Indexed OCR Text

أن صلة الرحم أو بر الوالدين سبب دخول الجنة، وبو إشارة إلى أنه إذا بر
والدته بطلاق زوجته كان ذلك سبباً لدخول الجنة، ولكن ليس كل والد يأمر
ابن بطلاق زوجته تجب طاعته، فإن رجلاً سأل الإمام أحمد بن حنبل قال: إن
أبي يقول: طلق امرأتك، وأنا أحبها، قال: لا تطلقها، قال: أليس النبي صلى الله
عليه وسلم قد أمر ابن عمر أن يطلق زوجته لما أمره عمر، فقال له الإمام
أحمد: وبل أبوك عمر؟ لأن عمر نعلم علم اليقين أنه لن يأمر عبد الله بطلاق
زوجته إلا بسبب شرعي، وقد يكون ابن لم يعلمه، لأنه من المستحيل أن
عمر يأمر ابن بطلاق زوجته ليفرق بينه وبين زوجته بدون سبب شرعي،
فهذا بعيد، وعلى بذا فإذا أمر أبوك أو أمك بأن تطلق امرأتك، وأنت تحبها،
ولم تجد عليها مأخذاً شرعياً، فلا تطلقها، لأن بذه من الحاجات الخاصة التي
لا يتدخل أحد فيها بين الإنسان وبين زوجته. (شرح رياض الصالحين: ٧٠٢/١،
باب بر الوالدين وصلة الأرحام، دار السلام)
Fatāwā Haqqānīyyah:
Although divorcing one's wife for the pleasure of one's parents is a
towering example of obedience, to do such a thing especially when the
wife has committed no crime amounts to playing around with her life,
pushing her down the valley of separation, and placing one's self
under the unbearable weight of separation. This is a severe test. In a
normal society, where does a person have a father like Hadrat 'Umar
radiyallāhu 'anhu that he could be expected to display the character of
Ibn 'Umar radiyallahu 'anhu? Therefore, although it is permissible to
issue a divorce to earn the pleasure of one's parents, taking such a step
without considering the pros and cons could be a prelude to a
calamity.1
Fatāwā Mahmūdīyyah:
When a woman has no religious, moral and societal deficiency and she
does not annoy her husband's parents in any way - instead, she serves
them and keeps them happy; and the husband too feels that if he were
1 Fatāwā Haqqānīyyah, vol. 4, p. 580.
39

to divorce her he will be trampling on her rights - then in the light of
all these conditions, divorce should not be issued. The person will not
be sinning if he does not issue the divorce.1
Allāh ta'ālā knows best.
When the husband does not see to his wife's needs
Question
A reasonably wealthy man removed his wife from his house. He does
not give her anything for her expenses. She is languishing in hardship
and poverty. The man wrote his properties and possessions in favour
of someone else, so she cannot present her case in a court. Can such a
helpless woman obtain a divorce?
Answer
If the husband does not see to her needs, refuses to give her anything
for her expenses and is not bothered about fulfilling her rights; then
he ought to divorce her. If he does not, he will be compelled to divorce
her. However, the woman cannot leave his marriage without being
divorced. She must present her case to the Jam'īyyatul 'Ulama' who
will then investigate her matter and annul the marriage.
الدر المختار:
وإيقاعه مباح ... ويجب لوفات الإمساك بالمعروف. (الدر المختار: ٢٢٩/٣،
کتاب الطلاق، سعيد)
البحر الرائق:
ويكون واجباً إذا فات الإمساك بالمعروف ... ولذا قالوا: إذا فات الإمساك
بالمعروف ناب القاضي منابه فوجب التسريح بإحسان. (البحر الرائق: ٢٣٧/٣،
کوئت، كتاب الطلاق)
1 Fatāwā Mahmūdīyyah, vol. 12, p. 161.
40

