Wednesday, 13 June 2012

3 talaq


3 divorces(talaqs) given at one time are Valid

Starting in the name of Allah

بسم الله الرحمن الرحيم
.
Starting in the name of Allah
.
الصلوة والسلام عليك يارسول الله وعلى آلك واصحابك يا نورالله
.
And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)
.
لسلام عليكم ورحمة الله وبركاته


The First hadith you showed was that narrated by Ibn Abbas (ra), the summary of it is that During the times of Prophet (Peace be upon him), also Abu Bakr and initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,however Umar (ra) “REVIVED” the sunnah of three divorces to be considered as three.

I have used the word revived because that frees Umar ibnul Khattab (rah) of false accusations which mostly some attribute to him i.e. Umar (ra) was the first Bidati (Naudhobillah) in this regard whereas three divorces were always considered as one, the reason for using the word revived is that Umar (ra) followed the Sunnah not his own opinion and the actual opinion was always 3=3 rather than 3=1 and these specific ahadith which aliyaar used are “SHADH (ODD)” in light of overwhelming ahadith which prove contrary to it (i.e. 3 were considered as 3 by Prophet himself)


Obection 
some Hadiths state 


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. (Muslim Book #009, Hadith #3491)


Abu Sahba' said to Ibn 'Abbas (Allah be pleased with them): Do you know that three (divorces) were treated as one during the lifetime of Allah's Apostle (may peace be upon him), and that of Abu Bakr, and during three (years) of the caliphate of Umar (Allah be pleased with him)? Ibn Abbas (Allah be pleased with them) said: Yes. (Muslim Book #009, Hadith #3492)
,
A Question arises are three divorces one or 3 then,


▄▄▄▄▄▄▄▄▄▄▄▄
Reply
▄▄▄▄▄▄▄▄▄▄▄▄

The First hadith showed was that narrated by Ibn Abbas (ra), the summary of it is that During the times of Prophet (Peace be upon him), also Abu Bakr and initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,however Umar (ra) “REVIVED” the sunnah of three divorces to be considered as three.

I have used the word revived because that frees Umar ibnul Khattab (rah) of false accusations which mostly some attribute to him i.e. Umar (ra) was the first Bidati (Naudhobillah) in this regard whereas three divorces were always considered as one, the reason for using the word revived is that Umar (ra) followed the Sunnah not his own opinion and the actual opinion was always 3=3 rather than 3=1 and these specific ahadith which aliyaar used are “SHADH (ODD)” in light of overwhelming ahadith which prove contrary to it (i.e. 3 were considered as 3 by Prophet himself)

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
**My proofs will include these 3 points**
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

a) The ahadith which are shown are “Shadh (odd)” and It will be proven from leading Sunni commentators (like Imam Ibn Hajr al Asqalani and Imam Nawawi), even shi’ites in principle accept that citing mere hadith without knowing complete details of it is actually spreading misguidance

b)Plus It is proven from the same Ibn Abbas (ra) who is narrator all ahadith which wasim showed that 3 divorces in a go were counted as 3, we need to know that when same sahabi narrates two opposite sayings on any matter then the ahadith which correspond to vast majority of texts is to be accepted without any hesitation

c)Proof from Quran and overwhelming other ahadith plus more Mantiq (i.e. logic) which absolutely nullify this Batil viewpoint i.e. 3 are to be counted as 1


From Ibn e Hajar Asqalani's Fath ul Bari

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
proof 1 
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

Proof (a) i.e. The ahadith shown as argumentsare Shadh and It is mistake of Tawaus who is present in all chains!
[
Imam Ibn Hajr al Asqalani (Rahimuhullah) soundly establishes with overwhelming proofs that 3 divorces in a go will be counted as three

Imam Ibn Hajr al Asqalani (rah) while giving many answers also proves the hadith to be Shadh in following words:

الجواب الثاني دعوى شذوذ رواية طاوس، وهي طريقة البيهقي، فإنه ساق الروايات عن ابن عباس بلزوم الثلاث ثم نقل عن ابن المنذر أنه لا يظن بابن عباس أنه يحفظ عن النبي صلى الله عليه وسلم شيئا ويفتي بخلافه

The second answer is that the claim of Tawus (i.e. narrator of all ahadith which aliyaar] showed from Ibn Abbas) is amongst his oddities, because It has also come in Baihaqi with many narrations of “IBN ABBAS” that he considered 3 divorces as irrecoverable, It is narrated through Ibn Mundhir (rah) that Ibn Abbas (ra) cannot follow his own opinion when he learnt from Prophet (Peace be upon him) contrary to it (i.e. 3 are 3)/blue]
,
[Fath ul Bari Sharh Sahih ul Bukhari, Volume No. 9, Page No. 363]



▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
proof 2 
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

Magnificent explanation in Sharh Sahih Bukhari!


وفي الجملة فالذي وقع في هذه المسألة نظير ما وقع في مسألة المتعة سواء أعني قول جابر أنها كانت تفعل في عهد النبي صلى الله عليه وسلم وأبي بكر وصدر من خلافة عمر قال ثم نهانا عمر عنها فانتهينا فالراجح في الموضعين تحريم المتعة وايقاع الثلاث للاجماع الذي انعقد في عهد عمر على ذلك ولا يحفظ أن أحدا في عهد عمر خالفه في واحدة منهما وقد دل اجماعهم على وجود ناسخ وأن كان خفي عن بعضهم قبل ذلك حتى ظهر لجميعهم في عهد عمر فالمخالف بعد هذا الإجماع منابذ له والجمهور على عدم اعتبار من أحدث الاختلاف بعد الاتفاق والله أعلم

The explanation on this matter is same as that is on the issue of Muta (temporary marriage) , the meaning of this is (known from) saying of Jabir (ra) which is: “This used to be done in the times of Allah’s Messenger (Peace be upon him) and in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped doing it, hence the “SOUND” position on both will be that Mutah is haram and so would (Three divorces in a go) will be (decisively) counted as “THREE (الثلاث)” because the Consensus (Ijma) was made on it during the times of Umar (ra) and It is not recorded that anyone in the time of Umar (ra) had opposed him in both the cases. The consensus proves that (other) texts will be abrogated even if it was not obvious to people before him (i.e. Umar ra) and finally it became apparent to all in times of Umar (ra).”Therefore anyone who goes against this position is rejecting the Ijma. The Vast majority (Jamhoor) agree that whosoever differs with consensus after agreement has been made on it then he (and his opinions) are not given any importance/significance and Allah Knows the best..[Fath ul Bari, Volume No. 9, Page No. 365]


▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Imam Baihaqi scrutinizes the Shadh hadith of Tawus
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

Now let us turn towards Imam Nawawi (rah), he writes:

أنت طالق ثلاثا فقال الشافعي ومالك وأبو حنيفة وأحمد وجماهير العلماء من السلف والخلف : يقع الثلاث . وقال طاوس وبعض أهل الظاهر : لا يقع بذلك إلا واحدة

Whosoever gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and Vast majority of Ulama from Islaaf and later to come have said that all three will take place, Tawus (same narrator of Ibn Abbas hadith) said: Some literalists said that only 1 would be applied [Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]

Proof (b) i.e. It is proven from same Ibn Abbas (ra) that 3 divorces will be counted as 3

Proof 

Imam Baihaqi (rah) has narrated overwhelming ahadith from Ibn Abbas (ra) in this regard, I will present the whole explanation of Imam Baihaqi along with the ahadith which he showed
He writes:

رواه مسلم في الصحيح عن إسحاق بن إبراهيم وهذا الحديث أحد ما اختلف فيه البخاري ومسلم فأخرجه مسلم وتركه البخاري وأظنه إنما تركه
لمخالفته سائر الروايات عن بن عباس
عن عكرمة عن بن عباس والمطلقات يتربصن بانفسهن ثلاثة قروء إلى قوله وبعولتهن أحق بردهن الآية وذلك أن الرجل كان إذا طلق امرأته
فهو أحق برجعتها وان طلقها ثلاثا فنسخ ذلك فقال الطلاق مرتان الآية
أن سعيد بن جبير أخبره أن رجلا جاء إلى بن عباس فقال طلقت امرأتي ألفا فقال تأخذ ثلاثا وتدع تسعمائة وسبعة وتسعين ورواه عمرو بن مرة
عن سعيد بن جبير عن بن عباس أنه قال لرجل طلق امرأته ثلاثا حرمت عليك
عن مجاهد قال قال رجل لابن عباس طلقت امرأتي مائة قال تأخذ ثلاثا وتدع سبعا وتسعين


عن مجاهد قال سئل بن عباس عن رجل طلق امرأته مائة قال عصيت ربك وبانت منك امرأتك لم تتق الله فيجعل لك مخرجا من يتق الله يجعل له مخرجا يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن

The narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from Tawus), It is one of those ahadith in which Imam Bukhari and Muslim have differed “IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my opinion Imam Bukhari rejected it because this narration contradicts the many other narrations of Ibn Abbas(i.e. they prove opposite to this one)
,

Akrama (ra) narrates from Ibn Abbas (ra) who said: A (man) used to turn (to his wife) after three divorces, however it is abrogated by the ayah which states: A divorce is only permissible twice… (2:229)
,
Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra): Anyone who gives his wife three divorces then she becomes unlawful for him.
,
Mujahid narrates that a man asked Ibn Abbas (ra): I have given my wife 100 divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas leave the remaining ninty seven.

It is also narrated by Mujahid that one man gave 100 divorces to his wife , Ibn Abbas said: You have disobeyed your Lord and your wife has gone out of wedlock as you did not fear Allah and Allah has not kept any leaveway for you in this..

(Then many ahadith are narrated from Ata, Umaro bin Dinaar, Malik bin Harith, which proves that the hadith of Tawaus is his mistake and becomes Shadh)


Reference: Sunnan al Baihaqi al Kubra, Volume No. 7, Page No. 337.


More irrefutable proofs



‏حدثنا ‏ ‏سليمان بن داود العتكي ‏ ‏حدثنا ‏ ‏جرير بن حازم ‏ ‏عن ‏ ‏الزبير بن سعيد ‏ ‏عن ‏ ‏عبد الله بن علي بن يزيد بن ركانة ‏ ‏عن ‏أبيه ‏ ‏عن ‏ ‏جده ‏أنه طلق امرأته ‏ ‏البتة ‏ ‏فأتى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ما أردت قال واحدة قال ‏ ‏آلله قال ‏ ‏آلله قال ‏ ‏هو على ما أردت

Narated By Rukanah ibn Abdu Yazid : (Rukanah) divorced his wife absolutely; so he came to the Apostle of Allah (saww). He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended.

‏قال ‏ ‏أبو داود ‏ ‏وهذا أصح من حديث ‏ ‏ابن جريج

Abu Dawood said, "This narration is more accurate than the narration of Ibn Jarih". [Abu Dawud, Volume 002, Book 006, Hadith Number 1887]
,
*******************************

‏حدثنا ‏ ‏سليمان بن داود العتكي ‏ ‏حدثنا ‏ ‏جرير بن حازم ‏ ‏عن ‏ ‏الزبير بن سعيد ‏ ‏عن ‏ ‏عبد الله بن علي بن يزيد بن ركانة ‏ ‏عن ‏أبيه ‏ ‏عن ‏ ‏جده ‏أنه طلق امرأته ‏ ‏البتة ‏ ‏فأتى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ما أردت قال واحدة قال ‏ ‏آلله قال ‏ ‏آلله قال ‏ ‏هو على ما أردت
,
Narated By Abdullah Ibn Ali Ibn Yazid Ibn Rukanah who said: "My grandfather, Rukanah, gave Talaaq BATTAH (emphasized Talaaq) to his wife. Then, he went into the holy court of the beloved Rasool (saww). The Holy Prophet (saww) asked him in that regard. Rukanah replied, 'I made intention of one Talaaq'. The Holy Prophet (saww) asked him, 'Do you swear by the Name of Allah that you made intention of one Talaaq?' Rukanah said, 'I swear by the Name of my Lord that I made intention of one Talaaq only'. The Holy Prophet (saww) then returned his wife to him".
,
[Ibn Majah, Volume 002, Hadith Number 2051]




more irrefutable proofs from Sahih hadiths

**************************************.

‏حدثنا ‏ ‏محمد بن رمح ‏ ‏حدثنا ‏ ‏الليث بن سعد ‏ ‏عن ‏ ‏إسحق بن أبي فروة ‏ ‏عن ‏ ‏أبي الزناد ‏ ‏عن ‏ ‏عامر الشعبي ‏ ‏قال ‏قلت ‏ ‏لفاطمة بنت قيس ‏ ‏حدثيني عن طلاقك قالت طلقني زوجي ثلاثا وهو خارج إلى ‏ ‏اليمن ‏ ‏فأجاز ذلك رسول الله ‏ ‏صلى الله عليه وسلم
,
Fatma Bint Qais says, "My husband gave me three Talaaqs at once before he left for Yemen". The Holy Prophet (saww) legalised these as three Talaaqs.
,
[Ibn Maja, Volume 002, Hadith Number 2014]
,
****************************************
,
In the hadith the Prophet (saww) is himself accepting three Talaaqs at once,




more proofs from Sahih hadiths


Volume 7, Book 63, Number 187: (Sahih Bukhari)

Narrated 'Aisha:
,
A man divorced his wife thrice (by expressing his decision to divorce her thrice), then she married another man who also divorced her. The Prophet was asked if she could legally marry the first husband (or not). The Prophet replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done."
,
This hadith also decisively proves from the Prophet (Peace be upon him) that 3 divorces will be considered as three as clear wording of the hadith proves!

