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Husband's Permission

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Husband's Permission (Arabic: إذن الزوج) is an issue in family Jurisprudence regarding which Shi'a jurists have determined instances and limits based on Islamic traditions. According to the famous view, a wife's leaving the house, Recommended Fasting, I'tikaf, and Hajj and 'Umra require the husband's permission. However, another group considers the husband's permission necessary only if these acts conflict with the husband's rights. Vow, Oath, financial dispositions, and being hired for breastfeeding are also among the cases where some jurists believe a wife must obtain permission from her husband.

Status

The necessity of a wife obtaining permission from her husband for certain actions is one of the issues discussed in family Jurisprudence in Islam.[1] This topic is discussed in various chapters of jurisprudence, including Marriage, Fasting, Vow, I'tikaf, and Hajj.[2] The basis for this ruling is traditions according to which the husband has the right to forbid or condition certain recommended or permissible acts of the wife.[3]

Instances Requiring Permission

Jurists have considered the husband's permission necessary for the wife in various matters.[4]

Leaving the House

According to the famous view[5] of Shi'a jurists[6] and Sunnis,[7] it is not permissible for a wife to leave the house without her husband's permission, except for performing religious obligations and necessary matters such as medical treatment. Jurists such as al-Shaykh al-Tusi, al-Shahid al-Thani, and Muhammad Baqir Sabzawari, citing certain traditions,[8] consider even visiting sick parents or participating in their funeral and memorial services as instances of non-obligatory acts and do not consider it permissible for a wife to leave the house for these purposes without the husband's permission.[9] Some legal scholars also emphasize the necessity of the husband's permission for any departure of the wife from the house.[10]

Contrary to this view, some jurists such as Muhammad Ibrahim Jannati and Allama Fadlallah believe that if the wife's leaving does not conflict with the husband's right to sexual enjoyment, his permission is not required.[11] Also, if leaving the house is stipulated as a condition in the marriage contract, or the contract is concluded with the husband's knowledge and consent regarding the wife's employment outside the house, leaving the house within the framework of that condition does not require the husband's permission.[12] Some researchers also believe that a wife does not need her husband's permission even for non-essential matters, such as cosmetic surgery, unless this action conflicts with the husband's religious rights.[13]

The basis of the famous view is verses of the Qur'an, including "Men are the protectors/maintainers of women" (الرِّجالُ قَوّامونَ عَلَی النِّساء) (Qur'an 4:34) and traditions[14] that emphasize the wife's obedience to the husband and the necessity of obtaining permission to leave the house.[15] However, according to Abd Allah Jawadi Amuli, a Shi'a exegete, the qawwamiyya (guardianship/maintenance) of men over women means management and arranging family affairs, not absolute dominance of man over woman.[16] The cited traditions concern cases where the wife's leaving conflicts with the husband's rights,[17] and some of them are weak in terms of chain of transmission.[18]

In traditions from Prophet Muhammad (s) and Shi'a Imams, it is stated that a wife should not observe recommended fasting without her husband's permission.[19] Shi'a jurists have presented three major views in interpreting these traditions:[20]

I'tikaf

Main article: I'tikaf

Shi'a jurists, including Sayyid Muhammad Kazim Yazdi[28] and Imam Khomeini,[29] consider the husband's permission necessary for the wife's participation in I'tikaf, if this presence conflicts with the husband's right to sexual enjoyment; because leaving the house and observing recommended fasting require the husband's permission.[30]

Performing Recommended Hajj and 'Umra by a wife requires the husband's permission.[31] In this regard, a narration from Imam Musa al-Kazim (a)[32] has been cited.[33] Some jurists, including al-Sayyid Abu l-Qasim al-Khoei, consider the reason for this to be the prohibition of the wife leaving the house without the husband's permission.[34]

Vow and Oath

The well-known view among jurists holds that a wife's vow made without her husband's permission is invalid, even with respect to her personal property.[35][36] However, some Marja's apply this ruling only when the vow conflicts with the husband's rights.[37] The basis for this ruling is considered to be a narration from Imam al-Sadiq (a)[38] which, according to Aqa Jamal Khwansari, if not based on famous fatwa, only indicates the invalidity of a wife's financial vow without the husband's permission.[39]

