11. The Chapters On Divorce And Li'an From The Messenger of Allāh ﷺ

English translation

1175. Yūnus bin Jubair said: "I asked Ibn 'Umar about a man who divorced his wife while she was menstruating. So he said: 'Don't you know 'Abdullāh bin 'Umar?' Indeed he divorced his wife while she was menstruating, so 'Umar asked the Prophet ﷺ about that, and he ordered him to take her back." He said: "I said: And that divorce is counted? He said: And that divorce is counted? He said: 'What else would you think if he was helpless and foolish?'" (Saḥīḥ)

Arabic text

١١٧٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌أَيُّوبَ ، عَنْ ‌مُحَمَّدِ بْنِ سِيرِينَ ، عَنْ ‌يُونُسَ بْنِ جُبَيْرٍ قَالَ: «سَأَلْتُ» ‌ابْنَ عُمَرَ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَهِيَ حَائِضٌ، فَقَالَ: هَلْ تَعْرِفُ عَبْدَ اللهِ بْنَ عُمَرَ؟ فَإِنَّهُ طَلَّقَ امْرَأَتَهُ وَهِيَ حَائِضٌ، فَسَأَلَ عُمَرُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَمَرَهُ أَنْ يُرَاجِعَهَا. قَالَ: قُلْتُ: فَيُعْتَدُّ بِتِلْكَ التَّطْلِيقَةِ؟ قَالَ: فَمَهْ، أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ.؟

English translation

1176. Sālim narrated that his father divorced his wife during her menses, so 'Umar asked the Prophet ﷺ about that and he said: "Tell him to take her back, then let him divorce her while she is pure or pregnant." (Saḥīḥ) (Abū 'Eisā said:) The Hadīth of Yūnus bin Jubair from Ibn 'Umar is a Hasan Saḥīḥ Hadīth, and so is the Hadīth of Sālim from Ibn 'Umar. This Hadith has been reported through other routes from Ibn 'Umar from the Prophet ﷺ. This is acted upon according to the people of knowledge among Companions of the Prophet ﷺ and others. The Sunnah divorce is to divorce her while she is pure without having intercourse. Some of them said if he divorces her thrice (at one time) while she is pure, then it will also be according to the Sunnah. This is the view of Ash-Shāfi'ī and Aḥmad (bin Ḥanbal). Some of them said that three (at one time) is not from the Sunnah, unless he divorces her once (and then once). This is the view of (Sufyān) Ath-Thawrī and Ishāq. Regarding divorcing a pregnant woman they said: He divorces her whenever he wants to. This is the view of Ash-Shāfi'ī, Aḥmad and Ishāq. Some of them said that he pronounces one divorce on her during each month.

Arabic text

١١٧٦ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ مَوْلَى آلِ طَلْحَةَ ، عَنْ ‌سَالِمٍ، عَنْ ‌أَبِيهِ «أَنَّهُ طَلَّقَ امْرَأَتَهُ فِي الْحَيْضِ، فَسَأَلَ عُمَرُ» النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: مُرْهُ فَلْيُرَاجِعْهَا، ثُمَّ لِيُطَلِّقْهَا طَاهِرًا أَوْ حَامِلًا. حَدِيثُ يُونُسَ بْنِ جُبَيْرٍ عَنِ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَكَذَلِكَ حَدِيثُ سَالِمٍ عَنِ ابْنِ عُمَرَ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ أَنَّ طَلَاقَ السُّنَّةِ أَنْ يُطَلِّقَهَا طَاهِرًا مِنْ غَيْرِ جِمَاعٍ. وَقَالَ بَعْضُهُمْ: إِنْ طَلَّقَهَا ثَلَاثًا وَهِيَ طَاهِرٌ فَإِنَّهُ يَكُونُ لِلسُّنَّةِ أَيْضًا، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ بْنِ حَنْبَلٍ. وَقَالَ بَعْضُهُمْ: لَا تَكُونُ ثَلَاثًا لِلسُّنَّةِ، إِلَّا أَنْ يُطَلِّقَهَا وَاحِدَةً وَاحِدَةً، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَإِسْحَاقَ، وَقَالُوا فِي طَلَاقِ الْحَامِلِ: يُطَلِّقُهَا مَتَى شَاءَ - وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُهُمْ: يُطَلِّقُهَا عِنْدَ كُلِّ شَهْرٍ تَطْلِيقَةً.

English translation

1177. 'Abdullāh bin Yazīd bin Rukānah narrated from his father, from his grandfather who said: "I went to the Prophet ﷺ and said: 'O Messenger of Allāh! I irrevocably divorced my wife.' So he said: 'What did you intend by that?' I said: 'One (divorce).' He said: '(Do you swear) By Allāh?' I said: 'By Allāh.' He said: 'Then it is as you intended.'" (Da'if) (Abū 'Eisā said:) We do not know of this Hadīth except from this route. I asked Muḥammad about this Hadīth and he said: "There is some confusion (Idtirāb) in it; and it has been reported from 'Ikrimah, from Ibn 'Abbās that Rukānah divorced his wife three times." The people of knowledge among the Companions of the Prophet ﷺ and others differ over the irrevocable divorce. It has been related from 'Umar bin Al-Khaṭṭāb that he counted the irrevocable divorce as one, and it has been related from 'Alī that he considered it three. Some of the people of knowledge said it depends on the intention of the man; if he intended one then it is one, and if he intended three then it is three, and if he intended two then it will only count as one. This is the view of Sufyān Ath-Thawrī and the people of Al-Kūfah. Mālik bin Anas said about the irrevocable divorce: If he had gone into her, then it is three divorces. Shāfi'i said: "If he intended one then it is one, and he is able to return, and if he intended two then it is two, and if he intended three then it is three."

Arabic text

١١٧٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌قَبِيصَةُ، عَنْ ‌جَرِيرِ بْنِ حَازِمٍ ، عَنِ ‌الزُّبَيْرِ بْنِ سَعِيدٍ، عَنْ ‌عَبْدِ اللهِ بْنِ عَلِيِّ بْنِ يَزِيدَ بْنِ رُكَانَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَدِّهِ قَالَ: «أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي طَلَّقْتُ امْرَأَتِي الْبَتَّةَ». فَقَالَ: مَا أَرَدْتَ بِهَا؟ قُلْتُ: وَاحِدَةً، قَالَ: وَاللهِ؟ قُلْتُ: وَاللهِ! قَالَ: فَهُوَ مَا أَرَدْتَ. هَذَا حَدِيثٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ. وَسَأَلْتُ مُحَمَّدًا عَنْ هَذَا الْحَدِيثِ فَقَالَ: فِيهِ اضْطِرَابٌ، وَيُرْوَى عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رُكَانَةَ طَلَّقَ امْرَأَتَهُ ثَلَاثًا. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ فِي طَلَاقِ الْبَتَّةِ؛ فَرُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ جَعَلَ الْبَتَّةَ وَاحِدَةً، وَرُوِيَ عَنْ عَلِيٍّ أَنَّهُ جَعَلَهَا ثَلَاثًا. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: فِيهِ نِيَّةُ الرَّجُلِ إِنْ نَوَى وَاحِدَةً فَوَاحِدَةٌ، وَإِنْ نَوَى ثَلَاثًا فَثَلَاثٌ، وَإِنْ نَوَى ثِنْتَيْنِ لَمْ تَكُنْ إِلَّا وَاحِدَةً - وَهُوَ قَوْلُ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. وَقَالَ مَالِكُ بْنُ أَنَسٍ فِي الْبَتَّةِ: إِنْ كَانَ قَدْ دَخَلَ بِهَا فَهِيَ ثَلَاثُ تَطْلِيقَاتٍ. وَقَالَ الشَّافِعِيُّ: إِنْ نَوَى وَاحِدَةً فَوَاحِدَةٌ، يَمْلِكُ الرَّجْعَةَ، وَإِنْ نَوَى ثِنْتَيْنِ فَثِنْتَانِ، وَإِنْ نَوَى ثَلَاثًا فَثَلَاثٌ.

English translation

1178. Hammād bin Yazīd said: "I said to Abū Ayyūb: 'Do you know of anyone who said that: "Your case is up to you" counts as three besides Al-Ḥasan?' He said: 'No, not besides Al-Ḥasan.' Then he said: 'O Allāh forgive me – except for what has been narrated to me by Qatādah, from Kathīr the freed slave of Banū Samurah, from Abū Salamah, from Abū Hurairah, that the Prophet ﷺ said: "Three."' Abū Ayyūb said: 'So I met Kathīr the freed slave of Banū Samurah and asked him about it, but he was not aware of it. So I returned to Qatādah and informed him about that and he said: "He forgot." (Da'if) (Abū 'Eisā said:) This Ḥadīth is Gharīb, we do not know of it except as a narration of Sulaimān bin Ḥarb, from Hammād bin Yazīd. I asked Muḥammad about this Ḥadīth and he said: "Sulaimān bin Ḥarb narrated this from Hammād bin Yazīd to us, but it was only Mawqūf from Abū Hurairah." The Ḥadīth of Abū Hurairah is not known to be Marfū', and 'Ali bin Naṣr (one of the narrators) is a Ḥāfiz, a person of Ḥadīth. The people of knowledge differ over (the statement): "Your case is up to you." Some of the people of knowledge among the Companions of the Prophet ﷺ and others – among them 'Umar bin Al-Khaṭṭāb and 'Abdullāh bin Mas'ūd – said: "It is one." This is the view of more than one of the people of knowledge among the Tābi'īn and those after them. 'Uthmān bin 'Affān and Zaid bin Thābit said that the decision is as she decides. Ibn 'Umar said: "If a man leaves the case up to his wife and she divorces herself three times and her husband dislikes that, saying: 'I only left the case up to her for one' then the husband is to take an oath and it will be in accordance with whatever he swears." Sufyān and the people of Al-Kūfah followed the view of 'Umar and 'Abdullāh. As for Mālik bin Anas he said: "The decision is as she decides," and this is the view of Aḥmad. As for Ishāq, he followed the view of Ibn 'Umar.

