Fatwa ID: 07711
Answered by Alimah Shireen Mangera-Badat
Question:
There is a person about to divorce his mischievous and nashizah wife.
She wants to spend her ‘iddah at his home and she claims this is her shar’i right.
He, however, says the only reason she wants to spend the ‘iddah at his home is to steal his wealth in different ways. So, he wants to prevent her from this and make her stay in her parents’ house.
From what I have understood from many books, sukna at the husband’s house is a right of Allah. This indicates that it cannot be dropped even when the woman is a naashiza.
However, I then came across the ‘ibarat below that indicates the opposite – i.e. that a naashiza is not deserving of sukna. Is anyone able to help me remove this confusion? JazakumAllahu khayran
«اللباب في الجمع بين السنة والكتاب» (2/ 701):
«وأمرها أَن لَا تخرج فِيهَا، وَأمر الزَّوْج أَن لَا يُخرجهَا. وَلم يفرق الله بَين هَذِه الْمُطلقَة للسّنة الَّتِي لَا رَجْعَة عَلَيْهَا، وَبَين الْمُطلقَة للسّنة الَّتِي عَلَيْهَا الرّجْعَة. فَلَمَّا جَاءَت فَاطِمَة بنت قيس فروت عَن النَّبِي [صلى الله عليه وسلم] أَنه قَالَ لَهَا: ” إِنَّمَا السُّكْنَى (لمن لَهُ الرّجْعَة عَلَيْهَا) “. خَالَفت كتاب الله تَعَالَى وخالفت سنة رَسُول الله [صلى الله عليه وسلم] ، وَهِي مَا روى الطَّحَاوِيّ: عَن الشّعبِيّ، عَن فَاطِمَة بنت قيس: ” أَن زَوجهَا طَلقهَا ثَلَاثًا، فَأَتَت النَّبِي [صلى الله عليه وسلم] فَقَالَ: لَا نَفَقَة لَك وَلَا سُكْنى، فَأخْبرت بذلك النَّخعِيّ فَقَالَ: (أخبر) عمر بن الْخطاب بذلك فَقَالَ: لسنا بتاركي آيَة من كتاب الله وَقَول رَسُوله لقَوْل امْرَأَة لَا نَدْرِي لَعَلَّهَا وهمت. سَمِعت رَسُول الله [صلى الله عليه وسلم] يَقُول: لَهَا النَّفَقَة وَالسُّكْنَى “.
وَإِن كَانَ الحَدِيث صَحِيحا، فَلهُ وَجه صَحِيح يَسْتَقِيم على مَذْهَبنَا فِيمَا (روته) من نفي النَّفَقَة وَالسُّكْنَى، وَذَلِكَ رُوِيَ أَنَّهَا استطالت بلسانها على أحمائها، فأمروها بالانتقال، فَكَانَت سَبَب النقلَة، (وَقَالَ الله تَعَالَى: {لَا تخرجوهن من بُيُوتهنَّ وَلَا يخْرجن إِلَّا أَن يَأْتِين بِفَاحِشَة} ، فَلَمَّا كَانَ سَبَب النقلَة) من جِهَتهَا *كَانَت نَاشِزَة فَسَقَطت نَفَقَتهَا وسكناها جَمِيعًا.* فَكَانَت الْعلَّة الْمُوجبَة لإِسْقَاط (النَّفَقَة هِيَ الْمُوجبَة لإِسْقَاط) السُّكْنَى.
وَهَذَا يدل على صِحَة أصلنَا الَّذِي قدمْنَاهُ فِي أَن اسْتِحْقَاق النَّفَقَة يتَعَلَّق بِاسْتِحْقَاق السُّكْنَى، وَإِن كَانَت السُّكْنَى حق الله تَعَالَى وَالنَّفقَة حَقّهَا، لَكِن لَا فرق بَينهمَا (من الْوَجْه الَّذِي) وَجب (قياسها عَلَيْهَا) . وَذَلِكَ أَن السُّكْنَى فِيهَا مَعْنيانِ: أَحدهمَا: حق الله تَعَالَى: وَهِي كَونهَا فِي بَيت الزَّوْج.
وَالْآخر: (حق لَهَا وَهُوَ مَا يلْزم) فِي المَال من أُجْرَة الْبَيْت إِن لم يكن لَهُ، وَلَو رضيت بِأَن تُعْطِي هِيَ الْأُجْرَة من مَالهَا وتسقطها عَن الزَّوْج جَازَ، فَمن حَيْثُ هِيَ حق فِي المَال اسْتَويَا.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
In Islam, a woman in ‘iddah after a revocable divorce (ṭalāq rajʿī) generally has the right to reside in her husband’s home. This is based on the Qur’anic verse:
“Do not turn them out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse…”
(Surah At-Talaq 65:1)
‘This indicates that the wife has a right to reside in the marital home during iddah, as it serves both as a waiting period and an opportunity for potential reconciliation.
Islamic jurisprudence typically does not make exceptions based on a wife’s general character or behaviour unless it falls into specific categories like fahishah mubayyinah (openly immoral acts). Mischievous or difficult behaviour does not automatically nullify her right to sukna unless it directly impacts the situation in ways defined by Shariah.
The Qur’an states clearly in Surah At-Talaq (65:1) that:
“Do not turn them out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse (fahishah mubayyinah) …”
This verse establishes that a woman undergoing ‘iddah, even after a revocable divorce, is entitled to remain in the marital home. This is a divine directive, indicating that the residence during ‘iddah is her right, primarily to provide a stable environment during this period and allow for possible reconciliation.
While there are discussions in Islamic jurisprudence about the rights of a nashizah wife, the general stance according to the Hanafi Fiqh is:
- Sukna as a Divine Right: The residence during ‘iddah is seen as a right ordained by Allah. This means it’s not easily forfeitable based on subjective assessments of the wife’s behaviour, like being mischievous or difficult, unless it crosses into serious misconduct.
- Misconduct and Its Limits: Only specific and severe misconduct, such as adultery or egregious harm, would justify a removal from the marital home during ‘iddah. Being nashizah (disobedient) might affect maintenance (nafaqah), but it does not necessarily negate her right to reside in the marital home during ‘iddah.
The cited passage from Al-Lubab touches on a specific historical instance (the case of Fatimah bint Qays) and highlights a divergence in understanding. The narration suggests that in her case, due to circumstances—like severe disrespect or misconduct—her right to sukna and maintenance was questioned.
We also need to look at the context, in the context of the current climate of what is regarded as extreme disobedience and what would be classed a s transgression in the context of a relationship. The true nature of what is considered “mischievous” behaviour must be carefully examined. If the wife’s misconduct is primarily her refusal to obey instructions from her in-laws, this situation must be addressed differently, as the relevant Fiqh rulings vary in such cases.
Therefore, in summary, while nushuz impacts certain rights (like maintenance), it does not automatically revoke the right to residence unless the nushuz leads to significant harm, such as abuse or severe disrespect warranting her removal for the protection of the husband or household.
Ordinary difficulties or disputes do not fall under fahishah and hence do not negate the right to sukna during ‘iddah.
I hope that this answers the question.
Only Allah knows best.
Written by Alimah Shireen Mangera-Badat
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
العبرة في العقود للمقاصد والمعاني لا للألفاظ والمباني، ص، ١٤