بدائع الصنائع:
وقال النبي صلى الله عليه وسلم: لا ضرر ولا ضرار فى الإسلام ... لأن الله
أوجب على الزوج الإمساك بالمعروف أو التسريح بالإحسان بقوله عز وجل:
{فإمساك بمعروف أو تسريح بإحسان} ومعلوم أن استيفاء النكاح عليها مع
كونها محرومة الحظ من الزوج ليس من الإمساك بالمعروف في شيء فتعين
عليه التسريح بالإحسان فإن سرح بنفسه وإلا ناب القاضي منابه فى
التسريح. (بدائع الصنائع: ٣٢٣/٢، فصل فى خلو الزوج عن العيوب، سعيد)
Further reading: Fatāwā Dār al-'Ulūm Deoband, vol. 9, p. 35; Kitab al-Faskh
wa at-Tafrīq, p. 88; Majmū ah Qawānīn Islāmī, p. 198; al-Hīlah an-Nājizah, p.
117.
Allāh ta'ālā knows best.
Preventing a baseless and non-Shar'ī divorce
Question
Husband and wife make an agreement that if the husband issues three
divorces without a reason or without a basis from the Shari'ah, it will
become obligatory on the husband to give to the wife the house, a
vehicle or a large amount of money. Does the Shari'ah permit such an
agreement?
Answer
If the intention is to prevent the husband from exercising his right to
divorce needlessly, and at the time when their marriage is solemnized,
he is made to agree to a precondition that if he divorces his wife
hastily and without due cause, then a large amount of money is
imposed on him as a form of mut'ah (allowance) then this type of
arrangement will most probably be in line with the Qur'an wherein
Allāh ta'ālā says:
وَلِلْمُطَلَّقْتِ مَتَاعٌ بِالْمَعْرُوْفِ، حَقًّا عَلَى الْمُتَّقِيْنَ.
For the divorced women there is an allowance according
to the rule. (This is) incumbent on the pious.1
1 Sūrah al-Baqarah, 2: 241.
41

Although, as per the statements of the jurists, this type of
arrangement is only on the level of mustahab (desirable), it will be
essential to fulfil it once it is agreed upon, as per the following
statement of Rasūlullāh sallallahu 'alayhi wa sallam:
عن عقبة بن عامر رضي الله تعالى عنه قال: قال رسول الله
صلى الله عليه وسلم: أحق ما أوفيتم من الشروط أن توفوا به
ما استحللتم به الفروج. (رواه البخاری: ١٤٩٥٧ ٢١٧٧٤، باب
الشروط فى النكاح، فيصل)
... Rasūlullāh sallallahu 'alayhi wa sallam said: “From
among the various prerequisites, the one which is most
eligible for fulfilment is the one through which you
made women permissible to yourself."
It becomes essential to fulfil a promise in certain situations when a
promise is made in a contract.
وإن ذكر البيع من غير شرط ثم ذكر الشرط على وجه المواعدة جاز البيع
ويلزم الوفاء بالوعد لأن المواعدة قد تكون لازمة فتجعل لازمة لحاجة
الناس. (قاضيخان على بامش الهندية: ١٦٥/٢، فصل فى الشروط المفسدة، تحت
مسئلة بيع الوفاء)
Here too we can say that just as it is essential to fulfil a promise in a
trade transaction, its fulfilment can be made obligatory in a marriage
contract on the basis of wisdom.
٣٥٧٠. فإن شرطوا في أمان الرسل ألا يأخذ عاشر المسلمين منهم شيئاً، فإن كانوا
يعاملون رسلنا بمثل بذا فينبغي للمسلمين أن يشترطوا لهم بذا ويوفوا به.
لأن بذا شرط موافق لحكم الشرع يجب الوفاء به. (شرح كتاب السير الكبير
لمحمد بن الحسن الشيباني: ١٧٩٠/٥، باب الشروط فى المواعدة وغيربا)
Allāh ta'ālā states:
وَأَوْفُوْا بِعَهْدِ اللهِ.
42

Fulfil the covenant of Allah.1
'Allāmah Qurtubī rahimahullah writes in his commentary to the above
verse:
لفظ عام لجميع ما يعقد باللسان ويلتزم الإنسان من بيع أو صلة أو موافقة
في أمر موافق للديانة. (الجامع لأحكام القرآن: ١١١/١٠، بيروت)
Further reading: Jadīd Fiqhī Mabahith, vol. 11, p. 143; Jadīd Fiqhī Masā'il,
vol. 3, pp. 33-60.
Allāh ta'ālā knows best.
1 Sūrah an-Nahl, 16: 91.
43

