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Wife's permission

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This article is about Wife's permission regarding man. For Familiarity with permission of wife from husband, see Husband's Permission.

Wife's permission (Arabic: استِئذانُ الزَّوجِ مِن الزَّوجةِ) refers to the necessity of the husband obtaining the wife's consent in certain matters, including remarriage, abandoning the right of cohabitation (Haq al-Mabit), coitus interruptus, and Khul' divorce. Famous Shi'a jurists consider marriage to the wife's niece, a slave woman, or women of the People of the Book to be conditional on the wife's consent. Furthermore, abandoning cohabitation for more than four nights without an excuse and refraining from intercourse for more than four months is permissible only with the wife's permission. Regarding the coitus interruptus, some jurists consider it conditional on the wife's consent, while others consider it makruh (reprehensible). In Khul' divorce, the wife's consent regarding the financial offering and allowing the husband's return is decisive.

Position

Obtaining permission from the wife for certain actions by the husband, such as marrying the wife's niece (brother's or sister's daughter), is one of the issues raised in Family Jurisprudence in Islam.[1] Jurists have examined this subject primarily in the discussions of Marriage and Divorce,[2] based on narrations that specify the right to object or the condition of the wife's permission in certain actions taken by the husband.[3]

Wife's Permission in Remarriage

Famous Shi'a jurists,[4] including al-Shaykh al-Tusi, al-Sharif al-Murtada, and al-Shahid al-Thani, believe that a man's marriage to his wife's niece (sister's or brother's daughter) is contingent upon the permission and consent of the wife.[5] The basis for this ruling is Ijma' (consensus)[6] and narrations from the Infallibles (a).[7] In contrast, Sunnis do not consider such a marriage valid even with the wife's permission (if the first wife is the aunt).[8] Furthermore, according to Shi'a jurists, a man needs the permission of his free wife to marry a slave woman,[9] and the permission of his Muslim wife to marry women of the People of the Book.[10]

Some researchers, citing the verse "Live with them in kindness" (Arabic: عَاشِرُوهُنَّ بِالْمَعْرُوف),[11] consider remarriage by a man as an instance of unkind behavior towards the first wife and deem obtaining her consent as mustahabb (recommended).[12] Yusuf Sani'i, a contemporary jurist, considers the validity of a man's remarriage to be conditional on the first wife's permission.[13] Jurists also hold that if it is stipulated in the marriage contract of the first wife that the man shall not marry another woman, remarriage requires the permission of the first wife.[14]

Permission in Abandoning Cohabitation

Main article: Haq al-Mabit

In jurisprudential and legal sources, the wife's permission is considered valid regarding the husband abandoning the right of cohabitation (spending the night).[15] According to the famous opinion of jurists, a man should not abandon sleeping with his wife for more than four consecutive nights,[16] unless there is a valid reason such as travel or with the wife's permission.[17] Some jurists do not consider the four-night limit necessary and believe that as long as the wife is not divorced, the husband should not abandon sleeping with her for more than four nights.[18] Also, based on some narrations[19] and the consensus of jurists,[20] abandoning intercourse with the wife for more than four months[21] is not permissible without the wife's permission.[22]

Permission in Coitus Interruptus

Main article: Coitus interruptus

Jurists have differing opinions regarding the necessity of obtaining the wife's permission for Coitus interruptus (spilling semen outside the uterus). A group including al-Shaykh al-Tusi,[23] al-Shaykh al-Mufid,[24] Ibn Hamza al-Tusi,[25] and al-Shahid al-Awwal[26] consider the permissibility of coitus interruptus in permanent marriage to be conditional on the wife's satisfaction, unless it was stipulated in the contract. The reason for this opinion is a narration from the Prophet (s)[27] as well as the wife's right to reproduction and her full sexual pleasure.[28]

In contrast, the predominant opinion among jurists considers coitus interruptus without the wife's consent to be makruh (disliked).[29] This view is based on narrations[30] and is supported by al-Muhaqqiq al-Hilli,[31] al-Allama al-Hilli,[32] al-Shahid al-Thani,[33] Muhammad Hasan al-Najafi,[34] Imam Khomeini, and most Sunni jurists.[35]

Permission in Khul' Divorce

Main article: Khul' Divorce

The wife's permission in Khul' divorce is valid for both the correctness of the divorce and the possibility of the husband's return.[36] In this type of divorce, the wife gives property (usually the Dowry) to the husband due to dissatisfaction with him in order to effect separation.[37] Jurists have emphasized that this offering must be made with the wife's consent and without coercion,[38] and if another person pays the cost on behalf of the wife, the divorce is valid only with her permission.[39] Furthermore, after the divorce, the husband can only return (Ruju) to the wife if he has her consent and the property she gave is returned.[40]

