[Machine] I wanted to initiate divorce every time, so he separated between them and Allah knows best. Al-Shafi'i, may Allah have mercy on him, said in his book Al-Qadim, and Ibn Jurayj mentioned from Ata that Umar ibn al-Khattab lifted a man to him who said to his wife, "Your rope is on your camel." Ali said to him, "Look between them," and he mentioned the meaning of what we have narrated, except that he said, "Ali completed it three times," and it was mentioned by Sa'eed from Qatadah from Al-Hasan from Ali, and the sheikh, may Allah have mercy on him, said, "This does not contradict the narration of Malik, and it is as if Umar made it one, as he said in al-Batta, and Ali made it three, and Allah knows best. It is possible that both of them made it three to repeat the wording in the entry of three divorces, and his intention each time was to initiate divorce, as we said in the narration of Mansur from Ata, and Allah knows best.  

أَرَدْتُ بِكُلِّ مَرَّةٍ إِحْدَاثَ طَلَاقٍ فَفَرَّقَ بَيْنَهُمَا وَاللهُ أَعْلَمُ 15013 قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي كِتَابِ الْقَدِيمِ وَذَكَرَ ابْنُ جُرَيْجٍ عَنْ عَطَاءٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ رُفِعَ إِلَيْهِ رَجُلٌ قَالَ لِامْرَأَتِهِ حَبْلُكِ عَلَى غَارِبِكِ فَقَالَ لِعَلِيٍّ ؓ انْظُرْ بَيْنَهُمَا فَذَكَرَ مَعْنَى مَا رَوَيْنَا إِلَّا أَنَّهُ قَالَ فَأَمْضَاهُ عَلِيٌّ ؓ ثَلَاثًا قَالَ وَذُكِرَ عَنْ سَعِيدٍ عَنْ قَتَادَةَ عَنِ الْحَسَنِ عَنْ عَلِيٍّ ؓ مِثْلُهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا لَا يُخَالِفُ رِوَايَةَ مَالِكٍ وَكَأَنَّ عُمَرَ ؓ جَعَلَهَا وَاحِدَةً كَمَا قَالَ فِي الْبَتَّةِ وَعَلِيٌّ ؓ جَعَلَهَا ثَلَاثًا وَاللهُ أَعْلَمُ وَيُحْتَمَلُ أَنَّهُمَا جَمِيعًا جَعَلَاهَا ثَلَاثًا لِتَكْرِيرِهِ اللَّفْظَ فِي الْمَدْخُولِ بِهَا ثَلَاثًا وَإِرَادَتِهِ بِكُلِّ مَرَّةٍ إِحْدَاثَ طَلَاقٍ كَمَا قُلْنَا فِي رِوَايَةِ مَنْصُورٍ عَنْ عَطَاءٍ وَاللهُ أَعْلَمُ  

[Machine] "And regarding Ata's statement, 'a cell and you are free from me, a pure woman and you are innocent from me, apparent and you are a daughter of mine,' it means that he acknowledges his responsibility for her. Likewise, Amr ibn Dinar has mentioned the same."  

وَعَنْ عَطَاءٍ فِي قَوْلِهِ خَلِيَّةٌ وَخَلَوْتِ مِنِّي وَبَرِيَّةٌ وَبَرِئْتِ مِنِّي وَبَائِنَةٌ وَبِنْتِ مِنِّي أَنَّهُ يَدِينُ فِيهَا وَكَذَلِكَ عَنْ عَمْرِو بْنِ دِينَارٍ  

[Machine] About Masrooq, Ibrahim, and others, they only meant that if one speaks about something resembling divorce.  

عَنْ مَسْرُوقٍ وَإِبْرَاهِيمَ وَغَيْرِهِمَا وَإِنَّمَا أَرَادُوا بِذَلِكَ إِذَا تَكَلَّمَ بِمَا يُشْبِهُ الطَّلَاقَ  

[Machine] Ali used to create the cell, the universe, the plant, and the sacredness three times.  

