[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  

[Machine] Abbas said in his statement, "O Prophet, why do you forbid what Allah has made lawful for you?" [Surah At-Tahrim 1] He said that he forbade his own intimacy.  

عَبَّاسٍ ؓ فِي قَوْلِهِ ﷻ {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] قَالَ حَرَّمَ سُرِّيَّتَهُ  

[Machine] "O Prophet, why do you forbid that which Allah has made lawful for you?" [Surah At-Tahrim (66), verse 1] until His statement, "And He is the All-Knowing, the Wise" [Surah At-Tahrim (66), verse 2]. It is narrated that Hafsah and Aisha, may Allah be pleased with them, were close friends and they were the wives of the Prophet ﷺ . So Hafsah went to her father's house to speak with him, and the Prophet ﷺ sent to his wife's maid and she stayed with him in Hafsah's house. It was the day on which Aisha was supposed to come, so Hafsah returned and found her in her house. She began waiting for her to leave and became extremely jealous. The Messenger of Allah ﷺ then brought out his wife's maid and Hafsah entered and said, "I have seen who was with you. By Allah, you have disappointed me." The Messenger of Allah ﷺ said, "By Allah, I will please you and I am happy with you secretly. So, keep it to yourself." She said, "I bear witness that my secret is considered forbidden for me for your satisfaction." Hafsah and Aisha would conceal their envy from the Prophet's other wives. Hafsah then went secretly to her and gave her the news that Muhammad ﷺ has forbidden his daughter. When she informed him of the Prophet's secret, Allah revealed to His Prophet ﷺ and sent down upon His Messenger ﷺ the verse: "O Prophet, why do you forbid that which Allah has made lawful for you?" [Surah At-Tahrim (66), verse 1] until the end of the verse.  

{يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] إِلَى قَوْلِهِ {وَهُوَ الْعَلِيمُ الْحَكِيمُ} [التحريم 2] قَالَ كَانَتْ حَفْصَةُ وَعَائِشَةُ ؓ مُتَحَابَّتَيْنِ وَكَانَتَا زَوْجَتَيِ النَّبِيِّ ﷺ فَذَهَبَتْ حَفْصَةُ إِلَى أَبِيهَا تَتَحَدَّثُ عِنْدَهُ فَأَرْسَلَ النَّبِيُّ ﷺ إِلَى جَارِيَتِهِ فَظَلَّتْ مَعَهُ فِي بَيْتِ حَفْصَةَ وَكَانَ الْيَوْمَ الَّذِي يَأْتِي فِيهِ عَائِشَةَ ؓ فَرَجَعَتْ حَفْصَةُ فَوَجَدَتْهَا فِي بَيْتِهَا فَجَعَلَتْ تَنْتَظِرُ خُرُوجَهَا وَغَارَتْ غَيْرَةً شَدِيدَةً فَأَخْرَجَ رَسُولُ اللهِ ﷺ جَارِيَتَهُ وَدَخَلَتْ حَفْصَةُ فَقَالَتْ قَدْ رَأَيْتُ مَنْ كَانَ عِنْدَكَ وَاللهِ لَقَدْ سُؤْتَنِي فَقَالَ رَسُولُ اللهِ ﷺ وَاللهِ لَأُرْضِيَنَّكِ وَإِنِّي مُسِرٌّ إِلَيْكِ سِرًّا فَاحْفَظِيهِ فَقَالَ إِنِّي أُشْهِدُكِ أَنَّ سُرِّيَّتِي هَذِهِ عَلَيَّ حَرَامٌ رِضًا لَكِ وَكَانَتْ حَفْصَةُ وَعَائِشَةُ تَظَاهَرَتَا عَلَى نِسَاءِ النَّبِيِّ ﷺ فَانْطَلَقَتْ حَفْصَةُ فَأَسَرَّتْ إِلَيْهَا سِرًّا وَهُوَ أَنْ أَبْشِرِي إِنَّ مُحَمَّدًا ﷺ قَدْ حَرَّمَ عَلَيْهِ فَتَاتَهُ فَلَمَّا أَخْبَرَتْ بِسِرِّ النَّبِيِّ ﷺ أَظْهَرَ اللهُ النَّبِيَّ ﷺ عَلَيْهِ فَأَنْزَلَ اللهُ عَلَى رَسُولِهِ ﷺ {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] إِلَى آخِرِ الْآيَةِ  

"O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' until the end of the Verse. (Using translation from Nasāʾī 3959)   

أَنَّ رَسُولَ اللهِ ﷺ كَانَتْ لَهُ أَمَةٌ يَطَؤُهَا فَلَمْ تَزَلْ بِهِ حَفْصَةُ حَتَّى جَعَلَهَا عَلَى نَفْسِهِ حَرَامًا فَأَنْزَلَ اللهُ ﷻ هَذِهِ الْآيَةَ {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ تَبْتَغِي مَرْضَاةَ أَزْوَاجِكَ} إِلَى آخِرِ الْآيَةِ  

[Machine] The Mother of the Believers once visited her father. It was her day when the Prophet ﷺ came and did not see her in the house. So he sent for his concubine Maria the Copt and had intercourse with her in Hafsa's house. When Hafsa came to know about this, she said, "O Messenger of Allah, do you do this in my house and on my day?" He said, "Verily, it is forbidden for me to betray her and inform anyone about it." Hafsa then went to Aisha and informed her about it. Allah then revealed in His Book, "O Prophet, why do you forbid [yourself from] what Allah has made lawful for you?" (Quran 66:1) until His saying, "And [you are to] repent to Allah, [all of you], O believers," (Quran 66:4). It was commanded that he should beg pardon of Allah and declare his obedience to Him, and turn towards his wives, and with that meaning Al-Hasan also recited this Verse as a message.  

أُمَّ الْمُؤْمِنِينَ ؓ زَارَتْ أَبَاهَا ذَاتَ يَوْمٍ وَكَانَ يَوْمُهَا فَلَمَّا جَاءَ النَّبِيُّ ﷺ فَلَمْ يَرَهَا فِي الْمَنْزِلِ فَأَرْسَلَ إِلَى أَمَتِهِ مَارِيَةَ الْقِبْطِيَّةِ فَأَصَابَ مِنْهَا فِي بَيْتِ حَفْصَةَ فَجَاءَتْ حَفْصَةُ عَلَى تِلْكَ الْحَالَةِ فَقَالَتْ يَا رَسُولَ اللهِ أَتَفْعَلُ هَذَا فِي بَيْتِي وَفِي يَوْمِي؟ قَالَ فَإِنَّهَا عَلَيَّ حَرَامٌ لَا تُخْبِرِي بِذَلِكَ أَحَدًا فَانْطَلَقَتْ حَفْصَةُ إِلَى عَائِشَةَ فَأَخْبَرَتْهَا بِذَلِكَ فَأَنْزَلَ اللهُ ﷻ فِي كِتَابِهِ {يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] إِلَى قَوْلِهِ {وَصَالِحِ الْمُؤْمِنِينَ} [التحريم 4] فَأُمِرَ أَنْ يُكَفِّرَ عَنْ يَمِينِهِ وَيُرَاجِعَ أَمَتَهُ وَبِمَعْنَاهُ ذَكَرَهُ الْحَسَنُ الْبَصْرِيُّ مُرْسَلًا  

