Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (5/290)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

or invalid among them, except for what the Sacred Law has expressly declared forbidden and void. Most of the foundational rulings of Aḥmad follow this position, and Mālik’s view is close to it.

Ibn al-Qayyim said: “The legal criterion is that every condition that conflicts with the ruling of Allah, Exalted be He, is null, and whatever does not conflict is binding.”

The jurists have stated that the only conditions taken into account are those that are written into the very wording of the contract.
Shaykh Taqī al-Dīn (Ibn Taymiyyah) added: The same applies if the two parties agreed upon it before the contract; this is also the view of the early followers of Aḥmad.
Al-Inṣāf says: “This is the correct opinion, about which there is no doubt.”
I say: It is categorically affirmed in al-Iqnaʿ and al-Muntahā, and thus it is the authoritative position of the school.
The ḥadith establishes that honoring conditions is obligatory, for Allah the Exalted says, “O you who believe, fulfil your contracts” (Q 5:1). Had those conditions not been valid, He would not have commanded that they be fulfilled.
It also shows that the conditions most entitled to fulfillment are those connected to marriage, because that contract is more sensitive. What the woman gives in exchange for those conditions is the dearest thing she possesses and seeks to protect, so fulfilling them becomes imperative.
The conditions that must be honored are those that do not contradict the Book of Allah or the Sunnah of His Messenger. If they do, they are forbidden and invalid. Hence the Prophet ﷺ said: “What is the matter with men who stipulate conditions that are not in the Book of Allah? Any condition that is not in the Book of Allah is void, even if it be a hundred conditions.”
Imam al-Shāfiʿī said: Most scholars have taken the ḥadith to refer to a condition that does not undermine the purpose of marriage but rather achieves its objectives, such as stipulating kind treatment, maintenance, and clothing, and—on the woman’s side—that she will not leave his house except with his permission.
As for a condition that contradicts the essence of marriage—such as stipulating that he will not allocate her share of nights—there is no obligation to honor it; rather, it is meaningless.

منها ويبطل، إلاَّ ما دلَّ الشرع على تحريمه وإبطاله، وأصول أحمد أكثرها تجري على هذا القول، ومالك قريب منه. قال ابن القيم: الضابط الشرعي أنَّ كل شرطٍ خالف حكم الله تعالى فهو باطل، وما لم يخالف فهو لازم. ٣ - قال الفقهاء: والمعتبر من الشروط ما كان في صلب العقد. وقال الشيخ تقي الدين: وكذا لو اتَّفقا عليه قبل العقد، وهو قول قدماء أصحاب أحمد. قال في الإنصاف: وهو الصواب الذي لا شكَّ فيه. قُلتُ: وقطع به في الإقناع والمنتهى، فيكون هو المذهب. ٤ - الحديث يفيد وجوب الوفاء بالشروط، قال تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١] ولو لم تكن معتبرة ما أمَر بالوفاء بها. ٥ - ويدل على أنَّ أحق ما يوفَّى به هي شروط النكاح؛ لأنَّ أمره أحوط، والبذل فيه لأجل تلك الشروط هو أغلى ما تملكه المرأة، وتحافظ عليه، فيتعيَّن الوفاء به. ٦ - الشروط التي يجب الوفاء بها، هي الشروط التي لا تخالف كتاب الله وسنة رسوله، فإن خالفتهما فتحرم ولا تصح، ولذا قال ﷺ: "ما بال رجال يشترطون شروطًا ليست في كتاب الله تعالى، ما كان من شرط ليس في كتاب الله فهو باطل، وإن كان مائة شرط". قال الإمام الشافعي: أكثر العلماء حملوه على شرطٍ لا ينافي مقتضى النكاح، ويكون من مقاصده، كاشتراط العشرة بالمعروف، والإنفاق عليها وكسوتها، هذا؛ ومن جانب المرأة أن لا تخرج من بيته إلاَّ بإذنه. وأما الشرط الذي يخالف مقتضى النكاح، كشرط ألا يقسم لها، فلا يجب الوفاء به، بل يكون لغوًا.