Notes

  1. ↑ Makarem Shirazi, "Marriage with wife's niece", Question 306.
  2. ↑ Mu'assisa Da'irat Ma'arif al-Fiqh al-Islami, Mawsil'at al-Fiqh al-Islami, 1423 AH, vol. 8, pp. 289-290.
  3. ↑ For example, see: Tarhini Amili, Al-Zubdah al-Fiqhiyyah, 1427 AH, vol. 6, p. 261; Muhaqqiq Sabzewari, Kifayat al-Fiqh, 1423 AH, vol. 2, p. 88, Issue 7; Allamah Hilli, Tadhkirat al-Fuqaha, Maktabat al-Murtadawiyya, p. 576.
  4. ↑ Tarhini Amili, Al-Zubdah al-Fiqhiyyah, 1427 AH, vol. 6, p. 261.
  5. ↑ For example, see: Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 296; Sayyid Murtada, Rasa'il al-Sharif al-Murtada, 1405 AH, vol. 1, p. 237; Shahid Thani, Al-Rawdat al-Bahiyyah, 1410 AH, vol. 5, p. 181; Imam Khomeini, Tahrir al-Wasilah, 1434 AH, vol. 2, p. 299, Issue 9.
  6. ↑ Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 296; Ibn Zuhra, Ghunyat al-Nuzu, 1417 AH, vol. 1, p. 326.
  7. ↑ For example, see: Kulayni, Al-Kafi, 1407 AH, vol. 5, p. 424, Hadith 2; Shaykh Saduq, Man La Yahduruhu al-Faqih, 1413 AH, vol. 3, p. 411, Hadith 4436; Shaykh Hurr Amili, Wasa'il al-Shia, 1409 AH, vol. 20, p. 487, Hadith 2.
  8. ↑ Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 296; Allamah Hilli, Tadhkirat al-Fuqaha, Maktabat al-Murtadawiyya, p. 638; Mughniyyah, Al-Fiqh ala al-Madhahib al-Khamsa, 1421 AH, vol. 2, p. 309.
  9. ↑ Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 316; Muhaqqiq Hilli, Al-Mukhtasar al-Nafi, 1418 AH, vol. 1, p. 181; Shahid Thani, Al-Rawdat al-Bahiyyah, 1410 AH, vol. 5, p. 921; Tabataba'i Ha'eri, Riyad al-Masa'il, 1404 AH, vol. 2, p. 99.
  10. ↑ Majlisi, Rawdat al-Muttaqin, 1406 AH, vol. 8, p. 474; Sistani, Minhaj al-Salihin, 1415 AH, vol. 3, p. 68, Issue 207; Sanad, Sanad al-Urwat al-Wuthqa, 1429 AH, vol. 1, p. 335.
  11. ↑ Surah An-Nisa, Verse 19.
  12. ↑ Ebrahimi & Rahmani, "Jurisprudential investigation of the necessity of the first wife's permission in man's remarriage", p. 17.
  13. ↑ Saanei, Judicial Inquiries, 1390 Sh, vol. 2, p. 466, Question 1013.
  14. ↑ Nouri Hamedani, One Thousand and One Questions, 1388 Sh, vol. 1, p. 163, Question 662.
  15. ↑ For example, see: Khansari, Jami' al-Madarik, 1405 AH, vol. 4, p. 425; Emami, Civil Law, Entesharat-e Eslamiyeh, vol. 4, p. 445.
  16. ↑ For example, see: Sallar, Al-Marasim al-Alawiyya, 1404 AH, p. 153; Isfahani, Wasilat al-Najat (Golpayegani's commentary), 1393 AH, vol. 3, p. 214; Sistani, Minhaj al-Salihin, 1415 AH, vol. 3, p. 105, Issue 342.
  17. ↑ For example, see: Khansari, Jami' al-Madarik, 1405 AH, vol. 4, p. 425; Tabataba'i Ha'eri, Riyad al-Masa'il, 1404 AH, vol. 2, p. 150; Mu'assisa Da'irat Ma'arif al-Fiqh al-Islami, Mawsil'at al-Fiqh al-Islami, 1423 AH, vol. 21, p. 430.
  18. ↑ Isfahani, Wasilat al-Najat (Imam Khomeini's commentary), 1422 AH, vol. 2, p. 465, Issue 1; Safi Golpayegani, Hidayat al-Ibad, 1416 AH, vol. 2, p. 462, Issue 1.
