I say: It appears that this very ḥadith is one of them.

As for Shaykh al-Albānī, his conclusion is as follows: I do not agree with Abū Ḥātim’s position, for it is impermissible to weaken a report merely on the claim that a given transmitter did not hear it. The default remains that a ḥadith is sound unless an actual break in the chain is proven.

Al-Ḥāfiẓ Ibn Ḥajar remarked, “Its narrators are trustworthy.” Al-Būṣayrī said, “Its isnād is ṣaḥīḥ,” a judgment shared by Ibn Ḥibbān, while al-Nawawī declared it ḥasan in al-Rawḍah and Shaykh Aḥmad Shākir also graded it ṣaḥīḥ.

Glossary of key terms
• wuḍiʿa: to pardon, overlook, and lift liability.
• khaṭaʾ (pl. akhṭāʾ): the opposite of correctness; whatever is done unintentionally.
• nisyān (forgetfulness): derived from nasiya and carries two meanings:

1. deliberate abandonment despite remembering;
   2)––and this is what is meant here––a lapse whereby what was in one’s mind is momentarily lost from awareness.

Lessons drawn from the two ḥadiths
1 – Ḥadith no. 935 shows that Allah, Exalted is He, has overlooked and pardoned the fleeting thoughts and inner whisperings that arise within a person. Such mental stirrings and heart-borne notions are not the product of one’s deliberate action or will; they simply present themselves without intention or design. Allah has therefore excused His servants for them, and no liability attaches to them.

2 – Included in this ruling is divorce. If someone merely contemplates divorce, or the idea crosses his mind without him uttering the words or writing them down, then this self-talk and reflection do not constitute an actual divorce.

3 – Ḥadith no. 936 indicates that error, forgetfulness, and coercion in matters of divorce are all excused; therefore, were a man intending to say to his wife, “You are…"