And otherwise, she takes the full dowry, a separation between them occurs, and she must observe the waiting period ('Idda) (1). This is because the surrender (Taslim) that was due from her has been fulfilled, and the menstruation, the state of Ihram, or the vaginal blockage (Rataq) are factors not stemming from her side, so they do not affect the dowry, just as they do not affect the cancellation of financial support (Nafaqa). It has also been narrated that the dowry is not completed by this (2), which is the opinion of Shurayh and Abu Thawr, because he was not able to take possession of her, and thus she was not entitled to a dowry [by preventing him] (4), just as if she prevented the surrender of herself to him. This is confirmed by the fact that there is no difference whether the obstacle to surrender is from a third party or the contracting party, as is the case in a lease agreement (Ijara). From Ahmad, there is a third report: if both were fasting the fast of Ramadan, the dowry is not completed, and if it was other than that, it is completed. Abu Dawud said: I heard Ahmad being asked about a man who entered upon his wife, while both were fasting outside of Ramadan, and he locked the door and let down the curtain? He said: The dowry has become mandatory. 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: And what if he were a traveler in Ramadan? He said: This one is a person who has broken the fast. Meaning: the dowry has become mandatory. This indicates that whenever the obstacle is confirmed, such as Ihram and the fast of Ramadan, the dowry is not completed. The Qadi said: If the obstacle does not prevent the incentives for intercourse, such as castration (Jabb), impotence ('Unna), vaginal blockage (Rataq), illness, menstruation, and postpartum bleeding (Nifas), the dowry is mandatory. If it prevents the incentives, such as Ihram and the obligatory fast, then there are two reports. Abu Hanifa said: If the obstacle is from her side, the dowry is not established; if it is from his side, such as an obligatory fast or Ihram, the dowry is also not established (5). But if it is castration or impotence, the dowry is completed, because the obstacle is from his side, and that does not prevent the existence of the surrender due from her, so her right is completed, just as a minor is obligated to pay the maintenance of his wife if she surrenders herself to him.
(1) Its documentation has already been presented on page 82. (2) Missing in: the original. (3) In M: 'la' (not). (4) In the original and A: 'mahru-ha' (her dowry). In B: 'mahron mana'a-ha' (a dowry she prevented). (5) Missing in: M. (6) In the original and A: 'al-man'' (the prevention).
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.
(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".