Imam Badr ud din Ayni (rah) the magnificent author of Umdat al Qari says:
,
أي هذا باب في بيان من أجاز تطليق المرأة بالطلاق الثلاث دفعة واحدة وفي رواية أبي ذر باب من جوز الطلاق الثلاث وهذا أوجه واضح ووضع البخاري

This Chapter is regarding "Permission to pronounce Divorce thrice in one sitting" In this regard the Hadith of Abu Dhar (ra) is also narrated in proof of three divorces in a go and this is also why Imam Bukhari has made this chapter[Umdat ul Qari Sharh Sahih ul Bukhari, Volume No. 20, Page No. 232]




▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Imam Nasai’I narrates Hadith in Sunnan Nisai
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
حمود بن لبيد ‏ ‏قال ‏
أخبر رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏عن رجل طلق امرأته ثلاث تطليقات جميعا فقام غضبانا ثم قال ‏ ‏أيلعب بكتاب الله وأنا بين أظهركم حتى قام رجل وقال يا رسول الله ألا أقتله ‏
,
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]

If three divorces in a go had not applied on that woman then why did Prophet (Peace be upon him) get so much angry?


conclusion

,


We as Ahlus Sunnah also agree that three divorces should not be pronounced all-together as Quran says it, the proper way is to pronounce one first then things should be allowed to get better
,
but if three divorces are pronunced then they are 3 not one , its simple maths and proved from Sahih hadiths , end of story,





Islamic viewpoint
On divorce, 3 at one time are accepted
http://qa.sunnipath.com/issue_view.a...D=2720&CATE=11
http://qa.sunnipath.com/issue_view.a...=4595&CATE=389
,
divorce in anger 
http://qa.sunnipath.com/issue_view.a...D=2779&CATE=11
,
divorce clause 
http://qa.sunnipath.com/issue_view.a...=5125&CATE=239
,
The Questions of Three Divorces at a time(accepted)
by
Moulana Abdun Nabi Hamidi quoting several sahih hadiths and answering objections ,
http://www.nooremadinah.net/EnglishB...eeDivorces.asp
,

Concerning Divorce And Husband - Wife Relations(according to Quran and Sahih hadiths)
http://www.abc.se/~m9783/fiqhi/fiqha_e59.html
,
Various questions of divorce (according to Quran and Sahih hadiths)
http://www.livingislam.org/fiqhi/fiqha_e95.html
,

Three Talaaq issue by Hazrat Allama Syed Shah Turab-ul-Haq Qadr(video download)
http://www.nooremadinah.net/Media/Sp...laaq/Talaaq.rm
,
from here 
,
http://www.nooremadinah.net/MediaLib...diaSpeakerID=1

reserch work of brother Aamir





Before Refuting Najdis/wahabis one thing we will like to make clear.

Our Proofs will be based on 


► Sahih Hadiths [not Shad'h and Ahad hadiths with controversial wordings]

► Opinion
and Ijma of Glorious Sahabas [ra] including Ibn Abbas [ra] opinion.

► Opinion of Classical scholars of Islam and ahle sunnah

What won't be counted or considered as Proof is
 Ibn Taymiyyah mujassami opinion because he and his student + present day wahabis are only people who different from IJmah [consensus] of Ahle sunnah . Because he is a wahabi founder not Ahle sunnah scholar

See ibn Taymiyyah kufr beliefs here
http://sunniforum.net/showthread.php...ight=taymiyyah

► Similarly Students of Ibn taymiyyah like Ibn Qayyim , Ibn kathir won't be counted as well because a deviant like ibn taymiyyah was their teacher and hence they are no proof
.

Note for Ibn kathir [rah] : It is a known principle of debating that mutanazze scholars especially ibn taymiyyah and his students cannot be cited by the opponent, ibn kathir [rah] is hujjat and we have not called him deviant in any manner nor do we intend to disrespect him but we wont him in any manner in any issue in which he [most respectfully] agreed with ibn taymiyyah mujassamia against ijma of ahlus sunnah, sahih hadiths, sahabas [ra] etc, And divorce issue is one of it where he did taqleed of ibn taymiyyah and made a mistake for following deviant ibn taymiyyah.

 Present or PAst Najdi/Wahabi scholars opinion like Albani, bin Baaz,Ibne Uthaymeen and other Najdi/wahabi scholars has no value in eyes of Ahle sunnat there fatwas are no proof, We won't quote present sunni hanafi,shafi,maliki,hanbali scholars too as proof. What will be quote is stated above inshahAllah

Now here is Refutation of Najdi/wahabi article. 




Quote:
Najdi/Wahabi misquoted Quoted 1. The Criteria of Divorce in Qur'an
Quote:
Quote:

[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 not three seconds
Reply to Najdi From Ahle sunnat wal jammah 


First let us analyze the Ayah [228] which says And divorced women shall wait (as regards their marriage) for three menstrual periodsAfter this ayah Najdi commented
Quote:
This ayah clears that Divorce time is three menstrual periods not three seconds
See this Najdi stupidity and ignorance refuted by Imam Suyuti [rah] says in Tafsir Al jalalayn regarding this Ayah and Najdi stupid commentary.


{ وَٱلْمُطَلَّقَٰتُ يَتَرَبَّصْنَ } أي لينتظرن { بِأَنفُسِهِنَّ } عن النكاح { ثَلَٰثَةَ قُرُوء } تمضي من حين الطلاق، جمع قرء بفتح القاف، وهو الطهر أو الحيض قولان وهذا في المدخول بهن أما غيرهن فلا عدّة عليهن لقوله:
{ فما لكم عليهن من عدّة }
[49:33] وفي غير الآيسة والصغيرة فعدّتهن ثلاثة أشهر والحوامل فعدّتهن أن يضعن حملهن كما في (سورة الطلاق)[4:65]

Divorced women shall wait by themselves, before remarrying, for three periods 
(qurū’in is the plural of qar’), of purity or menstruation — these are two different opinions — which begin from the moment of divorce.This [stipulation] applies to those who have been sexually penetrated but not to those otherwise, on account of His saying, there shall be no [waiting] period for you to reckon against them [Q. 33:49]. The waiting period for immature or menopausal women is three months; pregnant women, on the other hand, must wait until they give birth, as stated in the sūrat al-Talāq [Q. 65:4], while slavegirls must wait two months, according to the Sunna. [end quote,]

Reference:
► تفسير الجلالين/ المحلي و السيوطي , tafsir al jalalayn By Imam suyuti for verse 2:228]

Our Comments on above Tafsir :

This clearly shows the Verse is talking about Women already divorced and its mentions their waiting periodAfter Divorce [iddat period] , it no where mentions that a women has to wait for three periods to have a divorces but talks about rules After Divorce took place. This shows how Najdis misinterpret Quran and twist its meanings , astagfiraullah

Reply to Najdi regarding verse 2:229 now 

Let us see what Tafsir ibn kathir [najdi favourite quranic tafsir writer] says 
in his tafsir of this ayah


هذه الآية الكريمة رافعة لما كان عليه الأمر في ابتداء الإسلام من أن الرجل كان أحق برجعة امرأته وإن طلقها مائة مرة ما دامت في العدة، فلما كان هذا فيه ضرر على الزوجات، قصرهم الله إلى ثلاث طلقات، وأباح الرجعة في المرة والثنتين، وأبانها بالكلية في الثالثة، فقال: { ٱلطَّلَـٰقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـٰنٍ } قال أبو داود رحمه الله في سننه (باب نسخ المراجعة بعد الطلقات الثلاث): حدثنا أحمد بن محمد المروزي، حدثني علي بن الحسين بن واقد عن أبيه، عن يزيد النحوي، عن عكرمة، عن ابن عباس: { وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـٰثَةَ قُرُوۤءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىۤ أَرْحَامِهِنَّ } الآية، وذلك أن الرجل كان إذا طلق امرأته فهو أحق برجعتها، وإن طلقها ثلاثاً، فنسخ ذلك فقال: { ٱلطَّلَـٰقُ مَرَّتَانِ } الآية، ورواه النسائي عن زكريا بن يحيى عن إسحاق بن إبراهيم عن علي بن الحسين به، وقال ابن أبي حاتم: حدثنا هارون بن إسحاق، حدثنا عبدة، يعني: ابن سليمان، عن هشام بن عروة، عن أبيه، أن رجلاً قال لامرأته: لا أطلقك أبداً، ولا آويك أبداً، قالت: كيف ذلك؟ قال: أطلق، حتى إذا دنا أجلك، راجعتك، فأتت رسول الله صلى الله عليه وسلم فذكرت ذلك له، فأنزل الله عز وجل: { ٱلطَّلَـٰقُ مَرَّتَانِ } ، وهكذا رواه ابن جرير في تفسيره من طريق جرير بن عبد الحميد وابن إدريس، ورواه عبد بن حميد في تفسيره عن جعفر بن عون، كلهم عن هشام عن أبيه، قال: كان الرجل أحق برجعة امرأته وإن طلقها ما شاء ما دامت في العدة، وإن رجلاً من الأنصار غضب على امرأته، فقال: والله لا آويك ولا أفارقك، قالت: وكيف ذلك؟ قال: أطلقك، فإذا دنا أجلك راجعتك، ثم أطلقك فإذا دنا أجلك راجعتك، فذكرت ذلك لرسول الله صلى الله عليه وسلم فأنزل الله عز وجل: { ٱلطَّلَـٰقُ مَرَّتَانِ } قال: فاستقبل الناس الطلاق، من كان طلق، ومن لم يكن طلق. وقد رواه أبو بكر بن مردويه من طريق محمد بن سليمان عن يعلىٰ بن شبيب مولى الزبير، عن هشام، عن أبيه، عن عائشة، فذكره بنحو ما تقدم. ورواه الترمذي عن قتيبة، عن يعلى بن شبيب به، ثم رواه عن أبي كريب، عن ابن إدريس، عن هشام، عن أبيه مرسلاً، وقال: هذا أصح. ورواه الحاكم في مستدركه من طريق يعقوب بن حميد بن كاسب عن يعلى بن شبيب به، وقال: صحيح الإسناد. ثم قال ابن مردويه: حدثنا محمد بن أحمد بن إبراهيم، حدثنا إسماعيل بن عبد الله، حدثنا محمد بن حميد، حدثنا سلمة بن الفضل عن محمد بن إسحاق، عن هشام بن عروة، عن أبيه،عن عائشة، قالت: لم يكن للطلاق وقت، يطلق الرجل امرأته ثم يراجعها ما لم تنقض العدة، وكان بين رجل من الأنصار وبين أهله بعض ما يكون بين الناس، فقال: والله لأتركنك لا أيماً ولا ذات زوج، فجعل يطلقها، حتى إذا كادت العدة أن تنقضي، راجعها، ففعل ذلك مراراً، فأنزل الله عز وجل فيه: { ٱلطَّلَـٰقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـٰنٍ } فوقت الطلاق ثلاثاً، لا رجعة فيه بعد الثالثة حتى تنكح زوجاً غيره.