Arabic text

١١٧٨ - حَدَّثَنَا ‌عَلِيُّ بْنُ نَصْرِ بْنِ عَلِيٍّ، قَالَ: حَدَّثَنَا ‌سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ قَالَ: «قُلْتُ» ‌لِأَيُّوبَ: هَلْ عَلِمْتَ أَنَّ أَحَدًا قَالَ فِي أَمْرُكِ بِيَدِكِ إِنَّهَا ثَلَاثٌ إِلَّا الْحَسَنَ؟ فَقَالَ: لَا، إِلَّا الْحَسَنَ. ثُمَّ قَالَ: اللَّهُمَّ غَفْرًا إِلَّا مَا حَدَّثَنِي ‌قَتَادَةُ عَنْ ‌كَثِيرٍ مَوْلَى بَنِي سَمُرَةَ عَنْ ‌أَبِي سَلَمَةَ عَنْ ‌أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ثَلَاثٌ. قَالَ أَيُّوبُ: فَلَقِيتُ كَثِيرًا مَوْلَى بَنِي سَمُرَةَ فَسَأَلْتُهُ فَلَمْ يَعْرِفْهُ، فَرَجَعْتُ إِلَى قَتَادَةَ فَأَخْبَرْتُهُ، فَقَالَ: نَسِيَ. هَذَا حَدِيثٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ سُلَيْمَانَ بْنِ حَرْبٍ عَنْ حَمَّادِ بْنِ زَيْدٍ، وَسَأَلْتُ مُحَمَّدًا عَنْ هَذَا الْحَدِيثِ فَقَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ عَنْ حَمَّادِ بْنِ زَيْدٍ بِهَذَا، وَإِنَّمَا هُوَ عَنْ أَبِي هُرَيْرَةَ مَوْقُوفٌ، وَلَمْ يَعْرِفْ مُحَمَّدٌ حَدِيثَ أَبِي هُرَيْرَةَ مَرْفُوعًا. وَكَانَ عَلِيُّ بْنُ نَصْرٍ حَافِظًا صَاحِبَ حَدِيثٍ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي أَمْرُكِ بِيَدِكِ؛ فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ مِنْهُمْ عُمَرُ بْنُ الْخَطَّابِ وَعَبْدُ اللهِ بْنُ مَسْعُودٍ: هِيَ وَاحِدَةٌ - وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ وَمَنْ بَعْدَهُمْ. وَقَالَ عُثْمَانُ بْنُ عَفَّانَ وَزَيْدُ بْنُ ثَابِتٍ: الْقَضَاءُ مَا قَضَتْ. وَقَالَ ابْنُ عُمَرَ: إِذَا جَعَلَ أَمْرَهَا بِيَدِهَا وَطَلَّقَتْ نَفْسَهَا ثَلَاثًا وَأَنْكَرَ الزَّوْجُ وَقَالَ: لَمْ أَجْعَلْ أَمْرَهَا بِيَدِهَا إِلَّا فِي وَاحِدَةٍ - اسْتُحْلِفَ الزَّوْجُ وَكَانَ الْقَوْلُ قَوْلَهُ مَعَ يَمِينِهِ. وَذَهَبَ سُفْيَانُ وَأَهْلُ الْكُوفَةِ إِلَى قَوْلِ عُمَرَ وَعَبْدِ اللهِ، وَأَمَّا مَالِكُ بْنُ أَنَسٍ فَقَالَ: الْقَضَاءُ مَا قَضَتْ - وَهُوَ قَوْلُ أَحْمَدَ. وَأَمَّا إِسْحَاقُ فَذَهَبَ إِلَى قَوْلِ ابْنِ عُمَرَ.

English translation

1179. ‘Aishah said: “The Messenger of Allāh ﷺ gave us the choice, so we chose him. So was that a divorce?” (Ṣaḥīh) (Another chain with a similar narration) (Abū ‘Eisā said:) This Hadīth is Ḥasan Ṣaḥīh. The people of knowledge differ over the choice. It has been related from ‘Umar and ‘Abdullāh bin Mas‘ūd that they said: “If she chooses herself (divorce) then it is once, irrevocable.” And it has been related from them that they also said: “Once, and he has the ability to take her back, and if she chooses her husband then it is (counted as) nothing.” It has been related that ‘Alī said: “If she chooses herself (divorce) then it is once, irrevocable, and if she chooses her husband then it counts as once, and he has the ability to take her back.” Zaid bin Thābit said: “If she chooses her husband then it is once, and if she chooses herself then it is three.” On this topic, most of the people of knowledge and Fiqh among the Companions of the Prophet ﷺ and those after them followed the view of ‘Umar and ‘Abdullāh, and it is the view of Sufyān Ath-Thawrī and the people of Al-Kūfah. As for Ahmad bin Ḥanbal, he followed the view of ‘Alī, may Allāh be pleased with him.

Arabic text

١١٧٩ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ ، عَنِ ‌الشَّعْبِيِّ ، عَنْ ‌مَسْرُوقٍ، عَنْ ‌عَائِشَةَ قَالَتْ: «خَيَّرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاخْتَرْنَاهُ، أَفَكَانَ طَلَاقًا.»؟ ١١٧٩ (م) - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنِ ‌الْأَعْمَشِ، عَنْ ‌أَبِي الضُّحَى ، عَنْ ‌مَسْرُوقٍ ، عَنْ ‌عَائِشَةَ - بِمِثْلِهِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْخِيَارِ؛ فَرُوِيَ عَنْ عُمَرَ وَعَبْدِ اللهِ بْنِ مَسْعُودٍ أَنَّهُمَا قَالَا: إِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ بَائِنَةٌ. وَرُوِيَ عَنْهُمَا أَنَّهُمَا قَالَا أَيْضًا: وَاحِدَةٌ، يَمْلِكُ الرَّجْعَةَ. وَإِنِ اخْتَارَتْ زَوْجَهَا فَلَا شَيْءَ. وَرُوِيَ عَنْ عَلِيٍّ أَنَّهُ قَالَ: إِنِ اخْتَارَتْ نَفْسَهَا فَوَاحِدَةٌ بَائِنَةٌ، وَإِنِ اخْتَارَتْ زَوْجَهَا فَوَاحِدَةٌ يَمْلِكُ الرَّجْعَةَ. وَقَالَ زَيْدُ بْنُ ثَابِتٍ: إِنِ اخْتَارَتْ زَوْجَهَا فَوَاحِدَةٌ، وَإِنِ اخْتَارَتْ نَفْسَهَا فَثَلَاثٌ. وَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ وَالْفِقْهِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ فِي هَذَا الْبَابِ إِلَى قَوْلِ عُمَرَ وَعَبْدِ اللهِ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. وَأَمَّا أَحْمَدُ بْنُ حَنْبَلٍ فَذَهَبَ إِلَى قَوْلِ عَلِيٍّ.

English translation

1180. Fāṭimah bint Qais said: "My husband divorced me three times during the time of the Prophet ﷺ. So the Messenger of Allāh ﷺ said: 'There is no housing for you nor maintenance.'" Al-Mughirah (one of the narrators) said: "I mentioned that to Ibrāhīm and he said: Umar said: "We do not leave the Book of Allāh and the Sunnah of our Prophet for the saying of a woman, and we do not know if she remembered or forgot." And 'Umar used to give her (the divorced woman) housing and maintenance." (Sahih) This was narrated to us from Aḥmad bin Manī' (who said): "Hushaim narrated to us: 'Hushain, Ismā'il and Mujālid informed us." Hushaim said: "Dāwūd narrated it to us as well, from Ash-Sha'bī who said: 'I entered upon Fāṭimah bint Qais and asked her about the judgement of the Messenger of Allāh ﷻ in her case. She said that she was divorced irrevocably by her husband and she argued with him for housing and maintenance, but the Prophet ﷺ did not grant her housing, nor maintenance." And in the narration of Dāwud she said: "And he ordered me to stay at the home of Ibn Umm Maktūm during my Iddah." (Abū 'Eisā said:) This Hadīth is Hasan Sahih. This is the view of some of the people of knowledge, among them Al-Hasan Al-Baṣrī, 'Aṭā' bin Abī Rabāḥ, and Ash-Sha'bī, and it is the view of Aḥmad and Ishāq. And they said: The divorced woman gets neither housing nor maintenance when her husband does not have the ability to take her back. Some of the people of knowledge among the Companions of the Prophet ﷺ – among them 'Umar and 'Abdullāh – said that the woman divorced three times gets housing and maintenance. This is the view of Sufyān Ath-Thawrī and the people of Al-Kūfah. Some of the people of knowledge said that she gets housing but there is no maintenance for her. This is the view of Mālik bin Anas, Al-Laith bin Sa'd, and Ash-Shāfī'i. Ash-Shāfī'i said: "We only give her housing based upon the Book of Allāh, Allāh Most High said: And turn them not out of their homes, nor shall they (themselves) leave, except in the case they are guilty of some open Fahishah.[1] And they say it (Fahishah) is to behave in a foul manner, that she misbehaves with her family, and they explain that the reason that Fāṭimah bint Qais was not granted housing by the Prophet ﷺ is that she had behaved in a foul manner with her family.” Ash-Shāfi‘ī said: “And she gets no maintenance due to the Ḥadīth of the Prophet ﷺ about the story of Fāṭimah bin Qais.

