Triple Talaq Issue in Islam: Quran, Hadiths & Salaf

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In the name of Allah, the Most Gracious, the Most Merciful

Article Contents

1. The Criteria of Divorce in Qur'an2. Divorce in Menstrual cycle is Prohibited

3. Divorce three times in one sitting is Prohibited4. There is no Divorce in anger

5. Nikah of Tahleel(pre-planned Halala) is Haram and Zina6. Ahadeeth which Explicitly says that 3 talaq=1

7. Fatwa of Umar bin Al Khattab ra8. Fatwas of Sahaba Tabiyeen and Muhadditheen

9. What should we do when there is Difference of Opinion 10. Discussion 

 

1. The Criteria of Divorce in Qur'an

[002:228]  And divorced women shall wait (as regards their marriage) for three menstrual periods,and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

[002:229]  The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.).

Comment: This ayah clears that Divorce time is three menstrual periods and not three seconds !!

. 

2. Divorce in Menstrual cycle is Prohibited 

Allah says[065:001] O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear God your Lord: and turn them not out of their houses, nor shall they (themselves) leave except in case they are guilty of some open lewdness, those are limits set by God: and any who transgresses the limits of God, does verily wrong his (own) soul: thou knowest not if perchance God will bring about thereafter some new situation.

★Proof of those who say it will count but it is Prohibited:★ a) Bukhari

Narrated 'Abdullah bin 'Umar: that he had divorced his wife while she was menstruating during the lifetime of Allah's Apostle . 'Umar bin Al-Khattab asked Allah's Apostle about that. Allah's Apostle said, "Order him (your son) to take her back and keep her till she is clean and then to wait till she gets her next period and becomes clean again, whereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her he can divorce her before having sexual intercourse with her; and that is the prescribed period which Allah has fixed for the women meant to be divorced."[Volume 7, Book 63, Number 178]

 Comment:This group of scholars say that When Prophet peace be upon him ordered him to take her back then surely the divorce was counted otherwise why Prophet peace be upon him ordered to take her back rather then saying the divorce is not count?

. b) Bukhari

Narrated Ibn 'Umar: (Divorcing my wife during her menses) was counted as one legal divorce.[Volume 7, Book 63, Number 180]Comment: When Ibne Umar ra himself said it was counted then there is no other way but to accept that the divorce was counted. 

★Proof of those scholars who say divorce in periods is prohibited and it will not count ★

a) Abu Dawud

  شيئا يرها ولم وسلم عليه الله صلى الله رسول فردهاProphet peace be upon him returned her(wife of Ibne Umar) and considered it(the divorce) nothing[Sunan Abu Dawood no:2185]..

b) Saheeh Muslim

Abu Zubair reported that he heard 'Abd al-Rahman b. Aiman (the freed slave of 'Azza) say that he asked Ibn 'Umar (Allah be pleased with them) and Abu Zubair heard: What is your opinion about the person who divorced his wife in the state of menses?Thereupon he said: Ibn Umar (Allah be pleased with them) divorced his wife during the lifetime of Allah's Messenger (may peace be upon him) while she was in the state of menses. Upon this Allah's Messenger (may peace be upon him) told him to take her back and so he took her back and he (further) said: When she is pure, then either divorce her or retain her.Ibn 'Umar (Allah be pleased with them) said that Allah's Apostle (may peace be upon him) then recited this verse: "O Apostle, when you divorce women, divorce them at the commencement of their prescribed period" (Ixv 1).[Sahih Muslim Book 9, Number 3489].  Note:Imam Ash Shafi,Khattabee etc rejected the narration of Abu Zubair and said that these words are only narrated by abul Zubair, But Hafiz Ibne Hajar mentioned fatwa of Imam Shoabee(Tabiyee) that the divorce in menesis will

not count and this is the fatwa of Ibne Umar, then Ibn e Hazam mentioned with authentic chain from Nafi from Ibne Omar that divorce will not count and then Ibne Hajar quoted another Rout of hadith of abul Zubair from Saeed bin Mansoor..

c) Sunan Saeed bin Mansoor

 Ibne Hajar said

  أنه   ابن عمر " عن عبد الله بن مالك من طريق سعيد بن منصور وروىطلق امرأته وهي حائض ، فقال رسول الله صلى الله عليه وسلم : ليس ذلك

ألبي الزبير " وهذه متابعات  بشيء It is narrated by Saeed bin Mansoor with the rout of Abdullah bin Malik from Ibne Umar that He (Ibin Umar) divorced his wife, while she was menstruating, Prophet peace be upon him said this (divorce) is nothing, and these all are Mutabiyaat of Abu al Zubair [Fath ul Bari Commentary of Bukhari,Kitab at Talaq chapter no: 2].Note: According to this group of scholars (like Imam Shafiee, Khattabee,Ibn Hajar) If this is authentic then it means, Prophet peace be upon him did not considered the divorce which is prescribed in Islamic law, and It is Prohibited to divorce in periods but the divorce will count .

d) Sunan Nisaee

أنه طلق امرأته وهي حائض فردها عليه رسول الله صلى الله عليه وسلم حتى طلقها وهي طاهر.Abdullah bin `Umar divorced his wife, while she was menstruating, Prophet peace be upon him returned her to him then Ibne Umar divorced her while she was not menstruating  [Sunan An-Nisaee Kitab at Talaq Chapter hadith no: 3398]Source:http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=1724&BookID=38&PID=4167

.★Fatwas:★

a) Qadhi Shawkani said

من   ابن عمر في المحلى بسنده المتصل إلى   ابن حزم وقد روىابن  عن   نافع عن   عبيد الله بن عمر عن   عبد الوهاب الثقفي طريق

أنه قال في الرجل يطلق امرأته وهي حائض : ال يعتد بذلك " وهذا "   عمر أنه قال : " إذا طلق  الشعبي عن   ابن عبد البر إسناد صحيح . وروى

أبي  وقد روى زيادة   ابن عمر  في قول امرأته وهي حائض لم يعتد بها في الجمع بين الصحيحين ، وقد التزم أال يذكر فيه إال ما  الحميدي   الزبير

كان صحيحا على شرطهما.It is narrated by Ibn Hazam in al Mohalla with sound chain upto Ibn Umar with the rout of Abdul wahab Thaqafi from Obaidullah bin Umar from Nafi from

Ibne Umar that "If a man divorces his wife while she was menstruating then it will not count" and this chain is Authentic, It is narrated by Ibne Abdul Barr from Shoa`ibi(tabiyee) that "if someone divorces his wife and she was in her periods then it will not count according to the saying of Ibn Umar". And Ziadah(that Prophet peace be upon him did not count divorce) of Abul Zubair is also narrated by Al Humedi in his "Jama bain al Sahihhyeen(Bukhari,Muslim)" and he commited that he will not mention (any hadith) except authentic narration on the conditions of (bukhari and Muslim).source: http://www.islamweb.net/newlibrary/display_book.php?ID=888&start=0&idfrom=2095&idto=2100&bookid=47&Hashiya=5.Note: Chain from Ibne Hazam in "Al Mohalla" is authentic.i) Ibne Hajar Asqalani as he said

بإسناد صحيح ابن حزم أخرجه  Ibne Hazam mentioned with authentic chain [Fath ul Bari Kitab at Talaq Chapter 2].ii) Shaykh Ahmad Shakir said

. الزبير ابى رواية يؤيد وهو جدا صحيح اسناد وهذاThis chain is very Authentic and this narration is supporting the narration of of Abul Zubair [Nizam at Talaq fe Islam by Ahmad Shakir Page no:19]

 b) Shaykh ul Islam Ibne Tamiyah said

  . وقال بتحريمه القول مع بوقوعه يقولون واألكثرون . . وعمر،: Aس، وخCال وعكرمة طاووس، مثل يقع ال آخرونالظاهر وأهل أرطاة، ابن وحجاج إسحاق، بن ومحمد . ومالك/ حنيفة أبي أصحاب من وطائفة وأصحابه كداود،محمد بن وجعفر الباقر، جعفر أبي عن ويروي وأحمد، : الظاهر أهل قول وهو البيت، أهل من وغيرهما الصادق،

وأصحابه داود.Most of them says it(divorce in mensis) will count with the saying that it is prohibited while others say It will not count like Tawus(Tabiyee),Ikrimah(Tabiyee),Khallas,Umar,Muhammad bin Ishaq, Hajjaj bin Artaah and Ahlul Daahir/Imam Dawood ad dahiri and his companions, and a group from Companions of Abu Haneefa,Malik and Ahmad, and it is narrated from Abu Jafar al Baqir and from Jafar bin Muhammad as Sadiq and

other ahlul bayt.[Majmoo Fatawa Ibne Tamiyah Vol 33 page 81)Source: http://www.al-eman.com/islamlib/viewchp.asp?BID=252&CID=612#s6

.

c) Shaykh Muhammad Dawud Daraz quoted

Many of the jurists and 4 imams are of the opinion that this talaq(given in menesis) will be counted and it will not acount according to Dahariyah,Ahlul hadeeth, Ibne Tamiyah, Ibne Hazam, Ibn Qayyam, Imam Muhammad Baqir, Imam Jafar Sadiq and Imam Nasir and ahlul bayt, because this divorce was haram and Bidah [Commentary of Sahih Bukhari by Shaykh Muhammad Dawud Daraz Rahimullah Kitab at Talaq chapter no: 2 (urdu)] 

d) Shaykh Ibn Baaz (may Allaah have mercy on him) said:

Divorce of a menstruating woman does not count as such according to the more sound of the two scholarly opinions, which is contrary to the view of the majority. The majority of scholars think that it does count as such, but the correct scholarly view is that reflected in the fatwas of some of the Taabi’een and in the fatwa of Ibn ‘Umar (may Allaah be pleased with him). This is also the view favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim and a number of scholars who said that this divorce does not count as such, because it is contrary to the laws of Allaah. Allaah decreed that a woman should be divorced when she is in a state of purity, free from nifaas (postpartum bleeding) and menses, and during a time of purity when her husband has not yet had intercourse with her. This is the divorce that is prescribed according to sharee’ah. If he divorces her during her menses or nifaas, or during a time of purity when he has had intercourse with her, then his divorce is bid’ah (an innovation) and does not count as such according to the more sound of the two scholarly views, because Allaah says 