[Machine] He said that the Messenger of Allah ﷺ took an oath to Hafsah that he would not approach his wife. He said she is haram for me. So the expiation for breaking the oath was revealed and he was commanded not to forbid what Allah has made permissible. This hadith is marfoo' and we have narrated it in this chapter before, before this hadeeth. It was narrated by Abu Dawood in al-Maraaseel from Muhammad ibn As-Sabbaah ibn Sufyan from Sufyan from Ibn Abi 'Aroobah from Qatadah who said: The Messenger of Allah ﷺ was in the house of Hafsah, and she entered and saw his slave girl with him. She said: “In my house and on my day?” He said: “Be silent, By Allah, I will not approach her and she is haram for me.” Abu Bakr Muhammad ibn Muhammad informed us, I am Abu Al-Husayn al-Fasawi, narrated to us Abu Ali al-Lu'lu'i, narrated to us Abu Dawood, and he mentioned it.  

أَنَّهُ قَالَ إِنَّ رَسُولَ اللهِ ﷺ حَلَفَ لِحَفْصَةَ أَنْ لَا يَقْرَبَ أَمَتَهُ وَقَالَ هِيَ عَلَيَّ حَرَامٌ فَنَزَلَتِ الْكَفَّارَةُ لِيَمِينِهِ وَأُمِرَ أَنْ لَا يُحَرِّمَ مَا أَحَلَّ اللهُ هَذَا مُرْسَلٌ وَقَدْ رَوَيْنَاهُ مَوْصُولًا فِي الْبَابِ قَبْلَهُ 15079 وَرَوَى أَبُو دَاوُدَ فِي الْمَرَاسِيلِ عَنْ مُحَمَّدِ بْنِ الصَّبَّاحِ بْنِ سُفْيَانَ عَنْ سُفْيَانَ عَنِ ابْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ قَالَ كَانَ رَسُولُ اللهِ ﷺ فِي بَيْتِ حَفْصَةَ فَدَخَلَتْ فَرَأَتْ فَتَاتَهُ مَعَهُ فَقَالَتْ فِي بَيْتِي وَيَوْمِي؟ فَقَالَ اسْكُتِي فَوَاللهِ لَا أَقْرَبُهَا وَهِيَ عَلَيَّ حَرَامٌ أَخْبَرَنَاه أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدٍ أَنَا أَبُو الْحُسَيْنِ الْفَسَوِيُّ نا أَبُو عَلِيٍّ اللُّؤْلُؤِيُّ نا أَبُو دَاوُدَ فَذَكَرَهُ  

[Machine] He used to stay at Zainab bint Jahsh's and drink honey with her. So I and Hafsah advised each other that if the Prophet ﷺ comes to either of us, she should say, 'I notice the smell of the Maghafir from you. Have you eaten Maghafir?' When he came to one of us, she said that to him and he replied, 'No, but I drank honey at Zainab's and I will never drink it again.' Then the verses from Surah At-Tahrim, starting from "Why do you prohibit what Allah has made lawful" (66:1) to "If you two repent to Allah" (66:4), were revealed to Aisha and Hafsah. And when the Prophet had a secret conversation with one of his wives and then disclosed it, saying, "No, but I drank honey," (66:1-3).  

كَانَ يَمْكُثُ عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ ؓ وَيَشْرَبُ عِنْدَهَا عَسَلًا فَتَوَاصَيْتُ أَنَا وَحَفْصَةُ أَيَّتُنَا مَا دَخَلَ عَلَيْهَا النَّبِيُّ ﷺ فَلْتَقُلْ إِنِّي أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ أَكَلْتَ مَغَافِيرَ فَدَخَلَ عَلَى إِحْدَاهُمَا فَقَالَتْ ذَلِكَ لَهُ فَقَالَ بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ وَلَنْ أَعُودَ لَهُ فَنَزَلَتْ {لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ} [التحريم 1] إِلَى {إِنْ تَتُوبَا إِلَى اللهِ} [التحريم 4] لِعَائِشَةَ وَحَفْصَةَ ؓ {وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا} [التحريم 3] لِقَوْلِهِ بَلْ شَرِبْتُ عَسَلًا  

Messenger of Allah ﷺ was fond of honey and sweet edible things and (it was his habit) that after finishing the ʿAsr prayer he would visit his wives and stay with one of them at that time. Once he went to Hafsa, the daughter of ʿUmar and stayed with her more than usual. I got jealous and asked the reason for that. I was told that a lady of her folk had given her a skin filled with honey as a present, and that she made a syrup from it and gave it to the Prophet ﷺ to drink (and that was the reason for the delay). I said, "By Allah we will play a trick on him (to prevent him from doing so)." So I said to Saʿda bint Zamʿa "The Prophet ﷺ will approach you, and when he comes near you, say: 'Have you taken Maghafir (a bad-smelling gum)?' He will say, 'No.' Then say to him: 'Then what is this bad smell which i smell from you?' He will say to you, 'Hafsa made me drink honey syrup.' Then say: Perhaps the bees of that honey had sucked the juice of the tree of Al-ʿUrfut.' I shall also say the same. O you, Safiyya, say the same." Later Saʿda said, "By Allah, as soon as he (the Prophet ﷺ ) stood at the door, I was about to say to him what you had ordered me to say because I was afraid of you." So when the Prophet ﷺ came near Saʿda, she said to him, "O Messenger of Allah ﷺ! Have you taken Maghafir?" He said, "No." She said. "Then what is this bad smell which I detect on you?" He said, "Hafsa made me drink honey syrup." She said, "Perhaps its bees had sucked the juice of Al-ʿUrfut tree." When he came to me, I also said the same, and when he went to Safiyya, she also said the same. And when the Prophet ﷺ again went to Hafsa, she said, 'O Messenger of Allah ﷺ! Shall I give you more of that drink?" He said, "I am not in need of it." Saʿda said, "By Allah, we deprived him (of it)." I said to her, "Keep quiet." ' (Using translation from Bukhārī 5268)   

