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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الطلاق
Book of Divorce
طَلَاقُ الْأَمَةِ تَطْلِيقَتَانِ ، وَقَرْؤُهَا حَيْضَتَانِ
The divorce of a slave woman is two pronouncements and her waiting period is two menstrual cycles
Mustadrak al-Hakim — Hadith 2858
اُردوEn
حدثنا أبو النضر محمد بن محمد بن يوسف الفقيه، حدثنا أبو بكر محمد بن سليمان الواسطي، حدثنا أبو عاصم، حدثنا ابن جُرَيج، عن مُظاهِر بن أسلم، عن القاسم، عن عائشة، عن النبي ﷺ، قال: "طَلاقُ الأَمَة تطليقتان وقُرْؤُها حَيضتانِ". قال أبو عاصم: فذكرتُه لِمُظاهر بن أسلم، فقلت: حدِّثْني كما حدثتَ ابنَ جُرَيج، فحدَّثَني مُظاهِر، عن القاسم، عن عائشة، عن النبي ﷺ قال: "طَلاقُ الأَمَة تطليقتان، وقُرؤُها حَيضتان"، مثلَ ما حدّثَه (1). مُظاهِر بن أسلم شيخٌ من أهل البصرة، لم يذكره أحدٌ من مُقَدَّمي مشايخنا بجَرْح، فإذًا الحديثُ صحيح، ولم يُخرجاه. وقد روي عن ابن عباس حديث يُعارضه:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2822 - صحيح
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2822 - صحيح
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) said: "The divorce of a slave woman is two pronouncements, and her waiting period is two menstrual cycles." Abu Asim said: I mentioned this to Muzahir bin Aslam and said: "Narrate it to me just as you narrated it to Ibn Jurayj," and he narrated it to me in the same way through Sayyidah Aishah.
Muzahir bin Aslam is an elder of the people of Basrah whom none of the eminent hadith scholars has criticised, so this hadith is sahih, but the two Shaykhs did not record it. However, a hadith has been narrated from Ibn Abbas that apparently contradicts it.
Muzahir bin Aslam is an elder of the people of Basrah whom none of the eminent hadith scholars has criticised, so this hadith is sahih, but the two Shaykhs did not record it. However, a hadith has been narrated from Ibn Abbas that apparently contradicts it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لضعف مُظاهِر بن أسلم، وقد وهم في هذا الحديث بذكر عائشة ورفعِه، ¤ ¤ والصحيح أنه من قول القاسم - وهو ابن محمد بن أبي بكر الصدّيق - كما جزم به البخاري في "التاريخ الأوسط" 3/ 559، والدارقطني في "العلل" (3885)، والبيهقي في "الكبرى" 7/ 426، بل قال القاسم في رواية عنه - عند الدارقطني والبيهقي - وسئل: أبلغك عن النبي ﷺ في هذا؟ فقال: لا.
Grading: The chain of this hadith is "da'if" (weak) because of the weakness of "Muzahir bin Aslam".
Technical note / Defect ('illah): Muzahir erred (wahm) in this hadith by mentioning 'A'ishah (may Allah be pleased with her) and by making it "marfu'". The correct view is that it is the statement of "al-Qasim" (Ibn Muhammad bin Abi Bakr al-Siddiq), as al-Bukhari in "al-Tarikh al-Awsat" (3/ 559), al-Daraqutni in "al-'Ilal" (3885) and al-Bayhaqi in "al-Kubra" (7/ 426) stated with certainty. Indeed, in one narration from al-Qasim (with al-Daraqutni and al-Bayhaqi), when he was asked: "Has anything reached you from the Prophet (peace and blessings be upon him) about this?" he said: "No."
أبو عاصم: هو الضحاك بن مخلد، وابن جُرَيج: هو عبد الملك بن عبد العزيز.
Note / Clarification: Abu 'Asim (in the chain) is "al-Dahhak bin Makhlad", and Ibn Jurayj is "Abd al-Malik bin Abd al-'Aziz".