Regarding Oath, based on narrations from the Infallibles (a),[40] some jurists consider a wife's oath without the husband's permission to be absolutely void.[41] In contrast, another group believes that the wife's oath is valid unless the husband forbids her.[42] Al-Shahid al-Thani, a Shi'a jurist of the 10th/16rh century, considers the second view to be the famous opinion.[43]

Hiring for Wet-nursing

According to the famous opinion of jurists, a wife being hired for breastfeeding or similar work requires the husband's permission;[44] some consider this condition necessary only if it interferes with the husband's rights.[45]

Financial Dispositions

Some traditions[46] have conditioned the wife's financial dispositions, such as giving charity and gifting property, on the husband's permission.[47] However, some Shi'a jurists, such as Yusuf al-Bahrani, considering the wife's independence in her own property, have interpreted these traditions as recommendation.[48] Another group, including al-Shaykh al-Mufid and al-Hurr al-'Amili, considered financial dispositions by a wife without her husband's permission to be makruh.[49]

Notes

  1. ↑ Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", p. 140.
  2. ↑ Muʾassasat Dāʾirat Maʿārif al-Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 8, pp. 289-290.
  3. ↑ Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", pp. 139, 164.
  4. ↑ Muʾassasat Dāʾirat Maʿārif al-Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 8, pp. 289-290.
  5. ↑ Najafī, "Khurūj-i zan az manzil wa idhn-i shawhar az manẓar-i fiqh-i Imāmiyya", p. 103.
  6. ↑ See: Shaykh al-Mufīd, Aḥkām al-nisāʾ, 1413 AH, p. 38; Ṭūsī, Al-Mabsūṭ, 1387 Sh, vol. 4, p. 331; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 108; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 8, pp. 307-308; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 2, p. 303; Gulpāyigānī, Hidāyat al-ʿibād, 1413 AH, vol. 2, p. 365.
  7. ↑ See: Abū Mālik, Ṣaḥīḥ fiqh al-sunna, 2003, vol. 3, p. 193; Tuwayjirī, Mukhtaṣar al-fiqh al-Islāmī, 1431 AH, vol. 1, p. 823; Shanqīṭī, Sharḥ zād al-mustaqniʿ, Mawqiʿ al-Shabakat al-Islāmiyya, vol. 59, p. 9.
  8. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 513, Hadith 1; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 20, p. 174.
  9. ↑ Ṭūsī, Al-Mabsūṭ, 1387 Sh, vol. 4, p. 331; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 8, p. 308; Muḥaqqiq Sabzawārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 259.
  10. ↑ See: Muḥaqqiq Dāmād, Barrasī-yi fiqhī-yi ḥuqūq-i khāniwāda, 1384 Sh, p. 316; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 3, p. 202.
  11. ↑ Faḍlallāh, Dunyā al-marʾa, 1420 AH, p. 92; Shams al-Dīn, Ḥuqūq al-zawjiyya, 1996, p. 88; Jannātī, Risāla-yi tawḍīḥ al-masāʾil, 1381 Sh, vol. 2, section on marriage and family, p. 105, question 338.
  12. ↑ Imam Khomeini, Istiftāʾāt, 1422 AH, vol. 3, p. 356, question 29.
  13. ↑ Jahāniyān et al., "Barrasī-yi fiqhī-yi idhn-i shawhar dar jarrāḥī-yi zībājī-yi hamsar", p. 124.
  14. ↑ See: Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 507, Hadith 1 and p. 508, Hadith 7; Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 4, p. 6; ʿArīḍī, Masāʾil ʿAlī b. Jaʿfar, 1409 AH, p. 179; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 20, p. 158, Hadith 1.
  15. ↑ Najafī, "Khurūj-i zan az manzil wa idhn-i shawhar az manẓar-i fiqh-i Imāmiyya", pp. 109-118.
  16. ↑ Jawādī Āmulī, Zan dar āyīna-yi jalāl wa jamāl, 1385 Sh, pp. 326-329.
  17. ↑ Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", pp. 155-156.
  18. ↑ Najafī, "Khurūj-i zan az manzil wa idhn-i shawhar az manẓar-i fiqh-i Imāmiyya", p. 118.
