Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/458)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

For example, a wealthy husband may have thin bread, eggs, ghee, and other such foods for breakfast, while his wife is poor; yet he gives her nothing but dry bread with tea because she is poor.

The third view is the reverse: what is considered is the husband’s circumstances. If he is poor, then she is entitled only to maintenance appropriate for a poor woman; and if he is wealthy, he is required to provide maintenance appropriate for a wealthy woman, even if the wife herself is poor.

These are three views held by the scholars. When we weigh them on the sound scale, we say that Allah says:

“Let the man of wealth spend according to his means; and whoever’s provision is restricted, let him spend from what Allah has given him.” The reason is: “Allah does not burden any soul beyond what He has given it.” [al-Talaq: 7]

Accordingly, the correct view is that, in the event of a dispute, consideration is given to the husband’s circumstances. This is the view of al-Shafi‘i. If the husband is wealthy, he is required to provide the maintenance of a wealthy man; and if he is poor, he is required to provide the maintenance of a poor man. He is not required to provide the maintenance of a wealthy or moderately well-off man, even if she herself is wealthy.

As for those who maintain that the wife’s circumstances are what matter, they cite the Prophet’s words: “They have the right upon you to be provided with food and clothing in a fair manner.” (1) Yet, upon reflection, this does not in fact conflict with the verse, because what is fair is, before anything else, what the Sacred Law recognizes as fair. And the Sacred Law has only made obligatory that which is within one’s means: “Allah does not burden any soul beyond what He has given it.” [al-Talaq: 7]

For a wealthy woman married to a wealthy man, he shall determine an allowance sufficient for her needs from the finest bread of their town, its customary accompaniments, and meat according to the custom of the affluent in their locality; as well as the kind of silk and other clothing worn by women of her standing. For sleeping, she is entitled to a mattress, quilt, sheet, and pillow; and for sitting, a good-quality mat and a rug, ............

His statement: “For a wealthy woman married to a wealthy man, he shall determine an allowance sufficient for her needs from the finest bread of the town”: in our view, this is tamīz.

(1) Recorded by Muslim in Kitab al-Hajj, “Chapter on the Description of the Prophet’s Hajj,” no. 1218, on the authority of Jabir ibn Abd Allah, may Allah be pleased with him.

مثاله: ـ زوج غني فُطُوره خبز مرقق، وبيض، وسمن، وغير ذلك، وزوجته فقيرة، فلا يعطيها إلا خبزاً يابساً مع الشاي؛ لأنها فقيرة. القول الثالث بالعكس: أن المعتبر حال الزوج، فإذا كان فقيراً، فليس لها إلاّ نفقة فقير، وإذا كان غنياً ألزم بنفقة غني ولو كانت الزوجة فقيرة. هذه ثلاثة أقوال لأهل العلم، وإذا وزنَّاها بالميزان المستقيم قلنا: إن الله يقول: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ﴾، والعلة: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ مَا آتَاهَا﴾ [الطلاق: ٧]، وعلى هذا فالصواب أن المعتبر حال الزوج عند النزاع، وهو مذهب الشافعي، فإن كان الزوج غنياً ألزم بنفقة غني، وإن كان فقيراً ألزم بنفقة فقير، ولم يلزم بنفقة غني ولا نفقة متوسط، حتى لو كانت هي غنية. أما الذين قالوا: إن المعتبر حال الزوجة فقالوا: إن رسول الله يقول: «ولهن عليكم رزقهن وكسوتهن بالمعروف» (١)، ولكن هذا في الحقيقة عند التأمل لا ينافي الآية؛ لأن المعروف ما أقرَّه الشرع قبل كل شيء، والشرع إنما أوجب ما هو مستطاع ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ مَا آتَاهَا﴾ [الطلاق: ٧]. فَيَفْرِضُ لِلْمُوسِرَةِ تَحْتَ المُوسِرِ قَدْرَ كِفَايَتِهَا مِنْ أَرْفَعِ خُبْزِ الْبَلَدِ، وَأُدُمِهِ، وَلَحْماً عَادةَ المُوسِرِينَ بِمَحَلِّهِمَا، وَمَا يَلْبَسُ مِثْلُهَا مِنْ حَرِيرٍ وَغَيْرِهِ، وَلِلنَّوْمِ فِرَاشٌ وَلِحَافٌ وَإِزَارٌ وَمَخَدَّةٌ، وَلِلْجُلُوسِ حَصِيرٌ جَيِّدٌ وَزَلِّيٌّ، ............ قوله: «فيفرض للموسرة تحت الموسر قدر كفايتها من أرفع خبز البلد» وهو عندنا التَّميز.

(١) أخرجه مسلم في الحج/ باب صفة حجة النبي ﷺ (١٢١٨) عن جابر بن عبد الله ﵄.