Is the prohibition of a woman fasting voluntarily specific to the presence of her husband only, or is it general? And the response to the classification of bid'ah (religious innovation) into good and bad

The questioner : Our Shaykh, what is the wording of the hadith regarding the prohibition of a woman fasting without her husband's permission while he is present? Is the phrase "while he is present" part of the text, "except with his permission"?

The Shaykh : "While he is present"?

The questioner: Yes.

The Shaykh : Now, may Allah reward you with good, you have reminded us of something we had forgotten. Even if we had remembered it, I do not recall that this specific wording is authentic. However, even if it were authentic, our brother Abu Abd al-Rahman had previously mentioned a point in his speech that answers this question, which was reminded of by this addition. He asked whether the hadith is rational in meaning or purely devotional. I think you distinguish between the two, right? So, if the husband actually observes that his wife, if she fasts voluntarily, it leads to her weakness and frailty, which is not in his interest, even in his absence, because that does not prevent him from enjoying her sexually only, but it may also prevent her from fulfilling her duty of serving her home and her children. If the husband sees that, even if he is absent, as long as we say or understand that the hadith is rational in meaning, then even if he is absent, and this is an addition—and I repeat so that we are precise in our expression—even if this addition is preserved and authentic, it would have been based on observing the common case. Exactly the same thing comes in some established texts and others that are not established. For example, from the first type, the Noble Qur'an: So His saying, the Exalted: is not a restriction regarding eating riba (usury or interest) that is not multiplied, which would be permissible, but rather only that riba which is multiplied is forbidden. No. Rather, this restriction came to inform about the reality of the people at that time, who were eating riba in multiplied amounts. So the Qur'anic text came prohibiting them, saying to them: For example, from the texts that come to my mind, and there is weakness in its chain: to the end of the hadith. The hadith is known to be authentic in the wording found in Sahih Muslim: As for this hadith with the weak chain, it says: Some of the later innovators, in our opinion, used this attribute as evidence, arguing that if one innovates a bid'ah that pleases Allah and His Messenger, it is not misguidance. So this restriction is not a restrictive condition, but rather a descriptive condition for bid'ah, meaning that all bid'ah, every bid'ah, its characteristic is misguidance, not pleasing Allah and His Messenger. After this, do you remember where the hadith came with this addition?

The questioner : In Fiqh al-Sunnah.

The Shaykh : Fiqh al-Sunnah.

The questioner : With your verification.

The Shaykh : Do you mean Fiqh al-Sunnah by Wala Tamam al-Mannah?

The questioner : No, no, Riyad al-Salihin.

The Shaykh : Riyad al-Salihin. Please, bring it so we can see.