كَانَ عَلِيٌّ ؓ يَجْعَلُ الْخَلِيَّةَ وَالْبَرِيَّةَ وَالْبَتَّةَ وَالْحَرَامَ ثَلَاثًا  

[Machine] The cell, the particle, the plant, the animal, and the impermissible. If one intends, it is in the position of the three. The sheikh said, "Indeed, he made it three in this narration when one intends. And the first narration is more correct in terms of its chain of transmission."  

الْخَلِيَّةُ وَالْبَرِيَّةُ وَالْبَتَّةُ وَالْبَائِنُ وَالْحَرَامُ إِذَا نَوَى فَهُوَ بِمَنْزِلَةِ الثَّلَاثِ قَالَ الشَّيْخُ فَإِنَّمَا جَعَلَهَا ثَلَاثًا فِي هَذِهِ الرِّوَايَةِ إِذَا نَوَى وَالرِّوَايَةُ الْأُولَى أَصَحُّ إِسْنَادًا  

[Machine] In the wilderness, the sacred, and the forbidden, three by three.  

فِي الْبَرِيَّةِ وَالْحَرَامِ وَالْبَتَّةِ ثَلَاثًا ثَلَاثًا  

[Machine] He used to say about a woman in khul'a (divorce by the wife) and bara'a (separation by the husband) and batta (remarriage after a false claim of divorce), three things are not permissible for her until she marries someone other than him.  

كَانَ يَقُولُ فِي الْخَلِيَّةِ وَالْبَرِيَّةِ وَالْبَتَّةِ ثَلَاثًا لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ  

[Machine] The Prophet's wife informed him that the Prophet came to her when Allah commanded him to choose his wives. He started with me, the Messenger of Allah said to me, "I am reminding you of a matter, so you do not have to rush until you consult your parents." He knew that my parents did not order me to separate from him. He said then he said, "Indeed, Allah says, 'O Prophet, say to your wives'..." [Al-Ahzab: 28]. I said to him, "So in this, I consult my parents, for I desire Allah and His Messenger and the Hereafter."  

زَوْجَ النَّبِيِّ ﷺ أَخْبَرَتْهُ أَنَّ النَّبِيَّ ﷺ جَاءَهَا حِينَ أَمَرَهُ اللهُ ﷻ أَنْ يُخَيِّرَ أَزْوَاجَهُ فَبَدَأَ بِي رَسُولُ اللهِ ﷺ فَقَالَ إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ أَنْ لَا تَسْتَعْجِلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ وَقَدْ عَلِمَ أَنَّ أَبَوِيَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِهِ قَالَ ثُمَّ قَالَ إِنَّ اللهَ ﷻ قَالَ {يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ} [الأحزاب 28] إِلَى تَمَامِ الْآيَتَيْنِ فَقُلْتُ لَهُ فَفِي هَذَا أَسْتَأْمِرُ أَبَوِيَّ فَإِنِّي أُرِيدُ اللهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ  

[Machine] The Messenger of Allah ﷺ gave us the choice, so we chose him, and that was not a divorce.  

خَيَّرَنَا رَسُولُ اللهِ ﷺ فَاخْتَرْنَاهُ فَلَمْ يَكُنْ ذَلِكَ طَلَاقًا  

I do not mind if I give option to my wife (to get divorce) once, hundred times, or thousand times after (knowing it) that she has chosen me (and would never seek divorce). I asked 'A'isha (Allah be pleased with her) (about it) and she said: Messenger of Allah ﷺ gave us the option, but did it imply divorce? (It was in fact not a divorce; it is effective when women actually avail themselves of it.) (Using translation from Muslim 1477b)   

أُبَالِي خَيَّرْتُ امْرَأَتِي وَاحِدَةً أَوْ مِائَةً أَوْ أَلْفًا بَعْدَ أَنْ تَخْتَارَنِي وَلَقَدْ سَأَلْتُ عَائِشَةَ ؓ فَقَالَتْ خَيَّرَنَا رَسُولُ اللهِ ﷺ أَفَكَانَ طَلَاقًا؟  

[Machine] The Messenger of Allah ﷺ made a choice for us, so we chose him. And that was not a divorce.  