ISSUING A DIVORCE IN UNAMBIGUOUS WORDS
Issuing three divorces with the intention of emphasis
Question
In the course of an argument with his wife, a person said: "You are
divorced, divorced, divorced." He now claims that he repeated the
word "divorce" for emphasis and his intention was only one divorce.
Should his wife accept his claim? Bear in mind that his wife has
presented this case in court.
Answer
If a person issues three divorces and says that his intention was
emphasis, his claim will be accepted under religious integrity and the
fatwa of one divorce will be issued. However, in this case, when the
wife heard the three divorces, she presented the case in court. The
judge or the Jam'īyyatul 'Ulama' will be required not to accept the
claim of the husband and issue a verdict on the obvious meaning by
saying that three divorces have taken place.
الدر المختار:
كرر لفظ الطلاق وقع الكل، وإن نوى التاكيد دين. وفى الشامية: دين: أي وقع
الكل قضاءً. (الدر المختار مع رد المحتار: ٢٩٣/٣، سعيد)
تنقيح الفتاوى الحامدية:
سئل في رجل قال لزوجته: روحي طالق وكرربا ثلاثاً ناوياً بذلك جميعه واحدة
وتاكيداً للأولى ... وہو یحلف بالله العظيم أن قصد ذلک، لا غيره فهل يقع
عليه بذلك واحدة رجعية ديانةً حيث نوابا فقط؟ (الجواب): لا يصدق في
ذلك قضاءً، لأن القاضي مأمور باتباع الظابر، والله يتولى السرائر، وإذا دار
الأمر بين التأسيس والتأكيد تعين الحمل على التأسيس. (تنقيح الفتاوى
الحامدية: ٣٦/١، كتاب الطلاق، دار الاشاعة العربية)
44

Nizām al-Fatāwā:
If this case is presented to a judge (or someone acting in place of a
judge, e.g. a Shar'ī committee) he will not accept the claim of the
husband. Instead, he will issue a verdict of three divorces.1
Allāh ta'ālā knows best.
Resorting to unambiguous words with the intention of emphasis
Question
A person said to his wife: "You are divorced, divorced, divorced." The
second and third divorces were uttered with the intention of
emphasis. How many divorces will fall; one or three? What type of
divorce will it be, raj'ī or bā'in?
Answer
In this case, because the intention was for emphasis, then on the basis
of religious integrity, one talaq-e-ba'in will take place. But the
husband's claim will not be accepted judicially.
فتاوی قاضي خان:
رجل قال لامرأته: أنت طالق، أنت طالق، أنت طالق، فقال: عنيت بالأولى
الطلاق وبالثانية والثالثة إفهامها صدق ديانة وفى القضاء طلقت ثلاثاً.
(فتاوى قاضيخان علی پامش الهندية: ٤٦١/١، كتاب الطلاق)
ومثله في الأشباه والنظائر مع حاشية الحموي: (١٧٨/١)، القاعدة الثانية الأمور
بمقاصدبا. والفتاوى التاتارخانية: (٢٨٦/٣)، نوع آخر في تكرار الطلاق
وايقاع العدد)
الهداية:
وإذا وصف الطلاق بضرب من الزيادة والشدة كان بائناً. (الهداية: ٣٦٩/٢)
1 Nizām al-Fatāwā, vol. 2, p. 223.
45

