rights. If this occurs before consummation, she is entitled to half of the dowry, and if she had received all of it, she returns half of it. If it was deferred, she is entitled to the mut'ah (consolation gift). This is the opinion of 'Ata', al-Nakha'i, al-Zuhri, and al-Shafi'i. Abu Hanifah said: This constitutes an absolution for each of them from what the other owes in terms of the dowry. As for debts that are not of the rights of marital relations, there are two narrations regarding them, and maintenance for the future is not dropped because it has not yet become obligatory. Our position is that the dowry is a right that is not dropped by Khul' if it is via the term "divorce," so it is not dropped by the terms "Khul'" or "Mubara'ah" (mutual release), similar to other debts and the maintenance of the waiting period ('iddah) if she is pregnant. Furthermore, the half of the dowry that becomes his did not become obligatory for him before the Khul', so it is not dropped by the Mubara'ah, like the maintenance of the waiting period, and she is not absolved from the half that belongs to her by her saying: "I have released you," because that implies her release from his rights, not his release from her rights.
1235 - Issue: He said: (And the Khul' is an annulment (faskh), according to one of the two narrations, and the other is that it is an irrevocable divorce (taliqah ba'inah)).
The narration from Ahmad differs regarding the Khul'. In one of the two narrations, it is an annulment (faskh). This is the choice of Abu Bakr and the opinion of Ibn 'Abbas, Tawus, 'Ikrimah, Ishaq, Abu Thawr, and one of the two opinions of al-Shafi'i. The second narration is that it is an irrevocable divorce. This was narrated from Sa'id ibn al-Musayyib, al-Hasan, 'Ata', Qabisah, Shurayh, Mujahid, Abu Salamah ibn 'Abd al-Rahman, al-Nakha'i, al-Sha'bi, al-Zuhri, Makhul, Ibn Abi Najih, Malik, al-Awza'i, al-Thawri, and the people of opinion (Ashab al-Ra'y). It has been narrated from 'Uthman, 'Ali, and Ibn Mas'ud, but Ahmad weakened the hadith reported from them (1), and he said:
(20) Omitted from: [A], [B], [M]. (1) The narration from 'Ali and Ibn Mas'ud was reported by Sa'id ibn Mansur in: "The Chapter on what has come regarding Khul'," from the Book of Divorce, Sunan Sa'id ibn Mansur 1/339. Ibn Abi Shaybah reported the narration from 'Uthman in: "The Chapter on what they said regarding a man when he khala'a (grants Khul' to) his wife, how many [divorces] it counts as." Likewise, he reported the hadith of Ibn 'Abbas in: "The Chapter on whoever did not consider Khul' to be a divorce," both in the Book of Divorce, al-Kitab al-Musannaf 5/112. Al-Bayhaqi reported the narration from 'Uthman, 'Ali, and Ibn Mas'ud, as well as the hadith of Ibn 'Abbas, and he cited the words of Imam Ahmad regarding these hadiths quoting Ibn al-Mundhir, and that is in: "The Chapter on whether Khul' is an annulment or a divorce" from the Book of Khul' and Divorce, Sunan al-Bayhaqi 7/316.
الحُقوقِ، فإنْ كان قبلَ الدُّخولِ، فلها نِصْفُ المَهْرِ، وإن كانت قَبَضَتْه كلَّه، ردَّتْ نصفَه، وإن كانت مُفَوِّضةً، فلها المُتْعةُ. وهذا قول عطاءٍ، والنَّخَعِىِّ (٢٠)، والزُّهْرِىِّ، والشَّافعىِّ. وقال أبو حنيفةَ: ذلك بَراءةٌ لكلِّ واحدٍ منهما ممَّا لصاحبِه عليه مِنَ المهرِ. وأمَّا الدُّيونُ التى ليست من حُقوقِ الزَّوْجيَّةِ، فعَنه فيها روَايتانِ، ولا تَسْقُطُ النَّفقةُ فى المستقبلِ؛ لأنَّها ما وجَبتْ بعدُ. ولَنا، أَنَّ المهرَ حقٌّ لا يسْقُطُ بالخُلْعِ، إذا كان بلَفْظِ الطَّلاقِ، فلا يسْقُطُ بلفظِ الخُلْع، والمبارأَةُ، كسائرِ الدُّيونِ ونَفقةِ العِدَّةِ إذا كانت حاملًا، ولأنَّ نِصْفَ المهرِ الذى يصيرُ له لم يجبْ له قبلَ الخُلْعِ، فلم يسْقُطْ بالمُبارأَةِ، كنَفقةِ العِدَّةِ، والنِّصْفُ لها لا يَبْرأُ منه بقَوْلِها: بارأْتُك. لأنَّ ذلك يَقْتضِى بَراءَتها من حُقوقِه، لا براءتَه من حُقوقِها.
١٢٣٥ - مسألة؛ قال: (وَالخُلْعُ فَسْخٌ، فِى إِحْدَى الرِّوَايَتَيْنِ، وَالْأُخْرَى أَنَّهُ تَطْلِيقَةٌ بَائِنَةٌ)
اخْتلفتِ الرِّوايةُ عن أحمدَ فى الخُلْعِ؛ ففى إحْدَى الرِّوايتَيْنِ أنَّه فَسْخٌ. وهذا اختيارُ أبى بكرٍ، وقولُ ابنِ عبَّاسٍ، وطاوسٍ، وعِكْرِمَةَ، وإسحاقَ، وأبى ثَوْرٍ، وأحدُ قولَىِ الشَّافعىِّ. والرِّوايةُ الثَّانيةُ، أنَّه طلقةٌ بائنةٌ. رُوِىَ ذلك عن سعيدِ بنِ المُسيَّبِ، والحسنِ، وعَطاءٍ، وقَبِيصَةَ، وشُرَيْحٍ، ومُجاهدٍ، وأبى سَلَمَةَ بنِ عبدِ الرحمنِ، والنَّخَعِىِّ، والشَّعْبِىِّ، والزُّهْرِىِّ، ومكحولٍ، وابنِ أبى نَجِيحٍ، ومالك، والأوْزَاعىِّ، والثَّورىِّ، وأصْحابِ الرَّأْىِ. وقد رُوِىَ عن عثمانَ، وعلىٍّ، وابن مسعودٍ، لكنْ ضعَّفَ أحمدُ الحديثَ عنهم (١)، وقال:
(٢٠) سقط من: أ، ب، م.(١) الرواية عن على وابن مسعود أخرجها سعيد بن منصور، فى: باب ما جاء فى الخلع، من كتاب الطلاق. سنن سعيد بن منصور ١/ ٣٣٩. وأخرج ابن أبى شيبة الرواية عن عثمان، فى: باب ما قالوا فى الرجل إذا خلع امرأته، كم يكون من الطلاق. كذلك أخرج حديث ابن عباس، فى: باب من كان لا يرى الخلع طلاقا، كلاهما فى كتاب الطلاق. الكتاب المصنف ٥/ ١١٢. وأخرج البيهقى الرواية عن عمان وعلى وابن مسعود، وكذلك حديث ابن عباس، وأورد كلام الإمام أحمد عن هذه الأحاديث نقلا عن ابن المنذر، وذلك فى: باب الخلع هل هو فسخ أو طلاق من كتاب الخلع والطلاق. سنن البيهقى ٧/ ٣١٦.