وأخرجه أبو داود (2189)، وابن ماجه (2080)، والترمذي (1182) من طرق عن أبي عاصم، بهذا الإسناد. وقال الترمذي: حديث غريب، لا نعرفه مرفوعًا إلّا من حديث مُظاهر بن أسلم، ومُظاهر لا نعرف له في العلم غير هذا الحديث، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم، وهو قول سفيان الثَّوري والشافعي وأحمد وإسحاق.
Reference / Source: Abu Dawud (2189), Ibn Majah (2080) and al-Tirmidhi (1182) narrated it via several routes from Abu 'Asim, with this chain. Al-Tirmidhi said: It is a "gharib" hadith; we know it as marfu' only from the hadith of Muzahir bin Aslam, and we know of no other hadith of Muzahir in knowledge besides this one. The scholars among the Companions of the Prophet (peace and blessings be upon him) and others act upon it, and it is the view of Sufyan al-Thawri, al-Shafi'i, Ahmad and Ishaq.
وقد خالف مظاهرًا في إسناده زيدُ بن أسلم، فرواه عن القاسم بن محمد من قوله، غير أنه اختُلف عليه في لفظه، فرواه هشام بن سعد عن زيد بن أسلم عنه، فقال: طلاق الأمة اثنتان وعدّتها حيضتان.
Technical note / Defect ('illah): Muzahir was contradicted in its chain by "Zayd bin Aslam", who narrated it from al-Qasim bin Muhammad as his own statement. However, there was disagreement over him in its wording: Hisham bin Sa'd narrated it from Zayd bin Aslam with the words: "The divorce of a slave-woman is two, and her waiting period is two menstrual cycles."
أخرجه الدارقطني (4005)، ومن طريقه البيهقي 7/ 370.
Reference / Source: Al-Daraqutni (4005) narrated it, and via him al-Bayhaqi (7/ 370).
وقيل عنه: عدة الأَمة حيضتان، لا يذكر طلاقها، أخرجه أبو بكر النيسابوري في "زياداته على مختصر المزني" (463)، وعنه الدارقطني (4006)، ومن طريقه البيهقي 7/ 370.
Details of the narration: It was also reported from him as: "The waiting period of a slave-woman is two menstrual cycles", without mentioning her divorce. Abu Bakr al-Naysaburi narrated it in his "Ziyadat 'ala Mukhtasar al-Muzani" (463), and via him al-Daraqutni (4006), and via the latter al-Bayhaqi (7/ 370).
ورواه أسامة بن زيد بن أسلم عن أبيه عنه، فقال: عدة الأمة حيضتان، وطلاق الحرِّ الأمةَ ثلاث، وطلاق العبدِ الحرةَ تطليقتان، وعدتها ثلاث حيض. أخرجه البخاري في "التاريخ الأوسط" 3/ 559، وأورده ابن عبد البر بتمامه في "التمهيد" 3/ 241 عن ابن وهب عن أسامة بن زيد.
Details of the narration: Usamah bin Zayd bin Aslam narrated it from his father, from him (al-Qasim), saying: "The waiting period of a slave-woman is two menstrual cycles; a free man's divorce of a slave-woman is three; a slave's divorce of a free woman is two pronouncements, and her waiting period is three menstrual cycles." Al-Bukhari narrated it in "al-Tarikh al-Awsat" (3/ 559), and Ibn 'Abd al-Barr cited it in full in "al-Tamhid" (3/ 241) from Ibn Wahb, from Usamah bin Zayd.
وقد صحَّ عن عمر بن الخطاب: أنَّ العبد يُطلّق تطليقتين وتعتد الأمة حيضتين. أخرجه عبد الرزاق (12872)، وسعيد بن منصور (1277) و (2186) وغيرهما.
