Abu Hafs narrated with his chain of transmission from Muhammad ibn Sirin, who said: A man arrived in Mecca, with his young brothers accompanying him, wearing a lower garment (izar) with a patch on the front and a patch on the back. He asked Umar, but he did not give him anything. While he was in that state, Satan instigated something between a man of the Quraysh and his wife, and he divorced her. He said to her: "Would you like to give the one with the two patches something so that he may make you lawful for me?" She replied: "Yes, if you wish, inform him of that." He said: "Yes." So he married her and consummated the marriage. When morning came, she brought his brothers into the house. The Qurayshi man came, circling around the house, saying: "Woe to him, he has been overtaken regarding his wife!" He came to Umar and said: "O Commander of the Faithful, I have been overtaken regarding my wife." He asked: "Who overtook you?" He said: "The one with the two patches." He said: "Send for him." When the messenger arrived, the woman said to him: "What is your status among your people?" He said: "My status is not bad." She said: "The Commander of the Faithful says to you: 'Divorce your wife.'" He said: "No, by Allah, I will not divorce her, for he cannot compel you." And she dressed him in a fine garment (hullah). When Umar saw him from a distance, he said: "Praise be to Allah who has provided for the one with the two patches." He entered upon him, and he said: "Will you divorce your wife?" He said: "No, by Allah, I will not divorce her." Umar said: "If you had divorced her, I would have made your head ache with the whip." Sa'id narrated it from Hushaym, from Yunus ibn Ubayd, from Ibn Sirin similar to this, and he said: "From the people of Medina." [This already] had the condition preceding the contract, and Umar saw no harm in it. As for our view, it is the saying of the Prophet (may Allah bless him and grant him peace): "Allah has cursed the muhallil (intervening husband) and the one for whom he is made lawful." And the statement of those whom we have named from the Companions, and there is no dissenter among them, so it constitutes consensus (ijma'). And because he intended by it the tahlil, therefore it is not valid,
(19) In the original and M: "wa ruwiya" (and it was narrated). (20) In A, B, and M: "fa akhbiruhu" (inform him). (21) In M: "wa tazawwaja-ha" (and he married her). (22) In the original: "fa dakhala" (so he entered/consummated). (23) In A, B, and M: "rawahu" (he narrated it). (24) In: The Chapter on What Has Been Narrated Regarding the Muhallil and the Muhallal Lahu. Sunan Sa'id ibn Mansur 2/50, 51. It was also extracted by 'Abd al-Razzaq in: The Chapter on Tahlil, from the Book of Marriage. Al-Musannaf 6/267. (25) In the original: "wa qad" (and it has already).
فروَى (١٩) أبو حَفْصٍ، بإسْنادِه عن محمدِ بن سِيرِينَ، قال: قَدِمَ مَكَّةَ رَجُلٌ، ومعه إخْوَةٌ له صِغَارٌ، وعليه إزَارٌ، من بين يَدَيْه رُقْعةٌ، ومن خَلْفِه رقعةٌ، فسألَ عمرَ، فلم يُعْطِه شيئًا، فبينما هو كذلك إذ نَزَغَ الشَّيطانُ بين رَجُلٍ من قريش وبين امْرَأتِه فطَلَّقَها، فقال لها: هل لكِ أن تُعْطِى ذا الرُّقْعَتَينِ شيئًا، ويُحِلَّكِ لى؟ قالت: نعم. إن شِئْتَ فأخبِرْهُ (٢٠) بذلك. قال: نعم، فتَزَوَّجَها (٢١)، ودَخَلَ بها (٢٢). فلما أصْبَحَتْ أدْخَلَتْ إخْوَتَه الدارَ. فجاء القُرَشِىُّ يَحُومُ حَوْلَ الدارِ، ويقول: يا وَيْلَه، غُلِبَ على امْرَأتِه، فأتَى عُمَرَ، فقال: يا أمِيرَ المؤمنينَ، غُلِبْتُ على امْرَأتِى. قال: مَنْ غَلَبَكَ؟ قال: ذو الرُّقْعَتَينِ. قال: أَرْسِلُوا إليه. فلما جاء الرسولُ، قالت له المرأةُ: كيف مَوْضِعُكَ من قَوْمِكَ؟ قال: ليس بمَوضِعِى بَأسٌ. قالتْ: إنَّ أمِيرَ المؤمنينَ يقولُ لك: طَلِّق امرَأتَكَ. فقُلْ: لا، واللَّه لا أطَلِّقُها. فإنَّه لا يُكْرِهُك. وأَلْبَسَتْهُ حُلّةً، فلمَّا رآه عمرُ من بعيدٍ. قال: الحمدُ للَّه الذى رَزَقَ ذا الرُّقْعَتَينِ. فدَخَلَ عليه، فقال: أَتُطَلِّقُ امْرَأتكَ؟ قال: لا، واللَّه لا أُطَلِّقُها. قال عمرُ: لو طَلَّقْتَها لأَوْجَعْتُ رَأسَكَ بالسَّوْطِ. وروَاه (٢٣) سعيدٌ (٢٤)، عن هُشَيْمٍ، عن يُونُسَ بن عُبَيْدٍ، عن ابنِ سِيرِينَ نحوًا من هذا، وقال: من أهلِ المَدِينةِ. [وهذا قدْ] (٢٥) تَقَدَّم فيه الشَّرطُ على العَقْدِ، ولم يَرَ به عمرُ بَأْسًا. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَعَنَ اللَّه المُحَلِّلَ والمُحَلَّلَ لَهُ". وقولُ مَن سَمَّيْنا من الصَّحابةِ، ولا مُخالِفَ لهم، فيكونُ إجْماعًا، ولأنَّه قَصَدَ به التَّحْلِيلَ، فلم يَصِحَّ،
(١٩) فى الأصل، م: "وروى".(٢٠) فى أ، ب، م: "فأخبروه".(٢١) فى م: "وتزوجها".(٢٢) فى الأصل: "فدخل".(٢٣) فى أ، ب، م: "رواه".(٢٤) فى: باب ما جاء فى المحلل والمحلل له. سنن سعيد بن منصور ٢/ ٥٠، ٥١.كما أخرجه عبد الرزاق، فى: باب التحليل، من كتاب النكاح. المصنف ٦/ ٢٦٧.(٢٥) فى الأصل: "وقد".