رَسُولُ اللهِ ﷺ يُحِبُّ الْعَسَلَ وَالْحَلْوَاءَ وَكَانَ إِذَا انْصَرَفَ مِنَ الْعَصْرِ دَخَلَ عَلَى نِسَائِهِ فَيَدْنُو مِنْ إِحْدَاهُنَّ فَدَخَلَ عَلَى حَفْصَةَ بِنْتِ عُمَرَ ؓ فَاحْتَبَسَ عِنْدَهَا أَكْثَرَ مِمَّا كَانَ يَحْتَبِسُ فَغِرْتُ فَسَأَلْتُ عَنْ ذَلِكَ فَقِيلَ لِي أَهْدَتْ لَهَا امْرَأَةً مِنْ قَوْمِهَا عُكَّةَ عَسَلٍ فَسَقَتْهُ مِنْهَا شَرْبَةً فَقُلْتُ إِنَّا وَاللهِ لَنَحْتَالَنَّ لَهُ فَقُلْتُ لِسَوْدَةَ بِنْتِ زَمْعَةَ إِنَّهُ سَيَدْنُو مِنْكِ إِذَا دَخَلَ عَلَيْكِ فَقُولِي لَهُ يَا رَسُولَ اللهِ أَكَلْتَ مَغَافِيرَ فَإِنَّهُ سَيَقُولُ لَكِ لَا فَقُولِي لَهُ مَا هَذِهِ الرِّيحُ الَّتِي أَجِدُ مِنْكَ؟ فَإِنَّهُ سَيَقُولُ لَكِ سَقَتْنِي حَفْصَةُ شَرْبَةً مِنْ عَسَلٍ فَقُولِي لَهُ جَرَسَتْ نَحْلُهُ الْعُرْفُطَ وَسَأَقُولُ ذَلِكَ وَقُولِي أَنْتِ يَا صَفِيَّةُ ذَاكَ قَالَ تَقُولُ سَوْدَةُ وَاللهِ مَا هُوَ إِلَّا أَنْ قَامَ عَلَى الْبَابِ فَأَرَدْتُ أَنْ أُنَادِيَهُ بِمَا أَمَرْتِنِي فَرَقًا مِنْكِ فَلَمَّا دَنَا مِنْهَا قَالَتْ لَهُ سَوْدَةُ يَا رَسُولَ اللهِ أَكَلْتَ مَغَافِيرَ؟ قَالَ لَا قَالَتْ فَمَا هَذِهِ الرِّيحُ الَّتِي أَجِدُ مِنْكَ؟ قَالَ سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ فَقَالَتْ جَرَسَتْ نَحْلُهُ الْعُرْفُطَ فَلَمَّا دَارَ إِلِيَّ قُلْتُ لَهُ مِثْلَ ذَلِكَ فَلَمَّا دَارَ إِلَى صَفِيَّةَ قَالَتْ مِثْلَ ذَلِكَ تَعْنِي فَلَمَّا دَارَ إِلَى حَفْصَةَ قَالَتْ يَا رَسُولَ اللهِ أَلَا أَسْقِيكَ مِنْهُ؟ قَالَ لَا حَاجَةَ لِي فِيهِ قَالَ تَقُولُ لَهَا سَوْدَةُ سُبْحَانَ اللهِ وَاللهِ لَقَدْ حَرَّمْنَاهُ قُلْتُ لَهَا اسْكُتِي  

[Machine] "Abdullah, O you who have believed, do not declare unlawful the good things which Allah has made lawful for you and do not transgress. Indeed, Allah does not like transgressors. So eat and drink and be grateful to Allah. But if you are fearful of an attack to the right of you, then turn aside from it. Indeed, that is from the ways of Satan, and Allah is the most knowing."  

عَبْدُ اللهِ {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللهَ لَا يُحِبُّ الْمُعْتَدِينَ} [المائدة 87] إِذَنْ فَكُلْ وَكَفِّرْ عَنْ يَمِينِكَ فَإِنَّ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ وَاللهُ أَعْلَمُ  

[Machine] Her husband divorces her three times and all of them said that she is not permissible for him until she marries someone else. Abu Dawood narrated it from Malik from Yahya ibn Sa'id from Bukair ibn al-Ashajj from Muawiyah ibn Abi Ayyash that he witnessed this story.  

الْبِكْرِ يُطَلِّقُهَا زَوْجُهَا ثَلَاثًا فَكُلُّهُمْ قَالُوا لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ قَالَ أَبُو دَاوُدَ وَرَوَاهُ مَالِكٌ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ بُكَيْرِ بْنِ الْأَشَجِّ عَنْ مُعَاوِيَةَ بْنِ أَبِي عَيَّاشٍ أَنَّهُ شَهِدَ هَذِهِ الْقِصَّةَ  

[Machine] He divorced his wife three times before consummating the marriage with her. What do you think they should do? Ibn Zubayr said, "This is a matter that we have no say in. Go to Ibn Abbas and Abu Hurayrah and ask them. I left them with Aisha, so ask them then come back and inform us." So he went and asked them. Ibn Abbas said to Abu Hurayrah, "Advise him, O Abu Hurayrah, for he has come to you with a difficult situation." Abu Hurayrah said, "The first divorce clarifies the situation and the third divorce prohibits it." Ibn Abbas replied, "Exactly the same thing until you marry someone else." And Abu al-Husayn ibn al-Fadl al-Qattan from Baghdad narrated to us that Abu Sahl ibn Ziyad al-Qattan narrated to us that Ismail ibn Ishaq narrated to us that Sulayman ibn Harb narrated to us that Hammad ibn Zaid narrated to us from Yahya ibn Said who narrated from Bukayr ibn Abdullah that he came to Asim ibn Umar and Ibn Zubayr with a Bedouin who had divorced his wife three times before consummating the marriage with her. He mentioned the meaning of the hadith of Malik and added, "Aisha also followed them." This is what is famous from Abdullah ibn Abbas, and we have narrated it regarding the issue of triple divorce from Umar ibn Khattab, Ali ibn Abi Talib, Abdullah ibn Masood, and Anas ibn Malik.  

طَلَّقَ امْرَأَتَهُ ثَلَاثًا قَبْلَ أَنْ يَدْخُلَ بِهَا فَمَاذَا تَرَيَانِ؟ فَقَالَ ابْنُ الزُّبَيْرِ إِنَّ هَذَا أَمْرٌ مَا لَنَا فِيهِ قَوْلٌ اذْهَبْ إِلَى ابْنِ عَبَّاسٍ وَإِلَى أَبِي هُرَيْرَةَ ؓ فَإِنِّي قَدْ تَرَكْتُهُمَا عِنْدَ عَائِشَةَ ؓ فَسَلْهُمَا ثُمَّ ائْتِنَا فَأَخْبِرْنَا فَذَهَبَ فَسَأَلَهُمَا فَقَالَ ابْنُ عَبَّاسٍ لِأَبِي هُرَيْرَةَ ؓ أَفْتِهِ يَا أَبَا هُرَيْرَةَ فَقَدْ جَاءَتْكَ مُعْضِلَةٌ فَقَالَ أَبُو هُرَيْرَةَ الْوَاحِدَةُ تُبِينُهَا وَالثَّلَاثُ تُحَرِّمُهَا فَقَالَ ابْنُ عَبَّاسٍ مِثْلَ ذَلِكَ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ 15085 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أنا أَبُو سَهْلِ بْنُ زِيَادٍ الْقَطَّانُ نا إِسْمَاعِيلُ بْنُ إِسْحَاقَ نا سُلَيْمَانُ بْنُ حَرْبٍ نا حَمَّادُ بْنُ زَيْدٍ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ بُكَيْرِ بْنِ عَبْدِ اللهِ عَنْ مُعَاوِيَةَ بْنِ أَبِي عَيَّاشٍ عَنِ ابْنِ إِيَاسِ بْنِ الْبُكَيْرِ أَنَّهُ أَتَى عَاصِمَ بْنَ عُمَرَ وَابْنَ الزُّبَيْرِ بِأَعْرَابِيٍّ طَلَّقَ امْرَأَتَهُ ثَلَاثًا قَبْلَ أَنْ يَدْخُلَ بِهَا فَذَكَرَ مَعْنَى حَدِيثِ مَالِكٍ وَزَادَ فَقَالَ وَتَابَعَتْهُمَا عَائِشَةُ ؓ هَذَا هُوَ الْمَشْهُورُ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ وَرَوَيْنَاهُ فِي مَسْأَلَةِ طَلَاقِ الثَّلَاثِ عَنْ عُمَرَ بْنِ الْخَطَّابِ وَعَلِيِّ بْنِ أَبِي طَالِبٍ وَعَبْدِ اللهِ بْنِ مَسْعُودٍ وَأَنَسِ بْنِ مَالِكٍ ؓ  

