(1) That is, a person who is resident in the town. Al-Nawawi says in Sharh Muslim, 7/115, under the second version of the report: “This prohibition signifies impermissibility; our Shafi‘i scholars have stated this explicitly.” I add: this is also the position of the majority, as indicated in Fath al-Bari, and it is confirmed by the first version of the hadith. Al-Nawawi continues: “The reason is that the husband has the right to enjoy his wife on any day, and this right must be fulfilled immediately; it cannot be set aside for an act of supererogation, nor for an obligatory act that may be delayed.” I say: if a woman must obey her husband when he seeks marital relations, then a fortiori she must obey him in matters of even greater importance—such as raising their children, safeguarding the family, and other rights and duties. Al-Hafiz Ibn Hajar remarks in Fath al-Bari: “The hadith shows that the husband’s right over his wife takes precedence over her engaging in voluntary good deeds, because his right is obligatory, and the fulfillment of an obligation precedes the performance of a supererogatory act.” (2) Reported by al-Bukhari, 4/42–243, according to the first wording.