Tranlation :This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice,where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said:

﴿الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ﴾

(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.)

In his Sunan, Abu Dawud reported in Chapter:
 "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah:

﴿وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ﴾

(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,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said:

﴿الطَّلَـقُ مَرَّتَانِ﴾

(The divorce is twice.)

This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that
 `Urwah said that a man said to his wife, "I will neither divorce you nor take you back.'' She said, "How'' He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back.'' She went to Allah's Messenger and told him what happened, and Allah revealed:

﴿الطَّلَـقُ مَرَّتَانِ﴾

(The divorce is twice.)

Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.

Allah said:

﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ﴾

(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights.'' [End Quote]


Reference:
► Tafsir ibn kathir for Ayah 2:229

Commentary on Above TAfsir :

A Najdi who can misinterpret Quranic verses and openly lie on Quran when his own scholars like Ibn Kathir haveSaid After THree divorces No one can take wife back , See how Najdi showed his ignorance and stupidty by misquoting Quranic verses totally.

Alhamduliallah Imam Suyuti [rah] and other classical tafsirs Refute najdis in similar manner .


.




Quote:

Najdi/Wahabi quoted A totally irrelevant verse 
2. Divorce in Menstrual cycle is Prohibited
Quote:
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) leaveexcept 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.
Reply from Ahle Sunnah to Ahle Najd/wahabiya

Imam Suyuti [rah] says in Tafsir Al jalalayn regarding this Ayah and Najdi stupid commentary.


{ يٰأَيُّهَا ٱلنَّبِىُّ } المراد أمته بقرينة ما بعده، أو قل لهم { إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ } أي أردتم الطلاق { فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ } لأوّلها بأن يكون الطلاق في طهر لم تمس فيه لتفسيره صلى الله عليه وسلم بذلك، رواه الشيخان { وَأَحْصُواْ ٱلْعِدَّةَ } احفظوها لتراجعوا قبل فراغها { وَٱتَّقُواْ ٱللَّهَ رَبَّكُمْ } أطيعوه في أمره ونهيه { لاَ تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلاَ يَخْرُجْنَ } منها حتى تنقضي عدّتهنّ { إِلاَّ أَن يَأْتِينَ بِفَٰحِشَةٍ } زنا { مُّبَيِّنَةٍ } بفتح الياء وكسرها: أي بينت، أو بينة فيخرجن لإِقامة الحدّ عليهنّ { وَتِلْكَ } المذكورات { حُدُودُ ٱللَّهِ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ لاَ تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ } الطلاق { أمْراً } مراجعة فيما إذا كان واحدة أو اثنتين.


O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: when you [men] divorce women, when you intend to [effect a] divorce, divorce them by their prescribed period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched [sexually], based on the Prophet’s (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukhārī and Muslim]. And count the prescribed period, keep record of it, so that you may repeal [your decision] before it is concluded; and fear God your Lord, obey Him in His commands and prohibitions. Do not expel them from their houses, nor let them go forth, from them until their prescribed period is concluded, unless they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or mubayyina, corresponding [respectively] to buyyinat, ‘one that has been proven’, and bayyina, ‘blatant’), in which case they are brought out in order to carry out the [prescribed] legal punishment against them. And those, mentioned [stipulations], are God’s bounds; and whoever transgresses the bounds of God has verily wronged his soul. You never know: it may be that God will bring something new to pass afterwards, [after] the divorce, [such as] a retraction, in the event that it was the first or second [declaration of divorce].


Reference:
► تفسير الجلالين/ المحلي و السيوطي , tafsir al jalalayn By Imam suyuti for verse 65:1]

Commentary on Above Tafsir :

It is talking about a period in which a wife is divorced 2 times or less than 3 times , it has no relevance with the topic of stating THree divorces at the time and above its proved from Tafsirs that Three Divorces Apply and if given Wife becomes Haram for husband.





Quote:
Najdi/Wahabi quoted 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 'UmarDivorcing 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.
Reply from Ahlus sunnah to Ahle Najd Ibn 'Umar [ra] said that only ONE DIVORCE was SAid and given NOT THREE DIVORCES and that was counted as well according to Ibn Umar [ra] opinion, So najdis are refuted right from Sahabas [ra] and their own quote even here.

This Again is irrelevant and najdi is just spamming the topic with Hadiths that have nothing to do with the actual topic to make it look long.

Quote:

The Najdi/wahabi quoted and said
 Proof of those scholars who say divorce in periods is prohibited and it will not count

a) Abu Dawud

فردها رسول الله صلى الله عليه وسلم ولم يرها شيئا
Prophet 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,

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]

A Reply from Ahlus sunnah to Ahle Najd on this


Let us go back to Sahih muslim Hadiths to see what is actually says [in context]

Sahih Muslim Book 9 Hadith 3477 

Ibn 'Umar (Allah be pleased with them) reported that he divorced his wife during the period of menses. 'Umar (Allah be, pleas'ed with him) asked Allah's Apostle (may peace be upon him), and he commanded him ('Abdullah b. 'Umar) to have her back and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, then divorce her (finally) before touching her (having a sexual intercourse with her), for that is the prescribed period which Allah commanded (to be kept in view) for divorcing the women. When Ibn 'Umar (Allah be pleased with them) was asked about the person who divorces his wife in the state of menses, he said: If you pronounced one divorce or two, Allah's Messenger (may peace be upon him) had commanded him to take her back, and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, and then divorce her (finally) before touching her (having a sexual intercourse with her) ; and if you have pronounced (three divorces at one and the same time) you have in fact disobeyed your Lord with regard to what He commanded you about divorcing your wife. But she is however (finally separated from you).

Commentary on Above Sahih hadith explaining Hadiths quoted by Najdi above


AllahuAkbar, The Najdi has been totally refuted now, Prophet [saw] sent wife back because only 1 or 2 divorces were pronounced, but Ibn Umar [ra] himself agreed that if Three divorces are pronounced even in mensis it will disobeying shariah [as its discourages makrooh act] but Wife will become haram and Nikah will break.

See another Sahih muslim hadith and see how najdis misquote Hadiths

Sahih Muslim Book 9 Hadith 3478

Abdullah b. 'Umar (Allah be pleased with them) reported: I divorced my wife while she was in the state of menses
. 'Umar (Allah be pleased with him) made mention of it to Allah's Apostle (may peace be upon him) and he was enraged and he said: Command him to take her back until she enters the second ensuing menses other than the one in which he divorced her and in case he deems proper to divorce her, he should pronounce divorce (finally) before touching her (in the period) when she is purified of her menses, and that is the prescribed period in regard to divorce as Allah has commanded. 'Abdullah made a pronouncement of one divorce and it was counted in case of divorce. 'Abdullah took her back as Allah's Messenger (may peace be upon him) had commanded him. A hadith like this was reported on the authority of Zuhri with the same chain of narrators. Ibn Umar (Allah be pleased with them), however, said: I took her back, and counted this pronouncement of divorce (as valid) with which I divorced her.

And another SAhih muslim hadith on similar issue states

Sahih Muslim Book 9 Hadith 3474 

Abdullah (b. 'Umar) reported that he divorced a wife of his with the pronouncement of one divorce during the period of menstruation.
 Allah's Messenger (may peace be upon him) commanded him to take her back and keep her until she was purified, and then she entered the period of menses in his (house) for the second time. And he should wait until she was purified of her menses. And then if he would decide to divorce her, he should do so when she was purified before having a sexual intercourse with her; for that was the 'Idda which Allah had commanded for the divorce of women. Ibn Rumh in his narration made this addition: When 'Abdullah was asked about it, he said to one of them: If you have divorced your wife with one pronouncement or two (then you can take her back), for Allah's Messenger (may peace be upon him) commanded me to do it; but if you have divorced her with three pronouncements, then she is forbidden for you until she married another husband, and you disobeyed Allah in regard to the divorce of your wife what He had commanded you. (Muslim said: The word" one divorce" used by Laith is good.)



Commentary on Above Sahih hadith 


SubhanAllah, Look here How ibn Umar [ra] in Sahih muslim himself explains that Divorce was pronounced 1 or 2 times only and not THree times and if it was pronounced 3 times even in Menses that wife will become Haram for him.in This case only one Divorce was pronounced. 

One can witness the ignorance and jahalat of ignorant najdis and the extent to which they misquote Sahih hadiths to suit their needs.

.
Quote:
Than Najdi/wahabi quoted following irrelevant fatwas regarding above issue [giving one divorce in mensis is counted and three demands seperation]

Fatwas.
a) Qadhi Shawkani said

وقد روى ابن حزم في المحلى بسنده المتصل إلى ابن عمر من طريق عبد الوهاب الثقفي عن عبيد الله بن عمر عن نافع عن ابن عمر " أنه قال في الرجل يطلق امرأته وهي حائض : لا يعتد بذلك " وهذا إسناد صحيح . وروى ابن عبد البر عن الشعبي أنه قال : " إذا طلق امرأته وهي حائض لم يعتد بها في قول ابن عمر وقد روى زيادة أبي الزبير الحميدي في الجمع بين الصحيحين ، وقد التزم ألا يذكر فيه إلا ما 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/d...d=47&Hashiya=5
.
Note: Chain from Ibne Hazam in "Al Mohalla" is authentic
.

a) Ibne Hajar Asqalani as he said
أخرجه ابن حزم بإسناد صحيح
Ibne Hazam mentioned with authentic chain[Fath ul Bari Kitab at Talaq Chapter 2]
.
b) Shaykh Ahmad Shakir said
وهذا اسناد صحيح جدا. وهو يؤيد رواية ابى الزبير

.
This 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]
Reply from Ahle sunnah to Ahle Najd

So what is reason of quoting above narrations of Imams, it No where support Najdi and IBn Taymiyyah deviant beliefs anywhere. Sahih hadiths clearly state that in mensturation Divorce will be acceptable if given 3 in a row. Here one was given so Prophet [salehalawaalihiwasalam] sent wife back .

These Imam quotes don't at all help najdis or Ibn taymiyyah and other Wahabi scholars viewpoint.





Quote:
Then Najdi/wahabi quote Wahabi scholars Shaykh ul Islam Ibne Tamiyah said

والأكثرون يقولون بوقوعه مع القول بتحريمه‏.‏ وقال آخرون‏:‏ لا يقع‏.‏ مثل طاووس، وعكرمة‏.‏ وخِلاَس، وعمر، ومحمد بن إسحاق، وحجاج ابن أرطاة، وأهل الظاهر /كداود، وأصحابه‏.‏ وطائفة من أصحاب أبي حنيفة ومالك وأحمد، ويروي عن أبي جعفر الباقر، وجعفر بن محمد الصادق، وغيرهما من أهل البيت، وهو قول أهل الظاهر‏:‏ داود وأصحابه
.
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,Muham mad 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/view...252&CID=612#s6
.

Reply from Ahle Sunnat to Ahle Najd 

ibn Taymiyyah is only a Najdi/wahabi scholar and has nothing to do with Ahle sunnat wal jammah. Wahabis do his blind following in divorce issue here and his opinion is Null for Sunnis around the world.

For more on IBn Taymiyyah view his few deviant beliefs here 
http://sunniforum.net/showthread.php?t=10842

Quote:

Than Wahabi/najdi quote ibn baaz and Ibn uthmayeen both famous modern wahabi scholar fatwas


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):
" الطلاق البدعي أنواع منها : أن يطلق الرجل امرأته في حيض أو نفاس أو في طهر مسها فيه ، والصحيح في هذا أنه لا يقع "

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.


Reply from Ahle Sunnat to Ahle Najd 


Why are sunnis supposed to believe in WAhabi modern scholars Fatwas ? Do we quoted any modern Sunni scholar ? NO we didn't because Argument will be only from Quran, Sahih hadiths, Sahabas [ra], Salafs [rah] and classical scholars of Al islam agreed by both Najdis/wahabis and Ahle sunnah.

So Wahabis quoting fatwas of modern Wahabi scholars like ibn baaz and Ibn uthmayeen is sensless here , If we want we can quote 1001 Sunni modern scholars refuting wahabis here but we won't.

