Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/434)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

that, because she chose it by travelling. As for the claim that she is not entitled to maintenance because maintenance is in return for marital intimacy, this is open to question. The woman has not withheld herself from her husband except after he gave permission; once he has given permission—and the right belongs to him—her right does not lapse. Thus, she may demand maintenance from him. However, he is not obliged to provide more than the amount of maintenance due while she is resident, because when she travels she needs the fare for the outward journey and the return journey, and the cost of living in the second town may be higher and its prices more expensive. Therefore, he is obligated only to provide the amount of maintenance due during residence, unless he gives permission for this and agrees to it, saying, “I permit you to go, and I will bear the maintenance.” In that case, there is no issue: it is obligatory upon him.

The third is his statement: “Or refuses to travel with him.” For example, he says, “We shall go to Mecca to perform umrah,” and she refuses; or, “We shall go to Riyadh to pursue a matter,” for example, and she refuses; or, “We shall go to visit a friend or relative,” and she refuses. In that case, she is entitled to neither an allotted turn nor maintenance—unless she stipulated at the time of the marriage contract that he would not travel with her. Then she is entitled to maintenance and may also demand her allotted turn. It is also possible that she may not demand her allotted turn, since it is necessarily entailed by his travelling that he cannot allot her a turn; and if she demands her allotted turn, this would harm the other wives.

The fourth is his statement: “Or refuses to spend the night with him in his bed.” That is, if he calls her to his bed and she refuses, her maintenance lapses, as does her right to an allotted turn, because she has withheld from her husband a right that she is obliged to fulfil. Thus, her right lapses, and she is sinful. The Prophet, may Allah’s peace and blessings be upon him, said: “If a man calls his wife to his bed and she refuses to come, the angels curse her until morning” (1). In this case, he may deal with her in another manner more severe than this: he may admonish her and forsake her in bed,

(1) Its source has previously been cited, p. 387.

ذلك؛ لأنها اختارت ذلك بسفرها، وأما أنه لا نفقة لها؛ لأن النفقة في مقابلة الاستمتاع، وهذا فيه نظر؛ لأن المرأة لم تمنع زوجها من نفسها إلا بعد أن أذن، فإذا أذن والحق له فإن حقها لا يسقط، فلها أن تطالبه بالنفقة، ولكن لا يجب عليه من النفقة إلا مقدار نفقة الحضر؛ لأنها إذا سافرت تحتاج إلى أجرة للذهاب وأجرة للإياب، وربما تكون البلد الثانية المؤنة فيها أشد، والسعر فيها أغلى، فلا يلزمه إلا مقدار نفقة الإقامة، إلا إذا أذن بذلك ورضي، وقال: أنا آذن لك، والنفقة عليَّ، فهنا لا إشكال في إنها تجب عليه. الثالثة: قوله: «أو أبت السفر معه»: قال مثلاً: سنذهب إلى مكة لأداء العمرة فأبت، أو سنذهب إلى الرياض لمتابعة معاملة ـ مثلاً ـ فأبت، أو نذهب لزيارة صديق أو قريب فأبت، فليس لها قسم ولا نفقة، إلا إن كانت قد اشترطت عند العقد ألا يسافر بها، فإن لها النفقة، ولها أن تطالبه بالقسم أيضاً، ويحتمل ـ أيضاً ـ ألا تطالبه بالقسم؛ لأن من ضرورة سفره ألا يقسم لها، وهي إذا طالبته بالقسم، فإن ذلك ضرر على الزوجات الأخرى. الرابعة: قوله: «أو المبيت عنده في فراشه»: أي: إذا دعاها إلى فراشه وأبت، فإنها تسقط نفقتها، ويسقط حقها من القسم؛ لأنها منعت زوجها من حقٍ يلزمها، فسقط حقها وهي آثمة، وقد قال النبي ﷺ: «إذا دعا الرجل امرأته إلى فراشه فأبت أن تجيء لعنتها الملائكة حتى تصبح» (١)، وفي هذه الحال له أن يعاملها معاملة أخرى أشد من هذا، وهي أن يعظها، ويهجرها،

(١) سبق تخريجه ص (٣٨٧).