Thus, it would be in accordance with our view. As for declaring her unlawful [for him] absolutely, that is not correct, due to His saying (Exalted is He): {And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with your gifts [from your property]} (Qur'an 4:24). Also, because she is made lawful for someone other than the adulterer, she is therefore lawful for him, just like any other woman.
Section: If a man's wife commits adultery, or his spouse commits adultery, the marriage is not annulled, whether it occurred before consummation or after it, according to the opinion of the generality of the scholars. This was the view of Mujahid, 'Ata', al-Nakha'i, al-Thawri, al-Shafi'i, Ishaq, and the People of Opinion [Ahl al-Ra'y]. From Jabir ibn 'Abd Allah, it is narrated that if a woman commits adultery, a separation is made between them, and she has nothing. The same is narrated from al-Hasan. It is also narrated from 'Ali (may Allah be pleased with him) that he separated a man and his wife [because she] had committed adultery before he [had consummated] the marriage with her. They argued for this by saying that if he were to accuse her of adultery and invoke the curse (li'an), she would be separated from him due to his establishing the adultery against her; this indicates that adultery causes a separation between them. Our argument is that his allegation of adultery against her does not cause a separation, and if the marriage were to be annulled by it, it would be annulled by his mere allegation, just as in the case of breastfeeding. Furthermore, it is an act of disobedience that does not exclude one from Islam, so it resembles theft. As for li'an, it necessitates annulment regardless of [the act of] adultery, as evidenced by the fact that if she invokes the curse against him, she has countered him [in the oath], and thus her adultery is not proven; yet the Prophet (peace and blessings of Allah be upon him) still ordered the prescribed punishment for whoever accuses her, and the annulment takes place. However, Ahmad considered it recommended for a man to separate from his wife if she commits adultery, and he said: "I do not see that he should keep such a woman." This is because he cannot be secure that she will not corrupt his bed and attribute to him a child that is not his. Ibn al-Mundhir said: Perhaps those who disliked this
= It was also recorded by 'Abd al-Razzaq, from Ibn Mas'ud and 'Aishah, in: The Chapter on a man who commits adultery with a woman then marries her, from the Book of Divorce. Al-Musannaf 7/205, 206. (36) Surah al-Nisa' 24. (37) In [The Original] and [B]: "annulled". (38) In [M]: "consummation". (39) Recorded by al-Bayhaqi, in: The Chapter on what is used as evidence to limit the verse to what it was revealed for or its abrogation, from the Book of Marriage. Al-Sunan al-Kubra 7/156. (40) In [The Original]: "the truth". (41) In [M]: "between them".
فيكونُ كقَوْلِنا. فأمَّا تَحْرِيمُها على الإِطْلاقِ فلا يَصِحُّ؛ لقولِه تعالى: {وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ} (٣٦). ولأنَّها مُحَلَّلةٌ لغيرِ الزانِى، فحَلَّتْ له، كغيرِها.
فصل: وإن زَنَتِ امرأةُ رَجُلٍ، أو زَنَى زَوْجُها، لم يُفْسَخِ (٣٧) النِّكاحُ، سواءٌ كان قبلَ الدُّخولِ أو بعدَه، فى قولِ عامَّةِ أهلِ العلمِ. وبذلك قال مجاهدٌ، وعطاءٌ، والنَّخَعِىُّ، والثَّوْرِىُّ، والشافعىُّ، وإسحاقُ، وأصْحابُ الرَّأْىِ. وعن جابرِ بن عبدِ اللَّه، أَنَّ المرأةَ إذا زَنَتْ يُفَرَّقُ بينهما، وليس لها شىءٌ. وكذلك رُوِىَ عن الحسنِ. وعن علىٍّ، رَضِىَ اللَّهُ عنه، أنَّه فَرَّقَ بين رَجُلٍ وامْرَأتِه زَنَى قبلَ [أن يدْخُلَ] (٣٨) بها (٣٩). واحْتجَّ لهم بأنَّه لو قَذَفَها وَلاعَنَها بانَتْ منه؛ لتَحْقِيقِه (٤٠) الزِّنَى عليها، فدَلَّ على أن الزِّنَى يُبِينُها (٤١). ولَنا، أَنَّ دَعْواه الزِّنَى عليها لا يُبِينُها، ولو كان النكاحُ يَنْفَسِخُ به لَانْفَسَخَ بمُجَرَّدِ دَعْواه، كالرَّضَاعِ، ولأنَّها مَعْصِيةٌ لا تُخْرِجُ عن الإِسلامِ، فأشْبَهَتِ السَّرقةَ، فأمَّا اللِّعانُ فإنه يَقْتَضِى الفَسْخَ بدُونِ الزِّنى، بدَليلِ أنَّها إذا لَاعَنَتْه فقد قابَلَتْه، فلمْ يَثْبُتْ زِناها، ولذلك أَوْجَبَ النَّبِىُّ -صلى اللَّه عليه وسلم- الحَدَّ على مَنْ قَذَفَها، والفَسْخُ واقِعٌ. ولكنَّ أحمدَ اسْتَحَبَّ للرَّجُلِ مُفارَقَةَ امْرأتِه إذا زَنَتْ، وقال: لا أَرَى أن يُمْسِكَ مثلَ هذه. وذلك أنَّه لا يُؤْمَنُ أن تُفْسِدَ فِراشَه، وتُلْحِقَ به وَلَدًا ليس منه. قال ابنُ المُنْذِرِ: لَعَلَّ من كَرِهَ هذه
= كما أخرجه عبد الرزاق، عن ابن مسعود وعائشة، فى: باب الرجل يزنى بامرأة ثم يتزوجها، من كتاب الطلاق. المصنف ٧/ ٢٠٥, ٢٠٦.(٣٦) سورة النساء ٢٤.(٣٧) فى الأصل، ب: "ينفسخ".(٣٨) فى م: "الدخول".(٣٩) أخرجه البيهقى، فى: باب ما يستدل به على قصر الآية على ما نزلت فيه أو نسخها، من كتاب النكاح. السنن الكبرى ٧/ ١٥٦.(٤٠) فى الأصل: "الحقيقة".(٤١) فى م: "بينهما".