Arabic text

١١٨٠ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌جَرِيرٌ، عَنْ ‌مُغِيرَةَ ، عَنِ ‌الشَّعْبِيِّ قَالَ: قَالَتْ ‌فَاطِمَةُ بِنْتُ قَيْسٍ : «طَلَّقَنِي زَوْجِي ثَلَاثًا عَلَى عَهْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا سُكْنَى لَكِ وَلَا نَفَقَةَ». قَالَ ‌مُغِيرَةُ: فَذَكَرْتُهُ ‌لِإِبْرَاهِيمَ فَقَالَ: قَالَ ‌عُمَرُ : لَا نَدَعُ كِتَابَ اللهِ وَسُنَّةَ نَبِيِّنَا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِقَوْلِ امْرَأَةٍ لَا نَدْرِي أَحَفِظَتْ أَمْ نَسِيَتْ! وَكَانَ عُمَرُ يَجْعَلُ لَهَا السُّكْنَى وَالنَّفَقَةَ. ١١٨٠ (م) - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَنْبَأَنَا ‌حُصَيْنٌ ‌وَإِسْمَاعِيلُ ‌وَمُجَالِدٌ، قَالَ هُشَيْمٌ: وَحَدَّثَنَا ‌دَاوُدُ أَيْضًا عَنِ ‌الشَّعْبِيِّ قَالَ: «دَخَلْتُ عَلَى ‌فَاطِمَةَ بِنْتِ قَيْسٍ فَسَأَلْتُهَا» عَنْ قَضَاءِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيهَا، فَقَالَتْ: طَلَّقَهَا زَوْجُهَا الْبَتَّةَ، فَخَاصَمَتْهُ فِي السُّكْنَى وَالنَّفَقَةِ، فَلَمْ يَجْعَلْ لَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُكْنَى وَلَا نَفَقَةً. وَفِي حَدِيثِ دَاوُدَ قَالَتْ: وَأَمَرَنِي أَنْ أَعْتَدَّ فِي بَيْتِ ابْنِ أُمِّ مَكْتُومٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ بَعْضِ أَهْلِ الْعِلْمِ؛ مِنْهُمُ: الْحَسَنُ الْبَصْرِيُّ، وَعَطَاءُ بْنُ أَبِي رَبَاحٍ، وَالشَّعْبِيُّ. وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ، وَقَالُوا: لَيْسَ لِلْمُطَلَّقَةِ سُكْنَى وَلَا نَفَقَةٌ إِذَا لَمْ يَمْلِكْ زَوْجُهَا الرَّجْعَةَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْهُمْ عُمَرُ وَعَبْدُ اللهِ: إِنَّ الْمُطَلَّقَةَ ثَلَاثًا لَهَا السُّكْنَى وَالنَّفَقَةُ - وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: لَهَا السُّكْنَى، وَلَا نَفَقَةَ لَهَا. وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَاللَّيْثِ بْنِ سَعْدٍ وَالشَّافِعِيِّ، وَقَالَ الشَّافِعِيُّ: إِنَّمَا جَعَلْنَا لَهَا السُّكْنَى بِكِتَابِ اللهِ؛ قَالَ اللهُ تَعَالَى: {لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ إِلا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ}. قَالُوا: هُوَ الْبَذَاءُ؛ أَنْ تَبْذُوَ عَلَى أَهْلِهَا، وَاعْتَلَّ بِأَنَّ فَاطِمَةَ بِنْتَ قَيْسٍ لَمْ يَجْعَلْ لَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ السُّكْنَى لِمَا كَانَتْ تَبْذُو عَلَى أَهْلِهَا. قَالَ الشَّافِعِيُّ: وَلَا نَفَقَةَ لَهَا، لِحَدِيثِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي قِصَّةِ حَدِيثِ فَاطِمَةَ بِنْتِ قَيْسٍ.

English translation

1181. ‘Amr bin Shu‘aib narrated from his grandfather, from his father, that the Messenger of Allāh ﷺ said: “There is no vow for the son of Ādam over what he has no control, and there is no emancipating he can do for one whom he does not own, and there is no divorce for him regarding that which he has no control over.” (Hasan) (He said:) There are narrations on this topic from ‘Ali, Mu‘ādh bin Jabal, Jābir, Ibn ‘Abbās, and ‘Aishah. (Abū 'Eisā said:) The Hadīth of 'Abdullāh bin 'Amr is a Hasan Sahīh Hadīth, and it is the best thing reported on this topic. This is the view of most of the people of knowledge among the Companions of the Prophet ﷺ and others. This has been related from 'Alī bin Abī Tālīb, Ibn 'Abbās, Jābir bin 'Abdullāh, Sa'eed bin Al-Musayyab, Al-Ḥasan, Sa'eed bin Jubair, 'Alī bin Al-Ḥasan, Shurāih, Jābir bin Zaid, and more than one of the Fuqahā' among the Tābi'īn, and it is the view of Ash-Shāfi'ī. It has been related that Ibn Mas'ūd said about the Manṣūbah:[1] "She is divorced." It has been related from Ibrāhīm An-Nakha'ī, Ash-Sha'bi, and others among the people of knowledge that they said: "If he specifies a time, it (the divorce) holds (at the expiration of the time)." This is the view of Sufyān Ath-Thawrī. Mālik bin Anas said: "When he names a woman specifically, or specifies a time, or he says: 'If I marry someone from this district,' then if he marries someone, she is divorced." As for Ibn Al-Mubārak, he was very stern on this topic, he said: "If it is done, I do not say that it is unlawful." Aḥmad said: "If he married, I do not order him to separate from his wife." Ishāq said: "I allow it in the case of Al-Manṣūbah, due to the Hadīth of Ibn Mas'ūd, but if he marries her, I do not say that his wife is unlawful for him.” In cases other than the Mansūbah, Ishāq was liberal with it. It has been mentioned that ‘Abdullāh bin Al-Mubārak was asked about a man who took an oath of divorce that he would not marry, then it occurred to him to marry, does he have the permission to do it if he follows the view of the Fuqahā' that permit that? So (‘Abdullāh) Ibn Al-Mubārak said: “If he thought that this view was the truth before he was tested with this issue, then he can take their saying. As for the one who did not accept this, then if he is tested and wants to take their saying, then I do not think it is allowed for him.”

Arabic text

١١٨١ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: حَدَّثَنَا ‌عَامِرٌ الْأَحْوَلُ، عَنْ ‌عَمْرِو بْنِ شُعَيْبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَدِّهِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا نَذْرَ لِابْنِ آدَمَ فِيمَا لَا يَمْلِكُ»، وَلَا عِتْقَ لَهُ فِيمَا لَا يَمْلِكُ، وَلَا طَلَاقَ لَهُ فِيمَا لَا يَمْلِكُ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَمُعَاذِ بْنِ جَبَلٍ، وَجَابِرٍ، وَابْنِ عَبَّاسٍ، وَعَائِشَةَ. حَدِيثُ عَبْدِ اللهِ بْنِ عَمْرٍو حَدِيثٌ حَسَنٌ صَحِيحٌ، وَهُوَ أَحْسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ، وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، رُوِيَ ذَلِكَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَابْنِ عَبَّاسٍ وَجَابِرِ بْنِ عَبْدِ اللهِ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَالْحَسَنِ وَسَعِيدِ بْنِ جُبَيْرٍ وَعَلِيِّ بْنِ الْحُسَيْنِ وَشُرَيْحٍ وَجَابِرِ بْنِ زَيْدٍ وَغَيْرِ وَاحِدٍ مِنْ فُقَهَاءِ التَّابِعِينَ، وَبِهِ يَقُولُ الشَّافِعِيُّ. وَرُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ قَالَ فِي الْمَنْصُوبَةِ: إِنَّهَا تَطْلُقُ. وَقَدْ رُوِيَ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ وَالشَّعْبِيِّ وَغَيْرِهِمَا مِنْ أَهْلِ الْعِلْمِ أَنَّهُمْ قَالُوا: إِذَا وَقَّتَ نُزِّلَ - وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَمَالِكِ بْنِ أَنَسٍ أَنَّهُ إِذَا سَمَّى امْرَأَةً بِعَيْنِهَا أَوْ وَقَّتَ وَقْتًا أَوْ قَالَ: إِنْ تَزَوَّجْتُ مِنْ كُورَةِ كَذَا، فَإِنَّهُ إِنْ تَزَوَّجَ فَإِنَّهَا تَطْلُقُ، وَأَمَّا ابْنُ الْمُبَارَكِ فَشَدَّدَ فِي هَذَا الْبَابِ وَقَالَ: إِنْ فَعَلَ لَا أَقُولُ هِيَ حَرَامٌ. وَقَالَ أَحْمَدُ: إِنْ تَزَوَّجَ لَا آمُرُهُ أَنْ يُفَارِقَ امْرَأَتَهُ. وَقَالَ إِسْحَاقُ: أَنَا أُجِيزُ فِي الْمَنْصُوبَةِ لِحَدِيثِ ابْنِ مَسْعُودٍ، وَإِنْ تَزَوَّجَهَا لَا أَقُولُ تَحْرُمُ عَلَيْهِ امْرَأَتُهُ. وَوَسَّعَ إِسْحَاقُ فِي غَيْرِ الْمَنْصُوبَةِ. وَذُكِرَ عَنْ عَبْدِ اللهِ بْنِ الْمُبَارَكِ أَنَّهُ سُئِلَ عَنْ رَجُلٍ حَلَفَ بِالطَّلَاقِ أَنَّهُ لَا يَتَزَوَّجُ ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَ، هَلْ لَهُ رُخْصَةٌ بِأَنْ يَأْخُذَ بِقَوْلِ الْفُقَهَاءِ الَّذِينَ رَخَّصُوا فِي هَذَا؟ فَقَالَ عَبْدُ اللهِ بْنُ الْمُبَارَكِ: إِنْ كَانَ يَرَى هَذَا الْقَوْلَ حَقًّا مِنْ قَبْلِ أَنْ يُبْتَلَى بِهَذِهِ الْمَسْأَلَةِ فَلَهُ أَنْ يَأْخُذَ بِقَوْلِهِمْ، فَأَمَّا مَنْ لَمْ يَرْضَ بِهَذَا فَلَمَّا ابْتُلِيَ أَحَبَّ أَنْ يَأْخُذَ بِقَوْلِهِمْ فَلَا أَرَى لَهُ ذَلِكَ.

