سنن ابي داود
Abu Dawud
كتاب تفريع أبواب الطلاقDivorce (Kitab Al-Talaq)
باب فِي الْبَتَّةِChapter: Regarding An Irrevocable (Al-Battah) Divorce.
Hadith 2208
اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْعَتَكِيُّ ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ ، عَنْ الزُّبَيْرِ بْنِ سَعِيدٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ يَزِيدَ بْنِ رُكَانَةَ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنَّهُ طَلَّقَ امْرَأَتَهُ الْبَتَّةَ ، فَأَتَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " مَا أَرَدْتَ ؟ " قَالَ : وَاحِدَةً ، قَالَ : " آللَّهِ ؟ " قَالَ : آللَّهِ ؟ قَالَ : " هُوَ عَلَى مَا أَرَدْتَ " . قَالَ أَبُو دَاوُد : وَهَذَا أَصَحُّ مِنْ حَدِيثِ ابْنِ جُرَيْجٍ ، أَنَّ رُكَانَةَ طَلَّقَ امْرَأَتَهُ ثَلَاثًا ، لِأَنَّهُمْ أَهْلُ بَيْتِهِ وَهُمْ أَعْلَمُ بِهِ . وَحَدِيثُ ابْنِ جُرَيْجٍ رَوَاهُ عَنْ بَعْضِ بَنِي أَبِي رَافِعٍ ، عَنْ عِكْرِمَةَ ، عَنْ ابْنِ عَبَّاسٍ .
Ali bin Yazid bin Rukanah reported on the authority of his father from his grandfather that he (Rukanah) divorced his wife absolutely; so he came to the Messenger of Allah ﷺ. He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended. Abu Dawud said: This tradition is sounder than that of Ibn Juraij that Rukanah divorced his wife by three pronouncements, for they are the members of his family and they are more aware for him. The tradition of Ibn Juraij has been narrated by some children of Abu Rafi from Ikrimah on the authority of Ibn Abbas.
Related hadith on this topic
Explanation & Benefits
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
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:
"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
