They wanted something of this world, such as clothing, increased expenses, and differences. This troubled the Messenger of Allah, blessings and peace be upon him, so it was revealed. He began with Aisha, may Allah be pleased with her, as she was the most beloved to him. He gave her the choice and recited the Qur'an to her. She chose Allah and His Messenger and the Hereafter. Joy was seen on the face of the Messenger of Allah, blessings and peace be upon him. Then all of them chose as she did. Allah thanked them for that, so it was revealed: "It is not lawful for you to marry other women after this, nor to exchange them for other wives." [Reported by al-Tabari from the narration of Sa'id from Qatadah from al-Hasan in this manner]. It is narrated that he said to Aisha: "I am going to mention something to you, and there is no harm if you do not rush into it until you consult your parents." Then he recited the Qur'an to her. She said: "Should I consult my parents about this? For I want Allah and His Messenger and the Hereafter." [Agreed upon from the narration of al-Zuhri from Abu Salamah from Aisha: and he added: "Then the wives of the Prophet, blessings and peace be upon him, did like what she did."] It is reported that she said: "Do not inform your wives that I have chosen you." He said: "I was only sent by Allah as a messenger and not as one who causes hardship." [Reported by Salim from the narration of Abu al-Zubair from Jabir in the story of the choice. At the end, he said: "And I ask you to give the choice to any of your women. For no woman among them asks me except that I inform her, for Allah did not send me to cause hardship or to be difficult, but He sent me as a teacher and one who makes things easy." In the two Sahihs from the narration of Ma'mar from al-Zuhri from Abdullah ibn Abdullah from Ibn Abbas - and he mentioned the story in detail. At the end, in Muslim, Ma'mar said: "So Aisha told him: Do not inform your wives that I have chosen you." He said: "Indeed, Allah sent me as a messenger and did not send me to cause hardship."] If you say: What is the ruling on the choice in divorce? I say: If he says to her: "Choose," and she says: "I choose myself," or he says: "Choose yourself," and she says: "I have chosen," it is necessary to mention the self in the saying of the one who gives the choice or the one who is chosen - a final divorce occurs according to Abu Hanifah and his companions. They consider that this should be in the sitting before standing up or engaging in something that indicates turning away. Al-Shafi'i considers her choice to be immediate, and for him, it is a revocable divorce, which is the opinion of Umar and Ibn Mas'ud. And from al-Hasan, Qatadah, and al-Zuhri, may Allah be pleased with them: It is in her hand in that sitting and in others. If she chooses her husband, nothing occurs by consensus of the jurists of the cities. And from Aisha, may Allah be pleased with her: The Messenger of Allah, blessings and peace be upon him, gave us a choice, and we chose him, and he did not consider it a divorce. [Agreed upon with both wordings.] It is narrated: Was it a divorce? And from Ali, may Allah be pleased with him: If she chooses her husband, it is one revocable divorce, and if she chooses herself, it is one final divorce. It is also narrated from him that if she chooses her husband, it is nothing. The origin of "come" is that it is said by one in a high place to one in a low place, then it became widespread until it was used for all places. The meaning of "come to me" is: approach with your will and choice for one of two matters, and it does not mean that they rise to him by themselves, as you say: "He approached me," and "He went to speak to me." And he stood threatening me: "I will give you the enjoyment of divorce." If you say: Is the enjoyment in divorce obligatory or not? I say: The divorced woman who has not been entered upon and for whom no dowry has been stipulated, her enjoyment is obligatory according to Abu Hanifah and his companions. As for other divorced women, their enjoyment is recommended. And from al-Zuhri, may Allah be pleased with him: There are two enjoyments, one of which is to be fulfilled by the ruler: for one who divorces before the dowry is stipulated and before entering. The second is a right upon the pious for one who divorces after the dowry is stipulated and after entering. A woman argued with Shuraih about enjoyment, and he said: "Give her enjoyment if you are among the pious," and he did not compel him. And from Sa'id ibn Jubair, may Allah be pleased with him: Enjoyment is a prescribed right. And from al-Hasan, may Allah be pleased with him: Every divorced woman has enjoyment except for the one who is khula' (divorced by mutual consent) and the one who is li'an (cursed). Enjoyment is a garment, a headscarf, and a cloak according to the abundance or scarcity, except that if half of her dowry is less than that, she is entitled to the lesser of the two. And it should not be less than five dirhams, because the least dowry is ten dirhams, so it should not be less than half of it. If you say: What is the reason for the reading of the one who read: "I will give you enjoyment and release you" in the nominative? I say: Its reason is the initiation of a beautiful release without harm, divorce according to the Sunnah from you for clarification and not for exclusion.