“O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah ”[al-Talaaq 65:1] 

What this means is when they are pure (not menstruating) and you have not had intercourse with them. This is what the scholars have said about divorcing them at their prescribed periods, they should be pure (not menstruating) and you should not have had intercourse with them, or they should be pregnant. This is what is meant by divorce at their prescribed periods.End quote from Fataawa al-Talaaq, p. 44

e)It says in Fataawa al-Lajnah al-Daa’imah (20/58):

نفاس : "  أو حيض في امرأته الرجل يطلق أن منها أنواع البدعي الطالقيقع ال أنه هذا في والصحيح ، فيه مسها طهر في " أو

Innovated divorces are of several kinds, including: when a man divorces his wife at the time of menses, nifaas or in a period of purity (i.e., not menstruating) when he has had intercourse with her. The correct view is that this does not count as divorce. End quote. 

f)Shaykh Ibne Uthaymeen said

The more correct view in our opinion is that favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), that divorce at the time of menses does not count as such, because it goes against the command of Allaah and His Messenger. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” The evidence concerning this very issue is the hadeeth of ‘Abd-Allaah ibn ‘Umar, when he divorced his wife at the time of her menses. He told the Prophet (peace and blessings of Allaah be upon him) about that and the Messenger of Allaah (peace and blessings of Allaah be upon him) got very angry and said: “Tell him to take her back, then keep her until she has become pure, then menstruated, then become pure, then if he wishes he may keep her after that and if he wishes he may divorce her.” Then the Prophet (peace and blessings of Allaah be upon him) said: “That is the prescribed period at which Allaah has commanded men to divorce women.” The prescribed period at which Allaah has commanded men to divorce women means that a man may only divorce his wife when she is pure (not menstruating) and he has not had intercourse with her. Based on this, if he divorces her when she is menstruating, he has not divorced her in accordance with the command of Allaah, so it is to be rejected. We think that the divorce that has been issued to this woman does not count as such, and that the woman is still married to her husband. It does not matter whether the husband knew that she was menstruating or not menstruating when he issued the divorce. Yes, his knowledge of her condition does not matter, but if he knew about that then he has committed a sin, and the divorce does not count. If he did not know, then the divorce still does not count, but there is no sin on the husband. End quote from Fataawa Islamiyyah, 3/268.

Comment: So from Above Evidences it is Clear that in the monthly periods of woman,It is Prohibited for Men to Divorce, and there is difference of opinion whether it will  count or not some says it will count but, at the same time, the person is ordered to take her back and to not touch her until she becomes pure from the menses and then gets her menses a second time. Then when she becomes pure after that second period, he may either keep her or he may divorce her.while Other scholars say, Divorce will not count and it is Prohibited (This is issue of fiqh one should take help from scholars in this case).

.  

3. Divorce/Talaaq three times in one sitting is Prohibited

  : ، CيهC ب

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A أ AنW Aي ب Aا Aن وAأ ، Cه\ الل CابA CكCت ب XبAعW Xل Aي أ؟ XهX Xل قWت

A أ AالA .. أ 

Mahmood bin Lubayd (ra) narrates that the Prophet (Peace be upon him) was informed that a man divorced his wife with three pronoucments all-together, at this (The Prophet) became very angry, he stood up and said: Is the book of Allah being mocked at in my presence? Until one person stood and said O Allah’s Apostle should I not kill him? [Sunnan Nasai’i, Volume No. 2, Page No. 181].The Chain is Authentic but a) Ibne Katheer said there is Inqitah (Discontinuity),[Commentary of Ibne KathirUnder 2:229], But Ibne Kathir Himself said regarding this hadeeth in another place "Narrated by Nisai with good and powerful chain"[Irshad al Faqeeh Vol 2 page 194]. Hafiz Ibne Kathir said this because the narrator Makhrama did not hear anything from his father according to him as

Imam Hakim said

وأثبت ، سنه لصغر أبيه من يسمع لم أنه ذكروا مصر أهل من طائفة أنمنه سماعه . " بعضهم

 "The group in Egypt said that he did not hear from his father in young age and some of them said he did hear (from his father)."  Source of al Mustadrak:http://islamweb.net/newlibrary/display_book.php?bk_no=74&ID=287&idfrom=704&idto=738&bookid=74&startno=9  

a) Ibne Abdul barr said

ثبت : و ثقة وبكير ، ثقة بكير بن مخرمة معين بن يحيى عن ، عباس قال .

روايته : : ولكن ، ثبتا مخرمة كان معين بن يحيى لي قال البرقي ابن وقالمنه يسمع لم ألبيه وجده كتاب من أبيه عن

Abbas narrated from Yahya bin maieen that,Makhramah bin baqeer is trustworthy and (his father) bakeer is trustworthy thabat

Ibn al Burqee said that Yahya bin Maieen said:Makhramah is Thabat and his narrations from his father are from the book (of his father) and he heard nothing from his father (end quote)

Source of at Tamheed: http://islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=692&pid=595507

 

b) Imam Tirmidhee asked from Imam Bukhari

روى فقد نعم البخاري فقال ؟ عائشة من المنكدر بن محمد سمع هلعائشة سمعت قال المنكدر بن محمد عن أبيه عن بكير بن مخرمة

"Did Muhammad bin Mundakar heard from Aisha? Bukhari said Yes and he narrated hadith from Mukhramah bin bakeer from his father from Muhammad bin Mundakar;he said i heard from Aisha.."[Sawalaat al Bukhari Ilal Al tirmidhee and also quoted by Imam Ad Dahabee in his seyar al ailam al Nubala under the biography of Muhammad bin Mundakar]

Comment: Here Imam Bukhari is providing evidence to Imam Tirmidhee from the hadith of Makhramah narrating from his Father. Meaning according to Imam Bukhari his narrations from his father are evidence.

 

c) Shaykh Al Bani saidأبيه : . عن روايته أن الراجح و قلت

حجة , هي و أبيه كتاب من وجادة

I say: Correct (opinion) is that his narrations from his father are from the book of his father and he is evidence.[Silsilah As Saheeha hadith no: 2591]

Following are the scholars who authenticated the hadith itself.

 a) Shaykh Nasir ud din Al Bani said regarding hadith

Chain is Authentic Narrators are Trustworthy according to me And Mahmood bin Lobaid is Sahabi sagheer... Hafiz (Ibne Hajar) said"Apparently This is from Maraseel and Maraseel of Sahaba are evidence".(Ghayat al Maram fe Takhreej Ahadeeth Halal wal Haram no: 261)  

b) Allamah Turkkumani Hanafi said.

The Authentic and Clear hadith regarding Prohibitation of  three pronoucments all-together, is in Sunan Nisai(Al Johar Al Naqqi vol 7 page 333)..

c) Hafiz Ibne Hajar said

Narrated by Nisaiee and the narrators are trustworthy [Bulugh al Maram, Kitab an Nikah, Chapter of Divorce hadith no: 918 page 700] 

d) Ibn Kathir himself authenticated as proven above

 

4. There is no Divorce/Talaaq in anger

Prophet (peace and blessings of Allaah be upon him) said:إ_غ[الق\ ف_ي عتاق` وال طالق` ال

“There is no divorce and no freeing of slaves when it is done by force or in a state of intense anger.”

(Narrated by Ibn Maajah, 2046; classed as saheeh by al-Albaani in al-Irwa’, 2047).

a) Imam Ibn Al Qayyam

Ibn al-Qayyim wrote an essay on that entitled Ighaathat al-Lahfaan fi Hukm Talaaq al-Ghadbaan, in which he said the following: 

Anger is of three types:  

1 – That which is not so intense as to affect a person’s mind or rational thinking; he knows what he is saying and what he means. There is no dispute that in this case divorce, manumission and contracts are valid. 

2 – Where his anger reaches such a limit that he no longer knows what he is doing or saying. There is no dispute that in this situation divorce does not take place. If his anger is so intense that he does not know what he is saying, there is no doubt that none of his words should be implemented in this case. The words of the mukallif (adult of sound mind) are only to be implemented if he knows what he is saying and what it means, and if the speaker really means that. 

3 – The kind of anger that falls between the two categories mentioned above, where the anger goes beyond the ordinary level but not so far as to make him behave like a madman. This is an area of scholarly differences of opinion. The shar’i evidence indicates that divorce, manumission and contracts in such cases are not valid, and this is a kind of ighlaaq as the imams explained. From Mataalib Ooli al-Nuha, 5/323; see also Zaad al-Ma’aad, 5/215.

.

b) Shaykh Bin Baz said

If you uttered the words of divorce at a moment of intense anger and without realizing it, and you could not control yourself, because of her bad words and insults etc., and you did that at a moment of intense anger and without realizing it, and she acknowledges that, or you have a witness of good character, then divorce has not taken place, because the shar’i evidence indicates that divorce does not take place if the words are spoken at a moment of intense anger – and if it is accompanied by not realizing what is happening then the ruling applies even more so. 

For example, Ahmad, Abu Dawood and Ibn Maajah narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no divorce and no manumission in the event of ighlaaq.” The majority of scholars said that ighlaaq means compulsion or anger, i.e., intense anger. For his anger made him unaware of what he was saying, so he is like one who is unconscious, insane or drunk, because of the intensity of his anger. So divorce does not take place in this instance. If he does not realize what he is doing and cannot control his words

or actions because of the intensity of his anger, then divorce does not take place. 

Anger may be of three types:  

1 – When a person is angry and is no longer aware of what he is doing. This is likened to the insane, so divorce does not take place according to all scholars. 

2 – Where a person is very angry but is still aware of what is going on, but his anger is so intense that it makes him say the words of divorce. In this case too, divorce does not take place according to the correct scholarly opinion. 

3 – The ordinary type of anger which is not very intense. In this case, divorce takes place, according to all the scholars. From Fataawa al-Talaaq, pp. 19-21, compiled by Dr. ‘Abd-Allaah al-Tayyaar and Muhammad al-Moosa. 