[Machine] "He said it is one form of honoring a man to divorce his wife three times before consummating the marriage. This implies that if he divorces them before having sexual intercourse with them, it would not contradict what came before. This is indicated by what has been mentioned and what preceded it."  

أَنَّهُ قَالَ هِيَ وَاحِدَةٌ بَائِنَةٌ يَعْنِي فِي الرَّجُلِ يُطَلِّقُ زَوْجَتَهُ ثَلَاثًا قَبْلَ أَنْ يَدْخُلَ بِهَا فَهَذَا يَحْتَمِلُ أَنْ يَكُونَ الْمُرَادُ بِهِ إِذَا فَرَّقَهُنَّ فَلَا يَكُونُ مُخَالِفًا لِمَا قَبْلَهُ وَالَّذِي يَدُلُّ عَلَى ذَلِكَ مَعَ مَا مَضَى مَا  

[Machine] He had it in his hand and sent it all. And if it is repeated, it is nothing. Sufyan said: "Repeated" means you are divorced, you are divorced, you are divorced. For it is clear in the first, while the other two are nothing. Al-Shafi'i mentioned in his book "Ikhtilaf al-Iraqiyyin" which I think is from Abu Yusuf, regarding a man who said to his wife: "You have not been entered by me, you are divorced, you are divorced, you are divorced." The first divorce takes effect, while the other two do not. This is the statement of Abu Hanifa, which was conveyed to us by Umar ibn Al-Khattab, Ali ibn Abi Talib, Abdullah ibn Masud, and Zaid ibn Thabit, as well as Ibrahim.  

كَانَتْ بِيَدِهِ أَرْسَلَهَا جَمِيعًا وَإِذَا كَانَ تَتْرَى فَلَيْسَ بِشَيْءٍ قَالَ سُفْيَانُ تَتْرَى يَعْنِي أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ فَإِنَّهَا تَبِينُ بِالْأُولَى وَالثِّنْتَانِ لَيْسَتَا بِشَيْءٍ وَحَكَى الشَّافِعِيُّ فِي كِتَابِ اخْتِلَافِ الْعِرَاقِيِّينَ أَظُنُّهُ عَنْ أَبِي يُوسُفَ فِي الرَّجُلِ يَقُولُ لِامْرَأَتِهِ لَمْ يَدْخُلْ بِهَا أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ فَالتَّطْلِيقَةُ الْأُولَى وَلَمْ تَقَعْ عَلَيْهَا الْبَاقِيَتَانِ هَذَا قَوْلُ أَبِي حَنِيفَةَ بَلَغَنَا عَنْ عُمَرَ بْنِ الْخَطَّابِ وَعَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَعَبْدِ اللهِ بْنِ مَسْعُودٍ وَزَيْدِ بْنِ ثَابِتٍ ؓ وَإِبْرَاهِيمَ بِذَلِكَ  

[Machine] For his wife and he did not have sexual intercourse with her, "you are divorced" then "you are divorced" then "you are divorced." Then Abu Bakr said, "Is the woman to be divorced in the middle of the road? It has been clear since the first divorce." The Sheikh said, and this is the meaning.  

لِامْرَأَتِهِ وَلَمْ يَدْخُلْ بِهَا أَنْتِ طَالِقٌ ثُمَّ أَنْتِ طَالِقٌ ثُمَّ أَنْتِ طَالِقٌ فَقَالَ أَبُو بَكْرٍ أَتُطَلَّقُ الْمَرْأَةُ عَلَى ظَهْرِ الطَّرِيقِ؟ قَدْ بَانَتْ مِنْ حِينَ طَلَّقَهَا التَّطْلِيقَةَ الْأُولَى قَالَ الشَّيْخُ وَهَذَا مَعْنَى  

[Machine] Al-Hasan said, "Indeed, the Messenger of Allah ﷺ said, 'The divorce that has not been consummated with intercourse is not (counted as) one divorce.' This narration is transmitted by Sulaiman bin Arqam, who is weak, and it is possible that he intended by it the divorce that has been consummated with intercourse, as Abdullah bin Mas'ud said. And Allah knows best. The hadith of Abu As-Sahba' regarding the question of Ibn Abbas has already passed, and the discussion has concluded. And with Allah is the facilitation."  

قَالَ الْحَسَنُ إِنَّ رَسُولَ اللهِ ﷺ قَالَ طَلَاقُ الَّتِي لَمْ يُدْخَلْ بِهَا وَاحِدَةٌ وَهَذَا مُرْسَلٌ وَرَاوِيهِ سُلَيْمَانُ بْنُ أَرْقَمَ وَهُوَ ضَعِيفٌ وَيُحْتَمَلُ إِنْ صَحَّ أَنْ يَكُونَ أَرَادَ أَنَّ طَلَاقَهَا وَطَلَاقَ الْمَدْخُولِ بِهَا وَاحِدٌ كَمَا قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ وَاللهُ أَعْلَمُ وَحَدِيثُ أَبِي الصَّهْبَاءِ فِي سُؤَالِ ابْنِ عَبَّاسٍ قَدْ مَضَى وَمَضَى الْكَلَامُ عَلَيْهِ وَبِاللهِ التَّوْفِيقُ  

[Machine] She is one, and he is more entitled to it.  

هِيَ وَاحِدَةٌ وَهُوَ أَحَقُّ بِهَا  

[Machine] His wife enjoyed him for a year, and the same was narrated from Ibn Abbas. Ata and Jabir ibn Zaid also said the same.  

امْرَأَتُهُ يَسْتَمْتِعُ مِنْهَا إِلَى سَنَةٍ وَرُوِيَ مِثْلُ ذَلِكَ عَنِ ابْنِ عَبَّاسٍ ؓ وَبِهِ قَالَ عَطَاءٌ وَجَابِرُ بْنُ زَيْدٍ  

[Machine] She is his wife until Ramadan comes, when he divorces her.  

هِيَ امْرَأَتُهُ يَوْمَ طَلَّقَهَا حَتَّى يَجِيءَ رَمَضَانُ  

[Machine] To his wife, you are divorced if you go out until nightfall. So his wife went out, or he said that about his servant, so his servant went out before nightfall without his knowledge. His wife was divorced and his servant was freed because he left out the exception if he wanted to say "with my permission", but he neglected to include the exception. So his neglect of the exception is on him.  

