Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/187)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “But she has no allotted share,” means that if he has other wives, the woman who has been revocably divorced has no right to a share of his nights. Thus, she cannot demand a night and a day as his other wives can, because he has divorced her.

Is she also subject to the duties incumbent upon wives, such as obeying her husband in matters established by customary practice? Yes. If he tells her, “Sweep the house,” she must obey him, just as his other wives must. If he says, “Wash my garment,” she must do so, like his other wives. Hence, the author said, “She possesses the rights and is subject to the rulings of wives.” Every ruling that is incumbent upon a wife, or belongs to wives, applies to this woman who has been revocably divorced, except that she has no allotted share of his nights, because he divorced her.

She also differs from other wives in other matters. Among them is that she must remain in the home. It is obligatory for her to stay in the home, just as a woman whose husband has died must remain there. She may not leave except in the case of necessity at night or a need during the day. Other wives, however, are not required to remain in the home: a woman may go out to visit a relative, visit a friend, and the like. Thus, in being required to remain in the home, she is subject to a stricter ruling than ordinary wives. Yet the common practice is that, as soon as a woman is divorced, she goes to her family; this is forbidden and impermissible. The evidence is Allah’s saying: “Do not turn them out of their homes, nor should they leave, unless they commit a flagrant indecency.” [al-Talaq 65:1] Therefore, she must not leave until her waiting period has ended, except with his permission for a need during the day or a necessity at night. This is the established position of the school.

The second view is that she is not required to remain in the home; rather, she is like the other wives. For Allah, Exalted is He, called him her husband—that is, her spouse—so she is a wife. As long as she is a wife, she is like other wives: she may leave the house by night or by day, and she is not required to remain in the home. As for the evidence they cite from

قوله: «لكن لا قسم لها» يعني لو كان له زوجات أُخر، فليس للمطلقة الرجعية حق القسم، فلا تطالبه بليلة ويوم كزوجاته الأخر؛ لأنها انفصلت منه. وهل عليها ـ أيضاً ـ ما على الزوجات، من طاعة زوجها فيما يقتضيه العرف؟ نعم، فلو قال لها: اكنسي البيت يلزمها طاعته مثل زوجاته الأخر، ولو قال: اغسلي ثوبي يلزمها، كالزوجات الأخر، ولهذا قال المؤلف: «لها وعليها حكم الزوجات» فكل الأحكام التي على الزوجة أو للزوجات فهو ثابت لهذه المطلقة الرجعية، إلا أنها ليس لها قسم؛ لأنه طلقها. وأيضاً تفارق غيرها في مسائل أخرى، منها: أنه يلزمها لزوم المسكن، فيجب عليها لزوم المسكن كالمتوفى عنها، فلا تخرج إلا للضرورة في الليل، أو الحاجة في النهار، أما الزوجات الأخر فلا يجب عليهن لزوم المسكن، فتخرج المرأة لزيارة قريبها، لزيارة صديقتها، وما أشبه ذلك، إذن هي في لزوم المسكن أشد من الزوجات المعتادات، والعرف من حين تطلق تذهب إلى أهلها، فهذا حرام ولا يجوز، والدليل قوله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يُخْرَجْنَ إِلاَّ أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ [الطلاق: ١]، فلا تخرج حتى تنتهي العدة، ولو بإذنه لحاجة في النهار، أو ضرورة في الليل، هذا هو المذهب. والقول الثاني: أنها لا يلزمها لزوم المسكن، بل هي كالزوجات الأخر؛ لأن الله تعالى سمَّاه بعلاً ـ أي: زوجاً ـ فهي إذاً زوجة، وما دامت زوجة فهي كغيرها من الزوجات، تخرج من البيت ليلاً ونهاراً، ولا يلزمها السكنى، وأما ما استدلوا به من