Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/170)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to make the matter impossible for him; the husband will most likely refuse. Thus, stipulating a large increase may serve a purpose. We say that conditions in marriage are obligations which either spouse imposes upon the other concerning something in which he or she has an interest.

Does the increase in the bridal gift belong to her, or to her mother and father?

It belongs to her, by the explicit text of the Quran, as Allah, Exalted is He, says: “And give the women their bridal gifts graciously.” [4:4] That is, their bridal gifts, as a gift without any reproach or reminder of favor.

His statement: “If he violates it, she has the right to annul [the marriage],” means: if he violates these conditions—such as that he divorce his other wife, that he not marry another wife, that he not take a concubine, that he not remove her from her home or her town, or the condition of an increase in a specified currency or an increase in her bridal gift—then there are seven issues. However, the first of them is weak and is not taken into consideration. Thus, six of the issues he mentioned are relied upon: if he violates them, she has the right to annul the marriage.

It may be inferred from the apparent meaning of his statement, “If he violates it,” that violating the condition is not unlawful, since he did not say, “It is forbidden to violate it.” It may therefore be said that the apparent meaning of his words is that violating the condition is not unlawful and that fulfilling it is not obligatory. This is the established position of the madhhab. They reasoned that if he does not fulfill it, she has the option; that is, she has thereby gained something, so he is not compelled. But the correct view, as mentioned previously, is that fulfilling it is obligatory. Yet if he does not fulfill it—whether we say that fulfilling it is recommended or that it is obligatory—she has the right to annul the marriage.

His statement, “she has”: does the preposition indicate permissibility, entitlement, or both? It indicates both. Annulment is her right: if she wishes, she may annul the marriage, and if she wishes, she need not do so.

His statement, “she has the right to annul [the marriage],” apparently indicates that this right may be exercised without immediate urgency; that is, it is not stipulated that she

تعجيزاً فسوف يرفضه الزوج غالباً، فاشتراط الزيادة الكبيرة قد يكون لغرض، ونحن نقول: إن الشروط في النكاح هي إلزام أحد الزوجين الآخر ماله فيه غرض. والزيادة في المهر، هل تكون لها، أو لأمها وأبيها؟ تكون لها بنص القرآن لقوله تعالى: ﴿وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ﴾ أي: مهورهن ﴿نِحْلَةً﴾ [النساء: ٤] أي: عطية لا منة فيها. قوله: «فإن خالفه فلها الفسخ» يعني إن خالف هذه الشروط، أن يطلق ضرتها، وألا يتزوج عليها، ولا يتسرى، ولا يخرجها من دارها، أو بلدها، أو زيادة نقد معين، أو زيادة في مهرها، سبع مسائل، لكن الأولى منها ضعيفة لا نعتبرها، فيكون المعتبر من المسائل التي عدها ست مسائل، إن خالفها فلها الفسخ. وقد يستفاد من ظاهر قوله: «فإن خالفه» أن المخالفة ليست حراماً؛ لأنه لم يقل: «وتحرم مخالفته» فقد يقال: إن ظاهر كلامه أن مخالفة الشرط ليست حراماً، وأن الوفاء به ليس بواجب وهو المذهب؛ وعللوا ذلك بأنه إذا لم يفِ فلها الخيار يعني فقد استفادت، فلا نلزمه، ولكن الصحيح أن الوفاء به واجب كما سبق، لكن إذا لم يفِ به، سواء قلنا: إن الوفاء سنة، أو قلنا: إنه واجب، فلها الفسخ. وقوله «فلها» اللام هل هي للإباحة، أو للاستحقاق، أو لهما جميعاً؟ لهما جميعاً، فالفسخ حق لها، إن شاءت فسخت، وإن شاءت لم تفسخ. وقوله: «فلها الفسخ» ظاهره على التراخي، يعني لا يشترط