Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/280)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

that having a sale witnessed is not obligatory. He said nothing about the distinction between taking back a divorced wife and divorce—yet there is no distinction between them. For Allah, Exalted is He, says:

“And call to witness two upright men from among you.” [Al-Talāq: 2]

This occurs at the beginning of Sūrat al-Talāq, immediately after the mention of divorce, retaining the wife by taking her back, and separation upon the expiry of the waiting period. The command must therefore apply equally to all of these, either as an obligation or as a recommendation.

Ibn Bukayr said: “This means that he should have two upright men witness his taking her back, if he does so. If he does not, then, when her waiting period expires, he should have them witness that he has divorced her and that her waiting period has expired, lest he die and she claim that she is his wife and was never divorced, or she die and the husband make a similar claim.” He added: “If he pronounces an irrevocable divorce, he should have witnesses attest at that time that she is irrevocably separated from him, for the reason we have mentioned; for an irrevocably divorced woman is, in effect, like one whose waiting period has expired.” By analogy with his statement, it would follow that a revocable divorce must also be witnessed when it is pronounced, lest the husband die and she claim the inheritance, maintaining that her waiting period had not expired.

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If we hold that witnessing is obligatory, this means that a person sins by omitting it, because he neglects to safeguard lawful sexual relations and related matters. It does not mean that witnessing is a condition for the validity of divorce or of taking back a divorced wife.

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As for the second matter—fulfilling the duty of testimony—Allah, Exalted is He, has commanded it, saying:

“And establish testimony for Allah.” [Al-Talāq: 2]

He also says:

“Stand firmly for justice as witnesses for Allah.” [Al-Nisā’: 135]

And:

“Let witnesses not refuse when they are called upon.” [Al-Baqarah: 282]

This falls into two categories:

ذلك على أن الإشهاد في البيع غير واجب، وسكت عن الفرق بين الرجعة والطلاق - ولا فرق بينهما؛ لأن الله- تعالى- قال: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] في أول سورة الطلاق عقيب ذكره الطلاق والإمساك بالرجعة والمفارقة بانقضاء العدة، فوجب أن يرجع ذلك إلى الجميع رجوعا واحدا؛ إما وجوبا وإما ندبا، وقد قال ابن بكير: معنى ذلك أن يشهد ذوي عدل على مراجعتها إن راجعها، وعند انقضاء عدتها إن لم يراجعها- أنه قد طلقها، وأن عدتها قد انقضت- خوفا من أن يموت فتدعي أنها زوجة لم تطلق، أو تموت هي فيدعي الزوج مثل ذلك، قال: وينبغي إن طلق طلاقا بائنا أن يشهد حين الطلاق أنها قد بانت منه خشية ما ذكرنا؛ لأن معنى البائن هي التي قد انقضت عدتها، فيلزم على قياس قوله أن يلزم الإشهاد في الطلاق الرجعي حين الطلاق مخافة الموت، فتدعي الميراث وتزعم أن عدتها لم تنقض. فصل فإذا قلنا إنه واجب فمعنى ذلك أنه يكون بتركه آثما لتضييع الفروج وما يتعلق بذلك من غير أن يكون ذلك شرطا في صحة الطلاق والرجعة. فصل وأما الفصل الثاني- وهو القيام بالشهادة - فإن الله ﵎ أمر به فقال: ﴿وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ﴾ [الطلاق: ٢] وقال: ﴿كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ﴾ [النساء: ١٣٥] وقال: ﴿وَلا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا﴾ [البقرة: ٢٨٢] وذلك ينقسم على وجهين: