it (i.e., its purchase at a price higher than the standard price) leads to being overburdened, whereas this does not recur, so there is no harm in it.

Section: If he has wealth in his possession but claims that he is destitute and that the wealth belongs to someone else, then his statement is accepted; because this is a matter between him and Allah the Almighty, so his statement regarding it is accepted, just as if he claimed the fear of falling into sin. Whenever he marries a slave woman, then confesses that he was wealthy at the time of the marriage, a separation is decreed between them; because he has confessed to the invalidity of his marriage. Likewise, if he confesses that he did not fear falling into sin. If this is before consummation and the master confirms it, there is no dowry, but if he denies it, he is entitled to half of the specified amount; because he claims the validity of the marriage and the principle supports him. If it is after consummation, he owes the entire specified amount, unless the dowry of her peers is higher, in which case, according to the opinion of those who mandate the dowry of her peers in an invalid marriage, he is liable for the dowry of her peers; due to his confession of it. If the specified amount is higher, it is due to the master [unless] he confirms his statement, in which case he is entitled to what is due in an invalid marriage from the dowry. Is that the specified amount or the dowry of her peers? There are two transmitted versions.

1162 - Issue: He said: (And whenever he concludes a contract with her while the two conditions are present: lack of means and fear of falling into sin, then he becomes wealthy, the marriage is not annulled).

This is the manifest position of the school, and it is the position of Al-Shafi'i. In the school, there is another view that the marriage becomes invalid. This is the opinion of Al-Muzani; because it was only permitted due to a need, so when the need ceases, he is not permitted to continue it, just like someone who is permitted to eat carrion due to necessity; when he finds lawful food, he does not continue eating it. Our argument is that the lack of means is one of the two conditions for the permissibility of marrying a slave woman, and its persistence is not considered, just like the fear of falling into sin. It is different from eating carrion, for eating it after having the ability is an initiation of eating, whereas this man is not initiating a marriage.