خَيَّرَنَا رَسُولُ اللهِ ﷺ فَاخْتَرْنَاهُ فَلَمْ يَكُنْ ذَلِكَ طَلَاقًا  

[Machine] "They used to say, if she is given the choice, then she should choose for herself, and she is alone in this decision, and he has more right to her. And if she chooses her husband, then there is nothing wrong with that. Sufyan said, on the authority of Laith, on the authority of Tawus, on the authority of Ibn Abbas, that he used to say about making a choice similar to the statement of Umar and Ibn Mas'ud."  

ؓ كَانَا يَقُولَانِ إِذَا خَيَّرَهَا فَاخْتَارَتْ نَفْسَهَا فَهِيَ وَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا وَإِنِ اخْتَارَتْ زَوْجَهَا فَلَا شَيْءَ 15026 قَالَ وَنا سُفْيَانُ عَنْ لَيْثٍ عَنْ طَاوُسٍ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّهُ كَانَ يَقُولُ فِي التَّخْيِيرِ مِثْلَ قَوْلِ عُمَرَ وَابْنِ مَسْعُودٍ ؓ  

[Machine] About the choice, I said: if she chooses herself, then one person is enough, and if she chooses her husband, then one person is enough and he has more right to her. Umar said: No, that's not the case. But she chose her husband, so there is nothing wrong with that. And if she chooses herself, then one person is enough and he has more right to her. I could only follow the opinion of Amir al-Mu'minin Umar. When the matter came to me and I knew that I was responsible for the affairs of women, I followed what I thought was right. They said: By Allah, if you insist on it and go against the opinion of Amir al-Mu'minin Umar, whom you saw, it will be more beloved to us than you taking a decision by yourself afterwards. He laughed and said: Indeed, he had sent a message to Zaid bin Thabit and asked him, and Zaid disagreed with me. Zaid said: If she chooses herself, then three people are enough, and if she chooses her husband, then one person is enough and he has more right to her. He said: And I am al-Za'farani and Abdul Wahab narrated from Jarir, from Isa, from Zadhan, from Ali, with a similar narration.  

عَنِ الْخِيَارِ فَقُلْتُ إِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ بَائِنَةٌ وَإِنِ اخْتَارَتْ زَوْجَهَا فَوَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا فَقَالَ عُمَرُ ؓ لَيْسَ كَذَلِكَ وَلَكِنَّهَا اخْتَارَتْ زَوْجَهَا فَلَيْسَ بِشَيْءٍ وَإِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا فَلَمْ أَسْتَطِعْ إِلَّا مُتَابَعَةَ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ ؓ فَلَمَّا خَلَصَ الْأَمْرُ إِلِيَّ وَعَلِمْتُ أَنِّي مَسْئُولٌ عَنِ الْفُرُوجِ أَخَذْتُ بِالَّذِي كُنْتُ أَرَى فَقَالُوا وَاللهِ لَئِنْ جَامَعْتَ عَلَيْهِ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ وَتَرَكْتَ رَأْيَكَ الَّذِي رَأَيْتَ إِنَّهُ لَأَحَبُّ إِلَيْنَا مِنْ أَمْرٍ تَفَرَّدْتَ بِهِ بَعْدَهُ قَالَ فَضَحِكَ ثُمَّ قَالَ أَمَا إِنَّهُ قَدْ أَرْسَلَ إِلَى زَيْدِ بْنِ ثَابِتٍ فَسَأَلَ زَيْدًا فَخَالَفَنِي وَإِيَّاهُ فَقَالَ زَيْدٌ ؓ إِنِ اخْتَارَتْ نَفْسَهَا فَثَلَاثٌ وَإِنِ اخْتَارَتْ زَوْجَهَا فَوَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا 15028 قَالَ وَنا الزَّعْفَرَانِيُّ نا عَبْدُ الْوَهَّابِ عَنْ جَرِيرٍ عَنْ عِيسَى عَنْ زَاذَانَ عَنْ عَلِيٍّ ؓ نَحْوَهُ  