الدر المختار:
كرر لفظ الطلاق وقع الكل، وإن نوى التاكيد دين. (الدر المختار: ٢٩٣/٣، باب
طلاق غير المدخول بها، سعيد)
Fatāwā Dār al-'Ulūm Deoband:
Question: Zayd was angry with his wife and he issued three divorces to
her. He said: "You are divorced. You are divorced. You are divorced."
He now claims that his intention in repeating the words was for
emphasis.
Answer: The following is stated in ad-Durr al-Mukhtar:
كرر لفظ الطلاق وقع الكل، وإن نوى التاكيد دين. (الدر المختار: ٢٩٣/٣، باب
طلاق غير المدخول بها، سعيد)
This shows that the judge will not take this into consideration. His
intention is valid on the basis of religious integrity.1
Fatāwā Mahmūdīyyah:
A husband uttered the word "divorce" once and then repeated it
several times for emphasis. He was oblivious at the time, having no
intention of a new divorce. One divorce will take place on the basis of
religious integrity.2
Allāh ta'ālā knows best.
Divorce issued by an oblivious person
Question
A person said to his wife: "You area divorced, divorced, divorced." He
did not have any intention and was totally oblivious. How many
divorces will apply to her?
Answer
Hadrat Muftī Farīd Sahib states that if a person has no intention at all,
then one talaq-e-raj'ī will apply.
1 Fatāwā Dār al-'Ulūm Deoband, vol. 9, p. 227.
2 Fatāwā Mahmūdīyyah, vol. 12, p. 280.
46

كرر لفظ الطلاق وقع الكل، وإن نوى التاكيد دين. (الدر المختار: ٢٩٣/٣، باب
طلاق غير المدخول بها، سعيد) وفي ردالمحتار(٨٤٢/٢): أى ووقع الكل قضاءً
وكذا إذا أطلق أشباه، أى بأن لم ينو استينافاً ولا تأكيداً لأن الأصل عدم
التاكيد، انتهى. قلت: والفتوى على الديانة دون القضاء فافهم. قال العلامة
محمد أمين ابن عابدين: المراد من قولهم يدين ديانة لا قضاءً أنه إذا استفتى
فقيهاً يجيب على وفق ما نوى ولكن القاضي يحكم عليه بوفق كلامه ولا
يلتفت إلى نيته إذا كان فيما نوى تخفيف عليه. (تنقيح الفتاوى الحامدية: ٣/١،
فوائد بآداب المفتى). (فتاوى فريدير: ٤٤٧/٥)
الأشباه والنظائر:
ولو كرر لفظ الطلاق، فإن قصد الاستئناف وقع الكل، أو التأكيد فواحدة
ديانةً، والكل قضاءً، وكذا إذا أطلق. وفي شرح الأشباه للعلامة الحموي: قوله:
وكذا إذا أطلق: يعني لو كرر لفظ الطلاق، ولم ينو الاستئناف، ولا التأكيد
يقع الكل قضاءً، لأنه يجعل تأسيساً لا تأكيداً، لأن خير من التأكيد. (الاشباه
والنظائر مع غمز عيون البصائر: القاعدة الثانى: الامور بمقاصدبا: ١٧٨/١،
ادارة القرآن)
الأشباه والنظائر:
يدخل في بذه القاعدة (أي إعمال الكلام أولى من إيماله) قولهم: التأسيس خير
من التأكيد فإذا دار اللفظ بينهما تعين الحمل على التأسيس، ولذا قال
أصحابنا: لو قال لزوجته: أنت طالق طالق طالق طلقت ثلاثاً. (الاشباه
والنظائر: ٣٧٦/١، القاعدة التاسعة، ادارة القرآن)
Allāh ta'ālā knows best.
47

Issuing a divorce jokingly with unambiguous words
Question
A man said this three times: "You are divorced, you are divorced, you
are divorced." He then says that one was issued in earnestness while
the second two were said in jest. How many divorces took place?
Answer
In this case, three divorces have taken place because a divorce issued
in earnestness is already considered, and a divorce issued in jest is also
considered to be in earnestness. Therefore, the two which he said in
jest are also counted and have fallen on his wife. As per the explicit
text of the Qur'an, this woman cannot be lawful to her first husband
without the process of halalah. This is the unanimous creed of the
jurists.
Observe the absolute text of the Qur'an:
فَإِنْ طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِنْ بَعْدُ حَتّى تَنْكِحَ زَوْجًّا غَيْرَهُ
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him.1
Sunan at-Tirmidhī:
عن أبي بريرة رضي الله تعالى عنه قال: قال رسول الله صلى الله
عليه وسلم: ثلاث جدبن جد ویزلهن جد، النكاح، والطلاق،
والرجعة، بذا حديث حسن غريب. (رواه الترمذى: ٢٢٥/١، باب
ما جاء فى الجد والهزل فى الطلاق)
Abū Hurayrah radiyallāhu 'anhu relates that Rasūlullah
sallallahu 'alayhi wa sallam said: "There are three
statements which, whether uttered in earnestness or
light-heartedness, will be treated in earnestness:
marriage, divorce and revoking a divorce."
1 Sūrah al-Baqarah, 2: 230.
48

