المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب النكاح
Book of Marriage
حق الزوجة على الزوج
The rights of the wife over the husband
Hadith Number: 2802
اخبرنا الحسن بن يعقوب العدل، حدثنا محمد بن عبد الوهاب الفراء، اخبرنا جعفر بن عون، حدثنا ربيعة بن عثمان، عن محمد بن يحيى بن حبان، عن نهار العبدي - وكان من اصحاب ابي سعيد الخدري - عن ابي سعيد الخدري، قال: جاء رجل إلى النبي ﷺ بابنة له، فقال: يا رسول الله، هذه ابنتي قد ابت ان تزوج، فقال لها النبي ﷺ:"اطيعي اباك" فقالت: والذي بعثك بالحق لا اتزوج حتى تخبرني ما حق الزوج على زوجته، قال:"حق الزوج على زوجته ان لو كانت به قرحة فلحستها ما ادت حقه" (1).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2767 - بل منكر قال ابو حاتم ربيعة منكر الحديث
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2767 - بل منكر قال ابو حاتم ربيعة منكر الحديث
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that a man came to the Prophet (peace and blessings be upon him) with his daughter and said: "O Messenger of Allah, this daughter of mine refuses to marry." The Prophet (peace and blessings be upon him) said to the girl: "Obey your father." She said: "By the One who sent you with the truth, I will not marry until you tell me what right a husband has over his wife." He (peace and blessings be upon him) said: "The right of a husband over his wife is such that if he had a wound (or boil) on his body and she were to lick it, even then she would not have fulfilled his right."
This hadith is sahih (authentic) in its chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «إسناده جيد كما قال المنذري في "الترغيب والترهيب" 3/ 35، وصحَّحه ابنُ حبان، وإنكار الذهبي له في "تلخيصه" بحجة قول أبي حاتم الرازي بأنَّ ربيعة بن عثمان منكر الحديث، غير مُسلَّم له، لأنَّ ربيعة هذا وثقه ابن معين وابن نمير والواقدي والحاكم في "سؤالات مسعود السِّجْزي"، وقال فيه أبو زرعة: ...» [ترقيم الرساله 2802] [ترقيم الشركة 2783] [ترقيم العلميه 2767]
Takhrij and Tahqiq of Hadith No. 2802 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Grading: The chain of this hadith is "jayyid" (good), as al-Mundhiri said in "al-Targhib wa al-Tarhib" (3/ 35), and Ibn Hibban declared it "sahih".
Technical note / Defect ('illah): Al-Dhahabi's rejection of this hadith in the "Talkhis", based on the statement of Abu Hatim al-Razi (that Rabi'ah bin 'Uthman is munkar al-hadith), cannot be accepted, because this Rabi'ah was declared thiqah by Ibn Ma'in, Ibn Numayr, al-Waqidi, and al-Hakim (in "Su'alat Mas'ud al-Sijzi"). And Abu Zur'ah said about him: "He is close to truthfulness, but not that strong". Moreover, what he narrated is not "munkar", because it is established from Anas bin Malik (may Allah be pleased with him), as will come. And Allah knows best. Also, Muslim narrated one hadith of Rabi'ah, from his narration from Muhammad bin Yahya bin Habban, as proof (ihtijajan).
Technical note / Defect ('illah): Al-Dhahabi's rejection of this hadith in the "Talkhis", based on the statement of Abu Hatim al-Razi (that Rabi'ah bin 'Uthman is munkar al-hadith), cannot be accepted, because this Rabi'ah was declared thiqah by Ibn Ma'in, Ibn Numayr, al-Waqidi, and al-Hakim (in "Su'alat Mas'ud al-Sijzi"). And Abu Zur'ah said about him: "He is close to truthfulness, but not that strong". Moreover, what he narrated is not "munkar", because it is established from Anas bin Malik (may Allah be pleased with him), as will come. And Allah knows best. Also, Muslim narrated one hadith of Rabi'ah, from his narration from Muhammad bin Yahya bin Habban, as proof (ihtijajan).
(1) إسناده جيد كما قال المنذري في "الترغيب والترهيب" 3/ 35، وصحَّحه ابنُ حبان، وإنكار الذهبي له في "تلخيصه" بحجة قول أبي حاتم الرازي بأنَّ ربيعة بن عثمان منكر الحديث، غير مُسلَّم له، لأنَّ ربيعة هذا وثقه ابن معين وابن نمير والواقدي والحاكم في "سؤالات مسعود السِّجْزي"، وقال فيه أبو زرعة: إلى الصدق ما هو، وليس بذاك القوي. ثم إنَّ ما رواه ليس بمنكر لثبوته عن أنس بن مالك كما سيأتي، والله تعالى أعلم. وقد روى له مسلم حديثًا من روايته عن محمد بن يحيى بن حَبّان احتجاجًا.