[Machine] The man gave his wife a choice, so she chose her husband. If she chose herself, it would be a clear divorce and he would be the one who initiates the divorce. Zaid bin Thabit said: If she chooses herself, it counts as three divorces. Abdullah bin Mas'ood said: If a man gives his wife a choice and she chooses her husband, it does not mean anything. But if she chooses herself, it is a divorce and he still has the right to take her back. The statement of Abdullah bin Mas'ood is in agreement with the statement of Umar regarding "al-Khiyar". We say that his agreement is based on the authentic Sunnah narrated from Aisha and narrated from the Prophet ﷺ regarding "al-Takhyeer", and his agreement indicates the meaning of the well-known Sunnah narrated from Rukana, who narrated from the Prophet ﷺ regarding "al-Batta", that it is revocable if he wants it. As for Ali, there is a difference in the narration from him on this matter, but the most famous narration is what we have mentioned, and likewise.  

خَيَّرَ الرَّجُلُ امْرَأَتَهُ فَاخْتَارَتْ زَوْجَهَا فَهِيَ تَطْلِيقَةٌ وَهُوَ أَمْلَكُ بِرَجْعَتِهَا وَإِنِ اخْتَارَتْ نَفْسَهَا فَتَطْلِيقَةٌ بَائِنَةٌ وَهُوَ خَاطِبٌ مِنَ الْخُطَّابِ قَالَ وَكَانَ زَيْدُ بْنُ ثَابِتٍ ؓ يَقُولُ إِنِ اخْتَارَتْ نَفْسَهَا فَهِيَ ثَلَاثٌ قَالَ وَكَانَ عَبْدُ اللهِ بْنُ مَسْعُودٍ ؓ يَقُولُ إِذَا خَيَّرَ الرَّجُلُ امْرَأَتَهُ فَاخْتَارَتْ زَوْجَهَا فَلَيْسَ بِشَيْءٍ وَإِنِ اخْتَارَتْ نَفْسَهَا فَهِيَ تَطْلِيقَةٌ وَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَوْلُ عَبْدِ اللهِ بْنِ مَسْعُودٍ ؓ مُوَافِقٌ لِقَوْلِ عُمَرَ ؓ فِي الْخِيَارِ وَبِهِ نَقُولُ لِمُوَافَقَتِهِ السُّنَّةَ الثَّابِتَةَ عَنْ عَائِشَةَ ؓ عَنِ النَّبِيِّ ﷺ فِي التَّخْيِيرِ وَمُوَافَقَتِهِ مَعْنَى السُّنَّةِ الْمَشْهُورَةِ عَنْ رُكَانَةَ عَنِ النَّبِيِّ ﷺ فِي الْبَتَّةِ أَنَّهَا رَجْعِيَّةٌ إِذَا أَرَادَ بِهَا وَاحِدَةً وَأَمَّا عَلِيٌّ ؓ فَقَدِ اخْتَلَفَتِ الرِّوَايَةُ عَنْهُ فِي ذَلِكَ فَأَشْهَرُهَا مَا رَوَيْنَا وَكَذَلِكَ  

[Machine] If she chooses herself, it is one clear choice. And if she chooses her husband, it is one choice, and he has the right to her and with him she takes the Qatada. It was narrated from Abu Ja'far Muhammad ibn Ali from Ali, there are two different narrations in that which contradict what has passed.  

إِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ بَائِنَةٌ وَإِنِ اخْتَارَتْ زَوْجَهَا فَوَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا وَبِهِ كَانَ يَأْخُذُ قَتَادَةُ وَرُوِيَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيٍّ ؓ فِي ذَلِكَ رِوَايَتَانِ مُخْتَلِفَتَانِ فِي أَنْفُسِهِمَا مُخَالِفَتَانِ لِمَا مَضَى  

[Machine] He used to say, "If she chooses herself, she is one manifest, and if she chooses her husband, then there is nothing."  

أَنَّهُ كَانَ يَقُولُ إِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ بَائِنَةٌ وَإِنِ اخْتَارَتْ زَوْجَهَا فَلَا شَيْءَ  

[Machine] He said, "If she chooses her husband, then it is a valid divorce, and her husband has more right to her, meaning that she returns to him. And if she chooses herself, then it is a clear divorce, and she has ownership over herself." He said, "This is found in the books." As for Abdullah ibn Mas'ud, what we have narrated is authentic from him.  

أَنَّهُ قَالَ إِنِ اخْتَارَتْ زَوْجَهَا فَتَطْلِيقَةٌ وَزَوْجُهَا أَحَقُّ بِهَا أَيْ بِرَجْعَتِهَا وَإِنِ اخْتَارَتْ نَفْسَهَا فَتَطْلِيقَةٌ بَائِنَةٌ وَهِيَ أَمْلَكُ بِنَفْسِهَا قَالَ هَذَا وَجَدُوهُ فِي الصُّحُفِ وَأَمَّا عَبْدُ اللهِ بْنُ مَسْعُودٍ فَالصَّحِيحُ عَنْهُ مَا رَوَيْنَا  

[Machine] The man said to his wife, "Succeed through your own efforts, or your success will be for yourself. Or he may have given it to her family, in which case it would be a clear divorce." This is mentioned in this narration from Abdullah, however, it is correct to say that this is from the words of Masrooq.  

الرَّجُلُ لِامْرَأَتِهِ اسْتَفْلِحِي بِأَمْرِكِ أَوْ أَمْرُكِ لَكِ أَوْ وَهَبَهَا لِأَهْلِهَا فَهِيَ تَطْلِيقَةٌ بَائِنَةٌ كَذَا فِي هَذِهِ الرِّوَايَةِ عَنْ عَبْدِ اللهِ وَالصَّحِيحُ أَنَّ ذَلِكَ مِنْ قَوْلِ مَسْرُوقٍ  

[Machine] The man said to his wife, "Succeed with your decision and choose for yourself, or give it to your family, as she is a divorced woman." 15035 He said, and Abdul Rahman narrated, and I asked Sufyan and he said, it is from stolen goods, meaning that it was not said about Abdullah, and the authentic narration is from Abdullah, what was mentioned earlier, and Allah knows best. It has also been narrated from Shurayk from Abu Husayn in a raised narration to Abdullah about a gift, so they accepted it, and it is a divorce, and he is more entitled to it.  

الرَّجُلُ لِامْرَأَتِهِ اسْتَفْلِحِي بِأَمْرِكِ وَاخْتَارِي أَوْ وَهَبَهَا لِأَهْلِهَا فَهِيَ وَاحِدَةٌ بَائِنَةٌ 15035 قَالَ وَثَنَا عَبْدُ الرَّحْمَنِ قَالَ وَسَأَلْتُ سُفْيَانَ فَقَالَ هُوَ عَنْ مَسْرُوقٍ يَعْنِي أَنَّهُ لَمْ يَقُلْ عَنْ عَبْدِ اللهِ وَالصَّحِيحُ عَنْ عَبْدِ اللهِ مَا سَبَقَ ذِكْرُهُ وَاللهُ أَعْلَمُ وَقَدْ رُوِيَ عَنْ شَرِيكٍ عَنْ أَبِي حُصَيْنٍ مَرْفُوعًا إِلَى عَبْدِ اللهِ فِي الْهِبَةِ فَقَبِلُوهَا فَهِيَ تَطْلِيقَةٌ وَهُوَ أَحَقُّ بِهَا  

