Minhāj al-Ṭālibīn - An-Nawawi - (225)

and seven, provided he later makes them up.

A wife who travels by herself without his permission is classed as nāshiza (recalcitrant). If she travels with his permission for an errand of his, he must compensate her by making up her night; if it is for her own purpose, then—according to the new opinion—no make-up is required.

If the husband travels in order to relocate, it is unlawful for him to take along only some of his wives. For all other journeys, whether long—and, in the sounder view, even short—he may take some of them after drawing lots, and he need not make up the nights spent on the road. Should he reach his destination and take up residence there, he must compensate for the period of that stay, though not for the return journey, according to the sounder position.

When a wife waives her right to a night, the husband’s acceptance is not a condition. If he does agree and she assigns her turn to a particular co-wife, he spends both of their nights with that co-wife. One view says he should place the donated night next to the recipient’s own—beginning with the donor’s turn—and he may choose the order; another view holds that he must still keep the rotation equal.

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When signs of her nushūz appear, he should admonish her without boycotting her. If the nushūz is confirmed yet has not recurred, he admonishes her and withholds himself from her bed, and—according to the more common view—does not strike her.

I say: the sounder opinion is that he may strike her (lightly), and Allah knows best; if the misconduct is repeated, he may do so.

If he withholds any of her rights, such as her allotted night or her maintenance, the judge compels him to fulfill them. Should he mistreat her and harm her without cause, the judge forbids him; if he relapses, the judge disciplines him. If each spouse claims that the other is at fault, the judge verifies the situation through a trustworthy informant and restrains the party found to be unjust.

If the rift grows severe, the judge appoints an arbiter from his family and another from hers. In the preferred view, these arbiters act as agents of the spouses; another opinion regards them as deputies of the ruler. According to the first view, the spouses’ consent is required: the husband’s arbiter is empowered to pronounce a divorce and accept the compensation for a khulʿ, while the wife’s arbiter is empowered to offer that compensation and accept the divorce on those terms.

وسبع بقضاء ومن سافرت وحدها بغير إذنه فناشزة وبإذنه لغرضه يقضي لها ولغرضها لا في الجديد ومن سافر لنقله حرم أن يستصحب بعضهن وفي سائر الأسفار الطويلة وكذا القصيرة في الأصح يستصحب بعضهن بقرعة ولا يقضي مدة سفره فإن وصل المقصد وصار مقيما قضى مدة الإقامة لا الرجوع في الأصح ومن وهبت حقها لم يلزم الزوج الرضا فإن رضي ووهبت لمعينة بات عندها ليلتيهما وقيل: يواليهما أولهن سوى أوله فله التخصيص وقيل: يسوي. فصل ظهر أمارات نشوزها وعظها بلا هجر فإن تحقق نشوز ولم يتكرر وعظ وهجر في المضجع ولا يضرب في الأظهر. قلت: الأظهر يضرب والله أعلم فإن تكرر ضرب فلو منعها حقا كقسم ونفقة ألزمه القاضي توفيته فإن أساء خلقه وآذاها بلا سبب نهاه فإن عاد عزره وإن قال كل إن صاحبه متعد تعرف القاضي الحال بثقة يخبرهما ومنع الظالم فإن اشتد الشقاق بعث حكما من أهله وحكما من أهلها وهما وكيلان لهما وفي قول موليان من الحاكم فعلى الأول يشترط رضاهما فيوكل حكمه بطلاق وقبول عوض خلع وتوكل حكمها ببذل عوض وقبول طلاق به.