المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب النكاح
Book of Marriage
حق الزوج على زوجته
The rights of the husband over his wife
Hadith Number: 2805
حدثنا ابو العباس محمد بن يعقوب وابو عبد الله علي بن عبد الله الحكيمي، قالا: حدثنا العباس بن محمد الدوري، حدثنا بشر بن عمر الزهراني، حدثنا شعيب بن رزيق الطائفي، حدثنا عطاء الخراساني، عن مالك بن يخامر السكسكي، عن معاذ بن جبل، عن رسول الله ﷺ، قال:"لا يحل لامراة تؤمن بالله واليوم الآخر ان تاذن في بيت زوجها وهو كاره، ولا تخرج وهو كاره، ولا تطيع فيه احدا، ولا تخشن بصدره، ولا تعتزل فراشه، ولا تصربه (1)، فإن كان هو اظلم، فلتاته حتى ترضيه، فإن كان هو قبل منها، فبها ونعمت، وقبل الله عذرها وافلج حجتها، ولا إثم عليها، وإن هو ابى يرضى عنها، فقد ابلغت عند الله عذرها" (2).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2770 - بل منكر وإسناده منقطع
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2770 - بل منكر وإسناده منقطع
It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "It is not lawful for a woman who believes in Allah and the Last Day to permit anyone into her husband's house when he dislikes it, nor to go out without his consent, nor to obey anyone (against her husband) in the affairs of the house, nor to be harsh and ill-spoken towards him, nor to keep away from his bed, nor to strike him (or cause him harm). If the husband is the one more in the wrong, she should go to him until she pleases him. If he accepts (reconciliation) from her, that is excellent, and Allah will accept her excuse, make her case clear, and there will be no sin upon her. But if the husband refuses to be pleased, then she has conveyed her excuse to Allah (that is, she is absolved)."
This hadith is sahih (authentic) in its chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «إسناده حسن،من أجل عطاء بن أبي مسلم الخراساني وشعيب بن رُزيق: وهو أبو شيبة الشامي، لا الطائفي كما وقع في رواية المصنف، فإنه وهمٌ، فالشامي هو المعروف بالرواية عن عطاء الخراساني. وقول الذهبي في "تلخيصه" بأنه منقطع، لا ندري ما وجهه، فإن كان أراد نفي سماع مالك من معاذ فغَير ...» [ترقيم الرساله 2805] [ترقيم الشركة 2786] [ترقيم العلميه 2770]
Takhrij and Tahqiq of Hadith No. 2805 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
Note / Clarification: Manuscripts (Z) and ('A) have "ولا تضر به" (from causing harm), and manuscript (B) has "ولا تضربه" (from striking), whereas what we have established in the text from manuscript (S) ("ولا تصربه") appears to be correct. This word is from "الصرب", which means "holding back milk in the udder until it turns sour". It is as if, when a woman keeps away from her husband's bed, she causes his semen to be held back (ihtiqan), which upsets the husband's temperament and makes him lose his desire. This is a comparison with collected milk that is held back for several days until its sourness increases. In al-Bayhaqi's "al-Kubra", in the narration from Abu 'Abdullah al-Hakim, "ولا تصرمه" appears, which is from "الصرم", meaning "cutting off / severing ties", and this meaning is also sound and appropriate.
(1) جاء في (ز) و (ع): ولا تُضِرَّ بِه، من الإضرار، وفي (ب): ولا تضربه، من الضرب، والمثبت من (ص)، وهو الوجه، وهو من الصَّرْب: وهو حَقْن اللبن حتى يحمض، فكأنَّ المرأة حين تعتزل فراش زوجها كأنها تسبّبت في احتقان مَنِيِّه حتى يفسد مِزاجَه ويفقد شهوته، وهو على المثل باللبن المجتمع الذي حُقِن أيامًا حتى اشتدَّ حمضه. وجاء في رواية البيهقي في "الكبرى" عن أبي عبد الله الحاكم: "ولا تَصرِمه" من الصَّرْم، وهو القطع، وهو معنًى وجيه أيضًا.
Grading: The chain of this hadith is "hasan" because of "'Ata' bin Abi Muslim al-Khurasani" and "Shu'ayb bin Ruzayq".