فتاوى الشامي:
أو بازلاً أي فيقع قضاءً وديانةً. (فتاوى الشامى: ٢٣٨/٣، سعيد)
الفتاوى الهندية:
وطلاق اللاعب والهازل به واقع. (الفتاوى الهندية: ٣٥٣/١، فيمن يقع طلاقه)
Further reading: al-Fatāwā at-Tātār Khānīyyah, vol. 3, p. 257.
Allāh ta'ālā knows best.
Issuing a divorce and claiming that a divorce from the first husband was
intended
Question
A man had issued two divorces to his wife in the past. After some time,
they had an argument and he issued another divorce. However, he
claims that he made the intention of a divorce from her first husband.
Does the Shari'ah permit the wife to continue living with her husband?
Bear in mind that this wife had been divorced by her previous
husband.
Answer
If the intention of the husband was as claimed in the question, then
divorce has not taken place. His wife can continue living with him.
However, he should abstain from words of this nature in the future.
وكذا لو نوى طلاقها من زوجها الأول على الصحيح (خانية) أي يصدق قضاءً
وديانةً إذا كان لها زوج طلقها قبل. (حاشية الطحطاوى على الدر المختار:
١١٣/٢)
The best thing to do in such a situation is for husband and wife to go to
an arbitrator who will take an oath from the husband. If he takes an
oath and the wife had certainly been divorced by her previous
husband, she can continue living with him.
Allāh ta'ālā knows best.
49

أنت طالق واحدة في ثنتين :A person says
Question
A person said: أنت طالق واحدة في ثنتين . How many divorces take place? Is
there any difference of opinion on this issue? On whose opinion is the
fatwa issued?
Answer
According to the zahir ar-riwayah, one divorce takes place. Imam
Zufar rahimahullah is of the view that two divorces take place. The
fatwa is issued on the latter's view. In other words, two divorces will
take place.
الهداية:
ولو قال: أنت طالق واحدة في ثنتين ونوى الضرب والحساب أو لم تكن لم نية
فهي واحدة، وقال زفر: تقع ثنتان لعرف الحساب وہو قول حسن بن زياد.
(الهداية: ٣٦٣/٢)
فتح القدير:
وجه قول زفر أن عرفهم فيه تضعيف أحد العددين بعدد الآخر فقوله واحدة
في ثنتين كقوله واحد مرتين أو ثنتين مرة. (فتح القدير: ٢٢/٤، دار الفكر)
الدر المختار:
وبواحدة في ثنتين واحدة إن لم ينو أو نوى الضرب لأنه يكثر الأجزاء لا
الأفراد .. وفى الشامية: وقال زفر والحسن بن زياد والأئمة الثلاثة، يقع ثنتان،
لأن عرف أبل الحساب فيه تضعيف أحد العددين بعدد الآخر، ورجحه فى
الفتح: بأن العرف لا يمنع ... واختاره أيضاً في غاية البيان .. قال الرحمتى: فتزاد
بذه المسئلة على المسائل المفتى بها بقول زفر. أي لأن المحقق ابن الهمام من
50

