Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/473)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The apparent meaning of the author’s words is that this applies whether the husband is present or absent. If he is present, it may be said that what the author mentioned is sound, for if she fasts, she will prevent him from full enjoyment. Even if it is assumed that she does not prevent him, since he may enjoy her without invalidating her fast, this may nevertheless cause him hardship, as he may hesitate to invalidate her fast, even though he has the right to do so.

I therefore say: if he is present and she observes a voluntary fast without his permission, it is clear that her maintenance is forfeited. But if he is absent, her maintenance is not forfeited, because in that case his purpose is not frustrated. Thus, the author’s words may be qualified as applying when he is present. This qualification may be supported by his statement, “without his permission,” because when the husband is absent, the usual practice is that she does not seek his permission—unless it is a general permission; for example, when he intends to travel, she may say to him, “Will you allow me to observe voluntary fasts?” This is possible.

Permission is of two types:

The first is verbal: that he explicitly gives her permission.

The second is customary, namely tacit approval: he sees her observing voluntary fasts and does not prevent her. This indicates that he is pleased with that. Nevertheless, it is undoubtedly better for her to seek his permission, because he may consent merely out of politeness or embarrassment.

“Or [if she performs] Hajj; or undertakes a vowed Hajj or fast; or fasts as expiation or to make up missed Ramadan fasts while there is ample time; or travels for her own need, even with his permission—her maintenance is forfeited. A woman whose husband has died is entitled to neither maintenance nor lodging. She may take the maintenance for each day at its beginning, but not its monetary value, ......................”

His statement: “Or Hajj,” meaning: likewise, if she enters ihram for Hajj. This is more serious than fasting in several respects:

First: it requires travel.

Second: it must be completed.

وظاهر كلام المؤلف سواء كان في حضور الزوج أم في غيبته، أما إذا كان في حضوره فقد يقال: إن ما ذكره المؤلف وجيه؛ لأنها إذا صامت سوف تمنعه من كمال الاستمتاع، وإذا قدر أنها لا تمنعه؛ لأن له أن يستمتع بها ولا يفسد صومها، فإن ذلك قد يُلحقه حرجاً؛ إذ إنه قد يتحرج من أن يفسد عليها صومها، وإن كان له الحق في أن يفسده. فأقول: إذا كان حاضراً، وتطوعت بالصوم بغير إذنه فإن سقوط نفقتها ظاهر، لكن إذا كان غائباً فإنه لا تسقط النفقة؛ لأنه في هذه الحال لا تفوت عليه مقصوده، فقد يقيد كلام المؤلف بذلك، فيقال: بحضوره، وقد يؤيد هذا التقييد قوله: «بلا إذنه»؛ لأن الغالب أن الزوج إذا كان غائباً ألاّ تستأذنه، اللهم إلا إذناً عاماً إذا أراد أن يسافر قالت له: تسمح لي أن أصوم تطوعاً، فيُمْكِن. والإذن نوعان: الأول: لفظي، بأن يأذن لها لفظاً. الثاني: عرفي، وهو الإقراري بأن يراها تصوم تطوعاً ولا يمنعها، فإن هذا دليل على أنه راضٍ بذلك، وإن كان الأفضل أن تستأذنه بلا شك؛ لأنه قد يرضى مجاملة وخجلاً. أَوْ حَجٍّ، أَوْ أَحْرَمَتْ بِنَذْرِ حَجٍّ أَوْ صَوْمٍ، أَوْ صَامَتْ عَنْ كَفَّارَةٍ أَوْ قَضَاءِ رَمَضَانَ مَعَ سِعَةِ وَقْتِهِ، أَوْ سَافَرَتْ لِحَاجَتِهَا وَلَوْ بإِذْنِهِ سَقَطَتْ، وَلَا نفَقَةَ وَلَا سُكْنَى لِمُتَوفًّى عَنْهَا، وَلَهَا أَخْذُ نَفَقَةِ كُلِّ يَوْمٍ مِنْ أَوَّلِهِ لَا قِيمَتُهَا، ...................... قوله: «أو حج» أي: كذلك إذا أحرمت بحج وهذا أشد من الصوم من عدة أوجه: الأول: أنه يحتاج إلى سفر. الثاني: أنه يلزم فيه الإتمام.