Qutayba bin Saeed narrated to us, Hammad bin Zaid narrated to us, on the authority of Ayyub, on the authority of Muhammad bin Sirin, on the authority of Yunus bin Jubayr, he said, I asked Ibn Omar about A man divorced his wife while she was menstruating. He said: Do you know Abdullah bin Omar? He divorced his wife while she was menstruating. So he asked Omar. The Prophet, may God’s prayers and peace be upon him, ordered him to take her back. He said, “I said, so that divorce should be counted.” He said, “What do you see if he is unable and becomes foolish?”

Hanad narrated to us, Waki’ narrated to us, on the authority of Sufyan, on the authority of Muhammad bin Abd al-Rahman, the client of the Talha family, on the authority of Salem, on the authority of his father, that he divorced His wife was menstruating, so Omar asked the Prophet, may God bless him and grant him peace, and he said, “Tell him to take her back and then divorce her whether she is pure or pregnant.” Abu said. Jesus The hadith of Yunus bin Jubayr on the authority of Ibn Omar is a hasan and authentic hadith, and so is the hadith of Salem on the authority of Ibn Omar, and this hadith was narrated from others. On the authority of Ibn Umar, on the authority of the Prophet, may God bless him and grant him peace. This is acted upon according to the people of knowledge among the companions of the Prophet, may God bless him and grant him peace, and others. The Sunnah divorce is that he divorces her in a pure state without intercourse. Some of them said that if he divorces her three times while she is pure, then that is also according to the Sunnah. This is the opinion of Al-Shafi’i and Ahmad ibn Hanbal. Some of them said: It is not three times according to the Sunnah unless he divorces her one by one. This is the opinion of Sufyan al-Thawri and Ishaq. They said regarding divorcing a pregnant woman, he can divorce her whenever he wants. This is the opinion of al-Shafi’i and Ahmad. And Ishaq. Some of them said that he divorced her once every month.

Hanad narrated to us, Qabisa narrated to us, on the authority of Jarir bin Hazim, on the authority of Al-Zubayr bin Saeed, on the authority of Abdullah bin Yazid bin Rukana, on the authority of His father, on the authority of his grandfather, said, “I came to the Prophet, may God’s prayers and peace be upon him, and said, ‘O Messenger of God, I have divorced my wife absolutely.’ He said, ‘I did not want it with her.’” I said one thing. He said, “By God.” I said, “By God.” He said, “It is what you wanted.” Abu Issa said, “This is a hadith that we do not know.” Except from this perspective. I asked Muhammad about this hadith and he said there is confusion in it. It is narrated on the authority of Ikrimah on the authority of Ibn Abbas that Rukana divorced His wife, three times. - The scholars, including the companions of the Prophet, may God bless him and grant him peace, and others, differed regarding absolute divorce. It was narrated on the authority of Omar ibn al-Khattab. He made the bit one, and it was narrated on the authority of Ali that he made it three. Some of the people of knowledge said that it is the intention of the man if he intends One, then one, and if he intended three, then three, and if he intended two, then it is only one. This is the saying of Al-Thawri and the people of Kufa. Malik ibn Anas said that if he had consummated the marriage with her, then it is three divorces. Al-Shafi’i said that if he had one intention, then one. He owns To take it back, if he intends two times, then two times, and if he intends three times, then three times.

