al-Moulakhas al-Fiqhi - Salih Al-Fawzan - (2/383)

al-Moulakhas al-FiqhiSalih Al-Fawzan

so that she may ransom herself from him, then he is thereby wronging her. It is unlawful for him to take any compensation from her, and the khulʿ conducted on such a basis is invalid, because Allah the Exalted says: “Do not harass them so as to make off with part of what you had given them” (Q 2:231). In other words: do not mistreat them in married life so that they relinquish some or all of the bridal gift, or any other right that they possess over their husbands—except when the husband’s restraining her is because she is unchaste through fornication. If he does that in order to recover the dower he had given her, it is permissible, for Allah says: “Unless they commit a flagrant indecency” (Q 4:19). Ibn ʿAbbās explained: “This concerns a man who has a wife he dislikes, while she still has a marriage-payment due. He harms her so that she will buy herself out. Allah forbade that, then said: ‘Unless they commit a flagrant indecency,’ meaning adultery. In that case he may take back the dower he gave her, wear her out until she abandons it to him, and separate from her by khulʿ.”

The proofs for the permissibility of khulʿ whenever its legitimate cause exists are the Qur’an, the Sunnah, and scholarly consensus.

The Qur’an: the verse already cited—“If you fear that they will not uphold the limits set by Allah, then there is no blame upon either of them regarding what she gives to secure her release” (Q 2:229).
The Sunnah: In the Ṣaḥīḥ, the wife of Thābit ibn Qays, may Allah be pleased with him, said, “Messenger of Allah, I find no fault with his religion or his character, but I fear falling into ingratitude within Islam”—that is, the ingratitude toward one’s spouse that is forbidden, and the failure to fulfill his due because of her intense aversion to him. The Messenger of Allah, peace and blessings be upon him, asked her, “Will you return his garden to him?”

منه؛ فإنه يكون بذلك ظالم الها، ويحرم عليه أخذ العوض منها، ولا يصح الخلع؛ لقوله تعالى: ﴿وَلا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنّ﴾ ؛ أي: لا تضاروهن في العشرة لتترك بعض ما أصدقت أو كله أو تترك حق امن حقوقها التي لها على زوجها؛ إلا إذا كان عضله لها في تلك الحال لكونها غير عفيفة من الزنى، ففعل ذلك ليسترجع منها الصداق الذي أعطاها؛ جاز له ذلك؛ لقوله تعالى: ﴿إِلاّ أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ ؛ قال ابن عباس في معنى الآية: "هذا في الرجل تكون له المرأة، وهو كاره لصحبتها، ولها عليه مهر، فيضرها لتفتدي به، فنهى تعالى عن ذلك، ثم قال: ﴿إِلاّ أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ ؛ يعني: الزنى؛ فله أن يسترجع منها الصداق الذي أعطاها، ويضاجرها حتى تتركه له، ويخالعها". والدليل على جواز المخالعة عند حصول السبب المسوغ لها: الكتاب والسنة والإجماع. أما الكتاب؛ فالآية التي أسلفنا تلاوتها، وهي قوله تعالى: ﴿فَإِنْ خِفْتُمْ أَلاّ يُقِيمَا حُدُودَ اللَّهِ فَلا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ﴾ . وأما السنة؛ ففي "الصحيح" أن امرأة ثابت بن قيس ﵁ قالت: يا رسول الله! ما أعيب من دين ولا خلق، ولكن أكره الكفر في الإسلام "أي: كفران العشير المنهي عنه والتقصير فيما يجب له بسبب شدة البغض له"، فقال لها الرسول ﷺ: "أتردين عليه حديقته؟ "