Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/462)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the ruling is that it is prohibited; indeed, it is among the major sins. It appears—and Allah knows best—that the hadith was not considered authentic by him. We have previously mentioned from Ibn Muflih, the author of Notes on al-Muharrar, that if a hadith is weak but indicates that something is obligatory, it establishes recommendation, provided its weakness is not so severe as to render it unacceptable. If it indicates prohibition, it establishes dislike, because weakness in its chain entails a corresponding weakness in the ruling. Yet the fact that it has been narrated and attributed to the Messenger of Allah, may Allah’s peace and blessings be upon him, gives rise to a degree of uncertainty that perhaps the Prophet, may Allah’s peace and blessings be upon him, did say it. Thus, we place the ruling between prohibition and permissibility. The same applies in the case of obligation: the basic principle is that nothing is obligatory unless this is established by clear evidence; yet, in view of the possibility that it may be authentic, one should do it. This is what he mentioned in this principle, and perhaps the author, may Allah have mercy on him, applied it in this chapter.

“If he wrongfully pressures her to make her ransom herself, and this is not due to her unlawful sexual conduct, marital disobedience, or neglect of an obligatory duty, and she gives the compensation; or if a minor, an insane woman, a legally incompetent woman, or a slave woman without her master’s permission enters into khulʿ, then the khulʿ is invalid.”

His statement, “If he pressures her,” means that the husband withholds her rights.

His statement, “wrongfully,” means without right.

His statement, “to make her ransom herself,” indicates the reason; that is, he pressures her so that she will free herself in exchange for some money.

His statement, “and this is not due to her unlawful sexual conduct or marital disobedience”: if she enters into khulʿ in this situation, the khulʿ is invalid, because he has coerced her. Allah, Exalted is He, says:

“Do not make difficulties for them in order to take back part of what you gave them, unless they commit a clear immorality.” [Surah al-Nisa 4:19]

Thus, if he does this without any cause—for example, a greedy man, may Allah protect us, who does not fear the Lord of the worlds and shows no mercy to

الحكم حراماً، بل من كبائر الذنوب، وكأنه ـ والله أعلم ـ لم يصح عنده، وقد مر علينا عن صاحب النكت على المحرر ابن مفلح ﵀ أنه قال: إن الحديث إذا كان ضعيفاً، وكان مفيداً للوجوب فإنه للاستحباب، هذا ما لم يكن الضعف شديداً بحيث لا يقبل، وإذا كان مقتضياً للتحريم صار للكراهة؛ لأن ضعف سنده يتبعه ضعف الحكم، وكونه ورد ونسب إلى الرسول ﵊ يوجب للإنسان شبهة، بأنه قد قاله النبي ﵊ فنجعل الحكم بين التحريم وبين الإباحة، وكذلك بالنسبة للوجوب؛ لأن الأصل عدم الإيجاب حتى يتبين بدليلٍ بيِّن، لكن نقول: نظراً إلى احتمال أن يكون صحيحاً يجب أن تفعل، هذا ما ذكره ﵀ في هذه القاعدة، ولعل المؤلف ﵀ في هذا الباب أخذ به. فَإِنْ عَضَلَهَا ظُلْماً لِلافْتِدَاءِ، وَلَمْ يَكُنْ لِزِنَاهَا، أَوْ نُشُوزِهَا، أَوْ تَرْكِهَا فَرْضاً فَفَعَلَتْ، أَوْ خَالَعَتْ الصَّغِيرَةُ، وَالْمَجْنُونَةُ، وَالسَّفِيهَةُ، أَوَ الأَمَةُ بِغَيْرِ إِذْنِ سَيِّدِهَا لَمْ يَصحَّ الخُلْعُ، قوله: «فإن عضلها» أي: أن الزوج منعها حقها. قوله: «ظلماً» أي: بغير حق. قوله: «للافتداء» اللام للتعليل، أي: عضلها لتفدي نفسها بشيء من المال. قوله: «ولم يكن لزناها أو نشوزها»، فإذا خالعت في هذه الحال لا يصح الخلع؛ لأنه قد أرغمها، وقد قال الله ﷿ ﴿وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلاَّ أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ [النساء: ١٩]، فإذا فعل هذا بدون سبب، كرجل ـ والعياذ بالله ـ طماع لا يخاف رب العالمين، ولا يرحم