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سنن ابن ماجه
Ibn Majah
كتاب النكاحThe Chapters on Marriage
بَابُ : الْمُحَلِّلِ وَالْمُحَلَّلِ لَهُChapter: The Muhallil and the Muhallal lahu
Hadith 1935
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيل بْنِ الْبَخْتَرِيِّ الْوَاسِطِيُّ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنِ ابْنِ عَوْنٍ ، وَمُجالِدٌ ، عَنِ الشَّعْبِيِّ ، عَنْ الْحَارِثِ ، عَنْ عَلِيٍّ ، قَالَ : " لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُحَلِّلَ وَالْمُحَلَّلَ لَهُ " .
´It was narrated that 'Ali said:` “The Massenger of Allah cursed the Muhallil and the Muhallal lahu.”
Related hadith on this topic
Brief Explanation
1؎: «محلل» (the one who performs halalah) is the person who marries and has intercourse with a woman who has been divorced thrice, with the intention of making her lawful (for her first husband). «محلل لہ» (the one for whom halalah is performed) refers to the first husband who gave three divorces. This hadith is evidence that a marriage contracted with the intention of halalah is invalid and forbidden, because a curse is invoked only upon a forbidden act. The majority of scholars hold its prohibition.
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