[Machine] The wife of the Prophet (PBUH) proposed to Abdullah ibn Abi Bakr to marry her relative, Quraybah bint Abi Umamah, and they got married. However, they complained about Abdullah ibn Abi Bakr and said that Aisha was the only one who married him. So, Aisha sent a message to Abdullah ibn Abi Bakr reminding him of that, and he allowed Quraybah to choose whether to stay with him or leave him. That was not a divorce.  

زَوْجِ النَّبِيِّ ﷺ أَنَّهَا خَطَبَتْ عَلَى عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ قُرَيْبَةَ بِنْتَ أَبِي أُمَيَّةَ فَزَوَّجُوهُ ثُمَّ إِنَّهُمْ عَتَبُوا عَلَى عَبْدِ الرَّحْمَنِ فَقَالُوا مَا زَوَّجَنَا إِلَّا عَائِشَةُ فَأَرْسَلَتْ عَائِشَةُ ؓ إِلَى عَبْدِ الرَّحْمَنِ فَذَكَرَتْ ذَلِكَ لَهُ فَجَعَلَ أَمْرَ قُرَيْبَةَ بِيَدِ قُرَيْبَةَ فَاخْتَارَتْ زَوْجَهَا فَلَمْ يَكُنْ ذَلِكَ طَلَاقًا  

[Machine] I gave the matter to you, so she divorced herself three times. Umar and Abdullah were asked about that, and they said she is one and he has more right to her. Umar said, "I see that as 15037." And about Al-Shafi'ee, there is a story from Ubaidullah bin Musa, from Ibn Abi Layla, from Talhah, from Ibrahim, from Alqamah, from Abdullah, he said, "There is no clear divorce except khul or ila."  

جَعَلْتُ الْأَمْرَ إِلَيْكِ فَطَلَّقَتْ نَفْسَهَا ثَلَاثًا فَسَأَلَ عُمَرُ وَعَبْدَ اللهِ ؓ عَنْ ذَلِكَ قَالَ هِيَ وَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا فَقَالَ عُمَرُ ؓ وَأَنَا أَرَى ذَلِكَ 15037 وَعَنِ الشَّافِعِيِّ حِكَايَةً عَنْ عُبَيْدِ اللهِ بْنِ مُوسَى عَنِ ابْنِ أَبِي لَيْلَى عَنْ طَلْحَةَ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللهِ قَالَ لَا يَكُونُ طَلَاقٌ بَائِنٌ إِلَّا خُلْعٌ أَوْ إِيلَاءٌ  

[Machine] "And he said, there were some matters between me and my wife that are shared with people. So she said, if what is in your hand concerning my matter was in my hand, I would know what to do. He said, I said, what is in my hand concerning your matter is in your hand. She said, I have divorced you three times. Abdullah said, I saw her as one divorce and you have more right to her. So I went to Amir al-Mu'minin Umar and asked him about that. He met him and asked him, so he narrated the story to him. Umar said, Allah has made men have control over what He has put in their hands, and they make the decision. They put it in the hands of women and judge it with their opinions. So what did you say? He said, I said I saw it as one divorce and he has more right to her. He said, I see that, and if you had said otherwise, I would have seen that you were mistaken."  

