If the agent is absent, it is disliked for the husband to have intercourse, fearing that the agent might have divorced her, and Ahmad also prohibited it for this same reason. The Judge also interpreted it as recommendation; because the original state is the continuation of the marriage, so the matter is based on certainty. Ahmad's statement: "His revocation is by calling witnesses that he has revoked what he granted to him," means that his word is not accepted that he has revoked it, unless with evidence. However, if the woman confirms that he has revoked it, it is accepted, even if he does not have evidence.
1267- Issue: He said: "And if he gives her the choice, and she chooses separation from that time, otherwise she has no choice."
Most scholars are of the opinion that giving the choice (al-takhyir) is immediate; if she chooses in her time, it is valid, otherwise she has no choice after that. This was narrated from Umar, Uthman, Ibn Masud, and Jabir, may Allah be pleased with them. This is also the view of Ata, Jabir ibn Zayd, Mujahid, al-Sha'bi, al-Nakhai, Malik, al-Thawri, al-Awza'i, al-Shafi'i, and the jurists of opinion (Ashab al-Ra'y). Al-Zuhri, Qatadah, Abu Ubayd, Ibn al-Mundhir, and Malik, in one of his two narrations, said: It is on a delayed basis (tarakhi), and she has the choice during the gathering and after it, as long as he does not annul it or have intercourse. Ibn al-Mundhir argued using the words of the Messenger of Allah (peace be upon him) to Aisha when he gave her the choice: "I am going to mention a matter to you, so there is no harm on you in not rushing until you consult your parents." This prevents...
(8) Dropped from: The Original, A. (9) In B, M an addition: "to him". (1) In A: "his two narrations". (2) Dropped from: A, B, M. (3) Recorded by al-Bukhari in: The Chapter on the Chamber and the Elevated Room..., from the Book of Grievances; and in: The Chapter of His Saying: {If you desire Allah and His Messenger...}, from the Book of Interpretation. Sahih al-Bukhari 3/176, 177, 6/147. And Muslim in: The Chapter on the Clarification that Giving His Wife the Choice Is Not Divorce Except with Intention, from the Book of Divorce. Sahih Muslim 2/1103, 1105. And al-Tirmidhi in: The Chapter on What Has Been Related Regarding the Choice, from the Book of Divorce; and in: The Chapter on Surah al-Tahrim, from the Chapters of Interpretation. Aridat al-Ahwadhi 5/138, 12/215, 216. And al-Nasa'i in: The Chapter on What Allah the Almighty Has Obligated upon His Messenger (peace be upon him)..., from the Book of Marriage; and in: The Chapter on Timing the Choice, from the Book of Divorce. al-Mujtaba 6/45, 46, 130. And Ibn Majah in: The Chapter on the Man Who Gives His Wife the Choice, from the Book of Divorce. Sunan Ibn Majah 1/662. And al-Darimi in: =
الوكيلُ، كُرِهَ للزَّوجِ الوَطْءُ، مَخافةَ أن يكونَ الوكيلُ طلَّقَ، ومَنَعَ منه أحمدُ أيضًا؛ لهذه العلَّةِ. وحملَه القاضى أيضًا على الاسْتِحْبابِ؛ لأنَّ الأصلَ بَقاءُ النِّكاحِ، فحُمِلَ الأمرُ فيه على اليَقينِ. وقولُ أحمدَ: رُجوعُه أن يُشْهِدَ على (٨) أنَّه قد رجَعَ فيما جَعَلَ إليه. مَعْناه أنَّه لا يُقبَلُ قولُه إنَّه قد رجعَ (٩)، إِلّا بِبَيِّنَةٍ. ولو صدَّقَته المرأةُ فى أنَّه قد رَجَعَ، قُبِلَ، وإن لم تَكُنْ له بَيِّنَةٌ.
١٢٦٧ - مسألة؛ قال: (وَلَوْ خَيَّرَهَا، فَاخْتَارَتْ فُرْقَتَهُ مِنْ وَقْتِهَا، وَإِلَّا فَلَا خِيَارَ لَهَا)
أكثرُ أهلِ العلمِ على أَنَّ التَّخْييرَ على الفَوْرِ، إن اختارَتْ فى وَقْتِها، وإِلَّا فلا خِيَارَ لها بعدَه. رُوِىَ ذلك عن عمرَ، وعثمانَ، وابنِ مسعودٍ، وجابرٍ، رَضِىَ اللَّهُ عنهم. وبه قال عَطاءٌ، وجابرُ بنُ زيدٍ، ومُجاهِدٌ، والشَّعْبِىُّ، والنَّخَعِىُّ، ومالكٌ، والثَّوْرِىُّ، والأوْزاعِىُّ، والشَّافعىُّ، وأصحابُ الرَّأْىِ. وقال الزُّهْرِىُّ، وقَتادةُ، وأبو عُبَيْد، وابنُ المنذرِ، ومالكٌ فى إحدى الرِّوايتينِ (١) عنه (٢): هو على التَّراخِى، ولها الاختِيارُ فى المجلسِ وبعدَه، ما لم يَفْسَخْ أو يَطَأْ. واحتجَّ ابنُ المنْذرِ بقَوْلِ رسولِ اللَّهِ -صلى اللَّه عليه وسلم- لعائشةَ لَمَّا خيَّرَهَا: "إِنِّى ذَاكِرٌ لَكِ أَمْرًا، فَلَا عَلَيْكِ أَنْ لَا تَعْجَلِى حَتَّى تَسْتَأْمِرِى أَبَوَيْكِ" (٣). وهذا يَمْنَعُ
(٨) سقط من: الأصل، أ.(٩) فى ب، م زيادة: "إليه".(١) فى أ: "روايتيه".(٢) سقط من: أ، ب، م.(٣) أخرجه البخارى، فى: باب الغرفة والعلية المشرفة. . .، من كتاب المظالم، وفى: باب قوله: {وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ. . .}، من كتاب التفسير. صحيح البخارى ٣/ ١٧٦، ١٧٧، ٦/ ١٤٧. ومسلم، فى: باب بيان أن تخيى امرأته لا يكون طلاقا إلَّا بالنية، من كتاب الطلاق. صحيح مسلم ٢/ ١١٠٣، ١١٠٥. والترمذى، فى: باب ما جاء فى الخيار، من كتاب الطلاق، وفى: باب ومن سورة التحريم، من أبواب التفسير. عارضة الأحوذى ٥/ ١٣٨، ١٢/ ٢١٥، ٢١٦. والنسائى، فى: باب ما افترض اللَّه عز وجل على رسوله -صلى اللَّه عليه وسلم-. . .، من كتاب النكاح، وفى: باب التوقيت فى الخيار، من كتاب الطلاق. المجتبى ٦/ ٤٥، ٤٦، ١٣٠. وابن ماجه، فى: باب الرجل يخير امرأته، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٦٢. والدارمى، فى: =
