Triple Talaq Issue in Islam- Quran, Hadiths & Salaf

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

Article Contents

1. The Criteria of Divorce in Qur’an
2. Divorce in Menstrual cycle is Prohibited
3. Divorce three times in one sitting is Prohibited
4. There is no Divorce in extreme anger
5. Nikah of Tahleel(pre-planned Halala) is Haram and Zina
6. Ahadeeth which Explicitly says that 3 talaq=1
7. Fatwa of Khulafa ar-Rahshideen
8. Fatwas of Sahaba Tabiyeen and Muhadditheen
9. What should we do when there is Difference of Opinion
10. Discussion

1. The Criteria of Divorce in Qur’an

[002:228] And divorced women shall wait (as regards their marriage) for three menstrual periods,and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.
[002:229] The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.).

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

 

2. Divorce in Menstrual cycle is Prohibited

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

triple_talaq_01

 

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

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

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

★2.2 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].
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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.
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c) Sunan Saeed bin Mansoor
Ibne Hajar said
وروى سعيد بن منصور من طريق عبد الله بن مالك ” عن ابن عمر alt أنه طلق امرأته وهي حائض ، فقال رسول الله صلى الله عليه وسلم : ليس ذلك بشيء alt ” وهذه متابعات لأبي الزبير
It is narrated by Saeed bin Mansoor with the rout of Abdullah bin Malik from Ibne Umar that He (Ibin Umar) divorced his wife, while she was menstruating, Prophet peace be upon him said this (divorce) is nothing, and these all are Mutabiyaat of Abu al Zubair [Fath ul Bari Commentary of Bukhari,Kitab at Talaq chapter no: 2] .
Note: According to this group of scholars (like Imam Shafiee, Khattabee,Ibn Hajar) If this is authentic then it means, Prophet peace be upon him did not considered the divorce which is prescribed in Islamic law, and It is Prohibited to divorce in periods but the divorce will count
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d) Sunan Nisaee
أنه طلق امرأته وهي حائض فردها عليه رسول الله صلى الله عليه وسلم حتى طلقها وهي طاهر
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Abdullah bin `Umar divorced his wife, while she was menstruating, Prophet peace be upon him returned her to him then Ibne Umar divorced her while she was not menstruating [Sunan An-Nisaee Kitab at Talaq Chapter hadith no: 3398] Source: http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=1724&BookID=38&PID=4167

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★2.3 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
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It is narrated by Ibn Hazam in al Mohalla with sound chain upto Ibn Umar with the rout of Abdul wahab Thaqafi from Obaidullah bin Umar from Nafi from Ibne Umar that “If a man divorces his wife while she was menstruating then it will not count” and this chain is Authentic, It is narrated by Ibne Abdul Barr from Shoa`ibi(tabiyee) that “if someone divorces his wife and she was in her periods then it will not count according to the saying of Ibn Umar”. And Ziadah(that Prophet peace be upon him did not count divorce) of Abul Zubair is also narrated by Al Humedi in his “Jama bain al Sahihhyeen(Bukhari,Muslim)” and he commited that he will not mention (any hadith) except authentic narration on the conditions of (bukhari and Muslim)
source: http://www.islamweb.net/newlibrary/display_book.php?ID=888&start=0&idfrom=2095&idto=2100&bookid=47&Hashiya=5
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Note: Chain from Ibne Hazam in “Al Mohalla” is authentic
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i) 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] .
ii) 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]

b) 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,Muhammad bin Ishaq, Hajjaj bin Artaah and Ahlul Daahir/Imam Dawood ad dahiri and his companions, and a group from Companions of Abu Haneefa,Malik and Ahmad, and it is narrated from Abu Jafar al Baqir and from Jafar bin Muhammad as Sadiq and other ahlul bayt.[Majmoo Fatawa Ibne Tamiyah Vol 33 page 81)
Source: http://www.al-eman.com/islamlib/viewchp.asp?BID=252&CID=612#s6
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c) Shaykh Muhammad Dawud Daraz quoted
Many of the jurists and 4 imams are of the opinion that this talaq(given in menesis) will be counted and it will not acount according to Dahariyah,Ahlul hadeeth, Ibne Tamiyah, Ibne Hazam, Ibn Qayyam, Imam Muhammad Baqir, Imam Jafar Sadiq and Imam Nasir and ahlul bayt, because this divorce was haram and Bidah
[Commentary of Sahih Bukhari by Shaykh Muhammad Dawud Daraz Rahimullah Kitab at Talaq chapter no: 2 (urdu)]

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

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

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

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

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

 

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

 

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] .
Following are the scholars who authenticated the hadith itself.
a) Shaykh Nasir ud din Al Bani said regarding hadith Chain is Authentic Narrators are Trustworthy according to me And Mahmood bin Lobaid is Sahabi sagheer.. Apparently This is from Maraseel and Maraseel of Sahaba are evidence”.(Ghayat al Maram fe Takhreej Ahadeeth Halal wal Haram no: 261)
b) Allamah Turkkumani Hanafi said. The Authentic and Clear hadith regarding Prohibitation of three pronoucments all-together, is in Sunan Nisai(Al Johar Al Naqqi vol 7 page 333)..
c) Hafiz Ibne Hajar said narrated by Nisaiee and the narrators are trustworthy [Bulugh al Maram, Kitab an Nikah, Chapter of Divorce hadith no: 918 page 700] But in Fath al Bari he said Narrators are trustworthy but Mahmood bin Labeed was born in the era of Prophet peace be upon him but it is not proven that he heard from Prophet peace be upon him. And some included him in Sahaba. (that is why shaykh al-Albani said Maraseel of Sahaba are authentic).
d) Ibn 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 Nasaee with good and powerful chain”[Irshad al Faqeeh Vol 2 page 194] Hafiz Ibne Kathir said this because the narrator Makhrama did not hear anything from his father according to him as
Imam Hakim said
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 hear from his father in young age and some of them said he did hear (from his father).”
Source of al Mustadrak: http://islamweb.net/newlibrary/display_book.php?bk_no=74&ID=287&idfrom=704&idto=738&bookid=74&startno=9

a) Ibne Abdul barr said
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_hbook.php?hflag=1&bk_no=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) 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] 4. There is no Divorce/Talaaq in EXTREME anger

Prophet (peace and blessings of Allaah be upon him) said:
لا طَلاقَ وَلا عَتَاقَ فِي إِغْلاقٍ
“There is no divorce and no freeing of slaves when it is done by force or in a state of intense anger.”
(Narrated by Ibn Maajah, 2046; classed as saheeh by al-Albaani in al-Irwa’, 2047)
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a) Imam Ibn Al Qayyam
Ibn al-Qayyim wrote an essay on that entitled Ighaathat al-Lahfaan fi Hukm Talaaq al-Ghadbaan, in which he said the following:

Anger is of three types:

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

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

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

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b) Shaykh Bin Baz said

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

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

Anger may be of three types:

1 – When a person is angry and is no longer aware of what he is doing. This is likened to the insane, so divorce does not take place according to all scholars.
2 – Where a person is very angry but is still aware of what is going on, but his anger is so intense that it makes him say the words of divorce. In this case too, divorce does not take place according to the correct scholarly opinion.
3 – The ordinary type of anger which is not very intense. In this case, divorce takes place, according to all the scholars. From Fataawa al-Talaaq, pp. 19-21, compiled by Dr. ‘Abd-Allaah al-Tayyaar and Muhammad al-Moosa.