.

c) Sheikh 'Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

"Abu Dawud quotes the Prophet (peace and blessings be upon him) as saying:"Divorce and manumission do not count in case of Ighlaq."Imam Ahamd says Ighlaq means anger; some other scholars hold it to mean doing something under force; others say it stands for insanity.

Anger is of three kinds:

1.Anger that renders one unconscious and completely unaware of what he speaks. There is Ijma'(scholarly consensus) that divorce does not count in this case.

2.Anger that is normal and has no effect on man's awareness. There isIjma'that divorce does count in this case.

3.Extreme anger that is between the two stages. It does not render one to be fully unaware of what he utters, but it is really fierce to the extent of causing one to act against his will. It's reflected in man's showing sign of remorse after uttering the words of divorce. This kind of divorce is controversial and the preponderant view is that it does not count.

I advise those who seek religious ruling for cases of divorce to give a honest remark when describing their state of anger, for some people tend to give some sort of exaggerating force to the state of fury, and thus describing it as having paralyzing effect on their power of reasoning when they pronounce divorce. Such people should fear Allah and speak the truth."

see also: http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=85936

 http://islamqa.com/en/ref/22034/

 Comment: When Husband says talaq talaq talaq in intense anger, talaq will not occur because, A Woman is not a toy of a husband, Now a days specially in Pakistan and India, Husbands  force their wives after divorce in anger to do Halala(pre-planned marriage, by saying you should marry my friend or any other person after spending a night he will divorce you, after Iddah i will marry you again)  which is Prohibited in Islam and Sahaba considered it Zina, Men should Fear Allah, Apostle of Allah Cursed the one who marries a woman and divorces her so that she can go back to her first husband, and the muhallal lahu is the first husband (who provide his wife to other person for halala). 

5. Nikah of Tahleel (pre-planned Halala) is Haram and Zina

.Following is the fatwa of Jame Masjid Kanz ul Eman  Babri chowk Guru Mandir Karachi (The Masjid of Attaarees who are Qadri brailwis)

Mufti says that "If there is a fear that the man will not give divorce after the nikah than the method is He (the person who is doing nikah) should say I will spend a night after my nikah with this woman or after the nikah if i take her more than one night then talaq Baen will happen...."

Scan: http://img337.imageshack.us/img337/4368/halalafatwa2.jpg

Refutation of above shameful fatwaIbn Abi Shayba who is teacher of Imam Bukhari, Made whole book with the name of "Refutation of Abu Hanifa" in al-Musannif and in the Chapter "Masla of muhallil and muhallal lahu" he narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said whilst addressing the people: “By Allaah, no muhallil or muhallal lahu will be brought to me but I will stone them.”[This is also narrated by Abd al-Razzaaq with his chain in his al-Musannif (6/2650), ad-Dahabee in Seyar ailam an-Nubala under the Tarjuma of Al-Amash] .Comment:  Regarding the opinion of Ahlul Rai 

a) ImamTirmidhee said

in his Sunan under the commentary of the hadeeth “Allah has cursed the muhallil and the muhallallahu".يرمى أن ينبغي وقال بهذا قال أنه وكيع عن يذكر معاذ بن الجارود وسمعتإذا سفيان وقال وكيع قال جارود قال الرأي أصحاب قول من الباب بهذايمسكها أن له يحل فال يمسكها أن له بدا ثم ليحللها المرأة الرجل تزوج

جديد بنكاح يتزوجها حتى  I heard Jarud bin Muadh he said that ((b)Imam) Wakee said in this chapter the opinion of ashaab ul Rai should be thrown. Jarud said that ((c)Imam) Sufiyan said If a man marries a woman so that she will be halal for her first husband and then he analysed to keep her with himself so he should marry her 2nd time because his first nikah was not valid(end)

.Source of Sunan Tirmidhee:http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=781&BookID=37&PID=2045

d) Ibne Qudamah said

الحسن ; منهم العلم أهل عامة قول في ، باطل حرام المحلل نكاح أنوالشافعي ، المبارك وابن ، والثوري ، والليث ، ومالك ، وقتادة ، والنخعي

التحليل نوى أو العقد في ونواه العقد في يذكره ولم العقد قبل التحليل عليه شرط فإن : يتزوج الرجل عن أحمد سألت سعيد بن إسماعيل قال أيضا باطل فالنكاح شرط غير من

: أراد, إذا محلل هو قال بذلك المرأة تعلم ولم األول لزوجها يحللها أن نفسه وفي المرأة , ابن عن نافع وروى عنهم الله رضي الصحابة قول ظاهر وهذا ملعون فهو اإلحالل بذلك , : , : نكاح إال ال قال يعلم ولم يأمرني لم لزوجها أحلها تزوجتها امرأة له قال رجال أن عمر- : الله رسول عهد على نعده كنا وإن قال فارقها كرهتها وإن أمسكها أعجبتك إن رغبة , : - أنه علم إذا سنة عشرين مكثا وإن زانيين يزاالن ال وقال سفاحا وسلم عليه الله صلى

عنه الله رضي عثمان قول وهذا يحلها أن يريدTahleel marriage is haraam and is invalid, This is the general saying of people of knowledge like Al Hasan, Nakhaee, Qatadah, Malik, Layth, Thawri, Ibn al Mubarak, Shafiee [Al-Mughni,Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=4740&idto=4744&bk_no=15&ID=4640 ] Then he said

أو العقد في ونواه العقد في يذكره ولم ، العقد قبل التحليل عليه شرط فإنسعيد . . بن إسماعيل قال أيضا باطل فالنكاح شرط غير من التحليل نوى

: ، األول لزوجها يحللها أن نفسه وفي ، المرأة يتزوج الرجل عن أحمد سألتملعون . : . فهو ، اإلحالل بذلك أراد إذا ، محلل هو قال بذلك المرأة تعلم ولمأن ، عمر ابن عن ، نافع وروى عنهم الله رضي الصحابة قول ظاهر وهذاقال : . : يعلم ولم ، يأمرني لم ، لزوجها أحلها ، تزوجتها امرأة له قال رجال

فارقها كرهتها وإن ، أمسكها أعجبتك إن ، رغبة نكاح إال ، اليزاالن : . : ال وقال سفاحا وسلم عليه الله صلى الله رسول عهد على نعده كنا وإن قالالله . رضي عثمان قول وهذا يحلها أن يريد أنه علم إذا ، سنة عشرين مكثا وإن ، زانيينعنهIf it is stipulated that it is tahleel before the marriage contract is done, but it is not mentioned in the marriage contract, or he intended it as a tahleel marriage without that being stipulated, then the marriage is also invalid. Isma`eel bin Saeed said (e)Imam Ahmad was asked about a man who married a woman intending thereby in his heart to make her permissible for her first husband, but the woman did not know about that. He said: He is a muhallil, and if he intends thereby to make her permissible for her first husband, then he is cursed.And this is apparent from the words of Sahaba May Allah be pleased with them, It is narrated from Naafi’ that a man said to (f)Ibn ‘Umar: I married a woman and made her permissible for her first husband, and he did not tell me to do that and he did not know. He said: No, marriage should be based on genuine intentions; if you like her then keep her, and if you do not like her then leave her. He said: At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we would regard that as zina.And he said:They will still be adulterers, even if they

remain for twenty years, And This is the saying of(g)Uthman May Allah be pleased with him [al-Mughni vol 10 page 49-55]. source of Al Mughni:  http://www.islamweb.net/newlibrary/display_book.php?bk_no=15&ID=4640&idfrom=4740&idto=4744&bookid=15&startno=1 .Note: According to us The practice of deobandis and barelvis is not proven from Imam Abu Hanifa Rahimullah with an authentic chain of narrators. As it is mentioned in al-'inayah bi sharh al-hidaya . : cزC ائ Aج Xط Wر وAالش\ cزC ائ Aج XاحA rك الن AالAق AةAيفC ن Aح Aا Aب أ Aن\ أ rيC ت WسAوAدW ن الز\ CةAضWو Aر فCي AرC وAذXك sلCحA وAت ، AكC ذAل عAلAى WقAاضCي ال Xه XرC ب WجX ي \اهAا إي CهC وAطWئ AدWعA ب Cي \ان الث rقWهAا XطAل ي WمA ل إذAا \ى حAت

Xاه\ إي WقAاضCي ال CرWمA Cأ ب Wو

A أ CهC يW أ AرC ب Cي \ان الث \قAهAا طAل إذAا Cو\ل

A Wاأل CجWو Cلز\ . ل : CبX Xت Wك ال WنCم CهCرW غAي فCي WدAوجX ي WمA ل XانA Aي Wب ال هAذAا Cينrالد XيرCهAظ XامAمC Wاإل AالAق .

"It is mentioned in rawdhah that imam abu hanifa rahimahullah said: the nikah and the precondition (i.e. of the second man marrying with the precondition that he will divorce her after sex: his nikah and this precondition) is permissible, to such an extent, that if he (second man: i.e. "the rented ram") does not divorce her after having had sex with her, then the judge of shar'ii court should force him to divorce her. Andshe becomes halal for the first husband, when she is divorced by the second husband out of his own free will or by the qaadhi's order.Imam Zaheeruddin said: this statement is not found in any other book" (Translated by Abu Maryam in Islamic Awakening).also see a) Tahleel marriage is haraam and invalid: http://www.islamqa.com/en/ref/109245/.b) Refutation of Anwar Shah Kashmiri deobandi by Shaykh Abdul Rahman Mubarakpoori the author of Tohfa tul Hawdhi sharah Tirmidhee: http://www.ahlalhdeeth.com/vbe/showpost.php?p=12030&postcount=2.c) Reconciling between the hadeeths which forbid tahleel and the hadeeth about the wife of Rifaa'ah http://www.islamqa.com/en/ref/159041/.d) Is it permissible to ask Allah for his wife, whom he divorced three times, to marry a man who she does not get on with, so that he can take her back? http://www.islamqa.com/en/ref/140573/

 

6. Ahadeeth which Explicitly says that 3 talaq=1

 ★ Hadeeth no: 1 ★Its mentioned in Awn Al Mabood Commentary of Sunan Abu Dawood vol 6 page 199 from Musnad Ahmad   في ثالثا امرأته المطلب بني أخو عبديزيد بن ركانة طلق قال عباس بن عن

عليه الله صلى الله رسول فسأله قال شديدا حزنا عليها فحزن واحد مجلس

نعم قال واحد مجلس في فقال قال ثالثا طلقتها قال طلقتها كيف سلم ويرى عباس بن فكان فراجعها قال شئت إن فارجعها واحدة تملك فإنما قال

طهر كل عند الطالق إنماNarrated by Ibn Abbas ra Brother of Mutlab, Rukanah bin Abd Yazeed divorced his wife three times. He felt too sorry, Prophet Peace be upon him asked How did you divorce? ( طلقتها Rukanah said I gave her three (كيفtalaq. Prophet Peace be upon him asked did you give in single sitting? He (rukahan) said YES. (Prophet) said Then it has effect of one divorce, if you want to take her back you can. Thus Rukahnah took her back. Ibn Abbas (may Allah be pleased with him) held the view that talaq should be at every clean period (after menses). .