Reference / Source: Al-Nasa'i (5365) and Ibn Hibban (4164) recorded it through the route of Ahmad bin 'Uthman bin Hakim, from Ja'far bin 'Awn, with this same chain.
Technical note / Defect ('illah): Al-Nasa'i said about Nahar al-'Abdi: "He is from Madinah, la ba'sa bihi (there is no harm in him)". It is as if he is indicating the strengthening of the hadith. And Allah knows best.
Technical note / Defect ('illah): Al-Nasa'i said about Nahar al-'Abdi: "He is from Madinah, la ba'sa bihi (there is no harm in him)". It is as if he is indicating the strengthening of the hadith. And Allah knows best.
وأخرجه النسائي (5365)، وابن حبان (4164) من طريق أحمد بن عثمان بن حكيم، عن جعفر بن عون، بهذا الإسناد. وقال النسائي في شأن نهار العبدي: وهو مدنيٌّ لا بأس به. فكأنه يشير إلى تقوية الحديث، والله أعلم.
Corroborating chains and supporting reports: It is supported (as a shahid) by the hadith of Anas bin Malik, which is narrated by Ahmad (20/ 12614) from Husayn bin Muhammad al-Marrudhi, and by Ibn Abi al-Dunya in "al-Nafaqah 'ala al-'Iyal" (527) from Sa'id bin Sulayman al-Wasiti; both of them narrate it from Khalaf bin Khalifah, from Hafs (the nephew of Anas bin Malik), from Anas (may Allah be pleased with him).
Note / Clarification: We had discussed its chain in "al-Musnad", saying that Husayn al-Marrudhi was alone in narrating it from Khalaf bin Khalifah and that this Khalaf had suffered "ikhtilat" (deterioration of memory), because at that time we were not aware of the corroboration by Sa'id bin Sulayman al-Hafiz. Our strong presumption is that Sa'id bin Sulayman's narration from Khalaf bin Khalifah is early (before his ikhtilat), since he was in Wasit, and it appears from Imam Ahmad's words that Khalaf's memory changed only when he came to Baghdad. And Allah knows best. Al-Mundhiri declared the chain of this hadith of Anas "jayyid" in "al-Targhib wa al-Tarhib" (3/ 35), and it is as he said, if Allah wills.
Note / Clarification: We had discussed its chain in "al-Musnad", saying that Husayn al-Marrudhi was alone in narrating it from Khalaf bin Khalifah and that this Khalaf had suffered "ikhtilat" (deterioration of memory), because at that time we were not aware of the corroboration by Sa'id bin Sulayman al-Hafiz. Our strong presumption is that Sa'id bin Sulayman's narration from Khalaf bin Khalifah is early (before his ikhtilat), since he was in Wasit, and it appears from Imam Ahmad's words that Khalaf's memory changed only when he came to Baghdad. And Allah knows best. Al-Mundhiri declared the chain of this hadith of Anas "jayyid" in "al-Targhib wa al-Tarhib" (3/ 35), and it is as he said, if Allah wills.
ويشهد له حديث أنس بن مالك عند أحمد 20/ (12614) عن حسين بن محمد المرُّوذي، وابن أبي الدنيا في "النفقة على العيال" (527) عن سعيد بن سليمان الواسطي، كلاهما عن خلف بن خليفة، عن حفص ابن أخي أنس بن مالك، عن أنس وكنا قد تكلمنا على إسناده في "المسند" بتفرد حسين المرُّوذي به عن خلف بن خليفة، وأنَّ خلفًا هذا قد اختلط، لعدم اطلاعنا وقتئذٍ على متابعة سعيد ابن سليمان الحافظ له، والذي يغلب على ظننا أنَّ رواية سعيد بن سليمان عن خلف بن خليفة قديمة، إذ كان بواسط، فالظاهر من كلام الإمام أحمد أنَّ خلفًا إنما تغير لدى مقدمه بغداد، والله تعالى أعلم. وقد جوَّد المنذري إسناد حديث أنس هذا في "الترغيب والترهيب" 3/ 35، وهو كما قال إن شاء الله.
