[Machine] Indeed, in the Messenger of Allah you have a good example. (Quran 33:21)  

{لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ} [الأحزاب 21]  

[Machine] "You have indeed in the Messenger of Allah a good example" [Al-Ahzab 21].  

{لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ} [الأحزاب 21] حَسَنَةٌ  

[Machine] "And he said, 'Indeed in the Messenger of Allah you have a good example to follow.' (Al-Ahzab 21) This means that the Prophet ﷺ had forbidden a certain woman, so Allah said, 'Why do you prohibit [for yourself] that which Allah has made lawful to you?' (At-Tahrim 1) until His statement, 'Allah has already ordained for you [Muslims] the dissolution of your oaths.' (At-Tahrim 2) So he [the Prophet] fulfilled his oath and made the forbidden [thing] permissible."  

وَقَالَ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ} [الأحزاب 21] يَعْنِي أَنَّ النَّبِيَّ ﷺ كَانَ حَرَّمَ جَارِيَةً فَقَالَ اللهُ {لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] إِلَى قَوْلِهِ {قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ} [التحريم 2] فَكَفَّرَ يَمِينَهُ وَصَيَّرَ الْحَرَامَ يَمِينًا  

[Machine] "You lied, it is not unlawful for you, then it recites, 'O Prophet, why do you prohibit that which Allah has made lawful for you?' [Surah At-Tahrim 1]. The most severe expiations for you are freeing a slave, uttering words of reconciliation, and it is not mentioned in the narration of Abu Nuaym that the most severe expiations for you are. It has been narrated from him that it is left to your choice, and with this we say."  

كَذَبْتَ لَيْسَتْ عَلَيْكَ بِحَرَامٍ ثُمَّ تَلَا {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] عَلَيْكَ أَغْلَظُ الْكَفَّارَاتِ عِتْقُ رَقَبَةٍ لَفْظُ حَدِيثِ رَوْحٍ وَلَيْسَ فِي حَدِيثِ أَبِي نُعَيْمٍ عَلَيْكَ أَغْلَظُ الْكَفَّارَاتِ وَقَدْ رُوِيَ عَنْهُ أَنَّهُ عَلَى التَّخْيِيرِ وَبِهِ نَقُولُ  

[Machine] "Abbas, in his statement [Allah has made lawful for you the return of your oaths] [Al-Tahrim: 2], Allah commanded the Prophet ﷺ and the believers that if they declare something unlawful from what Allah has made lawful, they must expiate for their oaths by feeding ten needy people or clothing them or freeing a slave. Divorce is not included in this."  

عَبَّاسٍ ؓ فِي قَوْلِهِ {قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ} [التحريم 2] أَمَرَ اللهُ النَّبِيَّ ﷺ وَالْمُؤْمِنِينَ إِذَا حَرَّمُوا شَيْئًا مِمَّا أَحَلَّ اللهُ أَنْ يُكَفِّرُوا عَنْ أَيْمَانِهِمْ بِإِطْعَامِ عَشَرَةِ مَسَاكِينَ أَوْ كِسْوَتِهِمْ أَوْ تَحْرِيرِ رَقَبَةٍ وَلَيْسَ يَدْخُلُ فِي ذَلِكَ طَلَاقٌ  

[Machine] Have you seen the saying of Allah, the Exalted: "All food was lawful to the Children of Israel except what Israel had made unlawful to himself" [Al-Imran, 93]? Ibn Abbas said: "Israel used to be affected by a throat disease, so he made it unlawful upon himself to not eat the veins of every animal, and this is not forbidden."  

أَرَأَيْتَ قَوْلَ اللهِ تَعَالَى {كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ} [آل عمران 93] فَقَالَ ابْنُ عَبَّاسٍ إِنَّ إِسْرَائِيلَ كَانَتْ بِهِ النَّسَا فَجَعَلَ عَلَى نَفْسِهِ إِنْ شَفَاهُ اللهُ أَنْ لَا يَأْكُلَ الْعُرُوقَ مِنْ كُلِّ شَيْءٍ وَلَيْسَتْ بِحَرَامٍ  

[Machine] A right (action) that expiates it.  

يَمِينٌ يُكَفِّرُهَا  

[Machine] He said regarding a prohibited matter: if he intends a vow, then it is a vow, and if he intends divorce, then it is a divorce, and this is what he intends from that.  

أَنَّهُ قَالَ فِي الْحَرَامِ إِنْ نَوَى بِهِ يَمِينًا فَيَمِينٌ وَإِنْ نَوَى طَلَاقًا فَطَلَاقٌ وَهُوَ مَا نَوَى مِنْ ذَلِكَ  

[Machine] He used to say that his intention in the prohibited was whatever he intended, if it was not intending divorce, then it is an oath. Abu Bakr al-Ardastani informed us, Abu Nasr al-Iraqi narrated to us, Sufyan ibn Muhammad al-Jawhari narrated to us, Ali ibn al-Hassan narrated to us, Abdullah ibn al-Walid narrated to us, Sufyan mentioned him.  

