and the ḥadīth was attributed by al-Suyūṭī to al-Ṭabarānī in "al-Kabīr," and al-Munāwī said: "al-Haythamī said: And in it are people whom I do not know." I said: However, the ḥadīth has supporting evidence indicating that it is authentic, and some of it is good in itself, and it is from the ḥadīth of ʿAmr ibn Shuʿayb from his father from his grandfather. It was authenticated by al-Ḥākim and al-Dhahabī, and it was narrated from the ḥadīth of ʿAbdullāh ibn Yaḥyá al-Anṣārī from his father from his grandfather as a marfūʿ ḥadīth. It was narrated by al-Ṭaḥāwī (2/403) and from the ḥadīth of ʿUbādah ibn al-Ṣāmit. It was recorded by Aḥmad (5/327). The takhrīj of the ḥadīth of Ibn ʿAmr and the ḥadīth of al-Anṣārī will come under number (825). I said: This ḥadīth and what we have indicated of similar meaning show that a woman is not permitted to dispose of her own wealth without her husband's permission, and this is part of the guardianship that our Lord ﵎ has given him over her. However, it is not appropriate for the husband—if he is a sincere Muslim—to exploit this ruling, to become tyrannical over his wife, and to prevent her from managing her wealth in ways that do not harm either of them. This right is similar to the right of the guardian of a daughter who is not permitted to marry herself off without her guardian's permission, and if he obstructs her, she brings the matter to the sharīʿah judge for justice. The same ruling applies to a woman's wealth if her husband wrongs her and prevents her from lawful management of her wealth. The judge will also grant her justice. Thus, there is no problem with the ruling itself, but rather the problem lies in its misuse. Reflect on this.