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c) Sheikh ‘Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:
“Abu Dawud quotes the Prophet (peace and blessings be upon him) as saying:”Divorce and manumission do not count in case of Ighlaq.”Imam Ahamd says Ighlaq means anger; some other scholars hold it to mean doing something under force; others say it stands for insanity.

Anger is of three kinds:

1.Anger that renders one unconscious and completely unaware of what he speaks. There is Ijma'(scholarly consensus) that divorce does not count in this case.
2.Anger that is normal and has no effect on man’s awareness. There isIjma’that divorce does count in this case.
3.Extreme anger that is between the two stages. It does not render one to be fully unaware of what he utters, but it is really fierce to the extent of causing one to act against his will. It’s reflected in man’s showing sign of remorse after uttering the words of divorce. This kind of divorce is controversial and the preponderant view is that it does not count.

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

see also: http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=85936 and http://islamqa.com/en/ref/22034/

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

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

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

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

Refutation of above shameful fatwa

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

b) It is narrated from Naaf`e

” جاء رجل إلى ابن عمر رضى الله عنهما فسأله عن رجل طلق امرأته ثلاثا , فتزوجها أخ له من غير مؤامرة منه ليحلها لأخيه , هل تحل للأول؟ قال: لا , إلا نكاح رغبة , كنا نعد هذا سفاحا على عهد رسول الله صلى الله عليه وسلم ”
A man came to Ibn Umar and asked him about a man who divorced his wife three [times] and then a brother of his married her without any Mu’aamara (deliberation, counsel, conference, plot, conspiracy) between them to make her permissible for his brother. Is she permissible for the first? He said: No, unless it is a Nikah Raghba (a Nikah in which both desire to marry one another). We used to consider this Sifaahaa (fornication) during the time of the Messenger of Allah (peace be upon him).

[at-Tabrani in al Awsat 2/174, al Hakim in al Mustadrak 2.199 and said: Saheeh on the conditions of Shaykhayn (Bukhari and Muslim), ad-Dahabi agreed with him, al Haythamee said in “Majma az Zawaid” 4/267 that Narrated by at-Tabrani in al Awsat and its narrators are the narrators of Saheeh, Shaykh al Albani said: Its authentic in “al Irwa al Ghaleel no. 1898] .
Comment: Regarding the opinion of Ahlul Rai
a) Imam Tirmidhee said
in his Sunan under the commentary of the hadeeth “Allah has cursed the muhallil and the muhallallahu”.
وسمعت الجارود بن معاذ يذكر عن وكيع أنه قال بهذا وقال ينبغي أن يرمى بهذا الباب من قول أصحاب الرأي قال جارود قال وكيع وقال سفيان إذا تزوج الرجل المرأة ليحللها ثم بدا له أن يمسكها فلا يحل له أن يمسكها حتى يتزوجها بنكاح جديد
I heard Jarud bin Muadh he said that ((b)Imam) Wakee said in this chapter the opinion of ashaab ul Rai should be thrown. Jarud said that ((c)Imam) Sufiyan said If a man marries a woman so that she will be halal for her first husband and then he analysed to keep her with himself so he should marry her 2nd time because his first nikah was not valid(end)
.
d) Ibne Qudamah said
أن نكاح المحلل حرام باطل ، في قول عامة أهل العلم ; منهم الحسن والنخعي ، وقتادة ، ومالك ، والليث ، والثوري ، وابن المبارك ، والشافعي
فإن شرط عليه التحليل قبل العقد ولم يذكره في العقد ونواه في العقد أو نوى التحليل من غير شرط فالنكاح باطل أيضا قال إسماعيل بن سعيد‏:‏ سألت أحمد عن الرجل يتزوج المرأة‏,‏ وفي نفسه أن يحللها لزوجها الأول ولم تعلم المرأة بذلك قال‏:‏ هو محلل إذا أراد بذلك الإحلال‏,‏ فهو ملعون وهذا ظاهر قول الصحابة رضي الله عنهم وروى نافع عن ابن عمر أن رجلا قال له‏:‏ امرأة تزوجتها‏,‏ أحلها لزوجها لم يأمرني ولم يعلم قال‏:‏ لا‏,‏ إلا نكاح رغبة إن أعجبتك أمسكها وإن كرهتها فارقها قال‏:‏ وإن كنا نعده على عهد رسول الله -صلى الله عليه وسلم- سفاحا وقال‏:‏ لا يزالان زانيين‏,‏ وإن مكثا عشرين سنة إذا علم أنه يريد أن يحلها وهذا قول عثمان رضي الله عنه
Tahleel marriage is haraam and is invalid, This is the general saying of people of knowledge like Al Hasan, Nakhaee, Qatadah, Malik, Layth, Thawri, Ibn al Mubarak, Shafiee [Al-Mughni vol 10]

Then he said
فإن شرط عليه التحليل قبل العقد ، ولم يذكره في العقد ونواه في العقد أو نوى التحليل من غير شرط فالنكاح باطل أيضا . قال . إسماعيل بن سعيد
: سألت أحمد عن الرجل يتزوج المرأة ، وفي نفسه أن يحللها لزوجها الأول ، ولم تعلم المرأة بذلك . قال : هو محلل ، إذا أراد بذلك الإحلال ، فهو ملعون . وهذا ظاهر قول الصحابة رضي الله عنهم وروى نافع ، عن ابن عمر ، أن رجلا قال له : امرأة تزوجتها ، أحلها لزوجها ، لم يأمرني ، ولم يعلم . قال : لا ، إلا نكاح رغبة ، إن أعجبتك أمسكها ، وإن كرهتها فارقها
قال : وإن كنا نعده على عهد رسول الله صلى الله عليه وسلم سفاحا . وقال : لا يزالان زانيين ، وإن مكثا عشرين سنة ، إذا علم أنه يريد أن يحلها . وهذا قول عثمان رضي الله عنه
If it is stipulated that it is tahleel before the marriage contract is done, but it is not mentioned in the marriage contract, or he intended it as a tahleel marriage without that being stipulated, then the marriage is also invalid. Isma`eel bin Saeed said (e)Imam Ahmad was asked about a man who married a woman intending thereby in his heart to make her permissible for her first husband, but the woman did not know about that. He said: He is a muhallil, and if he intends thereby to make her permissible for her first husband, then he is cursed.And this is apparent from the words of Sahaba May Allah be pleased with them, It is narrated from Naafi’ that a man said to (f)Ibn ‘Umar: I married a woman and made her permissible for her first husband, and he did not tell me to do that and he did not know. He said: No, marriage should be based on genuine intentions; if you like her then keep her, and if you do not like her then leave her. He said: At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we would regard that as zina.And he said:They will still be adulterers, even if they remain for twenty years, And This is the saying of(g)Uthman May Allah be pleased with him [al-Mughni vol 10 page 49-55].

