has preceded, we have no need of them. Perhaps for this reason al-Suyūṭī indicated that it is authentic.

Note: Some brothers who are diligent in study and in seeking knowledge drew my attention to this hadith in Asnā al-Maṭālib fī Aḥādīth Mukhtalifat al-Marātib by Shaykh Muḥammad ibn Darwīsh al-Ḥūt al-Bayrūtī (p. 13, al-Ḥalabī edition, 1346 AH), where he states: “Al-Shaykhān and others narrated it from ʿAlī and others.” This is a sheer error, for al-Shaykhān did not narrate it at all, as this documentation makes clear; hence the need for this note.

825 — “No gift made by a woman is valid without her husband’s permission.”

Abū Dāwūd (2/110), al-Nasāʾī (1/352), and Aḥmad (2/179, 184, 202) narrated it from ʿAmr ibn Shuʿayb, from his father, from his grandfather ʿAbd Allāh ibn ʿAmr, attributed to the Prophet.

I say: This is a good chain of transmission. It has also been reported with the wording: “No gift by a woman of her property is valid once her husband holds her in marriage.” It was also narrated by Abū Dāwūd, al-Nasāʾī (2/137)—whose wording this is—Ibn Mājah (2/70), and al-Ḥākim (2/47), from ʿAmr through the same chain. Ibn Mājah added: “Except with her husband’s permission.” Al-Ḥākim said: “Its chain of transmission is authentic,” and al-Dhahabī agreed with him.

I say: Rather, it is good, owing to the well-known disagreement concerning the reports of ʿAmr ibn Shuʿayb from his father, from his grandfather. It also has a corroborating report with the wording: “No disposition by a woman concerning her property is valid except with her husband’s permission.”