لِامْرَأَتِهِ أَنْتِ طَالِقٌ إِنْ خَرَجْتِ حَتَّى اللَّيْلِ فَخَرَجَتِ امْرَأَتُهُ أَوْ قَالَ ذَلِكَ فِي غُلَامِهِ فَخَرَجَ غُلَامُهُ قَبْلَ اللَّيْلِ بِغَيْرِ عِلْمِهِ طُلِّقَتِ امْرَأَتُهُ وَعَتَقَ غُلَامُهُ لِأَنَّهُ تَرَكَ أَنْ يَسْتَثْنِيَ لَوْ شَاءَ قَالَ بِإِذْنِي وَلَكِنَّهُ فَرَّطَ فِي الِاسْتِثْنَاءِ فَإِنَّمَا يُجْعَلُ تَفْرِيطُهُ عَلَيْهِ  

[Machine] "Allah, peace and blessings be upon him, has indeed forgave my nation for their mistakes, forgetfulness, and that which they were forced to do. He has strengthened its chain of narration through Bashir bin Bakr, who is trustworthy. And Walid bin Muslim narrated it from Al-Awza'i, but he did not mention in his chain of narration Ubaid bin Umayr. Abu Saad Al-Malini informed us, and I am Abu Ahmad bin Adi Al-Hafiz, narrating from Umar bin Sinan, Hasan bin Sufyan, and others who said: Muhammad bin Al-Musaffa narrated it from Walid bin Muslim, and he mentioned it and said it was narrated by Ata' from Ibn Abbas."  

اللهِ ﷺ إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ جَوَّدَ إِسْنَادَهُ بِشْرُ بْنُ بَكْرٍ وَهُوَ مِنَ الثِّقَاتِ وَرَوَاهُ الْوَلِيدُ بْنُ مُسْلِمٍ عَنِ الْأَوْزَاعِيِّ فَلَمْ يَذْكُرْ فِي إِسْنَادِهِ عُبَيْدَ بْنَ عُمَيْرٍ 15095 أَخْبَرَنَاه أَبُو سَعْدٍ الْمَالِينِيُّ أنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ نا عُمَرُ بْنُ سِنَانٍ وَالْحَسَنُ بْنُ سُفْيَانَ وَغَيْرُهُمَا قَالُوا نا مُحَمَّدُ بْنُ الْمُصَفَّى نا الْوَلِيدُ بْنُ مُسْلِمٍ فَذَكَرَهُ وَقَالَ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ ؓ  

Allah has forgiven for me my nation their mistakes and forgetfulness, and what they are forced to do." (Using translation from Ibn Mājah 2043)   

قَالَ رَسُولُ اللهِ ﷺ وَضَعَ اللهُ عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ  

[Machine] The Messenger of Allah ﷺ said, "There is no divorce or emancipation during captivity." This was narrated by Ibrahim bin Saad, Abdullah bin Numair, and Abdul Rahim bin Sulaiman, from Muhammad bin Ishaq. Some of them said, regarding the condition of being held captive, Muhammad bin Ubaid said, "This is the son of Abu Salih al-Makki."  

رَسُولَ اللهِ ﷺ قَالَ لَا طَلَاقَ وَلَا عَتَاقَ فِي إِغْلَاقٍ وَرَوَاهُ إِبْرَاهِيمُ بْنُ سَعْدٍ وَعَبْدُ اللهِ بْنُ نُمَيْرٍ وَعَبْدُ الرَّحِيمِ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ وَقَالَ بَعْضُهُمْ فِي غِلَاقٍ وَمُحَمَّدُ بْنُ عُبَيْدٍ هَذَا هُوَ ابْنُ أَبِي صَالِحٍ الْمَكِّيُّ  

I went out with Adi ibn Adi al-Kindi till we came to Mecca. He sent me to Safiyyah daughter of Shaybah who remembered a tradition (that she had heard) from Aisha. She said: I heard Aisha say: I heard the Messenger of Allah ﷺ say: There is no divorce or emancipation in case of constraint or duress (ghalaq). Abu Dawud said: I think ghalaq means anger. (Using translation from Abū Dāʾūd 2193)   

رَسُولَ اللهِ ﷺ قَالَ لَا طَلَاقَ وَلَا عَتَاقَ فِي إِغْلَاقٍ  

[Machine] From Ali, he said: "Indeed, the Messenger of Allah ﷺ said: 'Whoever shows kindness to a poor person, it is as if he has lent to Allah, and Allah will repay him in abundance on the Day of Resurrection.'"  

عَنْ عَلِيٍّ ؓ فَقَدْ  

[Machine] Abbas  

عَبَّاسٍ ؓ  

[Machine] Abbas did not allow forcible divorce.  

عَبَّاسٍ ؓ لَمْ يُجِزْ طَلَاقَ الْمُكْرَهِ  

[Machine] Abbas is nothing.  

عَبَّاسٍ ؓ لَيْسَ بِشَيْءٍ  

[Machine] There is no divorce for a person under coercion.  

لَيْسَ لِمُكْرَهٍ طَلَاقٌ  

[Machine] And if by the One I swear, I have done such and such to you, he said. So I said, "This is divorce one thousand." I then left him and met Ibn Umar on the way to Mecca in a deserted place. I informed him of what had happened to me, and Abdullah became angry and said, "That is not divorce, it is not forbidden for you, so return to your family." I did not feel satisfied until I reached Abdullah bin Zubair, who was in Mecca at the time, and informed him of what had happened to me and what Ibn Umar said to me. Abdullah bin Zubair said to me, "It is not forbidden for you, return to your family." He then wrote to Jabir bin Aswad Al-Zuhri, who was the governor of Medina at that time, instructing him to punish Abdullah bin Abdulrahman and to separate between me and my family. I arrived and Safiyya bint Abi Ubaid, the wife of Ibn Umar and my wife, prepared her so that she could visit me with the knowledge of Ibn Umar. Then I invited Ibn Umar on the day of my wedding and he came to me.  

