Abu Dawud

Benefits and Issues:
➊ After the first and second divorce, it is permissible to take the wife back (ruju‘) during the waiting period (‘iddah), and it is necessary that two witnesses be appointed.
➋ Regarding the taking back (ruju‘) of Hafsah radi Allahu anha, there is a mursal narration from Qays ibn Zayd (a minor Tabi‘i) that the Messenger of Allah sallallahu alayhi wa sallam said: Jibril came to me and said, “Take Hafsah back. She is a woman who fasts much and stands (in prayer) much, and she is your wife in Paradise.” (Irwa’ al-Ghalil, Hadith: 2077)

Benefits and Issues:
➊
The Imam of the era, Shaykh Nasir al-Din al-Albani rahimahullah, has mentioned in Irwa’ al-Ghalil, in connection with the aforementioned hadith, a narration in which it is clarified that Allah Ta’ala commanded the Noble Prophet (sallallahu alayhi wa sallam) to take her back and said that she is a woman who fasts and worships, and in Paradise she will be your wife.
See: (Irwa’ al-Ghalil: 7/158, 159, under Hadith: 2077)
In this, there is the virtue of Hafsah radi Allahu anha, that Allah commanded His Prophet to keep her in marriage.

➋
Divorce (talaq) is permissible, but one should avoid giving divorce without reason.

➌
After taking one’s wife back following a divorce (ruju‘), she regains all the rights she had before the divorce.

(1) The details of this incident are not mentioned in any hadith. The predominant assumption is that the intention of divorce is meant; otherwise, if divorce had actually been given, such news regarding the Sacred Precinct of the Prophet (Haram Nabawi) would not have remained so obscure, but rather, it would have caused a great commotion in Madinah. When you (the Prophet, sallallahu alayhi wa sallam) swore an oath to remain apart for a month, even then the walls of Madinah Munawwarah and the Prophet’s Mosque (Masjid Nabawi) echoed with the cries of the people. Such an event could not possibly have remained hidden. When determining the meaning of any hadith, it is also necessary to consider circumstantial evidence.

(2) The purpose of the chapter appears to be that reconciliation (ruju‘) after divorce is legislated. Just as the husband is autonomous regarding divorce, he is also autonomous regarding reconciliation. The woman’s consent is not necessary for reconciliation; however, after the third divorce, li‘an (mutual cursing), and khul‘ (divorce initiated by the wife in exchange for compensation), reconciliation is not possible. Similarly, reconciliation is also not possible with a woman who is divorced before consummation of marriage (before intercourse).