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سنن ابي داود
Abu Dawud
كتاب النكاحMarriage (Kitab Al-Nikah)
باب فِي التَّحْلِيلِChapter: Regarding Tahlil (Intentionally Marrying A Divorcee To Make Her Permissible For Her First Husband).
Hadith 2076
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ ، حَدَّثَنَا زُهَيْرٌ ، حَدَّثَنِي إِسْمَاعِيلُ ، عَنْ عَامِرٍ ، عَنْ الْحَارِثِ ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ ، قَالَ إِسْمَاعِيلُ : وَأُرَاهُ قَدْ رَفَعَهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَعَنَ اللَّهُ الْمُحَلِّلَ وَالْمُحَلَّلَ لَهُ " .
Narrated Ali ibn Abu Talib: (The narrator Ismail said: I think ash-Shabi attributed this tradition to the Prophet) The Prophet ﷺ said: Curse be upon the one who marries a divorced woman with the intention of making her lawful for her former husband and upon the one for whom she is made lawful.
Related hadith on this topic
Brief Explanation
1؎: It is understood from the hadith that marriage with the intention of making something lawful (halalah) is invalid, and the one who does so is deserving of Allah’s wrath.
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه الترمذي، النكاح، باب ما جاء في المحلل والمحلل له، حديث:1120، والنسائي، الطلاق، حديث:3445، وأحمد:1 /448 وسنده ضعيف، الثوري عنعن، وحديث علي أخرجه أبوداود، النكاح، حديث:2076، والترمذي، النكاح، حديث:1119، وابن ماجه، النكاح، حديث:1935 وسنده ضعيف.»©Explanation:
The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, whereas other scholars have deemed it authentic.
In addition, our esteemed researcher has also declared the narration reported from Ali radi Allahu anhu as weak in its chain, and has further written that the narration of Musnad Ahmad (2/323) suffices in this regard.
See: (Sunan Ibn Majah, Urdu, Darussalam edition, Hadith: 1935). Therefore, based on the comprehensive discussion of other scholars, the opinion affirming the authenticity of the hadith appears to be closer to correctness. Thus, the aforementioned narration, due to other supporting evidences and corroborations, is actionable and a valid proof.
And Allah knows best.
For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 14/42, 43; Al-Irwa’, no. 1897; Sahih Abi Dawud (detailed) by al-Albani, no. 1811)
«أخرجه الترمذي، النكاح، باب ما جاء في المحلل والمحلل له، حديث:1120، والنسائي، الطلاق، حديث:3445، وأحمد:1 /448 وسنده ضعيف، الثوري عنعن، وحديث علي أخرجه أبوداود، النكاح، حديث:2076، والترمذي، النكاح، حديث:1119، وابن ماجه، النكاح، حديث:1935 وسنده ضعيف.»©Explanation:
The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, whereas other scholars have deemed it authentic.
In addition, our esteemed researcher has also declared the narration reported from Ali radi Allahu anhu as weak in its chain, and has further written that the narration of Musnad Ahmad (2/323) suffices in this regard.
See: (Sunan Ibn Majah, Urdu, Darussalam edition, Hadith: 1935). Therefore, based on the comprehensive discussion of other scholars, the opinion affirming the authenticity of the hadith appears to be closer to correctness. Thus, the aforementioned narration, due to other supporting evidences and corroborations, is actionable and a valid proof.
And Allah knows best.
For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 14/42, 43; Al-Irwa’, no. 1897; Sahih Abi Dawud (detailed) by al-Albani, no. 1811)
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 852
