1284 - Issue: He said: "And when he divorces one of his wives and forgets which one she is, she shall be brought forth by drawing lots."
Most of our companions are of the view that if he divorces a woman from among his wives and forgets her, she is determined by drawing lots, whereby the ruling of divorce is established upon her, and the remaining ones become permissible for him. It has been narrated by Ismail ibn Sa'id from Ahmad what indicates that drawing lots is not utilized here for the purpose of establishing permissibility [of marital relations], but is only utilized for the purpose of determining inheritance. For he said: I asked Ahmad about a man who divorces a woman from among his wives and does not know which of them he divorced? He said: "I dislike saying that divorce is determined by lots." I said: "What if he dies?" He said: "I would say [to determine it] by lots." That is because the drawing of lots then pertains to [the distribution of] wealth. The group from whom the drawing of lots regarding the forgotten divorcee has been narrated, it is only in the context of inheritance; as for regarding permissibility [of relations], it is not proper that it be established by drawing lots. This is the opinion of the majority of scholars. The discussion regarding this issue therefore pertains to two matters: The first is regarding the utilization of lots for the forgotten [divorcee] for the purpose of inheritance. The second is regarding the utilization of it for her for the purpose of permissibility [of relations]. As for the first, its basis is what was narrated by Abd Allah ibn Humayd, who said: I asked Abu Ja'far about a man who arrived from Khurasan, and he had four wives, and he arrived in Basra and divorced one of them, and then married [another], and then died, and the witnesses did not know which of them he had divorced? He said: Ali, may Allah be pleased with him, said: "I draw lots among the four, and I remove one of them, and I divide the inheritance among them." And because when rights are equal in a manner where it is not possible to distinguish except by drawing lots, its utilization is valid, like [the case of] partners in division, and [the case of] slaves regarding freedom. As for the drawing of lots regarding the permissibility [of relations] for the forgotten one, its utilization is not valid, because his wife became ambiguous to him, [so it does not become permissible for him to have relations with one of them by drawing lots, just as if she were confused] with a stranger over whom he had no marriage contract, and because drawing lots does not remove the prohibition of...
(1) In B, M: "she said". (2) In M: "his wife". (3) In A: "and not". (4) Meaning: omitted. And in the copies: "and he warned/gave notice". (5) In A: "because she". (6) Omitted from: A, B, M.
١٢٨٤ - مسألة؛ قال: (وَإِذَا طَلَّقَ وَاحِدةً مِن نِسَائِه؛ وَأُنْسِيَهَا، أُخْرِجَتْ بِالْقُرْعَةِ)
أكثرُ أصْحابِنا عَلَى أنَّه إذا طلَّقَ امرأةً مِن نسائِه، وأُنْسِيَهَا، أنَّها تَخْرُجُ بالقُرعةِ، فَيَثْبُتُ حُكمُ الطَّلاقِ فيها، ويَحِلُّ له الباقياتُ. وقد رَوَى إسماعيلُ بنُ سعيدٍ، عن أحمدَ، ما يَدُلُّ على أَنَّ القُرْعةَ لا تُسْتعمَلُ ههُنا لمعرفةِ الحِلِّ، وإنَّما تُسْتعمَلُ لمعرفةِ الميراثِ، فإنَّه قال (١): سألتُ أحمدَ، عَن الرَّجُل، يُطَلِّقُ امْرأةً (٢) مِن نِسَائِه، ولا (٣) يَعْلَمُ أيَّتَهُنَّ طلَّقَ؟ قال: أكْرَهُ أن أقولَ فى الطَّلاق بالقُرْعة. قلتُ: أرأيتَ إنْ ماتَ هذا؟ قال: أقولُ بالقُرْعةِ. وذلك لأنَّه تَصِيرُ القُرعةُ على المالِ. وجَمَاعَةُ مَنْ رُوِىَ عنه القُرْعةُ فى المُطَلَّقَةِ الْمَنْسِيَّةِ إنَّما هو فى التَّوْريثِ، فأمَّا فى الحِلِّ فلا يَنْبغِى أَنْ يَثْبُتَ بالقُرْعةِ. وهذا قولُ أكثرِ أهلِ العلمِ، فالكلامُ إذن فى المسألةِ فى شَيْئينِ؛ أحدُهما، فى اسْتِعْمالِ القُرْعةِ فى المَنْسِيَّةِ للتَّوْريثِ. والثَّانى، فى اسْتعمالِهَا فيها للحِلِّ. أمَّا الأوَّلُ فوَجْهُه ما رَوَى عبدُ اللَّهِ بنُ حُمَيْدٍ، قال: سألتُ أبا جعفرٍ، عن رَجُلٍ قَدِمَ من خُرَاسَانَ، وله أرْبَعُ نِسْوةٍ، قَدِمَ البَصْرَةَ، فطَلّقَ إحْدَاهُنّ، ونَكَحَ، ثم ماتَ لا يَدْرِى الشُّهُودُ أيَّتَهُنَّ طَلَّقَ؟ فقال: قال علىُّ، رَضِىَ اللَّهُ عنه: أُقْرِعُ بينَ الأرْبِعِ، وأُنْدِرُ (٤) مِنهُنَّ واحدةً، وأقْسِمُ بينَهُنَّ الميراثَ. ولأنّ الحقوقَ إذا تساوَتْ على وجهٍ لا يُمْكِنُ التَّمييزُ إلَّا بالقُرعةِ، صَحَّ اسْتِعْمالُها، كالشُّركاءِ فى القِسْمَةِ، والعَبِيدِ فى الحُرِّيَّةِ. وأمَّا القُرعةُ فى الحِلِّ فى المَنْسِيَّةِ، فلا يَصِحُّ استعمالُها؛ لأنَّه (٥) اشْتَبَهَتْ عليه زوجتُه، [فلم يَحِلَّ له إحْداهما بالقُرْعةِ، كما لو اشْتَبَهتْ] (٦) بأجْنَبِيَّةٍ لم يَكُنْ له عليها عَقْدٌ، ولأنَّ القُرْعَةَ لا تُزِيلُ التَّحْريمَ مِنَ
(١) فى ب، م: "قالت".(٢) فى م: "امرأته".(٣) فى أ: "ولم".(٤) أى: أُسْقِط. وفى النسخ: "وأنذر".(٥) فى أ: "لأنها".(٦) سقط من: أ، ب، م.