Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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What is disliked during the waiting period takes two forms: a unilateral promise and an exchange of promises. A unilateral promise is when one of the two promises to marry the other without receiving a corresponding promise. Making such a promise is unanimously considered disliked, lest the person making it change their mind and thus break their promise. If this nevertheless occurs and he marries her after the waiting period, the marriage stands and is not annulled, nor does this make her unlawful for him, by consensus.

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Exchanging promises is what Allah prohibited when He said:

“But do not make secret promises to them; speak only in an honourable manner.” [al-Baqarah: 235]

He thus prohibited each of them from promising the other, for the wording denotes a reciprocal action, which necessarily involves two people. Such an exchange is unanimously considered disliked at the outset. If it occurs and he subsequently marries her after the waiting period, there are two opinions as to whether the marriage is annulled. The first, reported by Ashhab from Mālik in al-Mudawwana, is that it is annulled. The second, reported there by Ibn Wahb from Mālik, is that it is not annulled, for he recommended annulment in this case, whereas he did not require it in the case of a unilateral promise. Thus, a unilateral promise does not affect the validity of a subsequent marriage contract, whereas an exchange of promises does, because it resembles a contract, given what we have explained about breaking a promise being disliked.

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Even according to the opinion that the marriage contract is to be annulled, there are two further opinions as to whether she becomes permanently unlawful for him if the marriage is not discovered until after intercourse has occurred. Ashhab reported from Mālik that she does not become unlawful for him, while ‘Īsā reported from Ibn al-Qāsim that she does if the promise resembled a binding commitment. If, however, he exchanges promises with her guardian without her knowledge, while she has control over her own affairs, this counts as a unilateral promise rather than an exchange of promises. By consensus, the marriage is therefore not annulled, nor does she become unlawful for him.

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What is forbidden during the waiting period is concluding the marriage contract and having intercourse. If he concludes a marriage contract during it, the marriage is annulled whenever it is discovered, whether or not it has been consummated. If he has consummated it, she is entitled to the stipulated dowry, and it suffices for her to observe a waiting period

فصل وأما الذي يكره له فيها فوجهان: أحدهما: العدة، والثاني: المواعدة. فأما العدة فهي أن يعد أحدهما صاحبه بالتزويج دون أن يعده الآخر بذلك، وهي تكره ابتداء باتفاق مخافة أن يبدو للمواعد منهما فيكون قد أخلف العدة، فإن وقع وتزوجها بعد العدة مضى النكاح ولم يفسخ، ولا وقع به تحريم بإجماع. فصل وأما المواعدة فهي التي نهى الله عنها بقوله: ﴿وَلَكِنْ لا تُوَاعِدُوهُنَّ سِرًّا إِلا أَنْ تَقُولُوا قَوْلا مَعْرُوفًا﴾ [البقرة: ٢٣٥]، فنهى أن يعد كل واحد منهما صاحبه؛ لأنها مفاعلة فلا تكون إلا من اثنين، وهي تكره ابتداء بإجماع. واختلف إذا وقعت ثم تزوجها بعد العدة هل يفسخ النكاح أم لا؟ على قولين: أحدهما رواية أشهب عن مالك في المدونة أنه يفسخ، والثاني رواية ابن وهب عنه فيها أنه لا يفسخ؛ لأنه استحب الفسخ فيها ولم يوجبه في العدة، فالعدة لا تؤثر في صحة العقد بعدها، والمواعدة تؤثر فيه؛ لأنها تشبه العقد على ما بيناه من كراهة الخلف في العدة. فصل واختلف أيضا على القول الذي يرى أن العقد يفسخ إن لم يعثر عليه حتى وطئ هل تحرم عليه للأبد أم لا؟ على قولين: فروى أشهب عن مالك أنها لا تحرم عليه، وروى عيسى عن ابن القاسم أنها تحرم عليه إذا كان الوعد شبيها بالإيجاب. فإن واعد وليها بغير علمها وهي مالكة أمر نفسها فهو وعد وليست بمواعدة، فلا يفسخ النكاح ولا يقع تحريم بإجماع. فصل وأما الذي يحرم عليه فيها فالعقد والوطء، فإن عقد النكاح فيها يفسخ متى عثر عليه دخل أو لم يدخل، وكان لها إن دخل الصداق المسمى، وأجزأتها عدة

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