Ibn al Qayyim said regarding forced Nikah at-Tahleel:
كم أخرج التحليل مخدرة من سترها إلى البغاء، وألقاها بين براثن العشراء،
The women who cover themselves are used for prostitution, they are stuck in the captivity of these people. [Ailam al Moqieen 3/55]

Note: According to us The practice of deobandis and barelvis is not proven from Imam Abu Hanifa Rahimullah with an authentic chain of narrators. As it is mentioned in al-‘inayah bi sharh al-hidaya
.
وَذُكِرَ فِي رَوْضَةِ الزَّنْدَوَسْتِيِّ أَنَّ أَبَا حَنِيفَةَ قَالَ : النِّكَاحُ جَائِزٌ وَالشَّرْطُ جَائِزٌ حَتَّى إذَا لَمْ يُطَلِّقْهَا الثَّانِي بَعْدَ وَطْئِهِ إيَّاهَا يُجْبِرُهُ الْقَاضِي عَلَى ذَلِكَ ، وَتَحِلُّ لِلزَّوْجِ الْأَوَّلِ إذَا طَلَّقَهَا الثَّانِي بِرَأْيِهِ أَوْ بِأَمْرِ الْقَاضِي إيَّاهُ .
قَالَ الْإِمَامُ ظَهِيرُ الدِّينِ : هَذَا الْبَيَانُ لَمْ يُوجَدْ فِي غَيْرِهِ مِنْ الْكُتُبِ .
“It is mentioned in rawdhah that imam abu hanifa rahimahullah said: the nikah and the precondition (i.e. of the second man marrying with the precondition that he will divorce her after sex: his nikah and this precondition) is permissible, to such an extent, that if he (second man: i.e. “the rented ram”) does not divorce her after having had sex with her, then the judge of shar’ii court should force him to divorce her. Andshe becomes halal for the first husband, when she is divorced by the second husband out of his own free will or by the qaadhi’s order.
Imam Zaheeruddin said: this statement is not found in any other book” (Translated by Abu Maryam in Islamic Awakening)
.
also see a) Tahleel marriage is haraam and invalid: http://www.islamqa.com/en/ref/109245/
b) Refutation of Anwar Shah Kashmiri deobandi by Shaykh Abdul Rahman Mubarakpoori the author of Tohfa tul Hawdhi sharah Tirmidhee: http://www.ahlalhdeeth.com/vbe/showpost.php?p=12030&postcount=2
c) Reconciling between the hadeeths which forbid tahleel and the hadeeth about the wife of Rifaa’ah http://www.islamqa.com/en/ref/159041/
d) Is it permissible to ask Allah for his wife, whom he divorced three times, to marry a man who she does not get on with, so that he can take her back? http://www.islamqa.com/en/ref/140573/

6. Ahadeeth which Explicitly says that 3 talaq=1

★ Hadeeth no: 1 ★
Its mentioned in Awn Al Mabood Commentary of Sunan Abu Dawood vol 6 page 199 from Musnad Ahmad
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 Jawzi, Ibn Hammam Hanafi, Shoaib al Aranoot, the main objection on the chain of this hadith is that If Dawud(narrator of this hadeeth) narrates hadith from Ikrimah then he is rejected but he is accepted if he narrates from other people then Ikrimah. but

Ibne Adyy said
صالح الحديث إذا روى عنه ثقة
He is Good in hadeeth if some trustworthy Narrates from him (Tehzeeb 3/157) And Ikrimah is trustworthy so even here he is evidence, Many scholars accepted this chain of narrators.

Note: After doing criticism on the hadeeth Shaykh Shoaib Al Aranoot 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”
On this hadeeth Al Hafiz (Ibne Hajar asqalani) in Fath transmitted practice 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]

NOTE 2: Shaykh Shoaib al Aranoot himself said regarding the chain (an) Ibn Ishaq (an) Dawud bin al Husayn (an) Ikrimah (an) Ibn Abbas that this chain is Hasan. [Musnad Ahmad vol 3 page 369 hadeeth no. 1876]

So the Hukm of Shaykh Shoaib is different on this specific chain of narrators. His teacher Ahmad Shakir rightly authenticated this hadeeth and the chain itself.
.
★Reply by those who accepted this hadeeth.★
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 Nus in this Chapter, no Interpetation can be accepted which can be done with other narrations which will be mentioned.

and they (the opponents of this hadith) reply this by four points: Number one is that Muhammad bin Ishaq and his teacher (Dawud who is also teacher of Imam Malik) are disputed over and answer is that they (muhadditheen) took evidence in Ahkam from the chain like the chain of this hadith (of Rukanah)……….and disputed over is not all the time rejected.(end)
.
Then Hafiz Ibne Hajar said
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) (end quote from Fath al Bari Kitab at-Talaq)

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 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: http://www.islamweb.net/newlibrary/display_book.php?idfrom=1011&idto=1012&bk_no=34&ID=615
d) Imam Tirmidhee.
Imam Tirmidhee said regarding the chain
( 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].
Comment: Imam Tirmidhee accepted the chain of hadeeth and this chain is same chain which is mentioned in the hadeeth of Rakanah.

e) Imam Ibne Kathir
Imam Ibne Kathir said regarding this chain of other hadith which is (Muhammad bin Ishaq from Dawud bin al Husain from Ikrimah from Ibne Abbas)
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] .
Comment: Imam Ibne Kathir accepted this chain that is why his fatwa is 3 times divorce at a time is equal to one (i will quote his fatwa read further INSHA`ALLAH)
.
f) Shaykh Nasir ud Din Al Bani said
. 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: This is the witness and another Rout of the narration Imam Al Bani is talking about
أَنَّ ابْنَ 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[Musannaf Abdul Razzaq Vol 6 page 391]

Shaykh Badi ad-Din Shah ar-Rashidi said:
“In this narration a narrator Baaz Bani Raf`e is apparently unknown, but Hafidh Ibn Hajar mentioned in Tahdeeb 12/387 and at-Taqreeb page 650 with the Hashiya of ameer Ali Hanafi that, It is possible this narrator is Fadl ibn Abdullah ibn Abi Raf`e al Madni and he is famous narrator who is mentioned by Ibn Hibban in his Thiqqat 5/295 which is published and 2/192 Qalmee. Hafidh ad-Dahabi said in al Kashif 2/382 that “he has been considered trustworthy”. And it is mentioned in at-Taqreeb page 416 that he is Maqbool. That is why this hadeeth is enough for witness.. “[Shar`ee Talaaq page 19 by Badi ad-din Shah ar-Rashidi]

g) Imam Zia al Maqdasi (567-643h)
He narrated this hadeeth in his Al Mukhtarah vol 11 page 362-363. This book is Mustakhraj on Bukhari and Muslim, According to Shaykh Badi Ud Din Shah Ar Rashidi this book is better then Al Mustadrak of Imam Al Hakim
.
h) Shaykh Abdul Malik bin abdullah bin Daheesh
He is Muhaqqiq of al Mukhtarah of Imam Zia al maqdisi he said in Hashiyah of the hadeeth
اسناده حسن
والحديث عند الامام احمد فى “مسنده” 265/5