We won't even comment on ibn baaz and Ibn uthmayeen stupidies here. Only use Quran, Sahih hadiths, Sahabas [ra], Salafs [rah] and classical scholars of Al islam agreed by both Najdis/wahabis and Ahle sunnah. [makes sense ? ]

Quote:

Than Wahabi Najdi quoted 

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)]

Reply from Ahle Sunnat to Ahle Najd 


The Wahabi/najdi quoted commentary of Sahih bukhari , Let us go back to sahih hadiths and see what Imam Bukhari , Sahabas [ra] said in Sahih bukhari itself 

Sahih Bukhari Book 63 Hadith 249

Narrated Nafi:

Ibn 'Umar bin Al-Khattab divorced his wife during her menses. Allah's Apostle ordered him to take her back till she became clean, and when she got another period while she was with him,
 she should wait till she became clean again and only then, if he wanted to divorce her, he could do so before having sexual relations with her. And that is the period Allah has fixed for divorcing women. Whenever 'Abdullah (bin 'Umar) was asked about that, he would say to the questioner, "If you divorced her thrice, she is no longer lawful for you unless she marries another man (and the other man divorces her in his turn).' Ibn 'Umar further said, 'Would that you (people) only give one or two divorces, because the Prophet has ordered me so."

Sahih Bukhari Book 63 Hadith 180 

Narrated Ibn 'Umar:

(Divorcing my wife during her menses) was counted as one legal divorce


Commentary & analysis on Above Sahih bukhari hadiths




AllahuAkbar, Prophet [saw] sent wife back because only 1 or 2 divorces were pronounced, but Ibn Umar [ra] himself agreed that if Three divorces are pronounced even in mensis it will disobeying shariah [as its discourages makrooh act] but Wife will become haram and Nikah will break. Look here How ibn Umar [ra] in Sahih Bukhari himself explains that Divorce was pronounced 1 or 2 times only and not THree times and if it was pronounced 3 times even in Menses that wife will become Haram for him.in This case only one Divorce was pronounced.

And the Najdi/Wahabi quoted Commentary of Sahih bukhari but ibn Umar [ra] in Sahih bukhari himself explained the whole sitation and refuted all wahabi claims.
Quote:

Then Najdi/wahabi Quote a Hadith of Sunan Nisai 

3. Divorce three times in one sitting is Prohibited



أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ ، عَنْ ابْنِ وَهْبٍ ، قَالَ : أَخْبَرَنِي مَخْرَمَةُ ، عَنْ أَبِيهِ ، قَالَ : سَمِعْتُ مَحْمُودَ بْنَ لَبِيدٍ ، قَالَ : " أُخْبِرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثَ تَطْلِيقَاتٍ جَمِيعًا ، فَقَامَ غَضْبَانًا ، ثُمَّ قَالَ : " أَيُلْعَبُ بِكِتَابِ اللَّهِ ، وَأَنَا بَيْنَ أَظْهُرِكُمْ " ، حَتَّى قَامَ رَجُلٌ وَقَالَ : يَا رَسُولَ اللَّهِ ، أَلَا أَقْتُلُهُ ؟ ..

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]
.
Than Najdi Wahabi quoted imams proving Hadith is Sahih , This was irrelevant and not needed 


The Chain is Authentic but a) Ibne Katheer said there is Inqitah (Discontinuity),[Commentary of Ibne Kathir Under 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 heard anything from his father according to him as
Imam Hakim said

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


"The group in Egypt said that he did not heard from his father in young age and some of them proved that he did (hear from his father)."
.

Source of al Mustadrak: http://islamweb.net/newlibrary/displ...d=74&startno=9
,
but most correct view is that he narrated from the book of his Father, and proof for this is


a) Ibne Abdul barr said
وقال عباس ، عن يحيى بن معين : مخرمة بن بكير ثقة ، وبكير ثقة ثبت.
وقال ابن البرقي : قال لي يحيى بن معين : كان مخرمة ثبتا ، ولكن روايته عن أبيه من كتاب وجده لأبيه لم يسمع منه
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_h...692&pid=595507
b) Imam Tirmidhee asked from Imam Bukhari
هل سمع محمد بن المنكدر من عائشة ؟ فقال البخاري نعم فقد روى مخرمة بن بكير عن أبيه عن محمد بن المنكدر قال سمعت عائشة
"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)The najdi quoted Wahabi/najdi modern biddati scholar: Shaykh Al Bani said

. قلت : و الراجح أن روايته عن أبيه
وجادة من كتاب أبيه , و هي حجة
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]
d) 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"Apperantly This is from Maraseel and Maraseel of Sahaba are evidence".(Ghayat al Maram fe Takhreej Ahadeeth Halal wal Haram no: 261)

Reply from Ahle Sunnat to Ahle Najd 


First of All this Hadith in NO WAY proves that THree divorces in one go are not valid, because the words of Hadith are 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?

Prophet [salehalawaalihiwasalam] became Angry because Divorce took place , NO where in above hadith it says that 3 Divorces didn't count or Prophet [salehalawaalihiwasalam] Sent the Wife back to husband. The Najdi/Wahabi has quoted a hadith which fully shows that divorce took place and No where proves Ahle Najd point of view here

Now to prove our point stronger lets see many other Sahih hadiths of Sunan Nisai which says supporting 3 divorce at once concept totally :-)

Sunan Nisai Hadith # 1 proving 3 divorces is equal to 3 


Translation of Hadith : (short quotation of long part of Hadith ] Sahabi [ra] Hadrat Auyar [ra] said to Prophet [salehalawaalihiwaslam] that Ya Rasool Allah [salehalawaalihiwaslam] if I keep my wife still in my house than I will be counted among those who are liars and who blame other falsely , So he divorced his wife 3 times at once and hence he didn't go against the Prophet (صلّى الله عليه وآله وسلّم) as well 
[Sunan Nisai Hadith # 3433, page 447, volume 2]


Scan image :





Commentary and Analysis of Above Sahih hadith

Above Hadith of Sunan Nisai itself proves that giving Three divorces at once was accepted and Prophet (صلّى الله عليه وآله وسلّم) accepted it, and it was act of Sahabas [ra] too, even if not recommended it was valid.

Sunan Nisai Hadith # 2 proving 3 divorces is equal to 3 


Translation : It is narrated by Sayida Fatima binte Qais [ra] that I went to Prophet (صلّى الله عليه وآله وسلّم) and told him that I am daughter of Ale khalid and wife of a particular person who has divorced me and hence I am demanding house and money from him for living and people from side of my ex-husband are not agreeing on it, people said that O Prophet (صلّى الله عليه وآله وسلّم) his husband gave her divorce Three times so Prophet (صلّى الله عليه وآله وسلّم) said that a house and money is right of a women whos husband may be able to go and start communication again with her [as a husband] with her but after 3 divorces he cannot even do a Rajo'h hence no money can be given to her.


[Sunan Nisai Hadith # 3434, page 448-449, volume 2]


See scan pages below

Sunan Nisai Hadith # 3 proving 3 divorces is equal to 3 

Translation: It is narrated by Sayida Fatima binte Qais [ra] that Prophet (صلّى الله عليه وآله وسلّم) told her that a woman whos husband gave her three divorces doesn't has any right on a house or Nafqa 


[Sunan Nisai Hadith # 3435, page 448-449, volume 2]


See scan pages below

Sunan Nisai Hadith # 4 proving 3 divorces is equal to 3 


Rough Translation: Khalid bin walid [ra] said to Prophet (صلّى الله عليه وآله وسلّم) that O Prophet (صلّى الله عليه وآله وسلّم) abu omar bin hafs gave fatima [ra] three divorces so will she have right on Nafqa, Prophet (صلّى الله عليه وآله وسلّم) said no

[Sunan Nisai Hadith # 3436, page 448-449, volume 2]


Scan pages of Hadith # 3436,3435,3434




Commentary and Analysis of Above Sahih hadith of Sunan Nisai

So it is proved from many sahih hadiths of sunan Nisai alone that Three divorces given at one moment are valid and applied. And Hadith quoted by Wahabi Above is also on same issues, but to make sure wahabi is answered strongly we quoted other hadiths too.

aslamualaikum 

Refuting Ahle Najd/wahabiya on Hadith of Rukanah bin Abd Yazeed issue
 


Quote:
Najdi WAhabi quyoted Hadeeth no: 1

.
Its mentioned in Awn Al Mabood Commentary of Sunan Abu Dawood vol 6 page 199 from Musnad Ahmad
.
عن بن عباس قال طلق ركانة بن عبديزيد أخو بني المطلب امرأته ثلاثا في مجلس واحد فحزن عليها حزنا شديدا قال فسأله رسول الله صلى الله عليه و سلم كيف طلقتها قال طلقتها ثلاثا قال فقال في مجلس واحد قال نعم قال فإنما تملك واحدة فارجعها إن شئت قال فراجعها فكان بن عباس يرى إنما الطلاق عند كل طهر
.
Narrated 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? (كيف طلقتها) Rukanah said I gave her three talaq. 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 hadeeth


Those 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 and accepted if he narrate from other then Ikrimah.
.

Reply from Ahlus sunnah to Ahle Najd/Wahabiyat 


This Hadith is Shad'h [has controversial matn, wordings] , is Munkar, Mawdo [fabricated] and rejected by Ijmah of classical Scholars

See proofs

Imam Ibn Jawzi (rah) said:
 "THIS HADITH IS NOT SAHIH" because in it's sanad one narrator who is Ibn Ishaaq he is "MAJRUH"and the "SECOND NARRATOR DAWUD IS EVEN MORE WEAKER THAN HIM"

Comments : So see two narrators of this one hadith are rejected. How can Wahabiya even think about calling such a hadith sahih and using it as a proof for anything let alone on a sensitive issue of divorce.

Imam Ibn Hibban has said: 
it is "WAJIB" upon us to "ASBTAIN" from his narrations [Al-Ilal al Mutnahiya fil Ahadith al Wahya, Volume No.2, Page No. 151]

Comments : 2 narrators are weak and Imam Ibn Hibban told that it is "WAJIB" to Abstain from one narrator ... ALLAH HU AKBAR!!

Imam Abu Bakr Razi (rah) rejected it & said: This hadith is "MUNKAR" [Ahkaam ul Quran (1/388)]

Imam Ibn Hammam (rah) said:
 This Hadith of Rakanah is "MUNKAR" [Fath al Qadeer (3/331)]

So this hadith is munkar ,daeef and Fabricated,



Quote:
Najdi also quoted 
Note:
.
After doing Jirha on the hadeeth Shaykh Shoaib Al Aranoot said

قلنا ومع هذا فقد جود اسناد هذا الحديث شيخ الاسلام فى "الفتاوى الكبرى" 3/22 وصححه ابن القيم فى "زاد
المعاد" 5/263 والشيخ احمد شاكر فى تعليق "المسند"

وقد نقل العمل بهذا الحديث فيما قاله الحافظ فى "الفتح" عن علي وابن مسعود وعبد الرحمن بن عوف والزبير وذكر ذلك ابن مغيث في ‏"‏ كتاب الوثائق ‏"‏ له وعزاه لمحمد بن وضاح، ونقل الغنوي ذلك عن جماعة من مشايخ قرطبة كمحمد بن تقي بن مخلد ومحمد بن عبد السلام الخشني وغيرهما، ونقله ابن المنذر عن أصحاب ابن عباس كعطاء وطاوس وعمرو بن دينار‏.‏
.
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"

Reply from Us:
 We Already said Shaikh ul Najd Ibne Tamiyah and his students like Ibn Qayyam, or Najdi modern scholars like Albani, bin Baaz, uthamayeen are not important for Ahle sunnat they are No value infront of us, So if they call any hadith Sahih it on divorce issue they have no authority infront of ahle sunnah to say it. Ibn Taymiyyah kufr and deviance is known to all how can his ruling on hadiths be accepted 

Quote:
Than Najdi quoted ibn Hajr [rah]

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]
.
This is a misquoted statement again, because

This is what Sheikh Shuy'b al Ara'nut (rah) Said
 [Which wahabi never mentioned] : The chain of this hadith is "DAEEF (WEAK)" because Dawud bin Hussain has narrated from Akrama and in this is "SAQM" Ali bin Mudayni (rah) said: This which is narrated by Akrama is "MUNKAR"

imam Abu Dawud (rah) said:
 The narrations of Dawud which he takes from his Shuyookh are fine "BUT FROM AKRAMA ITS MUNKAR" 

Hafidh Dhahabi (rah) said:
 His (Dawood)'s Gharaib are "MUNKAR"

Here is what Hafidh Ibn Hajr [rah] said: "OTHER THAN AKRAMA" his narrations are thiqa.