  19. ↑ For example, see: Shaykh Saduq, Man La Yahduruhu al-Faqih, 1413 AH, vol. 3, p. 405, Hadith 4415; Shaykh Tusi, Tahdhib al-Ahkam, 1407 AH, vol. 7, p. 412, Hadith 19.
  20. ↑ Naraqi, Mustanad al-Shia, 1415 AH, vol. 16, pp. 77-78, Issue 6.
  21. ↑ Shahid Thani, Al-Rawdat al-Bahiyyah, 1410 AH, vol. 5, p. 104; Muhaqqiq Sabzewari, Kifayat al-Fiqh, 1423 AH, vol. 2, p. 88, Issue 7.
  22. ↑ Imam Khomeini, Tahrir al-Wasilah, 1434 AH, vol. 2, p. 259, Issue 13; Mu'assisa Da'irat Ma'arif al-Fiqh al-Islami, Mawsil'at al-Fiqh al-Islami, 1423 AH, vol. 8, p. 290.
  23. ↑ Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 359, Issue 143.
  24. ↑ Shaykh Mufid, Al-Muqni'ah, 1413 AH, p. 516.
  25. ↑ Tusi, Al-Wasilah, 1408 AH, p. 314.
  26. ↑ Shahid Awwal, Al-Lum'ah al-Dimashqiyyah, 1410 AH, p. 174.
  27. ↑ Ibn Hayyun, Da'a'im al-Islam, 1385 AH, vol. 2, p. 212, Hadith 777; Muhaddith Nuri, Mustadrak al-Wasa'il, 1408 AH, vol. 14, p. 233, Hadith 16584.
  28. ↑ Allamah Hilli, Tadhkirat al-Fuqaha, Maktabat al-Murtadawiyya, p. 576.
  29. ↑ Allamah Hilli, Mukhtalaf al-Shia, 1413 AH, vol. 7, p. 12; Shaykh Ansari, Kitab al-Nikah, 1415 AH, p. 72; Tabataba'i Yazdi, Al-Urwat al-Wuthqa, 1409 AH, vol. 2, p. 809.
  30. ↑ See: Kulayni, Al-Kafi, 1407 AH, vol. 5, p. 504, Hadith 3; Shaykh Tusi, Tahdhib al-Ahkam, 1407 AH, vol. 7, p. 417, Hadith 1669; Hilli, Mukhtasar al-Basa'ir, 1421 AH, p. 272; Shaykh Hurr Amili, Wasa'il al-Shia, 1409 AH, vol. 20, p. 150, Hadith 6.
  31. ↑ Muhaqqiq Hilli, Shara'i al-Islam, 1408 AH, vol. 2, p. 214.
  32. ↑ Allamah Hilli, Irshad al-Adhhan, 1410 AH, vol. 2, p. 5; Allamah Hilli, Qawa'id al-Ahkam, 1413 AH, vol. 3, p. 50.
  33. ↑ Shahid Thani, Al-Rawdat al-Bahiyyah, 1410 AH, vol. 5, p. 102.
  34. ↑ Najafi, Jawahir al-Kalam, 1404 AH, vol. 29, p. 114.
  35. ↑ Shaykh Tusi, Al-Khilaf, 1407 AH, vol. 4, p. 359; Allamah Hilli, Tadhkirat al-Fuqaha, Maktabat al-Murtadawiyya, p. 576.
  36. ↑ Shahid Awwal, Al-Lum'ah al-Dimashqiyyah, 1410 AH, p. 199; Tabataba'i Yazdi, Su'al va Javab, 1376 Sh, vol. 2, p. 290, Question 1194; Montazeri, Risaleh Estefta'at, 1384 Sh, vol. 2, p. 447.
  37. ↑ Fadil Hindi, Kashf al-Litham, 1416 AH; Najafi, Jawahir al-Kalam, 1404 AH, vol. 33, p. 2; Banihashemi Khomeini, Towzih al-Masa'il Maraje, 1381 Sh, vol. 2, p. 533, Issue 2528.
  38. ↑ For example, see: Fayd Kashani, Mafatih al-Shara'i, Library of Ayatollah Marashi Najafi, vol. 2, pp. 322, 324; Al-Asfur Bahrani, Al-Anwar al-Lawami, Majma al-Buhuth al-Ilmiyya, vol. 10, pp. 354, 369; Tabataba'i Ha'eri, Riyad al-Masa'il, 1404 AH, vol. 2, p. 193; Hilli, Al-Jami' li-l-Shara'i, 1405 AH, p. 476.
  39. ↑ For example, see: Muhaqqiq Hilli, Shara'i al-Islam, 1408 AH, vol. 3, p. 38; Allamah Hilli, Irshad al-Adhhan, 1410 AH, vol. 2, p. 52; Shahid Awwal, Ghayat al-Murad, 1414 AH, vol. 3, p. 257; Tabataba'i Yazdi, Su'al va Javab, 1376 Sh, vol. 2, p. 290, Question 1194.
  40. ↑ Montazeri, Risaleh Estefta'at, 1384 Sh, vol. 2, p. 447.

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