Corroborating chains and supporting reports: It is authentically established from 'Umar bin al-Khattab (may Allah be pleased with him) that "a slave divorces with two pronouncements, and a slave-woman observes a waiting period of two menstrual cycles." Abd al-Razzaq (12872), Sa'id bin Mansur (1277 and 2186) and others narrated it.
وصحَّ عن ابن عمر أنه كان يقول: إذا طلق العبد امرأته تطليقتين فقد حرمت عليه حتى تنكح زوجًا غيره حرةً كانت أو أمةً، وعدة الحرة ثلاث حيض، وعدة الأَمة حيضتان. أخرجه مالك في "الموطأ" 2/ 574 وغيره.
Corroborating chains and supporting reports: And it is authentically established from Ibn 'Umar (may Allah be pleased with them both) that he used to say: "When a slave divorces his wife with two pronouncements, she becomes unlawful for him until she marries another husband, whether she is free or a slave-woman. The waiting period of a free woman is three menstrual cycles, and that of a slave-woman is two." Malik narrated it in "al-Muwatta'" (2/ 574), and others.
(1) في (ز) و (ع) و (ب): عَمرو، والمثبت من (ص) و"تلخيص الذهبي"، وهو المشهور في اسمه، وجاء في بعض المصادر تسميته بعمرو.
Note / Clarification: In manuscripts (Z), ('A) and (B) it is "'Amr", while we have established ('Umar) from (S) and al-Dhahabi's "Talkhis"; this is the well-known form of his name, although in some sources he is named 'Amr.
Grading: The chain of this hadith is "da'if" (weak) because of the weakness of "Muzahir bin Aslam".
Technical note / Defect ('illah): Muzahir erred (wahm) in this hadith by mentioning 'A'ishah (may Allah be pleased with her) and by making it "marfu'". The correct view is that it is the statement of "al-Qasim" (Ibn Muhammad bin Abi Bakr al-Siddiq), as al-Bukhari in "al-Tarikh al-Awsat" (3/ 559), al-Daraqutni in "al-'Ilal" (3885) and al-Bayhaqi in "al-Kubra" (7/ 426) stated with certainty. Indeed, in one narration from al-Qasim (with al-Daraqutni and al-Bayhaqi), when he was asked: "Has anything reached you from the Prophet (peace and blessings be upon him) about this?" he said: "No."
أبو عاصم: هو الضحاك بن مخلد، وابن جُرَيج: هو عبد الملك بن عبد العزيز.
Note / Clarification: Abu 'Asim (in the chain) is "al-Dahhak bin Makhlad", and Ibn Jurayj is "Abd al-Malik bin Abd al-'Aziz".
وأخرجه أبو داود (2189)، وابن ماجه (2080)، والترمذي (1182) من طرق عن أبي عاصم، بهذا الإسناد. وقال الترمذي: حديث غريب، لا نعرفه مرفوعًا إلّا من حديث مُظاهر بن أسلم، ومُظاهر لا نعرف له في العلم غير هذا الحديث، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم، وهو قول سفيان الثَّوري والشافعي وأحمد وإسحاق.
Reference / Source: Abu Dawud (2189), Ibn Majah (2080) and al-Tirmidhi (1182) narrated it via several routes from Abu 'Asim, with this chain. Al-Tirmidhi said: It is a "gharib" hadith; we know it as marfu' only from the hadith of Muzahir bin Aslam, and we know of no other hadith of Muzahir in knowledge besides this one. The scholars among the Companions of the Prophet (peace and blessings be upon him) and others act upon it, and it is the view of Sufyan al-Thawri, al-Shafi'i, Ahmad and Ishaq.
وقد خالف مظاهرًا في إسناده زيدُ بن أسلم، فرواه عن القاسم بن محمد من قوله، غير أنه اختُلف عليه في لفظه، فرواه هشام بن سعد عن زيد بن أسلم عنه، فقال: طلاق الأمة اثنتان وعدّتها حيضتان.