أبل الترجيح كما اعترف به صاحب البحر في كتاب القضاء. (الدر المختار مع
رد المحتار: ٢٦١/٣، باب الصريح، سعيد)
فتاوى الشامي:
وقد زدت على ذلك ثماني مسائل: إذا قال أنت طالق واحدة في ثتنين وأراد
الضرب تقع ثنتان عنده، ورجحه المحقق الكمال بن الهمام والاتقاني في غاية
البيان. (فتاوى الشامى: ٦٠٨/٣، باب النفقة، سعيد)
Allāh ta'ālā knows best.
A person says: "You are divorced" three times out of fear
Question
The father-in-law of a new Muslim obtained three divorces from him
in the English language. This new Muslim did not know what happens
when three divorces are issued. He merely uttered these words out of
fear, without having such an intention. How many divorces took place
by his saying: "You are divorced. You are divorced. You are divorced?"
Answer
Only one talaq-e-raj'ī took place because when he uttered the second
two, it was not his intention to issue new divorces. Because he did not
know the difference between saying the words one time and three
times, he merely repeated them. His words will be accepted on the
basis of religious integrity. However, if the wife had presented the case
to a judge, he will pass a verdict of three divorces.
تبيين الحقائق:
إذا قال: أنت طالق، طالق، طالق، وقال: إنما أردت به التكرار صدق ديانةً لا
قضاءً فإن القاضي مأمور باتباع الظابر والله يتولى السرائر. (تبيين الحقائق:
٢١٨/٢)
51

الأشباه والنظائر:
ولو كرر لفظ الطلاق فإن قصد الاستئناف وقع الكل أو التاكيد فواحدة ديانةً
والكل قضاءً وكذا إذا أطلق. (الأشباه والنظائر: ١٧٨/١)
Further reading: al-Fatāwā al-Hindīyyah, vol. 1, p. 355; ad-Durr al-
Mukhtar Ma'a Radd al-Muhtār, vol. 3, p. 235; Fatāwā Mahmūdīyyah, vol.
12, p. 443.
Allāh ta ālā knows best.
When there is a doubt in the number of divorces
Question
A person is not sure whether he issued two or three divorces. How
many will be considered?
Answer
If there is a doubt between two and three, then because two are
definite, two divorces will be considered. However, if there is more
inclination to three divorces, then three will take place.
الدر المختار:
ولو شك أطلق واحدة أو أكثر بنى على الأقل. وفي الشامية: بنى على الأقل أى
كما ذكره الاسبيجابي، الا أن يستيقن بالأكثر أو يكون أكبر ظنه. (الدر
المختار مع رد المحتار: ٢٨٣/٣، باب الصريح، سعيد)
بدائع الصنائع :
شك الزوج لا يخلواما أن وقع في أصل التطليق أطلقها أم لا؟.وان وقع في
القدر يحكم بالأقل لأن متيقن به وفي الزيادة شك. (بدائع الصنائع: ١٢٦/٣،
فصل فى الرسالة فى الطلاق، سعيد)
Further reading: al-Fatāwā al-Hindīyyah, vol. 1, p. 363; Fatāwā Dār al-
'Ulūm Deoband, vol. 9, p. 316; Fatāwā Mahmūdīyyah, vol. 12, p. 175.
Allāh ta'ālā knows best.
52

One two three divorces to you
Question
A person says to his wife: "One two three divorces to you." How many
divorces are considered?
Answer
Three divorces have taken place. This woman will not be lawful to her
husband unless the process of halalah is followed.
الدر المختار:
(والطلاق يقع بعدد قرن به لا به) نفسه عند ذكر العدد، وعند عدم الوقوع
بالصيغة وفي الشامية: قوله والطلاق يقع بعدد قرن به لا به أى متى قرن
الطلاق بالعدد كان الوقوع بالعدد بدليل ما أجمعوا عليه من أنه لو قال لغير
المدخول بها أنت طالق ثلاثاً طلقت ثلاثاً. (الدر المختار مع رد المحتار: ٢٨٧/٣،
مطلب الطلاق يقع بعدد قرن ب، سعيد)
خلاصة الفتاوى:
ولو قال: بيك ودو وسم طلاق ثم تزوجها يقع الثلاث وتمام بذا في خزانة
الواقعات. (خلاصة الفتاوى: ٨٧/٢، جنس آخر فى العدد، المكتبة الرشيدية)
Fatāwā Mahmūdīyyah:
When a person says "One two three divorces", a talaq-e-mughallazah
takes place. The wife cannot remarry her husband without halālah.1
Further reading: al-Fatāwā al-Bazzāzīyyah 'Alā Hāmish al-Hindīyyah, vol.
4, p. 182; al-Fatāwā al-Hāmidīyyah, p. 141; al-Fatāwā at-Tātār Khānīyyah,
vol. 3, p. 278; Imdād al-Ahkām, vol. 2, p. 595; Fatāwā Haqqānīyyah, vol. 4,
p. 460.
Allāh ta'ālā knows best.
1 Fatāwā Mahmūdīyyah, vol. 12, p. 464.
53