وذكره الحافظ فى “الفتح” 9/362 وقال: اخرجه احمد وابو يعلى وصححه
وذكره السيوطى فى “تفسيره” 1/668 وعزاه الى البيهقى
Chain is Hasan
This hadith is narrated by Imam Ahmad in his “Musnad” 5/265
Al Hafiz (Ibne hajar asqalani) mentioned in “Al Fath ul Bari” 9/362 and said Imam Ahmad and Abu Yala narrated and authenticated
Mentioned by As-Suyuti in his “tafseer” 1/668 and attributed to Al Behaqi(end)
i) Shaykh Ahmad Shakir said
Chain is authentic, Same is narrated by Zia (al maqdasi) in Al Mukhtarah, mentioned by Ibn al Qayyam in Ighatha tul fahaan 158, Narrated by Abu Yala, mentioned by Shawkani 7/17-18, Narrated by Behaqi, it is also mentioned in Durre Manthur 1/279 (there after he said)
.
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] j) Shaykh Abdul Aziz bin Baz said
They also quote as evidence the report narrated by Imam Ahmad in al-Musnad with a good chain from Ibn ‘Abbaas (may Allaah be pleased with him), that Abu Rakaanah divorced his wife by saying “I divorce you thrice”, then he regretted it, so the Prophet (peace and blessings of Allaah be upon him) returned her to him with one word and said, “This is only one (divorce).” This hadeeth and the one(hadith of Ibne Abbas in Sahih Muslim) before it are to be understood as referring to divorcing by saying “I divorce you thrice”, in order to reconcile these two hadeeths and the verse in which Allaah says:“The divorce is twice” [al-Baqarah 2:229][Fataawa Islamiyyah, 3/281, 282].

k) 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] .
l) Qadhi Shawkani said
اخرجه احمد و ابو يعلى و صححه وهذا الحديث نص في محل النزاع
Narrated by Ahmad and Abu Yala and authenticated, This hadeeth is Nas in this conflict. [Nayl al Awtar 6/246,247] m) Imam al Haakim said regarding this chain
“This chain is authentic on the conditions of Muslim” [Mustadrak al Haakim 6750]

حدثنا أبو العباس محمد بن يعقوب ، ثنا أبو زرعة الدمشقي ، ثنا أحمد بن خالد الوهبي ، ثنا محمد بن إسحاق ، عن داود بن الحصين ، عن عكرمة ، عن ابن عباس رضي الله عنهما قال : رد رسول الله صلى الله عليه وآله وسلم زينب على أبي العاص بالنكاح الأول ، ولم يحدث شيئا .

هذا إسناد صحيح على شرط مسلم ، وقد روي أن النبي صلى الله عليه وآله وسلم ردها عليه بنكاح جديد . .

7. Fatwa of Khulafa ar-Rashideen

★ Abu Bakr ra and Umar ra ★
Ibn ‘Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one.But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite.So if we had imposed this upon them, and he imposed it upon them. (Sahih Muslim Book 9, Number 3491)

Note: Above hadith is authentic by consensus later scholars tried to criticise but their saying is not evidence Imam Muslim Said قَالَ لَيْسَ كُلُّ شَيْءٍ عِنْدِي صَحِيحٍ وَضَعْتُهُ هَا هُنَا إِنَّمَا وَضَعْتُ هَا هُنَا مَا أَجْمَعُوا عَلَيْهِ
I have not gathered those ahadith in this book which is Sahih according to only me but those on which there is Consensus of Muhadditheen [Sahih Muslim Al Tashahud fee as salat 2/371] .
Comment: It was Ijma of Sahaba at the time of Prophet peace be upon him and at the time of Abu Bkar radhiallah anho and first few years of Omar Radhiallahanho that Three talaq at a time = One. After that Omar Radhi Allahanho Imposed his Fatwa because of Reason as Omar RadhiAllah anho himself said: “Verily the people have begun to hasten in the matter in which they are required to observe respite” . This Fatwa was on Those people not on Us.

 

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

1. Tahtawi hanafi in Hashiyah durre Mukhtaar vol 2 page 128
2. Allama Qahistani Hanafi in Jami`e Al Ramooz page 331
3. Peer Karam Shah Azhari brelvietc
.
★Some Fatwas of Omar RA which he imposed due to some reason & those were for that time but not till the day of judgment ★
a) Going against Tayammum
Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to ‘Umar and said: I am (at times) affected by seminal emission but find no water. He (‘Umar) told him not to say prayer. ‘Ammar then said. Do you remember, 0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: ‘Ammar, fear Allah. He said: If you so like, I would not narrate it.(Saheeh Muslim Book 3, Number 0718)

Comment: Shaykh Abdul Rahman Kilani said this was due to the reason that people will take negative advantage of easiness provided by Islam.

Note: Shias can not not degrade Umar ra from above hadith see the reply by Brother Bassam Zawadi here:”Refuting the Shia Argument That Umar Forbade Narrating The Comments of the Prophet”
http://www.ahlalhdeeth.com/vbe/showthread.php?t=3408&highlight=Tayammum

b) Burning the house of Drunkard (Kitab al Amwaal page 102)
c) Fatwa of Stopping Hajj Tamattu(Umrah with Hajj)
Abu musa (Allah be pleased with him) said: I came to the Messenger of Allah (may peace be upon him) as he was encamping at Batha. He said to me: Did you intend to perform Hajj? I said: Yes. He again said: With what intention have you entered into the state of Ihram (for Ifrad, Qiran or Tamattu’). I said: I pronounced Talbiya (I have entered into the state of Ihram ) with that very aim with which the Apostle of Allah (may peace be upon him) is pronouncing Talbiya. He (the Holy Prophet) said; You have done well. Then circumambulate the House and run between al-Safa’ and al-Marwa’ and put off Ihram (as you have not brought the sacrificial animals along with you). So I circumambulated the House, and ran between al-Safa’ and al-Marwa’ and then came to a woman of the tribe of Qais and she rid my head of the lice. I again put on Ihram for Hajj. and continued giving religious verdict (according to this practice) till during the Caliphate of Umar (Allah be pleased with him) when a person said to him: abu musa, or Abdullah b. Qais, exercise restraint in delivering some religious verdict of yours, for you do not know what has been introduced after you by the Commander of the Believers in the rites (of Hajj). Thereupon he said: 0 people, whom we gave the religious verdict (concerning putting off Ihram ) they should wait, for the Commander of the Believers is about to come to you, and you should follow him. Umar (Allah be pleased with him) then came and I made a mention of it to him. whereupon he said: If we abide by the Book of Allah (we find) the Book of Allah has commanded us to complete the (. Hajj and ‘Umra), and if we abide by the Sunnah of Allah’s Messenger (may peace be upon him), we find that Allah’s Messenger (may peace be upon him) did not put off Ihram till the sacrificial animal was brought to its end (till it was sacrificed). (Sahih Muslim Book #007, Hadith #2810)

Comment: Same is the case with fatwa of three talaaq Omar RA imposed due to some reason that fatwa was on those people not on us, if the fatwa of Talaaq is still on us then why above mentioned fatwas were on them but not on us??

