Al-Suyuti attributed this hadith to al-Tabarani in al-Kabir. Al-Manawi said: “Al-Haythami said: ‘It contains a number of narrators whom I do not know.’”

I say: However, the hadith has corroborating reports indicating that it is established; some of them are good in themselves. Among them is the hadith of ʿAmr ibn Shuʿayb, from his father, from his grandfather, which al-Hakim and al-Dhahabi authenticated. It was also narrated, in a marfuʿ report, from ʿAbd Allah ibn Yahya al-Ansari, from his father, from his grandfather. Al-Tahawi narrated it (2/403). There is also the hadith of ʿUbadah ibn al-Samit, which Ahmad narrated (5/327).

The documentation for the hadith of Ibn ʿAmr and that of the Ansari will follow under no. (825).

I say: This hadith, together with those reports to which we have alluded that convey the same meaning, indicates that a woman is not permitted to dispose of her own property except with her husband’s permission. This is part of the complete authority and responsibility which our Lord, exalted is He, has assigned him over her. Yet a husband—if he is a sincere Muslim—should not exploit this ruling by acting tyrannically toward his wife and preventing her from disposing of her property in matters that cause no harm to either of them.

This right is analogous to the right of the guardian of a girl, who may not contract her own marriage without her guardian’s permission. If he unjustly obstructs her, she may refer the matter to the shariʿa judge, so that he may give her justice. The same applies to a woman’s property if her husband wrongs her by preventing her from making lawful dispositions of it: the judge will likewise give her justice. Thus, there is no problem with the ruling itself; rather, the problem lies in its misuse. Reflect upon this.