the best of Allah’s servants in religious commitment. What is not meant is that their stature, shortness, stoutness, and the like please you. Hence, the contrasting statement follows: “And when they speak, you listen to their words” [al-Munāfiqūn 63:4]. Thus, they impress both the observer and the listener.

Some people—may Allah grant us well-being—when they first propose, appear devout, cheerful, and of fine character. When they speak of those negligent in prayer, they say, “I seek refuge in Allah! Such people do not fear Allah.” And when they speak of those who have satellite television channels, they say, “We ask Allah for well-being. Such people are ruining their homes with their own hands.” Yet once they marry, they become lax: they do not pray at all, or they do not pray in congregation; then they bring in a satellite dish to receive television channels. This is a reality, as questions of this kind come to us. A woman cannot be expected to endure such a man, and she may seek khulʿ.

If her situation reaches the point that it reached in the case of Thābit’s wife, may Allah be pleased with her, and she seeks khulʿ, is the husband to be compelled to grant the khulʿ, or not?

There is no doubt that it is recommended for the husband to agree, and that this is better for him in his present condition and his future, because Allah, Exalted is He, says: “But if they separate, Allah will enrich each of them out of His abundance” [al-Nisāʾ 4:130]. But if he refuses, and his bridal gift is offered to him—if he is told, “We will give you the bridal gift in full”—is he to be compelled to accept this or not?

The scholars differed on this matter. Most of them say that he is not to be compelled, for he is the husband and the matter is in his hands. The stronger view, however, is that he is to be compelled if the wife says, “I have no objection to giving him back his bridal gift, and if he wishes…”