★Some Fatwas of Omar RA which Brailwiya and deobandiya reject★

a) According to Umar ra the woman can marry after four years if her husband is lost
Yahya related to me from Malik from Yahya ibn Said from Said ibn al-Musayyab that Umar ibn al-Khattab said, “The woman who loses her husband and does not know where he is, waits for four years, then she does idda for four months, and then she is free to marry.”[(Book #29, Hadith #29.19.52)] Comment: One can ask from Tullaab of Deobandi and Brailwi madrassah when can woman marry if her husband is lost? They will come up with the answer of 90 to 100 years. Why don`t they follow Umar ra here?

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

Comment: If Umar ra would see the practice of halala in Pakistan and India he would have ordered to stone these people (who practice even after knowing it is haram) to death

c) According to Umar ra the punishment of those men and women who marry without a wali is lashes

حَدَّثَنَا سَعِيدٌ، ثنا ابْنُ الْمُبَارَكِ، نا ابْنُ جُرَيْجٍ، عَنْ عَبْدِ الْحَمِيدِ بْنِ جُبَيْرٍ قَالَ: سَمِعْتُ عِكْرِمَةَ بْنَ خَالِدٍ يَقُولُ: «جَمَعَتِ الطَّرِيقُ رَكْبًا، فَوَلَّتِ امْرَأَةٌ مِنْهُنَّ أَمْرَهَا رَجُلًا، فَزَوَّجَهَا، فَرُفِعُوا إِلَى عُمَرَ بْنِ الْخَطَّابِ، فَجَلَدَ النَّاكِحَ وَالْمُنْكِحَ، وَفَرَّقَ بَيْنَهُمَا» [سنن سعيد بن منصور: 1/ 175]۔

نا أَبُو بَكْرٍ النَّيْسَابُورِيُّ , نا مُحَمَّدُ بْنُ إِسْحَاقَ , نا رَوْحٌ , نا ابْنُ جُرَيْجٍ , أَخْبَرَنِي عَبْدُ الْحَمِيدِ بْنُ جُبَيْرِ بْنِ شَيْبَةَ , عَنْ عِكْرِمَةَ بْنِ خَالِدٍ , قَالَ: جَمَعَتِ الطَّرِيقُ رَكْبًا فَجَعَلَتِ امْرَأَةٌ مِنْهُمْ ثَيِّبٌ أَمْرَهَا بِيَدِ رَجُلٍ غَيْرِ وَلِيٍّ فَأَنْكَحَهَا فَبَلَغَ ذَلِكَ عُمَرَ «فَجَلَدَ النَّاكِحَ وَالْمُنْكِحَ وَرَدَّ نِكَاحَهَا»[سنن الدارقطني: 3/ 225]۔

Comment: We know that according to Brailwiya the Marriage without wali is valid.

d) Umar ra would punish the one who gives three divorces to his wife even before going to her, and he used to impose those three divorces
عن أنس بن مالك قال : قال عمر بن الخطاب في الرجل يطلق امرأته ثلاثا قبل أن يدخل بها قال : هي ثلاث لا تحل له حتى تنكح زوجا غيره وكان إذا أتي به أوجعه
[sunan al Kubra Bayhaqi 7/334, Durre Manthur]

But Deobandi and Brailwis goes against this fatwa. as It is mentioned in al Hidaya in the chapter of Giving divorce before going to her
فان فرق الطلاق بائنة بالاولى ولم تقع الثانية والثالثة
She will be seperated with one, second and third will not count. [al-b’inayah bi sharh al-hidaya 5/96]

e) Umar ra used to punish the one who gives three divorces to his wife.

Ibn Hajar asqalani said:
وأخرج سعيد بن منصور عن أنس ” أن عمر كان إذا أتي برجل طلق امرأته ثلاثا أوجع ظهره ” وسنده صحيح
Saeed bin Mansoor mentioned from Anas that when someone was presented to Umar ra who gave three divorces to his wife, Umar would lash him on his back. Its chain is saheeh [Fath al Bari, Kitab at-Talaq chapter 3]

But deobandis and Brailwis do pre-planned Halala in the name of saving the life of couple.

In short, If they accept these Fatawa of Umar bin al Khattab ra and Impose these fatawa as well, than WALLAHI people will not give triple divorce in one sitting due to the fear of Lashes, and no one will do pre-planned Halala due to the fear of Rajm.So go on and take the opinion of 3 equals 3, no one stops you, But, with the condition, accept the other fatawa mentioned above too. Let us see you are following Umar radhiAllahanho or actually you are just a blind follower and taking the name of Sahabi.

★ Uthman ra and Ali ra ★

It is mentioned in al Musannaf
حدثنا أبو بكر قال نا وكيع والفضل بن دكين عن جعفر بن برقان عن معاوية بن أبي يحيى قال : جاء رجل إلى عثمان فقال : إني طلقت امرأتي مائة قال : ثلاث تحرمها عليك وسبعة وتسعون عدوان
Muawiyah bin abi Yahya said A Man came to Uthman and said I have given 100 divorces to my wife to which Uthman ra replied. Three made her Haram on you and remaining ninety seven are disobedience [Ibn Abi Shayba 4/13]

1. It is not proven from him because it is Munqata as Muawiyah bin Abi Yahya was from Itteba Tabiyeen and he narrates moquf Mursal and Munqata from Sahaba [at-Thiqat Ibn Hibban 7/468, al Jarh wa Tadeel Ibn Abi Hatim under the Tarjuma of Muawiyah bin abi Yahya].
2. Its second chain has Huwerath, It is not proven that he heard from Uthman, and another narrator is Abu Yahya or Abu Tahya. He should be determined and his tawtheeq is required. [see Tohfa Ahnaf ba jawab Tohfa Ahlul hadeeth (3) pages 321-322 by Muhammad Yahya Arifi]

8. Fatwas of Sahaba Tabiyeen and Muhadditheen

a) Fatwa of Ibne Abbas RadhiAllah anho
Ibn Qayyam Rah quoted from Sunan Abu Dawud 2197
. 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.[Ighatha tul Fahaan, Sunan Abu Dawud: 2197]

