legitimately, so it had no sanctity in relation to the person entitled to the right. As for if the Hajj were the Hajj of Islam, but its conditions were not complete due to a lack of capacity (istita'ah), then he has the right to prevent her from going out to it and engaging in it, because it is not obligatory upon her. And if she entered into ihram for it without his permission, he does not possess the right to force her to exit, because what she has entered into ihram for is considered the Hajj of Islam, which is obligatory by the origin of the Sacred Law, like a sick person who burdens himself to attend the Friday prayer. It is also possible that he has the right to force her to exit because she lacks the condition of its obligation, so it resembles the Hajj of a slave woman [or a young girl], for when she lacked freedom or puberty, he possessed the right to prevent her, and because it is not obligatory upon her, so it resembles other supererogatory acts.

Section: As for before ihram, the husband does not have the right to prevent his wife from proceeding to the Hajj that is obligatory upon her, if its conditions are complete, if she is capable, and has a mahram (unmarried relative) to go out with her; because it is obligatory, and he has no right to prevent her from obligatory acts, just as he has no right to prevent her from prayer and fasting. If its conditions are not complete, then he has the right to prevent her from proceeding to it and commencing it, because she causes the loss of his right for something that is not obligatory upon her, so he possesses the right to prevent her, like preventing her from supererogatory fasting. He has the right to prevent her from going out to supererogatory Hajj and entering into ihram for it, without any disagreement. Ibn al-Mundhir said: Everyone we remember among the scholars is in agreement that a man has the right to prevent his wife from going out for supererogatory Hajj. And because it is a supererogatory act that causes the loss of her husband's right, so her husband may prevent her from it, like seclusion (i'tikaf). If he gives her permission for it, he has the right to revoke it as long as she has not engaged in its ihram. If she has engaged in ihram, [or he gave her permission], he does not have the right to revoke it, nor to force her to exit from it; because it becomes binding upon commencement, so it becomes like the original obligation. If he revokes it before she enters ihram, then