1303 - Issue; He said: (If he does not divorce, the judge divorces for him.)
The sum of the matter is that when the husband who has taken an oath of abstinence (muli) refuses to perform the fay'ah (return) after the waiting period, or the excused person refuses to perform the fay'ah with his tongue, or he refuses to perform intercourse after the removal of his excuse, he is ordered to divorce. If he divorces, the divorce he effected occurs, whether it was one or more. The judge does not have the authority to compel him to more than one pronouncement of divorce; because the fulfillment of her right is achieved by it, for it leads to final separation and release from his harm. If he refuses to divorce, the judge divorces for him. This is the opinion of Malik. There is another narration from Ahmad that the judge does not have the authority to divorce for him; because in cases where the husband is given a choice between two matters, the judge does not take his place, such as the choice given to a man who converts to Islam while having more than four wives, or [marrying] two sisters. Based on this, he [the judge] imprisons him and imposes restrictions upon him until he performs the fay'ah or divorces. Regarding al-Shafi'i, there are two opinions, corresponding to the two narrations. Our position is that in matters where substitution is permissible and the beneficiary is specified, and the person upon whom the duty lies refuses, the judge takes his place, such as in the payment of a debt, and it differs from the [case of] choice, for there the beneficiary is not specified. This is the more correct [view] in the school. The judge does not have the authority to order a divorce nor to effect one unless the woman requests it; because it is her right. The judge only fulfills the right for her, so it cannot be [done] except upon her request.
Section: The divorce that is incumbent upon the muli is revocable (raj'i), whether he effected it himself or the judge divorced for him. Al-Shafi'i said the same. Al-Athram said: I asked Abu 'Abd Allah [Ahmad bin Hanbal] about the muli: If he divorces her? He said: It counts as one, and he has a greater right to her. From Ahmad, there is another narration that the separation by the judge is final (ba'in). Abu Bakr mentioned both narrations. The Qadi [Abu Ya'la] said: The text clearly stated by Ahmad regarding the judge's separation is that it is final; for in the narration of al-Athram: It was asked of him, if the authority divorces for him, does it count as one? He said: If he divorces, it is one, and he is more entitled to her; as for the separation by the authority, there is no revocation in it. Abu Thawr said: The divorce of the muli is final, whether he divorced or the judge divorced for him.
(1) Omitted from [M]. (2) In [M]: "fa-innahu".
١٣٠٣ - مسألة؛ قال: (فَإِنْ لَمْ يُطَلِّقْ، طَلَّقَ الحَاكِمُ عَلَيْهِ)
وجملةُ الأمرِ أَنَّ المُولِىَ إذا امْتنَعَ مِن الفَيْئَةِ بعدَ التَّرَبُّصِ، أو امْتنَعَ المعذورُ من الفَيْئَةِ بلسانِه، أو امْتنَعَ من الوَطْءِ بعدَ زَوالِ عُذْرِه، أُمِرَ بالطَّلاقِ. فإِنْ طَلَّقَ (١)، وَقَعَ طلاقُه الَّذى أوقَعَه، واحدةً كانت أو أَكْثَرَ. وليس للحاكِمِ إجْبارُه على أكثرَ مِن طَلْقَةٍ؛ لِأنَّه يَحْصُلُ الوفاءُ بِحقِّها بها؛ فإنَّها (٢) تُفْضِى إلى البَيْنُونةِ، والتَّخَلُّصِ مِن ضَررِه. وإن امْتنَعَ من الطَّلاقِ، طَلَّقَ الحاكمُ عليه. وبهذا قال مالِكٌ. وعن أحمدَ، روايةٌ أُخْرَى، ليس للحاكم الطَّلاقُ عليه؛ لأنَّ ما خُيِّرَ الزَّوْجُ فيه بين أمرَيْنِ، لم يَقُمِ الحاكمُ مَقامَه فيه، كالاختيارِ لبعضِ الزَّوْجاتِ فى حقِّ مَنْ أَسْلَمَ وتَحْتَه أكثرُ مِن أربعِ نسوةٍ، أو أُخْتانِ. فعلى هذا يَحْبِسُه، ويُضَيِّقُ عليه، حتى يَفِىءَ، أو يُطَلِّقَ. وللشَّافِعِىِّ قَوْلانِ، كالرِّوايتَيْنِ. ولَنا، أَنَّ ما دخَلتْه النِّيابةُ، وتَعَيَّنَ مُسْتَحِقُّه، وامْتَنعَ مَنْ هو عليه، قامَ الحاكمُ مَقامَه فيه، كقَضاءِ الدَّيْنِ، وفارَقَ الاختيارَ، فإنَّه ما تَعَيَّنَ مُسْتحِقُّه. وهذا أصَحُّ فى المذهبِ. ليس للحاكمِ أن يأمُرَ بالطَّلاقِ ولا يُطَلِّقَ إلَّا أَنْ تَطْلُبَ المرأةُ ذلك؛ لِأنَّه حقٌّ لها. وإنَّما الحاكمُ يَسْتَوْفِى لها الحقَّ، فلا يكونُ إلَّا عندَ طَلَبِها.
فصل: والطَّلاقُ الواجبُ على المُولِى رَجْعِىٌّ، سواءٌ أوْقَعَه بنفسهِ، أو طَلَّقَ الحاكمُ عليه. وكذا قال الشَّافِعِىُّ. قال الأثْرَمُ: قلتُ لأبى عبدِ اللَّهِ فى المُولِى: فإنْ طَلَّقَها. قال: تكونُ واحِدَةً، وهو أحقُّ بها. وعن أحمدَ، روايةٌ أُخْرَى، أَنَّ فُرْقَةَ الحاكمِ تكونُ بائنًا. ذكر أبو بكر الرِّوايَتَيْنِ جميعًا. وقال القاضى: المنصوصُ عن أحمدَ، فى فُرقةِ الحاكمِ, أنَّها تكونُ بائنًا؛ فإنَّ فى رواية الأثْرَمِ: وقد سئل إذا طَلَّقَ عليه السلطانُ، أتكونُ واحدةً؟ فقال: إذا طَلَّقَ فهى واحدةٌ، وهو أحقٌّ بها، فأمَّا تَفْرِيقُ السلطانِ، فليس فيه رَجْعَةٌ. وقال أبو ثَوْرٍ: طلاقُ المُولِى بائِنٌ، سواءٌ طَلَّقَ هو، أو طَلَّقَ عليه الحاكمُ؛
(١) سقط من: م.(٢) فى م: "فإنه".