Ali bin Nasr bin Ali told us, Sulayman bin Harb told us, Hammad bin Zaid told us, he said, I said to Ayoub, did you know that anyone said in Your command is in your hand. They are three, except Al-Hasan. So he said, “No, except Al-Hasan.” Then he said, “O God, forgive.” Qatada narrated to me on much authority. Mawla of Ibn Samurah, on the authority of Abu Salamah, on the authority of Abu Hurairah, on the authority of the Prophet, may God bless him and grant him peace, who said, “Three.” Ayoub said, “I met many.” - Mawla of Ibn Samurah. Samurah, so I asked him, but he did not know him. So I returned to Qatada and told him, and he said he had forgotten. Abu Issa said, “This is a strange hadith that we do not know.” Except for the hadith of Sulayman bin Harb on the authority of Hammad bin Zaid. I asked Muhammad about this hadith, and he said: Sulayman bin Harb narrated to us, on the authority of Hammad Ibn Zaid, with this, but it is on the authority of Abu Hurairah, and it is authentic. The hadith of Abu Hurairah is not known to be traceable to the Prophet. Ali bin Nasr was A memorizer of the companion of a hadith. The people of knowledge differed regarding your matter in your hand. Some of the people of knowledge among the companions of the Prophet, may God bless him and grant him peace, and others said Among them are Omar ibn al-Khattab and Abdullah ibn Masoud. It is the same. This is the opinion of more than one of the scholars, among the followers and those who After them. Uthman bin Affan and Zayd bin Thabit said: The fulfillment of what she has made up. And Ibn Umar said: If he makes her decision in her hand and she is divorced She took it three times, and the husband denied it and said, “I did not put her affairs in her hand,” except on one occasion. The husband was made to swear, and the statement was his statement along with his oath. . Sufyan and the people of Kufa adhered to the opinion of Omar and Abdullah. As for Malik bin Anas, he said: “It is decided as long as it has decided.” This is the view Ahmad. As for Ishaq, he went by Ibn Umar’s statement.

Muhammad bin Bashar narrated to us, Abd al-Rahman bin Mahdi narrated to us, Sufyan narrated to us, on the authority of Ismail bin Abi Khaled, on the authority of al-Sha’abi, on the authority of Stolen, on the authority of Aisha, who said: The Messenger of God, may God bless him and grant him peace, gave us a choice, so we chose him. Was it a divorce? Muhammad bin Bashar told us, he told us Abd al-Rahman bin Mahdi, Sufyan narrated to us, on the authority of al-A’mash, on the authority of Abu al-Duha, on the authority of Masruq, on the authority of Aisha, in the same way. Abu Issa said This is a good and authentic hadith. The people of knowledge differed regarding the choice. It was narrated on the authority of Omar and Abdullah bin Masoud that they said that if she chooses She herself is one and irrevocable. It was narrated from them that they also said that she is one and has the right to take her back, but if she chooses her husband then nothing. It was narrated on the authority of Ali that he said, “If she chooses herself, then she is one and irrevocable, and if her husband chooses, then she is one, and he has the right to take her back.” Zaid said. Build It is established that if she chooses her husband, then one, and if she chooses herself, then three. And most of the people of knowledge and jurisprudence are of the opinion that The Prophet, may God bless him and grant him peace, and those after them in this matter, up to the saying of Omar and Abdullah, which is the saying of Al-Thawri and the people of Kufa. As for Ahmad bin Hanbal So he went to the words of Ali, may God be pleased with him.

