Following is the content (matan) of this narration:

أَنَّ رَجُلًا أَتَى بِابْنَةٍ لَهُ إِلَى – النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّ ابْنَتِي هَذِهِ أَبَتْ أَنْ تَتَزَوَّجَ، قَالَ: فَقَالَ لَهَا: «أَطِيعِي أَبَاكِ» قَالَ: فَقَالَتْ: لَا، حَتَّى تُخْبِرَنِي مَا حَقُّ الزَّوْجِ عَلَى زَوْجَتِهِ؟ فَرَدَّدَتْ عَلَيْهِ مَقَالَتَهَا قَالَ: فَقَالَ: «حَقُّ الزَّوْجِ عَلَى زَوْجَتِهِ أَنْ لَوْ كَانَ بِهِ قُرْحَةٌ فَلَحَسَتْهَا، أَوِ ابْتَدَرَ مَنْخِرَاهُ صَدِيدًا أَوْ دَمًا، ثُمَّ لَحَسَتْهُ مَا أَدَّتْ حَقَّهُ» قَالَ: فَقَالَتْ: وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا أَتَزَوَّجُ أَبَدًا قَالَ: فَقَالَ: «لَا تُنْكِحُوهُنَّ إِلَّا بِإِذْنِهِنَّ»

“A man came with his daughter to the Messenger of God (may God’s prayers and peace be upon him) and said: “This daughter of mine refused to be married”. He (sws), said to her: “Obey your father”, and she said: “By Him who sent you with truth, I will not marry until you tell me what the husband’s right over his wife is”? He said: “The husband’s right over his wife: If he had an ulcer, she licked it, or his nostril spread pus and blood, then she swallowed it, even then she did not fulfill his right”. She said: “By Him who sent you with the truth, I will never marry”. He (sws) said: “Do not marry them without their permission”.

Reported in (with slight change of wordings in some variants):

Musannaf Ibn-e-Abi Shaybah-3/556 (Number 17122):

Sunan Al-Kubra Nisai-5/176 (Number 5365):

Kashf-ul-Sattar an zawaid-ul-Buzzar by Haithmi-2/178 (Number 1465):

Sahih Ibn-e-Hibban-9/472 (Number 4164):

Mustadrak lil Hakim- 2/205 (Number 2767):

Bayhiqi, Sunan al-Kubra-7/476 (Number 14707):

Through chain of narration from Jafir bin Aun from Rabia bin uthman from Muhammad bin yahya bin habban from Nihar abdi from Abu Saed Khudri (rta).

Imam Buzzar said that there is uniqueness in this narration (reported from Imam Buzzar in Kashf-ul-Sattar an zawaid-ul-Buzzar by Haithmi whose reference is mentioned above). He said:

“We do not know that it is narrated except with this chain of narrators, and it is not narrated on the authority of Rabia except by Jafir”.

Imam Hakim wrote after quoting this Hadith that:

“The chain of transmission of this Hadith is Sahih”.

But Imam Dahabi critiqued this statement and said that “This Hadith is Munkar”.

While Abu Hatim calls one narrator in this Hadith (Rabia bin Uthman) “Munkir-ul Hadith”.

(Narrated in book Talkhis Ad-Dahabhi by ibn-ul-Mulqan-2/551 (Number 240) and in Kitab-ul-Jarah wa Tadeel by Abi Hatim-3/477 (Number 2140) and in Tehzib-ul-Tehzib by Ibn-e-Hajar Asqalani-3/260 (Number 493)).

Abu Zarra Ar-Razi said about Rabia bin Uthman:

“He is not that strong” (Kitab uz-Zaufa-3/367 (Number 193))

But According to Nisai, Yahya bin Moen and Ibn-e-Habban, He is Siqqa.

(Mentioned in Tehzib-ul-Tehzib by Ibn-e-Hajar Asqalani-3/260 (Number 493)and in Kitab-ul-Jarah wa Tadeel by Abi Hatim-3/477 (Number 2140))

All these factors make this narration’s transmission and interpetation highly subjective, and considering the weakness in the chain, one should not relay it as a concrete saying of the Prophet Muhammad (SWS).

Thus the Hadith is not credible enough in terms of historical authenticity of the sanad (chain of narrators). However, even if it were to be assumed reliable enough (as done by few scholars), then it should be restricted to circumstances of that particular situation, whose details are usually not reported in Hadith corpus, thus rendering the context and pretext of discussion open to speculation if no such restriction is imposed. Therefore, such comments or statements which are usually reported in ahadith, relate to application matters and to specific people in a specific context. Another narration on rights of husband is usually reported in this regard (relating to women to would have been ordered to prostrate to their husbands had prostration to someone other than Allah be allowed), whose chain of narration is comparatively stronger that the narration under consideration (although that narration also has some slight issues with the chain), to which Ghamidi Sahab has commented in a similar way, please see:

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