أَنَّهُ كَانَ يَقُولُ نِيَّتُهُ فِي الْحَرَامِ مَا نَوَى إِنْ لَمْ يَكُنْ نَوَى طَلَاقًا فَهِيَ يَمِينٌ أَخْبَرَنَا أَبُو بَكْرٍ الْأَرْدَسْتَانِيُّ أنا أَبُو نَصْرٍ الْعِرَاقِيُّ نا سُفْيَانُ بْنُ مُحَمَّدٍ الْجَوْهَرِيُّ نا عَلِيُّ بْنُ الْحَسَنِ نا عَبْدُ اللهِ بْنُ الْوَلِيدِ نا سُفْيَانُ فَذَكَرَهُ  

[Machine] About Al-Hasan regarding the sacred place, if he intends to take an oath, it is considered an oath, and if he intends divorce, it is considered divorce.  

عَنِ الْحَسَنِ فِي الْحَرَامِ إِنْ نَوَى يَمِينًا فَيَمِينٌ وَإِنْ نَوَى طَلَاقًا فَطَلَاقٌ  

[Machine] From Abu Ja'far concerning "Al-Haram" (a sacred place in Islam). If someone intends to divorce, it counts as one divorce and he still has the right to take her back. But if he does not intend to divorce, then it is an oath he must compensate for. 15065 said, "And I am a partner in this narration from Makhwail, from 'Amir, from Ibn Mas'ud, similar to his narration."  

عَنْ أَبِي جَعْفَرٍ فِي الْحَرَامِ إِنْ نَوَى طَلَاقًا فَهِيَ تَطْلِيقَةٌ وَاحِدَةٌ وَهُوَ أَمْلَكُ بِالرَّجْعَةِ وَإِنْ لَمْ يَنْوِ طَلَاقًا فَيَمِينٌ يُكَفِّرُهَا 15065 قَالَ وَأَنَا شَرِيكٌ عَنْ مِخْوَلٍ عَنْ عَامِرٍ عَنِ ابْنِ مَسْعُودٍ ؓ كَمِثْلِهِ  

[Machine] About Amir al-Mu'minin Umar ibn al-Khattab.  

عَنْ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ ؓ  

[Machine] That Umar ibn al-Khattab used to consider the forbidden as a form of oath-taking.  

أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ كَانَ يَجْعَلُ الْحَرَامَ يَمِينًا  

[Machine] Three, three.  

ثَلَاثٌ ثَلَاثٌ  

[Machine] About Aamir, who is Ash-Sha'bi (a narrator of hadith who lived in the late 7th century), he said: "He considers it haram (forbidden) for a man to make his wife on him." He (Aamir) said, "They say that Ali (may Allah be pleased with him) made it three times." Aamir said, "That is not what he said. He only said, 'I neither make it halal (permissible) nor make it haram (forbidden).' And we have narrated in the past from Ali (may Allah be pleased with him) that it is three times except if he intends otherwise. However, this narration is considered weak and only Allah knows best."  

عَنْ عَامِرٍ هُوَ الشَّعْبِيُّ فِي الرَّجُلِ يَجْعَلُ امْرَأَتَهُ عَلَيْهِ حَرَامًا قَالَ يَقُولُونَ إِنَّ عَلِيًّا ؓ جَعَلَهَا ثَلَاثًا قَالَ عَامِرٌ مَا قَالَ ؓ هَذَا إِنَّمَا قَالَ لَا أُحِلُّهَا وَلَا أُحَرِّمُهَا وَرَوَيْنَا فِيمَا مَضَى عَنْ عَلِيٍّ ؓ أَنَّهَا ثَلَاثٌ إِذَا نَوَى إِلَّا أَنَّهَا رِوَايَةٌ ضَعِيفَةٌ وَاللهُ أَعْلَمُ  

[Machine] That the Prophet ﷺ abstained (from the forbidden) and so Allah revealed {O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you?} [Surah At-Tahrim 1]. He said, "The forbidden is lawful." And He said in the verse {Allah has already ordained for you [Muslims] the dissolution of your oaths} [Surah At-Tahrim 2]. This is in clear terms.  

أَنَّ النَّبِيَّ ﷺ آلَى وَحَرَّمَ فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] قَالَ فَالْحَرَامُ حَلَالٌ وَقَالَ فِي الْآيَةِ {قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ} [التحريم 2] هَذَا مُرْسَلٌ  

[Machine] The Messenger of Allah ﷺ forbade relations with his wives, and he made what is forbidden permissible. He made the right hand a means of atonement and there is strengthening in this for anyone who claims that the use of the word Haram (forbidden) should not be understood absolutely in terms of taking an oath, divorcing or showing disobedience.  

آلَى رَسُولُ اللهِ ﷺ مِنْ نِسَائِهِ وَحَرَّمَ فَجَعَلَ الْحَرَامَ حَلَالًا وَجَعَلَ فِي الْيَمِينِ كَفَّارَةً وَفِي هَذَا تَقْوِيَةٌ لِمَنْ زَعَمَ أَنَّ لَفْظَ الْحَرَامِ لَا يَكُونُ بِإِطْلَاقِهِ يَمِينًا وَلَا طَلَاقًا وَلَا ظِهِارًا  

[Machine] He said, "I don't care if I have forbidden her or a bitter water."  

أَنَّهُ قَالَ مَا أُبَالِي إِيَّاهَا حَرَّمْتُ أَوْ مَاءً قُرَاحًا  

[Machine] I don't care if I have forbidden her or a piece of thread from Thurayd, and Allah knows best.  

مَا أُبَالِي أَحَرَّمْتُهَا أَوْ قَصْعَةً مِنْ ثَرِيدٍ وَاللهُ أَعْلَمُ