وَإِلَّا وَالَّذِي يُحْلَفُ بِهِ فَعَلْتُ بِكَ كَذَا وَكَذَا قَالَ فَقُلْتُ هِيَ الطَّلَاقُ أَلْفًا فَخَرَجْتُ مِنْ عِنْدِهِ فَأَدْرَكْتُ ابْنَ عُمَرَ ؓ فِي طَرِيقِ مَكَّةَ فِي خَرِبٍ فَأَخْبَرْتُهُ بِالَّذِي كَانَ مِنْ شَأْنِي فَتَغَيَّظَ عَبْدُ اللهِ وَقَالَ لَيْسَ ذَلِكَ بِطَلَاقٍ إِنَّهَا لَمْ تُحَرَّمْ عَلَيْكَ فَارْجِعْ إِلَى أَهْلِكَ قَالَ فَلَمْ تَقَرَّ بِي نَفْسِي حَتَّى أَتَيْتُ عَبْدَ اللهِ بْنَ الزُّبَيْرِ وَهُوَ يَوْمَئِذٍ بِمَكَّةَ فَأَخْبَرْتُهُ بِالَّذِي كَانَ مِنْ شَأْنِي وَبِالَّذِي قَالَ لِيَ ابْنُ عُمَرَ ؓ فَقَالَ لِي عَبْدُ اللهِ بْنُ الزُّبَيْرِ ؓ لَمْ تُحَرَّمْ عَلَيْكَ ارْجِعْ إِلَى أَهْلِكَ وَكَتَبَ إِلَى جَابِرِ بْنِ الْأَسْوَدِ الزُّهْرِيِّ وَهُوَ أَمِيرُ الْمَدِينَةِ يَوْمَئِذٍ يَأْمُرُهُ أَنْ يُعَاقِبَ عَبْدَ اللهِ بْنَ عَبْدِ الرَّحْمَنِ وَأَنْ يُخَلِّيَ بَيْنِي وَبَيْنَ أَهْلِي فَقَدِمْتُ فَجَهَّزَتْ صَفِيَّةُ بِنْتُ أَبِي عُبَيْدٍ امْرَأَةُ ابْنِ عُمَرَ امْرَأَتِي حَتَّى أَدْخَلَتْهَا عَلَيَّ بِعِلْمِ ابْنِ عُمَرَ ثُمَّ دَعَوْتُ ابْنَ عُمَرَ يَوْمَ عُرْسِي لِوَلِيمَتِي فَجَاءَنِي  

[Machine] About Ata and Tayus, Al-Hasan, Ikrimah, Umar ibn Abdul Aziz, and Abdullah ibn Ubayd ibn Umayr.  

عَنْ عَطَاءٍ وَطَاوُسٍ وَالْحَسَنِ وَعِكْرِمَةَ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَعَبْدِ اللهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ  

[Machine] Umar said, "A person is not trustworthy to himself when he is hungry, restrained, or beaten."  

قَالَ عُمَرُ ؓ لَيْسَ الرَّجُلُ بِأَمِينٍ عَلَى نَفْسِهِ إِذَا جُوِّعَتْ أَوْ أُوثِقَتْ أَوْ ضُرِبَتْ  

[Machine] Imprisonment is detestable, beating is detestable, putting in chains is detestable, and threatening is detestable.  

الْحَبْسُ كُرْهٌ وَالضَّرْبُ كُرْهٌ وَالْقَيْدُ كُرْهٌ وَالْوَعِيدُ كُرْهٌ  

[Machine] On the authority of the Prophet ﷺ who said: "The pen has been lifted for three: the sleeper until he wakes up, the child until he reaches maturity, and the insane person until he regains sanity." This narration has been reported to us through various chains of transmission from Ali. And Al-Shafi'i, may Allah have mercy on him, used the hadith of Ibn Umar as evidence in regards to permission during battles, and this has already passed.  

عَنِ النَّبِيِّ ﷺ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ وَعَنِ الْمَجْنُونِ حَتَّى يَعْقِلَ وَرُوِّينَاهُ مِنْ أَوْجُهٍ عَنْ عَلِيٍّ ؓ وَاحْتَجَّ الشَّافِعِيُّ رَحِمَهُ اللهُ بِحَدِيثِ ابْنِ عُمَرَ ؓ فِي الْإِجَازَةِ فِي الْقِتَالِ وَقَدْ مَضَى  

[Machine] About Al-Sha'bi, Al-Hasan, and Ibrahim, they said that it is not permissible to divorce a child or set them free until they reach puberty. It has been narrated from Jabir ibn Zaid, Ibrahim, Abu Qilaba, and others that they did not permit the divorce of a child who had been dyed with henna. And about Al-Sha'bi and Ibrahim regarding one who divorces and sets free in a dream, they said: it is not anything.  

عَنِ الشَّعْبِيِّ وَالْحَسَنِ وَإِبْرَاهِيمَ أَنَّهُمْ قَالُوا لَا يَجُوزُ طَلَاقُ الصَّبِيِّ وَلَا عِتْقُهُ حَتَّى يَحْتَلِمَ وَرُوِّينَا عَنْ جَابِرِ بْنِ زَيْدٍ وَإِبْرَاهِيمَ وَأَبِي قِلَابَةَ وَغَيْرِهِمْ أَنَّهُمْ كَانُوا لَا يُجِيزُونَ طَلَاقَ الْمُبَرْسَمِ وَعَنِ الشَّعْبِيِّ وَإِبْرَاهِيمَ فِي الَّذِي يُطَلِّقُ وَيَعْتِقُ فِي الْمَنَامِ قَالَا لَيْسَ بِشَيْءٍ  

The above mentioned Statement of ʿAli. (Using translation from Bukhārī 127)   

عَنْ عَلِيٍّ ؓ بِذَلِكَ  

[Machine] Regarding the divorce of a drunk person, they said: If a drunk person divorces, his divorce is valid, and if he kills, he is killed. Malik said: This is the ruling according to us, and we have narrated from Ibrahim that he said: The divorce of a drunk person and his emancipation is permissible. And as for Al-Hasan Al-Basri, he said: It is permissible for a drunk person to divorce and emancipate, but it is not permissible to buy or sell from him.  

عَنْ طَلَاقِ السَّكْرَانِ فَقَالَا إِذَا طَلَّقَ السَّكْرَانُ جَازَ طَلَاقُهُ وَإِنْ قَتَلَ قُتِلَ قَالَ مَالِكٌ وَذَلِكَ الْأَمْرُ عِنْدَنَا وَرُوِّينَا عَنْ إِبْرَاهِيمَ أَنَّهُ قَالَ طَلَاقُ السَّكْرَانِ وَعِتْقُهُ جَائِزٌ وَعَنِ الْحَسَنِ الْبَصْرِيِّ قَالَ السَّكْرَانُ يَجُوزُ طَلَاقُهُ وَعِتْقُهُ وَلَا يَجُوزُ شِرَاءُهُ وَبَيْعُهُ  

[Machine] Indeed, I divorced my wife while I was drunk. The opinion of Umar was that he should be flogged and they should be separated. Aban ibn Uthman reported that Uthman said, "There is no divorce for the madman or the drunkard." Umar said, "How can you command me, and this is what Uthman is telling me?" So he flogged him and returned his wife to him. Al-Zuhri mentioned that Raja ibn Haywah mentioned it as hope, and he said, "Abdul-Malik ibn Marwan recited to us a book by Muawiyah ibn Abu Sufyan containing the Sunan, in which he said that divorce is permissible for everyone except the madman." The sheikh, may Allah have mercy on him, said that it was narrated from Tawus that he said, "How can his divorce be valid when his prayer is not accepted for him?" And it was narrated from Ata' about the divorce of the drunkard that he said, "It is nothing." And it was narrated from Aban ibn Uthman the same, and it has already been mentioned in the Book of Iqrar the Hadith of Sulayman ibn Buraydah from his father in the story of Ma'iz ibn Malik when he said to the Prophet, ﷺ , "What will purify you?" He said, "From adultery." The Prophet, ﷺ , said, "What kind of insanity is this?" It was reported that he was not mad, so he said, "Have you drunk wine?" So a man stood up and rebuked him, but he did not smell any scent of wine from him. So the Prophet, ﷺ , said, "Are you intoxicated?" He said, "Yes." So the Prophet, ﷺ , commanded that he be stoned. It is clear from this that he intended to invalidate his confession by intoxication, as he intended to invalidate his confession by insanity. This indicates that his statement has no ruling, and whoever said the opposite, it is answered to him that this was within the limits prescribed by Allah as a precautionary measure, and Allah knows best.  

