Abu Dawud

Benefits and Issues:
According to Shaykh al-Albani rahimahullah, this narration is authentic without the mention of the years, and Hafiz Ibn Hajar, considering the mention of six years or two years to be authentic, has written this reconciliation between them: that there was a gap of six years between the migration (hijrah) of Zaynab radi Allahu anha and the Islam and migration of Abu al-As radi Allahu anhu. However, between the revelation of the noble verse: (They are not lawful [wives] for them) (: al-Mumtahanah:10) — Muslim women are not lawful for disbelievers — and the Islam and migration of Abu al-As, there was a gap of two years and some months.

(Explanation of Hadith: 5288) The correct view is that Abu al-As accepted Islam and migrated before the revelation of the aforementioned verse.

In Zad al-Ma'ad, Hafiz Ibn al-Qayyim rahimahullah writes that we do not know of any person regarding whom, after accepting Islam, the Messenger of Allah sallallahu alayhi wa sallam renewed his marriage contract (nikah).

In such cases, there were two situations:
Either separation would occur and the woman would marry someone else, or the previous marriage would remain until the husband became Muslim.
It is not known regarding anyone that the Prophet sallallahu alayhi wa sallam effected a complete separation merely upon acceptance of Islam, or considered the waiting period (‘iddah) necessary, even though a large number of people accepted Islam during his time.

(Zad al-Ma'ad, Volume Four, His Ruling Regarding Spouses When One Accepts Islam Before the Other) Furthermore, regarding Zaynab and her husband, there is another narration about returning her with a new marriage contract (nikah jadid).

Some scholars have considered the first hadith authentic, and other scholars have considered the second hadith authentic, and some have reconciled between them.

(For details, refer to the referenced section in Fath al-Bari)

Explanation:

➊:
In a narration of Ahmad, Abu Dawud, and Ibn Majah, it is mentioned that he (sallallahu alayhi wa sallam) returned her after two years, and in another narration, after three years. Hafiz Ibn Hajar rahimahullah has reconciled these narrations in such a way that the six years refers to the incident between Zaynab's migration and Abu al-As ibn al-Rabi' radi Allahu anhu embracing Islam, and the two and three years refer to the period between the revelation of the noble verse ﴿لَاهُنَّ حِلٌّ لَّهُمْ﴾ and Abu al-As ibn al-Rabi' radi Allahu anhu embracing Islam, which consisted of two years and a few months.

Note:
(Based on corroborating narrations and supporting evidence, this hadith is authentic; otherwise, Dawud's narration from Ikrimah is subject to criticism.)

Benefits and Issues:

➊
The mentioned narration has been declared weak in chain by our esteemed researcher, whereas Shaykh al-Albani rahimahullah has declared it authentic.
Therefore, if a woman accepts Islam before her husband, it is not permissible for her to maintain marital relations with her husband.
After experiencing one menstrual cycle, it becomes permissible for the woman to marry another man. (Sahih al-Bukhari, Book of Divorce, Chapter: The Marriage and Waiting Period of Polytheist Women Who Accept Islam, Hadith: 5286)

➋
If the woman does not marry elsewhere, but rather waits for her husband to accept Islam, this is permissible.
If the husband accepts Islam even after a long period, they may resume marital life based on the previous marriage. However, Imam al-Bukhari has mentioned the fatwas of some Companions and Followers that if the woman accepts Islam first and then the husband does, even if the waiting period (‘iddah) has not passed, a new marriage contract is necessary. (Sahih al-Bukhari, Book of Divorce, Chapter: If a Polytheist or Christian Woman Accepts Islam While Married to a Dhimmi or Harbi, Hadith: 5288)
Whereas Imam Ibn al-Qayyim writes regarding this that we do not know of any person for whom, after accepting Islam, the Prophet sallallahu alayhi wa sallam renewed their marriage contract.
In such cases, there were two situations:
Either separation occurred and the woman married someone else, or the previous marriage remained until the husband accepted Islam.
It is not known regarding anyone that the Prophet sallallahu alayhi wa sallam, merely due to accepting Islam, effected a complete separation or considered the waiting period (‘iddah) necessary, even though a large number of people accepted Islam during his time.
See: (Zad al-Ma‘ad, Volume Four, His ﷺ Ruling Regarding Spouses When One Accepts Islam Before the Other)
Furthermore, regarding the following hadith about Zaynab radi Allahu anha and her husband, where mention is made of returning through a new marriage contract, some scholars have declared the first hadith authentic, some the second, and some have reconciled between them.
For details, see: (Fath al-Bari, Book of Divorce, Chapter: If a Polytheist Woman Accepts Islam..., and Irwa’ al-Ghalil: 6/339, 342, No. 1921, 1922, and Sahih Sunan Abi Dawud (detailed): 7/10, 11 No. 1938)

Takhrij:
«أخرجه أبوداود، الطلاق، باب إلي متي ترد عليه امرأته إذا أسلم بعدها، حديث:2240، والترمذي، النكاح، حديث:1143، وابن ماجه، النكاح، حديث:2009، وأحمد:1 /261، 351، 6 /366، والحاكم:2 /200 وصححه، ووافقه الذهبي.* داود بن الحصين ثقة ولكن قال ابن المديني: "ماروي عن عكرمة فمنكر" فالجرح مقدم ومفسر، وللحديث شواهد مرسلة.»©Explanation:
Clarification: «حضرت زینب رضی اللہ عنہا » daughter of the Messenger of Allah sallallahu alayhi wa sallam.
She was the eldest among the daughters of the Prophet sallallahu alayhi wa sallam.
Her mother was Umm al-Mu’minin (Mother of the Believers) Khadijah al-Kubra radi Allahu anha.
Her maternal cousin, Abu al-As ibn Rabi’, married her, and a son named Ali was born to them.
When he reached near puberty, he passed away.
At the conquest of Makkah, he was riding on the camel of the Messenger of Allah sallallahu alayhi wa sallam.
From Zaynab radi Allahu anha was also born Ummamah radi Allahu anha.
Zaynab radi Allahu anha migrated after (the Battle of) Badr and passed away in the 8th year (Hijri).
The Messenger of Allah sallallahu alayhi wa sallam himself placed her in the grave.
«حضرت ابوالعاص بن ربیع رضی اللہ عنہ » His name is Maqsam (with a kasrah under the “mim” and the “qaf” being sakin) ibn Rabi’ ibn Abd al-‘Uzza.
According to one opinion, his name was Laqit.
He was the son-in-law of the Prophet sallallahu alayhi wa sallam.
Zaynab radi Allahu anha was in his marriage.
On the day of Badr, he was captured in a state of disbelief; then, without taking ransom, he was released and told to send Zaynab radi Allahu anha to us.
He did so, and after that, he migrated towards Madinah.
Abu al-As was dear and beloved to the Prophet sallallahu alayhi wa sallam.
He was martyred in the Battle of Yamamah.