Hafidh Bayhaqi (rah) said:
 The sand of this hadith is "NOT HUJJAT" because 8 students of Ibn Abbas (ra) narrated "CONTRARY" to this and that Rukanah had given "ONE DIVORCE ONLY"

Reference for Above quotes [Sunnan al Bayhaqi wa Tahqiq, Shuy'ab al Ara'nut, Volume No. 7, Page No. 339]

also Sahabas [ra] like Ali [ra], Ibn Masud [ra], Ibn Abbas [ra] and many others mentioned above refuted 3=1 divorce concept


Now here is another bone crushing proof

وأخرج ابن عدي والبيهقي عن الأعمش قال: بان بالكوفة شيخ يقول: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته في مجلس واحد فإنه يرد إلى واحدة، والناس عنقا واحدا إذ ذاك يأتونه ويسمعون منه. فأتيته فقرعت عليه الباب، فخرج إلي شيخ فقلت لـه: كيف سمعت علي بن أبي طالب يقول فيمن طلق امرأته ثلاثا في مجلس واحد؟ قال: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته ثلاثا في مجلس واحد فإنه يرد إلى واحدة. قال: فقلت لـه: أنى سمعت هذا من علي؟. قال: أخرج إليك كتابا، فأخرج فإذا فيه: بسم اللـه الرحم الرحيم،

قال: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته ثلاثا في مجلس واحد فقد بانت منه ولا تحل لـه حتى تنكح زوجا غيره، قلت: ويحك هذا غير الذي تقول قال: الصحيح هو هذا، ولكن هؤلاء أرادوني على ذلك.
Translation: Imam Ibn Adi and Bayhaqi narrates from Amash who said that there was a Sheikh in Kufa used to say that he heard Ali (ra) saying; If a man gives his wife 3 divorces in one sitting then it will be considered as one, on hearing this “PEOPLE GATHERED IN GREAT NUMBER (BECAUSE THEY WERE SURPRISED)” Amash said that he also arrived and I knocked his door asking him, what have you heard from Hadrat Ali (ra) about three divorces being given in one sitting? He said the same. Amash asked: How did you hear this from Ali (ra)? He said: I heard Ali (ra) saying: “IF A PERSON GIVES THREE DIVORCES TO A WOMAN IN ONE SITTING THEN SHE WILL BE SEPERATED FROM HIM AND BECOME HARAM ON HIM, UNTIL SHE MARRIES ANOTHER MAN” ..

Again from Hadrat Ali [ra]



عن سويدِ بنِ غَفَلَةَ قالَ : كانتْ عائشةُ الخَثْعَمِيَّةُ عندَ الحسنِ بنِ عليَ رضي الله عنه، فلمَّا قُتِلَ عَلِيٌّ رضي الله عنه قالتْ: لِتَهْنِئْكَ الخلافةُ، قالَ: بِقَتْلِ عليَ تظُهْرِينَ الشَّمَاتَةَ، اذْهَبِي فأنتِ طالقٌ، يعني ثلاثاً، قالَ: فَتَلَفَّعَتْ بِثِيَابِهَا وقَعَدَتْ حتَّى قَضَتْ عِدَّتَهَا، فَبَعَثَ إلَيْهَا بِبَقِيَّةٍ بَقِيَتْ لَهَا مِنْ صَدَاقِهَا وعشرةِ آلافٍ صَدَقَةً، فَلَمَّا جَاءَهَا الرسولُ قالتْ: مَتَاعٌ قليلٌ مِنْ حَبِيبٍ مُفَارِقٍ، فلمَّا بَلَغَهُ قَوْلُهَا بَكَى ثم قالَ: لولاَ أَنِّي سمعتُ جَدِّي أَوْ حدثني أبي أنهُ سمعَ جَدِّي يقولُ: «أيُّمَا رجلٍ طَلَّقَ امْرَأَتَهُ ثلاثاً عندَ الأَقْرَاءِ أَوْ ثلاثاً مُبْهَمَةً، لم تَحِلَّ لهُ حتَّى تَنْكِحَ زوجاً غَيْرَهُ»، لَرَاجَعْتُهَا.


Translation:
 Suwaid bin Ghaflah (ra) narrates that Aisha Khaysmiya was in the wedlock of Imam Hasan bin Ali (ra), when Hadrat Ali (ra) passed got martyred, she said to Imam Hasan (ra): Glad tidings you have now become a Khalifah. Imam Hasan (ra) said: You show happiness on martyrdom of Hadrat Ali (ra)? Here I give you Divorce “I.E. 3 DIVORCES” she took her clothes and sat down until her iddat was completed. Imam Hasan (ra) sent her remaining dowry and Sadaqa od 10, thousand, when the person came to her with this wealth, she said: I have received little wealth from my “SEPERATED BELOVED” when Imam Hasan (ra) heard this, he (got sad) and said: If I had not heard from my father, who heard from Prophet (Peace be upon him): “WHOSOEVER GIVES HIS WIFE THREE DIVORCES WHETHER IN SAME TIME OR DIFFERENT TUHUR THEN SHE IS PROHIBITTED ON HIM UNTIL SHE MARRIES ANOTHER MAN”[bluew] then I would have turned back to her 

[Sunnan al Bayhaqi al Kubra (11/221, Hadith # 15226)]


Again a direct hadith proof from Hadrat Ali [ra] 


عَنْ عَلِيَ رَضِيَ اللَّهُ عَنْهُ قَالَ: «إِذَا طَلَّقَ الرَّجُلُ امْرَأَتُهُ ثَلاَثَاً فِي مَجْلِسٍ وَاحِدٍ فَقَدْ بَانَتْ مِنْهُ، وَلاَ تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجَاً غَيْرَهُ».

.
Translation: Narrated by Hadrat Ali (ra): A man divorced his wife “THREE TIMES IN ONE SITTING” Hadrat Ali said: “SHE BECAME FORBIDDEN FOR HIM UNTIL SHE MARRIES ANOTHER MAN” (and he divorces her)
[Kanz ul Amaal, Hadith # 28060]

opinion of other sahabas [ra] 


Allama Ibn Qudama al Maqdisi (rah) writes:
 Whosoever gives three divorces in a go “THEN THEY WILL BE VALID WHETHER HE GAVE THEM BEFORE ENTERING THE WOMAN OR AFTERWARS
 Ibn Abbas (ra), Abu Huraira (ra), Ibn Umar (ra), Ibn Masud (ra) and Anas bin Malik (ra) have this viewpoint and so is this the viewpoint of Tabiyeen. Qadhi Ibn Rush al Maliki (rah) said:...
.
“JAMHOOR FUQAHA AGREE THAT THREE DIVORCES GIVEN IN A GO WILL BE COUNTED AS THREE
” 


[Bidayatul Mujtahid, Volume No. 2, Page No. 46, Published by Dar ul Fikr, Beirut, Lebanon]


Comments: So imam Shuy'ab al Ara'nut [rah] and Ibn Hajr and many others have refuted this claim themselves, so did Sahabas [ra] like Ali [ra],ibn masud [ra], ibn Abbas [ra] : )

Quote:
Wahabi again misquoted ibn hajr [rah]
a) Ibn e hajar asqalani said

.
أخرجه أحمد وأبو يعلى وصححه من طريق محمد بن إسحاق وهذا الحديث نص في المسألة لا يقبل التأويل الذي في غيره من الروايات الآتى ذكرها . وقد أجابوا عنه باربعة أشياء

وقد أجابوا عنه بأربعة أشياء‏:‏ أحدها أن محمد بن إسحاق وشيخه مختلف فيهما، وأجيب بأنهم احتجوا في عدة من الأحكام بمثل هذا الإسناد كحديث ‏"‏ أن النبي صلى الله عليه وسلم رد على أبي العاص بن الربيع زينب ابنته بالنكاح الأول ‏"‏ وليس كل مختلف فيه مردودا‏.‏

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
Reply:

Hafidh Ibn Hajr [rah] said: "OTHER THAN AKRAMA" his narrations are thiqa. [reference above]

So when ibn hajr didn't call it Sahih including so many other muhadiseen how can we accept it


Quote:
Wahabi again misquoted ibn hajr [rah]

Then Hafiz Ibne Hajar said
ويقوى حديث ابن إسحاق المذكور ما أخرجه مسلم
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/viewc...BID=12&CID=460
.
Reply: 

Go down and see the refutation and analysis of Hadith of Sahih muslim as well : ) , the hadith of sahih muslim itself is Shad'h and can't be accepted here : )
Quote:

Then Najdi/wahabi quoted wahabism founder ibn taymiyyah, his students like Ibn kathir, ibn qayyam and modern wahabi scholar Albani fatwas which have no value for ahle sunnat 


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

.
قُلْت وَهَذَا الْحَدِيثُ قَالَ فِيهِ ابْنُ إسْحَاقَ حَدَّثَنِي دَاوُد ؛ ودَاوُد مِنْ شُيُوخِ مَالِكٍ وَرِجَالِ الْبُخَارِيِّ ؛ وَابْنِ إسْحَاقَ إذَا قَالَ . حَدَّثَنِي . فَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ . وَهَذَا إسْنَادٌ جَيِّدٌ ؛

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 (deviant student of ibn tamiyyah) Authenticated in Ailam al Moqiyeen


وأحمد يصحح هذا الإسناد ، ويحتج به، وكذلك الترمذي .
.
And Ahmad authenticated this chain and took evidence as well as Tirmidhee.
.
source: [url]http://www.islamweb.net/newlibrary/d...k_no=34&ID=615[/url

.
e) Imam Ibne Kathir (another student of deviant ibn taymiyyah)

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)
.
قلت: وهو من رواية محمد بن إسحاق بن يسار عن داود بن الحصين عن عكرمة عنه, وهذا: اسناد جيد قوي
.
I 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]
.

f) Shaykh Nasir ud Din Al Bani said (a modern wahabi scholar ) 

. قلت : هذا الإسناد صححه الأمام أحمد والحاكم والذهبي وحسنه الترمذي في متن آخر تقدم برقم ( 1921 ) وذكرنا هناك اختلاف العلماء في داود ابن الحصين وأنه حجة في غير عكرمة ولولا ذلك لكان إسناد الحديث لذاته قويا ولكن ذلك لا يمنع من الإعتبار بحديثه والإستشهاد بمتابعته لبعض بنى رافع فلا أقل من أن يكون الحديث حسنا بمجموع الطريقين عن عكرمة ومال ابن القيم إلى تصحيحه وذكر أن الحاكم رواه في مستدركه وقال إسناده صحيح ولم أره في ( المستدرك ) لا في ( الطلاق ) منه ولا في ( الفضائل ) والله أعلم
.
I 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:
Reply from Ahle sunnat 

We already said that wahabi scholars can be a proof for wahabis , but not in classical islam or ahle sunnat , They are nothing just are quoting modern sunni scholars opinion won't mean anything to wahabis. Makes sense or not ?


