and sanctimony (ihsan), and other than that. Among those who permitted the divorce of disbelievers are 'Ata', al-Sha'bi, al-Nakha'i, al-Zuhri, Hammad, al-Thawri, al-Awza'i, al-Shafi'i, and the People of Opinion (Ashab al-Ra'y). Al-Hasan, Qatadah, Rabi'ah, and Malik did not permit it. Our argument is that it is a divorce by an adult of sound mind in a valid marriage, so it takes effect, like the divorce of a Muslim. If it is said: We do not concede the validity of their marriages. We say: The evidence for that is that Allah, the Exalted, attributed wives to them, saying: "And his wife, the carrier of firewood" (111:4), and He said: "The wife of Pharaoh" (28:9). The reality of attribution requires a valid spousal relationship. The Prophet (may Allah bless him and grant him peace) said: "I was born from a marriage, not from fornication" (20). When its validity is established, its rulings are established, like the marriages of Muslims. Based on this, if a disbeliever divorces three times, then marries her before another husband [marries and] has intercourse with her, then they embrace Islam, they are not upheld in it. If he divorces his wife less than three times, then they embrace Islam, she remains with him according to what remains of her divorce count. If a Dhimmi (a non-Muslim subject under Islamic law) performs zihar towards his wife, then they embrace Islam, the expiation for zihar is incumbent upon him, due to the saying of the Exalted: "And those who perform zihar from their wives" (58:3). If he performs ila' (vow of abstinence), the ruling of ila' is established, due to the saying of the Exalted: "For those who swear off their wives" (2:226).
Section: It is forbidden for them in marriage what is forbidden for Muslims, according to what we mentioned in the preceding chapter, except that they are upheld in prohibited marriages on two conditions: first, that they do not appeal to us. Second, that they believe in the permissibility of that in their religion, because Allah, the Exalted, said: "So if they come to you..."
(18) Surah al-Masad 4. (19) Surah al-Qasas 9, and Surah al-Tahrim 11. (20) Its documentation has preceded in: 9/339. (21) In the original, A, and B: "wa asabahu". (22) Surah al-Mujadilah 3. (23) Surah al-Baqarah 226. (24) In the original: "mimma".
والإِحْصانِ، وغير ذلك. وممَّن أجازَ طَلَاقَ الكُفّارِ، عَطاءٌ، والشَّعْبِىُّ، والنَّخَعِىُّ، والزُّهْرِىُّ، وحَمَّادٌ، والثَّوْرِىُّ، والأوْزَاعىُّ، والشَّافعىُّ، وأصْحابُ الرَّأْىِ. ولم يُجَوِّزْهُ الحسنُ، وقَتَادةُ، ورَبِيعةُ، ومالكٌ. ولَنا، أنَّه طلاقٌ من بالغٍ عاقلٍ فى نكاحٍ صحيحٍ، فوَقَعَ، كطَلَاقِ المسلمِ. فإن قيلَ: لا نُسَلِّمُ صِحَّةَ أَنْكِحَتِهم. قُلْنا: دليلُ ذلك أَنَّ اللَّه تعالى أضافَ النِّساءَ إليهم، فقال: {وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ} (١٨). وقال: {امْرَأَتُ فِرْعَوْنَ} (١٩). وحَقِيقةُ الإِضافةِ تَقْتَضِى زَوْجِيَّةً صحيحةً. وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "وُلِدْتُ مِنْ نِكَاحٍ، لَا مِنْ سِفَاحٍ" (٢٠). وإذا ثَبَتَ صِحَّتُها، ثَبَتَتْ أحكامُها، كأنْكِحةِ المُسْلِمينَ. فعلى هذا، إذا طَلَّقَ الكافرُ ثلاثًا، ثمَّ تزَوَّجَها قبلَ زَوْجٍ، وأصَابَها (٢١)، ثمَّ أسْلَما، لم يُقَرَّا عليه. وإن طَلَّقَ امْرأَتَه أقَلَّ من ثَلاثٍ، ثمَّ أسْلَما، فهى عندَه على ما بَقِىَ من طَلاقِها. رإن نَكَحَها كِتَابِىٌّ وأصابَها، حَلَّتْ لمُطَلِّقِها ثَلاثًا، سواءٌ كان المُطَلِّقُ مُسْلِمًا أو كافِرًا. وإن ظاهَرَ الذِّمِّىُّ من امْرأتِه، ثمَّ أسْلَما، فعليه كَفَّارةُ الظِّهارِ؛ لقوله تعالى: {وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ} (٢٢). وإن آلَى، ثَبَتَ حُكْمُ الإيلاءِ؛ لقولِه تعالى: {لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ} (٢٣).
فصل: ويَحْرُمُ عليهم فى النِّكاحِ ما يَحْرُمُ على المسلمينَ، [على ما] (٢٤) ذكَرْنا فى البابِ قبلَه، إلَّا أنَّهم يُقَرُّونَ على الأنْكِحةِ المُحَرَّمةِ بشَرْطين؛ أحدهما، أن لا يترافَعُوا إلينا. والثانى، أن يَعْتَقِدُوا إباحةَ ذلك فى دِينِهم؛ لأنَّ اللَّه تعالى قال: {فَإِنْ جَاءُوكَ
(١٨) سورة المسد ٤.(١٩) سورة القصص ٩، وسورة التحريم ١١.(٢٠) تقدم تخريجه فى: ٩/ ٣٣٩.(٢١) فى الأصل، أ، ب: "وأصابه".(٢٢) سورة المجادلة ٣.(٢٣) سورة البقرة ٢٢٦.(٢٤) فى الأصل: "مما".
