Nasai

(1) [لا تَرُدُّ يدَ لامِسٍ] There is a difference of opinion regarding its meaning. Some have explained it to mean that the woman did not consider flirtation to be objectionable and would not prevent someone who tried to flirt with her. Others have interpreted it as referring to financial generosity, meaning that the woman used to give a great deal in charity and alms. What is certain is that the woman was not immoral (fahishah), otherwise the Messenger of Allah (sallallahu alayhi wa sallam) would never have given the option to keep her with him, because in religious matters he did not speak without revelation. The command of the Lord, the Exalted, is: {وَماَ یَنْطِقُ عَنِ الْھَوَی اِنْ ھُوَ اِلاَّ وَحْیٌ یُوْحیٰ} and in revelation, indecency is prohibited, not permitted. {وَیَنْھیٰ عَنِ الْفَحْشَائِ وَالْمُنْکَرِ وَالْبَغْیِ} (al-A'raf 7:28) Furthermore, if a husband tolerates such a wife, he is called a dayyuth (one who has no jealousy regarding his womenfolk). And there is a severe warning regarding the dayyuth. The interpretation of generosity is also not valid, because generosity is a recommended and desirable quality. Such a woman can be admonished, the husband can impose restrictions on her, and he can even reduce her expenses, but for this reason, divorce is in no way permissible, nor could the Prophet (sallallahu alayhi wa sallam) ever command it. Moreover, if this were the meaning, then instead of [یَدَ لاَمِسٍ], it should have been "yad multamis" because a seeker is called "mutalammis," not "lamis." In any case, the preferred meaning is that the husband was aware of his wife's temperament and disposition. Based on circumstantial evidence, he surmised that if someone tried to flirt with her, she would not be able to prevent him. In reality, this had not actually happened. He expressed this concern to the Prophet (sallallahu alayhi wa sallam), so to avoid this apprehension, the Prophet advised him to separate from her. Then, when he expressed his intense love for her, the Prophet advised him to keep her in the marriage, because it was not correct to separate from her merely on the basis of suspicion and apprehension. And Allah knows best. Imam Ibn Kathir (rahimahullah) and Shaykh Aytubi have also considered this meaning to be the most correct. For details, see: (Dhakhīrat al-‘Uqbā, Sharh Sunan al-Nasa’i: 27/105–107)

(2) Imam al-Nasa’i (rahimahullah) states that this narration is mursal sahih, meaning that the mention of Ibn Abbas (radi Allahu anhu) in it is not authentic. Some have declared this hadith to be fabricated, but this is not correct. The correct view is that this hadith is also hasan sahih in its connected (muttasil) form, because it is also established with connected authentic chains from Ibn Abbas (radi Allahu anhu). See: Hadith 3494, 3495.

For details, see Hadith number 3231.

(1) The purpose of Imam Nasa’i rahimahullah’s statement is that to narrate this with a connected chain (muttasil) through Ibn Abbas radi Allahu anhu is an error. Its correct form is mursal, that is, without the intermediary of Ibn Abbas radi Allahu anhu. However, as has already been mentioned previously in Hadith: 3231, this hadith is authentically connected (muttasil sahih). The narration of a hadith as mursal by one narrator does not render the narration of those who narrate it as connected (muttasil) incorrect, as long as those narrators are trustworthy (thiqah). The addition of a trustworthy narrator is accepted. This is an established principle. Such a contradiction is not harmful; therefore, this narration is reported both as connected (mawsul) and as mursal.

(2) The two aforementioned narrations have no connection to the chapter. To understand their correct meaning, see: Hadith: 3231.

Benefits and Issues:
This hadith is authentic.
And the meaning of the phrase (la tamna‘ yad lamas) is that, as a dignified and honorable Muslim woman, she does not harbor any hatred or aversion towards strangers.
(However, in reality, no indecency has been committed by her.) So the Prophet (sallallahu alayhi wa sallam) initially instructed that she be divorced.
But when the husband explained his situation, permission was granted, just as such conditions are found in societies distant from the religion.
But to interpret it as meaning that she was actually immoral,
and then the Noble Prophet (sallallahu alayhi wa sallam) allowed her to be kept in the house,
is an inconceivable meaning.
Because marrying a fornicatress is forbidden.
And a person who remains silent over indecency among his family is called a dayyuth (cuckold).
For this reason, some hadith scholars have explained it with the same meaning
that we have mentioned at the beginning.
In any case, a woman can be divorced on account of bad habits.
This hadith does not correspond to this chapter.
The next hadith is in accordance with this chapter.
The chapter heading for this hadith has been omitted by mistake, or some copyist (transmitter) made an error.
And Allah knows best.