Is it permissible for a wife to dispose of her own money without her husband's permission?

The questioner : ... .

The Shaykh : No, that is a different matter. Our previous answer was that the husband has no right to this money. But now, your question is a second one; this concerns the wife's disposal of her money. Let us suppose she inherited lawful, pure money from her father and possessed it through lawful ownership. Here a second ruling applies, which is explicitly stated in his (peace be upon him) saying: Do you understand?

The questioner : Yes.

The Shaykh : So this is a second issue. She must consult with her husband, because they are partners in life. If they are not in agreement, it means that, God forbid, it will lead to some quarreling and contention. So this is another matter, and you know the answer as well. For example, suppose she wanted to use her money to buy gold, and the husband said no, the economic situation is collapsing, and I do not know, and so on, and he has expressed his opinion, then it is not permissible for her to go against him. Or if she wanted to buy a garment, or something else, or to give a gift, or to give voluntary charity, it is not permissible except with his permission. As for the obligatory, she does not need to ask about it.

The questioner: Even if it is from her salary.

The Shaykh : We are talking about her salary and her personal money, my sister. Yes, that is right.

The questioner : May Allah reward you.

The Shaykh : And may Allah reward you, and peace be upon you.

The Shaykh : Yes, where did we get to with the hadith?

The questioner : If one rejects the ahad or believes that the Messenger (peace and blessings be upon him) ...

The Shaykh : No, we got to the mutawatir. We moved on to the mutawatir. Yes, we said we imagine another person who is not declared a disbeliever even if he denies the mutawatir. How? Because it is possible that he has no knowledge of the mutawatir, meaning he does not have the knowledge that the first person has. We assumed the first one knows that the Messenger (peace be upon him) said this hadith, but he denies it, so that is disbelief. As for the other, there is a hadith that is mutawatir among the scholars, but he does not believe it is mutawatir, meaning he does not believe that the Messenger (peace be upon him) said this hadith. So we cannot say he is a disbeliever, but we say he is an open sinner; because he must follow the scholars: And especially if we return to the topic of the mutawatir hadith, here comes the answer to the brother's question: What is the mutawatir hadith? I say first that the mutawatir hadith has a connection to the scholars, and not to the general Muslims. In fact, it has no connection to the general scholars, but rather to the hadith scholars. In fact, it has no connection to the general hadith scholars, but rather to their specialists, and especially the specialists among the specialists, who trace the chains, combine some of them with others, and form a thought and belief in the depths of their souls from this statistical process that not every hadith scholar and memorizer can perform. So this narrow definition, as we have proceeded with it, leads to a second thing. Suppose two memorizers from the heads of the scholars who are able to say this is a mutawatir hadith, or it is not mutawatir. One of them may have the opinion that the condition for mutawatir is that the number be one hundred, so he requires one hundred. The other says no, that is too many, fifty. And a third says twenty, and so on. They differ in this, and this is the reality in the terminology of hadith science. The bottom line is that there is disagreement among the imams of hadith regarding this issue. And if we know that and know the reasons for the disagreement, we arrive at the fact that the mutawatir hadith cannot be defined by consensus, and it is a relative matter. Since that is the case, how do the general Muslims know whether a hadith is mutawatir or not? They must ask the people of knowledge, as is the explicit text of the general Qur'an: And the answer may come from some of them that it is mutawatir, and from some of them that it is mashhur or famous or strange or singular, and so on.