سنن ترمذي
Tirmidhi
كتاب الطلاق واللعان عن رسول الله صلى الله عليه وسلمThe Book on Divorce and Li'an
باب مَا جَاءَ فِي الْمُظَاهِرِ يُوَاقِعُ قَبْلَ أَنْ يُكَفِّرَChapter: What has been related about the one who has uttered Zihar and has intercourse (with his wife) before atoning
Hadith 1198
اُردوEn
حَدَّثَنَا أَبُو سَعِيدٍ الْأَشَجُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاق، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ سَلَمَةَ بْنِ صَخْرٍ الْبَيَاضِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمُظَاهِرِ يُوَاقِعُ قَبْلَ أَنْ يُكَفِّرَ ، قَالَ : " كَفَّارَةٌ وَاحِدَةٌ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ ، وَهُوَ قَوْلُ : سُفْيَانَ ، وَمَالِكٍ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ ، وَإِسْحَاق ، وقَالَ بَعْضُهُمْ : إِذَا وَاقَعَهَا قَبْلَ أَنْ يُكَفِّرَ ، فَعَلَيْهِ كَفَّارَتَانِ وَهُوَ قَوْلُ : عَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ .
´Salamah bin Sakhr Al-Bayadi narrated:` that the Prophet said, about the one who uttered Zihar and had intercourse before the atonement: "One atonement."
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Zihar means saying to one's wife «أنتِ عَلَيّ کَظَہْر امِّي» ("You are to me like the back of my mother").
In the era of ignorance (Jahiliyyah), zihar was considered as divorce.
In the Ummah of Muhammad (sallallahu alayhi wa sallam), for the one who says this, only expiation (kaffarah) becomes obligatory.
And that is to free a slave.
If he does not have the ability to do so, then he must fast two consecutive months without interruption; if he breaks the fast in between without a valid Shar‘i excuse, then he must start the full two months of fasting anew.
A valid Shar‘i excuse refers to illness or travel.
And if he does not have the ability to fast two consecutive months, then he must feed sixty needy people.
1:
Zihar means saying to one's wife «أنتِ عَلَيّ کَظَہْر امِّي» ("You are to me like the back of my mother").
In the era of ignorance (Jahiliyyah), zihar was considered as divorce.
In the Ummah of Muhammad (sallallahu alayhi wa sallam), for the one who says this, only expiation (kaffarah) becomes obligatory.
And that is to free a slave.
If he does not have the ability to do so, then he must fast two consecutive months without interruption; if he breaks the fast in between without a valid Shar‘i excuse, then he must start the full two months of fasting anew.
A valid Shar‘i excuse refers to illness or travel.
And if he does not have the ability to fast two consecutive months, then he must feed sixty needy people.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1198
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
I said, "You are forbidden to me like the back of my mother,"
so that I could abstain from intercourse throughout Ramadan,
and the occasion for intercourse would not arise while in a state of fasting.
1:
I said, "You are forbidden to me like the back of my mother,"
so that I could abstain from intercourse throughout Ramadan,
and the occasion for intercourse would not arise while in a state of fasting.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3299
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
When faith (iman) becomes firmly established in the heart, the believer remains fearful of disobeying Allah. And if any mistake occurs, he immediately turns back to Allah. This is the very explanation of the saying that faith is between fear and hope (raja), and this incident is a splendid example of it.
➋
There are sixty sa’ (صاع) in one wasq (وسق), and in one sa’ there are four mudd (مد). According to this calculation, the weight of one sa’ is approximately two and a half kilograms, and the weight of one wasq is three mann and thirty kilograms, and according to some scholars, it is three mann and six kilograms.
➊
When faith (iman) becomes firmly established in the heart, the believer remains fearful of disobeying Allah. And if any mistake occurs, he immediately turns back to Allah. This is the very explanation of the saying that faith is between fear and hope (raja), and this incident is a splendid example of it.
➋
There are sixty sa’ (صاع) in one wasq (وسق), and in one sa’ there are four mudd (مد). According to this calculation, the weight of one sa’ is approximately two and a half kilograms, and the weight of one wasq is three mann and thirty kilograms, and according to some scholars, it is three mann and six kilograms.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2213
Maulana Ataullah Sajid
Benefits and Issues:
➊
The mentioned narration has been declared weak in chain (sanadan da'if) by our esteemed researcher, whereas other scholars have declared it authentic due to supporting evidences.
For details, see: (Al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 26/347, 350, and Irwa’ al-Ghalil: 7/176, 179, no. 2091)
Therefore, the mentioned narration is weak in chain but sound in meaning.
