The wife of Walid bin Uqba came to the Prophet ﷺ and said, "Messenger of Allah, Walid is beating me."He said to her, "Tell him, 'He has granted me protection.'"Ali said, She returned only a short while later and said, "He only beat me more."So he took a fringe from his garment, handed it to her, and said, "Tell him, 'The Messenger of Allah ﷺ has granted me protection.'"She returned only a short while later and said, "He only beat me more."He then raised his hands and said, "O Allah, deal with Walid, for he has sinned against me twice."
أن امرأة الوليد بن عقبة أتت النبي ﷺ فقالت: يا رسول الله إن الوليد يضربها فقال لها: قولي له- قد أجارني قال علي: فلم تلبث إلا يسيرا حتى رجعت فقالت: ما زادني إلا ضربا، فأخذ هدبة من ثوبه، فدفعها إليها وقال: قولي له- إن رسول الله ﷺ قد أجارني فلم تلبث إلا يسيرا حتى رجعت فقالت: ما زادني إلا ضربا. فرفع يديه وقال: اللهم عليك الوليد، أثم بي مرتين.
It was narrated by Imam Ahmad (1304), Abu Yaala (351), and Bazzar in Kashf Astar (767), all from the hadith of Abdullah bin Dawud, from Nuaym bin Hakeem, from Abu Maryam, from Ali, and he related it. In it is Abu Maryam, who is Thaqafi, whose name is Qays bin Madaini, concerning whom there is disagreement, though he is hasan al-hadith. The narrator from him, Nuaym bin Hakeem Madaini, is also disputed. Ibn Main, Ibn Hibban, and others deemed him trustworthy, while more than one scholar criticized him, yet he is hasan al-hadith. Busiri graded it sahih in Ithaf (6/5).As for what is reported from Umar bin Khattab, that he said, "I heard the Messenger of Allah ﷺ say, 'A man should not be asked why he beats his wife, and do not sleep except on an odd number of prayer units,'" and I forgot the third thing, this is daif. It was narrated by Ibn Majah (1986), and this is his wording, Abu Dawud (2147), Ahmad (122), and Hakim (4/175), all from the hadith of Abu Awana, from Dawud bin Abdullah Awdi, from Abdul-Rahman Masli, from Ashath bin Qays, who said, "I was a guest of Umar one night. When it was the middle of the night, he got up to his wife and struck her, so I came between them. When he lay down on his bed, he said to me, 'O Ashath, remember from me something I heard from the Messenger of Allah,'" ﷺ and he related it.Its chain is daif because of Abdul-Rahman Masli, for none narrated from him except Dawud bin Abdullah Awdi. Dhahabi said, "He is not known except in this hadith, Dawud bin Abdullah Awdi narrated from him exclusively." As for Hakim, he said, "sahih in isnad." This is a mistake on his part.In the same meaning is what was reported from Zubayr, who said, "The Messenger of Allah ﷺ said, 'Indeed, one of you may strike his wife as one strikes a slave, yet the best of you is the one best to his family.'" It was narrated by Bazzar in Kashf Astar (1484), from Zakariya bin Yahya Darir, who said, Shababa bin Sawwar narrated to us, who said, Mughira bin Muslim narrated to us, from Hisham bin Urwa, from his father, from Zubayr, and he related it.Bazzar said, "More than one narrator related the account of 'the best of you is the one best to his family' from Hisham, from his father, as a mursal report, though some gave it a full chain. As for the account of striking women, Hisham related it from his father, from Abdullah bin Zama, and a group narrated it this way. Dahhak bin Uthman narrated it from Hisham, from his father, from Ayesha. We do not know of anyone who said in it 'from Zubayr' except Mughira, and we have not heard it except from Zakariya, from Shababa, from Mughira."Haythami said in Majma (4/303), "Bazzar narrated it from his teacher Zakariya bin Yahya bin Ayub Darir, whom I do not know, and the rest of its narrators are the narrators of the sahih collections."I say, it is as he said, for Ibn Hibban did not mention Zakariya bin Yahya among his trustworthy narrators, and Hafiz Haythami relied heavily on Ibn Hibban's list of trustworthy narrators in identifying narrators. This Zakariya bin Yahya was given an entry by Khatib in his Tarikh (8/457), yet he said nothing about him, contrary to his usual practice, for had he known something about him he would have passed judgment on him. So he is of unknown standing according to the rigorous scholars of hadith, despite a number of narrators transmitting from him, for the transmission of a number of narrators from someone does not remove the unknown standing of that person, as is well known.