Ibn Majah [2]. And because it is a consideration in exchange for an annulment, it should not exceed its amount at the initiation of the contract, similar to the compensation in rescission (Iqalah). Our evidence is the saying of Allah the Almighty: {Then there is no sin upon both of them for that by which she ransoms herself} [3]. And because it is the opinion of those we named among the Companions. Al-Rubayyi' bint Mu'awwidh said: I sought Khul' from my husband for less than the hair tie of my head, and 'Uthman ibn 'Affan, may Allah be pleased with him, permitted that [4]. Such a matter would become well-known, and since it was not objected to, it constitutes consensus (Ijma'), and it is not authentically reported that 'Ali opposed it. Once this is established, it is not recommended for him to take more than what he gave her. This is the opinion of Sa'id ibn al-Musayyab, al-Hasan, al-Sha'bi, al-Hakam, Hammad, Ishaq, and Abu 'Ubayd. If he does so, it is permissible, albeit with dislike (Karahah) [5], whereas Abu Hanifah, Malik, and al-Shafi'i did not consider it disliked. Malik said: I have always heard of the permission of ransom for more than the dower. Our evidence is the Hadith of Jamilah. It is reported from 'Ata' that the Prophet (peace and blessings of Allah be upon him) disliked that one should take more from the woman seeking Khul' than what he gave her. Narrated by Abu Hafs with his chain of transmission [6]. It is explicit regarding the ruling, so we reconcile the verse and the report by saying: The verse indicates permissibility, and the prohibition of increasing [the amount] is for dislike [7]. And Allah knows best.
1234 - Issue; he said: (If she sought Khul' from him for reasons other than what we mentioned, it is disliked for her, yet the Khul' takes effect).
In some manuscripts it says "bi-ghayr ma dhakarna" (for other than what we mentioned) with the letter ba'; thus, it is possible he meant more than her dower. We have already mentioned that in the previous issue. However, the apparent meaning is that he meant if she sought Khul' from him without hatred or fear that they might not uphold the boundaries of Allah; because if he meant the former, he would have said: "it is disliked for him." Since he said: "it is disliked for her," it indicates that he meant her seeking Khul' from him while the situation is flourishing and their characters are compatible; for indeed, that is disliked for her, and if she does it...
(2) In: The Chapter on the woman seeking Khul' taking what she gave him, from the Book of Divorce. Sunan Ibn Majah 1/663. (3) Surah al-Baqarah: 229. (4) Narrated by al-Bayhaqi in: The Chapter on the manner in which the ransom is permitted, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/315. And 'Abd al-Razzaq in: The Chapter on the woman ransoming herself with more than her dower, from the Book of Divorce. Al-Musannaf 6/504. (5) In [A], [B], and [M]: "al-karahah" (the dislike). (6) Narrated by 'Abd al-Razzaq in: The Chapter on the woman ransoming herself with more than her dower, from the Book of Divorce. Al-Musannaf 6/502. (7) In the original, [B], and [M]: "lil-karahah" (for the dislike). (1) In [A]: "tuqima" (you both uphold). (2) Omitted from the original.
ماجه (٢). ولأنَّه بَدَلٌ فى مُقابلةِ فَسْخٍ، فلم يَزِدْ على قدرِه فى ابتداءِ العَقدِ، كالعِوَضِ فى الإِقالةِ. ولَنا، قولُ اللَّهِ تعالى: {فَلَاجُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ} (٣). ولأنَّه قولُ مَن سَمَّينا مِنَ الصَّحابةِ، قالت الرُّبَيِّعُ بنتُ مُعَوِّذٍ: اختلعتُ مِن زَوْجِى بما دونَ عِقاصِ رأْسِى، فأجازَ ذلك عثمانُ بنُ عفَّانَ، رَضِىَ اللَّهُ عنه (٤). ومثلُ هذا يَشْتَهِرُ، فلم يُنْكَرْ، فيكونُ إجماعًا، ولم يَصِحَّ عن علىٍّ خلافُه. فإذا ثبتَ هذا، فإنَّه لا يُسْتحَبُّ له أن يأخذَ أكثرَ ممَّا أعْطاها. وبذلك قال سعيدُ بنُ المَسيَّبِ، والحسنُ، والشَّعْبِىُّ، والحَكَمُ، وحَمَّادٌ، وإسحاقُ، وأبو عُبَيْدٍ. فإنْ فعلَ جازَ مع الكَراهِيَةِ (٥)، ولم يكْرَهْه أبو حنيفةَ، ومالكٌ، والشَّافعىُّ. قال مالكٌ: لم أزلْ أسمعُ إجازةَ الفِدَاءِ بأكثرَ مِنَ الصَّداقِ. ولَنا، حديثُ جَمِيلةَ. ورُوىَ عن عَطاءٍ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه كَرِهَ أن يأخذَ من المُختَلِعَةِ أكثرَ ممَّا أعْطاها. رواه أبو حفصٍ بإسنادِه (٦). وهو صريحٌ فى الحُكْمِ، فنَجْمعُ بين الآيةِ والخبرِ، فنقول: الآيةُ دالةٌ على الجَوَازِ، والنَّهىُ عن الزِّيادةِ للكراهِيَةِ (٧). واللَّهُ أعلمُ.
١٢٣٤ - مسألة؛ قال: (وَلَوْ خَالَعَتْه لِغَيْرِ مَا ذَكَرْنَا، كُرِهَ لَهَا ذَلِكَ، وَوَقَعَ الْخلْعُ)
فى بعض النُّسَخ "بِغيرِ ما ذكرنا" بالباءِ، فيَحْتَمِلُ أنَّه أرادَ بأكثرَ مِن صداقِها. وقد ذكَرْنا ذلك فى المسألةِ التى قبلَ هذه، والظَّاهِرُ أنَّه أرادَ إذا خالعتْه لغيرِ بُغضٍ، وخَشْيةً مِن أن لا تقيمَ (١) حُدودَ اللَّهِ؛ لأنَّه لو أرادَ الأوَّلَ لَقال: كُرِهَ له. فلمَّا قال: كُرهَ لها. دلَّ على أنَّه أرادَ مُخالعتَها له (٢)، والحالُ عامرةٌ، والأخلاقُ مُلْتَئِمةٌ، فإنَّه يُكْرهُ لها ذلك، فإن فعَلتْ
(٢) فى: باب المختلعة تأخذ ما أعطاها، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٦٣.(٣) سورة البقرة ٢٢٩.(٤) أخرجه البيهقى، فى: باب الوجه الذى تحل به الفدية، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣١٥. وعبد الرزاق، فى: باب المفتدية بزيادة على صداقها، من كتاب الطلاق. المصنف ٦/ ٥٠٤.(٥) فى أ، ب، م: "الكراهة".(٦) وأخرجه عبد الرزاق، فى: باب المفتدية بزيادة على صداقها، من كتاب الطلاق. المصنف ٦/ ٥٠٢.(٧) فى الأصل، ب، م: "للكراهة".(١) فى أ: "تقيما".(٢) سقط من: الأصل.
