مسند أحمد بن حنبل
3
Musnad Ahmad ibn Hanbal
(20)
Chapter: Musnad Kaʿb ibn Zayd, or Zayd ibn Kaʿb, al-Anṣārī (may Allah be pleased with him)
(20)
مُسْنَدُ كَعْبِ بْنِ زَيْدٍ أَوْ زَيْدِ بْنِ كَعْبٍ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ
Three-Narrator Ahadith 261
Kaʿb ibn Zayd, or Zayd ibn Kaʿb, al-Anṣārī (may Allah be pleased with him) reported, as narrated by Jamīl ibn Zayd, who said:
I accompanied an elder of the Anṣār who mentioned that he had been a Companion, called Kaʿb ibn Zayd or Zayd ibn Kaʿb. He told me that the Messenger of Allah ﷺ married a woman from Banū Ghifār, and when he ﷺ went in to her, removed his garment, and sat upon the bed, he ﷺ noticed a whiteness on her side. He ﷺ then withdrew from the bed and said, “Put your garment back on,” and he ﷺ took back nothing of what he had given her [as dowry].
Reference:
Musnad Aḥmad 261
حَدَّثَنَا الْقَاسِمُ بْنُ مَالِكٍ الْمُزَنِيُّ أَبُو جَعْفَرٍ، قَالَ: أَخْبَرَنِي جَمِيلُ بْنُ زَيْدٍ قَالَ: صَحِبْتُ شَيْخًا مِنَ الْأَنْصَارِ، ذَكَرَ أَنَّهُ كَانَتْ لَهُ صُحْبَةٌ، يُقَالُ لَهُ كَعْبُ بْنُ زَيْدٍ أَوْ زَيْدُ بْنُ كَعْبٍ، فَحَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ﷺ تَزَوَّجَ امْرَأَةً مِنْ بَنِي غِفَارٍ، فَلَمَّا دَخَلَ عَلَيْهَا فَوَضَعَ ثَوْبَهُ وَقَعَدَ عَلَى الْفِرَاشِ، أَبْصَرَ بِكَشْحِهَا بَيَاضًا، فَانْحَازَ عَنِ الْفِرَاشِ، ثُمَّ قَالَ: «خُذِي عَلَيْكِ ثِيَابَكِ» وَلَمْ يَأْخُذْ مِمَّا آتَاهَا شَيْئًا
| Grade: | Ḍaʿīf |
due to the weakness of Jamīl ibn Zayd, one of its transmitters.
Chain: al-Qāsim ibn Mālik al-Muzanī, Abū Jaʿfar → Jamīl ibn Zayd → an unnamed elder of the Anṣār, named [uncertainly] as Kaʿb ibn Zayd or Zayd ibn Kaʿb al-Anṣārī (may Allah be pleased with him). Rijāl: (1) Al-Qāsim ibn Mālik al-Muzanī, Abū Jaʿfar: thiqah. (2) Jamīl ibn Zayd al-Ṭāʾī: graded ḍaʿīf by the critics, being the stated cause of this chain's weakness; some rijāl scholars additionally questioned whether he had genuinely met the elder Companion he describes. (3) Kaʿb ibn Zayd / Zayd ibn Kaʿb al-Anṣārī: a Companion whose very name is transmitted with uncertainty in the sources, itself compounding the chain's weakness, since even Jamīl ibn Zayd could not confirm which of the two names was correct.
Takhrīj: this specific report is not found in the six canonical collections; however, the general episode, of the Prophet ﷺ discovering some ailment (understood by commentators as leprosy, baraṣ) on a prospective wife from Banū Ghifār and separating from her with kindness, honoring the dowry already given rather than reclaiming it, is recorded in similar form by Ibn Saʿd in al-Ṭabaqāt al-Kubrā among his accounts of the Prophet's ﷺ marriages, and is treated by later biographers as part of the broader sīrah literature on this episode, distinct from his ﷺ named wives. Commentary: Even setting aside the chain's weakness, the underlying conduct described, the Prophet's ﷺ gentle, non-humiliating manner of ending the arrangement upon discovering the ailment, and his insistence on not reclaiming what he had already given her, is entirely consistent with, and frequently cited alongside, his well-attested character of gentleness and generosity in dealing with women, even in circumstances that did not proceed as hoped.
Chain: al-Qāsim ibn Mālik al-Muzanī, Abū Jaʿfar → Jamīl ibn Zayd → an unnamed elder of the Anṣār, named [uncertainly] as Kaʿb ibn Zayd or Zayd ibn Kaʿb al-Anṣārī (may Allah be pleased with him). Rijāl: (1) Al-Qāsim ibn Mālik al-Muzanī, Abū Jaʿfar: thiqah. (2) Jamīl ibn Zayd al-Ṭāʾī: graded ḍaʿīf by the critics, being the stated cause of this chain's weakness; some rijāl scholars additionally questioned whether he had genuinely met the elder Companion he describes. (3) Kaʿb ibn Zayd / Zayd ibn Kaʿb al-Anṣārī: a Companion whose very name is transmitted with uncertainty in the sources, itself compounding the chain's weakness, since even Jamīl ibn Zayd could not confirm which of the two names was correct.
Takhrīj: this specific report is not found in the six canonical collections; however, the general episode, of the Prophet ﷺ discovering some ailment (understood by commentators as leprosy, baraṣ) on a prospective wife from Banū Ghifār and separating from her with kindness, honoring the dowry already given rather than reclaiming it, is recorded in similar form by Ibn Saʿd in al-Ṭabaqāt al-Kubrā among his accounts of the Prophet's ﷺ marriages, and is treated by later biographers as part of the broader sīrah literature on this episode, distinct from his ﷺ named wives. Commentary: Even setting aside the chain's weakness, the underlying conduct described, the Prophet's ﷺ gentle, non-humiliating manner of ending the arrangement upon discovering the ailment, and his insistence on not reclaiming what he had already given her, is entirely consistent with, and frequently cited alongside, his well-attested character of gentleness and generosity in dealing with women, even in circumstances that did not proceed as hoped.
| Reference | : Three-Narrator Ahadith 261 |
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