Scholars who rejected this hadeethThose who rejected are Ibne Jozi, Ibn Hammam Hanafi, Shoaib al Aranoot, the main objection on the chain of this hadith is that If Dawud(narrator of this hadeeth) narrates hadith from Ikrimah then he is rejected but he is accepted if he narrates from other people then Ikrimah. but Ibne Adyy said   ثقة عنه روى إذا الحديث He is Good in hadeeth if some صالحtrustworthy Narrates from him (Tehzeeb 3/157) And Ikrimah is trustworthy so even here he is evidence, Many scholars accepted this chain of narrators. Note: After doing criticism on the hadeeth Shaykh Shoaib Al Aranoot saidالفتاوى " فى االسالم شيخ الحديث هذا اسناد جود فقد هذا ومع قلنا

زاد "3/22الكبرى" فى القيم ابن وصححهشاكر 5/263المعاد" احمد المسند " والشيخ تعليق فى "

" الفتح " فى الحافظ قاله فيما الحديث بهذا العمل نقل وابن وقد علي عنكتاب " في مغيث ابن ذلك وذكر والزبير عوف بن الرحمن وعبد مسعودمن " جماعة عن ذلك الغنوي ونقل وضاح، بن لمحمد وعزاه له الوثائقالخشني السالم عبد بن ومحمد مخلد بن تقي بن كمحمد قرطبة مشايخوعمرو وطاوس كعطاء عباس ابن أصحاب عن المنذر ابن ونقله وغيرهما،. دينار بن .I say with this that according to Shaykh ul Islam (Ibne Tamiyah) chain of this hadeeth is good in  "Fatawa Al Kubrah" 3/22, Authenticated by Ibn al Qayyam in "Zad al Ma`ad" 5/263 and (authenticated by) Shaykh Ahmad Shakir in Ta`leeq "al Musnad"On this hadeeth Al Hafiz (Ibne Hajar asqalani) in Fath transmitted practise of Ali,Ibne Masood,Abdul rahman bin Awf, Zubair and same is mentioned by Ibne Mugheeth in "Kitab al Wathaiq" and Muhammad bin Wadah attributed to him, and Ghanwi mentioned same(madhab) from Scholars of Qartaba like Muhammad bin Taqi bin Muhammad,Muhammad bin Abdus Salam Al Hashni etc, And Ibn e Munzar mentioned (same fatwa) from Companions of Ibn e Abbas ra Like Ata (bin abi ribah),Tawus,Omar bin Dinar [Musnad Ahmad vol 4 page 217 hadeeth no: 2387] .

★Reply by those who accepted this hadeeth.★ a) Ibn e hajar asqalani said

الحديث    وهذا إسحاق بن محمد طريق من وصححه يعلى وأبو أحمد أخرجهذكرها . اآلتى الروايات من غيره في الذي التأويل يقبل ال المسألة في نص

أشياء باربعة عنه أجابوا     وقد

  : إسحاق بن محمد أن أحدها أشياء بأربعة عنه أجابوا وقدمن عدة في احتجوا بأنهم وأجيب فيهما، مختلف وشيخه

عليه " الله صلى النبي أن كحديث اإلسناد هذا بمثل األحكامبالنكاح ابنته زينب الربيع بن العاص أبي على رد وسلم. مردودا " فيه مختلف كل وليس األول Imam Ahmad and Abu yala narrated and Authenticated with the turk of MUHAMMAD BIN ISHAQ, This Hadeeth is Nas in this Chapter, There is no Interpetation  and they reply this by four points: Number one is that Muhammad bin Ishaq and his teacher (Dawud who is also teacher of Imam Malik) are disputed over and answer is that they (muhadditheen) took evidence in Ahkam from the chain like the chain of this hadith (of Rukanah)..........and disputed over is not all the time rejected.(end).

Then Hafiz Ibne Hajar said

مسلم أخرجه ما المذكور إسحاق ابن حديث ويقوى

The hadith in Sahih Muslim is making the hadith of (Muhammad) Bin Ishaq more powerful. (then he mentioned the hadith of Ibne Abbas ra from Sahih Muslim)

Source of Fath ul Bari:http://www.al-eman.com/hadeeth/viewchp.asp?BID=12&CID=460.

b) Shaykh ul ISLAM IBN E TAMIYAH RA said regarding this hadith in Majmoo al fatawa 33/85

   ZكC مAال CوخX ي Xش WنCم ودAاوXد ؛ دAاوXد Cي Aن حAد\ث AاقAح Wإس XنW اب CيهCف AالAق XيثCدAحW ال وAهAذAا قXلWت . . . CيثCدAحW ال CلWهA أ AدW ن Cع cةAقC ث AوXهAف Cي Aن حAد\ث AالAق إذAا AاقAح Wإس CنW وAاب ؛ rيCارAخX Wب ال CالAجCرAو؛ cدr ي Aج cادA ن Wإس وAهAذAا

  I say: This hadith where Ibne Ishaq said Narrated to us Dawud;and Dawud is in teachers of (Imam) Malik and in narrators of Bukhari and If Ibne Ishaq says Haddathanee(Related to me/Narrated to me) then he is Trustworthy according to people of hadith and the chain is Jayyad (good)..

c)Ibn Qayyam Joziyah Authenticated in Ailam al Moqiyeen

  الترمذي وكذلك به، ويحتج ، اإلسناد هذا يصحح . وأحمد

And Ahmad authenticated this chain and took evidence as well as Tirmidhee.source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=1011&idto=1012&bk_no=34&ID=615.

d) Imam Tirmidhee.

Imam Tirmidhee said regarding the chain ( حاق إ_س[ ب[ن_ د_ hحم iقال :م صي[ن_  حدhثن_ي ، iال[ح iب[ن iد iك[ر_مة  عن[ ،داو اب[ن_  عن[ ،ع_(عبhاس\There is no Harm in the chain of this hadeeth( cس

W Aأ ب CهCادA ن WسC Cإ ب AسW Aي ل cيثCدAح هAذAا[Jame at Tirmidhee Kitab al Nikah hadith no: 1143].Source:http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=26&PID=1062.

Comment:  Imam Tirmidhee accepted the chain of hadeeth and this chain is same chain which is mentioned in the hadeeth of Rakanah.

. e) Imam Ibne Kathir

Imam Ibne Kathir said regarding this chain of other hadith which is (Muhammad bin Ishaq from Dawud bin al Husain from Ikrimah from Ibne Abbas)الحصينعن: بن داود عن يسار بن إسحاق بن محمد رواية وهومن قلت

: , قوي جيد اسناد وهذا عنه  عكرمةI say: This narration is from Muhammad bin Ishaq bin Yasar from Dawud bin Al Husain from Ikrimah and this chain is good,powerful.[Irshad al Faqeeh by Ibne Kathir vol 2 page 168, Tohfa tul Hawdhi Kitab an Nikah hadeeth no: 1143].Comment:  Imam Ibne Kathir accepted this chain that is why his fatwa is 3 times divorce at a time is equal to one (i will quote his fatwa read further INSHA`ALLAH).

f) Shaykh Nasir ud Din Al Bani said

الترمذي : .  وحسنه والذهبي والحاكم أحمد األمام صححه اإلسناد هذا قلتبرقم ( تقدم آخر متن ابن ) 1921في داود في العلماء اختالف هناك وذكرنا

قويا لذاته الحديث إسناد لكان ذلك ولوال عكرمة غير في حجة وأنه الحصينرافع بنى لبعض بمتابعته واإلستشهاد بحديثه اإلعتبار من يمنع ال ذلك ولكن

ابن ومال عكرمة عن الطريقين بمجموع حسنا الحديث يكون أن من أقل فالصحيح إسناده وقال مستدركه في رواه الحاكم أن وذكر تصحيحه إلى القيموالله ( ) ( ) ( ) الفضائل في وال منه الطالق في ال المستدرك في أره ولمأعلمI say this Chain is Authenticated by Imam Ahmad, and Al Hakim and Dahabee and Tirmidhee declared it Hasan..., I have mentioned in hadeeth no 1921 dispute among scholars regarding Dawud bin al Husain and he is evidence except if he narrates from Ikrimah.and chain of this hadeeth is Lidhatihi powerful and does not prevent us to make confidence on this hadeeth

because,witness and another rout of this hadeeth is (the hadeeth) of Ba`az Bani Rafi`e then at least this Hadith is Hasan (by combining) all the routs from Ikrimah [Irwa al Ghulayl vol 7 page 145 hadith no: 2063] .Note: This is the witness and another Rout of the narration Imam Al Bani is talking about

  hاس\  أنhعب وسلhم  قال, :   اب[ن علي[ه_ iهhالل صلhى jب_يhالن د_ عه[ على kل iرج طلhققد[ : , : إ_نjي قال عها يiراج_ أن[ وسلhم علي[ه_ iهhالل صلhى lب_يhالن فقال ، ثالثmا iرأته ام[

وسلhم , : : علي[ه_ iهhالل صلhى lب_يhالنوقرأ` ، iعل_م[ت قد[ قال ثالثmا تiها يأيlها طلhق[

