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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 10 · صفحة 156

الترجمة · EN

Otherwise, she takes the full dower, they are separated, and she must observe the waiting period ('idda) (1). This is because the surrender (of the self) owed by her has been realized, and the menstruation, ihram, and vaginal obstruction (ratq) are not from her side, so they do not affect the dower, just as they do not affect the dropping of maintenance. It has been narrated that the dower is not completed by it (2); this is the view of Shurayh and Abu Thawr, because he was not able to take possession of her, so she was not entitled to a dower from him [by withholding her] (4), just as if she had prevented the surrender of herself to him. This is confirmed by the fact that there is no difference whether the prevention of the surrender stems from an outsider or from the contracting party, as in (a contract of) hiring. There is a third narration from Ahmad: if they are both fasting a Ramadan fast, the dower is not completed, but if it is other than that, it is completed. Abu Dawud said: I heard Ahmad being asked about a man who entered upon his wife while they were both fasting a non-Ramadan fast, and he closed the door and drew the curtain. He said: The dower becomes obligatory. It was said to Ahmad: And the month of Ramadan? He said: The month of Ramadan is different from this. It was said to him: What if he was a traveler in Ramadan? He said: This one is a breaker of the fast—meaning the dower becomes obligatory. This indicates that whenever the impediment is emphasized, such as ihram and fasting in Ramadan, the dower is not completed. Al-Qadi said: If the impediment does not prevent the incentives for intercourse—such as castration, impotence, vaginal obstruction, illness, menstruation, and postpartum bleeding—the dower becomes obligatory. If it does prevent the incentives for it, such as ihram and the performance of an obligatory fast, then there are two narrations. Abu Hanifa said: If the impediment is from her side, the dower does not become established. If it is from his side—(like) an obligatory fast or ihram—the dower does not become established either (5). If it is castration or impotence, the dower is completed, because the impediment (6) is from his side, and that does not prevent the realization of the surrender owed by her, so her right is completed, just as the maintenance of his wife becomes binding upon a minor if she surrenders herself to him.

الحواشي

(1) Its documentation was mentioned previously on page 82. (2) Omitted from: the original (al-Asl). (3) In M: "la" (not). (4) In the original and A: "mahruha" (her dower). In B: "mahron mana'aha" (a dower she withheld). (5) Omitted from: M. (6) In the original and A: "al-man'" (the prevention).

العربية (المصدر)

وإلَّا أخَذَتِ الصَّداقَ كاملًا، وفُرِّقَ بينهما، وعليها العِدَّةُ (١). ولأنَّ التَّسْلِيمَ المُسْتَحَقَّ عليها قد وُجِدَ، وإنَّما الحَيْضُ والإِحْرامُ والرَّتْقُ من غير جِهَتِها، فلا يُؤَثِّرُ فى المهرِ، كما لا يُؤَثِّرُ فى إسْقاطِ النَّفَقةِ. ورُوِىَ أنَّه لا يَكْمُلُ به (٢) الصَّدَاقُ، وهو قولُ شُرَيْحٍ، وأبى ثَوْرٍ؛ لأنَّه لم (٣) يتَمَكَّنْ من تَسَلُّمِها، فلم تَسْتَحِقَّ عليه [مَهْرًا بمَنْعِها] (٤)، كما لو مَنَعَتْ تسلِيمَ نَفْسِها إليه، يُحَقِّقُه أَنَّ المَنْعَ من التَّسْليمِ لا فَرْقَ بين كَوْنِه من أجْنَبِىٍّ أو من الْعاقدِ، كالإِجَارةِ. وعن أحمدَ، روايةٌ ثالثة: إن كانا صائِمَيْنِ صَوْمَ رَمضان، لم يَكْمُل الصَّداقُ، وإن كان غيرَه، كَمَلَ. قال أبو داودَ: سَمِعْتُ أحمدَ، وسُئِلَ عن رجلٍ دَخَلَ على أهْلِه، وهما صائمانِ فى غيرِ رَمضانَ، فأغْلقَ البابَ، وأرْخَى السِّتْرَ؟ قال: وَجَبَ الصَّداقُ. قيل لأحمدَ: فشَهْرُ رَمضانَ؟ قال: شَهْرُ رَمضانَ خِلافٌ لهذا. قيل له: فكان مُسافِرًا فى رَمضانَ. قال: هذا مُفْطِرٌ. يعنى وَجَبَ الصداقُ. وهذا يَدُلُّ على أنَّه متى كان المانِعُ مُتَأَكِّدًا، كالإِحْرامِ وصَوْمِ رَمضانَ، لم يَكْمُلِ الصَّداقُ. وقال القاضى: إن كان المانعُ لا يَمْنَعُ دَوَاعِىَ الوَطْءِ، كالجَبِّ، والعُنَّةِ، والرَّتْقِ، والمَرَض، والحَيْضِ، والنِّفاسِ، وَجَبَ الصَّداقُ، وإن كان يَمْنَعُ دَواعِيَه، كالإِحْرامِ، وصِيامِ الفَرْض، فعلى رِوَايتَيْنِ. وقال أبو حنيفةَ: إن كان المانعُ من جِهَتِها، لم يَسْتَقِرّ الصَّداقُ، وإن كان من جهتِه؛ صيامُ فَرْضٍ أو إحْرَامٌ، لم يَسْتَقِرَّ الصَّداقُ أيضًا (٥)، وإن كان جَبًّا أو عُنَّةً، كَمَلَ الصَّداقُ؛ لأنَّ المانِعَ (٦) من جِهَتِه، وذلك لا يَمْنَعُ وُجُودَ التَّسْليمِ المُسْتَحَقِّ منها، فكَمَلَ حَقُّها، كما يَلْزَمُ الصَّغِيرَ نَفَقَةُ امْرَأتِه إذا سَلّمَتْ نَفْسَها إليه.

الحواشي

(١) تقدم تخريجه فى صفحة ٨٢.(٢) سقط من: الأصل.(٣) فى م: "لا".(٤) فى الأصل، أ: "مهرها". وفى ب: "مهرا منعها".(٥) سقط من: م.(٦) فى الأصل، أ: "المنع".

السابقمجلد 10 · صفحة 156التالي
السابق10·156التالي