as if he had stipulated it. As for the hadith of the one with the two patches, Ahmad said: 'It has no isnad (chain of transmission),' meaning that Ibn Sirin did not mention his chain to Umar. Abu Ubayd said: 'It is mursal (disconnected).' So how does it compare to what they heard him saying while preaching from the pulpit: 'I will not be brought a muhallil (intervening husband) or a muhallal lahu (the one for whom he is made lawful) but that I will stone them both.' And because it does not contain that the one with the two patches intended the tahlil (making her lawful for the first husband), nor did he intend it. And when it is as such, it does not cover the point of contention.
Section: If it is stipulated upon him that he makes her lawful before the contract, but he intends by the contract something other than what they stipulated for him and intends a marriage of desire, the contract is valid; because it is free from the intention of tahlil and its condition, so it is valid, just as if he had not mentioned that. And upon this, the hadith of the one with the two patches is interpreted. If the woman or her guardian intends the tahlil, but the husband does not, that does not affect the contract. Al-Hasan and Ibrahim said: 'If any of the three intends it, the marriage is void.' Ahmad said: 'Al-Hasan, Ibrahim, and the successors (tabi'un) were strict regarding this.' Ahmad said: 'The hadith from the Prophet (may Allah bless him and grant him peace): "Do you wish to return to Rifa'ah?" And the intention of the woman is of no significance; the Prophet (may Allah bless him and grant him peace) merely said: "Allah has cursed the muhallil and the muhallal lahu." And because the contract only becomes void by the intention of the husband; for he is the one who has the authority of separation and retention. As for the woman, she does not possess the authority to annul the contract, so the presence or absence of her intention is the same. Likewise, the first husband does not possess anything regarding the contract, nor its annulment, so he is an outsider just like all other outsiders. If it is said: Then how did the Prophet (may Allah bless him and grant him peace) curse him? We say: He only cursed him if he returned to her through that tahlil, because she did not become lawful for him, so he was an adulterer and thus deserved the curse for that.'
(26) In M: "samina-hu" (we heard him). (27) Omitted from: The original. (28) Extracted by Al-Bukhari, in: The Chapter on Whoever Permits the Triple Divorce, from the Book of Divorce; and in: The Chapter on the Fringed Izar, from the Book of Clothing; and in: The Chapter on Smiling and Laughing, from the Book of Etiquette. Sahih al-Bukhari 7/55, 184, 8/27. And Muslim, in: The Chapter on the Triple-Divorced Woman Not Being Lawful for Her Divorcer Until She Marries..., from the Book of Marriage. Sahih Muslim 2/1055, 1056. And Al-Tirmidhi, in: The Chapter on What Has Been Narrated Regarding One Who Divorces His Wife..., from the Chapters on Marriage. Aridat al-Ahwadhi 5/42. And Ibn Majah, in: The Chapter on the Man Who Divorces His Wife Three Times..., from the Book of Marriage. Sunan Ibn Majah 1/621, 622. And Al-Darimi, in: The Chapter on What Makes the Woman Lawful for Her Husband..., from the Book of Divorce. Sunan al-Darimi 2/161, 162. (29) In B and M: "kayfa" (how).
كما لو شَرَطَه. أمَّا حديثُ ذِى الرُّقْعَتَينِ، فقال أحمدُ: ليس له إسْنادٌ، يعنى أَنَّ ابنَ سِيرِينَ لم يَذْكُرْ إسنادَه إلى عمرَ. وقال أبو عُبَيْدٍ: هو مُرْسَلٌ. فأين هو من الذى سَمِعُوه (٢٦) يَخْطُبُ به على المِنْبَرِ: لا أُوتَى بمُحَلِّلٍ ولا مُحَلَّلٍ له إلَّا رَجَمْتُهُما. ولأنَّه ليس فيه أَنَّ ذا الرُّقْعَتينِ قصَدَ التَّحْلِيل، ولا نَوَاه، وإذا كان كذلك، لم يَتَنَاوَلْ مَحَلَّ النِّزَاعِ.
فصل: فإن شُرِطَ عليه أن يُحِلَّها قبلَ العَقْدِ، فنَوَى بالعَقْدِ غيرَ ما شَرَطُوا عليه، وقَصَدَ نِكاحَ رَغْبةٍ، صَحَّ العقدُ؛ لأنَّه خَلَا عن نِيَّةِ (٢٧) التَّحْليلِ وشَرْطِه، فصَحَّ، كما لو لم يَذْكُرْ ذلك، وعلى هذا يُحْمَلُ حديثُ ذِى الرُّقْعتَيْنِ. وإن قصَدَتِ المرأةُ التحليلَ أو وَلِيُّها دُونَ الزَّوْجِ، لم يُؤثِّرْ ذلك فى العَقْدِ. وقال الحسنُ، وإبراهيمُ: إذا هَمَّ أحَدُ الثلاثةِ، فَسَدَ النكاحُ. قال أحمدُ: كان الحَسَنُ وإبراهيمُ والتابِعُونَ يُشَدِّدُون فى ذلك. قال أحمدُ: الحَدِيثُ عن النَّبِىِّ -صلى اللَّه عليه وسلم-: "أتُرِيدينَ أنْ تَرْجِعِى إلَى رِفَاعةَ؟ " (٢٨). ونِيّةُ المرأةِ ليس بشىءٍ، إنَّما قال النَّبىُّ -صلى اللَّه عليه وسلم-: "لَعَنَ اللَّه المُحَلِّلَ والمُحَلَّلَ لَهُ". ولأنَّ العقدَ إنَّما يَبْطُلُ بنِيَّة الزَّوْجِ؛ لأنَّه الذى إليه المُفَارَقَةُ والإمْساكُ، أمَّا المرأةُ فلا تَمْلِكُ رَفْعَ العَقْدِ، فوُجُودُ نِيَّتِها وعَدَمُها سواءٌ، وكذلك الزَّوْجُ الأوَّلُ لا يملكُ شيئًا من العَقْدِ، ولا مِن رَفْعِه، فهو أجْنَبِى كسائرِ الأجانِبِ. فإن قيل: فكَيْفَ (٢٩) لَعَنَه النَّبِىُّ -صلى اللَّه عليه وسلم-؟ قُلْنا: إنَّما لعَنهُ إذا رَجَعَ إليها بذلك التَّحْلِيلِ؛ لأنَّها لم تَحِلَّ له، فكان زانِيًا، فاسْتَحَقَّ اللَّعْنةَ لذلك.
(٢٦) فى م: "سمعناه".(٢٧) سقط من: الأصل.(٢٨) أخرجه البخارى، فى: باب من أجاز طلاق الثلاث، من كتاب الطلاق، وفى: باب الإزار المهدب، من كتاب اللباس، وفى: باب التبسم والضحك، من كتاب الأدب. صحيح البخارى ٧/ ٥٥، ١٨٤، ٨/ ٢٧. ومسلم، فى: باب لا تحل المطلقة ثلاثا لمطلقها حتى تنكح. . .، من كتاب النكاح. صحيح مسلم ٢/ ١٠٥٥، ١٠٥٦ والترمذى، فى: باب ما جاء فى من يطلق امرأته. . .، من أبواب النكاح. عارضة الأحوذى ٥/ ٤٢. وابن ماجه، فى: باب الرجل يطلق امرأته ثلاثا. . .، من كتاب النكاح. سنن ابن ماجه ١/ ٦٢١، ٦٢٢. والدارمى، فى: باب ما يحل المرأة لزوجها. . .، من كتاب الطلاق. سنن الدارمى ٢/ ١٦١، ١٦٢.(٢٩) فى ب، م: "كيف".