آية الطالق سورة hت_ه_نhل_ع_د hنiوه iقjفطل النjساء` iمiت طلhق[ إ_ذا lب_يhقال, :  1النتجعها . فار[

Narrated by Ibne Abbas someonedivorced his wife three times. At the time of Prophet peace be upon him, Prophet peace be upon him ordered him to take her back, he(the person) said I have divorced her three times, he (prophet) said I know, and then read the ayah [065:001] “O Prophet! When ye do divorce women, divorce them at their prescribed periods” the he (the person) took her back[Musannif Abdul Razzaq Vol 6 page 391]

.

g) Imam Zia al Maqdasi (567-643h)

He narrated this hadeeth in his Al Mukhtarah vol 11 page 362-363. This book is Mustakhraj on Bukhari and Muslim, According to Shaykh Badi Ud Din Shah Ar Rashidi this book is better then Al Mustadrak of Imam Al Hakim.Source of Mukhtarah: http://www.islamweb.net/hadith/display_hbook.php?bk_no=1711&hid=4100&pid=411963.

h) Shaykh Abdul Malik bin abdullah bin Daheesh

He is Muhaqqiq of al Mukhtarah of Imam Zia al maqdisi he said in Hashiyah of the hadeeth

حسن اسناده " مسنده " فى احمد االمام عند 265/5والحديث

  " الفتح " فى الحافظ : 9/362وذكره وصححه يعلى وابو احمد اخرجه وقال

" تفسيره " فى السيوطى البيهقى 1/668وذكره الى وعزاهChain is HasanThis hadith is narrated by Imam Ahmad in his "Musnad" 5/265Al Hafiz (Ibne hajar asqalani) mentioned in "Al Fath ul Bari" 9/362 and said Imam Ahmad and Abu Yala narrated and authenticatedMentioned by As-Suyuti in his "tafseer" 1/668 and attributed to Al Behaqi(end).

i) Shaykh Ahmad Shakir said

Chain is authentic, Same is narrated by Zia (al maqdasi) in Al Mukhtarah, mentioned by Ibn al Qayyam in Ighatha tul fahaan 158, Narrated by Abu Yala,

mentioned by Shawkani 7/17-18, Narrated by Behaqi, it is also mentioned in Durre Manthur 1/279 (there after he said).

ان على يدل الطالق فى التشريع اصول من جليل اصل عندى الحديث وهذاالطالق فى هو انما وقوعه وعدم مجمعة الثالث الطلقات وقوع فى خالف

, المطلق كرره ,  اذا مجلس فى العدة فى ثالثة ثم المرة ثم المرة طلق اى, . بالعدد الطالق وصف فى الخالف ليس وانه مجالس او كقولهم  الواحد

. , , (( وقد(( العقل فى باطل اللغة فى لغو الوصف هذا فان مثال ثالثا طالق ( ص ( االسالم فى الطالق نظام كتابى فى فيه القول وفصلت 39شرحته

بعدها وما [Tahqeeq of Musnad Ahmad by Shaykh Ahmad Shakir Vol 3 Page 91 hadeeth no: 2387] .

j) Shaykh Abdul Aziz bin Baz said

They also quote as evidence the report narrated by Imam Ahmad in al-Musnad with a good chain from Ibn ‘Abbaas (may Allaah be pleased with him), that Abu Rakaanah divorced his wife by saying “I divorce you thrice”, then he regretted it, so the Prophet (peace and blessings of Allaah be upon him) returned her to him with one word and said, “This is only one (divorce).” This hadeeth and the one(hadith of Ibne Abbas in Sahih Muslim) before it are to be understood as referring to divorcing by saying “I divorce you thrice”, in order to reconcile these two hadeeths and the verse in which Allaah says:“The divorce is twice” [al-Baqarah 2:229][Fataawa Islamiyyah, 3/281, 282].

.

k) Itis mentionedin Awn al Mabood  commentary of Sunan Abu Dawud

  امرأته في مجلس واحد ثالث��ا فح��زن عليه��ا ، فق��ال ركانة  طلق أحمد ولفظ .   رسول الله - صلى الله عليه وسلم - فإنها واحدة له

والح��ديث ي�دل على أن الرج��ل إذا طل�ق امرأت�ه ثالث�ا في مجلس واح��د تق��ع واحدة ويجوز له أن يراجعها وهو الحق الث��ابت عن رس��ول الل��ه - ص��لى الل��هعليه وسلم - ، وسيجيء تحقيق هذه المسألة إن شاء الله تعالى

Words of (Musnad) Ahmad are Rakaanah divorced his wife three times in one sitting,  then he regretted it, so the Prophet (peace and blessings of Allaah be upon him) said, “This is only one (divorce).” This hadeeth indicates that if a man divorces his wife three times inone sitting it will count only one and it is allowed to take her back, and this is truth and proven from Prophet peace be upon him.[Awn al Mabood fe Abu Dawud Kitab at Talaq hadeeth no: 2196].

l) Qadhi Shawkani said

النزاع محل في نص الحديث وهذا صححه و يعلى ابو و احمد اخرجه

Narrated by Ahmad and Abu Yala and authenticated, This hadeeth is Nas in this conflict. [Nayl al Awtar 6/246,247]. .

7. Fatwa of Umar bin Al Khattab ra 

 ★ Hadeeth no: 2 ★Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one.But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite.So if we had imposed this upon them, and he imposed it upon them. (Sahih Muslim Book 9, Number 3491) Note: Above hadith is authentic by consensus later scholars tried to criticise but their saying is not evidence Imam Muslim Said AسW Aي ل AالAق

CهW Aي عAل AجWمAعXوا أ مAا Aا هXن هAا XتWعAضAو \مAا Cن إ Aا هXن هAا XهX وAضAعWت ZيحCحAص WدCي ن Cع ZءWي Aش sلX كI have not gathered those ahadith in this book which is Sahih according to only me but those on which there is Consensus of Muhadditheen [Sahih Muslim Al Tashahud fee as salat 2/371].

Comment:  It was Ijma of Sahaba at the time of Prophet peace be upon him and at the time of Abu Bkar radhiallah anho and first few years of Omar Radhiallahanho that Three talaq at a time = One. After that Omar Radhi Allahanho Imposed his Fatwa because of Reason as Omar RadhiAllah anho himself said: "Verily the people have begun to hasten in the matter in which they are required to observe respite" . This Fatwa was on Those people not on Us Omar RadhiAllahAnho Can not change Shariyah forever as Quran says in surah Al Maidah that deen is Complete

.★ Scholars who agreed that Fatwa of Omar RA was political ★Its proven from this Athar itself that Omar ra Imposed his Fatwa on those people due to reason and there are some Hanafi scholars who accepted that this fatwa was political.

1. Tahtawi hanafi in Hashiyah durre Mukhtaar vol 2 page 128 2. Allama Qahistani Hanafi in Jami`e Al Ramooz page 3313. Peer Karam Shah Azhari brelvietc.★Some Fatwas of Omar RA which he imposed due to some reason &

those were for that time but not till the day of judgment   ★ a) Going against Tayammum 

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said: I am (at times) affected by seminal emission but find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember, 0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: 'Ammar, fear Allah. He said: If you so like, I would not narrate it.(Saheeh Muslim Book 3, Number 0718) Comment:  Shaykh Abdul Rahman Kilani said this was due to the reason that people will take negative advantage of easiness provided by Islam.  Note: Shias can not not degrade Umar ra from above hadith see the reply by Brother Bassam Zawadi here:"Refuting the Shia Argument That Umar Forbade Narrating The Comments of the Prophet"http://www.ahlalhdeeth.com/vbe/showthread.php?t=3408&highlight=Tayammum

b) Burning the house of Drunkard (Kitab al Amwaal page 102)

c) Fatwa of Stopping Hajj Tamattu(Umrah with Hajj)

 Abu musa (Allah be pleased with him) said: I came to the Messenger of Allah (may peace be upon him) as he was encamping at Batha. He said to me: Did you intend to perform Hajj? I said: Yes. He again said: With what intention have you entered into the state of Ihram (for Ifrad, Qiran or Tamattu'). I said: I pronounced Talbiya (I have entered into the state of Ihram ) with that very aim with which the Apostle of Allah (may peace be upon him) is pronouncing Talbiya. He (the Holy Prophet) said; You have done well. Then circumambulate the House and run between al-Safa' and al-Marwa' and put off Ihram (as you have not brought the sacrificial animals along with you). So I circumambulated the House, and ran between al-Safa' and al-Marwa' and then came to a woman of the tribe of Qais and she rid my head of the lice. I again put on Ihram for Hajj. and continued giving religious verdict (according to this practice) till during the Caliphate of Umar (Allah be pleased with him) when a person said to him: abu musa, or Abdullah b. Qais, exercise restraint in delivering some religious verdict of yours, for you do not know what has been introduced after you by the Commander of the Believers in the rites (of Hajj). Thereupon he said: 0 people, whom we gave the religious verdict (concerning putting off Ihram ) they should wait, for the Commander of the Believers is about to come to you, and you should follow him. Umar (Allah be pleased with him) then came and I made a mention of it to him. whereupon he said: If we abide by the Book of Allah (we find) the Book of Allah has commanded us to complete the (. Hajj and 'Umra), and if we abide by the Sunnah of Allah's Messenger (may peace be upon him), we find that Allah's Messenger (may peace be upon him) did not put off Ihram till the sacrificial

animal was brought to its end (till it was sacrificed). (Sahih Muslim Book #007, Hadith #2810)Comment: Same is the case with fatwa of three talaaq Omar RA imposed due to some reason that fatwa was on those people not on us, if the fatwa of Talaaq is still on us then why above mentioned fatwas were on them but not on us??  ★Some Fatwas of Omar RA which Brailwiya and deobandiya reject★ a) According to Umar ra the woman can marry after four years if her husband is lostYahya related to me from Malik from Yahya ibn Said from Said ibn al-Musayyab that Umar ibn al-Khattab said, "The woman who loses her husband and does not know where he is, waits for four years, then she does idda for four months, and then she is free to marry."[(Book #29, Hadith #29.19.52)]