English translation

1182. Muzāhir bin Aslam narrated that Al-Qāsim narrated from ‘Āishah that the Messenger of Allāh ﷺ said: “The divorce for a slave woman is two divorces, and her Iddah is two menstruations.” (Da'if) (Another chain with a similar narration) (He said:) There is something on this topic from 'Abdullāh bin 'Umar. (Abū 'Eisā said:) The Hadīth of 'Aishah is a Gharīb Hadīth, we do not know of it being Marfū' except from the narration of Muzāhir bin Aslam. We do not know of Muzāhir to have any knowledge, aside from this Hadīth. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. It is the view of Sufyān Ath-Thawrī, Ash-Shāfi'ī, Ahmad, and Ishāq.

Arabic text

١١٨٢ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ، قَالَ: حَدَّثَنَا ‌أَبُو عَاصِمٍ ، عَنِ ‌ابْنِ جُرَيْجٍ قَالَ: حَدَّثَنِي ‌مُظَاهِرُ بْنُ أَسْلَمَ قَالَ: حَدَّثَنِي ‌الْقَاسِمُ، عَنْ ‌عَائِشَةَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «طَلَاقُ الْأَمَةِ تَطْلِيقَتَانِ، وَعِدَّتُهَا حَيْضَتَانِ». قَالَ ‌مُحَمَّدُ بْنُ يَحْيَى : وَحَدَّثَنَا ‌أَبُو عَاصِمٍ قَالَ: حَدَّثَنَا ‌مُظَاهِرٌ - بِهَذَا. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ. حَدِيثُ عَائِشَةَ حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ مُظَاهِرِ بْنِ أَسْلَمَ، وَمُظَاهِرٌ لَا نَعْرِفُ لَهُ فِي الْعِلْمِ غَيْرَ هَذَا الْحَدِيثِ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1183. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "Allāh has permitted my Ummah what occurs in their minds, as long as it is not spoken or acted upon." (Sahih) (Abū 'Eisā said:) This Hadīth is Hasan Ṣaḥīḥ. This is acted upon according to the people of knowledge, when a man thinks about divorce to himself, it will not amount to anything until he talks about it.

Arabic text

١١٨٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌زُرَارَةَ بْنِ أَوْفَى ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «تَجَاوَزَ» اللهُ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَكَلَّمْ بِهِ أَوْ تَعْمَلْ بِهِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الرَّجُلَ إِذَا حَدَّثَ نَفْسَهُ بِالطَّلَاقِ لَمْ يَكُنْ شَيْءٌ حَتَّى يَتَكَلَّمَ بِهِ.

English translation

1184. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: “Three are serious when they are serious, and serious when they are in jest: Marriage, divorce, and return.” (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan Gharīb. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. Abū 'Eisā said: And 'Abdur-Raḥmān (one of the narrators) is Ibn Ḥabīb bin (Ardak Al-Madānī). And Ibn Māhak; to me (it seems that) he is Yūsuf bin Māhak.

Arabic text

١١٨٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَرْدَكَ ، عَنْ ‌عَطَاءٍ ، عَنِ ‌ابْنِ مَاهَكَ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «ثَلَاثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ: النِّكَاحُ»، وَالطَّلَاقُ، وَالرَّجْعَةُ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ. وَعَبْدُ الرَّحْمَنِ هُوَ ابْنُ حَبِيبِ بْنِ أَرْدَكَ الْمَدَنِيُّ، وَابْنُ مَاهَكَ هُوَ عِنْدِي يُوسُفُ بْنُ مَاهَكَ.

English translation

1185. Ar-Rubayyi' bint Mu'awwidh bin Al-'Afrā' narrated that she got a Khul' during the time of the Prophet ﷺ. So the Prophet ﷺ ordered her - or: she was ordered - that she observe an Iddah of a menstruation." (Hasan) (He said:) There is something on this topic from Ibn 'Abbās. Abū 'Eisā said: In the Hadīth of Ar-Rubai' what is correct is: "she was ordered that she observe an Iddah of one menstruation."

Arabic text

١١٨٥ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: أَخْبَرَنَا ‌الْفَضْلُ بْنُ مُوسَى، عَنْ ‌سُفْيَانَ، قَالَ: أَخْبَرَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ - وَهُوَ مَوْلَى آلِ طَلْحَةَ - عَنْ ‌سُلَيْمَانَ بْنِ يَسَارٍ ، عَنِ ‌الرُّبَيِّعِ بِنْتِ مُعَوِّذِ بْنِ عَفْرَاءَ «أَنَّهَا اخْتَلَعَتْ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَمَرَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - أَوْ أُمِرَتْ - أَنْ تَعْتَدَّ بِحَيْضَةٍ». وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ. حَدِيثُ الرُّبَيِّعِ الصَّحِيحُ؛ أَنَّهَا أُمِرَتْ أَنْ تَعْتَدَّ بِحَيْضَةٍ.

English translation

1185B. Ibn 'Abbās narrated that the wife of Thābit bin Qais was granted a Khul' from her husband during the time of the Prophet ﷺ. So the Prophet ﷺ ordered her to observe an Iddah of a menstruation. (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan Gharib. The people of knowledge differ over the 'Iddah for the woman who was granted a Khul'. Most of the people of knowledge among the Companions of the Prophet ﷺ and others said that the 'Iddah for the woman who was granted a Khul' is the 'Iddah of the divorced woman, [three menstruations]. This is the view of (Sufyān) Ath-Thawrī and the people of Al-Kūfah, and it is the view of Aḥmad and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ and others said that the 'Iddah of the woman who was granted a Khul' is one menstruation. Ishāq said: "If someone followed this view, then it is a strong view."

Arabic text

١١٨٥ (م) - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ الْبَغْدَادِيُّ، قَالَ: حَدَّثَنَا ‌عَلِيُّ بْنُ بَحْرٍ، قَالَ: أَخْبَرَنَا ‌هِشَامُ بْنُ يُوسُفَ، عَنْ ‌مَعْمَرٍ ، عَنْ ‌عَمْرِو بْنِ مُسْلِمٍ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ امْرَأَةَ ثَابِتِ بْنِ قَيْسٍ» اخْتَلَعَتْ مِنْ زَوْجِهَا عَلَى عَهْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَمَرَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ تَعْتَدَّ بِحَيْضَةٍ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي عِدَّةِ الْمُخْتَلِعَةِ، فَقَالَ أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: إِنَّ عِدَّةَ الْمُخْتَلِعَةِ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثُ حِيَضٍ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: إِنَّ عِدَّةَ الْمُخْتَلِعَةِ حَيْضَةٌ. قَالَ إِسْحَاقُ: وَإِنْ ذَهَبَ ذَاهِبٌ إِلَى هَذَا فَهُوَ مَذْهَبٌ قَوِيٌّ.

English translation

1186. Thawbān narrated that the Prophet ﷺ said: "The women who seek a Khul' are hypocrites." (Ṣaḥīḥ) (Abū 'Eisā said:) This Hadīth is Gharīb from this route, and its chain is not strong. It has been related that the Prophet ﷺ said: "Whichever woman seeks a Khul' from her husband without harm (cause), then she will never smell the scent of Paradise."

Arabic text

١١٨٦ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌مُزَاحِمُ بْنُ ذَوَّادِ بْنِ عُلْبَةَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌لَيْثٍ ، عَنْ ‌أَبِي الْخَطَّابِ ، عَنْ ‌أَبِي زُرْعَةَ ، عَنْ ‌أَبِي إِدْرِيسَ ، عَنْ ‌ثَوْبَانَ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «الْمُخْتَلِعَاتُ» هُنَّ الْمُنَافِقَاتُ. هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، وَلَيْسَ إِسْنَادُهُ بِالْقَوِيِّ. وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: أَيُّمَا امْرَأَةٍ اخْتَلَعَتْ مِنْ زَوْجِهَا مِنْ غَيْرِ بَأْسٍ لَمْ تَرِحْ رَائِحَةَ الْجَنَّةِ.

English translation

1187. Thawbān narrated that the Messenger of Allāh ﷺ said: "Whichever woman seeks a Khul' from her husband without harm (cause), then the scent of Paradise will be unlawful for her." (Saḥih) (Abū 'Eisā said:) This Hadīth is Hasan. This Hadīth has been reported from Ayyūb, from Abū Qilābah, from Abū Asmā', from Thawbān. Some of them reported it from Ayyūb with this chain, but without mentioning it to be Marfū'.

