Ghayat al-Maram fi Takhrij Ahadith al-Halal wa-l-Haram - Nasir al-Din al-Albani - (1/156)

Ghayat al-Maram fi Takhrij Ahadith al-Halal wa-l-HaramNasir al-Din al-Albani

“Why does one of you flog his wife as a slave is flogged, when he may lie with her at the end of that very day!” This is Ahmad’s wording. In another narration of his, it reads: “Why does one of you beat…” as in the wording of the book, except that he said: “Then he lies with her at the end of the night.” All of them said, “he lies with her,” except al-Bukhārī in one of his two narrations, which reads: “Let none of you flog his wife as a slave is flogged and then have intercourse with her at the end of the day.” This makes it clear that the wording in the book is a conflation of these narrations and does not correspond to any one of them.

251 – (He also said concerning those who beat their wives: “You will not find such men among the best of you.”) In al-Fath, it is attributed to Ahmad, Abū Dāwūd, and al-Nasāʾī, and was graded authentic by Ibn Hibbān and al-Hākim, from the hadith of Iyās ibn ʿAbd Allāh ibn Abī Dhabāb. p. 198

Weak. Abū Dāwūd (2146), al-Nasāʾī in his al-Kubrā (fol. 87/1), as well as al-Dārimī (2/146), Ibn Mājah (1985), Ibn Hibbān (1316), and al-Hākim (2/188) narrated it. Al-Hākim said, “Its chain of transmission is sound,” and al-Dhahabī concurred with him. I say: Its chain is sound as far as Iyās ibn ʿAbd Allāh ibn Abī Dhabāb, but his status as a Companion has not been established. Al-Hāfiz said in al-Tahdhīb:

“Ahmad ibn Hanbal, al-Bukhārī, and Ibn Hibbān stated categorically that he was not a Companion. Ahmad did not include his hadith in his Musnad, and Ibn Hibbān listed him among the trustworthy Successors. He also listed him among the Companions, and the preponderant view is that he was a Companion.”

I say: I fail to see the basis for preferring this view when those imams categorically held the opposite, and he cited no evidence for his claim that it was preponderant. How could that be, when even Ibn Hibbān—whose position concerning him was contradictory—did not definitively assert that he was one of the Companions when he listed him among them? Rather, he said: “It is said that he was a Companion.” This is reported in al-Isāba by al-Hāfiz himself, who said: “He then listed him again among the Successors and said: ‘In my view, the claim that he was a Companion is not sound.’ Abū Dāwūd, al-Nasāʾī, and others narrated from him a hadith with a sound chain of transmission. However, Ibn al-Sakan said: ‘No direct hearing was mentioned.’ Al-Bukhārī said: ‘We know of no

« علام يجلد أحدكم امرأته جلد العبد ، ولعله يضاجعها من آخر يومه ! » . هذا لفظ أحمد ، وفي رواية له : « علام يضرب ... » مثل لفظ الكتاب إلا أنه قال : « ثم يضاجعها من آخر الليل » . وكلهم قالوا : « يضاجعها » إلا البخاري في إحدى روايتيه ولفظها : « لا يجلد أحدكم امرأته جلد العبد ثم يجامعها في آخر اليوم » ومنه يتبين أن لفظ الكتاب ملفق من هذه الروايات ، وأنه لا يوافق رواية منها . ٢٥١ - ( وقال في سائر من يضربون نساءهم : لا تجدون أولئك خياركم ) . عزاه في « الفتح » إلى أحمد وأبي داود والنسائي وصححه ابن حبان والحاكم من حديث إياس بن عبد الله بن أبي ذباب ) . ص ١٩٨ ضعيف . أخرجه أبو داود ( ٢١٤٦ ) والنسائي في « الكبرى » له ( ق ٨٧ / ١ ) وكذا الدارمي ( ٢ / ١٤٦ ) وابن ماجه ( ١٩٨٥ ) وابن حبان ( ١٣١٦ ) والحاكم ( ٢ / ١٨٨ ) وقال : « صحيح الإسناد » . ووافقه الذهبي . وأقول : إسناده صحيح إلى إياس بن عبد الله بن أبي ذباب ، إلا أن هذا لم تثبت صحبته . قال الحافظ في « التهذيب » : « جزم أحمد بن حنبل والبخاري وابن حبان بأن لا صحبة له ، ولم يخرج أحمد حديثه في « مسنده » ، وذكره ابن حبان في « ثقات التابعين » . وذكره في « الصحابة » والراجح صحبته » . قلت : لم يظهر لي وجه الترجيح مع جزم أولئك الأئمة بخلافه ، وهو لم يذكر أي دليل على ما ادعاه من الترجيح ، كيف وابن حبان الذي تناقض رأيه فيه لما ذكره في « الصحابة » لم يجزم بأنه منهم ، بل قال : « يقال : إن له صحبة » . كما في « الإصابة » للحافظ نفسه قال : « ثم أعاده في « التابعين » وقال : لا يصح عندي أن له صحبة . روى له أبو داود والنسائي وغيرهما حديثاً بإسناد صحيح ، لكن قال ابن السكن : لم يذكر سماعاً . وقال البخاري : لا نعرف له