and you give it as a gift." And because the custom is to be generous with this and to have a good spirit, it proceeds as if it were explicit permission, just as placing food before diners stands in place of explicit permission to eat it. The second narration is that it is not permissible, because of what Abu Umamah al-Bahili narrated, who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: "A woman shall not spend anything from her house except with the permission of her husband." It was said: "O Messenger of Allah, not even food?" He replied: "That is the best of our wealth." This was recorded by Sa'id in his "Sunan". The Prophet (peace and blessings of Allah be upon him) also said: "The wealth of a Muslim man is not lawful except by his own good pleasure." And he said: "Indeed, Allah has made your blood and your wealth as sacred among you as the sacredness of this day of yours, in this month of yours, in this land of yours." And because she is donating the wealth of another without his permission, it is not allowed, like [any] other than the wife. The first [view] is more correct; because the hadiths regarding it are specific and authentic, and the specific takes precedence over the general and explains it, making it known that the intended meaning of the general is other than this specific case. The hadith specific to this [second] narration is weak, and it is not correct to draw an analogy between the woman and others; because by the rule of custom, she manages the wealth of her husband, has free rein in it, and gives charity from it, both in his presence and his absence. Customary permission stands in the place of explicit permission, so it is as if he said to her: "Do this." If he forbids her from that and says: "Do not give charity with anything, and do not donate from my wealth, [whether] a little or a lot," then it is not permissible for her to do so; because explicit prohibition is a negation of customary permission. If there is someone in a man's house who occupies the place of his wife, such as his slave-woman, or his sister, or his servant who manages his master's house and food, they follow the same rule as the wife regarding what we have mentioned, due to the presence of the [same] rationale in them.