Arabic text

١١٨٧ - حَدَّثَنَا بِذَلِكَ ‌بُنْدَارٌ، قَالَ: أَخْبَرَنَا ‌عَبْدُ الْوَهَّابِ، قَالَ: أَخْبَرَنَا ‌أَيُّوبُ ، عَنْ ‌أَبِي قِلَابَةَ ، ‌عَمَّنْ حَدَّثَهُ عَنْ ‌ثَوْبَانَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَاقًا مِنْ غَيْرِ بَأْسٍ فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّةِ». هَذَا حَدِيثٌ حَسَنٌ. وَيُرْوَى هَذَا الْحَدِيثُ عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ عَنْ أَبِي أَسْمَاءَ عَنْ ثَوْبَانَ. وَرَوَاهُ بَعْضُهُمْ عَنْ أَيُّوبَ بِهَذَا الْإِسْنَادِ وَلَمْ يَرْفَعْهُ.

English translation

1188. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "Indeed the woman is like a rib, if you try to straighten her you will break her, and if you leave her, what you enjoy from her will be with the crookedness." (Saḥih) (He said:) There are narrations on this topic from Abū Dharr, Samurah, and 'Aishah. (Abū 'Eisā said:) The Hadīth of Abū Hurairah is a Hasan Ṣāḥih Hadīth that is Gharīb from this route, (and its chain is Jayyid).

Arabic text

١١٨٨ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ أَبِي زِيَادٍ، قَالَ: حَدَّثَنَا ‌يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، قَالَ: حَدَّثَنَا ‌ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ ‌عَمِّهِ ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْمَرْأَةَ كَالضِّلْعِ، إِنْ ذَهَبْتَ تُقِيمُهَا كَسَرْتَهَا»، وَإِنْ تَرَكْتَهَا اسْتَمْتَعْتَ بِهَا عَلَى عِوَجٍ. وَفِي الْبَابِ عَنْ أَبِي ذَرٍّ وَسَمُرَةَ وَعَائِشَةَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، وَإِسْنَادُهُ جَيِّدٌ.

English translation

1189. Ibn 'Umar narrated: "I had a wife whom I loved, but my father disliked her, so he ordered me to divorce her but I refused. I mentioned that to the Prophet ﷺ and he said: 'O 'Abdullāh bin 'Umar! Divorce your wife.'" (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan Ṣāḥih, we only know of it as a narration of Ibn Abī Dhi'b.

Arabic text

١١٨٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مُحَمَّدٍ، قَالَ: أَنْبَأَنَا ‌ابْنُ الْمُبَارَكِ، قَالَ: أَخْبَرَنَا ‌ابْنُ أَبِي ذِئْبٍ ، عَنِ ‌الْحَارِثِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ ‌حَمْزَةَ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «كَانَتْ تَحْتِي امْرَأَةٌ» أُحِبُّهَا، وَكَانَ أَبِي يَكْرَهُهَا، فَأَمَرَنِي أَبِي أَنْ أُطَلِّقَهَا فَأَبَيْتُ، فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا عَبْدَ اللهِ بْنَ عُمَرَ، طَلِّقِ امْرَأَتَكَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، إِنَّمَا نَعْرِفَهُ مِنْ حَدِيثِ ابْنِ أَبِي ذِئْبٍ.

English translation

1190. Abū Hurairah narrated that the Prophet ﷺ said: "No woman should ask for the divorce of her sister (in religion) in order to spill what is in her container."[1] (Sahih) (He said:) There is something about this from Umm Salamah. (Abū 'Eisā said:) The Ḥadīth of Abū Hurairah is a Ḥasan Sahih Ḥadīth.

Arabic text

١١٩٠ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ ‌أَبِي هُرَيْرَةَ يَبْلُغُ بِهِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا تَسْأَلِ الْمَرْأَةُ طَلَاقَ أُخْتِهَا لِتُكْفِئَ» مَا فِي إِنَائِهَا. وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1191. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "Every divorce is valid except the divorce of the Ma'tūh person whose reason is overcome." (Ḍa'if Jiddan) (Abū 'Eisā said:) We do not know of this Hadīth to be Marfū' except through the narration of 'Aṭā' bin 'Ajlān, and 'Aṭā' bin 'Ajlān is weak and his narrations are not preserved. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others: The divorce of the Ma'tūh whose reason is overcome is not valid, unless his state of Ma'tūh is sometimes lifted and he said the divorce when it was lifted.

Arabic text

١١٩١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى الصَّنْعَانِيُّ، قَالَ: أَنْبَأَنَا ‌مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ ، عَنْ ‌عَطَاءِ بْنِ عَجْلَانَ، عَنْ ‌عِكْرِمَةَ بْنِ خَالِدٍ الْمَخْزُومِيِّ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كُلُّ طَلَاقٍ جَائِزٌ، إِلَّا طَلَاقَ الْمَعْتُوهِ» الْمَغْلُوبِ عَلَى عَقْلِهِ. هَذَا حَدِيثٌ لَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ عَطَاءِ بْنِ عَجْلَانَ، وَعَطَاءُ بْنُ عَجْلَانَ ضَعِيفٌ ذَاهِبُ الْحَدِيثِ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ أَنَّ طَلَاقَ الْمَعْتُوهِ الْمَغْلُوبِ عَلَى عَقْلِهِ لَا يَجُوزُ، إِلَّا أَنْ يَكُونَ مَعْتُوهًا يُفِيقُ الْأَحْيَانَ فَيُطَلِّقُ فِي حَالِ إِفَاقَتِهِ.

English translation

1192. Hishām bin 'Urwah narrated from his father, from 'Aishah that she said: "The people were such that a man would divorce his wife when he wanted to divorce her, and she remained his wife when he wanted to take her back while she was in her 'Iddah, and he could divorce a hundred times, or even more, such that a man could say to his wife: 'By Allāh! I will neither divorce you irrevocably, nor give you residence ever!' She would say: 'And how is that?' He would say: 'I will divorce you, and whenever your 'Iddah is just about to end I will take you back. So a woman went to 'Aishah to inform her about that, and 'Aishah was silent until the Prophet ﷺ came. So she told him and the Prophet ﷺ was silent, until the Qur'ān was revealed: Divorce is two times, after that, retain her on reasonable terms or release her with kindness.'"[1] So 'Aishah said: "So the people could carry on with divorce in the future, (knowing) who was divorced, and who was not divorced." (Hasan) (Another chain) from Hishām bin 'Urwah from his father and it is similar to this Hadīth in meaning, but he did not mention in it: "From 'Aishah." (Abū 'Eisā said:) This is more correct than the (previous) narration of Ya'lā bin Shabib.

Arabic text

١١٩٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌يَعْلَى بْنُ شَبِيبٍ ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «كَانَ النَّاسُ وَالرَّجُلُ يُطَلِّقُ امْرَأَتَهُ مَا شَاءَ أَنْ يُطَلِّقَهَا»، وَهِيَ امْرَأَتُهُ إِذَا ارْتَجَعَهَا وَهِيَ فِي الْعِدَّةِ، وَإِنْ طَلَّقَهَا مِئَةَ مَرَّةٍ أَوْ أَكْثَرَ، حَتَّى قَالَ رَجُلٌ لِامْرَأَتِهِ: وَاللهِ لَا أُطَلِّقُكِ فَتَبِينِي مِنِّي وَلَا آوِيكِ أَبَدًا! قَالَتْ: وَكَيْفَ ذَاكَ؟ قَالَ: أُطَلِّقُكِ، فَكُلَّمَا هَمَّتْ عِدَّتُكِ أَنْ تَنْقَضِيَ رَاجَعْتُكِ! فَذَهَبَتِ الْمَرْأَةُ حَتَّى دَخَلَتْ عَلَى عَائِشَةَ فَأَخْبَرَتْهَا، فَسَكَتَتْ عَائِشَةُ حَتَّى جَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَتْهُ، فَسَكَتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى نَزَلَ الْقُرْآنُ: {الطَّلاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ}، قَالَتْ عَائِشَةُ: فَاسْتَأْنَفَ النَّاسُ الطَّلَاقَ مُسْتَقْبَلًا، مَنْ كَانَ طَلَّقَ وَمَنْ لَمْ يَكُنْ طَلَّقَ. ١١٩٢ (م) - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ إِدْرِيسَ ، عَنْ ‌هِشَامِ بْنِ عُرْوَةَ، عَنْ ‌أَبِيهِ - نَحْوَ هَذَا الْحَدِيثِ بِمَعْنَاهُ، وَلَمْ يَذْكُرْ فِيهِ: عَنْ عَائِشَةَ. وَهَذَا أَصَحُّ مِنْ حَدِيثِ يَعْلَى بْنِ شَبِيبٍ.

English translation

1193. Al-Aswad narrated from Abū As-Sanābil bin Ba'kak who said: "Subai'ah delivered twenty-three or twenty-five days after her husband had died. So when she was ready (finished post-natal bleeding) she adorned herself for marriage, but she was rebuked for doing that, so it was mentioned to the Prophet ﷺ and he said: 'If she has done that then her time has come.'" (Hasan) (Another chain with a similar narration) (He said:) There is something on this topic from Umm Salamah. (Abū 'Eisā said:) The Hadīth of Abū As-Sanābil is a well known Hadīth that is Gharīb from this route; we do not know of anything from Al-Aswad from Abū As-Sanābil. I heard Muḥammad saying: "I do not know that Abū As-Sanābil lived after the Prophet ﷺ." This is acted upon according to most of the people of knowledge among the Companions of the Prophet ﷺ and others. It is lawful for the pregnant woman whose husband dies to seek marriage when she gives birth, even though her Iddah has not transpired. This is the view of Sufyān Ath-Thawrī, Ash-Shāfi'ī, Aḥmad, and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ and others said that she remains in her Iddah until the end of the two terms.[1] But the first view is more correct.

