The thousand [units of currency] are distributed between the specified dower (sadaq) and the value of the slave. Thus, the compensation for the khul' is what pertains to the specified amount, and the compensation for the slave is what pertains to its value. Even if she returns it due to a defect, she regains that [portion], and if she finds it to be free [not a slave] or usurped, she regains it, for it is its substitute. If there is a share (shiqs) subject to pre-emption (shuf'ah) in place of the slave, then pre-emption applies to it, and the pre-emptor takes it for its proportional value from the thousand, for that is its substitute.
Section: If he khala'a (severs) her for half a house, it is valid, and there is no pre-emption in it, because it is compensation for something that has no [fixed] value. It is inferred that there is pre-emption in it because it has a value. Does the pre-emptor take it for its value or for the equivalent of the dower? There are two views. As for if he khala'a her and gave her a thousand for half her house, it is valid, and there is also no pre-emption. Abu Yusuf and Muhammad said: Pre-emption becomes obligatory regarding that which corresponds to the thousand, because it is compensation for property. Our view is that making pre-emption obligatory is a valuation (taqwim) of the private parts (bud') regarding someone other than the husband, and the private parts are not valued regarding anyone other than him. Also, the husband acquired the share in one single transaction from one person, so it is not permissible for the pre-emptor to take a portion of it, just as if he had purchased it for a single price.
1239 - Issue; He said: (And if he khala'a her for a garment, and it turns out to be defective, he is given the choice between taking the damages for the defect or taking the value of the garment and returning it.)
In summary, it is established regarding khul' that one may return its compensation due to a defect or take the damages, because it is compensation in an exchange, so this is established therein, like a sale or dower. It is either for a specific item, such as if she says: "Khala' me for this garment," and he says: "I have khala'a-ed you." Then he finds a defect in it that he did not know about, so he is given the choice between returning it and taking its value, or taking the damages for it. If he said: "If you give me this garment, you are divorced," and she gave it to him, she is divorced, and he owns it. Our companions said: The ruling regarding it is the same as if he khala'a her for it. This is the school of al-Shafi'i, except that he did not grant him the right to demand damages while it is possible to return it.
(7) In B and M: "and he takes". (8) In A: "the dower". (1) In A, B, and M: "not".
الألفُ على الصَّداقِ المُسَمَّى وقيمةِ العبدِ، فيكونُ عِوَضُ الخُلْعِ ما يَخُصُّ المُسَمَّى، وعِوَضُ العبدِ ما يخُصُّ قيمتَه، حتى لو رَدَّتْه بعَيْبٍ رجَعتْ بذلك، وإن وجَدتْه حُرًّا أو مغْصوبًا، رجعتْ به؛ لأنَّه عِوَضُه. فإن كان مَكانَ العبدِ شِقْصٌ مشْفوعٌ، ففيه الشُّفْعةُ، ويأخذُهُ (٧) الشَّفيعُ بحِصَّةِ قيمتِه من الألْفِ؛ لأنَّها عِوَضُه.
فصل: وإن خالَعَها على نصفِ دارٍ (٨)، صحَّ، ولا شُفْعةَ فيه؛ لأنَّه عِوَضٌ عمَّا لا قِيمةَ له، ويتَخرَّجُ أَنَّ فيه شُفْعةً؛ لأنَّ له عِوَضًا. وهل يأخذُه الشَّفيعُ بقيمتِه أو بمثلِ المَهْرِ، على وَجْهيْنِ. فأمَّا إن خالَعَها، ودفعَ إليها ألفًا بنِصْفِ دارِها، صحَّ، ولا شُفْعةَ أيضًا. وقال أبو يوسفَ، ومحمّدٌ: تجبُ الشُّفْعةُ فيما قابَلَ الألْفَ؛ لأنَّه عوضُ مالٍ. ولَنا، أَنَّ إيجابَ الشُّفْعةِ تَقْوِيمٌ للبُضْعِ فى حقِّ غيرِ الزَّوجِ، والبُضْعُ لا يُتقوَّمُ فى حقِّ غيرِه، ولأنَّ الزَّوجَ ملَكَ الشِّقْصَ صَفْقةً واحدةً، من شخصٍ واحدٍ، فلا يجوزُ للشَّفيعِ أخذُ بعضِه، كما لو اشْتراهُ بثَمنٍ واحدٍ.
١٢٣٩ - مسألة؛ قال: (وَلَوْ خالَعَهَا عَلَى ثَوْبٍ، فَخرَجَ مَعِيبًا، فَهُوَ مُخَيَّرٌ بَيْنَ أَنْ يَأْخُذَ أَرْشَ الْعَيْبِ، أَوْ قِيْمَةَ الثَّوْبِ وَيَرُدَّهُ)
وجملةُ ذلك أَنَّ الخُلْعَ يَسْتَحِقُّ فيه رَدّ عِوَضِه بالعَيْبِ، أو أخْذَ الأرْشِ؛ لأنَّه عِوَضٌ فى مُعاوَضَةٍ، فيُسْتحَقُّ فيه ذلك، كالبيعِ والصَّداقِ. ولا يخْلُو إمَّا أن يكونَ على مُعَيَّنٍ، مثل أن تقولَ: اخْلَعْنِى على هذا الثَّوبِ. فيقولَ: خَلَعْتُك. ثم يَجد به عَيْبًا لم يكُنْ عَلِمَ به، فهو مُخيَّرٌ بين رَدِّه وأخْذِ قيمتِه، وبين أخْذِ أرْشِه. وإن قال: إن أعْطَيْتنِى هذا الثَّوبَ فأنتِ طالقٌ. فأعطْته إيَّاه، طَلُقَتْ، ومَلَكَه. قال أصحابُنا: والحُكمُ فيه كما لو خالعَها عليه. وهذا مذهبُ الشَّافعىِّ، إلَّا أنَّه لم (١) يَجعلْ له المُطالبةَ بالأرْشِ مع إمْكانِ ردِّه.
(٧) فى ب، م: "ويأخذ".(٨) فى أ: "الصداق".(١) فى أ، ب، م: "لا".
