{And reconciliation is best} [26]. She said: It is a woman who is with a man, and he does not desire her, so he wants to divorce her and marry someone else, so she says [27] to him: Retain me and do not divorce me, then marry someone else, for you are absolved of [the obligation of] maintenance and division of time for me. It is narrated from Aisha that Sawdah bint Zam'ah, when she reached old age and feared that the Messenger of God (may God bless him and grant him peace) would separate from her, she said: O Messenger of God, [give] my day to Aisha. The Messenger of God (may God bless him and grant him peace) accepted that from her. She said: Concerning this, and similar cases, God—Glorious is His praise—revealed, as I believe: {And if a woman fears from her husband recalcitrance or turning away}. Narrated by Abu Dawud [28]. Whenever she makes a settlement with him to relinquish part of her time or maintenance, or all of that, it is permissible. If she retracts it, she has the right to do so. Ahmad said regarding a man who is absent from his wife and says to her: If you are satisfied with this, then [fine], otherwise you know best [what to do]. She says: I am satisfied. It is permissible, and if she wishes, she may retract it.
1231- Issue: He said: (And if hostility occurs between the spouses, and it is feared that this will lead them to disobedience, the judge shall appoint an arbitrator from his family and an arbitrator from her family, who are trustworthy, with the consent of the two spouses and their authorization, [tasked] with the mandate to reconcile them if they see fit or to separate them; and whatever they decide of that shall be binding upon them.)
The totality of this is that if a discord occurs between the spouses, the judge examines the matter. If it becomes clear to him that it is from the woman, this is recalcitrance (nushuz), the ruling for which has already passed. If it becomes clear that it is from the man, he shall house them in the presence of [1] a trustworthy person who will prevent him from harming her and transgressing against her. Likewise, if it becomes clear that both of them have transgressed, or each of them claims that the other has wronged them, he shall house them in the presence of someone who will oversee them.
(26) It does not appear in B or M: {And reconciliation is best}. It is in the narration of al-Bukhari. (27) In A, B, and M: "taqulu" (she says). (28) Its extraction was previously mentioned on page 242. (1) In the original: "janb" (side), which is a typo for "janib" (presence/vicinity).
[{وَالصُّلْحُ خَيْرٌ}] (٢٦) قالت: هى المرأةُ تكونُ عندَ الرَّجُلِ، لا يسْتَكثِرُ منها، فيُرِيدُ طلاقَها، ويتزوَّجُ عليها، فتقولُ (٢٧) له: أمْسِكْنِى، ولا تُطلِّقْنِى، ثم تزوَّجْ غيرِى، فأنتَ فى حِلٍّ مِنَ النَّفقةِ علىَّ، والقِسمَةِ لى. وعن عائشةَ، أَنَّ سَوْدَةَ بِنْتَ زَمْعَةَ، حينَ أسَنَّتْ، وفَرِقَتْ أن يُفارقَها رسولُ اللَّهِ -صلى اللَّه عليه وسلم-، قالت: يا رسولَ اللَّهِ، يَوْمِى لعائشةَ. فقَبِلَ ذلك رسولُ اللَّه -صلى اللَّه عليه وسلم- منها. قالت: وفى ذلك أنْزلَ اللَّه جَلَّ ثَناؤُه وفى أشْباهِها أُراه قال: {وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا}. رَواه أبو داودَ (٢٨). ومتى صَالَحَتْه على تَرْك شىءٍ من قَسْمِها أو نَفَقَتِها، أو على ذلك كلِّه، جازَ. فإنْ رجعتْ، فلها ذلك. قال أحمدُ، فى الرَّجُلِ يَغِيبُ عن امرأتِه، فيقولُ لها: إنْ رَضِيتِ على هذا، وإلَّا فأنتِ أعلمُ. فتقولُ: قد رَضِيتُ. فهو جائزٌ، فإنْ شاءتْ رجعتْ.
١٢٣١ - مسألة؛ قال: (وَالزَّوْجَانِ إِذَا وَقَعَتْ بَيْنَهُمَا الْعَداوَةُ، وَخُشِىَ عَلَيْهِمَا أَنْ يُخْرِجَهُمَا ذَلِكَ إِلَى الْعِصْيَانِ، بَعَثَ الْحَاكِمُ حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا، مَأْمُؤْنَيْنِ، بِرِضَى الزَّوْجَيْنِ، وَتَوْكِيلِهِما، بِأَنْ يَجْمَعَا إِذَا رَأَيَا أَوْ يُفَرِّقَا، فَمَا فَعَلَا مِنْ ذَلِكَ لَزِمَهُمَا)
وجملةُ ذلك أَنَّ الزَّوْجَيْنِ إذا وقعَ بينهما شقاقٌ، نظرَ الحاكمُ، فإن بانَ له أنَّه من المرأةِ، فهو نُشُوزٌ، قد مضى حكْمُه، وإن بانَ أنَّه مِنَ الرَّجُلِ، أسْكَنَهما إلى جانبِ (١) ثِقَةٍ، يَمْنعُه مِنَ الإِضْرارِ بها، والتَّعَدِّى عليها. وكذلك إن بانَ مِن كلِّ واحدٍ منهما تَعَدِّ، أو ادَّعَى كلُّ واحدٍ منهما أنَّ الآخَرَ ظلمَه، أسْكنَهما إلى جانبِ مَن يُشْرِفُ عليهما
(٢٦) لم يرد فى: ب، م: {وَالصُّلْحُ خَيْرٌ}. وهى فى رواية البخارى.(٢٧) فى أ، ب، م: "تقول".(٢٨) تقدم تخريجه فى صفحة ٢٤٢.(١) فى الأصل: "جنب".