A person says: "You are divorced on three conditions"
Question
A man said to his wife: "You are divorced on three conditions." How
many divorces are considered?
Answer
In certain regions, the words "three conditions" are taken to mean
"three times". If a person belonging to such a region says "You are
divorced on three conditions", then three divorces will be considered.
Fatāwā Farīdīyyah:
In the region where we live, the words "three conditions" are said to
mean "three times". Based on the common practice in this region, the
wife has been issued with a talaq-e-mughallazah.
قال العلامة ابن عابدين: العرف والعادة ما استقرفى النفوس من جهة العقول
وتلقته الطباع السليمة بالقبول .. اعلم أن اعتبار العادة والعرف رجع إليه في
مسائل كثيرة حتى جعلوا ذلك أصلاً فقالوا تترك الحقيقة بدلالة الاستعمال
والعادة ... الخ. شرح عقود رسم المفتى، ص ٣٧، والعرف فى الشرع له اعتبار.
(فتاوی فریدیر: ٢٨١/٥)
Allāh ta'ālā knows best.
54

THREE DIVORCES
جمع الأثاث في حكم الطلقات الثلاث
Issuing three divorces in a single assembly
Question
A person issues three divorces to his wife in a single assembly. How
many divorces fall on her; one or three? Kindly provide a referenced
answer from the Qur'an and Hadith.
Answer
It is the unanimous decision of the Qur'an, Hadith, Ijma' of the ummat,
'ulama' of the past, the four Imams and the senior scholars and saints
that when three divorces are issued in a single assembly, three
divorces will apply. For example, a person issues three divorces to his
wife in one sentence - whether he engaged in sexual intercourse with
her or not - or three divorces in a single assembly to his wife with
whom he engaged in sexual intercourse by saying: "You are divorced,
divorced, divorced." In both cases, three divorces will take place. His
wife will become a mughallazah (one who has been issued a talaq-e-
mughallazah).
Passing a verdict of one divorce is therefore against the texts and is
wrong. If the man and woman want to re-establish a marriage
relationship, it cannot happen unless she completes her 'iddah,
marries another man, has conjugal relations with him, lives with him,
and the second husband happens to divorce her [for whatever reason]
or passes away. Once she completes this 'iddah [whether of divorce or
of death], it will be permissible for her to marry her first husband.
Proofs of the majority for three divorces
Proofs from the Qur'an
الطَّلاَقُ مَرَّتْنٍ، فَإِمْسَاكُمْ بِمَعْرُوْفٍ أَوْ تَسْرِئُْ بِإِحْسَانٍ.
A divorce may be revoked up to two times. Thereafter
retain (her) in accordance with the norm or release (her)
in a good manner.1
1 Sūrah al-Baqarah, 2: 229.
55