Hanad told us, Jarir told us, on the authority of Mughirah, on the authority of Al-Sha’bi, he said: Fatima bint Qais said: My husband divorced me three times during the reign of the Prophet, may God bless him and grant him peace, and he said The Messenger of God, may God bless him and grant him peace, “You have neither residence nor maintenance.” Mughirah said, so I mentioned it to Abraham, and he said, Omar said. We do not leave the Book of God and the Sunnah of our Prophet, may God bless him and grant him peace, to the words of a woman who we do not know whether she has memorized or forgotten. And Omar used to provide her with housing and maintenance. Ahmad bin Mani’ told us, Hushaym told us, Husayn, Ismail, and Mujalid told us. Hushaym said and Dawud told us, Also on the authority of Al-Sha’bi, he said: I went to see Fatima bint Qais and asked her about the Messenger of God, may God bless him and grant him peace, making up her case, and she said, “Her husband divorced her absolutely.” So she disputed with him about housing and maintenance, but the Prophet, may God bless him and grant him peace, did not grant her housing or maintenance. And in the hadith of David She said, “He commanded me to observe the waiting period in the house of Ibn Umm Maktoum.” Abu Issa said, “This is a good and authentic hadith. This is the opinion of some of the people of The most knowledgeable among them are Al-Hasan Al-Basri, Ata’ bin Abi Rabah, and Al-Sha’bi, and this is what Ahmad and Ishaq said about him. And they said, “The divorced woman has no residence or property.” An expense If her husband does not have the power to take her back. Some of the scholars among the companions of the Prophet, may God bless him and grant him peace, including Omar and Abdullah, said that a woman divorced three times She has housing and maintenance. This is the view of Sufyan al-Thawri and the people of Kufa. Some of the people of knowledge said that she has housing. And there is no maintenance for her. This is the saying of Malik ibn Anas, Al-Layth ibn Saad, and Al-Shafi’i. Al-Shafi’i said, “We only granted her residence.” In the Book of God, God Almighty said: (Do not expel them from their homes, nor go out unless they commit a clear indecency.) They said it is Indecency is to commit indecency against her family. He made the excuse that Fatima bint Qays did not allow her to live in the Prophet, may God bless him and grant him peace, when she was indecency on Her family. Al-Shafi’i said: There is no maintenance for her, based on the hadith of the Messenger of God, may God bless him and grant him peace, in the story of the hadith of Fatima bint Qais.

Ahmad bin Mani’ told us, Hushaym told us, Aamir Al-Ahwal told us, on the authority of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather, he said: The Messenger said: God, may God’s prayers and peace be upon him, “There is no vow for the son of Adam regarding what he does not own, nor is he freed from him regarding what he does not possess, and no divorce is granted to him regarding what he does not possess.” He said, and in The chapter on the authority of Ali, Muadh bin Jabal, Jabir, Ibn Abbas, and Aisha. Abu Issa said: The hadith of Abdullah bin Amr is a good and authentic hadith. It is the best thing that has been narrated in this chapter. It is the saying of most people of knowledge among the Companions of the Prophet, may God bless him and grant him peace, and others. It was narrated on the authority of Ali bin Abi Talib, Ibn Abbas, Jabir bin Abdullah, Saeed bin Al-Musayyab, Al-Hasan, Saeed bin Jubayr, Ali bin Al-Hussein, and Shurayh Jabir bin Zayd and more than one of the Tabi’een jurists, and Al-Shafi’i says this. And it was narrated on the authority of Ibn Masoud that he said in The accusative case is that it is used. It has been narrated on the authority of Ibrahim al-Nakha’i, al-Sha’bi and other scholars that they said, “When the time It was revealed. This is the saying of Sufyan al-Thawri and Malik ibn Anas that if he named a specific woman, or specified a specific time, or said, “If she marries From Such-and-such ball, if he marries, it will be divorced. As for Ibn Al-Mubarak, he stressed this matter and said, “If he does this, I do not say it is forbidden.” Ahmad said, “If he marries, I will not command him to separate from his wife.” Ishaq said, “I allow it in the mansūbah due to the hadith of Ibn Masoud, even if He married her. I do not say that his wife is forbidden to him. Ishaq expanded the noun in the accusative case. It was reported on the authority of Abdullah bin Al-Mubarak that He was asked about a man who swore by divorce that he would not marry, then decided to marry. Does he have permission to take the word of the jurists who They allowed this, and Abdullah bin Al-Mubarak said: If he believes this statement to be true, before he is tested with this issue, then he has the right to He takes their word, but as for the one who is not satisfied with this and when he was tested, he would like to take their word, but I do not see that for him.

Muhammad bin Yahya Al-Naysaburi told us, Abu Asim told us, on the authority of Ibn Jurayj, he said, Mazhar bin Aslam told me, he said Al-Qasim told me, On the authority of Aisha, that the Messenger of God, may God bless him and grant him peace, said, “Divorcing a female slave is two divorces, and her waiting period is two menstruation periods.” Muhammad bin Yahya said Abu Asim told us, Mazhar informed us of this. He said, and in the chapter on the authority of Abdullah bin Omar, Abu Issa said the hadith of Aisha. A strange hadith that we do not know of as being traced to the Prophet except from the hadith of Mazhar ibn Aslam and Mazhar for whom we do not know in knowledge other than this hadith. And work on it. This is according to the people of knowledge among the Companions of the Prophet, may God bless him and grant him peace, and others, and it is the saying of Sufyan al-Thawri, al-Shafi’i, Ahmad, and Ishaq.