Arabic text

١١٩٣ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌حُسَيْنُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا ‌شَيْبَانُ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌إِبْرَاهِيمَ ، عَنِ ‌الْأَسْوَدِ، عَنْ ‌أَبِي السَّنَابِلِ بْنِ بَعْكَكٍ ، قَالَ: «وَضَعَتْ سُبَيْعَةُ» بَعْدَ وَفَاةِ زَوْجِهَا بِثَلَاثَةٍ وَعِشْرِينَ أَوْ خَمْسَةٍ وَعِشْرِينَ يَوْمًا، فَلَمَّا تَعَلَّتْ تَشَوَّفَتْ لِلنِّكَاحِ، فَأُنْكِرَ عَلَيْهَا، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنْ تَفْعَلْ فَقَدْ حَلَّ أَجَلُهَا. ١١٩٣ (م) - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌الْحَسَنُ بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌شَيْبَانُ ، عَنْ ‌مَنْصُورٍ - نَحْوَهُ. وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ. حَدِيثُ أَبِي السَّنَابِلِ حَدِيثٌ مَشْهُورٌ مِنْ هَذَا الْوَجْهِ، وَلَا نَعْرِفُ لِلْأَسْوَدِ سَمَاعًا مِنْ أَبِي السَّنَابِلِ، وَسَمِعْتُ مُحَمَّدًا يَقُولُ: لَا أَعْرِفُ أَنَّ أَبَا السَّنَابِلِ عَاشَ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ أَنَّ الْحَامِلَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِذَا وَضَعَتْ فَقَدْ حَلَّ التَّزْوِيجُ لَهَا وَإِنْ لَمْ تَكْنِ انْقَضَتْ عِدَّتُهَا، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: تَعْتَدُّ آخِرَ الْأَجَلَيْنِ - وَالْقَوْلُ الْأَوَّلُ أَصَحُّ.

English translation

1194. Sulaimān bin Yasār narrated that Abū Hurairah, Ibn 'Abbās, and Abu Salamah bin 'Abdur-Raḥmān mentioned the pregnant woman whose husband died and she gave birth after the death of her husband. So Ibn 'Abbās said: "She observes Iddah until the end of the two terms." Abū Salamah said: "Rather, she is allowed when she gives birth." Abū Hurairah said: "I am with my nephew," meaning Abū Salamah. So he sent a message to Umm Salamah the wife of the Prophet ﷺ. She said: "Subai'ah Al- Aslamiyyah gave birth a short time after her husband died, so she sought the judgement of the Messenger of Allāh ﷺ and he ordered her to get married.” (Sahih) (Abū 'Eisā said:) This Hadīth is Hasan Sahih.

Arabic text

١١٩٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌يَحْيَى بْنِ سَعِيدٍ ، عَنْ ‌سُلَيْمَانَ بْنِ يَسَارٍ؛ «أَنَّ أَبَا هُرَيْرَةَ» وَابْنَ عَبَّاسٍ وَأَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ تَذَاكَرُوا الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلَ تَضَعُ عِنْدَ وَفَاةِ زَوْجِهَا، فَقَالَ ابْنُ عَبَّاسٍ: تَعْتَدُّ آخِرَ الْأَجَلَيْنِ، وَقَالَ أَبُو سَلَمَةَ: بَلْ تَحِلُّ حِينَ تَضَعُ، وَقَالَ أَبُو هُرَيْرَةَ: أَنَا مَعَ ابْنِ أَخِي - يَعْنِي أَبَا سَلَمَةَ، فَأَرْسَلُوا إِلَى ‌أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ: قَدْ وَضَعَتْ سُبَيْعَةُ الْأَسْلَمِيَّةُ بَعْدَ وَفَاةِ زَوْجِهَا بِيَسِيرٍ، فَاسْتَفْتَتْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَمَرَهَا أَنْ تَتَزَوَّجَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1195. Zainab said: "I entered upon Umm Habibah, the wife of the Prophet ﷺ when her father Sufyān bin Harb died. So she asked for some perfume that had something yellow saffron or something else, so a girl applied it to her and put some on her cheeks. Then she said: 'By Allāh! I have no need for perfume except that I heard the Messenger of Allāh ﷺ saying: "It is not lawful for a woman who believes in Allāh and the Last Day to mourn for the dead more than three days, except for her husband (in which case it is) four months and ten days."[1] (Sahīh)

Arabic text

١١٩٥ - قَالَتْ زَيْنَبُ: «دَخَلْتُ عَلَى» ‌أُمِّ حَبِيبَةَ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ تُوُفِّيَ أَبُوهَا أَبُو سُفْيَانَ بْنُ حَرْبٍ، فَدَعَتْ بِطِيبٍ فِيهِ صُفْرَةٌ خَلُوقٌ أَوْ غَيْرُهُ، فَدَهَنَتْ بِهِ جَارِيَةً ثُمَّ مَسَّتْ بِعَارِضَيْهَا، ثُمَّ قَالَتْ: وَاللهِ مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ، غَيْرَ أَنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثَةِ أَيَّامٍ إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا.

English translation

1196. Zainab said: "So I entered upon Zainab bint Jahsh when her brother died. She called for some perfume and put it on, then said: 'By Allāh! I have no need for perfume except that I heard the Messenger of Allāh ﷺ saying: "It is not lawful for a woman who believes in Allāh and the Last Day to mourn for the dead more than three nights, except for her husband (in which case it is) four months and ten days." (Sahīh)"

Arabic text

١١٩٦ - قَالَتْ ‌زَيْنَبُ : «فَدَخَلْتُ عَلَى ‌زَيْنَبَ بِنْتِ جَحْشٍ حِينَ تُوُفِّيَ أَخُوهَا، فَدَعَتْ بِطِيبٍ فَمَسَّتْ مِنْهُ، ثُمَّ قَالَتْ: وَاللهِ مَا لِي فِي الطِّيبِ مِنْ حَاجَةٍ، غَيْرَ أَنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ تُحِدَّ» عَلَى مَيِّتٍ فَوْقَ ثَلَاثِ لَيَالٍ، إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا.

English translation

1197. Zainab said: "And I heard my mother, Umm Salamah say: 'A woman came to the Messenger of Allāh ﷺ and she said: "O Messenger of Allāh! My daughter's husband died, and she is suffering from an eye ailment, so can she use Kohl?" the Messenger of Allāh ﷺ said: "No" two or three times. Each time (she asked) he said "no." Then he said: "It is just a matter of four months and ten (days). During Jāhiliyyah one of you would throw a clump of camel dung when one year passed."[1] (Saḥīḥ) (He said:) There are narrations on this topic from Furai'ah bint Mālik bin Sinān who is the sister of Abū Sa'eed Al-Khudrī, and Ḥafṣah bint 'Umar. (Abū 'Eisā said:) The Hadīth of Zainab is a Ḥasan Saḥīḥ Hadīth. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. The woman whose husband has died is to avoid perfume and adornments during her 'Iddah. This is the view of Sufyān Ath-Thawrī, Mālik (bin Anas), Ash-Shāfi'ī, Aḥmad, and Ishāq.

Arabic text

١١٩٧ - قَالَتْ ‌زَيْنَبُ: وَسَمِعْتُ أُمِّي ‌أُمَّ سَلَمَةَ تَقُولُ: «جَاءَتِ امْرَأَةٌ» إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَتِي تُوُفِّيَ عَنْهَا زَوْجُهَا وَقَدِ اشْتَكَتْ عَيْنَيْهَا، أَفَنَكْحُلُهَا؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا - مَرَّتَيْنِ أَوْ ثَلَاثَ مَرَّاتٍ، كُلُّ ذَلِكَ يَقُولُ: لَا، ثُمَّ قَالَ: إِنَّمَا هِيَ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَرْمِي بِالْبَعْرَةِ عَلَى رَأْسِ الْحَوْلِ. وَفِي الْبَابِ عَنْ فُرَيْعَةَ بِنْتِ مَالِكٍ أُخْتِ أَبِي سَعِيدٍ الْخُدْرِيِّ وَحَفْصَةَ بِنْتِ عُمَرَ. حَدِيثُ زَيْنَبَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ أَنَّ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَتَّقِي فِي عِدَّتِهَا الطِّيبَ وَالزِّينَةَ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَمَالِكِ بْنِ أَنَسٍ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1198. Salamah bin Ṣakhr Al-Bayāḍī narrated that the Prophet ﷺ said, about the one who uttered Zihār and had intercourse before the atonement: "One atonement." (Ḍa'if) (Abū 'Eisā said:) This Ḥadīth is Hasan Gharīb. This is acted upon according to most of the people of knowledge. This is the view of Sufyān Ath-Thawrī, Mālik, Ash-Shāfi'ī, Aḥmad and Ishāq. Some of them said that when he has intercourse with her before he fulfills the atonement, then he has to fulfill two atonements. This is the view of 'Abdur-Raḥmān bin Mahdī. Allāh have mercy upon you?' He said: 'I saw her anklets in the moonlight.' He said: 'Then do not go near her until you have done what Allāh ordered (for it).'" (Hasan) This Hadīth is Hasan Gharīb.

