upon two views. The school of al-Shafi'i is along the lines of this entire chapter.
Section: The husband has the right to prevent his wife from leaving his house to attend to matters that she can dispense with, whether she intends to visit her parents, nurse them, or attend the funeral of one of them. Ahmad said, regarding a woman who has a husband and a sick mother: "Obedience to her husband is more obligatory upon her than to her mother, unless he gives her permission." Ibn Batta reported in "Ahkam al-Nisa" (Rulings of Women) from Anas that a man traveled and prevented his wife from leaving. Her father became ill, so she asked the Messenger of Allah (peace and blessings of Allah be upon him) for permission to visit her father. The Messenger of Allah (peace and blessings of Allah be upon him) said to her: "Fear Allah and do not disobey your husband." Her father died, so she asked the Messenger of Allah (peace and blessings of Allah be upon him) for permission to attend his funeral. He said to her: "Fear Allah and do not disobey your husband." Allah then revealed to the Prophet (peace and blessings of Allah be upon him): "I have forgiven her due to her obedience to her husband" (25). This is because obedience to the husband is obligatory, while visiting is not, and it is not permissible to abandon the obligatory for the non-obligatory. She may not leave except with his permission. However, it is not appropriate for the husband to prevent her from visiting and tending to her parents, because in doing so there is a severing of ties and a burden upon his wife to disobey him; Allah the Almighty has commanded to live with them in honor, and this is not part of living in honor. If his wife is a Dhimmi, he has the right to prevent her from going to the church, because that is not an act of obedience nor a benefit. If she is a Muslim, the Qadi said: "He has the right to prevent her from going to the mosques." This is the position of al-Shafi'i. The apparent meaning of the Hadith prevents him from forbidding her, due to the saying of the Prophet (peace and blessings of Allah be upon him): "Do not prevent the female servants of Allah from the mosques of Allah" (26). It is reported that al-Zubayr married 'Atika bint Zayd ibn 'Amr ibn Nufayl, and she used to go out to the mosques. He was a jealous man and would say to her: "If you would only pray in your house." She would reply: "I will not stop going out unless you prevent me." He disliked preventing her because of this report. Ahmad said regarding a man who has a Christian wife or slave-girl: "Does he buy her a zunnar (a belt worn by dhimmis)?" He said: "No, rather she should go out and buy it for herself." It was said to him: "His slave-girl works on belts?" He said: "No."
(25) Al-Albani mentioned that it is in al-Tabarani's al-Awsat. Irwa' al-Ghalil 6/76. (26) Its takhrij (authentication/reference) preceded in: 3/38, 39.
على وَجْهيْنِ. ومذهبُ الشَّافعىِّ على نحوٍ مِن هذا الفصلِ كلِّه.
فصل: وللزَّوجِ منعُها مِنَ الخُرُوجِ مِن منزلِه إلى مالَها منه بُدٌّ، سواءٌ أرادتْ زيارةَ والِدَيْها، أو عيادتَهُمَا، أو حضورَ جنازة أحدهِمَا. قال أحمدُ، فى امرأةٍ لها زوجٌ وَأمٌّ مريضةٌ: طاعةُ زَوْجِها أوْجَبُ عليها مِن أُمِّها، إلَّا أَنْ يأْذنَ لها. وقد رَوَى ابنُ بطَّةَ، فى "أحكامِ النِّساءِ"، عن أنسٍ، أَنَّ رجلًا سافرَ ومنعَ زوجتَه مِنَ الخروجِ، فمَرِضَ أبوها، فاسْتأذَنتْ رسولَ اللَّهِ -صلى اللَّه عليه وسلم- فى عيادةِ أبيها، فقال لها رسولُ اللَّه -صلى اللَّه عليه وسلم-: "اتَّقِى اللَّه، ولا تُخالِفِى زَوْجَكِ". فمات أبوها، فاسْتأْذَنتْ رسولَ اللَّه -صلى اللَّه عليه وسلم- فى حُضُورِ جنازَتِه، فقال لها: "اتَّقِى اللَّهَ، ولا تُخالِفِى زَوْجَكِ". فأوْحَى اللَّهُ إلى النَّبىِّ -صلى اللَّه عليه وسلم-: "إنِّى قَدْ غَفَرْتُ لَهَا بِطَاعَةِ زَوْجِهَا" (٢٥). ولأنَّ طاعةَ الزَّوْجِ واجِبةٌ، والعيادةَ غيرُ واجبةٍ، فلا يجوزُ تركُ الواجبِ لما ليسَ بواجبٍ؛ ولا يجوزُ لها الخروجُ الا بإذْنِه، لكنْ لا ينْبَغى للزَّوْجِ منعُها من عيادةِ والِدَيْها، وزيارتِهِما؛ لأنَّ فى ذلك قَطعة لهما، وحَمْلًا لزَوْجته على مُخالفتِه، وقد أمرَ اللَّهُ تعالى بالمُعاشَرةِ بِالمعروفِ، وليس هذا من المُعاشَرةِ بِالمعروفِ. وإِنْ كانت زوجتُه ذِمِّيَّةً، فلُه منعُها مِنَ الخُروجِ إلى الكَنِيسةِ؛ لأنَّ ذلك ليس بطاعةٍ، ولا نَفْعٍ. وإِنْ كانت مُسْلِمةً، فقال القاضى: له منعُها من الخُروجِ إلى المساجدِ. وهو مذهبُ الشَّافعىِّ. وظاهرُ الحديثِ يمنعُه مِنْ منعِها؛ لقولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَا تَمْنَعُوا إِمَاءَ اللَّهِ مَسَاجِدَ اللَّهِ" (٢٦). ورُوِىَ أَنَّ الزُّبَيْرَ تزوَّجَ عاتِكَةَ بنتَ زيدِ بنِ عمرِو ابن نُفَيلٍ، فكانت تخرجُ إلى المساجدِ، وكان غَيُورًا، فيقولُ لها: لو صَلَّيْتِ فى بيتِك. فتقولُ: لا أزالُ أخْرُجُ أو تَمْنعُنى. فكَرِهَ مَنْعَها لهذا الخبرِ. وقال أحمدُ فى الرَّجُلِ تكونُ له المرأةُ أو الأمَةُ النَّصْرَانِيَّةُ يشترى لها زُنَّارًا؟ قال: لا بل تخرجُ هى تشترى لنفسِها. فقيل له: جاريتُه تعملُ الزَّنَانِيرَ؟ قال: لا.
(٢٥) ذكر الألبانى، أنه عند الطبرانى فى الأوسط. إرواء الغليل ٦/ ٧٦.(٢٦) تقدم تخريجه فى: ٣/ ٣٨، ٣٩.
