Abu Dawud

Benefits and Issues:
It is not permissible to have intimacy before offering the expiation (kaffarah) in the case of zihar.

Benefits and Issues:
Their intention was that, in terms of poverty, there is no one more deserving of this charity than us.

(1) If a person, after performing zihar, engages in intercourse without first offering the expiation (kaffarah), this is a sin, but he will only be required to give one expiation, because the zihar was done only once. Some scholars have considered double expiation obligatory in this case, but this is not correct.

(2) "May Allah send mercy upon you." From the previous hadith, it is understood that the Prophet sallallahu alayhi wa sallam prayed for him, even though he had committed a mistake. However, the Messenger of Allah sallallahu alayhi wa sallam was the best teacher and nurturer, as he would correct the wrongdoers with good character.

(1) In this hadith of Imam al-Nasa’i rahimahullah, there are two teachers: Ishaq ibn Ibrahim and Muhammad ibn Abd al-A‘la. The Imam has narrated from both of them and has also indicated the differences in wording between the two. In this regard, the Imam’s statement below that “these words are those of Muhammad ibn Abd al-A‘la” is questionable, because this would mean that the context of the hadith from both teachers is mutually different and contradictory, and only the meaning and purport are the same. In this way, both of these clarifications by the Imam appear to be mutually contradictory. And Allah knows best. See the benefit of al-Atiyubi rahimahullah: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 29/24)

(2) Both of these narrations are reported from ‘Ikrimah, who is a Tabi‘i. That is, he was not present at the event. Such a narration is called mursal. Imam al-Nasa’i rahimahullah has preferred the mursal status of this narrator, and has not accepted the musnad (connected) narration (3487) as authentic, whereas in reality this narration is also established with a connected chain and, due to the multiplicity of chains and supporting narrations, it is authentic. Shaykh al-Albani rahimahullah has discussed this in detail in Irwa’ and has reached the same conclusion. See: (al-Irwa’: 7/178–180) and (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 29/61, 62 and 24, 65)