denies." And because it is valid for the husband to offer it [the oath], he should be made to take an oath regarding it, like the dowry. [Ibn Mansur] reported from him: He is not to be put to an oath regarding divorce or marriage, because it [the case] cannot be adjudicated through a refusal to take an oath, so he is not put to an oath, like in the case of marriage if he claims she is his wife and she denies it. If they disagree on the number of divorces, his statement is accepted for the reason we mentioned. So, if he divorces her three times, and she hears that, but he denies it, or it is established before her by the testimony of two just witnesses, it is not lawful for her to permit him to have access to her person. She must flee from him as much as she can, refuse him if he wants her, and ransom herself from him if she is able. Ahmad said: It is not permissible for her to remain with him. He also said: She should ransom herself from him with whatever she can; if she is compelled to do so, she must not adorn herself for him, nor allow him to draw near her, and she must flee if she is able. If two just, unaccused witnesses testify to her, she must not remain with him. This is the view of the majority of scholars. Jabir ibn Zayd, Hammad ibn Abi Sulayman, and Ibn Sirin said: She must flee from him as much as she can and ransom herself from him with whatever [is possible]. Al-Thawri, Abu Hanifa, Abu Yusuf, and Abu 'Ubayd said: She must flee from him. Malik said: She must not adorn herself for him, nor show him any of her hair or her nakedness, and he should not have intercourse with her except while she is forced. It is narrated from al-Hasan, al-Zuhri, and al-Nakha'i: He is to be put to an oath, then the sin is upon him. The correct view is what the former group stated; because she knows that she is a stranger to him and forbidden to him, so it is binding upon her to refuse him and flee from him, like all other stranger women. It is the same if he falsely claims to be married to a woman and produces two false witnesses, and the judge rules in his favor regarding the marriage, or if he marries her in an invalid marriage and she is handed over to him because of that,
(11) Narrated by al-Daraqutni in: The Chapter on the Woman Killed if She Apostatizes, from the Book of Judicial Procedures and Rulings and others. Sunan al-Daraqutni 4/218. And al-Bayhaqi in: The Chapter on the Burden of Proof Being on the Claimant and the Oath on the Respondent, from the Book of Claims and Evidence. Al-Sunan al-Kubra 10/252, 253. And Imam al-Shafi'i in his Musnad. See: Tartib al-Musnad 2/181. (12) In M: "Abu Talib". (13) Omitted from the original (al-asl). (14) In A, there is an addition: "from him". (15) In B: "possible". (16) 'Uryatiha: her state of being unveiled/stripped. (17) In M: "wa law" (and if).
أنْكَرَ" (١١). ولأنَّه يَصِحُّ مِن الزَّوْجِ بَذْلُه، فَيُسْتَحْلَفُ فيه، كالمَهْرِ. ونَقَلَ [ابن منصور] (١٢) عنه: لا يُسْتَحْلَفُ فى الطَّلاقِ والنِّكاحِ؛ لأنَّه (١٣) لا يُقْضَى فيه بالنُّكُولِ، فلا يُسْتَحْلَفُ فيه، كالنِّكاحِ إذا ادَّعَى زَوْجِيَّتَها فأنْكَرَتْه. وإن اخْتلَفا فى عَدَدِ الطَّلاقِ، فالقولُ قولُه؛ لما ذَكَرْنَاه. فإذا طلَّقَ ثلاثًا، وسَمِعَتْ ذلك، وأنكَرَ، أو ثَبَتَ ذلك عِنْدَها بقولِ عَدْلَينِ، لم يَحِلَّ لها تَمْكِينُه مِن نَفْسِها، وعليها أَنْ تَفِرَّ منه ما استطاعَتْ، وتَمتنِعَ منه إذا أرادَها، وتَفْتدِىَ منه إن قَدَرَتْ. قال أحمدُ: لا يَسَعُها أَنْ تُقِيمَ معه. وقال أيضًا: تَفْتدِى منه بما تَقْدِرُ عليه، فإن أُجْبِرَتْ على ذلك فلا تَزَيَّنُ له، ولا تَقْرَبُهُ، وتَّهْرُبُ (١٤) إنْ قَدَرَتْ. وإِنْ شَهِدَ عندها عَدْلانِ، غيرُ مُتَّهَمَيْنِ، فلا تُقِيمُ معه. وهذا قولُ أكثرِ أهلِ العلمِ. قال جابرُ بن زيدٍ، وحمادُ بنُ أبى سليمانَ، وابن سِيرينَ: تَفِرُّ منه ما اسْتطاعَتْ، وتَفْتدِى منه بِكُل [ما يُمْكِنُ] (١٥). وقال الثَّوْرِىُّ، وأبو حنيفةَ، وأبو يوسفَ، وأبو عُبَيدٍ: تَفِرُّ منه. وقال مالكٌ: لا تَتَزَيَّنُ له، ولا تُبْدِى له شيئًا من شَعْرِها ولا عُرْيَتِهَا (١٦)، ولا يُصِيبُها إلَّا وهى مُكْرَهَةٌ. ورُوِىَ عن الحَسَنِ، والزُّهْرِىِّ، والنَّخَعِىِّ: يُسْتَحْلَفُ، ثم يَكونُ الإِثْمُ عليه. والصَّحيحُ ما قالَه الأوَّلُونَ؛ لأنَّ هذه تَعْلمُ أنَّها أجْنَبِيَّةٌ منه، مُحَرَّمَة عليه، فوَجَبَ عليها الامْتناعُ، والفِرارُ منه، كسَائِرِ الأجْنَبِيَّاتِ. وهكذا لو ادَّعَى نِكاحَ امرأةٍ كَذِبًا، وأقامَ بذلك شاهِدَىْ زُورٍ، فحَكَمَ له الحاكمُ بالزَّوجِيَّةِ، أو لو (١٧) تَزَوَّجَها تَزْويجًا باطلًا، وسُلِّمَتْ إليه بذلك،
(١١) أخرجه الدارقطنى، فى: باب فى المرأة تقتل إذا ارتدت، من كتاب فى الأقضية والأحكام وغير ذلك. سنن الدارقطنى ٤/ ٢١٨. والبيهقى، فى: باب البينة على المدعى واليمين على المدعى عليه، من كتاب الدعوى والبينات. السنن الكبرى ١٠/ ٢٥٢، ٢٥٣. والإمام الشافعى فى مسنده. انظر: ترتيب المسند ٢/ ١٨١.(١٢) فى م: "أبو طالب".(١٣) سقط من: الأصل.(١٤) فى أزيادة: "منه".(١٥) فى ب: "ممكن".(١٦) عريتها: مُجَرَّدها.(١٧) فى م: "ولو".
