Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/639)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

constitutes one irrevocable divorce. This is the view of ‘Ubayd Allāh ibn al-Hasan. Another view is that mutual imprecation does not diminish the marriage bond at all. This is the view of ‘Uthmān al-Battī, and a group of scholars from Basra adopted it from him. Ibn Muzayn’s commentary reports that Ibn Nāfi‘ recommended that the husband pronounce three divorces when separating from his wife following mutual imprecation, without the ruler ordering him to do so, as ‘Uwaymir did. If he does not, the established Sunnah concerning spouses who undertake mutual imprecation—that they may never marry one another again—suffices instead. Ibn Lubāba held that, if the husband does not pronounce divorce, the ruler should pronounce three divorces on his behalf, without preventing him from remarrying her after she has married another husband. It has been said that this is the apparent meaning of the hadith, which should not be set aside except on the basis of the Quran, the Sunnah, or scholarly consensus. This briefly conveys the substance of his words. Another view is that separation through mutual imprecation constitutes three divorces, and that she becomes lawful to him after marrying another husband. I have not seen this opinion myself, but one of our companions informed me that it appears in Ibn Sha‘bān’s book.

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Mutual imprecation is required in every marriage in which a child’s paternity is legally established, even if the marriage is invalid or unlawful and the couple may not be allowed to remain together. This is contrary to the view of Abū Hanīfa and his disciples.

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Mutual imprecation may take place only before the ruler, in the mosque, and in the presence of others. This is because the mutual imprecation that occurred during the Prophet’s lifetime, peace and blessings be upon him, took place before him in the mosque and in the presence of others, as related in authentic hadiths. Among them is the hadith Mālik—may Allah Most High have mercy on him—relates in his Muwatta’ concerning al-‘Ajlānī’s mutual imprecation with his wife:

“Sahl said: They undertook mutual imprecation while I was among the people with the Prophet, peace and blessings be upon him.”

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It is recommended that mutual imprecation take place immediately after prayer, and after the afternoon prayer in particular, for this is the time when oaths carry the greatest solemnity, in view of the report that there is no repentance for one who swears an oath after the afternoon prayer. This timing is not obligatory—I mean its taking place immediately after prayer.

تطليقة بائنة، وهو قول عبيد الله بن الحسن. وقيل: إن اللعان لا ينقص شيئا من العصمة، وهو قول عثمان البتي، وطائفة من أهل البصرة أخذوا ذلك عنه. ولابن نافع في تفسير ابن مزين أنه استحب للملاعن أن يطلق ثلاثا عند الفراق من اللعان من غير أن يأمره الإمام بذلك كما فعل عويمر، فإن لم يفعل أغنى عن ذلك ما مضى من سنة المتلاعنين أنهما لا يتناكحان أبدا. وذهب ابن لبابة إلى أنه إن لم يطلق طلق عليه الإمام ثلاثا ولم يمنعه من مراجعتها من بعد زوج. وقيل: إنه ظاهر الحديث فلا يعدل عنه إلا بكتاب أو سنة أو إجماع. هذا معنى كلامه مختصرا. وقيل: إن فراق اللعان ثلاث تطليقات، وتحل له بعد زوج. ولم أر هذا القول إلا أنه أخبرني بعض أصحابنا أنه في كتاب ابن شعبان. فصل واللعان يجب في كل نكاح يلحق فيه الولد وإن كان فاسدا أو حراما لا يقران عليه، خلافا لأبي حنيفة وأصحابه. فصل ولا يكون اللعان إلا عند الإمام في المسجد وبمحضر من الناس؛ لأن اللعان الذي كان في زمن النبي ﷺ إنما كان عنده في المسجد وبمحضر من الناس، وذلك مروي في الأحاديث الصحاح. من ذلك حديث مالك - رَحِمَهُ اللَّهُ تَعَالَى - في موطئه في ملاعنة العجلاني زوجته. «قال سهل: فتلاعنا وأنا مع الناس عند النبي ﷺ». فصل ويستحب أن يكون اللعان في دبر الصلاة وبعد صلاة العصر؛ لأنه أشد الأوقات في اليمين، لما جاء أن الأيمان بعد صلاة العصر ليس له توبة، وليس ذلك بلازم أعني في دبر الصلاة.