Section: Clothing for her is obligatory by the consensus of the people of knowledge, due to the texts we have mentioned, and because it is indispensable to her on a continuous basis, thus it is incumbent upon him, like maintenance. This is determined by her sufficiency and is not legally fixed (by a specific quantity in Shari'ah), as we stated regarding maintenance. The followers of al-Shafi'i agree on this, and the matter is referred back to the Ijtihad (legal discretion) of the judge. He assesses it for her according to the measure of her sufficiency, according to the extent of their wealth or poverty, and what the custom of their likes has established regarding clothing. The judge exercises his discretion in this when the situation arises, similar to his discretion regarding the mut'ah (consolation gift) for a divorced woman, and as we said regarding maintenance. He assesses for a wealthy woman married to a wealthy man the finest garments of the land, such as linen, khazz (silk-blend fabric), and ibrisam (pure silk), and for a poor woman married to a poor man, thick cotton and linen. For a middle-income woman married to a middle-income man, he assesses the average of that. The minimum that is obligatory of this includes a chemise (qamis), trousers (sarawil), a head covering (maqna'ah), footwear (madas), and a cloak (jubbah) for winter. He adds to the number of garments what custom has established for wearing, which she cannot do without, excluding what is for adornment and decoration. The fundamental basis for this is the saying of Allah, the Almighty and Majestic: "And upon the father is the provision and clothing of them according to what is recognized," and the saying of the Prophet (peace be upon him): "They have the right to receive from you their provision and clothing according to what is recognized." Clothing according to what is recognized is the clothing that the custom of her likes has established for wearing, and the saying of the Prophet (peace be upon him) to Hind: "Take what suffices you and your child according to what is recognized."
(38) In [M]: "lit-tatayyub" (for perfuming). (39) In [B]: "fi al-shar'" (in the Shari'ah). (40) In [A]: "ghalizuha" (its thick version). (41) Omitted from [B].
منها، لم يَلْزَمْه؛ لأنَّه يُرادُ للزِّينةِ، وإن طَلَبه منها، فهو عليه. وأمَّا الطِّيبُ، فما يُرادُ منه لقَطْعِ السُّهُولةِ، كدَواءِ العَرَقِ، لَزِمَه؛ لأنَّه يُرادُ للتَّنْظِيفِ (٣٨)، وما يُرادُ منه للتَّلَذُّذِ والاسْتِمْتاعِ، لم يَلْزَمْه؛ لأنَّ الاسْتِمْتاعَ حَقٌّ له، فلا يجبُ عليه ما يَدْعُوه إليه. ولا يجبُ عليه شِراءُ الأَدْوِيةِ، ولا أجْرةُ الطَّبيبِ؛ لأنَّه يرادُ لإِصْلاحِ الجِسْمِ، فلا يلزمُه، كما لا يَلْزَمُ المُسْتأجِرَ بِناءُ ما يَقَعُ من الدارِ، وحِفْظُ أصُولِها، وكذلك أجْرَةُ الحَجَّامِ والفاصِدِ.
فصل: وتجبُ عليه كُسْوَتُها، بإجماعِ أهلِ العلمِ؛ لما ذكَرْنا من النُّصوصِ، ولأنَّها لا بُدَّ منها على الدَّوامِ، فلَزِمَتْه، كالنَّفقةِ، وهى مُعْتَبَرةٌ بكِفايَتِها، وليست مُقَدّرةً بالشرعِ (٣٩)، كما قُلْنا في النَّفَقةِ. ووافَقَ أصحابُ الشافعىِّ على هذا، ويُرْجَعُ في ذلك إلى اجْتِهادِ الحاكِم، فيَفْرِضُ لها على قَدْرِ كِفايَتِها، على قَدْرِ يُسْرِهما وعُسْرِهما، وما جَرَتْ عادةُ أمثالِهما به، من الكُسْوةِ، فيَجْتَهِدُ الحاكمُ في ذلك عندَ نُزُولِ الأمرِ، كنحوِ اجْتِهادِه في المُتْعةِ للمُطَلَّقةِ، وكما قُلْنا في النَّفقةِ، فيَفْرِضُ للمُوسِرَةِ تحتَ المُوسِرِ من أرْفَعِ ثيابِ البَلَدِ، من الكَتَّانِ والخَزِّ والإِبْرِيسَمِ، وللمُعْسِرَةِ تحتَ المُعْسرِ، غَلِيظَ (٤٠) القُطْنِ والكَتَّانِ، وللمُتَوَسِّطةِ تحتَ المُتوسِّطِ، المُتَوسِّطَ (٤١) من ذلك، فأقَلُّ ما يجبُ من ذلك قَمِيصٌ, وسَرَاوِيلُ، ومَقْنَعةٌ، ومَدَاسٌ، وجُبّةٌ للشِّتاءِ، ويَزِيدُ من عَدَدِ الثّيابِ ما جَرَتِ العادةُ بِلُبْسِه، ممَّا لا غِنَى عنه, دُونَ ما للتَّجَمُّلِ والزِّينةِ، والأصلُ في هذا قولُ اللَّه عز وجل: {وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ}. وقولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "ولَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وكُسْوَتُهُنَّ بالْمَعْرُوفِ". والكُسْوةُ بالمعروفِ هي الكُسْوةُ التي جَرَتْ عادةُ أمثالِها بلُبْسِه، وقولُ النَّبِيِّ -صلى اللَّه عليه وسلم- لِهنْد: "خُذِى مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ".
(٣٨) في م: "للتطيب".(٣٩) في ب: "في الشرع".(٤٠) في أ: "غليظها".(٤١) سقط من: ب.
