The Difference Between the Prohibition of a Wife (Zihar) and Zihar, and the Expiation for Each
Machine translationRead the Arabic original
The questioner:
Honoring the wife, may Allah reward you. Forbidding the husband.
The Shaykh:
Like "I am leaving," the correct term is "I am forbidding," unless it is conditioned on a matter that entails certainty and prevention. This is the ruling of an oath: "It is forbidden for me to speak to so-and-so, it is forbidden for me to speak to so-and-so," his intention is prevention, so his intention is forbidding.
The questioner:
It does not amount to a definitive act.
The Shaykh:
It requires the expiation of an oath. However, if he explicitly states zihar, such as "like my mother's back," or "like my mother's back and my sister's back," or if he says "O Ali, O forbidden one" and remains silent, and it is by the context of "forbidden," this is the correct view. Yes.
The questioner:
Meaning, he distinguishes between the permissibility of the wife and the father.
The Shaykh:
The depths, and if the gray hair fails, then it is the expiation of an oath. Forbidding the depths, and forbidding food, both have expiations; they are not a matter of scholarly disagreement. The discussion is when he forbids, saying "it is forbidden for me," "it is forbidden for me from my wife," "I will not speak," his intention is abstention, not his intention of zihar. This is the expiation of an oath, unlike if he said "like my mother's back" or "like my sister's back," explicitly stating zihar.
Another questioner:
If you turn the channel, do it.
The Shaykh:
It becomes zihar, because the text of the Qur'an mentions that a man forbids his wives, and then he returns to them from among those who are forbidden.
Another questioner:
Even if it is a mere attachment.
The Shaykh:
This bird.
Another questioner:
Information.
The Shaykh:
And not a mere attachment, unlike the prohibition (tahrim), because the prohibition is shared. Yes.
Another questioner:
If the intention behind the prohibition is divorce.
The Shaykh:
It becomes a divorce, this is the correct view, an indirect expression is an indirect expression,
Honoring the wife, may Allah reward you. Forbidding the husband.
The Shaykh:
Like "I am leaving," the correct term is "I am forbidding," unless it is conditioned on a matter that entails certainty and prevention. This is the ruling of an oath: "It is forbidden for me to speak to so-and-so, it is forbidden for me to speak to so-and-so," his intention is prevention, so his intention is forbidding.
The questioner:
It does not amount to a definitive act.
The Shaykh:
It requires the expiation of an oath. However, if he explicitly states zihar, such as "like my mother's back," or "like my mother's back and my sister's back," or if he says "O Ali, O forbidden one" and remains silent, and it is by the context of "forbidden," this is the correct view. Yes.
The questioner:
Meaning, he distinguishes between the permissibility of the wife and the father.
The Shaykh:
The depths, and if the gray hair fails, then it is the expiation of an oath. Forbidding the depths, and forbidding food, both have expiations; they are not a matter of scholarly disagreement. The discussion is when he forbids, saying "it is forbidden for me," "it is forbidden for me from my wife," "I will not speak," his intention is abstention, not his intention of zihar. This is the expiation of an oath, unlike if he said "like my mother's back" or "like my sister's back," explicitly stating zihar.
Another questioner:
If you turn the channel, do it.
The Shaykh:
It becomes zihar, because the text of the Qur'an mentions that a man forbids his wives, and then he returns to them from among those who are forbidden.
Another questioner:
Even if it is a mere attachment.
The Shaykh:
This bird.
Another questioner:
Information.
The Shaykh:
And not a mere attachment, unlike the prohibition (tahrim), because the prohibition is shared. Yes.
Another questioner:
If the intention behind the prohibition is divorce.
The Shaykh:
It becomes a divorce, this is the correct view, an indirect expression is an indirect expression,
Source
صحيح البخاري (الشرح الثاني) — binbaz.org.sa (34:02)
The Arabic text is a machine transcription of the audio recording.