it is not accepted; because it is an explicit formulation of Zihar, so it is not permitted to divert it to anything else. The second [view]: it is accepted; because she is unlawful to him, just as his mother is unlawful to him.
1312 - Issue: He said: (And if he said: "You are to me forbidden [Haram]," and he intended [to express] that state, there is nothing upon him even if he marries her; because he is truthful. And if he intended [the prohibition] in every state, he shall not have intercourse with her if he marries her until he performs the expiation of Zihar.)
As for when he intends by his saying to her: "You are to me forbidden," an informing of her prohibition in the present state, there is nothing upon him; because he is truthful, for he has described her with her [actual] quality, and he has not uttered a reprehensible or false statement. Likewise, if he stated this utterance absolutely, and had no [specific] intention, there is nothing upon him for that. But if he intended to prohibit her in every state, it is Zihar; because the word "forbidden," when Zihar is intended by it, is Zihar regarding a wife, and likewise regarding a foreign woman; it thus becomes like his saying: "You are to me like the back of my mother."
1313 - Issue: He said: (And if he performs Zihar against his wife, and she is a slave woman, then he does not perform expiation until he owns her, the marriage is annulled, and he shall not have intercourse with her until he performs expiation.)
The general principle of this is that Zihar is valid from every wife, whether she is a slave or a free woman. So if he performs Zihar against his wife who is a slave, then he comes to own her, the marriage is annulled. Our companions have differed regarding the continuation of the ruling of Zihar; al-Khiraqi mentioned here that it remains, and it is not lawful for him to have intercourse [with her] until he performs expiation. This is the opinion of Malik, Abu Thawr, and the Ashab al-Ra'y [the Hanafis]. Al-Shafi'i also stipulated this. The Qadi said: The [established] school [Madhhab] is what al-Khiraqi mentioned. This is the opinion of Abu 'Abd Allah ibn Hamid, based on the saying of Allah the Exalted: {And those who perform Zihar from their wives, then return to what they said, then the freeing of a slave before they touch one another}. And this person has performed Zihar against his wife, so it is not lawful for him
(1) In (B): "al-zawjiyya" (marital state). (1) Surah al-Mujadilah: 3. (2) Omitted from (A).
لا يُقْبَلُ؛ لأنَّه صَرِيحٌ للظِّهارِ، فلا يُقْبَلُ صَرْفُه إلَى غَيْرِه. والثانى: يُقْبَلُ؛ لأنها حَرامٌ عليه، كما أَنَّ أُمَّه حرامٌ عليه.
١٣١٢ - مسألة؛ قال: (وَلَوْ قَالَ: أَنْتِ عَلَىَّ حَرَامٌ. وأَرَادَ فِى تِلْكَ الحالِ، لَمْ يَكُنْ عَلَيْهِ شَىْءٌ وإِنْ تَزَوَّجَها؛ لأَنَّه صَادِقٌ. وإِنْ أَرَادَ فِى كُلِّ حَالٍ، لَمْ يَطَأْهَا إِنْ تَزَوَّجَهَا حَتَّى يَأْتِىَ بِكَفَّارَةِ الظِّهَارِ)
أمَّا إذا أرادَ بِقَولِه لها: أنتِ علىَّ حَرَامٌ. الإِخْبارَ عَنْ حُرْمَتِها فى الحالِ، فلا شَىْءَ عليه؛ لأنَّه صادِقٌ؛ لكَونِه وَصَفَها بِصِفَتِها، ولم يَقُلْ مُنْكَرًا ولا زُورًا. وكذلك لو أطْلَقَ هذا القَوْلَ، ولم يكُنْ له نِيَّةٌ، فلا شىءَ عليه لِذلك. وإِنْ أرادَ تَحْرِيمَها فى كلِّ حالٍ، فهو ظِهارٌ؛ لأنَّ لَفْظَةَ الحرامِ، إذا أُرِيدَ بها الظِّهارُ، ظِهارٌ فى الزَّوجةِ (١)، فكذلك فى الأجْنَبِيَّةِ، فَصَارَ كَقَوْلِه: أنتِ علىَّ كظَهْرِ أُمِّى.
١٣١٣ - مسألة؛ قال: (وَلَوْ ظَاهَرَ مِنْ زَوْجَتِه، وَهِىَ أَمَةٌ، فَلَمْ يُكَفِّرْ حَتَّى مَلَكَهَا، انْفَسَخَ النِّكَاحُ، وَلَمْ يَطَأْهَا حَتَّى يُكَفِّرَ)
وجملتُه أَنَّ الظِّهارَ يَصِحُّ مِن كُلِّ زَوْجةٍ، أمَةً كانَتْ أو حُرَّة. فإذا ظاهَرَ مِنْ زَوْجَتِه الأَمَةِ، ثم مَلَكَها، انْقَسَخَ النِّكاحُ. واخْتَلفَ أصحابُنا فى بَقاءِ حُكْمِ الظِّهارِ؛ فذكَر الْخِرَقِىُّ ههُنا أنَّه باقٍ، ولا يَحِلُّ له الوَطْءُ حتَّى يُكَفِّرَ. وبه يقولُ مالِكٌ، وأبو ثَوْرٍ، وأصحابُ الرَّأْىِ. ونصَّ عليه الشَّافِعِىُّ. وقال القاضى: المذهبُ ما ذكَر الْخِرَقِىُّ. وهو قَوْلُ أبى عبدِ اللَّهِ ابنِ حامِدٍ؛ لقَوْلِ اللَّه تعالى: {وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا} (١). وهذا قد (٢) ظاهَرَ مِن امْرَأتِه، فَلَمْ يَحِلَّ له
(١) فى ب: "الزوجية".(١) سورة المجادلة ٣.(٢) سقط من: أ.
