Section: Some scholars of knowledge have mentioned that the separation only occurs due to the li'an itself; because Allah's curse and wrath have befallen one of them due to their mutual imprecation, for the Prophet - may Allah bless him and grant him peace - said at the fifth [testimony]: "It is the compelling one (al-mujibah)," meaning that it compels the curse and wrath of Allah. We do not know with certainty which one of them it is, so we separated them for fear that it might be the cursed one, and thus he would remain superior to a non-cursed woman, and this is not permissible; for it is not permissible for a disbeliever to be superior to a Muslim woman. It is possible to respond to this by saying: [If this] possibility were an impediment to the continuity of their marriage, it would have prevented him from marrying anyone else, for this possibility is realized in him [the husband]. It is also possible that what necessitates the separation is the occurrence of the curse and wrath upon one of them without being specifically identified, which leads to the superiority of a cursed person over a non-cursed one, or to him retaining a cursed person who is under divine wrath. It is also possible that the cause of the separation is the aversion resulting from the harm each one of them caused to the other. For if the man is truthful, he has publicized her immorality, scandalized her before witnesses, placed her in a position of disgrace, confirmed the curse and wrath upon her, and severed the lineage of her child. If he is a liar, he has added to that the calumniating of her and accusing her with this grave fabrication. If the woman is truthful, she has proven him a liar before witnesses and caused Allah's curse to be incumbent upon him. If she is a liar, she has corrupted his marital bed, betrayed him in her own person, brought shame and scandal upon him, and forced him into this disgraceful position. Thus, aversion occurred for each of them from the other due to the harm that reached them, for which their situation could hardly be reconciled. Therefore, the wisdom of the Lawgiver necessitated the finality of the separation between them and the removal of a companionship that is purely corruptive. Furthermore, if he is a liar against her, it is not appropriate that he be given authority to keep her, given the evil he has perpetrated against her. And if he is truthful, it is not appropriate that he keep her, given his knowledge of her state. This is why the Ajalani said: "I have lied against her if I keep her."
(19) Its extraction has been mentioned previously, in: 8/373. (20) Omitted from: the original. (21) Omitted from: the original. (22) In B: "ja'ala" (made/placed). (23) In the original: "al-shar'" (the Law).
فصل: وذكَر بعضُ أهْلِ العِلْمِ، أَنَّ الفُرْقةَ إنَّما حَصَلَتْ باللِّعانِ؛ لأنَّ لَعْنةَ اللَّهِ وغَضَبَه قد وَقَعَ بأحَدِهما لتَلاعُنِهما، فإنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال عندَ الخامسةِ: "إِنَّها الْمُوجِبَةُ (١٩) ". أى إنَّها تُوجِبُ لَعْنةَ اللَّه وغَضَبَه، ولا نَعْلَمُ مَنْ هو منهما يَقِينًا، ففَرَّقْنا بينهما خَشْيَةَ أَنَّ يكونَ هو المَلْعونَ، فيَعْلُوَ امرأة غيرَ مَلْعُونةٍ، وهذا لا يجوزُ، ؛ لا يجوزُ أن يَعْلُوَ المُسْلمةَ كافرٌ، ويمكنُ أَنَّ يُقالَ على (٢٠) هذا: [لو كان هذا] (٢١) الاحتمالُ مانِعًا من دَوَامِ نِكاحِهما، لمَنَعَه من نِكاحِ غيرِها، فإنَّ هذا الاحْتمالَ مُتَحَقِّقٌ فيه. ويَحْتَمِلُ أَنَّ يكونَ الموُجِبُ للفُرْقةِ وُقُوعَ اللَّعْنةِ والغَضَبِ بأحَدِهما غيرَ مُعَيّنٍ، فيُفْضِى إلى عُلُوِّ مَلْعونٍ لغيرِ مَلْعونةٍ، أو إلى إمْساكِه لمَلْعونةٍ مَغْضوبٍ عليها. ويَحْتَملُ أَنَّ سَبَبَ الفُرْقةِ النُّفْرةُ الحاصلةُ من إساءةِ كلِّ واحدٍ منهما إلى صاحِبِه، فإنَّ الرَّجُلَ إن كان صادِقًا، فقد أشاعَ فاحِشَتَها، وفَضَحَها على رُءُوس الأشْهادِ، وأقامَها مُقامَ خِزْىٍ، وحَقَّقَ (٢٢) عليها اللَّعْنةَ والغَضَبَ، وقَطَعَ نَسَبَ وَلَدِها، وإن كان كاذِبًا، فقد أضافَ إلى ذلك بُهْتَها وقَذْفَها بهذه الفِرْيةِ العظيمةِ، والمرأةُ إن كانت صادقةً، فقد أكْذَبَتْه على رُءُوسِ الأشْهادِ، وأوْجَبَتْ عليه لَعْنةَ اللَّه، وإن كانت كاذبةً، فقد أفْسَدَتْ فِرَاشَه، وخانَتْه فى نَفْسِها، وألْزَمَتْه العارَ والفَضِيحةَ، وأحْوَجَتْه إلى هذا المَقامِ المُخْزِى، فحَصَلَ لكلِّ واحدٍ منهما نُفْرَةٌ من صاحِبِه، لما حَصَلَ إليه من إساءَةٍ لا يكادُ يَلْتَئِمُ لهما معها حالٌ، فاقْتَضتْ حِكْمةُ الشارعِ (٢٣) انْحِتامَ الفُرْقةِ بينهِما، وإزالةَ الصُّحْبةِ المُتَمَحِّضةِ مَفْسَدةً، ولأنَّه إن كان كاذِبًا عليها، فلا يَنْبَغِى أَن يُسَلَّطَ على إمْساكِها، مع ما صَنَعَ من القَبِيحِ إليها، وإن كان صادِقًا، فلا ينبغِى أَن يُمْسِكَها مع عِلْمِه بحالِها، ولهذا قال
(١٩) تقدم تخريجه، فى: ٨/ ٣٧٣.(٢٠) سقط من: الأصل.(٢١) سقط من: الأصل.(٢٢) فى ب: "وجعل".(٢٣) فى الأصل: "الشرع".