Note: Ahlus sunnah say that Scholars should issue fatwa after watching the situation as it is mentioned in Abu Dawood itself
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}
Mujahid said “I was with Ibn ‘Abbas”. A man came to him and said that he divorced his wife by three pronouncements. I kept silence and thought that he was going to restore het to him. He then said “A man goes and commits a foolish act and then says “O, Ibn ‘Abbas! O, Ibn ‘Abbas Allah has said “And for those who fear Allaah, He (ever) prepares a way out.” Since you did not keep duty to Allaah I do not find a way out for you. You disobeyed your Lord and your wife was separated from you. Allaah has said “O Prophet! When you divorce women divorce them in the beginning of their waiting period.”[Sunnan Abu Dawud, Volume No.1, Page No. 677,Hadith # 2197]

Malik’s Mawatta Book 29, Number 29.1.1:
Yahya related to me from Malik that he had heard that a man said to Abdullah ibn Abbas, “I have divorced my wife by saying I divorce you a hundred times. What do you think my situation is?” Ibn Abbas said to him, “She was divorced from you by three pronouncements, and by the ninety-seven, you have mocked the ayat of Allah.”
.
Comment: Ahlus sunnah say that the fatwa of muhaddith differes from siituation to situation. This is also said by Shaykh Muhammad Dawood Rashid in Deen al Haq Ba Jawab Ja Al Haq when he was talking about fatwas of Ibn Abbas that when some people (who are against ahlus sunnah) do this foolish act they come to us only for a fatwa, scholars should impose three divorces on them. As Ibn Abbas ra imposed the fatwa of three divorces sometimes after watching the situation and sometimes he did not impose and said it is only one divorce .

b) FATWA OF ATA BIN ABI RABAH (Tabiyee).
Ata bin abi Ribah RA said
إن طلقت امرأة ثلاثا ولم تجمع فإنما هي واحدة بلغني ذلك عن بن عباس
If you divorce your wife three times and did not gather then it is only one divorce because (report) reached to us that Ibn e ABBAS said same [Musannaf abdul razzaq vol 6 page 335 no: 1106] .
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, He said I told this to Tawus (Student of Ibn Abbas) He said: I am witness that Ibn Abbas considered it only one.[Musannaf Abdul Razzaq Vol 6 page 335 hadeeth no: 11077]

And in another Narration He said:
والله ما كان بن عباس يجعلها إلا واحدة
BY ALLAH Ibn Abbas ra considered it one.[Musannaf Abdul Razzaq Vol 6 page 335 hadeeth no: 11078]

d) Fatwa of Ikrimah
Imam Abu Dawud said:
وَرَوَى حَمَّادُ بْنُ زَيْدٍ عَنْ أَيُّوبَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ إِذَا قَالَ ‏”‏ أَنْتِ طَالِقٌ ثَلاَثًا ‏”‏ ‏.‏ بِفَمٍ وَاحِدٍ فَهِيَ وَاحِدَةٌ وَرَوَاهُ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَنْ أَيُّوبَ عَنْ عِكْرِمَةَ هَذَا قَوْلُهُ لَمْ يَذْكُرِ ابْنَ عَبَّاسٍ وَجَعَلَهُ قَوْلَ عِكْرِمَةَ ‏.‏
“Hammad bin Zaid narrated it from Ayyub from ‘Ikrimah on the authority of Ibn ‘Abbas. This version adds If he said “You are divorced three times saying in one pronouncement, it constitutes a single (divorce). Isma’il bin Ibrahim narrated it from Ayyub from ‘Ikrimah. This is his (‘Ikrimah’s) statement. He did not mention the name of Ibn ‘Abbas. He narrated it as a statement of ‘Ikrimah.”[Abu Dawud 2197]

So the Fatwa of Ikrimah is same, like that of Ibn Abbas.
e) Imam ash-Shoabi (Tabiyee)
حدثنا أبو بكر قال نا غندر عن شعبة عن عبد الله بن أبي السفر عن الشعبي في رجل أراد أن تبين منه امرأته قال : يطلقها ثلاثا .
Shoabi said regarding the person who wants to seperate from his wife that he gives her three divorces [Ibn Abi Shayba 4/13]

He also said
حدثنا عبدة بن سليمان ، عن عاصم ، عن الشعبي ؛ في الرجل يطلق امرأته ثلاثا قبل أن يدخل بها ، قال : لا تحل له حتى تنكح زوجا غيره.
Regarding the one who gave three divorces to his wife before sexual intercourse. That she is not allowed for him unless she marries another person [Ibn Abi Shayba 4/19]

He did not say divorce her in one sitting as this is prohibited according to the hadith. He said divorce her three times which clearly means he meant divorce her according to the Shariyah.
f) 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)

Then Ibne Hajar asqalani said.

الرابع أنه مذهب شاذ فلا يعمل به، وأجيب بأنه نقل عن علي وابن مسعود وعبد الرحمن بن عوف والزبير مثله، نقل 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.‏
ويتعجب من ابن التين حيث جزم بأن لزوم الثلاث لا اختلاف فيه ، وإنما الاختلاف في التحريم مع ثبوت الاختلاف كما ترى ، ويقوي حديث ابن إسحاق المذكور ما أخرجه مسلم
Fourthly this (saying 3 talaq equals 1) is Odd Madhab so it is not practiced, It is answered this(the madhab of 3 talaq=1) is narrated from (2) Ali, (3)Ibne Masood, (4)Abdul Rahman bin Awf and (5)Zubair (RadhuAllahanhun) same is mentioned by Ibn e Mugeeth in Kitab al wathaiq and Muhammad bin Wadah attributed to him, and Ghanwi mentioned same(madhab) from Scholars of Qartaba like (6)Muhammad bin Taqi bin Muhammad,(7)Muhammad bin Abdus Salam Al Hashni etc, And Ibn e Munzar mentioned (same fatwa) from Companions of (8)Ibn e Abbas ra Like (9) Ata (bin abi ribah),(10)Tawus(bin Kaisan),(11)Omar bin Dinar.
Astonishment over Ibn Teen when he said with certainty that there is no difference of opinion in the obligation of Triple Talaaq (taking place) and difference is only on prohibition while there is a difference of opinion as you are seeing. The hadith of Ibn Ishaq becomes powerful with the hadith of Sahih Muslim(Fath ul Bari 9/369)
.
Then Ibn Hajar asqalani ra said that The issue of three divorce is like Mutah i.e. Mutah became haram at the time of Prophet peace be upon him but some of the sahaba were not aware of it, but at the time of Umar ra all the sahaba agreed it is Haram..