Technical note / Defect ('illah): Muzahir was contradicted in its chain by "Zayd bin Aslam", who narrated it from al-Qasim bin Muhammad as his own statement. However, there was disagreement over him in its wording: Hisham bin Sa'd narrated it from Zayd bin Aslam with the words: "The divorce of a slave-woman is two, and her waiting period is two menstrual cycles."
أخرجه الدارقطني (4005)، ومن طريقه البيهقي 7/ 370.
Reference / Source: Al-Daraqutni (4005) narrated it, and via him al-Bayhaqi (7/ 370).
وقيل عنه: عدة الأَمة حيضتان، لا يذكر طلاقها، أخرجه أبو بكر النيسابوري في "زياداته على مختصر المزني" (463)، وعنه الدارقطني (4006)، ومن طريقه البيهقي 7/ 370.
Details of the narration: It was also reported from him as: "The waiting period of a slave-woman is two menstrual cycles", without mentioning her divorce. Abu Bakr al-Naysaburi narrated it in his "Ziyadat 'ala Mukhtasar al-Muzani" (463), and via him al-Daraqutni (4006), and via the latter al-Bayhaqi (7/ 370).
ورواه أسامة بن زيد بن أسلم عن أبيه عنه، فقال: عدة الأمة حيضتان، وطلاق الحرِّ الأمةَ ثلاث، وطلاق العبدِ الحرةَ تطليقتان، وعدتها ثلاث حيض. أخرجه البخاري في "التاريخ الأوسط" 3/ 559، وأورده ابن عبد البر بتمامه في "التمهيد" 3/ 241 عن ابن وهب عن أسامة بن زيد.
Details of the narration: Usamah bin Zayd bin Aslam narrated it from his father, from him (al-Qasim), saying: "The waiting period of a slave-woman is two menstrual cycles; a free man's divorce of a slave-woman is three; a slave's divorce of a free woman is two pronouncements, and her waiting period is three menstrual cycles." Al-Bukhari narrated it in "al-Tarikh al-Awsat" (3/ 559), and Ibn 'Abd al-Barr cited it in full in "al-Tamhid" (3/ 241) from Ibn Wahb, from Usamah bin Zayd.
وقد صحَّ عن عمر بن الخطاب: أنَّ العبد يُطلّق تطليقتين وتعتد الأمة حيضتين. أخرجه عبد الرزاق (12872)، وسعيد بن منصور (1277) و (2186) وغيرهما.
Corroborating chains and supporting reports: It is authentically established from 'Umar bin al-Khattab (may Allah be pleased with him) that "a slave divorces with two pronouncements, and a slave-woman observes a waiting period of two menstrual cycles." Abd al-Razzaq (12872), Sa'id bin Mansur (1277 and 2186) and others narrated it.
وصحَّ عن ابن عمر أنه كان يقول: إذا طلق العبد امرأته تطليقتين فقد حرمت عليه حتى تنكح زوجًا غيره حرةً كانت أو أمةً، وعدة الحرة ثلاث حيض، وعدة الأَمة حيضتان. أخرجه مالك في "الموطأ" 2/ 574 وغيره.
Corroborating chains and supporting reports: And it is authentically established from Ibn 'Umar (may Allah be pleased with them both) that he used to say: "When a slave divorces his wife with two pronouncements, she becomes unlawful for him until she marries another husband, whether she is free or a slave-woman. The waiting period of a free woman is three menstrual cycles, and that of a slave-woman is two." Malik narrated it in "al-Muwatta'" (2/ 574), and others.
(1) في (ز) و (ع) و (ب): عَمرو، والمثبت من (ص) و"تلخيص الذهبي"، وهو المشهور في اسمه، وجاء في بعض المصادر تسميته بعمرو.
Note / Clarification: In manuscripts (Z), ('A) and (B) it is "'Amr", while we have established ('Umar) from (S) and al-Dhahabi's "Talkhis"; this is the well-known form of his name, although in some sources he is named 'Amr.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2858