Comment: One can ask from Tullaab of Deobandi and Brailwi madrassah when can woman marry if her husband is lost? They will come up with the answer of 90 to 100 years. Why don`t they follow Umar ra here?

b) According to Umar ra the punishment of Halala which now a days Brailwiya practice is Rajam.‘Umar ibn al-Khattaab (may Allaah be pleased with him) said whilst addressing the people: “By Allaah, no muhallil or muhallal lahu will be brought to me but I will stone them.”[This is narrated by Ibn Abi Shayba in his Musannif 7/293, Abd al-Razzaaq with his chain in his al-Musannif 6/2650, Sunan Saeed bin Mansoor 2/75,ad-Dahabee in Seyar ailam an-Nubala under the Tarjuma of Al-Amash] 

 Comment: If Umar ra would see the practice of halala in Pakistan and India he would have ordered to stone these people (who practice even after knowing it is haram) to death c) According to Umar ra the punishment of those men and women who marry without a wali is lashes  : قال بي[ر\ iج ب[ن_ يد_ ال[حم_ عب[د_ عن[ ، ري[ج\ iج iاب[ن نا ، بارك_ iال[م iاب[ن ثنا ،kسع_يد حدhثنا « : hن iن[ه م_ kرأة ام[ فولhت_ رك[بmا، iر_يقhالط جمعت_ iول iيق خال_د\ ب[ن ك[ر_مة ع_ iع[ت سم_ن[ك_ح، iوال[م النhاك_ح فجلد` ، ال[خطhاب_ ب[ن_ عiمر إ_لى عiوا ف_ iفر فزوhجها، ، mال iرج رها أم[

: [ » منصور بن سعيد سنن ما iبي[نه ق` h۔[175/ 1وفر برن_ي , , , , أخ[ ري[ج\ iج iاب[ن نا kرو[ح نا حاق` إ_س[ iب[ن iد hحم iم نا lور_يiي[سابhالن [ر\ بك أبiو نا : , , iر_يقhالط جمعت_ قال خال_د\ ب[ن_ ك[ر_مة ع_ عن[ شي[بة ب[ن_ بي[ر_ iج iب[ن يد_ ال[حم_ iعب[دذل_ك فبلغ فأن[كحها ول_ي} غي[ر_ ل\ iرج ب_يد_ رها أم[ kبjثي م[ iن[ه م_ kرأة ام[ فجعلت_ رك[بmا

: [» الدارقطني » سنن ن_كاحها hورد ن[ك_ح iوال[م النhاك_ح فجلد` ۔[225/ 3عiمر Comment: We know that according to Brailwiya wali is not so important for marriage.  I can quote many other examples where Brailwiya openly reject the fatwa of Umar ra.  

8. Fatwas of Sahaba Tabiyeen and Muhadditheen 

a) Fatwa of Ibne Abbas RadhiAllah anho

 Ibn Qayyam Rah quoted from Sunan Abu Dawud . : قال إذا عنهما الله رضي عباس ابن عن عكرمة عن أيوب عن زيد بن حماد

البخاري شرط على اإلسناد وهذا واحدة فهي واحد بفم ثالثا طالق أنت . Ibn e Abbas May Allah be please with him said If someone says you are thrice divorced then it is only one. This Chain is on the criteria of Imam Bukhari.Note: Ahlus sunnah say that Scholars should issue fatwa after watching the situation as it is mentioned in Abu Dawood itself « : cلXج Aر XهAاء AجAف Zاس\ عAب ابن AدW ن Cع XتW Xن ك قال ، ZدCاه AجXم عن ZيرC Aث ك Cبن الله CدW عAب عن : : قال Xم\ ث ،CهW Aي Cل إ ادsهAا Aر Xه\ ن

A أ XتW Aن ظAن حتى AتAكAسAف قال Aثا، Aال ث XهA تA أ AرWام Aل\قAط Xه\ Cن إ فقال

: الله Cن\ وAإ ،Zاس\ عAب Aياابن ،Cاس\ عAب Aياابن XولXيق Xم\ ث AةAموقXحW ال XبA ك WيرAف Xم AحAدXك أ XقC WطAل Aن ي } جا،: } AرWخAم AكA ل XدCج

A أ A فAال الله Cق\ Aت ت لم Aك\ Cن وAإ ^ جا AرWخAم XهA ل WلAعWجA ي الله Cق\ Aت ي WنAمAو قال { : XمX \قWت طAل إذAا sبي\ الن sهAا ي

A ياأ قال الله Cن\ وAإ ، AكX Aت أ AرWام AكW مCن WتA Aان وAب Aك\ ب Aر AتW عAصAي} CهCن\ عCد\ت CلX قXب في \قXوهXن\ فAطAل Aاء Aسr الن

It is narrated by Abdullah bin Kathir from Mujahid who said: I was with Ibn Abbas (ra) when a man came to him and said that he had divorced his wife three times. Ibn Abbas (ra) remained quiet until I thought that that he would return her to him but Ibn Abbas said: "One of you goes and commits a foolish act and then cries out O Ibn Abbas, O Ibn Abbas (to help them on the issue of divorce) even though Allah says:And whoever has Taqwa of Allah, Allah will make a way out for him. So you did not have Taqwa of Allah "AND I DO NOT FIND ANY WAY OUT FOR YOU, YOU HAVE DISOBEYED YOUR LORD AND YOUR WIFE HAS BECOME COMPLETELY SEPERATED FROM YOU" and Allah has said: O Prophet! If you divorce your wives then divorce them at the beginning of their prescribed times.[Sunnan Abu Dawud, Volume No.1, Page No. 677,Hadith # 2197]

 Malik's Mawatta Book 29, Number 29.1.1:Yahya related to me from Malik that he had heard that a man said to Abdullah ibn Abbas, "I have divorced my wife by saying I divorce you a hundred times. What do you think my situation is?" Ibn Abbas said to him, "She was divorced from you by three pronouncements, and by the ninety-seven, you have mocked the ayat of Allah.".

Comment: Ahlus sunnah say that the fatwa of muhaddith differes from siituation to situation. This is also said by Shaykh Muhammad Dawood Rashid in Deen al Haq Ba Jawab Ja Al Haq when he was talking about fatwas of Ibn Abbas that when some people (who are against ahlus sunnah) do this foolish act they come to us only for a fatwa, scholars should impose three divorces on them. As Ibn Abbas ra imposed the fatwa of three divorces sometimes after watching the situation and sometimes he did not impose and said it is only one divorce . 

b) FATWA OF ATA BIN ABI RIBAH (Tabiyee).

Ata bin abi Ribah RA saidذالك بلغنى واحدة هى فانما تجمع ولم ثالثا امراة طلقت ان قال عطا عن

عباس ابن عنIf you divorce your wife three times and did not gather then it is only one divorce because (report) reached to us that Ibn e ABBAS said same [Musannif abdul razzaq vol 6 page 335 no: 1106].

c) Fatwa of Tawus(Tabiyee)

إذا طلق الرجل امرأته ثالثا ، ولم  قال : "   ابن عباس أن ،   ابن شهاب عنابن  قال : فأشهد ما كان   طاوسا قال : فأخبرت ذلك " يجمع كن ثالثا

يراهن إال واحدة   عباس  . .Ibne Shahab said that Ibn Abbas said: " If a man divorces his wife three times,and did not gather they will be counted three, I (Ibne Shahab Zuhri) told this to Tawus (Student of Ibne Abbas) He said: I am witness that Ibne Abbas considered it only one.[Musannif Abdul Razzaq Vol 6 page 335 hadeeth no: 11077] 

c) Ibn e Hajar asqalani mentioned those who declared 3 talaq at a time is 1

واحتج المغازي، صاحب إسحاق بن محمد قول وهوابن عن عكرمة عن الحصين بن داود عن رواه بماامرأته " يزيد عبد بن ركانة طلق قال عباسشديدا، حزنا عليها فحزن واحد، مجلس في ثالثا : قالففففف ففففف ففف فففف فففف فففف: ففف فسألهالنبيصلىاللهعليهوسلمكيفطلقتها؟ : واحدة، تلك إنما وسلم عليه الله صلى النبي فقال واحد مجلس في ثالثا. شئت إن فارتجعها

. إسحاق " ابن محمد طريق من وصححه يعلى وأبو أحمد وأخرجه فارتجعهاالروايات من غيره في الذي التأويل يقبل ال المسألة في نص الحديث وهذا. ذكرها اآلتي And this is the saying of (1)Muhammad bin Ishaq Sahib AL MAGHAZI and he take evidence from Dawood bin Husain from Ikrimah from Ibne Abbas ra, Rukanah bin Abd Yazeed divorced his wife three times. He became too sad, Prophet Peace be upon him asked How do you divorced? ( طلقتها (كيفRukanah said I have given 3 talaaq. Prophet Peace be upon him asked in a single Majlis? He (rukahan) said YES. (Prophet) said Then it is only one talaaq if you want to do ruju (with ur wife) you can. Rukahnah did ruju

and Imam Ahmad and Abu yala mentioned this and authenticated from the turq of Muhammad bin Ishaq and this hadeeth is Nus in this Masla we can not do taweel (end) 

Then Ibne Hajar asqalani  said.