وَقَالَ كَانَ بَيْنِي وَبَيْنَ امْرَأَتِي بَعْضُ مَا يَكُونُ بَيْنَ النَّاسِ فَقَالَتْ لَوْ أَنَّ الَّذِيَ بِيَدِكَ مِنْ أَمْرِي بِيَدِي لَعَلِمْتُ كَيْفَ أَصْنَعُ قَالَ فَقُلْتُ إِنَّ الَّذِيَ بِيَدِي مِنْ أَمْرِكِ بِيَدِكِ قَالَتْ فَإِنِّي قَدْ طَلَّقْتُكَ ثَلَاثًا قَالَ عَبْدُ اللهِ أَرَاهَا وَاحِدَةً وَأَنْتَ أَحَقُّ بِهَا وَسَأَلْقَى أَمِيرَ الْمُؤْمِنِينَ عُمَرَ فَأَسْأَلَهُ عَنْ ذَلِكَ قَالَ فَلَقِيَهُ فَسَأَلَهُ فَقَصَّ عَلَيْهِ الْقِصَّةَ فَقَالَ عُمَرُ ؓ فَعَلَ اللهُ بِالرِّجَالِ يَعْمِدُونَ إِلَى مَا جَعَلَ اللهُ بِأَيْدِيهِمْ فَيَجْعَلُونَهُ بِأَيْدِي النِّسَاءِ بِفِيهَا التُّرَابَ بِفِيهَا التُّرَابَ فَمَا قُلْتَ قَالَ قُلْتُ أَرَاهَا وَاحِدَةً وَهُوَ أَحَقُّ بِهَا قَالَ وَأَنَا أَرَى ذَلِكَ وَلَوْ قُلْتَ غَيْرَ ذَلِكَ لَرَأَيْتُ أَنَّكَ لَمْ تُصِبْ  

[Machine] "He has it, return it if you wish, for it is only one and you own it."  

لَهُ زَيْدٌ ارْتَجِعْهَا إِنْ شِئْتَ فَإِنَّمَا هِيَ وَاحِدَةٌ وَأَنْتَ أَمْلَكُ بِهَا  

[Machine] She is one and he deserves it.  

هِيَ وَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا  

[Machine] She is one and he is more deserving of her.  

هِيَ وَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا  

[Machine] That the man refused it and said, "I only wanted a divorce once," and he swears to that and possesses it as long as it was in her waiting period.  

أَنْ يُنَاكِرَهَا الرَّجُلُ فَيَقُولُ لَمْ أُرِدْ إِلَّا تَطْلِيقَةً وَاحِدَةً فَيَحْلِفُ عَلَى ذَلِكَ وَيَكُونُ أَمْلَكُ بِهَا مَا كَانَتْ فِي عِدَّتِهَا  

[Machine] About the man who controls his wife's affairs, and if she disagrees with that, she returns it to him and does not make any decision regarding it, they said, "This does not count as a divorce."  

عَنِ الرَّجُلِ يُمَلِّكُ امْرَأَتَهُ أَمْرَهَا فَتَرُدُّ ذَلِكَ إِلَيْهِ وَلَا تَقْضِي فِيهِ شَيْئًا فَقَالَا لَيْسَ ذَلِكَ بِطَلَاقٍ  

[Machine] If they accept it, then there is only one and he deserves it. And if they do not accept it, then there is nothing in the man giving his wife to her family.  

إِنْ قَبِلُوهَا فَوَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَقْبَلُوهَا فَلَيْسَ بِشَيْءٍ فِي الرَّجُلِ يَهَبُ امْرَأَتَهُ لِأَهْلِهَا  

[Machine] The man should either reconcile with his wife or grant her to her family, so they accepted her, and that would be considered divorce and he is more entitled to it.  

الرَّجُلُ لِامْرَأَتِهِ اسْتَلْحِقِي بِأَهْلِكِ أَوْ وَهَبَهَا لِأَهْلِهَا فَقَبِلُوهَا فَهِيَ تَطْلِيقَةٌ وَهُوَ أَحَقُّ بِهَا  

[Machine] From Ali, regarding a man who gifted his wife to her family, he said: "If they accept her, it is a clear divorce. If they return her, then she is still his wife and he has the right to take her back."  