Arabic text

١١٩٨ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ إِدْرِيسَ ، عَنْ ‌مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ ‌مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ ، عَنْ ‌سُلَيْمَانَ بْنِ يَسَارٍ ، عَنْ ‌سَلَمَةَ بْنِ صَخْرٍ الْبَيَاضِيِّ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «فِي الْمُظَاهِرِ يُوَاقِعُ قَبْلَ أَنْ يُكَفِّرَ، قَالَ: كَفَّارَةٌ وَاحِدَةٌ». هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ، وَهُوَ قَوْلُ سُفْيَانَ وَمَالِكٍ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُهُمْ: إِذَا وَاقَعَهَا قَبْلَ أَنْ يُكَفِّرَ فَعَلَيْهِ كَفَّارَتَانِ - وَهُوَ قَوْلُ عَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ.

English translation

1199. Ibn 'Abbas narrated that a man came to the Prophet and he had uttered Zihãr upon his wife then he had intercourse with her. So he said: '0 Messenger of Allah! I uttered Zihar against my wife, then I had intercourse with her before atoning.' He () said: 'What caused you to do that, may ' See A1-Mujadilah 58:1-4. Allah have mercy upon you?' He said: 'I saw her anklets in the moonlight.' He said: 'Then do not go near her until you have done what Allah ordered (for it)." (Hasan) This Hadith is Hasan Gharib. (ii L j5JI) rAv: V/1:)LJ

Arabic text

١١٩٩ - حَدَّثَنَا ‌أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ: حَدَّثَنَا ‌الْفَضْلُ بْنُ مُوسَى ، عَنْ ‌مَعْمَرٍ ، عَنِ ‌الْحَكَمِ بْنِ أَبَانَ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ «أَنَّ رَجُلًا» أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ ظَاهَرَ مِنِ امْرَأَتِهِ فَوَقَعَ عَلَيْهَا، فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي قَدْ ظَاهَرْتُ مِنْ زَوْجَتِي فَوَقَعْتُ عَلَيْهَا قَبْلَ أَنْ أُكَفِّرَ! فَقَالَ: وَمَا حَمَلَكَ عَلَى ذَلِكَ يَرْحَمُكَ اللهُ؟ قَالَ: رَأَيْتُ خَلْخَالَهَا فِي ضَوْءِ الْقَمَرِ، قَالَ: فَلَا تَقْرَبْهَا حَتَّى تَفْعَلَ مَا أَمَرَكَ اللهُ بِهِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ.

English translation

1200. Abū Salamah and Muḥammad bin 'Abdur-Raḥmān (bin Thawbān) narrated that Salmān bin Ṣakhr Al-Anṣārī – from Banū Bayāḏah – said that his wife was like the back of his mother to him until Ramaḏān passed. After half of Ramaḏān had passed he had intercourse with his wife during the night. So he went to the Messenger of Allāh ﷺ to mention that to him. The Messenger of Allāh ﷺ said to him: "Free a slave." He said: "I don't have one." So he said: "Then fast two consecutive months." He said: "I am unable." He said: "Feed sixty needy people." He said: "I can not." So the Messenger of Allāh ﷺ said to Farwah bin 'Amr: "Give him that 'Araq – and it is a large basket that holds fifteen or sixteen Ṣā' – to feed sixty needy people." (Hasan) (Abū 'Eisā said:) This Hadīth is Ḥasan. They say: "Salmān bin Ṣakhr" and they say: "Salamah bin Ṣakhr Al-Bayāḍī. The people of knowledge act according to this Hadīth regarding the atonement for Zihār.

Arabic text

١٢٠٠ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: حَدَّثَنَا ‌هَارُونُ بْنُ إِسْمَاعِيلَ الْخَزَّازُ، قَالَ: حَدَّثَنَا ‌عَلِيُّ بْنُ الْمُبَارَكِ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ أَبِي كَثِيرٍ، قَالَ: حَدَّثَنَا ‌أَبُو سَلَمَةَ ‌وَمُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ؛ «أَنَّ» ‌سَلْمَانَ بْنَ صَخْرٍ الْأَنْصَارِيَّ أَحَدَ بَنِي بَيَاضَةَ جَعَلَ امْرَأَتَهُ عَلَيْهِ كَظَهْرِ أُمِّهِ حَتَّى يَمْضِيَ رَمَضَانُ، فَلَمَّا مَضَى نِصْفٌ مِنْ رَمَضَانَ وَقَعَ عَلَيْهَا لَيْلًا، فَأَتَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَعْتِقْ رَقَبَةً. قَالَ: لَا أَجِدُهَا، قَالَ: فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ. قَالَ: لَا أَسْتَطِيعُ، قَالَ: أَطْعِمْ سِتِّينَ مِسْكِينًا. قَالَ: لَا أَجِدُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِفَرْوَةَ بْنِ عَمْرٍو: أَعْطِهِ ذَلِكَ الْعَرَقَ - وَهُوَ مِكْتَلٌ يَأْخُذُ خَمْسَةَ عَشَرَ صَاعًا أَوْ سِتَّةَ عَشَرَ صَاعًا - إِطْعَامَ سِتِّينَ مِسْكِينًا. هَذَا حَدِيثٌ حَسَنٌ. يُقَالُ: سَلْمَانُ بْنُ صَخْرٍ، وَيُقَالُ: سَلَمَةُ بْنُ صَخْرٍ الْبَيَاضِيُّ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ فِي كَفَّارَةِ الظِّهَارِ.

English translation

1201. 'Āishah narrated: "The Messenger of Allāh ﷺ swore Īlā' from his wives, and he made something unlawful and he made for himself unlawful what was lawful, and he made atonement for his oath." (Ḍa'if) (He said:) There are narrations on this topic from Anas and Abū Mūsā. (Abū 'Eisā said:) The narration of Maslamah bin 'Alqamah from Dāwūd was reported by 'Ali bin Mushir and others from Dāwūd: "From Ash-Sha'bī, that the Prophet ﷺ" which is Mursal, and it does not contain: "From Masrūq, from 'Aishah." And this is more correct than the narration of Maslamah bin Alqamah. Īlā' is that a man swears to not approach his wife for four months or more. The people of knowledge differ about it when the four months have passed. Some of the people of knowledge among the Companions of the Prophet ﷺ and others said that when the four months pass, it (the Īlā') ends. He either returns or he divorces. This is the view of Mālik bin Anas, Ash-Shāfi'i, Ahmad, and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ and others said that when the four months pass she is irrevocably divorced. This is the view of (Sufyān) Ath-Thawrī and the people of Al-Kūfah.

Arabic text

١٢٠١ - حَدَّثَنَا ‌الْحَسَنُ بْنُ قَزَعَةَ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌مَسْلَمَةُ بْنُ عَلْقَمَةَ، قَالَ: حَدَّثَنَا ‌دَاوُدُ بْنُ أَبِي هِنْدٍ، (١) عَنْ ‌عَامِرٍ ، عَنْ ‌مَسْرُوقٍ ، عَنْ ‌عَائِشَةَ قَالَتْ: «آلَى» رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ نِسَائِهِ، وَحَرَّمَ فَجَعَلَ الْحَرَامَ حَلَالًا، وَجَعَلَ فِي الْيَمِينِ كَفَّارَةً. وَفِي الْبَابِ عَنْ أَنَسٍ وَأَبِي مُوسَى. حَدِيثُ مَسْلَمَةَ بْنِ عَلْقَمَةَ عَنْ دَاوُدَ رَوَاهُ عَلِيُّ بْنُ مُسْهِرٍ وَغَيْرُهُ عَنْ دَاوُدَ عَنِ الشَّعْبِيِّ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - مُرْسَلًا، وَلَيْسَ فِيهِ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ، وَهَذَا أَصَحُّ مِنْ حَدِيثِ مَسْلَمَةَ بْنِ عَلْقَمَةَ. وَالْإِيلَاءُ هُوَ أَنْ يَحْلِفَ الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ أَرْبَعَةَ أَشْهُرٍ فَأَكْثَرَ، وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِيهِ إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ، فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ يُوقَفُ، فَإِمَّا أَنْ يَفِيءَ وَإِمَّا أَنْ يُطَلِّقَ، وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ فَهِيَ تَطْلِيقَةٌ بَائِنَةٌ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ.

English translation

1202. Sa'eed bin Jubair narrated: "I was asked about those who were involved in the case of Li'an and if they are to be separated, during the leadership of Muṣ'ab bin Az-Zubair. I did not know what to say. So I went to the house of 'Abdullāh bin 'Umar and I sought permission to enter. I was told that he was taking a nap, but he heard me talking and he said: 'Is it Ibn Jubair? Enter. You would not have come except for a need.'" He said: "So I entered and found him lying on a saddlecloth from his mount. I said: 'O Abū 'Abdur-Raḥmān! Are those involved in Li'an separated?' He said: 'Glorious is Allāh! Yes. The first who asked about that was so-and-so the son of so-and-so. He came to the Prophet ﷺ and said: "O Messenger of Allāh! If one of us saw his wife committing adultery what should he do? If he were to say anything, his statement would be a horrible matter, and if he were to remain silent, his silence about the matter would be horrible." "He said: 'So the Prophet ﷺ remained silent and did not answer him. Afterwards he came to the Prophet ﷺ and said: "The one who asked you about it has been tried by it." So Allāh revealed these Āyāt from Sūrat An-Nūr: And those who accuse their wives and have no witnesses except themselves.[1] – until the end of those Āyāt. So he called for the man and recited the Āyāt to him and admonished him, reminded him, and he told him: "Indeed the punishment of the world is less than the punishment of the Hereafter." So he said: "Nay! By the One Who sent you with the truth! I did not lie about her." Then he did the same with the woman, admonishing her and reminding her and he told her: "Indeed the punishment of the world is less than the punishment of the Hereafter." She said: "Nay! By the One Who sent you with the truth! He is not telling the truth." "He said: 'So he started with the man: He testified four times, by Allāh that he is one of the truthful, and the fifth time that the curse of Allāh be upon him if he was one of the liars. Then the same with the woman: She testified four times by Allāh, that he was one of the liars, and the fifth time that the wrath of Allāh be upon her if he was one of the truthful. Then he separated the two of them.'" (Saḥīḥ) (He said:) There are narrations on this topic from Saḥl bin Sa'd, Ibn 'Abbās, Hudhaifah, and Ibn Mas'ud. (Abū 'Eisā said:) The Hadīth of Ibn 'Umar is a Ḥasan Saḥīḥ Hadīth. This Hadīth is acted upon according to the people of knowledge.

