If, however, he divorces her in return for compensation—using the wording of talaq, khulʿ, fidāʾ, or any similar expression—then Allah has allowed this form of release whenever the need arises, as He says: “If you fear that they will not keep within the bounds set by Allah, there is no blame on either of them if she ransoms herself” (al-Baqarah 2:229). The compensation may be small or large, for the verse is unrestricted. Once the separation occurs on these terms she is released from him completely, and he no longer has the right to take her back unless she herself wishes it through a new marriage contract.
When the two spouses wish to reunite, the woman’s guardian has no right to coerce her or block her from returning to her former husband—whether out of personal dislike, spite, anger toward him, or in the hope that she or he will pay the guardian money. None of this is lawful for the guardian. On the contrary, he should strive to reconcile the couple, or at the very least not stand in their way. If such obstruction is forbidden after a divorce or compensatory separation, how much more so at the outset of the marriage! This, however, is conditional on the man’s being a suitable match and on the woman’s consent.
If the guardian prevents her from marrying someone who is not a suitable match in matters of religion or in other legally significant qualities, he is acting benevolently, for protecting her from harm is kindness toward her. This is one of the reasons the Sharia considers a guardian necessary in marriage.
The verse concerning reinstating a marriage—“if they both desire reconciliation” (an-Nisāʾ 4:35)—and the verse about returning after a compensatory divorce—“if they think they can keep within the bounds set by Allah” (al-Baqarah 2:230)—both establish this condition: reconciliation must be sought only when the couple truly intends to uphold Allah’s limits. Otherwise, he should not take her back, and they should not reunite, for that would merely perpetuate harm and maintain a state displeasing to Allah.
From this we learn that actions are judged by their aims. A matter pursued for goodness and rectification will inevitably receive Allah’s blessing, whereas one sought for other purposes—even if a person is allowed to carry it out—brings immediate harm and its consequences are feared to be blameworthy.