All the exegists explain that in pre-Islamic Arabia there was no limit to
the number of divorces a person could issue and the number of times a
person could revoke his divorce and take back his wife. A person could
issue thousands of divorces. Sometimes, a person - merely to vex his
wife - would issue a divorce and then revoke it before the expiry of the
waiting period. This custom continued for some time in the early part
of Islam. The above-quoted verse was then revealed and this
uncivilized custom was cancelled. The number of divorces and
revocations was now limited. A person has the right to divorce and
revoke for up to two times. The right to revoke after that has been put
to an end. The final limit of the number of divorces is explained in the
following verse:
فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًّا غَيْرَهُ.
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him.1
Now if a person issues three divorces - whether in three different
assemblies or in a single one, with a single word or separate sentences
- three divorces will take place and his wife will become a
mughallazah. He will not have the choice of revoking his divorce.
Those who believe that three divorces have to be counted as one say
that the verse under discussion mentions the word marratan which
means marratan ba'da marratin (one after the other). This means that
two divorces are issued in two assemblies. In other words, this verse is
not referring to two divorces in a single assembly.
The reply to this objection is that in the light of traditions, Imam Ibn
Jarīr Tabarī rahimahullah explains the word marratan to mean
tatlīqatān (two divorces). This could apply to two divorces in a single
assembly or two divorces in two separate assemblies. An explanation
which is given in the light of Hadith traditions will be given
preference.
Furthermore, the word marratan does not necessarily mean marratan
ba'da marratin all the time. It has also been used to mean "twofold" or
"double" in the Qur'an and Hadith. A few examples are quoted below:
(1)
1 Sūrah al-Baqarah, 2: 230.
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أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ.
They shall receive their reward twofold.1
(2)
وَمَنْ يَّقْنُتْ مِنْكُنَّ للهِ وَرَسُوْلِهِ وَتَعْمَلْ صَالِحًا نُؤْتِهَا أَجْرَهَا
مَرَّتَيْنِ.
Whoever of you obeys Allah and His Messenger and does
good deeds, to her We shall bestow her reward twofold.2
Both these verses use the word marratayn to mean "double" or
"twofold". It does not mean that they will receive their reward two
times on two separate occasions.
(3)
Sahih Bukhārī and several other Hadith collections contain the
following narration of 'Abdullah ibn Zayd radiyallahu 'anhu on the
method of performing wudū':
أن النبي صلى الله عليه وسلم توضأ مرتين مرتين. (رواه
البخارى: ١١٢٧١١٥٨. والترمذى: ١٧/١ عن أبي بريرة. وابو داؤد:
١٨/١، عن ابى بريرة. واحمد فى مسنده: برقم ١٦٩١١، عن عبدالله
بن زيد. والبيهقى فى سننه الكبرى: ١١٧٩١٣٨٠، عن عبد الله
بن زيد)
Rasūlullāh sallallahu 'alayhi wa sallam washed the limbs
two times each.
This means that Rasulullah sallallahu 'alayhi wa sallam washed the
limbs of wudu' two times in one place. It certainly does not mean that
he washed them once in one place and a second time in another place.
(4)
1 Sūrah al-Qasas, 28: 54.
2 Sūrah al-Ahzāb, 33: 31.
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ان أبل مكة سألوا رسول الله صلى الله عليه وسلم أن يريهم آية
فأرابم انشقاق القمر مرتين. (رواه مسلم فى صحيحه: ٣٧٣/٢،
باب انشقاق القمر، فيصل. وعلى بامشر: قال: مرتين اى
قطعتين)
The people of Makkah asked Rasūlullah sallallahu 'alayhi
wa sallam to show them a miracle, so he showed them
the splitting of the moon into two pieces.
The word marratayn in the above Hadith means filqatayn (two pieces).
It does not mean that he displayed the miracle of the splitting of the
moon on two separate occasions. This miracle was displayed on only
one occasion.
Furthermore, even if the word marratayn was to mean marratan ba'da
ukhrā, the only thing it proves is that two divorces are given one after
the other; and not at one and the same time in one word. Furthermore,
there is not even a slight reference to any other restriction such as a
separate assembly. Therefore, if a person says "You are divorced, you
are divorced" in a single assembly or during the same period of the
wife's purity, this will also be totally in line with the words of the
الطَّلاَقُ مَرَّتْنِ :Qur'an
If, in the light of this verse, several divorces issued in a single assembly
or in the same period of the wife's purity, are valid; then divorces
uttered at once will also be valid. This is because the ruling with
regard to two divorces issued in a single assembly is the same
according to all scholars - without any difference of opinion.
₭2X
فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْأُ بَعْدُ حَتّى تَنْكِحَ زَوْجًّا غَيْرَهُ.
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him.1
Some 'ulama' furnish this verse as proof for the imposition of three
divorces in a single assembly. They say that the phrase "if he divorces"
1 Sūrah al-Baqarah, 2: 230.
58