Quote:
WAhabi quoted modern wahabi scholar Albani who himself misquoted
This is the witness and another Rout of the narration Imam Al Bani is talking about
أَنَّابْنَ عَبَّاسٍ, قَالَ :طَلَّقَ رَجُلٌ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ امْرَأَتَهُ ثَلاثًا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ : أَنْ يُرَاجِعَهَا , قَالَ : إِنِّي قَدْ طَلَّقْتُهَا ثَلاثًا , قَالَ : قَدْ عَلِمْتُ ، وقَرَأَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ :يَأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ سورة الطلاق آية 1, قَالَ : فَارْتَجَعَهَا.
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]
Reply from Ahle sunnah :

Lets see what Musannif Abdul Razzaq actually believed, quoted and said in numerous sahih hadiths 

Hadith # 1 of Musannif Abdul Razzaq 


Imam Abdur Razzaq (rah) narrates: Salim said that Ibn Umar (ra) said: Whosoever gives 3 divorces to his wife then “THEY WILL APPLY EVEN THOUGH THE PERSON HAS DISOBEYED ALLAH” [Musannaf Abdur Razzaq, Volume No.6, Page No. 395]

Hadith # 2 of Musannif Abdul Razzaq 


Imam Ibn Shihab al-Zuhri (rah) said
Whosoever gives three divorces to the wife in a go then “HE HAS DISPOBEYED HIS LORD” but his “WIFE IS SEPERATED FROM HIM” [Musannaf Abdur Razzaq, (5/12)]

Hadith # 3 of Musannif Abdul Razzaq 


Now here is from Alqama and Ibn Masud (ra) 

Alqama (rah) narrates that Ibn Masud (ra) was asked
: One person gave 100 divorces to his wife, Ibn Masud (ra) replied: “HER WIFE BECAME HARAM WITH THREE DIVORCES” and he should distribute the remaining divorces amongst his other wives [Musannaf Abdur Razzaq, (5/13)]

Hadith # 4 of Musannif Abdul Razzaq 

It is also narrated by Sayyidna Usman (ra)
 [Musannaf Abdur Razzaq, (5/13)]



Quote:
Then Najdi/wahabi quoted 

Imam Tirmidhee said regarding the chain
.
( مُحَمَّدِ بْنِ إِسْحَاق ، قَالَ : حَدَّثَنِي دَاوُدُ بْنُ الْحُصَيْنِ ، عَنْ عِكْرِمَةَ ، عَنْ ابْنِ عَبَّاسٍ)
.
There is no Harm in the chain of this hadeeth ( هَذَا حَدِيثٌ لَيْسَ بِإِسْنَادِهِ بَأْسٌ
[Jame at Tirmidhee Kitab al Nikah hadith no: 1143].
.
Source: http://hadith.al-islam.com/Page.aspx...ID=26&PID=1062
.
A Reply from Ahle sunnah

Imam tirmidhi never said hadith is Sahih nor did he said its hasan , What he said in no manner proves chain is sahih, and when other Imams [rah] didn't accept it as an ijma/consensus than its rejected. : )

Imam Tirmidhi [rah] himself quoted Sahih hadith Proving Hadith of Rukhaina in musnad ahmed to be Shah'd and proving from Sahih hadith that only one Divorce was given by Rukhaina : )

أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي طَلَّقْتُ امْرَأَتِيَ الْبَتَّةَ فَقَالَ مَا أَرَدْتَ بِهَا قُلْتُ وَاحِدَةً قَالَ وَاللَّهِ قُلْتُ وَاللَّهِ قَالَ فَهُوَ مَا أَرَدْتَ

Abdullah ibn Yazid ibn Rukanah reported on the authority of his father from his grandfather that he said that he went to the Prophet and said, “0 Messenger of Allah! I have divorced my wife (the divorce) albattah.” He asked. “What did you intend by that?” He said, ‘One pronouncement.
 He asked, “By Allah?” He answered, “(Yes), by Allah!” So, the Prophet (SAW) said, “And that is as you had intended.” (only one is reckoned).

[Sunan tirmidhi, book 13, chapter 2, # 1048]
Scan page 


Comments on Above hadith:
 Its proved that hadith quoted by Wahabi from musnad Ahmed is Shadh' [has controversial wordings] not only mawdu and munkar declaired by several classical scholars : ) and that Hadrat Ruhaikna [ra] only pronounced one Divorce not three hence PRophet [salehalawaalihiwasalam] counted it as one, Imam Tirmidhi [rah] has refuted wahabi concept himself now.

Imam Tirmidhi [rah] proved himself that Hasan [ra] gave three divorces to his wife at one time : )


عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ثَلَاثٌ قَالَ أَيُّوبُ فَلَقِيتُ كَثِيرًا مَوْلَى بَنِي سَمُرَةَ فَسَأَلْتُهُ فَلَمْ يَعْرِفْهُ فَرَجَعْتُ إِلَى قَتَادَةَ فَأَخْبَرْتُهُ فَقَالَ نَسِيَ

Ali ibn Nasr ibn Ali reported on the authority of Sulyman ibn Harb on the authority of Hammad ibn Zayd that he said to Ayyub, “Do you know of anyone besides Hasan who said that a man’s saying to his wife, ‘Your affairs are in your hands’ implied three pronouncements of divorce?’ He said, “None, except Hasan.” Then he said, “0 Allah, forgive! Only that Qatadah narrated to me from Kathir, the freedman of Banu Samurah, from Abu Salamah, from Abu Hurayrah from the Prophet that he said that three divorces were (thus) effective.” So Ayyub said further, “1 met Kathir, the freedman of Banu Samurah and asked him but he did not know it, so I returned to Qatadah and informed him of it, and he said that (Kathir) had forgotten.’

[Sunan tirmidhi, book 13, chapter 2, # 1049]


Scan page




Comments on Above hadith:
 Imam Tirmidhi [rah] proved in sunan tirmidhi himself that three divorces were counted at one time and given by Imam Hasan [ra] himself who was Ahle bait : )

So wahabi/najdi claims are refuted from imam tirmidhi himself now.
Quote:
Than Najdi./wahabi quotedh) 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
Reply from Ahle sunnah to wahabiya 

is it a joke or what ? How does it proves hadith to be anywhere near to Sahih, I guess Wahabis have a habit of spamming and adding irrelevant quoted to make things look long and waste their and our time.


Quote:
Than Najdi./wahabi quoted
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 alsi mentioned in Durre Manthur 1/279 (there after he said)

وهذا الحديث عندى اصل جليل من اصول التشريع فى الطلاق يدل على ان خلاف فى وقوع الطلقات الثلاث مجمعة وعدم وقوعه انما هو فى الطلاق اذا كرره المطلق, اى طلق المرة ثم المرة ثم ثالثة فى العدة, فى مجلس الواحد او مجالس. وانه ليس الخلاف فى وصف الطلاق بالعدد, كقولهم ((طالق ثلاثا)) مثلا, فان هذا الوصف لغو فى اللغة, باطل فى العقل. وقد شرحته وفصلت القول فيه فى كتابى (نظام الطلاق فى الاسلام) ص 39 وما بعدها

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

.
Reply from Ahlus sunnah: ahmad shakir is a modern day scholar and not a proof , only classical scholars [not related to ibn taymiyyah or his students ] are a proof . We are using same proofs so wahabiya should use same if they are truthful.Ahlus sunnah can quote 10001 modern day Sunni scholars on Divorce issue but we dont  . Ibn Qayyam is deviant student of ibn taymiyyah so he is not a hujjat for anyone except wahabiya : )

Quote:
Than WAhabi/najdi quoted another modern wahabi scholar
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]
Again bin baaz is a modern day wahabi scholar who has no value here : ), wahabis wasted the space and bandwidth by quoting non-sense fatwas which have no proof outside wahabiyat : )
Quote:
Than Wahabi/Najdi quoted 
k) It is mentionedin Awn al Mabood commentary of Sunan Abu Dawud
ولفظ أحمد طلق ركانة امرأته في مجلس واحد ثلاثا فحزن عليها ، فقال له رسول الله - صلى الله عليه وسلم - فإنها واحدة .

والحديث يدل على أن الرجل إذا طلق امرأته ثلاثا في مجلس واحد تقع واحدة ويجوز له أن يراجعها وهو الحق الثابت عن رسول الله - صلى الله عليه 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]
Reply from Ahle sunnah to Ahle Najd 

Imam Abu Dawood [rah] himself proved Hadith of Rukhaina in musnad Ahmed is Shad'h and showed acutual incident in a sahih hadiths : )


Dawud Book 12 Hadith 2202 


Narrated Rukanah ibn Abdu Yazid:
,
(Rukanah) divorced his wife absolutely; so he came to the Apostle of Allah (peace_be_upon_him). He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended. 



‏قال ‏ ‏أبو داود ‏ ‏وهذا أصح من حديث ‏ ‏ابن جريج
,

Abu Dawood said, "
Abu Dawood said,
 "This narration is more accurate than the narration of Ibn Jarih". [Abu Dawud, Volume 002, Book 006, Hadith Number 1887]

Also


Imam Abu Dawood [rah] he himself said in Sunan abu Dawood that three Talaqs at once are acceptable 


Imam Abu Dawood himself writes in Sunan Abu Dawood
 : This hadith is narrated by Ibn Abbas [ra] himself [through mutawatir chains] and all agree that 3 Talaqs in one Go are valid
,
Regarding hadith of giving 3 divorces in 1 go counted as one Abu Dawood said :
 This is narrated by ismail bin ibrahim ,Ayud from Ikarmah And didn't mention Hadrat Ibn Abbas [ra] in narration , These are words of ikarmah only 

,
see scans
,




,
Then abu Dawood quoted another hadith from Ibn Abbas [ra] alone ,hadith states
,

Hadrat ibn Abbas [ra], Abu Huraira [ra] and IBn umar [ra] were all asked about a girl who was given divorce three times by her husband, all of them said she is not halal for her ex-husband
 unless she married another man and he gives her divorce again
,
imam abu dawood [rah] himself says
 This was opinion of Ibn Abbas [ra] and Abu Huraira [ra] as well



Imam Abu Dawood Again quoted Ibn Abbas [ra] proving three divorces at once is valid : )

.
حدثنا حُمَيْدُ بنُ مَسْعَدَةَ أخبرنا إِسْمَاعِيلُ أنبأنا أءَيُّوبُ عن عَبْدِ الله بنِ كَثِيرٍ عن مُجَاهِدٍ ، قال: «كُنْتُ عِنْدَ ابن عَبَّاسٍ فَجَاءَهُ رَجُلٌ فقال إِنَّهُ طَلَّقَ امْرَأَتَهُ ثَلاَثاً، قال: فَسَكَتَ حتى ظَنَنْتُ أَنَّهُ رَادُّهَا إِلَيْهِ، ثُمَّ قال: يَنْطَلِقُ أَحَدُكُم فَيرْكَبُ الْحُموقَةَ ثُمَّ يقُولُ: ياابنَ عَبَّاسِ، ياابنَ عَبَّاسٍ، وَإِنَّ الله قال: {وَمَنْ يَتَّقِ الله يَجْعَلْ لَهُ مَخْرَجاً} وَإِنَّكَ لم تَتَّقِ الله فَلاَ أَجِدُ لَكَ مَخْرَجاً، عَصَيْتَ رَبَّكَ وَبَانَتْ مِنْكَ امْرَأَتُكَ، وَإِنَّ الله قال: {ياأَيُّهَا النَّبيُّ إذَا طَلَّقْتُمُ النِّسَاءَ فَطَلَّقُوهُنَّ في قُبُلِ عِدَّتِهِنَّ}». قالَ أبُو دَاوُدَ: رَوَى هذَا الحدِيثَ حُمَيْدٌ الأَعْرَجُ وَغَيْرُهُ عن مُجَاهِدٍ عن ابنِ عَبَّاسٍ. وَرَوَاهُ شُعْبَةُ عن عَمْرِو بنِ مُرَّةَ عن سَعِيدِ بنِ جُبَيْرٍ عن ابنِ عَبَّاسٍ وأيوب وَابنُ جُرَيْجٍ جَمِيعاً عن عِكْرمَةَ بنِ خَالِدٍ عن سَعِيدٍ بنِ جُبَيْرٍ عن ابنِ عَبَّاسٍ، وَابْنُ جُرَيجٍ عن عَبْدِ الْحَمِيدِ بنِ رافِعٍ عن عَطَاءٍ عن ابنِ عَبَّاسٍ. وَرَوَاهُ الاْءَعمَشُ عن مَالِك بنِ الحارث عن ابنِ عَبَّاسٍ، وَابنُ جُرَيجٍ عن عَمْرِو بنِ دِينَارٍ عن ابنِ عَبَّاسٍ، كُلُّهُمْ قالُوا في الطَّلاَقِ الثَّلاَثِ أَنَّهُ أجَازَهَا، قال: «وَبَانَتْ مِنْكَ» نَحْوَ حَدِيثِ إِسْمَاعِيلَ عن أَيُّوبَ عن عَبْدِ الله بنِ كثِيرِ.
قالَ أَبُو دَاوُدَ: وَرَوَى حَمَّادُ بنُ زَيْدٍ عن أيُّوبَ عن عِكْرِمَةَ عن ابنِ عَبَّاسٍ: «إذَا قال أَنْتِ طَالِقٌ ثَلاَثاً بِفَمٍ وَاحِدٍ فِهِيَ وَاحِدَةٌ» وَرَوَاهُ إِسْمَاعِيلُ بنُ
إِبراهِيمَ عن أيُّوبَ عن عِكْرِمَةَ هذَا، قَوْلُهُ وَلم يذْكُرْ ابنَ عَبَّاسٍ وَجعَلَهُ قَوْلَ عِكْرِمَةَ


قالَ أَبُو دَاوُدَ: وَصَارَ قَوْلُ ابنُ عَبَّاسٍ فِيمَا حدثنا أَحْمَدُ بنُ صَالحٍ وَمُحمَّدُ بنُ يَحْيَى ـ وَهذَا حَدِيثُ أَحْمَدَ ـ قالاَ أخبرنا عَبْدُ الرَّزَّاقِ عن مَعْمَرٍ عن الزُّهْرِيِّ عن أبي سَلَمَةَ بنِ عَبْدِ الرَّحْمنِ بنِ عَوْفٍ وَمُحمَّدُ بنُ عَبْدِ الرَّحْمنِ بنِ ثَوْبَانَ عن مُحمَّدِ بنِ إيَاسٍ أنَّ ابنَ عَبَّاسٍ وَأَبَا هُرَيْرَةَ وَعَبْدَ الله بنَ عَمْرِو بنِ الْعَاصِ سُئِلُوا عن الْبِكْرِ يُطَلِّقُهَا زَوْجُهَا ثلاثا فكُلُّهُمْ قال لا تَحِلُّ لَهُ حتى تَنْكِحَ زَوْجاً غَيْرَهُ.