➋
The meaning of "zihar" is that a man says to his wife:
"You are to me like the back of my mother." Its meaning is that you are forbidden to me just as my mother is forbidden.
➌
Committing zihar is a sin, but it does not annul the marriage.
Only conjugal relations become prohibited until the expiation (kaffarah) is fulfilled.
➍
The expiation for this sin is that before resuming marital relations, a slave must be freed.
If this is not possible, then two consecutive months of fasting must be observed.
If this too is not possible, then sixty needy people must be fed one meal each.
➎
If a person becomes liable for expiation for any reason and is so poor that he cannot fulfill it, then Muslims should help him from charity and zakat so that he can fulfill the expiation.
➏
If zihar is done for a specified period, and conjugal relations are avoided during that period, then expiation will not be obligatory.
➐
If no period is mentioned in the zihar, then whenever the husband wishes to resume relations with his wife, it will be necessary to fulfill the expiation beforehand.
➊
The mentioned narration has been declared weak in chain (sanadan da'if) by our esteemed researcher, whereas other scholars have declared it authentic due to supporting evidences.
For details, see: (Al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 26/347, 350, and Irwa’ al-Ghalil: 7/176, 179, no. 2091)
Therefore, the mentioned narration is weak in chain but sound in meaning.
➋
The meaning of "zihar" is that a man says to his wife:
"You are to me like the back of my mother." Its meaning is that you are forbidden to me just as my mother is forbidden.
➌
Committing zihar is a sin, but it does not annul the marriage.
Only conjugal relations become prohibited until the expiation (kaffarah) is fulfilled.
➍
The expiation for this sin is that before resuming marital relations, a slave must be freed.
If this is not possible, then two consecutive months of fasting must be observed.
If this too is not possible, then sixty needy people must be fed one meal each.
➎
If a person becomes liable for expiation for any reason and is so poor that he cannot fulfill it, then Muslims should help him from charity and zakat so that he can fulfill the expiation.
➏
If zihar is done for a specified period, and conjugal relations are avoided during that period, then expiation will not be obligatory.
➐
If no period is mentioned in the zihar, then whenever the husband wishes to resume relations with his wife, it will be necessary to fulfill the expiation beforehand.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2062
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الطلاق، باب في الظهار، حديث:2213، والترمذي، الطلاق واللعان، حديث:1200، وابن ماجه، الطلاق، حديث:2062، وأحمد:5 /436.»©Explanation:
The aforementioned narration has been declared weak in its chain (isnad) by our esteemed researcher, whereas other scholars have deemed it authentic due to supporting evidences (shawahid), and their opinion appears to be closer to correctness.
And Allah knows best.
Therefore, the aforementioned narration is weak in its chain but sound in meaning.
For further details, see: (Al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 26/347, 350; Irwa’ al-Ghalil: 7/176, 179, no. 2091) © Hadith Narrator:
«حضرت سلمہ بن صخر رضی اللہ عنہ » His lineage is Salamah ibn Sakhr ibn Sulayman ibn Sammah al-Bayadi.
The “ba” in “Bayadi” has a fatha, and this is a nisbah (attribution) to Banu Bayadah, which was a branch of the Khazraj tribe.
This Companion of the Messenger (sahabi rasul) was among those noble Companions (radi Allahu anhum) who wept much out of fear of Allah.
«أخرجه أبوداود، الطلاق، باب في الظهار، حديث:2213، والترمذي، الطلاق واللعان، حديث:1200، وابن ماجه، الطلاق، حديث:2062، وأحمد:5 /436.»©Explanation:
The aforementioned narration has been declared weak in its chain (isnad) by our esteemed researcher, whereas other scholars have deemed it authentic due to supporting evidences (shawahid), and their opinion appears to be closer to correctness.
And Allah knows best.
Therefore, the aforementioned narration is weak in its chain but sound in meaning.
For further details, see: (Al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 26/347, 350; Irwa’ al-Ghalil: 7/176, 179, no. 2091) © Hadith Narrator:
«حضرت سلمہ بن صخر رضی اللہ عنہ » His lineage is Salamah ibn Sakhr ibn Sulayman ibn Sammah al-Bayadi.
The “ba” in “Bayadi” has a fatha, and this is a nisbah (attribution) to Banu Bayadah, which was a branch of the Khazraj tribe.
This Companion of the Messenger (sahabi rasul) was among those noble Companions (radi Allahu anhum) who wept much out of fear of Allah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 935