Technical note / Defect ('illah): Shu'ayb bin Ruzayq refers to "Abu Shaybah al-Shami", not "al-Ta'ifi" as occurs in the author's (al-Hakim's) narration, because this (calling him al-Ta'ifi) is an error (wahm). It is "al-Shami" who is well known for narrating from 'Ata' al-Khurasani. As for al-Dhahabi calling it "munqati'" in the "Talkhis", we could not determine his reason. If he meant that Malik did not hear from Mu'adh, this cannot be accepted, because this hearing is sound and established. Likewise, his statement that this hadith is "munkar": its reason is not clear to us either. And Allah knows best.
Technical note / Defect ('illah): Shu'ayb bin Ruzayq refers to "Abu Shaybah al-Shami", not "al-Ta'ifi" as occurs in the author's (al-Hakim's) narration, because this (calling him al-Ta'ifi) is an error (wahm). It is "al-Shami" who is well known for narrating from 'Ata' al-Khurasani. As for al-Dhahabi calling it "munqati'" in the "Talkhis", we could not determine his reason. If he meant that Malik did not hear from Mu'adh, this cannot be accepted, because this hearing is sound and established. Likewise, his statement that this hadith is "munkar": its reason is not clear to us either. And Allah knows best.
(2) إسناده حسن من أجل عطاء بن أبي مسلم الخراساني وشعيب بن رُزيق: وهو أبو شيبة الشامي، لا الطائفي كما وقع في رواية المصنف، فإنه وهمٌ، فالشامي هو المعروف بالرواية عن عطاء الخراساني. وقول الذهبي في "تلخيصه" بأنه منقطع، لا ندري ما وجهه، فإن كان أراد نفي سماع مالك من معاذ فغَير مُسَلَّم له، وهو صحيح ثابت، وقوله أيضًا بأنَّ هذا الحديث منكر، لم نتبيّن وجهَه، والله تعالى أعلم.
Reference / Source: Al-Bayhaqi narrated it in "al-Sunan al-Kubra" (7/ 293) from Abu 'Abdullah al-Hakim with this same chain.
وأخرجه البيهقي في "السنن الكبرى" 7/ 293 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Tabarani narrated it likewise in "al-Kabir" (20/ 211) through the route of Muhammad bin Yahya al-Qut'i, from Bishr bin 'Umar al-Zahrani. And he did not mention Shu'ayb's attribution (nisbah).
وأخرجه الطبراني في "الكبير" 20/ (211) من طريق محمد بن يحيى القطعي، عن بشر بن عمر الزهراني، به. ولم ينسب شعيبًا.
Reference / Source: Abu al-Qasim al-Asbahani narrated it likewise in "al-Targhib wa al-Tarhib" (2110) through the route of Adam bin Abi Iyas, from Abu Shaybah Shu'ayb bin Ruzayq.
وأخرجه أبو القاسم الأصبهاني في "الترغيب والترهيب" (2110) من طريق آدم بن أبي إياس، عن أبي شيبة شعيب بن رُزيق، به.
Reference / Source: Al-Tabarani (20/ 210) narrated it likewise through the route of 'Uthman bin 'Ata' al-Khurasani, from his father. And there is agreement on 'Uthman's being weak.
وأخرجه الطبراني 20/ (210) من طريق عثمان بن عطاء الخراساني، عن أبيه، به. وعثمان متفق على ضعفه.
Reference / Source: Al-Tabarani (20/ 114) narrated it through the route of 'Abd al-Rahman bin Yazid bin Tamim al-Dimashqi, from al-Zuhri, from Malik bin Yukhamir, from Mu'adh (may Allah be pleased with him).
Technical note / Defect ('illah): 'Abd al-Rahman bin Yazid is alone (mutafarrid) in narrating this hadith from al-Zuhri, and he is "da'if". Al-Daraqutni pointed out his being alone in "al-Ghara'ib wa al-Afrad" (as cited in Ibn Tahir's Atraf: 4302).
Technical note / Defect ('illah): 'Abd al-Rahman bin Yazid is alone (mutafarrid) in narrating this hadith from al-Zuhri, and he is "da'if". Al-Daraqutni pointed out his being alone in "al-Ghara'ib wa al-Afrad" (as cited in Ibn Tahir's Atraf: 4302).
