Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/465)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

This includes annulment because of a defect in the husband, or because of his insolvency with respect to the dower, as well as other causes.

His statement, “or divorce”: an irrevocable separation brought about by divorce—for example, a divorce in exchange for compensation, or a final divorce exhausting the number of divorces available. The difference between a woman divorced in exchange for compensation and one given the final divorce is that the latter is not lawful for the divorcing husband unless she has first married another husband, whereas the former becomes lawful to him through a new marriage contract. Neither of them may adorn herself for her former husband, be alone with him, allow him to look at her, or travel with him.

His statement, “She is entitled to that if she is pregnant,” means that an irrevocably separated woman, whether through annulment or divorce, is entitled to maintenance if she is pregnant. If she is not pregnant, she is entitled to nothing. The evidence is the saying of Allah, Most High: “And if they are pregnant, then spend on them until they give birth.” [Al-Talaq: 6]

The reasoning is that she carries, for the man from whom she has separated, a fetus whose maintenance is obligatory upon him; and there is no way to provide maintenance for the fetus except by providing for its mother. Likewise, she is not entitled to housing unless she is pregnant. This is the well-known position in the school of Imam Ahmad.

The second view is that she is entitled to maintenance and housing in all circumstances, whether she is pregnant or not. This is the position of Abu Hanifah.

The third view is that she is entitled to housing but not maintenance, unless she is pregnant. This is the position of Malik and al-Shafi‘i.

As for those who hold that she is entitled to maintenance and housing in all circumstances, they cite as evidence the general wording of Allah’s saying, Most High: “O Prophet, when you divorce women, divorce them for their waiting period.” [Al-Talaq: 1] The word “women” is general. Then He says: “Lodge them where you dwell”

ومنها أن تفسخ لعيب الزوج، ومنها أن تفسخ لإعسار في صداق، وله أسباب أخر. قوله: «أو طلاق» البائن بطلاق، كأن يكون بعوض، أو يكون آخر ما يملك من العدد، والفرق بين من طلقت على عوض وبين من طلق آخر العدد، أن من طلقت آخر العدد لا تحل للمُطلِّق إلاّ بعد زوج، ومن طُلقت على عوض تحل له بعقد جديد، وكلتاهما لا يحل لها التزين للزوج، ولا الخلوة به، ولا أن ينظر الزوج إليها، ولا أن يسافر بها. قوله: «لها ذلك إن كانت حاملاً» أي: للبائن بفسخ أو طلاق النفقة إن كانت حاملاً، وإن لم تكن حاملاً فلا شيء لها، والدليل قوله تعالى: ﴿وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٦]، وأما التعليل فلأنها تحمل للمُفارِق جنيناً يجب عليه أن ينفق عليه، ولا طريق إلى الإنفاق على الجنين إلاّ بالإنفاق على أمه، وليس لها كذلك سكنى إلا أن تكون حاملاً، وهذا هو المشهور من مذهب الإمام أحمد. القول الثاني: أنَّ لها النفقة والسكنى بكل حال سواء كانت حاملاً أم حائلاً، وهو مذهب أبي حنيفة. القول الثالث: أنَّ لها السكنى دون النفقة، إلاّ أن تكون حاملاً، وهذا مذهب مالك والشافعي. أما من قال: إن لها النفقة والسكنى بكل حال، فاستدل بعموم قوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١]، و «النساء» عام إلى أن قال: ﴿أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