Translation: 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!” 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.

Imam Abu Dawud said: This hadith was reported by
.


1. Hummaid Al-A’raj and others, from Mujahid, from Ibn Abbas (ra),
.


2. Shu’bah reported it from Amr bin Murrah from Sa’eed bin Jubair, from Ibn Abbas.
.


3. Ayyub and Ibn Juraij both reported it from Ikramah bin Khalid from Sa’eed bin Jubair from Ibn Abbas (ra)

4. Ibn Juraij reported it from Abdul Hamid bin Rafi from Ata’ from Ibn Abbas (ra)

5. Al Ama’sh reported it from Malik bin Harith from Ibn Abbas (ra)

6. And Ibn Juraij reported reported it from Amr bin Dinar from Ibn Abbas (ra) “ALL OF THEM SAID THAT REGARDING THE THREE DIVORCES THEN THEY ARE VALID AND HE SAID: “SHE IS COMPLETELY SEPERATED FROM YOU” (all are) similar to the report which has come from Ismail who heard from Ayyub and who heard from Abdullah bin Kathir

Abu Dawud said:
 Hammad bin Zaid reported from Ayyub from Ikramah from Ibn Abbas (ra): If he said: You are thrice divorced “AT ONCE” then it is counted as one.

And Ismail bin Ibrahim reported it from Ayyub from Ikramah “AS HIS OWN SAYING NOT MENTIONING IBN ABBAS (RA)


End Quote - [Sunnan Abu Dawud, Volume No.1, Page No. 677,Hadith # 2197 Published by Dar ul Fikr, Beirut, Lebanon]
Scan pages






Commentary on Above Hadith:

So Abu dawood [rah] himself quoted several Sahabas [ra] including Ibn Abbas [ra] on Rukhaina [ra] issue and proved that wording in Munkar hadith of Musbad Ahmed are batil and fabricated and Ruhaikna [ra] only gave Divorce once not thrice this is why His wife was given back to Him : )






That Wahabi Najdi quoted a Hadith of Sahih muslim

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)
Quote:
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

Reply from Ahlus Sunnah to Ahle Najd 


Point # 1 Sahih Muslim Hadith is Shad'h [has controversial wording] 

This is a lie because above Hadith is Shad'h Imam Abu Dawood [rah] explained the whole sentence in a sahih hadith which is

this 3=3 was law in Abu bakr [ra] time even, the hadiths of sahih muslim which states
,

this Hadith is about giving talaaq to a woman with whom intimacy (khalwat) has not been made with yet. Undoubtedly, if a person gives such a wife three talaaqs at once in this manner, “You are given Talaaq. You are given Talaaq. You are given Talaaq, only the first will be taken (the rest are meaningless). 
[no disagreement on that ] , so This is talking about Talaqs given to a wife without touching her and its a special case ,
,
because a exactly similar sahih hadith with similar wording to sahih muslim hadith from IBn Abbas in sunan abu dawood says

,
Translation :Hadrat Abdullah ibn Abbas was also once asked by Abus-Sahba, “Don’t you know that in the time of Rasoolullah [saw] Hadrat Abu Bakr and in the beginning of Hadrat Umar’s Khilaafat, if a person gave his wife three talaaqs, only one was accepted?” He replied “Yes! If a woman with whom intimacy has not been made with yet is given three talaaqs, only one would be eml’laced 
,

[Abu Dawood, Kitaabut*Talaaq, Baabu Naskhil-Muraajiah ba’dat-Tatleeqaatilh-Thalaarh]

scan page in next post of this hadith explaining sahih muslim hadith




Comments and Analysis of Above hadith

So anyone can see that Hadith of Sahih muslim is about giving Talaq to a women with whom intimacy wasn't made yet otherwise and even that was Changed later on. One can witness to what extent wahabis misinterpret Sahih hadiths and take out totally out of context to suit their logic and logic of Ibn taymiyyah. 


Point # 2: Sahih Muslim Hadiths itself say 3 divorces = 3 not one according to Sahabas [ra] [has controversial wording] 


Sahih Muslim Book 9 Hadith 3474 

Abdullah (b. 'Umar) reported that he divorced a wife of his with the pronouncement of one divorce during the period of menstruation. Allah's Messenger (may peace be upon him) commanded him to take her back and keep her until she was purified
, and then she entered the period of menses in his (house) for the second time. And he should wait until she was purified of her menses. And then if he would decide to divorce her, he should do so when she was purified before having a sexual intercourse with her; for that was the 'Idda which Allah had commanded for the divorce of women. Ibn Rumh in his narration made this addition: When 'Abdullah was asked about it, he said to one of them: If you have divorced your wife with one pronouncement or two (then you can take her back), for Allah's Messenger (may peace be upon him) commanded me to do it; but if you have divorced her with three pronouncements, then she is forbidden for you until she married another husband, and you disobeyed Allah in regard to the divorce of your wife what He had commanded you. (Muslim said: The word" one divorce" used by Laith is good.)


Point # 3: Sahih Muslim quoted by wahabis is no more valid now because Ibn Abbas [ra] who quoted the hadith himself change his opinion later on 

Hadith # 1 of Ibn Abbas [ra] : 

Abdul-Hameed ibn Raafi رضی اللہ تعالٰی عنہ reports from Ataa that a person once said to Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ, I have given my wife 100 talaaqs.’ He replied, “Use three and leave the remaining 97.” The words of this Hadith are, “ان رجلا قال لا بن عباس طلقت امراتی مائۃ قال تاخذ ثلثا وتدع سبعا و تسعون”
 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 2 of Ibn Abbas [ra] : It is narrated by Hadrat Saeed ibn Jubair رضی اللہ تعالٰی عنہ that a man once came to Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ and said, “I have given my wife 1,000 talaaqs.’ He replied, “Use three and leave the remaining 997.” The words are, “ان رجلا جآء الی ابن عباس و قال طلقت امراتی الفا فقال تاخذ ثلثا وتدع تسع مائۃ و سبعۃ وتسعین” 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 3 of Ibn Abbas [ra] : The narrator further states that Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ once said to a man who had given his wife three talaaqs at once, “Your wife has become Haraam on you.” The extract is, “عن ابن عباس انہ قال لرجل طلق امراتہ ثلثا حرمت علیک”

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]


Hadith # 4 of Ibn Abbas [ra] :

Hadrat Amr ibn Dinaar رضی اللہ تعالٰی عنہ narrates that a person once asked Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ “What is the ruling on the person who gives his wife talaaq equal to the amount of stars?” He answered, “Say to him that the Gemini stars were sufficient.” (The Gemini Constellation has three stars at its beginning.) The Hadith is, “عن عمرو ا بن دینار ان ابن عباس سئل عن رجل طلق امراتہ عدد النجوم فقال انما یکفیک راس الجوزاء” – 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]



Hadith # 5 of Ibn Abbas [ra] 

Malik Mawttah :: Book 29 : Hadith 29.14.38 

Yahya related to me from Malik from Yahya ibn Said that Bukayr ibn Abdullah al-Ashajj informed him that Muawiya ibn Abi Ayyash al-Ansari told him that he was sitting with Abdullah ibn az-Zubayr and Asim ibn Umar ibn al-Khattab when Muhammad ibn Iyas ibn al-Bukayr came up to them and said, "A man from the desert has divorced his wife three times before consummating the marriage, what do you think?" Abdullah ibn az-Zubayr said "This is something about which we have no statement. Go to Abdullah ibn Abbas and Abu Hurayra. I left them with A'isha. Ask them and then come and tell us." He went and asked them. Ibn Abbas said to Abu Hurayra, "Give an opinion, Abu Hurayra! A difficult one has come to you." Abu Hurayra said, "One pronouncement separates her and three makes her haram until she has married another husband." Ibn Abbas said the like of that


Hadith # 6 of Ibn Abbas [ra] 

Malik Mauttah:: Book 29 : Hadith 29.14.37 

Yahya related to me from Malik from Ibn Shihab from Muhammad ibn Abd ar-Rahman ibn Thawban that Muhammad ibn Iyas ibn al-Bukayr said, "A man divorced his wife three times before he had consummated the marriage, and then it seemed good to him to marry her.Therefore, he wanted an opinion, and I went with him to ask Abdullah ibn Abbas and Abu Hurayra on his behalf about it, and they said, 'We do not think that you should marry her until she has married another husband.' He protested that his divorcing her had been only once. Ibn Abbas said, 'You threw away what you had of blessing.' " 


Hadith # 7 of Ibn Abbas [ra] 

Malik :: Book 29 : Hadith 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." 


Point # 4: Imam Bukhari [rah] Rejected this hadith of sahih muslim and didn't included in Sahih bukhari due to same reason 


Imam Baihaqi (rah) has narrated overwhelming ahadith from Ibn Abbas (ra) in this regard, 
I will present the whole explanation of Imam Baihaqi along with the ahadith which he showed
He writes:

رواه مسلم في الصحيح عن إسحاق بن إبراهيم وهذا الحديث أحد ما اختلف فيه البخاري ومسلم فأخرجه مسلم وتركه البخاري وأظنه إنما تركه
لمخالفته سائر الروايات عن بن عباس
عن عكرمة عن بن عباس والمطلقات يتربصن بانفسهن ثلاثة قروء إلى قوله وبعولتهن أحق بردهن الآية وذلك أن الرجل كان إذا طلق امرأته
فهو أحق برجعتها وان طلقها ثلاثا فنسخ ذلك فقال الطلاق مرتان الآية
أن سعيد بن جبير أخبره أن رجلا جاء إلى بن عباس فقال طلقت امرأتي ألفا فقال تأخذ ثلاثا وتدع تسعمائة وسبعة وتسعين ورواه عمرو بن مرة
عن سعيد بن جبير عن بن عباس أنه قال لرجل طلق امرأته ثلاثا حرمت عليك
عن مجاهد قال قال رجل لابن عباس طلقت امرأتي مائة قال تأخذ ثلاثا وتدع سبعا وتسعين


عن مجاهد قال سئل بن عباس عن رجل طلق امرأته مائة قال عصيت ربك وبانت منك امرأتك لم تتق الله فيجعل لك مخرجا من يتق الله يجعل له مخرجا يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن

The narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from Tawus),
 It is one of those ahadith in which Imam Bukhari and Muslim have differed “IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my opinion Imam Bukhari rejected it because this narration contradicts the many other narrations of Ibn Abbas (i.e. they prove opposite to this one)
,

Akrama (ra) narrates from Ibn Abbas (ra) who said:
 A (man) used to turn (to his wife) after three divorces, however it is abrogated by the ayah which states: A divorce is only permissible twice… (2:229)
,
Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra):
 Anyone who gives his wife three divorces then she becomes unlawful for him.
,
Mujahid narrates that a man asked Ibn Abbas (ra):
 I have given my wife 100 divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas leave the remaining ninty seven.