وأخرجه الطبراني 20/ (114) من طريق عبد الرحمن بن يزيد بن تَميم الدمشقي، عن الزُّهْري، ¤ ¤ عن مالك بن يخامر، عن معاذ. وقد تفرد به عن الزُّهْري عبد الرحمن بن يزيد هذا، وهو ضعيف، وقد نبَّه على تفرده به الدارقطني في "الغرائب والأفراد" كما في "أطرافه" لابن طاهر (4302).
Reference / Source: Abu Ya'la narrated it in his "al-Musnad al-Kabir" (as cited in al-Matalib al-'Aliyah: 1672) from Sufyan bin Waki', from his father, from 'Ali bin al-Mubarak, from Yahya bin Abi Kathir, from Zayd bin Sallam, from his grandfather Abu Sallam, from Malik bin Yukhamir, from Mu'adh; it contains some "munkar" additions that are not in this hadith of ours.
Technical note / Defect ('illah): Al-Hafiz Ibn Hajar, indicating the defect of this route, said: All its narrators are thiqah and reliable except Abu Ya'la's teacher (Sufyan bin Waki'); this is among his munkar narrations. He was "saduq" in himself, but his scribe (warraq) inserted into his books hadiths that were not his, and people used to warn him about this, but he would not accept it.
Technical note / Defect ('illah): Al-Hafiz Ibn Hajar, indicating the defect of this route, said: All its narrators are thiqah and reliable except Abu Ya'la's teacher (Sufyan bin Waki'); this is among his munkar narrations. He was "saduq" in himself, but his scribe (warraq) inserted into his books hadiths that were not his, and people used to warn him about this, but he would not accept it.
وأخرجه أبو يعلى في "مسنده الكبير" كما في "المطالب العالية" (1672) عن سفيان بن وكيع، عن أبيه، عن علي بن المبارك، عن يحيى بن أبي كثير، عن زيد بن سلّام، عن جده أبي سلّام، عن مالك بن يُخامر، عن معاذ؛ بزيادات منكرة ليست في حديثنا. وقال الحافظ ابن حجر مشيرًا إلى علة هذه الطريق: رجاله ثقات أثبات إلّا شيخ أبي يعلى، فهو من منكراته، وكان صدوقًا في نفسه إلّا أنَّ ورّاقه أدخل عليه ما ليس من حديثه، وكانوا يُحذّرونه من ذلك فلا يرضى.
Note / Clarification: The words in the hadith "ولا تخشن بصدره" mean: she should not fill his chest with anger (should not provoke him to rage).
قوله في الحديث: "ولا تُخشِّن بصدره" أي: تُوغِره بالغَيظ.
Corroborating chains and supporting reports: His (peace and blessings be upon him) saying: "It is not lawful for a woman who believes in Allah and the Last Day to give permission (to anyone) in her husband's house while he dislikes it" has a shahid (supporting report) in the hadith of Abu Hurayrah (may Allah be pleased with him) in Ahmad (13/ 8188), al-Bukhari (5195) and Muslim (1026).
ولقوله: "لا يحل لامرأة تؤمن بالله واليوم الآخر أن تأذن في بيت زوجها وهو كاره" شاهد من حديث أبي هريرة عند أحمد 13/ (8188)، والبخاري (5195)، ومسلم (1026).
Corroborating chains and supporting reports: The prohibition of a woman keeping away from her husband's bed also has a shahid in the hadith of Abu Hurayrah (may Allah be pleased with him) in Ahmad (15/ 9671), al-Bukhari (3237) and Muslim (1436), with the words: "When a man calls his wife to his bed and she does not come, and he spends the night angry with her, the angels curse her until morning."
وللنهي عن اعتزال المرأة فراش زوجها شاهد من حديث أبي هريرة أيضًا عند أحمد 15/ (9671)، والبخاري (3237)، ومسلم (1436) بلفظ: "وإذا دعا الرجل امرأتُه إلى فراشه فلم تأته، فبات غضبان عليها، لعنتها الملائكة حتى تصبح".