Qutaibah told us, Abu Awanah told us, on the authority of Qatada, on the authority of Zurarah bin Awfa, on the authority of Abu Hurairah, he said: The Messenger of God, may God bless him and grant him peace, said. God has transcended for my nation what it has told itself unless it is spoken or acted upon.” Abu Issa said, “This is a good and authentic hadith.” The ruling on this according to the people of knowledge is that if a man talks to himself about divorce, there is nothing left for him to talk about.

Qutaibah narrated to us, Hatim bin Ismail narrated to us, on the authority of Abd al-Rahman bin Ardak, on the authority of Ata’, on the authority of Ibn Mahak, on the authority of Abu Hurairah, He said: The Messenger of God, may God bless him and grant him peace, said, “There are three things that are very serious and very funny: marriage, divorce, and taking them back.” Abu Issa said this. Hadith Good Gharib. This is acted upon according to the people of knowledge among the Companions of the Prophet, may God bless him and grant him peace, and others. Abu Issa and Abd al-Rahman said it is Ibn Habib bin Ardak Al-Madani and Ibn Mahak are, to me, Yusuf bin Mahak.

Mahmoud bin Ghaylan told us, Al-Fadl bin Musa told us, on the authority of Sufyan, Muhammad bin Abdul Rahman told us, and he is the client of Talha’s family. On the authority of Suleiman bin Yassar, on the authority of Al-Rabi’ bint Mu’awiz bin Afra, that she was divorced during the reign of the Prophet, may God bless him and grant him peace, so the Prophet ordered her to do so. May God’s prayers and peace be upon him - or she was commanded - to observe the waiting period for her menstrual period. He said, and in the chapter on the authority of Ibn Abbas. Abu Issa said the authentic hadith of Al-Rabi’ that she was commanded. To observe the waiting period for her menstrual period...

Abu Kurayb narrated to us, Muzahim bin Dawad bin Alba narrated to us, on the authority of his father, on the authority of Laith, on the authority of Abu Al-Khattab, on the authority of Abu Zur’ah, on the authority of Abu Idris, on the authority of Thawban, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “The women who are divorced are the hypocrites.” Abu Issa said: This is a strange hadith from this. The face and its chain of transmission is not strong. It was narrated on the authority of the Prophet, may God’s prayers and peace be upon him, that he said: “Any woman who has divorced from her husband without reason does not “You will smell the scent of Paradise.”

Bundar informed us of this, Abdul Wahhab informed us, Ayoub informed us, on the authority of Abu Qilaba, on the authority of the one who told him on the authority of Thawban, that the Messenger of God May God’s prayers and peace be upon him, he said: “Any woman who asks her husband for a divorce without any reason, the fragrance of Paradise will be forbidden to her.” Abu Issa said this. A good hadith. This hadith is narrated on the authority of Ayyub, on the authority of Abu Qilaba, on the authority of Abu Asma’, on the authority of Thawban. And some of them narrated it on the authority of Ayoub with this chain of narration, but he did not narrate it.

Abdullah bin Abi Ziyad narrated to us, Yaqoub bin Ibrahim bin Saad narrated to us, my nephew Ibn Shihab narrated to us, on the authority of his uncle, on the authority of Sa’id bin Al-Musayyab, on the authority of Abu Hurairah, the Messenger of God, may God bless him and grant him peace, said, “A woman is like a rib. If you go to straighten her, you will break her. You left it and enjoyed it crookedly.” He said, and in the chapter on the authority of Abu Dharr, Samurah, and Aisha. Abu Issa said the hadith of Abu Hurairah It is a good, authentic, and strange hadith from this perspective.