Qadhi Shokani said

وَيُجَابُ بِأَنَّ النَّسْخَ إنْ كَانَ بِدَلِيلٍ مِنْ كِتَابٍ أَوْ سُنَّةٍ فَمَا هُوَ ؟ وَإِنْ كَانَ بِالْإِجْمَاعِ فَأَيْنَ هُوَ ؟ عَلَى أَنَّهُ يَبْعُدُ أَنْ يَسْتَمِرَّ النَّاسُ أَيَّامَ أَبِي بَكْرٍ وَبَعْضَ أَيَّامِ عُمَرَ عَلَى أَمْرٍ مَنْسُوخٍ وَإِنْ كَانَ النَّاسِخُ قَوْلَ عُمَرَ الْمَذْكُورَ فَحَاشَاهُ أَنْ يَنْسَخَ سُنَّةً ثَابِتَةً بِمَحْضِ رَأْيِهِ ، وَحَاشَا أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُجِيبُوهُ إلَى ذَلِكَ .

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

g) Fatwa of Ibraheem An-Nakhaee Tabiee
Allamah Aini Hanafi said
وَوضع البُخَارِيّ هَذِه التَّرْجَمَة إِشَارَة إِلَى أَن من السّلف من لم يجوز وُقُوع الطَّلَاق الثَّلَاث، وَفِيه خلاف. فَذهب طَاوُوس وَمُحَمّد بن إِسْحَاق وَالْحجاج بن أَرْطَأَة وَالنَّخَعِيّ وَابْن مقَاتل والظاهرية إِلَى أَن الرجل إِذا طلق امْرَأَته ثَلَاثًا مَعًا فقد وَقعت عَلَيْهَا وَاحِدَة
Imam Bukhari indicated through the chapter that there is difference of opinion regarding taking place of three divorces at once. The Maddhab of Tawus, Muhammad bin Ishaq, Al Hajjaj, Ibrahim Nakhi, Ibn Maqatal and of Ahlul dahirr is that giving 3 divorce at once will be considered as one. [Umdatul Qadri (20/223)]

But right after this quote Allamah Aini took the name of Ibraheem an-Nakhaee’s name in those who say three talaq will be counted as three.
h) Jafar as-Sadiq
Imam ad-Dahabi said:
وقال محمد بن عمران بن أبي لياى عن مسلمة بن جعفر الأحمسي قال: قلت لجعفر بن محمد:) إن قوماً يزعمون أن من طلق ثلاثاً بجهالة رد إلى السنة يجعلونها واحدة، ويروونها عنكم فقال: معاذ الله ما هذا من قولنا، من طلق، ثلاثاً فهو كما قال
قلت: مسلمة ضعيفة
Musalamah bin Jafar al-Ahmasi said I asked Jafar bin Muhammad that a group says if someone gives three divorce due to ignorance, It should be returned to sunnah, it will be considered one divorce. He replied May God Forbid this is not my saying rather three divorce will count.
I (ad-Dahabee) say: Musalamah is weak.
[Tareekh al Islam ad-Dahabee 9/92]

Response:

a) Imam ad-Dahabee himself said Musallamah is weak right after quoting the athar.

b) Imam ad-Dahabee also quoted this in Seyar Ailam an-Nubala and the Muhaqqiq said
مسلمة بن جعفر الاحمسي ضعيف، قاله المصنف في تاريخه
“Musallamah bin Jafar al Hamsi is weak as sid by the author in his Tareekh”[Seyar Ailam an-Nubala 6/260]

c) Imam al Mizzi quoted in Tahdeeb al Kamal and the Muhaqqiq Dr Bashar Awad Maruf said
الخبر ضعيف لضعف مسلمة بن جعفر الاحمسي
This Khabr is weak due to the weakness of Musallamah bin Jafar al-Hamsi [Tahdeeb al Kamal 5/84] h) Imam Abu Zaid Daboosi (367 – 430h)
He said in his book Al Israr
ثم من هؤلاء من قال: لو طلقها ثنتين أو ثلاثاً لا يقع إلا واحدة وهذا هو الأقيس،
There are those who says If a person pronounce two or three divorce in one sitting, it does not count but only one and this saying is more probable.[Tafsir Gharaaib al Qur`an by Imam Nesaburi d 850 h under Surah al Baq`rah ayah 229]

i) 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]

j) Imam Abu Hiyan al Andalusi said
وما زال يختلج في خاطري أنه لو قال: أنتِ طالق مرتين أو ثلاثاً، أنه لا يقع إلاَّ واحدة
From the wordings of Quran (At talaq marrataan) it always appear in my heart that if a man pronounce two or thee divorces to his wife, it will not count but only one. [in his Commentary of Quran under ayah 229 of Surah Al- Baqrah] k) 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)
Comment: Fakhr ud din al-Razi came a century before Ibn Tamiyah and he said “Larger number of Islam have maintained that even if divorce is pronounced two or three times it will not count but only one” and his own opinion is also with larger number of scholars

l) Imam Ibn Rashd Qurtubi a Maliki Jurist said:
واتفقوا على أن العدد الذي يوجب البينونة في طلاق الحر ثلاث تطليقات إذا وقعت مفترقات لقوله تعالى ‏{‏الطلاق مرتان‏}‏ الآية‏.‏ واختلفوا إذا وقعت ثلاثا في اللفظ دون الفعل

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

جمهور الفقهاء الأمصار على أن الطلاق بلفظ الثلاث حكمه حكم الطلقة الثالثة؛ وقال أهل الظاهر وجماعة‏:‏ حكمه حكم الواحدة ولا تأثير للفظ في ذلك، وحجة هؤلاء ظاهر قوله تعالى ‏‏
The contention of the majority of the scholars is that three pronouncements of divorce are equal to three divorces. The Ahlul Dhahir and a group of others hold that such an act is equal to only one divorce, and there is no effect of words and they take apparent meaning of the verse “A divorce is only permissible twice:”[2:229] (In the end he said)
ولذلك ما نرى والله أعلم أن من ألزم الطلاق الثلاث في واحدة، فقد رفع الحكمة الموجودة في هذه السنة المشروعة‏.‏

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

m) Fatwas of Shaykh ul Islam Ibne Tamiyah, (n)Ibne Uthaymeen and (o) 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).

