Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

Al-Hakim recorded it and made no comment on it, despite what you have learned of the condition of al-Hasan ibn Abi Ja‘far.

In sum, the Prophet’s divorce of Hafsa, peace and blessings be upon him, is established through several chains; and his being commanded to take her back is established by the authentic hadith of Anas. Gabriel’s words to him—“Take her back, for she fasts frequently ...”—are good, as we have stated. And Allah knows best.

A point of benefit: The hadith indicates that a man may divorce his wife even if she fasts frequently and stands often in prayer. Naturally, this can only be because they lack mutual compatibility and harmony; there may also be private matters that no one else can know. Therefore, making divorce contingent upon a judge’s approval is among the worst and most absurd notions heard in this age—one which many of its rulers, judges, and preachers constantly promote by citing the hadith: “The most detestable of lawful things to Allah is divorce.” This is a weak hadith, as I have explained in more than one place, such as Irwa’ al-Ghalil (no. 2040).

2008 — “The killer of ‘Ammar and the one who despoils him are in the Fire.”

It was narrated by Abu Muhammad al-Mukhlidi in Three Sessions from al-Amali (75/1–2), from Layth, from Mujahid, from ‘Abdullah ibn ‘Amr, in a report attributed to the Prophet, peace and blessings be upon him.

I say: This is a weak chain of transmission, for Layth—namely, Ibn Abi Sulaym—became confused in his later years. However, he was not alone in narrating it: ‘Abd al-Rahman ibn al-Mubarak said: Al-Mu‘tamir ibn Sulayman narrated to us from his father, from Mujahid, with the same report. Al-Hakim recorded it (3/387) and said: “Only ‘Abd al-Rahman ibn al-Mubarak narrated it; he is trustworthy and reliable. If it has been preserved correctly, then it is authentic according to the criteria of al-Bukhari and Muslim.”

I say: It has another chain. Imam Ahmad (4/198) and Ibn Sa‘d in al-Tabaqat (3/260–261)—the latter’s wording being cited here—recorded: ‘Uthman ibn Muslim informed us; he said: Hammad ibn Salamah informed us; he said:

أخرجه الحاكم، وسكت عنه لم عرفت من حال الحسن بن أبي جعفر. وجملة القول، أن تطليقه صلى الله عليه وسلم لحفصة ثابت عنه من طرق، وكونه أمر بإرجاعها ثابت من حديث أنس الصحيح، وقول جبريل له: " راجعها فإنها صوامة ... " إلخ، حسن كما ذكرنا. والله أعلم. (فائدة) : دل الحديث على جواز تطليق الرجل لزوجته ولو أنها كانت صوامة قوامة ولا يكون ذلك بطبيعة الحال إلا لعدم تمازجها وتطاوعها معه، وقد يكون هناك أمور داخلية لا يمكن لغيرها الاطلاع عليها، ولذلك، فإن ربط الطلاق بموافقة القاضي من أسوأ وأسخف ما يسمع به في هذا الزمان! الذي يلهج به كثير من حكامه وقضاته وخطبائه بحديث: " أبغض الحلال إلى الله الطلاق " وهو حديث ضعيف كما بينته في غير ما موضع مثل " إرواء الغليل " (رقم ٢٠٤٠) . ٢٠٠٨ - " قاتل عمار وسالبه في النار ". رواه أبو محمد المخلدي في " ثلاثة مجالس من الأمالي " (٧٥ / ١ - ٢) عن ليث عن مجاهد عن عبد الله بن عمرو مرفوعا. قلت: وهذا إسناد ضعيف، ليث - وهو ابن أبي سليم - كان اختلط. لكن لم ينفرد به، فقال عبد الرحمن بن المبارك: حدثنا المعتمر بن سليمان عن أبيه عن مجاهد به. أخرجه الحاكم (٣ / ٣٨٧) وقال: " تفرد به عبد الرحمن بن المبارك وهو ثقة مأمون، فإذا كان محفوظا، فإنه صحيح على شرط الشيخين ". قلت: له طريق أخرى، فقال الإمام أحمد (٤ / ١٩٨) وابن سعد في " الطبقات " ( ٣ / ٢٦٠ - ٢٦١) والسياق له: أخبرنا عثمان بن مسلم قال: أخبرنا حماد بن سلمة قال:

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