Azami 6642

Bukhari narrated it in the chapter on the hadiths of the prophets (3358), and Muslim in the chapter on virtues (2371), both from the hadith of Ayub, from Muhammad bin Sirin, from Abu Hurairah, who related it in a longer context, as is mentioned in the accounts of the prophets.As for what was narrated from Abu Tamima Hujaymi, who is Tarif bin Mujalid Basri, that a man said to his wife, "O my little sister," and the Messenger of Allah ﷺ said, "Is she your sister?" and disliked that and forbade it, this report has a gap in its chain, as Munziri said in Mukhtasar Abi Dawud.Abu Dawud narrated it (2210) from Musa bin Ismail, who said, "Hammad narrated to us," and also, "Abu Kamil narrated to us, Abdul-Wahid and Khalid Tahhan narrated to us," with the same meaning, all of them from Khalid, from Abu Tamima Hujaymi, who related it.Abu Dawud also narrated it (2211) from Muhammad bin Ibrahim Bazzaz, who said, "Abu Naeem narrated to us, Abdul-Salam, meaning Ibn Harb, narrated to us, from Khalid Haddan, from Abu Tamima, from a man of his people, that he heard the Prophet ﷺ," having heard a man say to his wife what he related.Abu Dawud said, "Abdul-Aziz bin Mukhtar narrated it from Khalid, from Abu Uthman, from Abu Tamima, from the Prophet ﷺ. And Shuba narrated it from Khalid, from a man, from Abu Tamima, from the Prophet ﷺ," and he related it.Munziri said, "Abu Dawud mentioned what indicates its inconsistency."I say, it contains Abdul-Salam bin Harb, who is disputed. The conclusion regarding him is that, despite his standing as an imam, some of his hadiths contain irregularities. There is disagreement over whether this chain is connected or broken, and the correct view is that it is broken.This hadith contains a point of jurisprudence, that if a man says to his wife, "You are my sister," without intending the vow that would make her forbidden to him, but rather intending honor and respect, or intending equivocation, then it does not amount to such a vow. But if he does intend that vow by it, then it is like saying, "You are like my mother."As for the lie of Ibrahim, it is to be understood as equivocation. People have found it problematic to call it a lie, since the speaker only intended by his words the meaning he had in mind, so how could it be a lie?The correct view on this is that it is a lie in relation to what the listener understands, not in relation to the speaker's actual intent. Speech has two relations, one to the speaker and one to the listener. Since the one using equivocation intends the listener to understand something contrary to what he himself meant by his words, the term "lie" is applied to it in that respect, even though the speaker is truthful with regard to his own intention and meaning.Hafiz bin Qayyim said this in Tahzib Sunan (3/137).