Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/433)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The author then mentioned the matters that cause a wife to forfeit her allotted turn and maintenance, saying:

“If she travels without his permission, or with his permission for a need of her own, or refuses to travel with him or to spend the night with him in his bed, then she is entitled to neither an allotted turn nor maintenance.” These are several issues:

The first is his statement: “If she travels without his permission.” If she travels without his permission, she is entitled to neither an allotted turn nor maintenance, because she is disobedient and recalcitrant, and has deprived him of marital intimacy. If the Prophet, may Allah’s 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” (1), then what of a woman who travels?

If someone were to say: His statement, “She is not entitled to an allotted turn,” is self-evident, for how can he allot her a turn when she is travelling? We say: meaning, he is not required to make up her turn when she returns.

The second is his statement: “Or with his permission for a need of her own.” If she travels with his permission, it is either for a need of his or for a need of her own. If it is for a need of his, she is entitled to maintenance and to her allotted turn. For example, if he has a mother in a hospital in another town and she travels with his permission, the need is his. In this case, we say that she is entitled to maintenance, because this is for his need. May Allah reward her for going.

But if she travels with his permission for a need of her own—for instance, she says to him, “I wish to visit my relatives,” or something similar, and he gives her permission—the author says that she is entitled to neither an allotted turn nor maintenance. As for her not being entitled to an allotted turn, there is no doubt concerning that—

(1) Its source has previously been cited, p. 424.

ثم ذكر المؤلف مسقطات القسم والنفقة فقال: «وإن سافرت بلا إذنه، أو بإذنه في حاجتها، أو أبت السفر معه، أو المبيت عنده في فراشه، فلا قسم لها ولا نفقة»، هذه عدة مسائل: وَإِنْ سَافَرَتْ بِلَا إِذْنِهِ، أَوْ بِإِذْنِهِ فِي حَاجَتِهَا، أَوْ أَبَتْ السَّفَرَ مَعَهُ، أَوْ المَبِيتَ عِنْدَهُ فِي فِرَاشِهِ، فَلَا قَسْمَ لَهَا، وَلَا نَفَقَةَ، ......... الأولى: قوله: «إن سافرت بلا إذنه» إن سافرت بلا إذنه فليس لها قسم، وليس لها نفقة؛ لأنها عاصية وناشز، وفوتت عليه الاستمتاع، وإذا كان النبي ﷺ يقول: «لا يحل لامرأة أن تصوم وزوجها شاهد إلا بإذنه» (١)، فكيف بمن تسافر؟! فإذا قال قائل: قوله: «لا قسم لها» هذا تحصيل حاصل؛ لأنها إذا كانت مسافرة فكيف يقسم؟ نقول: أي: لا يلزمه القضاء إذا رجعت. الثانية: قوله: «أو بإذنه في حاجتها» إذا سافرت بإذنه فإما أن يكون في حاجته، وإما أن يكون في حاجتها، فإن كان في حاجته فلها النفقة ولها القسم، مثلاً له أم في المستشفى في بلد آخر، وسافرت بإذنه، فالحاجة له هو، ففي هذه الحال نقول: لها النفقة؛ لأن ذلك لحاجته، وجزاها الله خيراً أن ذهبت. وأما إذا سافرت بإذنه لحاجتها، قالت له مثلاً: إني أريد أن أزور أقاربي أو ما أشبه ذلك، فأذن لها، يقول المؤلف: ليس لها قسم، وليس لها نفقة، أما كونها ليس لها قسم فلا شك في

(١) سبق تخريجه ص (٤٢٤).