to complete the breastfeeding." Then He said: "If they both decide on weaning by mutual consent and consultation, there is no blame upon them." This indicates that weaning before the two years is not permissible except by mutual consent and consultation between them. If they stipulated the period of acquittal as the duration of pregnancy, or one year, or something similar, it is according to what they stipulated, and this is better because it is more decisive in ending dispute and further from ambiguity and confusion. If she acquitted him of the maintenance of the pregnancy, this is understood as applying to the period of pregnancy before delivery. Al-Qadi said: Her khul' (separation) in exchange for the child's maintenance, which belongs to the child and not to her, is only valid because she is in the position of one who owns it; for she is the one who receives it, is entitled to it, and disposes of it. During the period of pregnancy, she is the one who consumes it and benefits from it, and after birth, it is the wage for her breastfeeding him, and she is the one who takes it and also disposes of it, so it became like one of her own properties, and thus making it compensation is valid. As for maintenance beyond this, such as the child's clothing, oil, and the like, it is not valid to use as compensation in the khul' because it is not hers, nor is it in the position of what is hers.
1398 - Issue: He said: "And the defiant wife (nashiz) has no maintenance, but if she has a child by him, he shall give her the maintenance for her child."
The meaning of nushuz (defiance/rebellion) is her disobedience to her husband regarding what he is entitled to from her as necessitated by the marriage. Its root is from 'rising', taken from 'nashz', which is elevated ground; so it is as if the defiant wife has risen above her husband's obedience, and thus she is called 'nashiz'. Whenever she denies him access to her bed, or leaves his house without his permission, or refuses to move with him to a dwelling suitable for her, or refuses to travel with him, she has no right to maintenance or...
(5) Surah al-Baqarah, 233. (6) In the original and A: "al-hawlayn" (the two years). (7) Omitted from A, B, and M. (8) In B: "lahu" (for him). (9) Omitted from M. (1) In A: "laha" (for her). (2) In B: "bi-al-nikah" (by the marriage).
أَنْ يُتِمَّ الرَّضَاعَةَ} (٥). ثم قال: {فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا} (٥). فدَلَّ على أنَّه لا يَجُوزُ فِصالُه قبلَ العامَيْنِ (٦) إلَّا بتَراضٍ منهما وتَشَاوُرٍ. وإن قَدَّرَا مُدَّةَ البَراءةِ بزَمَنِ الحَمْلِ، أو بعامٍ، أو نحوِ ذلك، فهو على ما قَدَّرَاه، وهو أحْسَنُ؛ لأنَّه أقْطَعُ للنِّزاعِ، وأبْعَدُ من اللَّبْسِ والاشْتِباه. ولو أبْرَأَتْه من نَفقةِ الحَمْلِ، انْصَرَفَ ذلك إلى زمنِ الحَمْلِ قبلَ وَضْعِه. قال القاضي: إنَّما صَحَّ مُخالَعتُها على نَفقةِ الوَلَدِ، وهى للوَلَدِ دُونَها؛ لأنَّها في حُكْمِ المالِكَة لها، لأنَّها هي القابِضَةُ لها، المُسْتَحِقَّةُ لها (٧)، المُتَصَرِّفةُ فيها، فإنَّها في مُدَّةِ الْحَمْلِ هي الآكِلَةُ لها (٨)، المُنْتَفِعةُ بها، وبعدَ الوِلادةِ هي أجْرُ رَضاعِها له (٩)، وهى الآخِذَةُ لها، المُتَصَرِّفةُ فيها أيضًا، فصارَتْ كمِلْكٍ من أمْلاكِها، فصَحَّ جَعْلُها عِوَضًا. فأمَّا النَّفقةُ الزائدةُ على هذا، من كُسْوَةِ الطِّفْلِ ودُهْنِه، ونحوِ ذلك فلا يَصِحُّ أن يُعاوضَ به في الخُلْعِ، لأنَّه ليس هو لها، ولا هو في حُكْمِ ما هُوَ لها.
١٣٩٨ - مسألة؛ قال: (وَالنَّاشِزُ لَا نَفَقَةَ لَهَا، فَإنْ كَانَ لَهَا مِنْهُ ولَدٌ, أعْطَاهَا نَفَقَةَ وَلَدِهَا)
معنى النُّشوزِ مَعْصِيَتُها لزَوْجِها فيما له عليها، ممَّا أوْجَبَه له (١) النِّكاحُ (٢)، وأصلُه من الارْتفاعِ، مَأْخوذٌ من النَّشْزِ، وهو المكانُ المُرْتفِعُ، فكأنَّ الناشِزَ ارْتَفعتْ عن طاعةِ زوْجِها، فسُمِّيتْ ناشِزًا. فمتى امْتنَعتْ من فِرَاشِه، أو خَرَجَتْ من منزلِه بغيرِ إذْنِه، أو امتنعتْ من الانْتِقالِ معه إلى مَسْكَنِ مثلِها، أو من السَّفَرِ معه، فلا نَفقةَ لها ولا
(٥) سورة البقرة ٢٣٣.(٦) في الأصل، أ: "الحولين".(٧) سقط من: أ، ب، م.(٨) في ب: "له".(٩) سقط من: م.(١) في أ: "لها".(٢) في ب: "بالنكاح".