Ahmad bin Muhammad told us, Ibn Al-Mubarak told us, Ibn Abi Dhib told us, on the authority of Al-Harith bin Abdul Rahman, on the authority of Hamza Ibn Abdullah Ibn Omar, on the authority of Ibn Omar, he said: I was having a relationship with a woman I loved, but my father hated her, so my father ordered me to divorce her, but I refused. So I mentioned that to the Prophet, may God bless him and grant him peace, and he said, “O Abdullah bin Omar, divorce your wife.” Abu Issa said: This is a good and authentic hadith. We know it from the hadith of Ibn Abi Dhib.

Qutaibah narrated to us, Sufyan bin Uyaynah narrated to us, on the authority of Al-Zuhri, on the authority of Saeed bin Al-Musayyab, on the authority of Abu Hurairah, conveying it to the Prophet, may God’s prayers and peace be upon him. He said “A woman should not ask for a divorce from her sister so that she may be satisfied with what is in her vessel.” He said, and on the authority of Umm Salamah. Abu Issa said. The hadith of Abu Hurairah is a good and authentic hadith.

Muhammad bin Abdul-Ala al-San’ani told us, Marwan bin Muawiyah al-Fazari told us, on the authority of Ata’ bin Ajlan, on the authority of Ikrimah bin Khaled Al-Makhzoumi, on the authority of Abu Hurairah, said: The Messenger of God, may God’s prayers and peace be upon him, said: “Every divorce is permissible except the divorce of an insane person who is defeated.” “His mind.” Abu Issa said, “This is a hadith that we do not know of as being traceable to the Prophet except from the hadith of Ata’ bin Ajlan. And Ata’ bin Ajlan is weak.” The narrator of the hadith. This is acted upon according to the scholars among the Companions of the Prophet, may God bless him and grant him peace, and others, that the divorce of an insane person who is His mind is not permissible unless he is an insane person who regains consciousness sometimes, and he is divorced when he regains consciousness.

Qutaibah narrated to us, Ya’la bin Shabib narrated to us, on the authority of Hisham bin Urwa, on the authority of his father, on the authority of Aisha, she said: “The people and the man would divorce He did not want to divorce his wife while she was his wife if he took her back while she was in the waiting period, even if he divorced her a hundred times or more until he said A man To his wife, by God, I will not divorce you lest you separate from me, and I will never harbor you. She said, “And how is that?” He said, “I will divorce you whenever your waiting period is about to end.” I checked with you. So the woman went and went to Aisha and informed her, but Aisha remained silent until the Prophet, may God bless him and grant him peace, came. So she informed him, but the Prophet, may God’s prayers and peace be upon him, remained silent until the Qur’an was revealed: (Divorce is twice, then withholding with kindness or releasing with kindness.) Aisha said. So people resumed divorce in the future, whether he had been divorced or who had not. Abu Kurayb told us, Abd told us. Allah bin Idris, on the authority of Hisham bin Urwa, on the authority of his father, similar to this hadith in its meaning, but he did not mention in it the authority of Aisha. Abu said Jesus, and this is more correct than the hadith of Ya’la bin Shabib.

Ahmad bin Mani’ told us, Husayn bin Muhammad told us, Shayban told us, on the authority of Mansour, on the authority of Ibrahim, on the authority of Al-Aswad, on the authority of Abu Al-Sanabel bin Bakak, he said, Subay’a gave birth twenty-three or twenty-five days after her husband’s death, and when she came up, she saw For marriage, but that was denied to her, so that was mentioned to the Prophet, may God bless him and grant him peace, and he said, “If she does that, then her time has come.” Ahmad ibn Manee’, Al-Hasan bin Musa told us, Shayban told us, on the authority of Mansour, and the like. He said, and in the chapter on the authority of Umm Salamah, Abu Issa said a hadith Abu al-Sanabel has a famous hadith in this regard. We do not know of anyone hearing about the lions from Abu al-Sanabel. And I heard Muhammad saying, “I do not know that Abu Al-Sanabel lived after the Prophet, may God’s prayers and peace be upon him. This is acted upon by most of the people of knowledge among the companions of the Prophet, may God’s prayers and peace be upon him. He, peace and blessings of God be upon him and others, stated that if a pregnant woman whose husband has died has given birth, then it is permissible for her to marry, and if not, her waiting period has expired. And it is The saying of Sufyan al-Thawri, al-Shafi’i, Ahmad, and Ishaq. Some of the people of knowledge among the companions of the Prophet, may God bless him and grant him peace, and others said: She shall wait for the last of the two terms. The first saying is more correct.

