Majmu' al-FatawaIbn Taimiya

does not imply that the word cannot bear any other meaning.

The second reason—and the decisive one—is that these expressions occur in the Quran mostly in senses other than divorce. For example, Allah says:

“When you marry believing women and then divorce them before you have touched them, you have no waiting period to count for them. So provide for them and release them.”

Here, after an irrevocable divorce involving no waiting period, there is a command to release them and provide for them. This does not mean pronouncing a second divorce, for, by agreement, such a divorce neither takes effect nor is commanded. Rather, it means actually letting the woman go: ceasing to keep her confined. Marriage entails union through marital right and legal status, as well as physical, practical union through keeping the wife with the husband. Both are consequences of marriage and necessarily accompany one another. When the marital right ceases, the husband is commanded to relinquish his control. This is comparable to the distinction between ownership and possession in matters of property: in both cases, possession follows from the contract. Thus, if the contract is terminated, either by relinquishing control, which constitutes possession.

His words:

“Then come: I will provide for you and release you”

cannot be used as evidence that “release” means divorce. He may mean actually letting them go, since He couples this with providing for them. Actually letting them go, however, necessarily entails divorce. Alternatively, He may mean both together. He does not mean divorce alone, for that would not benefit them but would instead harm them. The same applies to His words:

“When they approach the end of their waiting period, either retain them honourably or part with them honourably.”

The same applies to His words:

“Or part with them honourably.”

For when a woman whose divorce is revocable approaches the end of her waiting period, the husband is not commanded to pronounce a second divorce if he does not take her back. Rather, he is instructed

لَا يَقْتَضِي أَنَّ ذَلِكَ اللَّفْظَ لَا يَحْتَمِلُ غَيْرَ ذَلِكَ الْمَعْنَى. " الْوَجْهُ الثَّانِي " وَهُوَ الْقَاصِمُ أَنَّ هَذِهِ الْأَلْفَاظَ أَكْثَرُ مَا جَاءَتْ فِي الْقُرْآنِ فِي غَيْرِ الطَّلَاقِ؛ مِثْلَ قَوْلِهِ: {إذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ} فَهَذَا بَعْدَ التَّطْلِيقِ الْبَائِنِ الَّذِي لَا عِدَّةَ فِيهِ أَمْرٌ بِتَسْرِيحِهِنَّ مَعَ التَّمْتِيعِ وَلَمْ يُرِدْ بِهِ إيقَاعَ طَلَاقٍ ثَانٍ؛ فَإِنَّهُ لَا يَقَعُ وَلَا يُؤْمَرُ بِهِ وِفَاقًا وَإِنَّمَا أَرَادَ التَّخْلِيَةَ بِالْفِعْلِ وَهُوَ رَفْعُ الْحَبْسِ عَنْهَا حَيْثُ كَانَ النِّكَاحُ فِيهِ الْجَمْعَ مِلْكًا وَحُكْمًا وَالْجَمْعُ حِسًّا وَفِعْلًا بِالْحَبْسِ وَكِلَاهُمَا مُوجِبُهُ وَهُمَا مُتَلَازِمَانِ؛ فَإِذَا زَالَ الْمِلْكُ أُمِرَ بِإِزَالَةِ الْيَدِ: كَمَا يُقَالُ فِي الْأَمْوَالِ الْمِلْكُ وَالْحِيَازَةُ فَالْقَبْضُ فِي الْمَوْضِعَيْنِ تَابِعٌ لِلْعَقْدِ فَإِذَا رُفِعَ الْعَقْدُ إمَّا بِإِزَالَةِ الْيَدِ الَّتِي هِيَ الْقَبْضُ. وَقَوْلُهُ: {فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ} لَا يُسْتَدَلُّ بِهِ عَلَى أَنَّ التَّسْرِيحَ هُوَ التَّطْلِيقُ؛ فَإِنَّهُ قَدْ يُرِيدُ بِهِ التَّخْلِيَةَ الْفِعْلِيَّةَ: حَيْثُ قَرَنَهُ بِالْمَتَاعِ؛ لَكِنَّ التَّخْلِيَةَ الْفِعْلِيَّةَ مُسْتَلْزِمَةٌ لِلتَّطْلِيقِ أَوْ يُرِيدُ بِهِ الْأَمْرَيْنِ وَلَمْ يَرِدْ بِهِ الطَّلَاقَ وَحْدَهُ لِأَنَّ ذَلِكَ لَا يُفِيدُهُنَّ بَلْ يَضُرُّهُنَّ وَكَذَلِكَ قَوْلُهُ: {فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ} وَقَوْلُهُ: {أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ} كَذَلِكَ. فَإِنَّ الرَّجْعِيَّةَ إذَا قَارَبَتْ انْقِضَاءَ الْعِدَّةِ لَا يُؤْمَرُ فِيهَا بِتَطْلِيقِ ثَانٍ: إذَا لَمْ يَرْتَجِعْهَا وَإِنَّمَا يُؤْمَرُ

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies