Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (5/467)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

both spouses when marital defiance (nushūz) arises, and it likewise covers the judge once he undertakes to hear their case.

The Exalted also says, “As for those women from whom you fear recalcitrance, admonish them” (Q 4:34). Just as admonition may come from the husband to his defiant wife, it may also come from the judge, for that achieves the public good.

He further says, “If a woman fears ill-treatment or aversion from her husband, the two incur no blame if they make terms of reconciliation between them” (Q 4:128). Thus reconciliation is prescribed when the nushūz originates with the husband, and it is equally prescribed when it arises from the wife, or from both of them.

Concerning the two arbiters He says, “If you fear a breach between them, appoint an arbiter from his family and an arbiter from hers; if the two desire reconciliation, Allah will bring them together” (Q 4:35). This verse establishes, in unrestricted terms, the legitimacy of whatever course the arbiters judge best—whether union or separation, with compensation or without.

He also says, “It is not lawful for you to take back anything of what you have given your wives, unless both fear that they will not uphold the limits set by Allah; if you fear that they will not uphold the limits set by Allah, there is no blame on either of them for what she ransoms herself with” (Q 2:229).

As for separation, al-Bukhārī relates in his Ṣaḥīḥ—through ʿIkrimah from Ibn ʿAbbās (may Allah be pleased with them)—that the wife of Thābit ibn Qays ibn Shammās came to the Prophet ﷺ and said, “Messenger of Allah, I find no fault with Thābit in respect of his religion or character, but I fear falling into ingratitude while still in Islam.” The Messenger of Allah ﷺ asked, “Will you return his garden to him?” She replied, “Yes.” She returned it, and he instructed Thābit to separate from her.

As for the underlying rationale: for a woman to remain persistently defiant for an extended period is blameworthy in the Sharīʿah, for it contradicts affection and fellowship, and runs counter to Allah’s command either to retain one’s spouse with kindness or to release her graciously. Prolonging such a marriage only breeds harm, corruption, injustice, and sin, leading to estrangement between families and engendering hatred and enmity. May Allah’s blessings and peace be upon Muhammad, his family, and his Companions.

العموم الزوجان في حالة النشوز، والقاضي إذا تولى النَّظر في دعواهما. وقوله تعالى: ﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ﴾ [الآية النساء: ٣٤]، والوعظ كما يكون من الزوج لزوجته الناشز، يكون من القاضي لما فيه من تحقيق المصلحة. وقوله تعالى: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا﴾ الآية [النساء: ١٤] فكما أنَّ الإصلاح مشروع إذا كان النشوز من الزوج؛ فهو مشروع إذا كان من الزوجة، أو منهما. وقال تعالى في الحكمين: ﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا﴾ [النساء: ٣٥]؛ وهذه الآية عامَّةٌ في مشروعية الأخذ بما يريانه من جمع، أو تفريق؛ بعوضٍ أو بغير عوض. وقوله تعالى: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ﴾ [البقرة: ٢٢٩]. وأمَّا بالنسبة للتفريق: فما روى البخاري في صحيحه، عن عكرمة، عن ابن عباس ﵄ قال: "جاءت امرأة ثابت بن قيس بن شمَّاس إلى النَّبي ﷺ، فقالت: يا رسول الله! ما أنقم على ثابت في دينٍ ولا خُلُق، إلاَّ أنِّي أخاف الكفر في الإسلام، فقال رسول الله ﷺ: "أفتَرُدين عليه حديقته؟ " قالت: نعم، فردت عليه، فأمره ففارقها". وأما المعنى: فإنَّ بقاءها ناشزًا مع طول المدة، أمرٌ غير محمودٍ شرعًا؛ لأنَّه ينافي المودة والإخاء، وما أمر الله من الإمساك بمعروفٍ او التسريح بإحسان، مع ما يترتَّب على الإمساك من المضار، والمفاسد، والظلم، والإثم، وما ينشأ عنه من القطيعة بين الأسر، وتوليد العداوة، والبغضاء، وصلى الله وسلم على محمَّد وآله وصحبه.