Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/491)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

ʿUmar ibn al-Khaṭṭāb did with his son ʿAbdullāh (1). If he refuses to divorce her, yet we know that she is a wife in whom there is no good, then we must say that the father has the right to divorce his son’s wife.

If he divorces her, is he obliged to find the son another wife? Yes; he is obliged to do so from the son’s wealth if the son has wealth, or from his own wealth if the son has none.

The author’s words, “not the father,” imply that the grandfather, all the more so, does not possess this authority.

His words, “nor may he arrange khulʿ for his daughter in return for any of her wealth,” mean that the father has no right to arrange a khulʿ between his daughter and her husband in return for anything from her wealth. What is meant here by “daughter” is one who lacks legal capacity. As for a daughter who is legally competent and mature, who asks her father to arrange khulʿ from her husband and to offer compensation from her own wealth, then the ruling is plainly that this is permissible. But if she is not legally mature, he may not arrange khulʿ for her in return for any of her wealth, because a father may not make a gratuitous disposal of the wealth of one under his guardianship. Allah, Most High, says:

“Do not approach the orphan’s property except in the best manner.” [al-Anʿām: 152]

Khulʿ in return for wealth entails a gratuitous disposal, because no wealth is received in exchange for it; rather, it is a release from the marital bond.

An example of this is a man who has a daughter who has not reached puberty and marries her to someone—and this

(1) Narrated by Ahmad (2:20); Abu Dawud in al-Adab, “Chapter on Dutifulness to Parents,” no. 5138; al-Tirmidhi in al-Talaq, “Chapter on Reports Regarding a Man Whom His Parents Ask to Divorce His Wife,” no. 1189; and Ibn Majah in al-Talaq, “Chapter on a Man Whom His Father Orders to Divorce His Wife,” no. 2088, on the authority of Abdullah ibn Amr. Al-Tirmidhi said: “Hasan sahih.” It was authenticated by Ibn Hibban, no. 427 (Dar al-Afkar al-Dawli edition), and by al-Hakim (2:197), who deemed it to meet the conditions of al-Bukhari and Muslim; al-Dhahabi concurred.

فعل عمر بن الخطاب ﵁ مع ابنه عبد الله (١)، فإذا أبى أن يطلق وعرفنا أن هذه زوجة لا خير فيها، فحينئذٍ لا بد أن نقول: إن الأب له أن يطلق زوجة ابنه. وهل إذا طلقها يلزمه أن يزوج الابن؟ نعم، يلزمه ذلك من مال الابن إذا كان له مال، أو من ماله إذا لم يكن للابن مال. وقوله: «وليس الأب» مفهومه أن الجد لا يملك ذلك من باب أولى. قوله: «ولا خلع ابنته بشيء من مالها» أي: ليس للأب أن يخلع ابنته من زوجها بشيء من مالها، والمراد بالبنت هنا غير العاقلة، أما إذا كانت البنت عاقلة رشيدة، وطلبت من أبيها أن يخالعها من زوجها، وأن تبذل من مالها، فالأمر واضح أنه يجوز، لكن إذا كانت غير رشيدة فليس له أن يخالعها بشيء من مالها؛ لأنه لا يجوز للأب أن يتبرع بشيء من مال مَنْ هو ولي عليه، لقوله تعالى: ﴿وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أْحْسَنُ﴾ [الأنعام: ١٥٢]، والخلع بالمال يتضمن التبرع؛ لأنه لا يقابله مال، وإنما هو فكاك من الزوجية. مثال ذلك: رجل له ابنة لم تبلغ، زَوَّجها بشخص ـ وهذا

(١) أخرجه أحمد (٢/ ٢٠)؛ وأبو داود في الأدب/ باب في بر الوالدين (٥١٣٨)؛ والترمذي في الطلاق/ باب ما جاء في الرجل يسأله أبواه أن يطلق امرأته (١١٨٩)؛ وابن ماجه في الطلاق/ باب الرجل يأمره أبوه بطلاق امرأته (٢٠٨٨) عن عبد الله بن عمرو ﵄، وقال الترمذي: «حسن صحيح»، وصححه ابن حبان (٤٢٧) ط/الأفكار الدولية، وصححه الحاكم (٢/ ١٩٧) على شرط الشيخين ووافقه الذهبي.