[Machine] Or Uthman issued a judgment regarding a slave girl who deceived a man by claiming to be a free woman and gave birth to children. Uthman ruled that the man should compensate his child with an amount equal to what he would have given if the child was legitimate. Malik, may Allah have mercy on him, said that this ruling is based on the value, as a slave cannot be treated in the same way as a free person. Therefore, the compensation is based on the value. The Sheikh said, if someone says that the dowry does not have to be returned, which is the opinion of Al-Shafi'i in the new framework, they argue with the narration that we have received from the Prophet ﷺ that he said: "Any woman who is married without the consent of her guardian, her marriage is invalid. If she gets divorced, she is entitled to the dowry for what he enjoyed of her body." Al-Shafi'i, may Allah have mercy on him, said, therefore, he assigned her the dowry as a penalty in cases of invalid marriage. He did not return it to her, and it was the woman who deceived him, not someone else. It was in a valid marriage, in which the husband has the right to choose, so it is more appropriate for the woman. If it is for the woman, it is not permissible for her to take it and to fine her guardian. Omar ibn Al-Khattab, may Allah be pleased with him, ruled regarding a woman who gets married during her waiting period, if she is divorced, she is entitled to the dowry. The Sheikh said that he used to say it belongs to the Bayt al-Mal (public treasury), then he changed his mind and said that it is to be given to her as a compensation for what he enjoyed of her body. And Allah knows best.  

أَوْ عُثْمَانَ ؓ قَضَى أَحَدُهُمَا فِي أَمَةٍ غَرَّتْ بِنَفْسِهَا رَجُلًا فَذَكَرَتْ أَنَّهَا حُرَّةٌ فَوَلَدَتْ أَوْلَادًا فَقَضَى أَنْ يُفْدِي وَلَدَهُ بِمِثْلِهِمْ قَالَ مَالِكٌ رَحِمَهُ اللهُ وَذَلِكَ يَرْجِعُ إِلَى الْقِيمَةِ لِأَنَّ الْعَبْدَ لَا يُؤْتَى بِمِثْلِهِ وَلَا نَحْوِهِ فَلِذَلِكَ يُرْجَعُ إِلَى الْقِيمَةِ قَالَ الشَّيْخُ وَمَنْ قَالَ لَا يَرْجِعُ بِالْمَهْرِ وَهُوَ قَوْلُ الشَّافِعِيِّ فِي الْجَدِيدِ احْتَجَّ بِمَا رُوِّينَا عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ أَيُّمَا امْرَأَةٍ نُكِحَتْ بِغَيْرِ إِذْنِ وَلِيِّهَا فَنِكَاحُهَا بَاطِلٌ فَإِنْ أَصَابَهَا فَلَهَا الصَّدَاقُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فَإِذًا جَعَلَ لَهَا الصَّدَاقَ بِالْمَسِيسِ فِي النِّكَاحِ الْفَاسِدِ بِكُلِّ حَالٍ وَلَمْ يَرُدَّهُ بِهِ عَلَيْهَا وَهِيَ الَّتِي غَرَّتْهُ لَا غَيْرُهَا كَانَ فِي النِّكَاحِ الصَّحِيحِ الَّذِي لِلزَّوْجِ فِيهِ الْخِيَارُ أَوْلَى أَنْ يَكُونَ لِلْمَرْأَةِ وَإِذَا كَانَ لِلْمَرْأَةِ لَمْ يَجُزْ أَنْ تَكُونَ هِيَ الْآخِذَةُ لَهُ وَيُغَرِّمُهُ وَلِيُّهَا قَالَ وَقَضَى عُمَرُ بْنُ الْخَطَّابِ ؓ فِي الَّتِي نُكِحَتْ فِي عِدَّتِهَا إِنْ أُصِيبَتْ فَلَهَا الْمَهْرُ قَالَ الشَّيْخُ قَدْ كَانَ يَقُولُ هُوَ فِي بَيْتِ الْمَالِ ثُمَّ رَجَعَ عَنْ ذَلِكَ قَالَ مَسْرُوقٌ رَجَعَ عُمَرُ بْنُ الْخَطَّابِ ؓ عَنْ قَوْلِهِ فِي الصَّدَاقِ وَجَعَلَهُ لَهَا بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَاللهُ أَعْلَمُ