Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/183)

Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

– either he resumes marital relations and pays the expiation required for breaking an oath;
– or he divorces her.
If he refuses to do either, the judge issues the divorce in his stead.

As for zihar: this is when a man pronounces his wife forbidden to himself and says to her, “You are to me as my mother’s back,” or uses any other explicit wording of prohibition. By making such a declaration he has uttered a detestable and false statement—the gravest of lies—for he has likened a woman who is lawful to him to the one who is most strictly forbidden, namely his mother. Concerning this Allah says, “Those among you who pronounce zihar regarding their wives—they are not their mothers; their mothers are only those who bore them. Indeed, they utter a heinous word and a falsehood” (al-Mujadilah 2).

Next, Allah opened the door of repentance, saying, “Yet Allah is All-Pardoning, All-Forgiving” (al-Mujadilah 2). He then outlined the path of expiation: the man who made the declaration must free a slave before he touches his wife; if he cannot, he must fast two consecutive months before touching her; and if he is unable to do that, he must feed sixty poor people. Once this expiation is completed, the wife again becomes lawful to him and his oath is dissolved.

As for liʿan: if a husband accuses his wife of adultery without producing four witnesses, and she continues to deny it, he faces the same penalty prescribed for anyone who slanders chaste women—eighty lashes—unless he engages in the procedure of mutual imprecation. This requires him to testify four times, “By Allah, I am truthful in accusing her of adultery,” and on the fifth occasion to say, “May the curse of Allah be upon me if I am lying.” At that point the legal punishment—or imprisonment—would fall upon her until she confesses, unless she counters him with her own imprecation by testifying four times, “By Allah, he is surely lying in his accusation of adultery against me,” and adding on the fifth, “May the wrath of Allah be upon me if he is telling the truth.” When this procedure is concluded, a permanent separation is effected between the two of them.

- إما أنْ يفيءَ ويكفِّرَ كفارةَ يمينٍ. - وإما أنْ يطلقَ. فإنِ امتنعَ من كلٍّ منهما طلَّقَ الحاكمُ عليهِ. * وأمَّا الظِّهارُ: فأنْ يحرِّمَ زوجتَهُ ويقولَ لها: أنتَ عليَّ كظهرِ أمِّي، أو نحوه من ألفاظِ التحريمِ الصريحةِ؛ فهذا قدْ أتَى منكرًا من القولِ وزورًا، وكذَبَ أعظمَ كذبٍ؛ إذْ شبَّهَ مَنْ هيَ حلالٌ بمَن هيَ أعظمُ المحرماتِ وهيَ الأمُّ؛ ولهذا قالَ: ﴿الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا﴾ [المجادلة: ٢]. ثم عرَضَ التوبةَ فقال: ﴿وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ﴾ [المجادلة: ٢]، ثم ذكَرَ طريقَها بالكفارةِ، فأمَرَ المُظاهِرَ أنْ يعتقَ رقبةً مِنْ قبلِ أنْ يمسَّها، فإنْ لم يجدْ صامَ شهرَينِ متتابعَينِ من قبلِ المسيسِ أيضًا، فإنْ لم يستطِعْ أطعمَ ستينَ مسكينًا، فبعدَ هذهِ الكفارةِ تحلُّ لهُ الزوجةُ وتنحلُّ يمينهُ. * وأمَّا اللعانُ: فإنَّ الزوجَ إذا رمَى زوجتَهُ بالزِّنى، ولم يكنْ لهُ على ذلكَ أربعةُ شهودٍ، ولم تعترِفْ بلْ أقامَتْ على الإنكارِ؛ فعليه ما على مَنْ قذَفَ المحصناتِ مِنْ جلد ثمانينَ جلدةً، إلا أنْ يلاعنَها، وذلكَ بأنْ يشهدَ أربعَ مراتٍ إنهُ لمن الصادقينَ فيما رماها بهِ من الزِّنى، ويقولَ في الخامسةِ داعيًا على نفسهِ: وأنَّ لعنةَ اللهِ عليهِ إنْ كان من الكاذبينَ؛ فحينئذٍ يترتبُ عليها الحدُّ أو الحبسُ حتى تقرَّ، إلا أنْ تقابلَهُ بلعانٍ يدرأُ عنها العذابَ، بأنْ تقولَ أربعًا: أشهدُ باللهِ إنهُ لمن الكاذبينَ فيما رماني بهِ من الزِّنى، وتزيدَ في الخامسةِ: وأنَّ غضبَ اللهِ عليها إنْ كان مِنْ الصادقينَ؛ فعندَ ذلكَ يحصلُ الفراقُ الأبديُّ بينَهُ وبينَها.