Imam Bukhari accepted 3 divorces =3 opinion too and rejected Shad'h hadith of muslim

Volume 7, Book 63, Number 187: (Sahih Bukhari)


Narrated 'Aisha:
,
A man divorced his wife thrice (by expressing his decision to divorce her thrice),
 then she married another man who also divorced her. The Prophet was asked if she could legally marry the first husband (or not). The Prophet replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done."


Comments on above bukhari sahih hadith:This hadith also decisively proves from the Prophet (Peace be upon him) that 3 divorces will be considered as three as clear wording of the hadith proves!


Point # 5: Imam Nawawi [rah] who is most authentic commentor of Sahih muslim in classical Islam said 


Now let us turn towards Imam Nawawi (rah), he writes:

أنت طالق ثلاثا فقال الشافعي ومالك وأبو حنيفة وأحمد وجماهير العلماء من السلف والخلف : يقع الثلاث . وقال طاوس وبعض أهل الظاهر : لا يقع بذلك إلا واحدة


Whosoever gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and Vast majority of Ulama from Islaaf and later to come have said that all three will take place, 
Tawus (same narrator of Ibn Abbas hadith) said: Some literalists said that only 1 would be applied


[Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]


Proof (b) i.e. It is proven from same Ibn Abbas (ra) that 3 divorces will be counted as 3


Quote:

Wahabi/Najdi quoted Ibn Taymiyyah deviant student ibn qayyam 
a) Fatwa of Ibne Abbas RadhiAllah anho

Ibn Qayyam Rah quoted from Sunan Abu Dawud

. حماد بن زيد عن أيوب عن عكرمة عن ابن عباس رضي الله عنهما إذا قال: أنت طالق ثلاثا بفم واحد فهي واحدة وهذا الإسناد على شرط البخاري
.
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.

Reply from Ahlus sunnah to Ahle Najd


Ibn Qayyam is a deviant liar student of ibn taymiyyah, Imam Abu dawood [rah] himself supported 3 divorces=3 at once concept, See posts above to see Imam Dawood [rah] opinion on it [scans are shown too ] : )

Quote:

Wahabi/Najdi quoted Tawus

c) Fatwa of Tawus(Tabiyee)
عن ابن شهاب ، أن ابن عباس قال : " إذا طلق الرجل امرأته ثلاثا ، ولم يجمع كن ثلاثا " قال : فأخبرت ذلك طاوسا قال : فأشهد ما كان ابن عباس يراهن إلا واحدة .
.
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]

Reply from Ahlus sunnah to Wahabia 


Imam Ta'us himself accepted weakness of sahih muslim hadith which is shah'd quoted above by wahabis

Imam Ta’us himself told the people,

الإشفاق علي أحكام الطلاق - (ج 1 / ص 39 سعيد)

قال الحسين بن على الكرابسي في أدب القضاء: أخبرنا على بن عبد الله (و هو ابن المديني) عن عبد الرزاق عن معمر عن ابن طاوس عن طاوس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه

تكملة فتح الملهم معزيا إلى أدب القضاء للحسين بن علي الكرابسي و فتاوى محمودية - (ج 12 / ص 384)

أخبرنا علي بن عبد الله عن عبد الرزاق عن معمر عن ابن طاووس عن طاووس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه

"Whoever tells you that Ta’us narrated three divorce to be one then do not believe him"


See even imam tau's changed his opinion later and did tawbah ,


Quote:

Wahabi/Najdi misquoted ibn hajr [rah] again
c) Ibn e Hajar asqalani mentioned those who declared 3 talaq at a time is 1
وهو قول محمد بن إسحاق صاحب المغازي، واحتج بما رواه عن داود بن الحصين عن عكرمة عن ابن عباس قال ‏"‏ طلق ركانة بن عبد يزيد امرأته ثلاثا في مجلس واحد، فحزن عليها حزنا شديدا، فسأله النبي صلى الله عليه وسلم‏:‏ كيف طلقتها‏؟‏ قال‏:‏ ثلاثا في مجلس واحد فقال النبي صلى الله عليه وسلم‏:‏ إنما تلك واحدة، فارتجعها إن شئت‏.‏

فارتجعها ‏"‏ وأخرجه أحمد وأبو يعلى وصححه من طريق محمد ابن إسحاق‏.‏
وهذا الحديث نص في المسألة لا يقبل التأويل الذي في غيره من الروايات الآتي ذكرها‏.‏

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? (كيف طلقتها) Rukanah 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)

Reply from Ahlus sunnah to Wahabia 


This is lie, firstly Hadith of Rukanah in musnad Ahmed is proved to be Shad'h [having controversial wordings by showing other hadith with same chain], Munkar, Mawdo with weak narrators, and what not, so how can you quote ibn Hajr [rah] statement as a proof

IN Magnificent explanation in Sharh Sahih Bukhari Ibn Hajr [rah] said


وفي الجملة فالذي وقع في هذه المسألة نظير ما وقع في مسألة المتعة سواء أعني قول جابر أنها كانت تفعل في عهد النبي صلى الله عليه وسلم وأبي بكر وصدر من خلافة عمر قال ثم نهانا عمر عنها فانتهينا فالراجح في الموضعين تحريم المتعة وايقاع الثلاث للاجماع الذي انعقد في عهد عمر على ذلك ولا يحفظ أن أحدا في عهد عمر خالفه في واحدة منهما وقد دل اجماعهم على وجود ناسخ وأن كان خفي عن بعضهم قبل ذلك حتى ظهر لجميعهم في عهد عمر فالمخالف بعد هذا الإجماع منابذ له والجمهور على عدم اعتبار من أحدث الاختلاف بعد الاتفاق والله أعلم

The explanation on this matter is same as that is on the issue of Muta (temporary marriage) , the meaning of this is (known from) saying of Jabir (ra) which is: “This used to be done in the times of Allah’s Messenger (Peace be upon him) and in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped doing it, hence the “SOUND” position on both will be that Mutah is haram and so would (Three divorces in a go) will be (decisively) counted as “THREE (الثلاث)” because the Consensus (Ijma) was made on it during the times of Umar (ra) and It is not recorded that anyone in the time of Umar (ra) had opposed him in both the cases. The consensus proves that (other) texts will be abrogated even if it was not obvious to people before him (i.e. Umar ra) and finally it became apparent to all in times of Umar (ra).”Therefore anyone who goes against this position is rejecting the Ijma. The Vast majority (Jamhoor) agree that whosoever differs with consensus after agreement has been made on it then he (and his opinions) are not given any importance/significance and Allah Knows the best..[Fath ul Bari, Volume No. 9, Page No. 365]

So wahabis are refuted from Ibn Hajr [rah] too


Quote:
Than Najdi/wahabi again quoted ibn taymiyyah, his students like ibn kathir, and other modern wahabi scholars like uthamyeen etc for 7th time I guess

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




It is mentioned in Fatwa no: 96194 of Islam qa


The 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).
l) 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.
.
e) 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
.كانت له خصوصية بابن تيمية ومناضلة عنه واتباع له في كثير من آرائه وكان يفتي برأيه في مسألة الطلاق وامتحن بسبب ذلك وأوذي
“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]


Reply from Ahlus sunnah to Wahabia 


Wahabi scholars like them don't count, there opinion is nothing in Islam , maybe for wahabiya they may be Gods but outside wahabiyat they have no importance and aren't considered scholars of ahlus sunnah even.
Quote:

Than Najdi/wahabi again quoted imam razi [rah] 

Fkhar ud Din Al Razi said under 2:229

: وهو اختيار كثير من علماء الدين، أنه لو طلقها اثنين أو ثلاثاً لا يقع إلا الواحدة، وهذا القول هو الأقيس، لأن النهي يدل على اشتمال المنهي عنه على مفسدة راجحة، والقول بالوقوع سعى في إدخال تلك المفسدة في الوجود وأنه غير جائز، فوجب أن يحكم بعدم الوقوع.

Large number of scholars of Islam
 have maintained 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)

The objector didn’t mention who this “general body of Ulama” are who have this viewpoint, please name all such ulemas ? 
but we do. These “Ulama” are deviant Ibn Taymia and his Wahabi followers, and this is their muzhab (as per the reference of Tafseer Saawi which we have presented in the first chapter). Allama Saawi رضی اللہ تعالٰی عنہ has written in the same reference that the Ulama have called Ibn Tayrnia and his followers deviant and people who lead others to deviance. Also, the objector didn’t quote the entire quotation of Tafseer-e-Kabeer. The following is also in the extract, “The second ruling is that of Imam Abu Hanifa رضی اللہ تعالٰی عنہ who says that giving three talaaqs at once, even though doing so is prohibited, causes them to occur.”

Hazrat Imam Razi (radi Allahu anhu) continues after that statement 
which is quoted in the objection that, "the second saying is the saying of Imam Abu Hanifah (radi Allahu anhu), although it is Haraam to give three Talaaqs at once, but it will be valid." Imam Razi (radi Allahu anhu) states a little further: "It is the Mazhab of all Jurist Imams that if the wife is given three Talaaqs together, she will not be Halaal for the husband". (Tafseer Kabeer, Vol. 2, page 265).


Further on, Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ also writes that the ruling of the A’{rnrna-e-Mujtahideen is that the woman who has been given three talaaqs all at once by her husband is not Halaal for him.
 [ Tafseer-e-Kabeer, Vol. 2, Pg. 268]

Also Who’s disagreeing with this? Indeed, it is necessary to give the talaaqs separately. The point of discussion is: if a person gives all three together out of stupidity, will they occur or not? Where does this extract of Tafseer-e-Kabeer say that the three talaaqs won’t occur? It merely states that doing so is impermissible. ahlus sunnah agrees with it to as stated above.


Quote:

THan Najdi Wahabi quoted
n) 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 Other Scholars


Reply from Ahlus sunnah to Wahabia 


He is modern scholar and a a member of the Faculty of Imam Muhammad ibn Sa'ood Islamic University, not a proof for ahlus sunnah. We can quote 10000 modern Sunni scholars refuting wahabiyat here , but we don't : -) , We prefer Quran, Sahih hadiths, sahabas [ra] ijmah, salafs, and classical scholars unlike wahabis.
Quote:

Than Wahabi quoted
a) Imam Baghawi said

فرع قال البغوي ولو قال أنت بائن باثنتين أو ثلاث ونوى الطلاق وقع ثم إن نوى طلقتين أو ثلاثا فذاك
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"
Allah u Akbar, this has refuted Wahabi ideology on divorce itself, imam said " he intends divorce then divorce will take place according to the number he intended.", this is what ahlus sunnah says too . We are not sure why wahabis quoted it,
Quote:

Than Wahabi Quoted
b) Imam Ibn Qudamah stated

إذا قال لزوجته : أنت طالق ثلاثا فهي ثلاث وإن نوى واحدة“
"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 )
Here even imam Agrees with Ahlus sunnah viewpoint, Allah u Akbar, Wahabis/najdis are refuted from Imam Ibn Qudamah [rah] as well, 

Conclusion from Ahlus sunnah wal jammah 


Something being Haraam is one thing and rulings of Shariah being emplaced is completely another. In Ramadaan, to eat during the day is Haraam, but if a person does so, his fast will still be broken. Zina is Haraam, but if someone commits it, Ghusal still becomes Waajib on him. The effect of impermissibility does not have implications on the cause or reasons.

We as Ahlus Sunnah also agree that three divorces should not be pronounced all-together, the proper way is to pronounce one first then things should be allowed to get better (as long as you wish) but If they do not then you can give the second and upon third the wife will be Haram, this is the right way indeed but at the same time it does not man prounoucing them all together will not apply them, It will indeed be sinful but the Talaaq will become applicable, Salafis and Shi’ites say that If It is Bidah then howcome it becomes applicable, we ask them It is Bidah and Haram to perform illegal sexual intercourse with your possible spouse but It does not mean you cannot marry her, we also say that It is Bidah to and Haram to have sexual relationship outside marriage but this does not mean your own marriage will be nullified, something being Bidah does not not mean It cannot happen. 

No comments:

Post a Comment