If he does it. Then he performs [the act], he has a choice: if he wishes, he refrains from what he forbade for himself, and if he wishes, he performs expiation. If he says: "This food is forbidden to me," it is like an oath to abstain from it. Something similar is narrated from Ibn Mas'ud, al-Hasan, Jabir ibn Zayd, Qatadah, Ishaq, and the people of Iraq. Sa'id ibn Jubayr said regarding one who says: "What is lawful for me is forbidden to me": It is one of the oaths, for which he must perform expiation. Al-Hasan said: It is an oath, unless he intends the divorce of his wife. Ibrahim narrated the same. From him also: If he intends divorce, [it is so], otherwise it is nothing. From al-Dahhak, that Abu Bakr, 'Umar, and Ibn Mas'ud said: The forbidden is an oath of divorce. Tawus said: It is what he intended. Malik and al-Shafi'i said: It is not an oath, and nothing is binding upon him, because he intended to change what is ordained by law, so what he intended is void, just as if he had said: "This is my stepdaughter." Our position is the words of Allah Almighty: "O Prophet, why do you prohibit what Allah has made lawful for you?" up to His saying: "Allah has already ordained for you the dissolution of your oaths." He named the prohibition of what Allah has made lawful an oath, and ordained for it a dissolution, which is expiation. 'A'ishah, may Allah be pleased with her, said: The Prophet, may Allah bless him and grant him peace, would stay with Zaynab bint Jahsh and drink honey at her place. Hafsah and I agreed that whichever of us the Prophet, may Allah bless him and grant him peace, entered upon, she should say: "I perceive in you the smell of Maghafir." He entered upon one of us, and she said that to him, so he said: "No, rather I drank honey at the place of Zaynab bint Jahsh, and I will never return to it." Then it was revealed: "O Prophet, why do you prohibit what Allah has made lawful for you, seeking the approval of your wives?" This is agreed upon. If it is said: The verse was only revealed regarding the prohibition of Mariyah the Copt...
(1) Omitted from the Original and A. (2) Its authentication was previously mentioned in 10/396. (3) Surah al-Tahrim 1, 2. (4) Maghafir: the plural of maghfur, which is a sweet gum like natoof (a kind of syrup), and it has a foul smell; it is exuded by a tree called al-'Arfat. (5) In M: "fa-nazala" (it was revealed). (6) Not in the Original, A, or B: "seeking the approval of your wives". (7) Narrated by al-Bukhari, in: The Chapter of Surah al-Tahrim, from the Book of Tafsir; and in: The Chapter "Why do you prohibit what Allah has made lawful for you?" from the Book of Divorce; and in: The Chapter "If he forbids his food" from the Book of Oaths and Vows. Sahih al-Bukhari 6/194, 7/56, 57, 8/175, 176. And Muslim, in: The Chapter on the Obligation of Expiation upon one who forbids his wife..., from the Book of Divorce. Sahih Muslim 2/1100-1103. It was also narrated by Abu Dawud, in: The Chapter on Honey Drink, from the Book of Drinks. Sunan Abi Dawud 2/301. And al-Nasa'i, in: The Chapter of the Interpretation of this verse, i.e., "O Prophet, why do you prohibit what Allah has made lawful for you?", from the Book of Divorce; and in: The Chapter of Forbidding what Allah Almighty has made lawful, from the Book of Oaths and Vows; and in: The Chapter of Jealousy, from the Book of Women's Relations. Al-Mujtaba 6/123, 7/13, 66. And Imam Ahmad, in: al-Musnad 6/221.
