Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/424)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

between close and distant relatives. For example, if she has a distant paternal uncle, he is not like a son, nor is he like a father; every situation has its own appropriate ruling.

His statement, “and attend his funeral,” requires further consideration. If he means that she should attend the funeral prayer and follow the procession, Umm ‘Atiyyah, may Allah be pleased with her, said: “We were forbidden to follow funeral processions, but the prohibition was not made emphatic for us.” (1) Some scholars held that this hadith indicates that it is disliked for women to follow funeral processions, based on her words, “but the prohibition was not made emphatic for us.” Others held that it is forbidden, and that her words, “but the prohibition was not made emphatic for us,” were her own legal understanding, which may or may not be correct; the basic principle is that we follow the hadith itself.

If he means that she should remain there at the time of his death, this may lead to wailing and lamentation. Thus, there is no justification whatsoever for her attending the funeral. For example, if news reaches her that her relative—that is, her mahram relative—has died, and she says to her husband, “I will go to attend his funeral when they wash and shroud him and take him out,” then he has the right to prevent her, because there is no need for her attendance. It may even cause her greater grief and emotional distress, and other women may gather with her, resulting in wailing.

His statement, “He may prevent her from hiring herself out,” means that he may prevent his wife from hiring herself out, because he has a right to her services by night and by day. The Prophet, peace and blessings be upon him, said: “It is not lawful for a woman to fast while her husband is present except with his permission.” (2) This is because, if she fasted, she would prevent him from being intimate with her.

(1) Narrated by al-Bukhari in al-Jana'iz (Funerals), chapter: “Women Following Funeral Processions” (1278); and Muslim in al-Jana'iz, chapter: “The Prohibition of Women Following Funeral Processions” (931 [34]). (2) Narrated by al-Bukhari in al-Nikah (Marriage), chapter: “A Woman Must Not Permit Anyone into Her Husband’s House ...” (5195); and Muslim in al-Zakah, chapter: “What a Servant Spends from His Master’s Wealth” (1026), on the authority of Abu Hurayrah. The wording is that of al-Bukhari.

القريب والبعيد، فمثلاً إذا كان لها عمٌّ بعيد، فليس كالابن، وليس كالأب، ولكل مقام مقال. قوله: «وتشهد جنازته» هذا فيه نظر، فإن أراد أن تشهد الصلاة عليها وتتبعها، فقد قالت أم عطية ﵂: «نهينا عن اتباع الجنائز، ولم يعزم علينا» (١)، فمن العلماء من قال: يؤخذ من هذا الحديث أن اتباع الجنائز للنساء مكروه، لقولها: «ولم يعزم علينا»، ومنهم من قال: إنه محرم، وأن قولها: «ولم يعزم علينا» تفقهاً منها، قد توافق عليه وقد لا توافق، وأن الأصل أن نأخذ بالحديث. وإن أراد أن تبقى هناك عند موته، فهذا يخشى منه النياحة والندب، فشهود الجنازة لا وجه له إطلاقاً، فمثلاً إذا جاءها خبر أن قريبها ـ أي: محرمها ـ قد مات، وقالت لزوجها: سأذهب لأشهد جنازته إذا غسلوه وكفنوه وخرجوا به، فله الحق أن يمنعها؛ لأن شهودها لا داعي له، وربما يكون ذلك أشد عليها حزناً وتأثيراً، ويحضر النساء ـ أيضاً ـ معها فتحصل النياحة. قوله: «وله منعها من إجارة نفسها» أي: له أن يمنع زوجته من إجارة نفسها؛ لأنه يملك منافعها في الليل والنهار، حتى إن الرسول ﷺ قال: «لا يحل لامرأة أن تصوم وزوجها شاهد إلا بإذنه» (٢)؛ لأنها لو صامت لمنعته الاستمتاع بها

(١) أخرجه البخاري في الجنائز/ باب اتباع النساء الجنازة (١٢٧٨)؛ ومسلم في الجنائز/ باب نهي النساء عن اتباع الجنائز (٩٣١) (٣٤). (٢) أخرجه البخاري في النكاح/ باب لا تأذن المرأة في بيت زوجها لأحد … (٥١٩٥)؛ ومسلم في الزكاة/ باب ما أنفق العبد من مال مولاه (١٠٢٦) عن أبي هريرة ﵁، واللفظ للبخاري.