the Khul' is valid, according to the opinion of most scholars; among them are Abu Hanifah, al-Thawri, Malik, al-Awza'i, and al-Shafi'i. Ahmad's words potentially imply its prohibition, for he said: "Khul' is like the Hadith of Sahlah; she dislikes the man and gives him the dower, so this is the Khul'." This indicates that Khul' is not valid except in this situation. This is the opinion of Ibn al-Mundhir and Dawud. Ibn al-Mundhir said: A similar meaning has been narrated from Ibn 'Abbas and many of the scholars. This is because Allah the Almighty said: {And it is not lawful for you to take anything of what you have given them, except when both parties fear that they will not be able to uphold the boundaries of Allah}. [And this is explicit in the prohibition if they do not fear that they will not uphold the boundaries of Allah. Then He said:] {But if you fear that they will not uphold the boundaries of Allah, then there is no sin upon them for that by which she ransoms herself}. Thus, its concept indicates that sin attaches to both of them if she ransoms herself without fear. Then He emphasized it with a warning, saying: {These are the boundaries of Allah, so do not transgress them. And whoever transgresses the boundaries of Allah, then those are the wrongdoers}. Thawban reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Any woman who asks her husband for a divorce without a valid reason, the fragrance of Paradise is forbidden for her." Narrated by Abu Dawud. Also, from Abu Hurayrah from the Prophet (peace and blessings of Allah be upon him), who said: "The women who seek Khul' and those who force it are the hypocrites." Narrated by Abu Hafs, and Ahmad narrated it in "al-Musnad," and he mentioned it as an argument. This indicates the prohibition of seeking Khul' without necessity. Furthermore, it is a harm to her and her husband, and a removal of the benefits of marriage without necessity, so it is prohibited due to his (peace and blessings of Allah be upon him) saying: "There shall be no harm nor reciprocating harm." Those who argued for its...
(3) Omitted from [B], [M]. (4) Omitted from [B], [M]. (5) Surah al-Baqarah: 229. (6) In: The Chapter on Khul', from the Book of Divorce. Sunan Abi Dawud 1/516. It was also narrated by al-Tirmidhi in: The Chapter on what has been said regarding women who seek Khul', from the Book of Divorce. 'Aridat al-Ahwadhi 5/162, 163. And Ibn Majah in: The Chapter on the dislike of Khul' for the woman, from the Book of Divorce. Sunan Ibn Majah 1/662. And al-Darimi in: The Chapter on the prohibition of a woman asking her husband for a divorce, from the Book of Divorce. Sunan al-Darimi 2/162. And Imam Ahmad in: al-Musnad 5/283. (7) In: 2/414. It was also narrated by al-Tirmidhi in: The Chapter on what has been said regarding women who seek Khul', from the Book of Divorce. 'Aridat al-Ahwadhi 5/162. And al-Nasa'i in: The Chapter on what has been said regarding Khul', from the Book of Divorce. Al-Mujtaba 6/138. (8) In [A]: "idrar" (harm). Its verification was previously provided in: 4/140.
صحَّ الخُلْعُ، فى قولِ أكثرِ أهلِ العلمِ؛ منهم أبو حنيفةَ، والثَّورِىُّ، ومالكٌ، والأوْزَاعىُّ، والشَّافعىُّ. ويَحْتَمِلُ كلامُ أحمدَ تَحْريمَه؛ فإنَّه قال: الخُلْعُ مثلُ حديثِ سَهْلَةَ، تَكْرهُ الرَّجلَ فتُعْطِيه المهرَ، فهذا الخُلعُ. وهذا يدلُّ على (٣) أنَّه لا يكونُ الخُلْعُ صحيحًا إلَّا فى هذه الحالِ. وهذا قولُ ابن المُنْذِرِ، وداودَ. وقال ابنُ المُنْذِرِ: ورُوِىَ معنى ذلك عن ابنِ عبَّاسٍ، وكثيرٍ من أهل العلمِ؛ وذلك لأنَّ اللَّه تعالى قال: {وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ}. [وهذا صَرِيحٌ فى التَّحْرِيمِ إذا لم يخافا ألَّا يُقيمَا حُدُودَ اللَّهِ، ثم قال] (٤): {فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ}. فدلَّ بمفهومِه على أنّ الجُناحَ لاحِقٌ بهما إذا افتدتْ مِن غيرِ خوفٍ، ثم غلَّظَ بالوعيدِ فقال: {تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَئِكَ هُمُ الظَّالِمُونَ} (٥). ورَوىَ ثَوْبَانُ قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "أَيُّمَا امْرَأةٍ سَأَلَتْ زَوْجَهَا الطَّلَاقَ، مِنْ غَيْرِ مَا بَأْسٍ، فحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّةِ". رَوَاه أبو داودَ (٦). وعن أبى هريرةَ عن النَّبىِّ -صلى اللَّه عليه وسلم- قال: "الْمُخْتَلِعَاتُ والْمُنْتَزِعَاتُ هُنَّ الْمُنَافِقَاتُ" رَواه أبو حفصٍ، وروَاه أحمدُ، فى "المسندِ" (٧)، وذكره مُحْتجًّا به، وهذا يدل على تَحْريمِ المُخالَعَةِ لغيرِ حاجةٍ، ولأنَّه إضْرارٌ بها وبزَوْجِها، وإزالةٌ لمصالحِ النِّكاحِ من غيرِ حاجةٍ، فحُرِّمَ؛ لقوله -صلى اللَّه عليه وسلم-: "لَا ضَرَرَ وَلَا ضِرَارَ" (٨). واحتجَّ مَن
(٣) سقط من: ب، م.(٤) سقط من: ب، م.(٥) سورة البقرة ٢٢٩.(٦) فى: باب فى الخلع، من كتاب الطلاق. سنن أبى داود ١/ ٥١٦.كما أخرجه الترمذى، فى: باب ما جاء فى المختلعات، من كتاب الطلاق. عارضة الأحوذى ٥/ ١٦٢، ١٦٣. وابن ماجه، فى: باب كراهية الخلع للمرأة، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٦٢. والدارمى، فى: باب النهى عن أن تسأل المرأة زوجها طلاقها، من كتاب الطلاق. سنن الدارمى ٢/ ١٦٢. والإِمام أحمد، فى: المسند ٥/ ٢٨٣.(٧) فى: ٢/ ٤١٤.كما أخرجه الترمذى، فى: باب ما جاء فى المختلعات، من كتاب الطلاق. عارضة الأحوذى ٥/ ١٦٢. والنسائى، فى: باب ما جاء فى الخلع، من كتاب الطلاق. المجتبى ٦/ ١٣٨.(٨) فى أ: "إضرار". وتقدم تخريجه فى: ٤/ ١٤٠.
