Section: If he is in seclusion with her, but she is a minor who cannot be engaged in intercourse, or she is an adult but prevented him from herself, or he was blind and did not know of her entry upon him (7), her dower is not completed. Ahmad stated this explicitly regarding a blind man who marries a woman and she is brought to him, and the curtain is drawn and the door locked; if he does not know of her entry (8) upon him, she is entitled to half the dower (9). He gestured that if she is recalcitrant towards him or withholds herself from him, her dower is not completed. Ibn Hamid mentioned this. This is because enabling has not been realized from her side, so it is similar to the case where he is not in seclusion with her. Likewise, if he is in seclusion with her, but he is a child who is unable to engage in intercourse, the dower is not completed because he is in the same position as the minor regarding the lack of ability (10) for intercourse.
Section: In a corrupt (fasid) marriage, no part of the dower becomes obligatory due to seclusion; this is because the dower did not become obligatory through the contract, but rather is made obligatory by intercourse, which did not take place. For this reason, it is not halved by divorce before the consummation of the marriage; thus, this is similar to seclusion with a stranger (ajnabiyya). It has been narrated from Ahmad that which indicates that seclusion in it (a corrupt marriage) is like seclusion in a valid one, because the intimacy (ibtidhal) (11) through seclusion in it is like the intimacy (12) by that in a valid marriage. Therefore, the dower is established through it just as in a valid one, and the former (13) is more appropriate.
Section: If he enjoys his wife through direct contact other than the private parts, without seclusion, such as kissing or the like, then the explicit text from Ahmad is that the dower is completed by it. He said: If he takes her, touches her, and grabs her, without being in seclusion with her, she receives the full dower if he attains from her something that is not permissible for anyone else. In a narration by Muhanna, he said: If he marries a woman and looks at her while she is naked bathing, I make the dower obligatory upon him. He also narrated from Ibrahim: If he perceives from her that which is forbidden to others, the dower is upon him; for this is a type of
(7) In the original: "ilayhi". (8) In B: "dukhuliha". (9) In the original: "al-mahr". (10) In A and M: "al-tamkin". (11) In M: "al-ibtida'". (12) In M: "ka-al-ibtida'". (13) In the original: "wa-al-awwal".
فصل: وإن خَلَا بها، وهى صغيرةٌ لا يُمْكِنُ وَطْؤُها، أو كانت كبيرةً فمنَعَتْه نَفْسَها، أو كان أعْمَى فلم يَعْلَمْ بدُخولِها عليه (٧)، لم يَكْمُلْ صَدَاقُها. نَصَّ عليه أحمدُ، فى المَكْفُوفِ يتزوَّجُ المرأةَ، فأُدْخِلَتْ عليه، فأُرْخِىَ السِّترُ واغْلِقَ البابُ، فإن كان لا يَعْلَمُ بدُخولِها (٨) عليه، فلها نِصْفُ الصَّداقِ (٩)، وأَوْمَأَ إلى أنَّها إذا نَشَزَتْ عليه، أو مَنَعَتْه نَفْسَها، لا يَكْمُلُ صَداقُها. وذكَره ابنُ حامدٍ. وذلك لأنَّه لم يُوجَد التَّمْكِينُ من جَهتِها، فأشْبَهَ ما لو لم يَخْلُ بها. وكذلك إن خَلَا بها، وهو طِفْلٌ لا يتمَكَّنُ من الوَطْءِ، لم يَكْمُلِ الصَّداقُ؛ لأنَّه فى معنى الصَّغيرةِ فى عَدَمِ التَّمَكُّنِ (١٠) من الوَطْءِ.
فصل: والخَلْوةُ فى النِّكاحِ الفاسدِ لا يجبُ بها شىءٌ من المهرِ؛ لأنَّ الصَّداقَ لم يَجِبْ بالعَقْدِ، وإنَّما يُوجِبُه الوَطْءُ، ولم يُوجَدْ، ولذلك لا يَتَنَصَّفُ بالطَّلاقِ قبلَ الدُّخولِ، فأشْبَهَ ذلك الخَلْوةَ بالأجْنَبِيَّةِ. وقد رُوِىَ عن أحمدَ ما يَدُلُّ على أَنَّ الخَلْوةَ فيه كالخَلْوةِ فى الصَّحِيحِ؛ لأنَّ الابْتذالَ (١١) بالخَلْوةِ فيه كالابْتذالِ (١٢) بذلك فى النِّكاحِ الصَّحيحِ. فيتقَرَّرُ به المهرُ كالصَّحيحِ، والأُولَى (١٣) أَوْلَى.
فصل: فإن اسْتَمْتَعَ بامْرأتِه بمُباشَرَةٍ فيما دُونَ الفَرْجِ، من غيرِ خَلْوةٍ، كالقُبْلَةِ ونحوها، فالمَنْصوصُ عن أحمدَ، أنَّه يَكْمُلُ به الصَّداقُ؛ فإنَّه قال: إذا أخَذَها، فمَسَّها، وقَبَضَ عليها، من غيرِ أن يَخْلُوَ بها، لها الصَّداقُ كامِلًا إذا نال منها شيئًا لا يَحِلُّ لغيرِه. وقال فى رِواية مُهَنَّا: إذا تزوّجَ امرأةً، ونَظَرَ إليها وهى عُرْيانةٌ تَغْتَسِلُ، أُوجِبُ عليه المَهْرَ. ورَواه عن إبراهيمَ: إذا اطَّلَعَ منها على ما يحرُمُ على غيرِه، فعليه المَهْرُ؛ لأنَّه نَوْعُ
(٧) فى الأصل: "إليه".(٨) فى ب: "دخولها".(٩) فى الأصل: "المهر".(١٠) فى أ، م: "التمكين".(١١) فى م: "الابتداء".(١٢) فى م: "كالابتداء".(١٣) فى الأصل: "والأول".
