with a woman who is not a mahram to him, for the third among them is the devil." (14). If he refuses to provide her accommodation, and she is among those for whom he is obliged to provide it, the judge shall compel him. If there is no judge, she has recourse against the husband. If a judge is present, does she have recourse? There are two narrations on this. If the husband is present and does not prevent her from the residence, but she rents a place for herself or resides in a place she owns, she does not have recourse for the rent, because she did so voluntarily, and therefore she has no claim against anyone for it. If the husband is unable to provide her accommodation due to poverty, absence, or he refuses to do so despite his capability, she may reside wherever she wishes. The same applies to a woman whose husband has died if his heirs do not provide her accommodation; for she is only obliged to reside in his house to preserve his lineage, and if she does not do so, that is not incumbent upon her.
1365 - Issue; He said: (And if she went out for Hajj, and her husband died while she was near, she returns to complete the waiting period. If she had gone far, she continues on her journey. If she returns and there remains any part of her waiting period, she completes it in her home) (3).
The collective meaning is that a woman observing a waiting period due to death may not go out for Hajj, nor for anything else. This was narrated from 'Umar and 'Uthman (may Allah be pleased with them both). This is also the view of Sa'id ibn al-Musayyib, al-Qasim, Malik, al-Shafi'i, Abu 'Ubayd, the scholars of opinion (ashab al-ra'y), and al-Thawri. If she went out and her husband died on the way, she returns if she is nearby, because she is in the legal status of being a resident. If she has traveled far, she continues on her journey. Malik said: She is to be returned as long as she has not entered into ihram. The correct view is that the one who is far is not returned, because it causes her harm and there is hardship upon her, and she must travel anyway even if she returns. The Qadi said: It is appropriate that the term 'nearby' be defined.
(14) Recorded by al-Tirmidhi, in: The Chapter on What Has Been Said Regarding Adhering to the Jama'ah, from the Book of Trials (Kitab al-Fitan). 'Aridat al-Ahwadhi 9/9. Also by Imam Ahmad, in: al-Musnad 1/18, 26, 3/339, 446. (1) Omitted from the Original. (2) Omitted from B and M. (3) In A and B: "his house". (4) Omitted from the Original, A, and B. (5) In the Original and A: "to her".
بِامْرَأَةٍ لَيْسَتْ لَهُ بِمَحْرَمٍ؛ فَإنَّ ثالِثَهُمَا الشَّيْطَانُ" (١٤). وإن امْتَنعَ من إسْكانِها، وكانت ممَّن لها عليه السُّكْنَى، أجْبَرَه الحاكمُ، فإن كان الحاكمُ مَعْدُومًا، رَجَعَتْ على الزَّوْجِ، وإن كان الحاكمُ موجودًا، فهل تَرْجِعُ؟ على رِوايتَيْنِ. وإن كان الزَّوجُ حَاضِرًا، ولم يَمْنَعْها من المَسْكنِ، فاكْتَرَتْ لِنَفْسِها مَوْضِعًا، أو سَكَنَتْ في موضعٍ تَمْلِكُه، لم تَرْجِعْ بالأُجْرةِ؛ لأنَّها تَبَرَّعَتْ بذلك، فلم ترجِعْ به على أحدٍ. وإن عَجَزَ الزَّوجُ عن إسْكانِها؛ لِعُسْرَتِه، أو غَيْبَتِه، أو امْتَنَعَ من ذلك مع قُدْرَتِه، سَكَنَتْ حيثُ شاءتْ. وكذلك المُتَوَفَّى عنها زَوْجُها، إذا لم يُسْكِنْها وَرَثَتُه؛ لأنَّه إنَّما تَلْزَمُها السُّكْنَى في مَنْزِله لتَحْصِينِ مائِه، فإذا لم تَفْعَلْ، لم يَلْزَمْها ذلك.
١٣٦٥ - مسألة؛ قال: (وَإذَا خَرَجَتْ إلَى الْحَجِّ، فتُوُفِّىَ عَنْهَا (١) زَوْجُها، وَهِىَ بالْقُرْبِ، رَجَعَتْ لِتَقْضِىَ الْعِدَّةَ، فَإنْ كَانَتْ قَدْ تَبَاعَدَتْ، مَضَتْ فِي سَفَرِهَا، فَإنْ رَجَعَتْ وَقَدْ بَقِىَ عَلَيْهَا (٢) مِنْ عِدَّتِها شيْءٌ، أتَتْ بِهِ في مَنْزِلِها) (٣)
وجملتُه أنَّ الْمُعْتَدَّةَ من الوفاةِ ليس لها أن تَخْرُجَ إلى الحَجِّ، ولا إلى (٤) غيرِه. رُوِىَ ذلك عن عمرَ، وعثمانَ، رَضِىَ اللَّه عنهما. وبه قال سعيدُ بن المُسَيَّبِ، والقاسمُ، ومالكٌ، والشافعيُّ، وأبو عُبَيْدٍ، وأصْحابُ الرَّأْىِ، والثَّوْرِيُّ. وإن خَرَجَتْ، فمات زَوْجُها في الطَّريقِ، رَجَعَتْ إن كانت قَرِيبةً؛ لأنَّها في حُكْمِ الإِقامةِ، وإن تباعَدَتْ، مَضَتْ في سَفَرِها. وقال مالكٌ: تُرَدُّ ما لم تُحْرِمْ. والصَّحِيحُ أنَّ البعيدةَ لا تُرَدُّ؛ لأنَّه يَضُرُّ بها، وعليها مَشَقَّةٌ، ولا بُدَّ لها (٥) من سَفَرٍ وإن رَجَعَتْ. قال القاضي: يَنْبَغِى أن يُحَدَّ القَرِيبُ
(١٤) أخرجه الترمذي، في: باب ما جاء في لزوم الجماعة، من كتاب الفتن. عارضة الأحوذى ٩/ ٩. والإِمام أحمد، في: المسند ١/ ١٨، ٢٦، ٣/ ٣٣٩, ٤٤٦.(١) سقط من: الأصل.(٢) سقط من: ب، م.(٣) في أ، ب: "منزله".(٤) سقط من: الأصل، أ، ب.(٥) في الأصل، أ: "بها".
