Yahya related to me from Malik from Hisham ibn Urwa that his
father said that a man who pronounced a dhihar from his four wives in
one statement, had only to do one kaffara. Yahya related the same as
that to me from Malik from Rabia ibn Abi Abd ar-Rahman.
Malik
said, "That is what is done among us. Allah, the Exalted said about
the kaffara for pronouncing dhihar, 'It is to free a slave before they
touch one another. If he does not find the means to do that, then
fasting for two consecutive months before they touch one another. If
he cannot do that, it is to feed sixty poor people. ' " (Sura 58 ayats
4,5).
Malik said that a man who pronounced dhihar from his
wife on various occasions had only to do one kaffara. If he pronounced
dhihar, and then did kaffara, and then pronounced dhihar after he had
done the kaffara, he had to do kaffara again.
Malik said,
"Some one who pronounces dhihar from his wife and then has intercourse
with her before he has done kaffara, only has to do one kaffara. He
must abstain from her until he does kaffara and ask forgiveness of
Allah. That is the best of what I have heard. "
Malik said,
"It is the same with dhihar using any prohibited relations of
fosterage and ancestry."
Malik said, "Women have no dhihar."
Malik said that he had heard that the commentary on the word
of Allah, the Blessed, the Exalted, "Those of you who pronounce the
dhihar about their wives, and then retract what they have said," (Sura
56 ayat 3), was that a man pronounced dhihar on his wife and then
decided to keep her and have intercourse with her. If he decided on
that, he must do kaffara. If he divorced her and did not decide to
retract his dhihar of her and to keep her and have intercourse with
her, there would be no kaffara incumbent on him.
Maliksaid,
"If he marries her after that, he does not touch her until he has
completed the kaffara of pronouncing dhihar."
Malik said that
if a man who pronounced dhihar from his slave-girl wanted to have
intercourse with her, he had to do the kaffara of the dhihar before he
could sleep with her.
Malik said, "There is no ila in a man's
dhihar unless it is evident that he does not intend to retract his
dhihar."
Muwatta Malik Book 29, Hadith 25
Magic was worked on Allah's Messenger (ﷺ) so that he began to imagine that he had done something
although he had not. One day while he was with me, he invoked Allah and invoked for a long period
and then said, "O `Aisha! Do you know that Allah has instructed me regarding the matter I asked Him
about?" I asked, "What is that, O Allah's Messenger (ﷺ)?" He said, "Two men came to me; one of them sat
near my head and the other sat near my feet. One of them asked his companion, 'What is the disease of
this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked
magic on him?" The other replied, 'Labid bin A'sam, a Jew from the tribe of Bani Zuraiq.' The (first
one asked), 'With what has it been done?' The other replied, 'With a a comb and the hair stuck to it and
a skin of the pollen of a male datepalm tree.' The first one asked, 'Where is it?' The other replied, 'In
the well of Dharwan.' Then the Prophet (ﷺ) went along with some of his companions to that well and
looked at that and there were date palms near to it. Then he returned to me and said, 'By Allah the
water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of
devils" I said, O Allah's Messenger (ﷺ)! Did you take those materials out of the pollen skin?" He said, 'No!
As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I
would spread evil among them when he ordered that the well be filled up with earth, and it was filled
up with earth "
Sahih al-Bukhari Book 76, Hadith 80