Arabic text

١٢٠٢ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ بْنُ سُلَيْمَانَ ، عَنْ ‌عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ قَالَ: «سُئِلْتُ عَنِ الْمُتَلَاعِنَيْنِ فِي إِمَارَةِ مُصْعَبِ بْنِ الزُّبَيْرِ؛» أَيُفَرَّقُ بَيْنَهُمَا؟ فَمَا دَرَيْتُ مَا أَقُولُ، فَقُمْتُ مَكَانِي إِلَى مَنْزِلِ ‌عَبْدِ اللهِ بْنِ عُمَرَ، اسْتَأْذَنْتُ عَلَيْهِ فَقِيلَ لِي إِنَّهُ قَائِلٌ، فَسَمِعَ كَلَامِي فَقَالَ: ابْنُ جُبَيْرٍ! ادْخُلْ، مَا جَاءَ بِكَ إِلَّا حَاجَةٌ! قَالَ: فَدَخَلْتُ، فَإِذَا هُوَ مُفْتَرِشٌ بَرْذَعَةَ رَحْلٍ لَهُ، فَقُلْتُ: يَا أَبَا عَبْدِ الرَّحْمَنِ، الْمُتَلَاعِنَانِ؛ أَيُفَرَّقُ بَيْنَهُمَا؟ فَقَالَ: سُبْحَانَ اللهِ! نَعَمْ، إِنَّ أَوَّلَ مَنْ سَأَلَ عَنْ ذَلِكَ فُلَانُ بْنُ فُلَانٍ، أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللهِ، لَوْ أَنَّ أَحَدَنَا رَأَى امْرَأَتَهُ عَلَى فَاحِشَةٍ، كَيْفَ يَصْنَعُ؟ إِنْ تَكَلَّمَ تَكَلَّمَ بِأَمْرٍ عَظِيمٍ، وَإِنْ سَكَتَ سَكَتَ عَلَى أَمْرٍ عَظِيمٍ! قَالَ: فَسَكَتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يُجِبْهُ، فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّ الَّذِي سَأَلْتُكَ عَنْهُ قَدِ ابْتُلِيتُ بِهِ، فَأَنْزَلَ اللهُ هَذِهِ الْآيَاتِ الَّتِي فِي سُورَةِ النُّورِ: {وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلا أَنْفُسُهُمْ} حَتَّى خَتَمَ الْآيَاتِ، فَدَعَا الرَّجُلَ فَتَلَا الْآيَاتِ عَلَيْهِ وَوَعَظَهُ وَذَكَّرَهُ، وَأَخْبَرَهُ أَنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَةِ، فَقَالَ: لَا، وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا كَذَبْتُ عَلَيْهَا! ثُمَّ ثَنَّى بِالْمَرْأَةِ فَوَعَظَهَا وَذَكَّرَهَا، وَأَخْبَرَهَا أَنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَةِ، فَقَالَتْ: لَا، وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا صَدَقَ! قَالَ: فَبَدَأَ بِالرَّجُلِ فَشَهِدَ أَرْبَعَ شَهَادَاتٍ بِاللهِ إِنَّهُ لَمِنَ الصَّادِقِينَ، وَالْخَامِسَةَ أَنَّ لَعْنَةَ اللهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ، ثُمَّ ثَنَّى بِالْمَرْأَةِ فَشَهِدَتْ أَرْبَعَ شَهَادَاتٍ بِاللهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ، وَالْخَامِسَةَ أَنَّ غَضَبَ اللهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ، ثُمَّ فَرَّقَ بَيْنَهُمَا. وَفِي الْبَابِ عَنْ سَهْلِ بْنِ سَعْدٍ، وَابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَحُذَيْفَةَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ.

English translation

1203. Ibn 'Umar narrated: "A man pronounced the Li'an on his wife, and the Prophet ﷺ separated the two of them, and he decided that the child belonged to the mother." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ (And this is acted upon according to the people of knowledge).

Arabic text

١٢٠٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌مَالِكُ بْنُ أَنَسٍ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: «لَاعَنَ رَجُلٌ» امْرَأَتَهُ، وَفَرَّقَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَهُمَا، وَأَلْحَقَ الْوَلَدَ بِالْأُمِّ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ.

English translation

1204. Zainab bint Ka'b bin 'Ujrah narrated that Al-Furay'ah bint Mālik bin Sinān – the sister of Abū Sa'eed Al-Khudrī – informed her that she went to the Messenger of Allāh ﷺ to ask him if she could return to her family in Banū Khudrah. Her husband had gone out searching for his runaway slaves, and when he was in Taraf Al-Qadūm he caught up with them and they killed him. She said: "So I asked the Messenger of Allāh ﷺ if I could return to my family since my husband had not left me a home that he owned nor any maintenance." She said: "So the Messenger of Allāh ﷺ said: 'Yes.' Then I left. When I was in the courtyard," or, "in the Masjid, the Messenger of Allāh ﷺ called me" or, "summoned for me to come back to him and he said: 'What did you say?'" She said: "So I repeated the story that I had mentioned to him about the case of my husband. He said: 'Stay in your house until what is written reaches its term.'" She said: "So I observed my 'Iddah there for four months and ten (days)." She said: "During the time of 'Uthmān, he sent a message to me asking me about that, so I informed him. He followed it and judged accordingly." (Saḥīḥ) (Another chain) which is similar in meaning. (Abū 'Eisā said:) This Hadīth is Hasan Saḥīḥ. This Hadīth is acted upon according to most of the people of knowledge among the Companions of the Prophet ﷺ and others. They did not think that the woman observing 'Iddah could move from the home of her husband until her 'Iddah transpired. This is the view of Sufyān Ath-Thawrī, Ash-Shāfi'i, Aḥmad, and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ and others, said that the woman is to spend her 'Iddah wherever she wishes, even if she does not observe the 'Iddah in the home of her husband. (Abū 'Eisā said:) But the first view is more correct.

Arabic text

١٢٠٤ - حَدَّثَنَا ‌الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌سَعْدِ بْنِ إِسْحَاقَ بْنِ كَعْبِ بْنِ عُجْرَةَ ، عَنْ عَمَّتِهِ ‌زَيْنَبَ بِنْتِ كَعْبِ بْنِ عُجْرَةَ؛ أَنَّ ‌الْفُرَيْعَةَ بِنْتَ مَالِكِ بْنِ سِنَانٍ، وَهِيَ أُخْتُ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَخْبَرَتْهَا «أَنَّهَا جَاءَتْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَسْأَلُهُ أَنْ تَرْجِعَ إِلَى أَهْلِهَا فِي بَنِي خُدْرَةَ،» وَأَنَّ زَوْجَهَا خَرَجَ فِي طَلَبِ أَعْبُدٍ لَهُ أَبَقُوا، حَتَّى إِذَا كَانَ بِطَرَفِ الْقَدُومِ لَحِقَهُمْ فَقَتَلُوهُ، قَالَتْ: فَسَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَرْجِعَ إِلَى أَهْلِي، فَإِنَّ زَوْجِي لَمْ يَتْرُكْ لِي مَسْكَنًا يَمْلِكُهُ وَلَا نَفَقَةً. قَالَتْ: فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: نَعَمْ. قَالَتْ: فَانْصَرَفْتُ، حَتَّى إِذَا كُنْتُ فِي الْحُجْرَةِ أَوْ فِي الْمَسْجِدِ نَادَانِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْ أَمَرَ بِي فَنُودِيتُ لَهُ، فَقَالَ: كَيْفَ قُلْتِ؟ قَالَتْ: فَرَدَدْتُ عَلَيْهِ الْقِصَّةَ الَّتِي ذَكَرْتُ لَهُ مِنْ شَأْنِ زَوْجِي، قَالَ: امْكُثِي فِي بَيْتِكِ حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ. قَالَتْ: فَاعْتَدَدْتُ فِيهِ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، قَالَتْ: فَلَمَّا كَانَ عُثْمَانُ أَرْسَلَ إِلَيَّ فَسَأَلَنِي عَنْ ذَلِكَ فَأَخْبَرْتُهُ، فَاتَّبَعَهُ وَقَضَى بِهِ. ١٢٠٤ (م) - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا ‌سَعْدُ بْنُ إِسْحَاقَ بْنِ كَعْبِ بْنِ عُجْرَةَ - فَذَكَرَ نَحْوَهُ بِمَعْنَاهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، لَمْ يَرَوْا لِلْمُعْتَدَّةِ أَنْ تَنْتَقِلَ مِنْ بَيْتِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ: لِلْمَرْأَةِ أَنْ تَعْتَدَّ حَيْثُ شَاءَتْ، وَإِنْ لَمْ تَعْتَدَّ فِي بَيْتِ زَوْجِهَا. وَالْقَوْلُ الْأَوَّلُ أَصَحُّ.