it does not require the Sultan, like sales and marriage, and because it is the severance of a contract by mutual consent, resembling rescission (Iqalah).
Section: There is no harm in Khul' during menstruation or during a period of purity in which he has had intercourse with her, because the prohibition of divorce during menstruation is for the sake of the harm that reaches her due to the length of the waiting period (Iddah), while Khul' is for the removal of the harm that reaches her due to poor marital conduct and remaining with someone she dislikes and hates, and that is greater than the harm of the length of the waiting period. Thus, it is permissible to repel the greater of the two by the lesser. For this reason, the Prophet (peace and blessings of Allah be upon him) did not ask the woman seeking Khul' about her condition, and because the harm of extending the waiting period is upon her, and Khul' occurs at her request, which constitutes her consent to it and is evidence of the superiority of her interest in it.
1233 - Issue; he said: (It is not recommended for him to take more than what he gave her).
This statement indicates the validity of Khul' with more than the dower (Sadaq), and that if they both consent to Khul' for something, it is valid. This is the opinion of most of the people of knowledge. It is narrated from 'Uthman, Ibn 'Umar, Ibn 'Abbas, 'Ikrimah, Mujahid, Qabisah ibn Dhu'ayb, al-Nakha'i, Malik, al-Shafi'i, and the People of Opinion (Ahl al-Ra'y). It is narrated from Ibn 'Abbas and Ibn 'Umar that they both said: If a woman sought Khul' from her husband with her inheritance or the hair tie (i'qas) of her head, that would be permissible. 'Ata', Tawus, al-Zuhri, and 'Amr ibn Shu'ayb said: He should not take more than what he gave her. This was narrated from 'Ali [1] with a broken chain of transmission. Abu Bakr preferred this and said: If he does so, he must return the excess. From Sa'id ibn al-Musayyab, he said: I do not think he should take all of her wealth, but rather he should leave something for her. They argued using what was narrated: That Jamilah bint Salul came to the Prophet (peace and blessings of Allah be upon him) and said: By Allah, I do not fault Thabit in religion or character, but I dislike disbelief in Islam; I cannot bear it out of hatred. The Prophet (peace and blessings of Allah be upon him) said to her: "Will you return his garden to him?" She said: Yes. So the Prophet (peace and blessings of Allah be upon him) ordered him to take his garden from her and not to add any more. Narrated by Ibn...
(1) Narrated by Ibn Abi Shaybah in: The Chapter on the one who disliked taking more from the woman seeking Khul' than what he gave her, from the Book of Divorce. Al-Musannaf 5/123. And 'Abd al-Razzaq in: The Chapter on the woman ransoming herself with more than her dower, from the Book of Divorce. Al-Musannaf 6/503. And Sa'id ibn Mansur in: The Chapter on what has come regarding Khul', from the Book of Divorce. Al-Sunan 1/335.
يَفتقرْ إلى السُّلطانِ، كالبيعِ والنِّكاحِ، ولأنَّه قَطْعُ عَقْدٍ بالتَّراضِى، أشْبَهَ الإِقالةَ.
فصل: ولا بأسَ بالخُلْعِ فى الحَيْضِ والطُّهرِ الذى أصابَها فيه؛ لأنَّ المَنْعَ من الطَّلاقِ فى الحَيْضِ من أجل الضَّررِ الذى يلحقُها بطُول العِدَّةِ، والخُلْعُ لإزالةِ الضَّررِ الذى يلْحَقُها بسُوءِ العِشْرَةِ والمُقَامِ مع مَن تكْرهُه وتبْغِضُه، وذلك أعْظَمُ مِن ضَرَرِ طُولِ العِدَّةِ، فجازَ دَفْعُ أعْلاهما بأدْناهما، ولذلك لم يسْألِ النَّبىُّ -صلى اللَّه عليه وسلم- المُخْتَلِعَةَ عن حالِها، ولأنَّ ضَرَرَ تطويلِ العِدَّةِ عليها، والخُلْعُ يَحصُلُ بسؤالِها، فيكونُ ذلك رضاءً منها به، ودليلًا على رُجْحانِ مَصْلحتِها فيه.
١٢٣٣ - مسألة؛ قال: (وَلَا يُسْتَحَبُّ لَهُ أَنْ يَأْخُذَ أَكْثَرَ مِمَّا أَعْطَاهَا)
هذا القولُ يدلُّ على صِحَّةِ الخُلْعِ بأكثرَ مِنَ الصَّداقِ، وأنَّهما إذا تَراضَيا على الخُلْعِ بشىءٍ صحَّ. وهذا قولُ أكثرِ أهلِ العلمِ. رُوِىَ ذلك عن عثمانَ، وابنِ عمرَ، وابنِ عبَّاسٍ، وعِكْرِمَةَ، ومُجَاهِدٍ، وقَبِيصَةَ بنِ ذُؤَيْبٍ، والنَّخَعِىِّ، ومالكٍ، والشَّافعىِّ، وأصْحابِ الرَّأْىِ. ويُرْوَى عن ابنِ عبَّاسٍ، وابنِ عمرَ، أنَّهما قالا: لو اخْتلَعَتِ امرأةٌ من زَوْجِها بميراثِها، وعِقَاصِ رأسِها، كان ذلك جائزًا. وقال عَطاءً، وطاوُسٌ، والزُّهْرِىُّ، وعمرو بنُ شُعَيْبٍ: لا يأخذُ أكثرَ مِمَّا أعطاها. ورُوِىَ ذلك عن علىٍّ (١) بإسنادٍ منقطعٍ. واختارَه أبو بكرٍ، قال: فإنْ فعلَ ردَّ الزِّيادةَ. وعن سعيد بنِ المُسَيَّبِ قال: ما أرى أن يأخُذَ كلَّ مالِها، ولكن لِيَدَعْ لها شيئًا. واحتجُّوا بما رُوِىَ أَنَّ جَمِيلَةَ بنتَ سَلُولٍ، أتَتِ النَّبِىَّ -صلى اللَّه عليه وسلم-، فقالت: واللَّه ما أعِيبُ على ثابتٍ فى دينٍ ولا خُلُقٍ، ولكن أكْرَهُ الكُفْرَ فى الإِسلامِ، لا أطِيقُهُ بُغْضًا. فقال لها النَّبِىُّ -صلى اللَّه عليه وسلم-: "أَتَرُدِّيْنَ عَلَيْهِ حَدِيْقَتَهُ؟ " قالت: نعم. فأمرَه النَّبِىُّ -صلى اللَّه عليه وسلم- أن يأخذَ منها حديقتَه، ولا يَزْاددَ. رَواه ابنُ
(١) أخرجه ابن أبى شيبة، فى: باب من كره أن يأخذ من المختلعة أكثر مما أعطاها، من كتاب الطلاق. المصنف ٥/ ١٢٣. وعبد الرزاق، فى: باب المفتدية بزيادة على صداقها، من كتاب الطلاق. المصنف ٦/ ٥٠٣. وسعيد بن منصور، فى: باب ما جاء فى الخلع، من كتاب الطلاق. السنن ١/ ٣٣٥.