إِنِّي طَلَّقْتُ امْرَأَتِي وَأَنَا سَكْرَانُ فَكَانَ رَأْيُ عُمَرَ مَعَنَا أَنْ يَجْلِدَهُ وَأَنْ يُفَرِّقَ بَيْنَهُمَا فَحَدَّثَهُ أَبَانُ بْنُ عُثْمَانَ أَنَّ عُثْمَانَ ؓ قَالَ لَيْسَ لِلْمَجْنُونِ وَلَا لِلسَّكْرَانِ طَلَاقٌ فَقَالَ عُمَرُ كَيْفَ تَأْمُرُونِي وَهَذَا يُحَدِّثُنِي عَنْ عُثْمَانَ ؓ فَجَلَدَهُ وَرَدَّ إِلَيْهِ امْرَأَتَهُ قَالَ الزُّهْرِيُّ فَذُكِرَ ذَلِكَ لِرَجَاءِ بْنِ حَيْوَةَ فَقَالَ قَرَأَ عَلَيْنَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ كِتَابَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فِيهِ السُّنَنُ أَنَّ كُلَّ أَحَدٍ طَلَّقَ امْرَأَتَهُ جَائِزٌ إِلَّا الْمَجْنُونَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَرُوِّينَا عَنْ طَاوُسٍ أَنَّهُ قَالَ كَيْفَ يَجُوزُ طَلَاقُهُ وَلَا تُقْبَلُ لَهُ صَلَاةٌ؟ وَعَنْ عَطَاءٍ فِي طَلَاقِ السَّكْرَانِ قَالَ لَيْسَ بِشَيْءٍ وَعَنْ أَبَانَ بْنِ عُثْمَانَ مِثْلَهُ وَقَدْ مَضَى فِي كِتَابِ الْإِقْرَارِ حَدِيثُ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ فِي قِصَّةِ مَاعِزِ بْنِ مَالِكٍ حَيْثُ قَالَ النَّبِيُّ ﷺ مِمَّ أُطَهِّرُكَ؟ فَقَالَ مِنَ الزِّنَا قَالَ النَّبِيُّ ﷺ أَيَّةَ جُنُونٍ فَأُخْبِرَ أَنَّهُ لَيْسَ بِمَجْنُونٍ فَقَالَ أَشَرِبْتَ خَمْرًا؟ فَقَامَ رَجُلٌ فَاسْتَنْكَهَهُ فَلَمْ يَجِدْ مِنْهُ رِيحَ خَمْرٍ فَقَالَ النَّبِيُّ ﷺ أَثَيِّبٌ أَنْتَ؟ قَالَ نَعَمْ فَأَمَرَ بِهِ النَّبِيُّ ﷺ فَرُجِمَ فَبَيِّنٌ فِي هَذَا أَنَّهُ قَصَدَ إِسْقَاطَ إِقْرَارِهِ بِالسُّكْرِ كَمَا قَصَدَ إِسْقَاطَ إِقْرَارِهِ بِالْجُنُونِ فَدَلَّ أَنْ لَا حُكْمَ لِقَوْلِهِ وَمَنْ قَالَ بِالْأَوَّلِ أَجَابَ عَنْهُ بِأَنَّ ذَلِكَ كَانَ فِي حُدُودِ اللهِ تَعَالَى الَّتِي تُدْرَأُ بِالشُّبُهَاتِ وَاللهُ أَعْلَمُ  

[Machine] Marriage is to be contracted by the consent of the slave, and divorce is in the hand of the slave, and no one else can divorce him.  

يَنْكِحَ فَالطَّلَاقُ بِيَدِ الْعَبْدِ لَيْسَ بِيَدِ غَيْرِهِ مِنْ طَلَاقِهِ شَيْءٌ  

[Machine] Nu'ayaa was a letter writer for Umm Salama, the wife of the Prophet ﷺ , or a slave of a free woman under his authority. He divorced her twice and wanted to reconcile with her, so the Prophet's ﷺ wives commanded Uthman ibn Affan, asking him about this matter. So he went to him and met him at the stairs, holding the hand of Zaid ibn Thabit, and they both asked him. So they both began to quote the hadith to him.  

أَنَّ نُفَيْعًا مُكَاتَبًا لِأُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ أَوْ عَبْدًا كَانَتْ تَحْتَهُ امْرَأَةٌ حُرَّةٌ فَطَلَّقَهَا اثْنَتَيْنِ ثُمَّ أَرَادَ أَنْ يُرَاجِعَهَا فَأَمَرَهُ أَزْوَاجُ النَّبِيِّ ﷺ أَنْ يَأْتِيَ عُثْمَانَ بْنَ عَفَّانَ ؓ يَسْأَلَهُ عَنْ ذَلِكَ فَذَهَبَ إِلَيْهِ فَلَقِيَهُ عِنْدَ الدَّرَجِ آخِذًا بِيَدِ زَيْدِ بْنِ ثَابِتٍ فَسَأَلَهُمَا فَابْتَدَرَاهُ جَمِيعًا فَقَالَا حُرِّمَتْ عَلَيْكَ حُرِّمَتْ عَلَيْكَ وَقَدْ رُوِيَ فِيهِ حَدِيثٌ مُسْنَدٌ  

[Machine] A man came to the Prophet ﷺ complaining that his master married him while he wanted to separate between him and his wife. The Prophet praised Allah and praised the man, then he said, "What is the matter with people who marry their slaves to their female slaves, then they want to separate between them? Verily, the one who has the power to divorce is the one who takes hold of the calf of his own leg, Ibn Lahi'ah has narrated it from Musa ibn Ayyub as a messenger."  

جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ يَشْكُو أَنَّ مَوْلَاهُ زَوَّجَهُ وَهُوَ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَهُ وَبَيْنَ امْرَأَتِهِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ مَا بَالُ أَقْوَامٍ يُزَوِّجُونَ عَبِيدَهُمْ إِمَاءَهُمْ ثُمَّ يُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَهُمْ أَلَا إِنَّمَا يَمْلِكُ الطَّلَاقَ مَنْ يَأْخُذُ بِالسَّاقِ خَالَفَهُ ابْنُ لَهِيعَةَ فَرَوَاهُ عَنْ مُوسَى بْنِ أَيُّوبَ مُرْسَلًا  

[Machine] The Prophet ﷺ came and mentioned something similar to it, so the Messenger of Allah ﷺ said, "The right to divorce belongs only to the one who took hold of the calf and did not mention Ibn Abbas." And it was also narrated from another angle as a raised narration in which there is weakness.  

