سنن ترمذي
Tirmidhi
كتاب الطلاق واللعان عن رسول الله صلى الله عليه وسلمThe Book on Divorce and Li'an
باب مَا جَاءَ فِي أَمْرُكِ بِيَدِكِChapter: What has been related about: Your case is up to you
Hadith 1178
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ نَصْرِ بْنِ عَلِيٍّ، حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، قَالَ : قُلْتُ لِأَيُّوبَ : هَلْ عَلِمْتَ أَنَّ أَحَدًا قَالَ : فِي أَمْرُكِ بِيَدِكِ إِنَّهَا ثَلَاثٌ ، إِلَّا الْحَسَنَ ، فَقَالَ : لَا إِلَّا الْحَسَنَ ، ثُمَّ قَالَ : اللَّهُمَّ غَفْرًا إِلَّا مَا حَدَّثَنِي قَتَادَةُ، عَنْ كَثِيرٍ مَوْلَى بَنِي سَمُرَةَ ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : ثَلَاثٌ ، قَالَ أَيُّوبُ : فَلَقِيتُ كَثِيرًا مَوْلَى بَنِي سَمُرَةَ ، فَسَأَلْتُهُ فَلَمْ يَعْرِفْهُ ، فَرَجَعْتُ إِلَى قَتَادَةَ فَأَخْبَرْتُهُ ، فَقَالَ : نَسِيَ . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ غَرِيبٌ ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ سُلَيْمَانَ بْنِ حَرْبٍ ، عَنْ حَمَّادِ بْنِ زَيْدٍ ، وَسَأَلْتُ مُحَمَّدًا ، عَنْ هَذَا الْحَدِيثِ ، فَقَالَ : حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، عَنْ حَمَّادِ بْنِ زَيْدٍ بِهَذَا وَإِنَّمَا هُوَ ، عَنْ أَبِي هُرَيْرَةَ مَوْقُوفٌ وَلَمْ يُعْرَفْ حَدِيثُ أَبِي هُرَيْرَةَ مَرْفُوعًا ، وَلَمْ يُعْرَفْ حَدِيثُ أَبِي هُرَيْرَةَ مَرْفُوعًا ، وَكَانَ عَلِيُّ بْنُ نَصْرٍ حَافِظًا صَاحِبَ حَدِيثٍ ، وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي أَمْرُكِ بِيَدِكِ ، فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ : مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَغَيْرِهِمْ مِنْهُمْ عُمَرُ بْنُ الْخَطَّابِ ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ هِيَ وَاحِدَةٌ ، وَهُوَ قَوْلُ : غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ وَمَنْ بَعْدَهُمْ ، وقَالَ : عُثْمَانُ بْنُ عَفَّانَ ، وَزَيْدُ بْنُ ثَابِتٍ الْقَضَاءُ مَا قَضَتْ ، وقَالَ : ابْنُ عُمَرَ إِذَا جَعَلَ أَمْرَهَا بِيَدِهَا وَطَلَّقَتْ نَفْسَهَا ثَلَاثًا ، وَأَنْكَرَ الزَّوْجُ ، وَقَالَ : لَمْ أَجْعَلْ أَمْرَهَا بِيَدِهَا ، إِلَّا فِي وَاحِدَةٍ اسْتُحْلِفَ الزَّوْجُ ، وَكَانَ الْقَوْلُ قَوْلَهُ : مَعَ يَمِينِهِ ، وَذَهَبَ سُفْيَانُ ، وَأَهْلُ الْكُوفَةِ ، إِلَى قَوْلِ عُمَرَ ، وَعَبْدِ اللَّهِ ، وَأَمَّا مَالِكُ بْنُ أَنَسٍ ، فَقَالَ : الْقَضَاءُ مَا قَضَتْ ، وَهُوَ قَوْلُ : أَحْمَدَ ، وَأَمَّا إِسْحَاق ، فَذَهَبَ إِلَى قَوْلِ ابْنِ عُمَرَ .
´Hammad bin Yazid said:` "I said to Abu Ayyub: 'Do you know of anyone who said that: "Your case is up to you?" counts as three besides Al-Hasan?' He said: "No, not besides Al-Hasan.' Then he said: 'O Allah forgive me - except for what has been narrated to me by Qatadah, from Kathir the freed slave of Banu Samurah, from Abu Salamah, from Abu Hurairah, that the Prophet said: "Three.'"Abu Ayyub said: 'So I met Kathir the freed slave of Banu Samurah and asked him about it, but he was not aware of it. So I returned to Qatadah and informed him about that and he said: "He forgot."
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary:
Note:
(In the chain of narration, Kathir is known for narrating many hadith, but the statement of Hasan is authentic, whose narration has also been recorded by Abu Dawud (no. 2205).)
Note:
(In the chain of narration, Kathir is known for narrating many hadith, but the statement of Hasan is authentic, whose narration has also been recorded by Abu Dawud (no. 2205).)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1178
Hafiz Muhammad Ameen
(1) Imam al-Nasa’i states that this hadith is munkar, meaning it is not a statement of the Messenger of Allah (sallallahu alayhi wa sallam). It is the statement of Abu Hurairah (radi Allahu anhu). However, the correct view is that it is authentically established as maqtu‘, meaning it is the statement of Hasan al-Basri (rahimahullah); it is not authentically established as marfu‘ or mawquf. For details, see: (Da‘if Sunan Abi Dawud (Mufassal) by al-Albani: 10/234, no. 379)
(2) If the husband says to his wife [أَمْرِكُ بِيَدِكِ], meaning: “You have the choice of divorce; if you wish, you may take it,” and the woman says, “I have taken the divorce,” then how many divorces will take effect? Some scholars are of the view that three divorces occur, meaning the woman is permanently separated from him. However, according to the majority of scholars, only one divorce will take effect for this woman, because the word “divorce” (talaq) implies only one divorce, and issuing three divorces at once is an innovation (bid‘ah). However, the husband will not have the right to take her back (ruju‘). After the waiting period (‘iddah), if both are willing, they may contract a new marriage.
(3) “O Allah! Forgive [me],” meaning: I made a mistake and did not say it out of haste. Forgiveness is being sought for this haste; otherwise, forgetfulness (nisyan) and error (khata’) are already forgiven by Allah.
(4) “Forgot a lot”—If a narrator forgets after narrating a hadith, but his student who is narrating that hadith is trustworthy (thiqah) and narrates it with certainty, then the narration will be considered reliable. Forgetfulness will not affect the authenticity of the narration.
(2) If the husband says to his wife [أَمْرِكُ بِيَدِكِ], meaning: “You have the choice of divorce; if you wish, you may take it,” and the woman says, “I have taken the divorce,” then how many divorces will take effect? Some scholars are of the view that three divorces occur, meaning the woman is permanently separated from him. However, according to the majority of scholars, only one divorce will take effect for this woman, because the word “divorce” (talaq) implies only one divorce, and issuing three divorces at once is an innovation (bid‘ah). However, the husband will not have the right to take her back (ruju‘). After the waiting period (‘iddah), if both are willing, they may contract a new marriage.
(3) “O Allah! Forgive [me],” meaning: I made a mistake and did not say it out of haste. Forgiveness is being sought for this haste; otherwise, forgetfulness (nisyan) and error (khata’) are already forgiven by Allah.
(4) “Forgot a lot”—If a narrator forgets after narrating a hadith, but his student who is narrating that hadith is trustworthy (thiqah) and narrates it with certainty, then the narration will be considered reliable. Forgetfulness will not affect the authenticity of the narration.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3439
