cannot afford anything other than fasting. When he fasts, he must fast one day for every mudd of the price of the sheep. It is appropriate to extrapolate from this the same difference of opinion that we mentioned regarding hunting. Whenever less than a mudd remains of its price, he must fast one full day for it, because fasting cannot be fractionalized; thus, it must be completed, similar to one who vows to fast on the day a certain person arrives, and then that person arrives during part of the day; he is obligated to fast the entire day. It is more appropriate that the obligatory fasting be ten days, like the fasting for Tamattu', as mentioned in the hadith of 'Umar (2), that he said to Habbar ibn al-Aswad: "If you find the means, then sacrifice; but if you do not find the means, then fast three days during the Hajj and seven when you return, if Allah the Almighty wills." Al-Shafi'i narrated the like of this in his "Musnad" from Ibn 'Umar (4). Ahmad followed the hadith of 'Umar and used it as evidence, because it is a fast that became obligatory due to his invalidation of his ihram before completing it, so it is ten days, like the fast of the one restricted from completing Hajj (muhsar) (5). The one who is insolvent regarding the fast is like the slave, and that is why 'Umar said to Habbar ibn al-Aswad: "If you find the means, sacrifice; but if you do not find the means, then fast." Ease and insolvency are considered at the time of the obligation, which is the year of the make-up (qada'), if we say it is obligatory, or in the year the Hajj was missed (fawat), if we say that a make-up is not required. As for the statement of al-Khiraqi: "Then he shortens his hair and exits ihram," he means that the slave does not shave here, nor in any other place; because shaving is the removal of hair (6) which adds to his value and financial worth, and it is the property of his master, and its removal is not necessary, so he has no right to remove it, as in cases other than ihram. If the master permits him to shave, it is permissible, as he was only prevented from it due to his [the master's] right.

692 - Issue; He said: (If a woman enters into ihram for an obligatory [Hajj or Umrah], her husband does not have the right to prevent her).

The sum of this is that if a woman enters into ihram for an obligatory Hajj, or an obligatory 'Umrah, which is