Qutaibah narrated to us, Al-Layth narrated to us, on the authority of Yahya bin Saeed, on the authority of Suleiman bin Yasar, that Abu Hurairah, Ibn Abbas, and Abu Salamah bin Abd al-Rahman, remember that a pregnant woman whose husband has died should give birth when her husband dies, and Ibn Abbas said that she should observe the waiting period for the last two terms. Abu Salamah said, “Rather, she is permissible when she gives birth.” Abu Hurairah said, “I am with my nephew,” meaning Abu Salamah. So they sent for Umm Salamah, the wife of the Prophet, may God bless him and grant him peace. She said: Subayah al-Aslamiya gave birth shortly after the death of her husband, so she consulted the Messenger of God, may God bless him and grant him peace. So he ordered her to get married. Abu Issa said: This is a good and authentic hadith.

Al-Ansari told us, Maan bin Issa told us, Malik bin Anas told us, on the authority of Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm, on the authority of Humayd ibn Nafi’, on the authority of Zainab bint Abi Salamah, that she told him these three hadiths. He said: Zainab entered upon Umm Habiba, the wife of the Prophet, may God bless him and grant him peace, when her father, Abu Sufyan ibn Harb, died, so she asked for perfume that contained a yellowish yellow or something else, and she anointed herself with it. A slave girl, then she touched her private parts, then she said, By God, I have no need for perfume except that I heard the Messenger of God, may God bless him and grant him peace, say “It is not permissible for a woman who believes in God and the Last Day to mourn a dead person for more than three days, except for a husband for four months.” “And ten.”

Zainab said, “I went to see Zainab bint Jahsh when her brother died, and she asked for perfume and touched some of it, then she said, ‘By God, I have no need for perfume other than I heard the Messenger of God, may God bless him and grant him peace, say, “It is not permissible for a woman who believes in God and the Last Day to mourn a dead person.” “More than three nights, except for a period of four months and ten days.”

Zainab said: I heard my mother, Umm Salamah, say: A woman came to the Messenger of God, may God bless him and grant him peace, and said, O Messenger of God, my daughter has died. Her husband, and her eyes were complaining, should we perform kohl for her? Then the Messenger of God, may God bless him and grant him peace, said, “No,” two or three times each. That person says, “No.” Then he said, “It is only four months and ten, and one of you used to throw a heap in pre-Islamic times.” At the top of the year.” He said, and in the chapter on the authority of Furay’ah bint Malik, the sister of Abu Sa’id al-Khudri, and Hafsa bint Omar. Abu Issa said. Hadith Zainab is a hasan and authentic hadith. Her number is perfume and adornments. This is the view of Sufyan Al-Thawri, Malik bin Anas, Al-Shafi’i, Ahmad, and Ishaq.

Abu Saeed Al-Ashjaj told us, Abdullah bin Idris told us, on the authority of Muhammad bin Ishaq, on the authority of Muhammad bin Amr bin Ata, on the authority of Suleiman bin Left, on the authority of Salamah bin Sakhr al-Bayyadi, on the authority of the Prophet, may God’s prayers and peace be upon him, in the manifestations of ritual oaths before committing expiation. He said: “Atonement.” “One.” Abu Issa said, “This is a hasan ghareeb hadith. This is acted upon according to most of the people of knowledge, and it is the saying of Sufyan.” Al-Thawri, Malik, Al-Shafi’i, Ahmad, and Ishaq. Some of them said: If he commits an intercourse with her before he makes expiation, then he must make two expiations. Abdul's saying Al-Rahman bin Mahdi...

