Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/613)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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If a man who has pronounced zihār has intercourse after it has become binding upon him through a statement or an act, he is to be disciplined, whether he knew the ruling or was ignorant of it. Expiation becomes an outstanding obligation upon him, discharged by neither death nor separation. This is according to those who understand the “return” to mean resolving to have intercourse while maintaining the marital bond. This is the well-known position within the school. According to those who understand the “return” to mean intercourse itself, however, expiation is not obligatory upon him for the first act of intercourse. He may have intercourse once, but thereafter he may not do so a second time until he has offered expiation. This position has been reported from Mālik. Asbagh mentioned in al-ʿUtbiyya that it was the position of the scholars of the East and of some respected scholars of Medina.

It is reported from Mujāhid that if he has intercourse before beginning the expiation, an additional expiation becomes obligatory upon him. His position is that expiation becomes obligatory merely upon pronouncing zihār, even if the woman subsequently dies or he divorces her. Consider, then, whether the same could be said on the basis of the report from Mālik that expiation becomes obligatory merely upon resolving to have intercourse.

It has been reported from someone other than Mujāhid that if a man who has pronounced zihār has intercourse before offering expiation, the obligation of expiation lapses, because its prescribed occasion has passed. This is based on the words of Allah, Almighty and Majestic:

“Before they touch one another” [al-Mujādila: 3].

Thus, there are four positions concerning someone who has intercourse before offering expiation. The first is that nothing is obligatory upon him and the obligation of expiation lapses. The second is that expiation is obligatory only if he intends to resume intercourse and maintains the marital bond. The third is that expiation becomes an outstanding obligation upon him, whether or not he intends to resume intercourse, even if she dies or he divorces her. The fourth is that two expiations become obligatory upon him. Success comes only through Allah, glorified and exalted be He.

فصل فإن وطئ المظاهر بعد وجوب الظهار عليه بقول أو فعل أدب جاهلا كان أو عالما وترتبت الكفارة في ذمته ولم يسقطها عنه موت ولا فراق على مذهب من رأى العودة الإجماع على الوطء مع استدامة العصمة. وهو المشهور في المذهب وأما على مذهب من رأى أن العودة الوطء نفسه فلا تجب عليه الكفارة بأول وطء، وله أن يطأ مرة فإذا وطئ لم يكن له أن يطأ مرة ثانية حتى يكفر. وقد روي هذا القول عن مالك. وقد ذكر أصبغ في العتبية أنه قول أهل المشرق وبعض من يرتضى من أهل المدينة. وروي عن مجاهد أنه إذا وطئ قبل أن يشرع في الكفارة لزمته كفارة أخرى؛ إذ من مذهبه أن المظاهر تلزمه الكفارة بمجرد لفظ الظهار، وإن ماتت المرأة أو طلقها. فانظر هل يقال مثل هذا على ما روي عن مالك أن الكفارة تلزم المظاهر بمجرد الإجماع على الوطء. وقد روي عن غير مجاهد أن المظاهر إذا وطئ قبل الكفارة سقطت عنه الكفارة؛ لأنه قد فات موضعها لقول الله ﷿: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣]، فيأتي فيمن وطئ قبل الكفارة أربعة أقوال: أحدها: أنه لا يجب عليه شيء وتسقط الكفارة، والثاني: أن الكفارة لا تجب عليه إلا مع إرادة العودة واستدامة العصمة، والثالث: أن الكفارة تجب عليه وتترتب في ذمته أراد العودة أو لم يردها وإن ماتت أو طلقها. والرابع: أنه تجب عليه كفارتان، وبالله ﷾ التوفيق.