it does not become an invalid contract, nor does the growth belong to anyone other than the buyer. If the sold item were a slave woman, and he had intercourse with her, her dower would not become mandatory due to that; the same applies to marriage.
Section Three: If he knew of the defect at the time of the contract, or after it, and then consent was expressed from him, or an indication of it, such as having intercourse with the woman or her enabling him to have intercourse, then the annulment is not established for him; because he consented to the forfeiture of his right, so it lapsed, just as if the buyer knew of the defect and consented to it. If they disagree regarding the knowledge, the statement to be accepted is that of the one denying it, because the original state is the absence of knowledge.
Section Four: He returns for the dower upon the one who deceived him. Abu Bakr said: There are two narrations regarding this; one of them is that he returns for it. The other is that he does not return. The correct view is that the school (madhhab) has one narration, which is that he returns for it; for Ahmad said: I used to lean towards the statement of Ali, but I felt awe of it, so I inclined toward the statement of Umar: If he marries her and sees leprosy or vitiligo, she has the dower due to his having had intercourse with her, and her guardian is liable for the dowry. This indicates that he returned to this position, and it is the view of al-Zuhri, Qatadah, Malik, and al-Shafi'i in his early (qadim) position. It was narrated from Ali that he said: He does not return. This is the view of Abu Hanifah and al-Shafi'i in his later (jadid) position, because he has received in exchange what he compensated for, which is the intercourse, so he does not return for it against someone else, just as if the sold item were defective and he had consumed it. Our argument is what Malik narrated, from Yahya ibn Sa'id, from Sa'id ibn al-Musayyib, who said: Umar ibn al-Khattab said: Any man who marries a woman who has madness, leprosy, or vitiligo, and he touches her, then she has her dowry, and that is a liability upon her guardian for her husband. And because he...
(11) In the original and M: "al-bay'". (12) In the original: "wa-tamkiniha". (13) Omitted from: the original. (14) Omitted from: the original and B. (15) In the original: "li-masisihi". (16) Omitted from: the original, A, and B. (17) Reported by al-Bayhaqi, in: The Chapter on Defects for Which a Marriage is Annulled, from the Book of Marriage. Al-Sunan al-Kubra, 7/215. (18) Reported by al-Bayhaqi, in: The Chapter on Defects for Which a Marriage is Annulled, from the Book of Marriage. Al-Sunan al-Kubra, 7/214, =
يَصِر العَقْدُ فاسدًا، ولا يكونُ النَّماءُ لغيرِ المُشْتَرِى، ولو كان المَبِيعُ (١١) أمَةٌ، فوَطِئَها، لم يَجِبْ به مَهْرُها، فكذلك النكاحُ.
الفصل الثالث: إذا عَلِمَ بالعَيْبِ وقتَ العَقْدِ، أو بعدَه ثم وُجِدَ منه رِضًى، أو دلالةٌ عليه، كالدُّخولِ بالمرأةِ، أو تَمْكِينها (١٢) إيَّاه من الوَطْءِ، لم يَثْبُتْ له الفَسْخُ؛ لأنَّه رَضِىَ بإسْقاطِ حَقِّه فسَقَطَ، كما لو عَلِمَ المشترِى بالعَيْبِ فرَضِيَه. وإذا اخْتلفَا فى العِلْمِ، فالقولُ قولُ مَنْ ينكِرُه؛ لأنَّ الأصْلَ عَدَمُه.
الفصل الرابع: أنَّه يَرجِعُ بالمَهْرِ على مَنْ غَرَّة. وقال أبو بكرٍ: فيه روايتان؛ إحداهما، يَرْجِعُ به (١٣). والأُخْرَى: لا يَرْجِعُ. والصحيحُ أن المذهبَ رِوايةٌ واحدةٌ، وأنَّه يَرْجِعُ به (١٤)؛ فإنَّ أحمدَ قال: كنتُ أذْهَبُ إلى قولِ على فهِبْتُه، فمِلْتُ إلى قولِ عمرَ: إذا تَزَوَّجَها، فرأى جُذَامًا أو بَرَصًا، فإنَّ لها المَهْرَ بمَسِيسِه (١٥) إيَّاها، ووَلِيُّها ضامِنٌ للصَّدَاقِ. وهذا يَدُلُّ على أنَّه رَجَعَ إلى هذا القولِ، وبه قال الزُّهْرِىُّ، وقَتادةُ، ومالكٌ، والشافعىُّ فى القديمِ. ورُوِىَ عن على أنَّه قال (١٦): لا يَرْجِعُ (١٧). وبه قال أبو حنيفةَ، والشافعىُّ فى الجديدِ؛ لأنَّه ضَمِنَ ما اسْتَوْفَى بَدَلَه، وهو الوَطْءُ، فلا يَرْجِعُ به على غيرِه، كما لو كان المَبِيعُ مَعِيبًا فأكَلَه. ولَنا، ما رَوَى مالكٌ، عن يَحْيَى بن سعيدٍ، عن سعيدِ بن المُسَيَّبِ، قال: قال عمرُ بن الخَطَّابِ: أيُّما رَجُلٍ تَزوَّجَ بامْرأةٍ بها جُنُونٌ أو جُذَامٌ أو بَرَصٌ، فمَسَّها، فلها صَدَاقُها، وذلك لزَوْجِها غُرْمٌ على وَلِيِّها (١٨). ولأنَّه
(١١) فى الأصل، م: "البيع".(١٢) فى الأصل: "وتمكينها".(١٣) سقط من: الأصل.(١٤) سقط من: الأصل، ب.(١٥) فى الأصل: "لمسيسه".(١٦) سقط من: الأصل، أ، ب.(١٧) أخرجه البيهقى، فى: باب ما يرد به النكاح من العيوب، من كتاب النكاح. السنن الكبرى ٧/ ٢١٥.(١٨) أخرجه البيهقى، فى: باب ما يرد به النكاح من العيوب، من كتاب النكاح. السنن الكبرى ٧/ ٢١٤، =