  19. ↑ See: Kulaynī, Al-Kāfī, 1407 AH, vol. 4, p. 152, Hadith 4; Imam al-Riḍā (a), Al-Fiqh al-mansūb, 1406 AH, p. 202; Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 2, p. 385, Hadith 4.
  20. ↑ Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", p. 143.
  21. ↑ Ṭūsī, Al-Mabsūṭ, 1387 Sh, vol. 1, p. 283.
  22. ↑ Ibn Idrīs, Al-Sarāʾir, 1410 AH, vol. 1, p. 420.
  23. ↑ Banī-Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1381 Sh, vol. 1, pp. 964-965, under issue 1740.
  24. ↑ Mūsawī ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 6, p. 283.
  25. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 131.
  26. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 132.
  27. ↑ Banī-Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1381 Sh, vol. 1, p. 964, issue 1740.
  28. ↑ Ṭabāṭabāʾī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 249.
  29. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, pp. 305-306.
  30. ↑ Khūʾī, Al-Mustanad fī sharḥ al-ʿurwa al-wuthqā, vol. 2, pp. 361-362.
  31. ↑ Ṭabāṭabāʾī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 533.
  32. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 516, Hadith 1; Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 5, p. 400, Hadith 38.
  33. ↑ Ishtihārdī, Madārik al-ʿurwa, 1417 AH, vol. 24, p. 268.
  34. ↑ Khūʾī, Al-Muʿtamad fī sharḥ al-manāsik, 1410 AH, vol. 3, p. 196; Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", p. 150.
  35. ↑ Banī-Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1381 Sh, vol. 2, p. 611, issue 2644.
  36. ↑ Rawḥānī, Fiqh al-Ṣādiq, 1421 AH, vol. 23, p. 277.
  37. ↑ Banī-Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1381 Sh, vol. 2, p. 611, under issue 2644.
  38. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 514, Hadith 4; Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 3, p. 438; Tahdhīb al-aḥkām, 1407 AH, vol. 7, p. 462, Hadith 59.
  39. ↑ Khwānsārī, Al-Taʿlīqāt ʿalā l-rawḍa al-bahiyya, p. 350.
  40. ↑ See: Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 439, Hadith 1; Ibn Shuʿba al-Ḥarrānī, Tuḥaf al-ʿuqūl, 1404 AH, p. 111; Ashʿarī Qummī, Al-Nawādir, 1408 AH, p. 26; Ṣadūq, Al-Amālī, 1376 Sh, p. 379.
  41. ↑ See: Āmulī, Miṣbāḥ al-hudā, 1384 AH, vol. 12, p. 123; Imam Khomeini, Risāla-yi najāt al-ʿibād, 1392 Sh, p. 210, issue 3; Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 6, p. 582; Shubayrī Zanjānī, Risāla-yi tawḍīḥ al-masāʾil, 1378 Sh, section on rulings of oath, issue 2681.
  42. ↑ Banī-Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1381 Sh, vol. 2, p. 627, issue 2672.
  43. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 11, p. 206.
  44. ↑ See: Ṭūsī, Al-Mabsūṭ, 1387 Sh, vol. 3, p. 239; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, 1388 AH, p. 298; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 581, issue 32; Muʾassasat Dāʾirat Maʿārif al-Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 8, p. 290.
  45. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 581, issue 32; Muʾassasat Dāʾirat Maʿārif al-Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 8, p. 290.
  46. ↑ See: Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 3, p. 438; Tahdhīb al-aḥkām, 1407 AH, vol. 7, p. 462, Hadith 59, 60; Ṣadūq, Al-Khiṣāl, 1362 Sh, p. 588; Ṭabrisī, Makārim al-akhlāq, 1412 AH, p. 214.
  47. ↑ Sājidī & Mūsawī-zāda, "Mawārid-i luzūm-i idhn-i shawhar dar fiqh-i Islāmī", p. 161.
  48. ↑ Muḥaddith Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 20, p. 351.
  49. ↑ Shaykh al-Mufīd, Aḥkām al-nisāʾ, 1413 AH, p. 31; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 21, p. 516.

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