Azami 6592

Nasai (3499) narrated it, and this is his wording, and Abu Dawud (2282), both from the hadith of Ali bin Husayn bin Waqid, from his father, from Yazid the grammarian, from Ikrima, from Ibn Abbas, who mentioned it. Munziri criticized it, saying, "Its chain contains Ali bin Husayn bin Waqid, who is daif."I say, Ali bin Husayn is not daif, but rather there is disagreement about him, though his hadith is hasan. A similar report was also narrated from Qatada, as mentioned by Ibn Jawzi in Nawasikh Al-Quran (p. 206), but he said, "The correct and reliable position is that this verse is definitive, since its beginning is general regarding divorced women. What is mentioned concerning the pregnant woman, the woman who has passed menopause, and the young girl is an exception drawn from that general statement, not an instance of abrogation." That is the end of his statement.I say, restricting a general statement is a type of abrogation according to some jurists, so there is no need to dispute over terminology.On this subject there is also what was reported from Asma bint Yazid bin Sakan the Ansari woman, that she was divorced during the time of the Messenger of Allah, and at that time there was no waiting period prescribed for the divorced woman. Then Allah revealed, when Asma was divorced, the waiting period for divorce, so she was the first woman concerning whom the waiting period for divorced women was revealed.Abu Dawud (2281) narrated it, and Bayhaqi (7/414) narrated it through his route, from Sulayman bin Abdul-Hameed Bahrani, who said, Yahya bin Salih told us, Ismail bin Ayyash told us, Amr bin Muhajir told me, from his father, from Asma bint Yazid, who mentioned it.Munziri criticized it, saying, "Its chain contains Ismail bin Ayyash, about whom more than one scholar has made critical remarks."I say, it is as he said, but the precise finding regarding him is that his narration from the Levantines is sound, and this narration is among them. However, it also contains Muhajir, who is Ibn Abu Muslim Shafii Ansari, the freedman of Asma bint Yazid. A group of narrators reported from him, but no one deemed him reliable except Ibn Hibban. That is why Hafiz said in Taqrib, "Acceptable," meaning when corroborated, otherwise his hadith is weak in strength.Ibn Kathir said in his tafsir, after quoting it from the tafsir of Ibn Abu Hatim, "This is a hadith that is unusual from this route," meaning it is daif from this route, and that he found no other route for it.