Abu Ammar Al-Hussein bin Harith informed us, Al-Fadl bin Musa informed us, on the authority of Muammar, on the authority of Al-Hakam bin Aban, on the authority of Ikrimah, on the authority of Ibn Abbas, that a man came to the Prophet, may God’s prayers and peace be upon him, who had had intercourse with his wife. He fell on her and said, “O Messenger of God, I have had intercourse with my wife.” So I fell upon her before I made amends. He said, “What made you do that, may God have mercy on you.” He said, “I saw her anklets in the moonlight.” He said, “Do not approach it until you have done what God has commanded you to do.” Abu Issa said: This is a good, strange, and authentic hadith.

Ishaq bin Mansour told us, Harun bin Ismail Al-Khazzaz told us, Ali bin Al-Mubarak told us, Yahya bin Abu Kathir, Abu Salamah and Muhammad bin Abdul-Rahman bin Thawban informed us that Salman bin Sakhr Al-Ansari, one of the Banu Bayyadah, made His wife was upon him like his mother’s back until Ramadan passed. When half of Ramadan had passed, he had intercourse with her at night, and he came to the Messenger of God, may God bless him and grant him peace, and mentioned That was for him, so the Messenger of God, may God bless him and grant him peace, said to him, “Free a slave.” He said, “I cannot find one.” He said, “Then fast for two consecutive months.” He said, “I cannot.” He said, “Feed sixty poor people.” He said, “I cannot.” So the Messenger of God, may God bless him and grant him peace, said to Farwa bin Amr said, “Give him that sweat.” He was a muqtal and took fifteen or sixteen saa’s, so he said, “Feed sixty.” Poor thing.” He said Abu Issa, this is a hasan hadith. It is said: Salman bin Sakhr, and it is said: Salamah bin Sakhr al-Bayadhi. This hadith is acted upon when People of knowledge regarding the expiation of zihaar.

Al-Hasan bin Qazaa Al-Basri told us, Maslamah bin Alqamah told us, Dawud bin Ali told us, on the authority of Amir, on the authority of Masruq, on the authority of Aisha, she said: The Messenger of God, may God bless him and grant him peace, went to one of his wives and made the forbidden lawful, and made the forbidden lawful and made expiation for swearing an oath. He said, and in the chapter On the authority of Anas and Abu Musa. Abu Issa said: The hadith of Maslamah bin Alqamah on the authority of Dawud was narrated by Ali bin Mushar and others on the authority of Dawud on the authority of Al-Sha’bi said that the Prophet, may God’s prayers and peace be upon him, was a messenger. There is no narration in it that was stolen from Aisha, and this is more authentic than the hadith of Maslamah bin Alqamah. Ilaa is for a man to swear not to be intimate with his wife for four months or more. The scholars differed regarding it if she had passed. Four months, and some of the people of knowledge among the Companions of the Prophet, may God bless him and grant him peace, and others said: If four months have passed, it should be stopped, or it should be fulfilled. Or he will be divorced. This is the view of Malik bin Anas, Al-Shafi’i, Ahmad, and Ishaq. Some of the scholars among the companions of the Prophet, may God bless him and grant him peace, said God, peace and blessings be upon him and others, if four months have passed, it is an irrevocable divorce. This is the view of Sufyan al-Thawri and the people of Kufa.