أَتَى النَّبِيَّ ﷺ فَذَكَرَ نَحْوَهُ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّمَا يَمْلِكُ الطَّلَاقَ مَنْ أَخَذَ بِالسَّاقِ لَمْ يَذْكُرِ ابْنُ عَبَّاسٍ ؓ وَرُوِيَ مِنْ وَجْهٍ آخَرَ مَرْفُوعًا وَفِيهِ ضَعْفٌ  

[Machine] The Messenger of Allah ﷺ said, "When a person swears an oath and says 'If Allah wills', he has made an exception."  

قَالَ رَسُولُ اللهِ ﷺ إِذَا حَلَفَ الرَّجُلُ فَقَالَ إِنْ شَاءَ اللهُ فَقَدِ اسْتَثْنَى  

[Machine] "The Prophet ﷺ said: Whoever swears an oath by Allah and says 'If Allah wills' (in Arabic: in shaa Allah), then he will choose to do it if Allah wills and he will not do it if Allah does not will. This hadith has been narrated as weak from Mu'adh ibn Jabal."  

النَّبِيِّ ﷺ قَالَ مَنْ حَلَفَ عَلَى يَمِينٍ فَقَالَ إِنْ شَاءَ اللهُ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ فَعَلَ وَإِنْ شَاءَ لَمْ يَفْعَلْ وَرُوِيَ فِيهِ حَدِيثٌ ضَعِيفٌ عَنْ مُعَاذِ بْنِ جَبَلٍ ؓ مَرْفُوعًا  

[Machine] The Messenger of Allah ﷺ said to me, "O Mu'adh, there is nothing that Allah created on the face of the earth that is more disliked to Him than divorce, and there is nothing that Allah created on the face of the earth that is dearer to Him than freeing a slave. So when a person says to his slave, 'You are free, if Allah wills,' then he is indeed free without any exceptions. And when a man says to his wife, 'You are divorced, if Allah wills,' then she is divorced and no exception is made for him."  

قَالَ لِي رَسُولُ اللهِ ﷺ يَا مُعَاذُ مَا خَلَقَ اللهُ شَيْئًا عَلَى وَجْهِ الْأَرْضِ أَبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ وَمَا خَلَقَ اللهُ شَيْئًا عَلَى وَجْهِ الْأَرْضِ أَحَبَّ إِلَيْهِ مِنَ الْعَتَاقِ فَإِذَا قَالَ الرَّجُلُ لِمَمْلُوكِهِ أَنْتَ حُرٌّ إِنْ شَاءَ اللهُ فَهُوَ حُرٌّ وَلَا اسْتِثْنَاءَ لَهُ وَإِذَا قَالَ لِامْرَأَتِهِ أَنْتِ طَالِقٌ إِنْ شَاءَ اللهُ فَلَهُ الِاسْتِثْنَاءُ وَلَا طَلَاقَ عَلَيْهِ  

[Machine] The Messenger of Allah ﷺ was asked about a man who said to his wife, "You are divorced, if Allah wills." The Prophet ﷺ mentioned the exception to him. A man then asked, "O Messenger of Allah, what if he says to his son, 'You are free, if Allah wills?'" The Prophet ﷺ said, "He is to be freed, because Allah wills emancipation and does not will divorce." And Abu Bakr ibn Al-Harith Al-Faqih told us that Ali ibn Umar Al-Hafiz told us that Abu Al-Abbas Muhammad ibn Musa ibn Ali Ad-Dulabi told us that Humaid ibn Ar-Rabi' narrated to him from Ismail ibn Ayash, who said that Humaid said, "Yazid ibn Haroun said to me, 'What if it was a narration by Humaid ibn Malik An-Nakha'i, a well-known fabricator?'" I said, "He is my grandfather." Yazid said, "Now you have pleased me, it is a hadith." The sheikh said, "There is no great happiness in it, for Humaid ibn Rabee' ibn Humaid ibn Malik Al-Kufi, the Khazzaz, is extremely weak." Yahya ibn Ma'in attributed him and others to lying. Humaid ibn Malik is unknown and makhool (rejected). And it is narrated about him that it is a weak hadith, which cannot be used as evidence.  

سُئِلَ رَسُولُ اللهِ ﷺ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ طَالِقٌ إِنْ شَاءَ اللهُ قَالَ لَهُ اسْتِثْنَاؤُهُ قَالَ فَقَالَ رَجُلٌ يَا رَسُولَ اللهِ وَإِنْ قَالَ لِغُلَامِهِ أَنْتَ حُرٌّ إِنْ شَاءَ اللهُ؟ فَقَالَ يَعْتِقُ لِأَنَّ اللهَ يَشَاءُ الْعِتْقَ وَلَا يَشَاءُ الطَّلَاقَ 15122 وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ أنا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ نا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ مُوسَى بْنِ عَلِيٍّ الدُّولَابِيُّ نا حُمَيْدُ بْنُ الرَّبِيعِ نا يَزِيدُ بْنُ هَارُونَ نا إِسْمَاعِيلُ بْنُ عَيَّاشٍ عَنْ حُمَيْدِ بْنِ مَالِكٍ النَّخَعِيِّ فَذَكَرَ نَحْوَ حَدِيثِ إِسْمَاعِيلَ قَالَ حُمَيْدٌ قَالَ لِي يَزِيدُ بْنُ هَارُونَ وَأِيُّ حَدِيثٍ لَوْ كَانَ حُمَيْدُ بْنُ مَالِكٍ اللَّخْمِيُّ مَعْرُوفًا؟ قُلْتُ هُوَ جَدُّ أَبِي قَالَ يَزِيدُ سَرَرْتَنِي الْآنَ صَارَ حَدِيثًا قَالَ الشَّيْخُ لَيْسَ فِيهِ كَبِيرُ سُرُورٍ فَحُمَيْدُ بْنُ رَبِيعِ بْنِ حُمَيْدِ بْنِ مَالِكٍ الْكُوفِيُّ الْخَزَّازُ ضَعِيفٌ جِدًّا نَسَبَهُ يَحْيَى بْنُ مَعِينٍ وَغَيْرُهُ إِلَى الْكَذِبِ وَحُمَيْدُ بْنُ مَالِكٍ مَجْهُولٌ وَمَكْحُولٌ عَنْ مُعَاذِ بْنِ جَبَلٍ مُنْقَطِعٌ وَقَدْ قِيلَ عَنْ حُمَيْدٍ عَنْ مَكْحُولٍ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ مُعَاذِ بْنِ جَبَلٍ ؓ وَقِيلَ عَنْهُ عَنْ مَكْحُولٍ عَنْ مَالِكِ بْنِ يَخَامِرَ عَنْ مُعَاذٍ وَلَيْسَ بِمَحْفُوظٍ وَاللهُ أَعْلَمُ وَقَدْ رُوِيَ فِي مُقَابَلَتِهِ حَدِيثٌ ضَعِيفٌ لَا يَجُوزُ الِاحْتِجَاجُ بِمِثْلِهِ