But this is a weak line of reasoning, for the following reasons:

First: making up the Ramadan fasts is unavoidable, and the fact that there is flexibility in its timing makes it like the prayer. If she rises to pray at the beginning of its time, her maintenance is not forfeited, and we do not say that it is forfeited only when the time becomes constrained. The same applies to fasting.

Second: making up these days is unavoidable; and since it must be done, there is no difference whether she does so at the beginning or at the end of the available period.

Third: in an act of worship such as this, it is better to hasten to perform it. That is easier for her and brings greater reassurance to her heart.

The correct view, then, is that if she fasts to make up Ramadan, her maintenance is not forfeited, whether the time is ample or constrained. This is also a view within the madhhab of Imam Ahmad.

All of the above applies where this is done without the husband’s permission. But if it is done with his permission, her maintenance is not forfeited, because he has accepted the reduction in his marital enjoyment of his wife, and the right belongs to him.

His statement: “Or if she travels for her own need, even with his permission, her maintenance is forfeited.” If she travels, there are several possible cases:

The first: that the journey is for his need.

The second: that it is for her own need.

The third: that it is for a need shared by them both.

The fourth: that it is for someone else’s need, such as her father’s need, for example.

The fifth: that it is merely frivolous travel. This is unlikely, but not inconceivable.

If she travels for his need, her maintenance remains due, because she has travelled for his sake.