Hanad told us, Abdah bin Sulaiman told us, on the authority of Abd al-Malik bin Abi Suleiman, on the authority of Saeed bin Jubayr, he said, I was asked about those who curse people. In the emirate of Musab bin Al-Zubayr, will there be a difference between them? I did not know what to say, so I stood in my place, to the house of Abdullah bin Omar. I asked him for permission, and I was told that he was a talker. So he heard my words, and Ibn Jubayr said, “Come in. He brought you only a need.” He said, “So I went in, and behold, it was him.” He was spread out with a piece of cloth and left for him. So I said, O Abu Abd al-Rahman, between the two cursed people, can there be a difference between them? He said, Glory be to God, yes, indeed the first Whoever asked about that, so-and-so, the son of so-and-so, came to the Prophet, may God bless him and grant him peace, and said, O Messenger of God, what if one of us saw his wife committing an indecent act? What happens is that if he spoke, he spoke about a great matter, and if he remained silent, he remained silent about a great matter. He said, but the Prophet, may God bless him and grant him peace, remained silent and did not answer him. After that, he came to the Prophet, may God bless him and grant him peace, and said, “I have been tested with what I asked you about.” So God revealed these verses in Surah An-Nur. :(And those who accuse their wives and have no witnesses except themselves) until he concluded the verses, so he called the man So he recited the verses to him, admonished him, reminded him, and told him that the torment of this world is easier than the torment of the hereafter. So he said, “No, by the One who sent you with the truth.” I did not lie to her. Then he praised the woman and advised her, reminded her, and told her that the torment of this world is lesser than the torment of the hereafter, so she said: No And the one who sent you with the truth did not tell the truth. He said, beginning with the man, who testified four times that God is of the truthful, and the fifth is that a curse May God be upon him if he is one of the liars. Then he took the woman and she testified four times by God that he is one of the liars. And the fifth is that God was angry with her if he were truthful. Then he separated them. He said, and in the chapter on the authority of Sahl bin Saad and Ibn Abbas. And Ibn Masoud and Hudhayfah. Abu Issa said: The hadith of Ibn Omar is a hasan and authentic hadith, and this hadith is acted upon according to the people of knowledge.

Qutaibah informed us, Malik ibn Anas informed us, on the authority of Nafi’, on the authority of Ibn Umar, he said: A man cursed his wife, and the Prophet, may God’s prayers and peace be upon him, separated them. He attached the child to the mother. Abu Issa said: This is a good and authentic hadith. This is acted upon according to the people of knowledge.

Al-Ansari told us, Maan told us, Malik told us, on the authority of Saad bin Ishaq bin Ka’b bin Ujrah, on the authority of his paternal aunt, Zainab bint Ka’b. Ibn Ujrah said that Al-Furai’ah bint Malik ibn Sinan, who is the sister of Abu Sa’id Al-Khudri, told her that she had come to the Messenger of God, may God bless him and grant him peace. She asks him to return to her family in Bani Khudra, and that her husband went out in search of a slave of his whom they had stayed until he was about to come. He pursued them and they killed him. She said, “I asked the Messenger of God, may God bless him and grant him peace, if I should return to my family, as my husband did not leave me a place of his own or any maintenance.” She said, and the Messenger of God, may God bless him and grant him peace, said, “Yes.” She said, so I left, and when I was in the room or in the mosque, the Messenger of God called me. God, may God’s prayers and peace be upon him, ordered me to do so. I called him and he said, “How did you say?” She said, so I repeated to him the story that I mentioned to him regarding the matter. My husband said, “Stay in your house until the prescribed time has been fulfilled.” She said, “So I observed the waiting period there for four months and ten days.” She said, “When Othman had sent a message to me and asked me about that, so I told him, so he followed it and decided upon it. Muhammad bin Bashar informed us, Yahya bin informed us. Saeed, Saad bin Ishaq bin Ka’b bin Ujrah told us, and he mentioned something similar to its meaning. Abu Issa said: This is a good and authentic hadith. This hadith is acted upon according to most of the people of knowledge among the Companions of the Prophet, may God bless him and grant him peace, and others. They did not think that the woman observing the waiting period should move from her husband’s house until her waiting period is over. This is the saying of Sufyan al-Thawri, al-Shafi’i, Ahmad, and Ishaq. Some of the people of Knowledge from the Companions of the Prophet, may God bless him and grant him peace, and others. A woman may observe the waiting period wherever she wants, even if she does not observe the waiting period in her husband’s house. Abu Issa said. The first saying is more correct...