سنن ابي داود
Abu Dawud
كتاب تفريع أبواب الطلاقDivorce (Kitab Al-Talaq)
باب فِي الْبَتَّةِChapter: Regarding An Irrevocable (Al-Battah) Divorce.
Hadith 2206
اُردوEn
حَدَّثَنَا ابْنُ السَّرْحِ ، وَإِبْرَاهِيمُ بْنُ خَالِدٍ الْكَلْبِيُّ أَبُو ثَوْرٍ فِي آخَرِينَ ، قَالُوا : حَدَّثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ ، حَدَّثَنِي عَمِّي مُحَمَّدُ بْنُ عَلِيِّ بْنِ شَافِعٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ السَّائِبِ ، عَنْ نَافِعِ بْنِ عُجَيْرِ بْنِ عَبْدِ يَزِيدَ بْنِ رُكَانَةَ ، أَنَّ رُكَانَةَ بْنَ عَبْدِ يَزِيدَ طَلَّقَ امْرَأَتَهُ سُهَيْمَةَ الْبَتَّةَ ، فَأَخْبَرَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ ، وَقَالَ : وَاللَّهِ مَا أَرَدْتُ إِلَّا وَاحِدَةً ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَاللَّهِ مَا أَرَدْتَ إِلَّا وَاحِدَةً ؟ " فَقَالَ رُكَانَةُ : وَاللَّهِ مَا أَرَدْتُ إِلَّا وَاحِدَةً ، فَرَدَّهَا إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَطَلَّقَهَا الثَّانِيَةَ فِي زَمَانِ عُمَرَ وَالثَّالِثَةَ فِي زَمَانِ عُثْمَانَ . قَالَ أَبُو دَاوُد : أَوَّلُهُ لَفْظُ إِبْرَاهِيمَ وَآخِرُهُ لَفْظُ ابْنِ السَّرْحِ .
Nafi bun Ujair bin Abd Yazid bin Ruknah reported Ruknah bin Abd Yazid divorced his wife Suhaimah absolutely. The Prophet ﷺ was informed about this matter. He said to him (the Prophet) I swear by Allaah that I meant it to be only a single utterance of divorce. The Messenger of Allah ﷺ said “I swear by Allaah that I meant it to be only a single divorce. The Messenger of Allah ﷺ restored her to him, Then he divorced her the second time in the time of Umar and the third time of Uthman. Abu Dawud said “This tradition contains the words of Ibrahim in its beginning and the words of Ibn Al Sarh in the end.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
"Bat'tah" means cutting (severing).
That is, the one giving divorce says: "I give you a bat'tah divorce."
Meaning, such a divorce in which there is no possibility of return (ruju‘), and I am completely severing my relationship.
And by this, he intends three divorces.
"Bat'tah" means cutting (severing).
That is, the one giving divorce says: "I give you a bat'tah divorce."
Meaning, such a divorce in which there is no possibility of return (ruju‘), and I am completely severing my relationship.
And by this, he intends three divorces.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2206
Shaykh Dr. Abdur Rahman Freywai
Commentary:
Note:
(In the chain of narration, Zubair bin Sa‘id and Abdullah bin ‘Ali are weak,
and ‘Ali bin Yazid bin Rukanah is unknown (majhool).
Also, according to the narration of Tirmidhi, Imam Bukhari said:
There is severe irregularity (idtirab) in this hadith.
For details, see: Al-Irwa’ (no. 2063).
Note:
(In the chain of narration, Zubair bin Sa‘id and Abdullah bin ‘Ali are weak,
and ‘Ali bin Yazid bin Rukanah is unknown (majhool).
Also, according to the narration of Tirmidhi, Imam Bukhari said:
There is severe irregularity (idtirab) in this hadith.
For details, see: Al-Irwa’ (no. 2063).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1177
Shaykh Umar Farooq Saeedi
Benefits and Issues:
There is a difference of opinion regarding the authenticity of this narration.
According to our esteemed researcher Shaykh Zubair Ali Zai and some other scholars, it is weak. When Abu Dawood says that this hadith is more authentic than the hadith of Ibn Jurayj, it does not mean that it is actually authentic according to the technical definition; rather, the meaning is that this chain is somewhat better compared to the other.
However, in reality, both are weak.
(See Irwa al-Ghalil: 1437)
There is a difference of opinion regarding the authenticity of this narration.
According to our esteemed researcher Shaykh Zubair Ali Zai and some other scholars, it is weak. When Abu Dawood says that this hadith is more authentic than the hadith of Ibn Jurayj, it does not mean that it is actually authentic according to the technical definition; rather, the meaning is that this chain is somewhat better compared to the other.
However, in reality, both are weak.
(See Irwa al-Ghalil: 1437)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2208
