نقد دیدگاه مفسران فریقین درباره نوع طلاق پس از ایلاء (بائن یا رجعی) در آیات 226 و 227 سوره بقره

ایلاء در عرب جاهلی، دست‌آویزی برای آزار زنان بود که مرد سوگند یاد می‌کرد بیشتر از چهار ماه یا تا ابد با همسر خود همبستر نشود؛ بدین‌گونه زن در سرگردانی شوهردار بودن یا بی‌شوهری می‌ماند. خداوند برای دفاع از حقوق زن، در آیات 226 و 227 سوره «بقره» در مسئله ایلاء به مردان چهار ماه مهلت داده و آنان را میان رجوع یا طلاق زن مخیر ساخت. مسئله اصلی در این پژوهش، نقد دیدگاه مفسران درباره نوع طلاق پس از ایلاء در این آیات با روش توصیفی-تحلیلی است. یافته‌های تحقیق نشان می‌دهد دیدگاه تحقق طلاق بائن پس از ایلاء با چالش‌هایی روبه‌روست؛ زیرا استدلال به تقابل واژگان «فاوُا» و «عَزَمُوا الطَّلاقَ» در آیات، ناتمام است؛ از سویی طلاق پس از ایلاء از قلمرو طلاق بائن خارج است. همچنین در مقابل احادیث بیانگر طلاق بائن، روایات معارضی است که این دسته از روایات، صلاحیت مقاومت در برابر آن را ندارند. دیدگاه تحقق طلاق رجعی نیز با استدلال به قاعده اصل رجعی بودن، دقیق به نظر نمی‌رسد؛ زیرا استدلال به این اصل، در گرو عدم وجود دلیل مخالف است؛ درحالی‌که موارد مشمول طلاق بائن در بحث ایلاء نادیده گرفته شده و امکان تحقق چنین شرایطی نفی نمی‌گردد. بر اساس دیدگاه برگزیده، آیه محل بحث و روایات مفسر آن، اطلاق دارند؛ بنابراین طلاق مذکور، مطلق است و باید به تفصیل قائل شد؛ یعنی طلاق پس از ایلاء با توجه به شرایطی همچون صغیره بودن زن، عدد طلاق، بذل و فدیه دادن زن، می‌تواند بائن یا رجعی باشد.

a critical analysis of sunni and shiʿi exegetes’ views on the type of divorce (revocable or irrevocable) following an oath of abstinence (ʾīlāʾ) in verses 226 and 227 of surah al-baqarah

detailed abstractpurpose of the research: the present study seeks to criticize the views of the shia and sunni qur’anic exegetes on the type of divorce after the oath of abstinence (ʾīlāʾ) in verses 226 and 227 of surah al-baqarah. the oath of abstinence (ʾīlāʾ) was one of the challenges of living together in the pre-islamic arab era, committed by men to harm women. therefore, the holy qur’an promulgated laws against it so that women could gain their rightful value and rights in society. given the importance of this issue as an interpretative, jurisprudential, and legal challenge to women in today’s society, it is necessary to determine the type of divorce that occurred in the oath of abstinence (ʾīlāʾ). is it considered irrevocable, so that the man has no right of recourse, or is it considered a revocable divorce, which leaves the man with the right of recourse? re-examining the issue of the type of divorce in the oath of abstinence (ʾīlāʾ)  from the perspective of the qur’anic verses and delving into the functions and goals of divorce in the qur’an can resolve unknown dimensions and doubts surrounding this issue and explain the correct perspective of the holy qur’an in this regard. in this way, the rights and duties of each man and woman in such problems can be explained and many of the tyrannies and rebellions of some men in the family system in today’s society can be prevented.research method: to conduct this research, library and documentary methods were used to collect research data. in addition, the descriptive-analytical method is used for converting the collected data into information and to reach the desired outcomes. first, the opinions of the qur’anic exegetes were collected from the reliable exegetical sources of both the shia and the sunni. thereafter, the opinions raised regarding the research topic were criticized for using content analysis, relying on qur’anic, narrative, and literary evidence, as well as citing shia and sunni exegetical and jurisprudential sources.findings: the findings of this study show that the view of realizing irrevocable divorce after the oath of abstinence (ʾīlāʾ) faces challenges because the argument based on the contrast between the expressions &they return& and & they resolve upon divorce & in the qur’anic verses is incomplete. on the other hand, divorce after the oath of abstinence (ʾīlāʾ) is outside the realm of irrevocable divorce. in addition, in contrast to the hadiths indicating irrevocable divorce, there are conflicting hadiths that this group of hadiths does not have the authority to resist. the view that the realization of revocable divorce is based on the principle of revocability also does not seem accurate, because the argument based on this principle depends on the absence of reason to the contrary. while the cases covered by irrevocable divorce are ignored in the issue of the oath of abstinence (ʾīlāʾ), the possibility of such conditions being fulfilled is not ruled out. according to the chosen view, the verse in question and the narrations interpreting it are applicable; therefore, the aforementioned divorce is absolute and must be considered in detail. this means that divorce after the oath of abstinence (ʾīlāʾ) can be irrevocable or revocable, depending on conditions such as the woman’s minor age, the number of divorces, and the woman’s payment of donations and ransom.final result: finally, this research shows that the divorce mentioned in the verse in question and the narrations interpreting it is applicable and the issue should be considered in detail. this means that divorce after the oath of abstinence (ʾīlāʾ) can be irrevocable or revocable, depending on conditions such as the woman’s minor age, the number of divorces, and the woman’s payment of donations and ransom. this research can be cited as a reliable source for researchers in the field of studying the type of divorce in the oath of abstinence (ʾīlāʾ), to explain the correct view of the holy qur’an in this field and to explain the rights and duties of each man and woman in such problems, and as a result, important effects can be achieved in improving the legal conditions of women in today’s civil society.