Azami 6422

Muslim narrated it in the Book of Hajj (1218) through multiple routes from Hatim bin Ismail Madani, from Jafar bin Muhammad, from his father, from Jabir bin Abdullah, who related it.Similar in meaning is the hadith of Amr bin Ahwas, who said, My father told me that he witnessed the Farewell Pilgrimage with the Messenger of Allah ﷺ. He then mentioned the sermon of the Farewell Pilgrimage, in which it says, "Treat women well, for they are captives with you, and you have no power over them beyond that, unless they commit a clear act of immorality. If they do that, then avoid them in bed and beat them without causing severe harm. If they obey you, then do not seek a way against them. You have a right over your wives, and your wives have a right over you. As for your right over your wives, it is that no one you dislike should tread upon your bedding, and no one you dislike should be admitted into your houses. And their right over you is that you treat them well in their clothing and food."Abu Dawud (3334), Tirmidhi (1163), and Ibn Majah (1851) narrated this, and there is discussion regarding its isnad, see the chapter on Hajj.In Sunan Bayhaqi (7/303), from Ibn Abbas, regarding this verse, he said, That woman is rebellious toward her husband, belittles his right, and does not obey his command, so Allah commanded him to admonish her, remind her of Allah, and impress upon her the greatness of his right over her. If she accepts, well and good, otherwise he should avoid her in bed, not speaking to her, without divorcing her, and that is hard on her. If she returns to obedience, well and good, otherwise he should beat her without causing severe harm, not breaking a bone for her, nor causing her a wound. Allah says, "If they obey you, then do not seek a way against them" [Nisa 4:34]. He means, if she obeys him, he should not invent excuses against her. End.Ibn Jareer Tabari also narrated it in his Tafsir (6/711) in abridged form, adding at the end, "If she accepts, well and good, otherwise the fidya from her becomes permissible for you."What Abu Dawud (2144) narrated from Musa bin Ismail, from Hammad, from Ali bin Zayd, from Abu Hurra Raqashi, from his uncle, that the Prophet ﷺ said, "If you fear their rebellion, then avoid them in bed," is not sound. Hammad said, meaning intercourse. For Ali bin Zayd, that is Ibn Jadan, is daif. Imam Ahmad (20695) narrated it at length from the hadith of Hammad bin Salama, from Ali bin Zayd, in a sermon delivered on the middle day of the days of Tashriq, in which it says, "Fear Allah regarding women, for they are captives with you, having no power over anything for themselves. They have a right over you, and you have a right over them, that no one but you should tread upon your bedding, and no one you dislike should be admitted into your houses. If you fear their rebellion, admonish them, avoid them in bed, and beat them without causing severe harm."Beating without causing severe harm means light beating that leaves no lasting effect.As for what is reported concerning Aasha, Abdullah bin Awar, in the story of his wife's rebellion, it is daif with a confused isnad. Abdullah bin Ahmad narrated it in the Musnad of his father (6886), saying, Abbas bin Abdul-Azim Anbari told me, Abu Salama Ubayd bin Abdul-Rahman Hanafi told us, Junayd bin Amin bin Dharwa told me, from his father Dharwa bin Nadla, from his father Nadla bin Tarif, that a man among them, called Aasha, whose name was Abdullah bin Awar, had a wife called Muaza. He went out in Rajab to bring provisions for his family from Hajar, and his wife fled after his departure, in rebellion against him, and took refuge with a man among them called Mutarrif bin Bahsal bin Kaab bin Qumaysha bin Dalaf bin Ahsam bin Abdullah bin Harmaz, who placed her under his protection.When he returned and did not find her in his house, and was told that she had rebelled against him and had taken refuge with Mutarrif bin Bahsal, he went to him and said, Cousin, is my wife Muaza with you? Hand her over to me. He said, She is not with me, and even if she were with me, I would not hand her over to you. Mutarrif was mightier than him, so he set out until he came to the Prophet ﷺ, seeking his protection, and composed these verses,O chief of the people and judge of the Arabs, to you I complain of a shrew among shrews, like a dusky she-wolf in the shadow of the den, I went out seeking food for her in Rajab, and she left me behind in dispute and flight, she broke the covenant and clung to wrongdoing, and slandered me as a bastard of mixed origin, and women are the worst conquerors of him who is conquered.At that, the Prophet ﷺ said, "And women are the worst conquerors of him who is conquered." He then complained to him of his wife and what she had done to him, and that she was with a man among them called Mutarrif bin Bahsal, so the Prophet ﷺ wrote to him, "To Mutarrif, look into this man's wife Muaza and hand her over to him."The Prophet's letter reached him and was read to him, so he said to her, Muaza, this is the Prophet's ﷺ letter concerning you, so I am handing you over to him. She said, Take from him a covenant and a pledge, and the protection of his Prophet, that he will not punish me for what I did. So he secured that for her from him, and Mutarrif handed her over to him, and he then composed these verses,By your life, my love for Muaza is not something a slanderer can change, nor is it altered by the passage of time, nor by the wrong she committed when wicked men led her astray, whispering to her after I had gone.All the men in its chain are unknown except Abdullah's teacher, Abbas bin Abdul-Azim Anbari, Abu Fadl Basri, a trustworthy hafiz among the narrators of Muslim. Haythami alluded to this in Majma (4/330–331), and it contains a group of narrators I do not know. It has another route with him (6885), and with Abu Yaala (6871) and Bayhaqi (10/240), which likewise contains unknown narrators along with confusion in its isnad.