Ahmad 6149

Its isnad is sahih. Yahya bin Abdul-Malik bin Humayd bin Abu Ghaniyya, his reliability was already established at 5007. His father, Abdul-Malik bin Humayd bin Abu Ghaniyya, is trustworthy, and was deemed trustworthy by Ahmad, Ibn Main, Ajli, and others. Sufyan Thawri narrated from him, and he was a contemporary of his. Here Abdul-Malik has been attributed to his grandfather.Jabala bin Suhaym Taymi, also said to be Shaybani, his reliability was already established at 3556, and we add here that he was deemed trustworthy by Ahmad, Ibn Main, Nasai, and others. Bukhari gave his biography in al-Kabir 1/2/218. The disagreement over his attribution is only verbal. The Hafiz said in al-Tahdheeb, "Taym, to whom this Jabala is attributed, is Taym bin Shayban bin Dhuhl, so he is both Taymi and Shaybani."The hadith is an abridgment of 5802 in meaning. We explained at 5037 the disagreement over the matter of seeking permission, whether it is a raised hadith (marfu) or whether it is a statement of Ibn Umar, based on Shubah's statement in some of his narrations that "the permission" is a statement of Ibn Umar. We concluded, following the Hafiz in al-Fath, that it is marfu. The Hafiz discussed this matter at length, but he failed to point to this narration, which is, in my view, the soundest and clearest of the narrations in indicating that seeking permission comes from the marfu hadith, and it is not inserted from the words of Ibn Umar. Rather, it cannot bear that interpretation, given the wording and context."Yastamiruhu" means he sought his permission, but it is stronger than mere seeking of permission, because it is an explicit request for a command. In al-Lisan, regarding the hadith, "The virgin is asked for permission (tustazan), while the previously married woman is asked for a command (tustamar)," it says, "because permission is known through silence, while a command is only known through speech."