[Machine] "To assassinate him, he swore not to approach her until she weans him. He did so until she weaned him. He said, 'I mentioned that to Ali.' Ali said, 'Indeed, you only intended good, and venting anger is only due to anger.' Ash-Shafi'i narrated it from Hushaym, from Dawud, from Simak bin Harb, from Abu Atiyyah al-Asadi, that he married his brother's wife while she was breastfeeding his nephew. It was mentioned."  

أَنْ تَغْتَالَهُ فَحَلَفَ لَا يَقْرَبَهَا حَتَّى تَفْطِمَهُ فَفَعَلَ حَتَّى فَطَمَتْهُ قَالَ فَذَكَرْتُ ذَلِكَ لِعَلِيٍّ ؓ فَقَالَ عَلِيٌّ ؓ إِنَّكَ إِنَّمَا أَرَدْتَ الْخَيْرَ وَإِنَّمَا الْإِيلَاءُ فِي الْغَضَبِ وَحَكَاهُ الشَّافِعِيُّ رَحِمَهُ اللهُ عَنْ هُشَيْمٍ عَنْ دَاوُدَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ أَبِي عَطِيَّةَ الْأَسَدِيِّ أَنَّهُ تَزَوَّجَ امْرَأَةَ أَخِيهِ وَهِيَ تُرْضِعُ بِابْنِ أَخِيهِ فَذَكَرَهُ  

[Machine] My mother was breastfeeding a baby, and the baby died. So my father swore not to approach her until the baby was weaned. After four months, someone told him that it was over for him, so he came to Ali and informed him. Ali said, "If you swore an oath concerning harm, then she is your wife. Otherwise, it is over for you." Shu'bah narrated this from Simak ibn Harb. Al-Shafi'i also said in the past, "And whoever says this statement should say likewise if there is a reason that sexual intercourse with her is harmful to her or if he starts with his right hand, as her state is not linked to harm. Therefore, it is not considered an oath. And for this statement, there is a good argument. Allah knows best." Others said, "He is a muwli and every oath that prohibits sexual intercourse is considered an oath. So, it is considered an oath. And there is evidence for this in the recent case, and he argued that Allah has revealed the absolute prohibition without mentioning anger or satisfaction. Allah knows best."  

كَانَتْ أُمِّي تُرْضِعُ صَبِيًّا وَقَدْ تُوُفِّيَ صَبِيٌّ لَنَا فَحَلَفَ أَبِي أَنْ لَا يَقْرَبَهَا حَتَّى تَفْطِمَ الصَّبِيَّ فَمَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ قِيلَ لَهُ إِنَّهُ قَدْ بَانَتْ مِنْكَ فَأَتَى عَلِيًّا ؓ فَأَخْبَرَهُ فَقَالَ عَلِيٌّ ؓ إِنْ كُنْتَ حَلَفْتَ عَلَى تَضِرَّةٍ فَهِيَ امْرَأَتُكَ وَإِلَّا فَقَدْ بَانَتْ مِنْكَ كَذَا قَالَ شُعْبَةُ عَنْ سِمَاكِ بْنِ حَرْبٍ وَقَدْ قَالَ الشَّافِعِيُّ فِي الْقَدِيمِ وَمَنْ قَالَ هَذَا الْقَوْلَ فَيَنْبَغِي أَنْ يَقُولَ وَكَذَلِكَ إِنْ كَانَتْ بِهَا عِلَّةٌ يَضُرُّهَا الْجِمَاعُ بِهَا أَوْ بَدَأَ الْيَمِينَ وَلَيْسَ هَيْئَتُهَا الضِّرَارُ فَلَيْسَتْ بِإِيلَاءٍ وَلِهَذَا الْقَوْلِ وَجْهٌ حَسَنٌ وَاللهُ أَعْلَمُ وَقَالَ غَيْرُهُ هُوَ مُؤْلِي وَكُلُّ يَمِينٍ مَنَعَتِ الْجِمَاعَ فَهِيَ إِيلَاءٌ وَعَلَى هَذَا الْقَوْلِ نَصٌّ فِي الْجَدِيدِ وَاحْتَجَّ بِأَنَّ اللهَ تَعَالَى أَنْزَلَ الْإِيلَاءَ مُطْلَقًا لَمْ يَذْكُرْ فِيهِ غَضَبًا وَلَا رِضًا وَاللهُ أَعْلَمُ