السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الخلع والطلاق
Book of Khul and Divorce
باب: المختلعة لا يلحقها الطلاق
Divorce does not apply to a woman who has obtained khul'
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أَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ الْمُزَكِّي، نا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ أنا الرَّبِيعُ بْنُ سُلَيْمَانَ، أنا الشَّافِعِيُّ، أنا مُسْلِمُ بْنُ خَالِدٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، وَابْنِ الزُّبَيْرِ رَضِيَ اللهُ عَنْهُمْ أَنَّهُمَا قَالَا: فِي الْمُخْتَلِعَةِ يُطَلِّقُهَا زَوْجُهَا قَالَا: " لَا يَلْزَمُهَا طَلَاقٌ لِأَنَّهُ طَلَّقَ مَا لَا يَمْلِكُ " وَبِمَعْنَاهُ رَوَاهُ سُفْيَانُ الثَّوْرِيُّ عَنِ ابْنِ جُرَيْجٍ وَهُوَ قَوْلُ الْحَسَنِ الْبَصْرِيِّ.
Ata (may Allah have mercy on him) narrates from Abdullah bin Abbas and Ibn al-Zubayr (may Allah be pleased with them both) that both of them said, concerning a woman who has taken khul' and whose husband then divorces her: Divorce does not apply to her, because he has divorced what he does not own.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنَا أَبُو الْعَبَّاسِ، أَنَا الرَّبِيعُ قَالَ: قَالَ الشَّافِعِيُّ ⦗٥١٩⦘ رَحِمَهُ اللهُ: فَسَأَلْتُهُ يَعْنِي بَعْضَ مَنْ يُخَالِفُهُ فِي هَذِهِ الْمَسْأَلَةِ هَلْ يَرْوِي فِي قَوْلِهِ خَبَرًا قَالَ: فَذَكَرَ حَدِيثًا لَا تَقُومُ بِمِثْلِهِ حُجَّةٌ عِنْدَنَا وَلَا عِنْدَهُ فَقُلْتُ: هَذَا عِنْدَنَا وَعِنْدَكَ غَيْرُ ثَابِتٍ قَالَ: فَقَدْ قَالَ بِهِ بَعْضُ التَّابِعِينَ سَمَّاهُمَا فِي كِتَابِ الْقَضَاءِ بِالْيَمِينِ مَعَ الشَّاهِدِ، فَقَالَ الشَّعْبِيُّ وَإِبْرَاهِيمُ النَّخَعِيُّ قَالَ الشَّافِعِيُّ: قُلْتُ لَهُ وَقَوْلُ بَعْضِ التَّابِعِينَ عِنْدَكَ لَا تَقُومُ بِهِ الْحُجَّةُ لَوْ لَمْ يُخَالِفْهُمْ غَيْرُهُمْ، قَالَ الشَّيْخُ: أَمَّا الْخَبَرُ الَّذِي ذُكِرَ لَهُ فَلَمْ يَقَعْ لَنَا إِسْنَادُهُ بَعْدُ لِنَنْظُرَ فِيهِ، وَقَدْ طَلَبْتُهُ مِنْ كُتُبٍ كَثِيرَةٍ صُنِّفَتْ فِي الْحَدِيثِ فَلَمْ أَجِدْهُ، وَلَعَلَّهُ أَرَادَ مَا رُوِيَ عَنْ فَرَجِ بْنِ فَضَالَةَ، بِإِسْنَادِهِ عَنْ أَبِي الدَّرْدَاءِ مِنْ قَوْلِهِ، وَفَرَجُ بْنُ فَضَالَةَ ضَعِيفٌ فِي الْحَدِيثِ أَوْ مَا رُوِيَ عَنْ رَجُلٍ مَجْهُولٍ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنِ ابْنِ مَسْعُودٍ مِنْ قَوْلِهِ وَهُوَ مُنْقَطِعٌ وَضَعِيفٌ.
Al-Shafi'i (may Allah have mercy on him) said: I asked him, meaning one of those who differ with him on this issue, whether he narrates any report in support of his view. He mentioned a hadith by the like of which no proof is established, neither with us nor with him. I said: This, with us and with you, is not established. He said: Some of the Tabi'in held this view (al-Shafi'i named the two of them in the Book of Judgment by Oath together with a Witness): al-Sha'bi and Ibrahim al-Nakha'i. Al-Shafi'i said: I said to him: And the view of some of the Tabi'in is, in your own opinion, no proof, even if no one else contradicted them.
The Shaykh (al-Bayhaqi) said: As for the report that was mentioned to him, its chain has not yet reached us so that we might examine it; I searched for it in many books compiled on hadith and did not find it. Perhaps he meant what is narrated from Faraj bin Fadalah with his chain from Abu al-Darda' as his own saying, and Faraj bin Fadalah is da'if (weak) in hadith; or what is narrated from an unknown man from al-Dahhak bin Muzahim from Ibn Mas'ud as his own saying, and that is munqati' (broken) and weak.
The Shaykh (al-Bayhaqi) said: As for the report that was mentioned to him, its chain has not yet reached us so that we might examine it; I searched for it in many books compiled on hadith and did not find it. Perhaps he meant what is narrated from Faraj bin Fadalah with his chain from Abu al-Darda' as his own saying, and Faraj bin Fadalah is da'if (weak) in hadith; or what is narrated from an unknown man from al-Dahhak bin Muzahim from Ibn Mas'ud as his own saying, and that is munqati' (broken) and weak.