إنْ فَعَلْتُ. ثم فَعَلَ، فهو مُخَيَّرٌ، إن شاءَ تَرَكَ ما حَرَّمَه على نفسِه، وإِنْ شاءَ كَفَّرَ. وإِنْ قال: هذا الطعامُ حَرامٌ علىَّ. فهو كالحَلِفِ على تَرْكِه. ويُرْوَى نحوُ هذا عن ابنِ مسعودٍ، والحسنِ، وجابرِ بنِ زيدٍ، وقَتادَةَ، وإسْحاقَ، وأهلِ العراقِ. وقال سعيدُ بنُ جُبَيْر، فى مَن قال: الحِلُّ عَلَىَّ حَرامٌ: يَمِينٌ من الأَيْمانِ، يُكَفِّرُها. وقال الحسنُ: هى يَمِينٌ، إلَّا أَنْ يَنْوِىَ طَلاقَ (١) امرأتِهِ. وعن إبراهيمَ مثلُه. وعنه: إنْ نَوَى طَلاقًا، وإلَّا فليس بشىءٍ. وعن الضَّحَّاك، أَنَّ أبا بكرٍ وعمرَ وابنَ مسعودٍ قالُوا: الحرامُ يَمِينُ طلاقٍ (٢). وقال طاوُسٌ: هو ما نَوَى. وقال مالِكٌ، والشافِعِىُّ: ليس بيَمِينٍ، ولا شىءَ عليه؛ لأنَّه قَصَدَ تَغْيِيرَ المشْرُوعِ، فَلَغا ما قَصَدَه، كما لو قال: هذه رَبيبَتِى. ولَنا، قولُ اللَّه تعالَى: {يَاأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ} إلى قولِه: {قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ} (٣). سَمَّى تَحْريمَ ما أَحَلَّ اللَّهُ يَمِينًا، وفَرَضَ له تَحِلَّةً، وهى الكَفّارَةُ. وقالت عائِشَةُ، رَضِىَ اللَّهُ عنها، كان النَّبِىُّ -صلى اللَّه عليه وسلم- يَمْكُثُ عندَ زَيْنَبَ بنتِ جَحْشٍ، ويَشْرَبُ عِنْدَها عَسَلًا، فتَواصَيْتُ أنا وحَفْصَةُ، أَنَّ أَيَّتَنًا دَخَلَ عليها النَّبِىُّ -صلى اللَّه عليه وسلم-، فَلْتَقُلْ: إنى أَجِدُ مِنْكَ رِيحَ مَغافِيرَ (٤). فدَخَلَ على إحْدانا، فقالَتْ له ذلك، فقال: "لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، ولَنْ أَعُودَ لَهُ". فنزَلتْ (٥): {يَاأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِى مَرْضَاتَ أَزْوَاجِكَ} (٦). مُتَّفَقٌ عليه (٧)، فإنْ قيل: إنّما نَزَلَت الآيةُ فى تَحْريمِ مارِيَةَ
(١) سقط من: الأصل، أ.(٢) تقدم تخريجه، فى: ١٠/ ٣٩٦.(٣) سورة التحريم ١، ٢.(٤) مغافير: جمع مغفور، وهو صمغ حلو كالناطف، وله رائحة كريهة، ينضحه شجر يقال له: العرفط.(٥) فى م: "فنزل".(٦) لم يرد فى الأصل، أ، ب: {تَبْتَغِى مَرْضَاتَ أَزْوَاجِكَ}.(٧) أخرجه البخارى، فى: باب سورة التحريم، من كتاب التفسير، وفى: باب لم تحرم ما أحل اللَّه لك؟ من كتاب الطلاق، وفى: باب إذا حرم طعامه، من كتاب الأيمان والنذور. صحيح البخارى ٦/ ١٩٤، ٧/ ٥٦، ٥٧، ٨/ ١٧٥، ١٧٦. ومسلم، فى: باب وجوب الكفارة على من حرم امرأته. . .، من كتاب الطلاق. صحيح مسلم ٢/ ١١٠٠ - ١١٠٣.كما أخرجه أبو داود، فى: باب فى شراب العسل، من كتاب الأشربة. سنن أبى داود ٢/ ٣٠١. والنسائى، فى: باب تأويل هذه الآية، أى: {يَاأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ}، من كتاب الطلاق، وفى: باب تحريم ما أحل اللَّه عز وجل، =
