like the destruction of wealth, and because of the saying of the Prophet (may Allah bless him and grant him peace): "There shall be no harm and no reciprocation of harm" (5). The second [narration] is that it is permissible (mubah), due to the saying of the Prophet (may Allah bless him and grant him peace): "The most hateful of the permissible things to Allah is divorce." In another phrasing: "Allah has not made lawful anything more hateful to Him than divorce." Narrated by Abu Dawud (6). It is only considered hateful (7) when there is no need for it; yet the Prophet (may Allah bless him and grant him peace) called it lawful. Furthermore, it is a remover of a marriage that contains benefits that are recommended, so it is [consequently] disliked. The third [type] is permissible (mubah), which is when there is a need for it due to the bad character of the woman, her poor companionship, or being harmed by her without the purpose [of marriage] being achieved. The fourth [type] is recommended (mandub), which is when the woman is negligent regarding the obligatory rights of Allah, such as prayer and the like, and he is unable to urge her [to fulfill them], or if he has a wife who is not chaste. Ahmad said: It is not appropriate for him to retain her, because that involves a deficiency in his religion, and he is not secure from her defiling his bed and attaching to him a child who is not from him. There is no harm in constraining her in this situation and tightening the situation for her so that she may redeem herself from him. Allah the Exalted said: "And do not constrain them in order to take away part of what you have given them, unless they commit a clear immorality" (9). It is possible that divorce in these two instances is obligatory. Among those that are recommended is divorce in the case of discord, and in the situation that necessitates (10) for the woman to seek khul' (divorce initiated by the wife) to remove harm from herself. As for the forbidden (mahzur), it is divorce during menstruation, or during a period of purity in which he has had intercourse with her. The scholars of all lands and all ages have reached consensus on its prohibition, and it is called the 'divorce of innovation' (talaq al-bid'ah), because the one divorcing has opposed the Sunnah and abandoned the command of Allah the Exalted and His Messenger (may Allah bless him and grant him peace). Allah the Exalted said: "Divorce them for their waiting period" (11). And the Prophet (may Allah bless him and grant him peace) said: "If..."
(5) In [copy] A: "idrar" (harm). Its documentation has preceded in 4/140. (6) In: Chapter on the Dislike of Divorce, from the Book of Divorce. Sunan Abi Dawud 1/503. Ibn Majah also recorded the first phrasing in: Chapter: Suwayd ibn Sa'id narrated to us, from the Book of Divorce. Sunan Ibn Majah 1/650. (7) In [copies] A, B, and M: "mab'udan" (hateful). (8) In [copies] B and M: "li-annahu" (because it). (9) Surah An-Nisa', 19. (10) In the copies: "takhruj" (exit). (11) Surah At-Talaq, 1.
كإتلافِ المالِ، ولقولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَا ضَرَرَ وَلَا ضِرَارَ" (٥). والثَّانيةُ، أنَّه مُباحٌ، لقَوْلِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "أبْغَضُ الْحَلَالِ إلَى اللَّهِ الطلَاقُ". وفى لفظٍ: "مَا أَحَلَّ اللَّهُ شَيْئًا أبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ". روَاه أبو داودَ (٦). وإنَّما يكونُ مُبْغَضًا (٧) من غيرِ حاجةٍ إليه، وقد سمَّاه النَّبِىُّ -صلى اللَّه عليه وسلم- حَلالًا، ولأنَّه مُزِيلٌ للنِّكاحِ المُشْتَمِلِ على المصالحِ المَنْدُوبِ إليها، فيكونُ مكروهًا. والثالثُ، مباحٌ، وهو عندَ الحاجةِ إليه لسُوءِ خُلُقِ المرأةِ، وسُوءِ عِشْرَتِها، والتَّضَرُّرِ بها مِن غيرِ حصولِ الغَرَض بها. والرَّابعُ، مندوبٌ إليه، وهو عند تَفْريطِ المرأةِ فى حُقوقِ اللَّهِ الواجبةِ عليها، مثل الصَّلاةِ ونحوِها، ولا يُمْكِنُه إخبارُها عليها، أو تكونُ له امرأةٌ غيرُ عَفِيفةٍ. قال أحمدُ: لا يَنْبغِى له إمْساكُها، وذلك لأنَّ (٨) فيه نَقْصًا لدينهِ، ولا يَأْمَنُ إفْسادَها لفِرَاشِه، وإلْحاقَها به ولدًا ليس هو منه، ولا بأسَ بعَضْلِها فى هذه الحالِ، والتَّضييقِ عليها، لتَفتَدِىَ منه، قال اللَّهُ تعالى: {وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ} (٩). ويَحْتَمِلُ أَنَّ الطَّلاقَ فى هذينِ الموضعيْنِ واجبٌ. ومن المَنْدوبِ إليه الطَّلاقُ فى حالِ الشِّقاقِ، وفى الحالِ التى تُحْوِجُ (١٠) المرأةَ إلى المُخالَعَةِ لتُزيلَ عنها الضَّرَرَ. وأمَّا المَحْظورُ، فالطَّلاقُ فى الحَيْضِ، أو فى طُهْرٍ جامَعَها فيه، أجْمَعَ العلماءُ فى جميعِ الأمْصارِ وكلِّ الأعْصارِ على تَحْريمِه، ويُسمَّى طلاقَ البدعةِ؛ لأنَّ المُطَلِّقَ خالفَ السُّنَّةَ، وتركَ أمرَ اللَّهِ تعالى ورسولِه -صلى اللَّه عليه وسلم-، قال اللَّه تعالى: {فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ} (١١). وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "إنْ
(٥) فى أ: "إضرار". وتقدم تخريجه، فى: ٤/ ١٤٠.(٦) فى: باب فى كراهية الطلاق، من كتاب الطلاق. سنن أبى داود ١/ ٥٠٣.كما أخرج ابن ماجه اللفظ الأول، فى: باب حدثنا سويد بن سعيد، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٥٠.(٧) فى أ، ب، م: "مبغوضا".(٨) فى ب، م: "لأنه".(٩) سورة النساء ١٩.(١٠) فى النسخ: "تخرج".(١١) سورة الطلاق ١.
