Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/506)

This reasoning thus provides a basis for Ashhab’s view that divorcing a wife during menstruation before consummation is disliked. Success comes only from Allah, glorified and exalted is He.

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Only a man who has pronounced a revocable divorce is compelled to take his wife back. Someone who has pronounced an irrevocable divorce, whether in return for compensation or otherwise, is not compelled to do so. Abū al-Mutarrif ibn Jurayj used to rule that a husband must be compelled to take his wife back following a divorce by mutual release. Other scholars of his time disagreed with him and considered his position mistaken. His view can be derived from Mutarrif’s opinion and Ibn Wahb’s report from Mālik concerning a man who grants a divorce in return for compensation and receives it: that it constitutes a revocable divorce.

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Even when the divorce of a wife whose marriage has been consummated is irrevocable, whether in return for compensation or otherwise, it may not be pronounced during menstruation or postnatal bleeding, for the reason already mentioned: it prolongs her waiting period. Success comes only from Allah.

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The ruler must not pronounce divorce on behalf of a husband suffering from insanity, leprosy, vitiligo, impotence, inability to provide maintenance, or any similar condition warranting a judicial separation, while the wife is menstruating or experiencing postnatal bleeding. Likewise, he must not conduct the procedure of mutual imprecation between spouses during menstruation or postnatal bleeding. If he does so, he has erred, but the husband is not compelled to take his wife back in any of these cases, because the divorce is irrevocable. The exception is a husband divorced on grounds of inability to provide maintenance: he is compelled to take her back if he acquires sufficient means during her waiting period. This is what follows from their legal principles, though I know of no transmitted ruling on the matter.

As for a husband who has sworn to abstain from intercourse with his wife, two differing opinions are reported from Mālik on whether divorce may be pronounced on his behalf during menstruation. If it is pronounced during menstruation according to one of his two opinions, the husband is compelled to take her back. Divorce is pronounced

فقد توجه قول أشهب في كراهته لطلاق التي لم يدخل بها في الحيض بهذا وبالله ﷾ التوفيق. فصل وإنما يجبر على الرجعة من طلق طلاقا رجعيا. وأما من طلق طلاقا بائنا بخلع أو بغير خلع فلا يجبر على الارتجاع. وكان أبو المطرف بن جريج يفتي بالإجبار على الرجعة في طلاق المباراة، وكان غيره من شيوخ وقته مخالفا له في ذلك ويخطئونه فيه. وقوله يخرج على قول مطرف ورواية ابن وهب عن مالك فيمن خالع وأعطي أنها طلقة رجعية. فصل وطلاق المدخول بها وإن كان بائنا بخلع أو غيره فإنه لا يصح إيقاعه في الحيض ولا في دم النفاس للعلة التي قدمناها وهي التطويل في العدة وبالله التوفيق. فصل ولا يطلق السلطان على من به جنون أو جذام أو برص أو عنة أو عجز عن النفقة أو ما أشبه ذلك مما يحكم فيه بالفراق في الحيض ولا في دم النفاس، وكذلك لا يلاعن بين الزوجين في الحيض ولا في دم النفاس، فإن فعل ذلك فقد أخطأ لا يجبر في شيء من ذلك على الرجعة؛ لأنه طلاق بائن إلا في الذي يطلق عليه بعدم الإنفاق فإنه يجبر على الرجعة إن أيسر في العدة. هذا الذي يلزم على أصولهم ولا أعرف فيها رواية. وأما المولي فاختلف فيه قول مالك: هل يطلق عليه في الحيض أم لا على قولين، فإذا طلق عليه في الحيض على أحد قوليه فإنه يجبر على الرجعة، تطلق