Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/423)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

It is recommended that he permit her to nurse her mahram relative when ill and to attend his funeral. He may prevent her from hiring herself out for work or from nursing her child for someone else, unless necessity requires it.

His statement, “It is recommended that he permit her,” means that it is recommended for him to grant her permission if she asks; it does not mean that it is recommended for her to seek his permission.

His statement, “that she nurse her mahram relative,” means that if she asks his permission to go and care for her father when he is ill, it is preferable for him to allow her, because this brings comfort to her heart, peace of mind, and the maintaining of family ties. Even if there were assumed to be a dispute or personal enmity between him and her father, it is still preferable for him to permit her, out of consideration for her circumstances. Moreover, he would avoid a bad reputation, for if he prevented her from going to care for her father, people would talk about him and backbite him. May Allah have mercy on the person who spares himself from backbiting.

His statement, “It is recommended that he permit her,” expresses the basic ruling. Yet it may become obligatory for him to give permission if her mahram relative has no one else to care for him and is in need of such care.

As for visiting them when they are ill, the correct view is that he must permit her. There is a difference between nursing and visiting: a visit is made and then one returns, whereas nursing involves remaining with the sick person until Allah decrees his recovery or death. Thus, we say: nursing is recommended, whereas visiting—according to the correct view—he must enable her to do, because visiting an ill relative is part of maintaining family ties. Nor is it customary among people for a husband to prevent her from visiting her relatives when they fall ill.

His statement, “that she nurse,” is unrestricted; however, it must be qualified by saying that she may nurse her mahram relative in matters that do not entail looking at what is unlawful for her to see, namely, the awrah.

His statement, “her mahram relative,” apparently applies whether he is a very close relative, such as her father or son and the like, or a more distant one; however, a distinction should be made between

وَيُسْتَحَبُّ إِذْنُهُ أَنْ تُمَرِّضَ مَحْرَمَهَا، وَتَشْهَدَ جَنَازَتَهُ، وَلَهُ مَنْعُهَا مِنْ إِجَارَةِ نَفْسِهَا، وَمِنْ إِرْضَاعِ وَلَدِهَا مِنْ غَيْرِهِ إِلاَّ لِضَرُورَتِهِ. قوله: «ويستحب إذنه» أي: يستحب أن يأذن لها إذا طلبت، وليس المعنى أنه يستحب أن تستأذن. قوله: «أن تمرض محرمها» أي: إذا استأذنت منه أن تذهب تمرض والدها فالأفضل أن يسمح لها، لما في ذلك من جبر الخاطر، وطمأنينة النفس، وصلة الرحم، حتى لو فرض أن بينه وبين أبيها مشكلة أو عداءً شخصياً فإن الأفضل أن يأذن لها؛ مراعاة لحالها، ثم إنه يسلم من السمعة السيئة؛ لأنه لو منعها أن تذهب تمرض والدها لتحدث الناس به، وأكلوا لحمه، ورحم الله امرءاً كف الغيبة عن نفسه. وقوله: «ويستحب إذنه» هذا الأصل، لكن قد يجب أن يأذن، وذلك فيما إذا لم يكن لمحرمها من يمرضه، وكان في حاجة إلى ذلك. أما عيادتهم، فالصحيح أنه يجب أن يأذن لها، وفرق بين التمريض والعيادة، فالعيادة تعود وترجع، لكن التمريض تبقى عند هذا المريض حتى يأذن الله بشفائه أو موته، فلهذا نقول: أما التمريض فسنة، وأما العيادة فالصحيح أنه يجب أن يمكنها منها؛ لأن العيادة بالنسبة للقريب من صلة الرحم، وليس من المعروف عند الناس أن تمنعها من أن تعود أقاربها إذا مرضوا. وقوله: «تمرض» مطلق، لكن يجب أن يقال: أن تمرض محرمها في غير ما لا يحل لها النظر إليه، وهو العورة. وقوله: «محرمها» ظاهره سواء كان قريباً جداً، كالأب، والابن، وما أشبه ذلك، أو بعيداً، ولكن ينبغي أن يُفرَّق بين