مسعود وابن علي عن نقل بأنه وأجيب به، يعمل فال شاذ مذهب أنه الرابعالوثائق " كتاب في مغيث ابن ذلك نقل مثله، والزبير عوف بن الرحمن وعبدمشايخ" من جماعة عن ذلك الغنوي ونقل وضاح، بن لمحمد وعزاه له

وغيرهما، الخشني السالم عبد بن ومحمد مخلد بن تقي بن كمحمد قرطبة. دينار بن وعمرو وطاوس كعطاء عباس ابن أصحاب عن المنذر ابن ونقله .And they say this is Odd Madhab there is no practice on this, reply is that this(the madhab of 3 talaq=1) is narrated from (2) Ali, (3)Ibne Masood, (4)Abdul Rahman bin Awf and (5)Zubair (RadhuAllahanhun) same is mentioned by Ibn e Mugeeth in Kitab al wathaiq and Muhammad bin Wadah attributed to him, and Ghanwi mentioned same(madhab) from Scholars of Qartaba like (6)Muhammad bin Taqi bin Muhammad,(7)Muhammad bin Abdus Salam Al Hashni etc, And Ibn e Munzar mentioned (same fatwa) from Companions of (8)Ibn e Abbas ra Like (9) Ata (bin abi ribah),(10)Tawus(bin Kaisan),(11)Omar bin Dinar (end) .Comment: Then Ibn Hajar asqalani ra claimed that after the Fatwa of Umar ra i.e three will be counted as one it was ijma of sahaba that three divorces are equal to three and the saying that three will count one is abrogated, but this saying is refuted by Qadhi Shokani that there was no consensus, Qadhi Shokani said  AانA ك WنC وAإ ؟ AوXه فAمAا Zة\ ن Xس Wو

A أ ZابA Cت ك WنCم ZيلC CدAل ب AانA ك Wإن AخWس\ الن ن\A Cأ ب XابAجX وAي

C \ام Aي أ AضWعA وAب ZرW Aك ب Cي بA أ Aام\ Aي أ Xاس\ الن AمCر\ ت WسA ي WنA أ XدXعW Aب ي Xه\ ن

A أ عAلAى ؟ AوXه AنW يA فAأ CاعAمWجC WاإلC ب

Aخ AسW Aن ي WنA أ Xاه AاشAحAف AورX WمAذWك ال AرAمXع AلWوAق Xخ Cاس\ الن AانA ك WنC وAإ ZوخXسW مAن ZرWمA أ عAلAى AرAمXع

WنA أ Aم\ ل AسAو CهW Aي عAل Xه\ الل صAل\ى Cه\ الل CولXس Aر XابAحWصA أ ا AاشAحAو ، CهC ي

W أ Aر CضWحAمC ب Aة Cت Aاب ث \ة ن Xس AكC ذAل إلAى XوهX يب CجX . ي

Regarding Abrogation we will say If it has been abrogated from any evidenceof Quran and Sunnah, then where is that evidence ?. And If it is said that it has been abrogated from Consensus (Ijma) then we will say where it is proven Ijma ? And It is very absurd that people have been practicing on a thing in the era of Abu Bakr r.a and starting era of Umar r.a which has been abrogated. And if it is said that the Nasikh (abrogator) is the saying of Umar r.a then it is also unbelievable how Umar r.a can abrogate a Proven Sunnah from his own opionion ?. And we ask forgiveness by imagining such about Companions r.a that they would have abrogate a Sunnah.[Nayl al awtar 10/256]. 

d) Fatwa of Ibraheem An-Nakhaee Tabiee 

Allamah Aini Hanafi saidوXقXوع يجوز لم من الس�لف من Aن أ CلAى إ ة Aار AشC إ جAمAة Wر\ الت هAذCه XخAارCي� الب وAوضع

. بن وAالWحجاج حAاق WسC إ بن وAمXحAم�د طAاوXوس فAذهب خالف وAفCيه ث، Aال\ الث ق Aالط\ال ثا AالA ث Aته أ AرWام طلق Cذا إ الرجل Aن أ CلAى إ والظاهرية مقAاتل Wن وAاب \خAعCي� وAالن Aة طAأ Wر

A أوAاحCدAة WهAا Aي عAل وAقعت فقد مAعا

Imam Bukhari indicated through the chapter that there is difference of opinion regarding taking place of three divorces at once. The Maddhab of Tawus,

Muhammad bin Ishaq, Al Hajjaj, Ibrahim Nakhi, Ibn Maqatal and of Ahlul dahirr is that giving 3 divorce at once will be considered as one. [Umdatul Qadri (20/223)] But right after this quote Allamah Aini took the name of Ibraheem an-Nakhaee's name in those who say three talaq will be counted as three. .

e) Imam Abu Zaid Daboosi (367 - 430h)

He said in his book Al Israr

  : هو وهذا واحدة إال يقع ال mثالثا أو ثنتين طلقها لو قال من هؤالء من ثم ،األقيس

There are those who says If a person pronounce two or three divorce in one sitting, it does not count but only one and this saying is more probable.[Tafsir Gharaaib al Qur`an by Imam Nesaburi 728 h under Surah al Baq`rah ayah 229]

  f) Fatwa of Imam Ibne Katheer 

We all know the Fatwa of Shaykh ul Islam Ibne Tamiyah that it was 3 talaq at a time=1, Ibn Kathir as a staunch follower of Ibn Taymiyya in his views, due to which he was persecuted, and amongst the views he supported was three talaqs in one session being counted as one. For instance, Ibn Qadhi Shuhba from his Tabaqat Tabaqat al-Shafi’iah. وكان آرائه من كثير في له واتباع عنه ومناضلة تيمية بابن خصوصية له كانت

وأوذي ذلك بسبب وامتحن الطالق مسألة في برأيه يفتي “Ibn Kathir had a special relationship with Ibn Taymiyya, who was his defender, and follower of many of his views. He would issue verdicts in accordance with his view with respect to Talaq, due to which he placed under hardship and harmed. [also Mentioned by Dr Muhammad Hussain Dahabee (Rah) of Jamaiya tul Azhar in his book Al Tafsir wal Mufassiroon] Source: http://islamport.com/d/1/qur/1/29/264.html

g) Imam Abu Hiyan al Andalusi said

: \ إال يقع ال أنه ثالثا، أو مرتين طالق Cأنت قال لو أنه خاطري في يختلج زال وما واحدةFrom the wordings of Quran (At talaq marrataan) it always appear in my heart that if a man pronounce two or thee divorces to his wife, it will not count but only one. [in his Commentary of Quran under ayah 229 of Surah Al- Baqrah] 

source of tafsir: http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=19&tSoraNo=2&tAyahNo=229&tDisplay=yes&Page=24&Size=1&LanguageId=1.

h) Fkhar ud Din Al Razi said under 2:229

إال : يقع ال ^ ثالثا أو اثنين طلقها لو أنه الدين، علماء من كثير اختيار وهوعنه المنهي اشتمال على يدل النهي ألن األقيس، هو القول وهذا الواحدة،في المفسدة تلك إدخال في سعى بالوقوع والقول راجحة، مفسدة على

الوقوع بعدم يحكم أن فوجب جائز، غير وأنه .الوجود Large number of scholars of Islam havemaintained that even if divorce is pronounced two or three times it will not count but only one, and this saying is more probable since what is prohibited is harmful, and those who maintain that (three divorces) take place are striving to resort to corrupt and harmful practices and it is inadmissible So it is Obligatory to maintain its inadmissibility(end)source:http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=4&tSoraNo=2&tAyahNo=229&tDisplay=yes&UserProfile=0&LanguageId=1

Comment: Fakhr ud din al-Razi came a century before Ibn Tamiyah and he said "Larger number of Islam have maintained that even if divorce is pronounced two or three times it will not count but only one" and his own opinion is also with larger number of scholars

 i) Imam Ibn Rashd Qurtubi a Maliki Jurist said:

تطليقات ثالث الحر طالق في البينونة يوجب الذي العدد أن على واتفقوا . } وقعت } إذا واختلفوا اآلية مرتان الطالق تعالى لقوله مفترقات وقعت إذا

الفعل دون اللفظ في ثالثا

There is consensus that giving three divorce on separate times then the divorce is taken place as saying of Allah is "A divorce is only permissible twice:", But there is difference when instead of separate, if the divorce is given in one sitting three times then whether the divorce will taken place or not 

الثالث   بلفظ الطالق أن على األمصار الفقهاء جمهور : وجماعة الظاهر أهل وقال الثالثة؛ الطلقة حكم حكمههؤالء وحجة ذلك، في للفظ تأثير وال الواحدة حكم حكمهتعالى قوله ظاهرThe contention of the majority of the scholars is that three pronouncements of divorce are equal to three divorces. The Ahlul Dhahir and a group of others hold that such an act is equal to only one divorce, and there is no effect of words and they take apparent meaning of the verse "A divorce is only permissible twice:"[2:229] (In the end he said)

رفع   فقد واحدة، في الثالث الطالق ألزم من أن أعلم والله نرى ما ولذلكالمشروعة السنة هذه في الموجودة .الحكمة

 Therefore  we see and Allah knows best (whoever says that) three divorce in one sitting will be counted as three is finishing the wisdom of Islamic law. [ Bidayat Al-Mujtahid Waghasyat Al-Maqtasid 2/61-63]

j) Fatwas of Shaykh ul Islam Ibne Tamiyah, (k)Ibne Uthaymeen and (l) al-Sa’di  (may Allaah have mercy on them)

It is mentioned in Fatwa no: 96194 of Islam qaThe fuqaha’ differed concerning the threefold divorce (talaaq). The correct view is that it counts as one divorce, whether it is uttered in a single phrase, such as saying “You are thrice divorced” or in repeated words such as saying, “You are divorced, you are divorced, you are divorced.” This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and was the view regarded as most correct by Shaykh al-Sa’di (may Allaah have mercy on him) and Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).  Shaykh Ibn Tamiyah quoted ikhtilaaf and saidعن " : . "  منقول القول وهذا واحدة طلقة إال منه يلزم وال محرم أنه الثالثمثل وسلم عليه الله صلى الله رسول أصحاب من والخلف السلف من طائفةوابن مسعود وابن علي عن ويروى عوف بن الرحمن وعبد العوام بن الزبيرطاووس : مثل بعدهم ومن التابعين من كثير قول وهو ؛ القوالن عباسويروى ؛ أصحابه وأكثر داود قول وهو ؛ إسحاق بن ومحمد ؛ عمرو بن وخالسولهذا محمد بن جعفر وابنه الحسين بن علي بن محمد جعفر أبي عن ذلكومالك حنيفة أبي أصحاب بعض قول وهو الشيعة من ذهب من ذلك إلى ذهب

حنبل بن وأحمدThe third opinion is that it (three talaq at once) is Forbidden and there is no obligation except one Talaq and this opinion came from a group of Salaf and later ones of the companions of the prophet  like Zubair bin alAwwam, Abdul Rahman bin Awf, and it was narrated from Ali ra and Ibin Masood and Ibin Abbas. It is also reported from a lot of the Tabieen (second or third generation) as Tawoos, Khallas bin Amro and Muhammad bin Ishaq. It was also the opinion of Dawood and the majority of his friends  and it was also narrated from Abu Jaafar Muhammad bin Ali bin Alhussein and his son Jaafar and that is why some of the Shia chose it and it is also the opinion of some of the students of Abu Hanifa and Malik and Ahmad. [Majmoo Fatawa 8/33]see: http://www.alifta.net/Fatawa/fatawaDetails.aspx?BookID=1&View=Page&PageNo=1&PageID=67

m) Shaykh bin Baz said.

