Dalīl al-Ṭālib - Marʿi al-Karmi - (239)

Chapter on Stipulations in Marriage

These¹ stipulations fall into two categories:

A valid stipulation that is binding upon the husband, from which he has² no right to withdraw—such as increasing the dowry, specifying a particular currency for payment, stipulating that he will not move her from her house or her town, that he will not take another wife, that he will not separate her from her parents or her children, that³ she may breast-feed her⁴ child, or that he must divorce her co-wife. If he fails to honour the condition, she retains the right to annul the marriage at any time thereafter; this right is lost only through something that shows her satisfaction, whether by an explicit statement or by willing cohabitation while fully aware of the breach.
Invalid stipulations are of two kinds. The first kind nullifies the marriage itself—for example, when a guardian marries off his ward⁵ to a man on condition that the latter marry off his own ward in return, with no dowry exchanged; or when the sexual access of each woman⁶, along with a specified sum of money, is designated as the dowry for the other; or when a man marries a woman⁷ on the condition that once he has rendered her lawful he will divorce her, or he harbours⁸ that intention inwardly, or the two agree upon it before the contract; or when he marries her until

(1) In manuscript A, the word reads “hiya.” (2) Manuscript N has “laysa” without the prefixed fa-. (3) The particle “an” is absent in manuscript A. (4) Manuscript N adds the word “al-saghir” (the minor). (5) Manuscript B reads “walaytahu” in both instances. (6) Manuscript N adds “minhuma” (of the two). (7) Manuscripts B—and likewise M—read “yatazawwaj” (he marries). (8) Shaykh al-Islam (Ibn Taymiyya) holds that a muhallil marriage—one contracted solely to render a thrice-divorced woman lawful to her first husband—is invalid; merely intending that purpose is equivalent to stipulating it. Such a union confers neither lawful chastity (ihsan) nor permissibility for the original husband, although any child born is legitimately ascribed to the second husband. Whoever resolves to enter such a marriage and promises the woman is, by unanimous agreement, committing a graver offence than openly proposing to a woman in her ‘idda (waiting period), especially if he supports her financially or gives her gifts to facilitate the stratagem. (Hashiyat al-Rawd, 6/321)

باب الشروط في النكاح وهو١ قسمان: صحيح لازم للزوج فليس٢ له فكه: كزيادة مهر أو نقد معين أو لا يخرجها من دارها أو بلدها أو لا يتزوج عليها أو لا يفرق بينها وبين أبويها أو أولادها أو أن٣ ترضع ولدها٤ أو يطلق ضرتها فمتى لم يف بما شرط كان لها الفسخ على التراخي ولا يسقط إلا بما يدل على رضاها من قول أو تمكين مع العلم. والقسم الفاسد نوعان: نوع يبطل النكاح وهو: أن يزوجه موليته٥ بشرط أن يزوجه الآخر موليته ولا مهر بينهما أو يجعل بضع كل واحدة٦ مع دراهم معلومة مهرا للأخرى أو يتزوجها٧ بشرط أنه: إذا أحلها طلقها أو ينويه٨ بقلبه أو يتفقا عليه قبل العقد أو يتزوجها إلى

١ في "أ" "هي". ٢ في "ن" "ليس" بدون الفاء. ٣ "أن" لا توجد في"أ". ٤ في "ن" زيادة "الصغير". ٥ في "ب" "وليته" في الموضعين. ٦ في "ن" زيادة "منهما". ٧ في "ب" "يتزوج". وكذا في "م". ٨ قال شيخ الإسلام: لا يصح نكاح المحلل ونية ذلك كشرطه وقال: لا يحصل بالتحليل الإحصان ولا الإباحة للزوج الأول ويلحق فيه النسب ومن عزم على تزويجه بالمطلقة ثلاثا ووعدها كان أشد تحريما من التصريح بخطبة المعتدة إجماعا لا سيما إذا أنفق عليها وأعطاها ما تحلل به. حاشية الروض"٦/٣٢١".