approach her until you have carried out what Allah has enjoined upon you,” a narration declared sound by al-Tirmidhī.

Accordingly, when a man who has made ẓihār decides to have intercourse with the wife concerned, he must first discharge the expiation, for the Almighty says, “Then a slave is to be set free before the two touch one another; that is the admonition you are given, and Allah is fully aware of what you do. But whoever cannot find [a slave] must fast two consecutive months before the two touch one another” (Q 58:3–4). These two noble verses establish three points: (1) the expiation for ẓihār becomes obligatory once the husband wishes to resume marital relations; (2) it must be carried out before intercourse when he has firmly resolved upon it; and (3) his wife remains unlawful to him until the expiation is completed. This is the opinion held by the majority of scholars.

The expiation for ẓihār follows a fixed sequence: first, the freeing of a slave. If no slave is available or he lacks the means to purchase one, he must fast two consecutive lunar months. Should illness or the like prevent him from fasting, he is to feed sixty needy persons. The textual basis is the Almighty’s words: “Those who pronounce ẓihār upon their wives and then retract what they have said— a slave must be freed before the two touch one another; that is the admonition you are given, and Allah is fully aware of what you do. But whoever cannot find [a slave] must fast two consecutive months before the two touch one another; and whoever is unable must feed sixty needy persons” (Q 58:3–4).

His statement, “Those who pronounce ẓihār upon their wives,” refers to a man who says to his wife, “You are to me like my mother’s back,” or similar words. “Then they return to what they said” means they wish to resume conjugal relations with the wives over whom they had declared ẓihār. “Then a slave must be freed before the two touch one another” obligates them to offer the expiation—by freeing a slave—before intercourse.