This (three divorce in one sitting=1) was the view of Ibn ‘Abbaas (may Allaah be pleased with him) according to a saheeh report narrated from him; according to the other report narrated from him he shared the view of the majority. The view that they should be regarded as one divorce was narrated from ‘Ali, ‘Abd al-Rahmaan ibn ‘Awf and al-Zubayr ibn al-‘Awwaam (may Allaah be pleased with them).

This was also the view of a number of the Taabi’een, Muhammad ibn Ishaaq the author of al-Seerah, and a number of the earlier and later scholars. It was

also the view favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim (may Allaah have mercy on them). This is also my view, because that is following all of the texts, and because it is also more merciful and kind to the Muslims.Fataawa Islamiyyah, 3/281, 282.

n) Shaykh Sayyed Sabiq

  Shaikh Sabiq authored several books but widely recognised for his Fiqh as-Sunnah a complete manual of Fiqh that earned him in 1994 the coveted King Faisal Prize for Islamic Studies. Sayyid Sabiq was teaching at Al-Azhar University Egypt, but he also held different posts in its administration. Later he taught for many years at the Umm Al-Qura Islamic University in Makkah..He in his Book Fiqh as Sunnah wrote both views and then quoted the evidence of those who are of the view that "Three divorce will not count but only one" he said:."They quote the following hadith in support of their view: "Ibn 'Abbas (may Allah be pleased with him) reports that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (peace and blessings be upon him) and that of Abu Bakr (may Allah be pleased with him) and two years of the caliphate of 'Umar ibn Al-Khattab (may Allah be pleased with him) was treated as once. But 'Umar ibn Al-Khattab (may Allah be pleased with him) said: "Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them (i.e. regard the divorce pronounced three times in succession as irrevocable divorce, it would have deterred them from doing so)!" So he regarded it as such. This latter view is believed to be the most correct." 

o) Shaykh Muhammad al Khudayri said:

There are two opinions on this matter. In consideration of the evidence and the practice at the time of the Prophet (peace be upon him), the strongest opinion is that three pronouncements of divorce given on one occasion count as a single divorce. (source:http://islamtoday.com/node/1098 ) 

 ★Fatwas of Imam Ahmad, Shafiee and Other Scholars ★

a) Imam Baghawi said

إن ثم وقع الطالق ونوى ثالث أو باثنتين بائن أنت قال ولو البغوي قال فرعفذاك ثالثا أو طلقتين  نوى

If a person says to his wife, “You are separated by two or you are separated by three”, and he intends divorce then divorce will take place according to the number he intended.”(Rawdha al-talibeen 7/73" 

According to this group of scholars, if He Intended 1 Divorce then 1 will take place and if two then two will take place.

b) Imam Ibn Qudamah stated

واحدة : نوى وإن ثالث فهي ثالثا طالق أنت لزوجته قال “إذا

"If a husband says to his wife “You are divorced thrice” then three divorces take place even though he intended only one.”(Al-Kafi 3/122 )

 Comment: So According to This View if Husband says three talaq at once even if he intended 1 Divoce, then the Divorce will be take place.

c) Abdul Hai Laknvi Hanafi

He was asked regarding three talaq in one sitting and he replied

"In this situation three talaq will happen and without Tehleel nikah is not correct according to hanafiya. But if it is necessary and it is hard for him to go far from his wife and there is fear of sin than there is no harm in making taqleed of any other imam. Example of that is Hanafiya allow in cases of nessecities to follow the saying of Maalik on the issue of iddah of lost husband`s wife. There is a detail about it in Radd al Mukhtaar. But it is better for him to talk about it with Aalim Shafee and act upon his fatwaa [Majmoo Fatawa vol 2 page 53,54 quoted by Irshad ul Haq athree in Maslak Ahnaaf and Molana Abdul Hai Lakhnavee rahimullah]

Comment: According to this group if it is necessary than one can follow the fatwa of three talaq in one sitting as one. 

d) The opinion of Imam Ahmad ra 

Imam Zarkashi said : تحمل ال أصحابه لبعض قال فإنه ، أحمد مذهب هذا أن الحنابلة بعض وذكر

من . مسألة عن وسئل الناس بمذاهب يترخصوا دعهم ، فيحرجوا مذهبك على : : ؟ يجوز ، يقع ال أنه أحد أفتاني فإن القائل له فقال ، يقع يقع فقال الطالق : . : ؟ جاز أفتوني إن فقال الرصافة في المدنيين حلقة على ودله نعم قال

نعم : قالSome of the Hanbalees said This is Madhab of Ahmad, He said to his companions that do not Impose your opinions on others, leave the people so that they may see other madaahib. When He (Ahmad) was asked regarding the issue of divorce. He said: It will count. It was said to him If someone said (in his fatwa) that It will not count then? He (Ahmad) said yes it is also allowed. And He told in Rasafa to the people of Madeena. The questioner asked If he say (in his fatwa) It is allowed then is it allowed? He said yes [Al Bhr al Muheet vol 6 page 319]

 

Comment: So for Imam Ahmad and some Hanbalee scholars If some Mufti says It will not count than it is also allowed and they do not impose their Madhab on others.

e) Al-Imam ash-Shaafiee said

عمل يمض لم وإن ، فيه ثبت الذي الوقت في الخبر يقبل أن ويجبالخبر بمثل األئمة من

 

It is obligatory to accept a report once it is proven, even if the imams did not act upon this report.[AL RISAALA PAGE 463]

Comment: Even though the famous opinion of Imam ash-Shafiee is that if someone says three talaq at once than it is three but when the hadith of Sahih Muslim and Musnad Ahmad are proven to be authentic than according to the fatwa of Imam ash-Shafiee we should act upon it. 

9. What should we do when there is Difference of Opinion 

Allah says:(59. O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.)

.a)Ibne Katheer Commented

 (And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,» وف iال[مع[ر ف_ي iاعةhالط _نhما »إ(Obedience is only in righteousness.)(end)

b) Prophet (peace and blessings of Allaah be upon him) said ,"There is no obedience to a created being if it involves disobedience of the Creator” (reported by Ahmad, 1041; a saheeh hadeeth) 

c) The Prophet (peace and blessings of Allaah be upon him) said:“None of you truly believes until I am more beloved to him than his son, his father, and all the people.” (Reported by al-Bukhaari, 63) 

d) Abdullah bin Umar ra

عن[ ، أب_ي حدhثنا ، سع[د\ ب[ن_ يم _ب[راه_ إ iب[ن iوب iيع[ق برن_ي أخ[ ، مي[د\ iح iب[ن iعب[د حدhثناع سم_ iهhأن ، iثهhحد اللhه_ عب[د_ ب[ن سال_م hأن ، هاب\ ش_ اب[ن_ عن[ ، كي[سان ب[ن_ صال_ح_إ_لى رة_ ب_ال[عiم[ التhمتlع_ عن_ ، عiمر ب[ن اللhه_ عب[د` iأل يس[ و iوه ام_ hالش أه[ل_ م_ن[ mال iرجنهى : : قد[ أباك hإ_ن lام_ي hالش فقال ، kحالل ه_ي عiمر iب[ن اللhه_ iعب[د فقال ، jال[حج : iول iرس وصنعها عن[ها نهى أب_ي كان إ_ن[ أرأي[ت عiمر iب[ن اللhه_ iعب[د فقال ، عن[هاعلي[ه_ iهhالل صلhى اللhه_ ول_ iرس ر أم[ أم[ iب_عhنت أب_ي ر أأم[ ، وسلhم علي[ه_ iهhالل صلhى اللhه_فقال : : ، وسلhم علي[ه_ iهhالل صلhى اللhه_ ول_ iرس ر أم[ بل[ iل iج hالر فقال ؟ وسلhم

وسلhم علي[ه_ iهhالل صلhى اللhه_ iول iرس صنعها  لقد[

Saalim ibn 'Abdullaah ibn 'Umar, who said: "I was sitting with Ibn 'Umar (radi Allaahu 'anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj (known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man said, 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said, 'Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu 'alaihi wa sallam) practised and commanded, would you accept my father's view, or the order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) ?' He replied, 'The order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).['Ahmad (no. 5700)  Tirmidhee Kitab al Hajj Chapter At Tamattu and declared it Saheeh].

e) Muhammad ibn Abdullah ibn al-Harith ibn Nawfal ibn Abd al-Muttalib

He heard Sad ibn Abi Waqqas and ad-Dahhak ibn Qays discussing tamattu in between umra and hajj. Ad-Dahhak ibn Qays said, "Only someone who is ignorant of what Allah, the Exalted and Glorified, says would do that." Whereupon Sad said, "How wrong is what you have just said, son of my brother!" Ad-Dahhak said, ''Umar ibn al-Khattab forbade that," and Sad said, "The Messenger of Allah, may Allah bless him and grant him peace, did it, and we did it with him." [Muwattaa -Malik Book 20, Number 20.17.61]  

10. Conclusion

1. According to Quran Divorce time is three menstrual periods and not three seconds !!

2. It is prohibited to divorce during menstrual periods 3. Saying three talaq at a time is prohibited. 4. There is no Talaaq in anger according to hadith. 5. Halala (Tehleel marriage) is prohibited and Zina (womam will not be

allowed for first husband after this haram marriiage) 6. Saying three talaq at a time will be counted as only one. 7. If there is dispute in some case (like in issue of divorce) then we

should  refer it to Allah and His Messenger

  Next Article Inshallah:Is there Consensus on Talaq-e-Salasa? >

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