عَنْ عَلِيٍّ ؓ فِي رَجُلٍ وَهَبَ امْرَأَتَهُ لِأَهْلِهَا فَقَالَ إِنْ قَبِلُوهَا فَهِيَ تَطْلِيقَةٌ بَائِنَةٌ وَإِنْ رَدُّوهَا فَهِيَ وَاحِدَةٌ وَهُوَ أَمْلَكُ بِرَجْعَتِهَا  

[Machine] He learned from him another saying in one of the two issues, which coincides with his saying in the other issue, and Allah knows best.  

عَلِمَ مِنْهُ قَوْلًا آخَرَ فِي إِحْدَى الْمَسْأَلَتَيْنِ يُوَافِقُ قَوْلَهُ فِي الْمَسْأَلَةِ الْأُخْرَى وَاللهُ أَعْلَمُ  

[Machine] About the Prophet, ﷺ , in a similar narration, he said: Ayyub (may Allah be pleased with him) came to us, and many questions were asked to him. He replied: "I have not talked about it before." So I mentioned it to Qatadah and he said: "Yes, but many things have been forgotten. This does not prove his knowledge, nor does it require the acceptance of his narration. The words of the majority are contrary to his narration, and Allah knows best."  

عَنِ النَّبِيِّ ﷺ بِنَحْوِهِ قَالَ أَيُّوبُ فَقَدِمَ عَلَيْنَا كَثِيرٌ فَسَأَلْتُهُ فَقَالَ مَا حَدَّثْتُ بِهِ قَطُّ فَذَكَرْتُهُ لِقَتَادَةَ فَقَالَ بَلَى وَلَكِنْ قَدْ نُسِيَ كَثِيرٌ هَذَا لَمْ يَثْبُتْ مِنْ مَعْرِفَتِهِ مَا يُوجِبُ قَبُولَ رِوَايَتِهِ وَقَوْلُ الْعَامَّةِ بِخِلَافِ رِوَايَتِهِ وَاللهُ أَعْلَمُ  

[Machine] He heard about it.  

سَمِعَ فِي ذَلِكَ  

[Machine] Abbas accomplished more than that, and al-Hasan has been neglected.  

عَبَّاسٍ ؓ أَتَمَّ مِنْ ذَلِكَ وَالْحَسَنُ مَتْرُوكٌ  

[Machine] "What I have control over was in my hands, so that I may know what to do?" He said, "If what you have control over is in your hands." She said, "I have divorced you three times." It was said to Ibn Abbas, and he said, "Allah has made her speech false, so why did she not divorce herself? Divorce is only upon her and not upon him."  

مَا تَمْلِكُ مِنْ أَمْرِي كَانَ بِيَدِي لَعَلِمْتُ كَيْفَ أَصْنَعُ؟ قَالَ فَإِنَّ مَا أَمْلِكُ مِنْ أَمْرِكِ بِيَدِكِ قَالَتْ قَدْ طَلَّقْتُكَ ثَلَاثًا فَقِيلَ ذَلِكَ لِابْنِ عَبَّاسٍ فَقَالَ خَطَّأَ اللهُ نَوْءَهَا فَهَلَّا طَلَّقَتْ نَفْسَهَا إِنَّمَا الطَّلَاقُ عَلَيْهَا وَلَيْسَ عَلَيْهِ  

[Machine] Ibrahim said, "We have divorced you and I have divorced myself, equally." And Allah knows best.  

إِبْرَاهِيمُ هُمَا سَوَاءٌ يَعْنِي قَوْلَهَا طَلَّقْتُكَ وَطَلَّقْتُ نَفْسِي سَوَاءٌ وَاللهُ أَعْلَمُ  

[Machine] The Messenger of Allah ﷺ said, "Allah has overlooked for my ummah what they think about themselves, as long as they do not speak it or act upon it."  

قَالَ رَسُولُ اللهِ ﷺ تَجَاوَزَ اللهُ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَكَلَّمْ بِهِ أَوْ تَعْمَلْ بِهِ  

[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