and al-Nakha'i, 'Abd Allah ibn Udhaynah, Malik, al-Thawri, al-Awza'i, al-Shafi'i, Ishaq, and Abu Thawr. Al-Khallal narrated from al-Salt ibn Dinar, who said: I asked ten of the jurists about the one who performs Zihar and has intercourse (4) before expiating? They said: There is nothing upon him except one expiation. They are: al-Hasan (5), Ibn Sirin, Bakr al-Muzani, Murriq al-'Ijli, 'Ata', Tawus, Mujahid, 'Ikrimah, and Qatadah. Waki' said (6): And I think the tenth was Nafi'. It was narrated from 'Amr ibn al-'As that he owes two expiations. This is also narrated from Qabisah, Sa'id ibn Jubayr, al-Zuhri, and Qatadah; because intercourse (7) necessitates an expiation, and Zihar necessitates another (8). Abu Hanifah said: The expiation is not established in his liability; rather, it is a condition for permissibility after intercourse, just as it was before it. It has been narrated from some people that the expiation lapses because its time has passed, as it became obligatory before the act of intercourse. As for our evidence, it is the Hadith of Salamah ibn Sakhr when he performed Zihar and then had intercourse before expiating, and the Prophet (peace and blessings of Allah be upon him) ordered him to perform one expiation (9). Furthermore, because the Zihar and the 'awd (intent to resume marital relations) have occurred, he enters into the generality of His saying: {Those who pronounce Zihar from their wives, then [wish to] repeat what they said, then [there must be] the freeing of a believing slave} (10). As for their statement that "its time has passed," it is refuted by what we have mentioned, and by prayer and all other acts of worship which must be performed as a makeup (qada') after their time has passed.

1325 - Issue; he said: "If the woman says to her husband: 'You are to me as the back of my father,' she is not a female who has performed Zihar, but she incurs the expiation of Zihar; because she has uttered a detestable and false statement."