Shaykh Ibn Tamiyah quoted ikhtilaaf and said
” الثالث ” : أنه محرم ولا يلزم منه إلا طلقة واحدة . وهذا القول منقول عن طائفة من السلف والخلف من أصحاب رسول الله صلى الله عليه وسلم مثل الزبير بن العوام وعبد الرحمن بن عوف ويروى عن علي وابن مسعود وابن عباس القولان ؛ وهو قول كثير من التابعين ومن بعدهم : مثل طاووس وخلاس بن عمرو ؛ ومحمد بن إسحاق ؛ وهو قول داود وأكثر أصحابه ؛ ويروى ذلك عن أبي جعفر محمد بن علي بن الحسين وابنه جعفر بن محمد ولهذا ذهب إلى ذلك من ذهب من الشيعة وهو قول بعض أصحاب أبي حنيفة ومالك وأحمد بن حنبل
The third opinion is that it (three talaq at once) is Forbidden and there is no obligation except one Talaq and this opinion came from a group of Salaf and later ones of the companions of the prophet like Zubair bin alAwwam, Abdul Rahman bin Awf, and it was narrated from Ali ra and Ibin Masood and Ibin Abbas. It is also reported from a lot of the Tabieen (second or third generation) as Tawoos, Khallas bin Amro and Muhammad bin Ishaq. It was also the opinion of Dawood and the majority of his friends and it was also narrated from Abu Jaafar Muhammad bin Ali bin Alhussein and his son Jaafar and that is why some of the Shia chose it and it is also the opinion of some of the students of Abu Hanifa and Malik and Ahmad. [Majmoo Fatawa 8/33] p) 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.

q) Shaykh Sayyed Sabiq
Shaikh Sabiq authored several books but widely recognised for his Fiqh as-Sunnah a complete manual of Fiqh that earned him in 1994 the coveted King Faisal Prize for Islamic Studies. Sayyid Sabiq was teaching at Al-Azhar University Egypt, but he also held different posts in its administration. Later he taught for many years at the Umm Al-Qura Islamic University in Makkah.

.
He in his Book Fiqh as Sunnah wrote both views and then quoted the evidence of those who are of the view that “Three divorce will not count but only one” he said:
.
“They quote the following hadith in support of their view: “Ibn ‘Abbas (may Allah be pleased with him) reports that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (peace and blessings be upon him) and that of Abu Bakr (may Allah be pleased with him) and two years of the caliphate of ‘Umar ibn Al-Khattab (may Allah be pleased with him) was treated as once. But ‘Umar ibn Al-Khattab (may Allah be pleased with him) said: “Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them (i.e. regard the divorce pronounced three times in succession as irrevocable divorce, it would have deterred them from doing so)!” So he regarded it as such. This latter view is believed to be the most correct.”
r) Imam Muree bin Yusaf al Karmi (d 1033 h) said:

Ibn Tamiyah rahimullah said “If the divorce is given three times at one time then one divorce will be counted” He is not alone in this saying rather it is narrated from Ali, Zubair, Abdul Rahman bin Awf, Ibn Masood, Ibn Abbas, This is said by Ata, Tawus, Amr bin Denar, Saeed bin Jubayr, Abul Shoatha, Muhammad bin Ishaq, Hajjaj bin Artaah, This is said by Scholars of Qartaba, and group of them are Muhammad bin Salaam al Khisshni (d 286 h) Faqeeh Asar, Asbegh bin al Habbab, This is accepted by Abu Hiyan Andalusi in his Tafseer “al Nahr” and Imam Ibn Al Qayyim”[ash-Shahadatul Zakaiyah fe Thana Al Aimma al Ibn Tamiyah page 90-91]

Then he said “Ibn Tamiyah was a Mujtahid as the scholars of his time are witness over it.. only a rigid and jahil would go against this
[ash-Shahadatul Zakaiyah fe Thana Al Aimma al Ibn Tamiyah page 91]

 

s) Famous Egyption Azhari scholar محمود شلتوت 1310 هـ – 1383 هـ, who remained teacher in Jamiya al Azhar for 6 years, he said regarding triple divorce in one sitting:
الطلاق الثلاث لا يقع الا واحدة رجعية و يرد الرجل زوجه بكلمة الرجعة او بالمخالطة الخاصة
These Three divorces will not count except one Raj`ee divorce (where one can do ruju), and it is right of husband that he can take her wife back. [Fatawa page 306, taken from al Byan al Muhkam page 56]

★Fatwas of Imam Ahmad, Shafiee and Other Scholars ★
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”
According to this group of scholars, if He Intended 1 Divorce then 1 will take place and if two then two will take place.
b) Imam Ibn Qudamah stated

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 )

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

c) Abdul Hai Laknvi Hanafi
He was asked regarding three talaq in one sitting and he replied

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

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

d) The opinion of Imam Ahmad ra
Imam Zarkashi said
وذكر بعض الحنابلة أن هذا مذهب أحمد ، فإنه قال لبعض أصحابه : لا تحمل على مذهبك فيحرجوا ، دعهم يترخصوا بمذاهب الناس . وسئل عن مسألة من الطلاق فقال : يقع يقع ، فقال له القائل : فإن أفتاني أحد أنه لا يقع ، يجوز ؟ قال : نعم ودله على حلقة المدنيين في الرصافة . فقال : إن أفتوني جاز ؟ قال : نعم
Some of the Hanbalees said This is Madhab of Ahmad, He said to his companions that do not Impose your opinions on others, leave the people so that they may see other madaahib. When He (Ahmad) was asked regarding the issue of divorce. He said: It will count. It was said to him If someone said (in his fatwa) that It will not count then? He (Ahmad) said yes it is also allowed. And He told in Rasafa to the people of Madeena. The questioner asked If he say (in his fatwa) It is allowed then is it allowed? He said yes [Al Bhr al Muheet vol 6 page 319] Comment: So for Imam Ahmad and some Hanbalee scholars If some Mufti says It will not count than it is also allowed and they do not impose their Madhab on others.

Imam Ibn Taymiyah said that Imam Ahmad did ruju from his previous fatwa, and his last fatwa was if a person says 3 divorce at once then it is prohibited, as he said:

وكان أحمد يرى جمع الثلاث جائزا ثم رجع أحمد عن ذلك وقال تدبرت القرآن فوجدت الطلاق الذي فيه هو الرجعي أو كما قال واستقر مذهبه على ذلك وعليه جمهور أصحابه وتبين من حديث فاطمة أنها كانت مطلقة ثلاثا متفرقات لا مجموعة وقد ثبت عنده حديثان عن النبي: أن من جمع ثلاثا لم يلزمه إلا واحدة وليس عن النبي صلى الله عليه وسلم ما يخالف ذلك بل القرآن يوافق ذلك
Imam Ahmed used to consider combining of three divorces permissible then he retracted from that and said (when) i contemplated over Qur’an i found the Talaaq in to be Talaaq ar Raj’ee (where a man can live with his wife again without new marriage) or he said something like this and he established his madhhab on that (i.e last opinion) and majority of his companions are on that (too) and it is clear from the Hadeeth of Fatima that she was divorced three times differently and not unitedly and two hadeeths are authentic according to him , the one who combines three divorces then (three divorces) has not become obligatory upon him except only one and nothing is proven from Prophet صلى الله عليه وسلم against this rather Qur’an is in agreement with this
[Fatawa Ibn Taymiyyah (8/423)(passage translate by Abdul Raheem Salafi)

Islamweb states:

Ibn Qudaamah may Allaah have mercy upon him wrote, “The second view (narrated from Imaam Ahmad) is that issuing three (pronunciations of divorce) in one session is a Bidʻi divorce and accordingly prohibited. This view was adopted by Abu Bakr and Abu Hafs.” [Al-Mughni, 7/368]

Al-Mardaawi may Allaah have mercy upon him wrote:
“If he divorces her thrice in one session while she is in a state of purity during which they have not engaged in intimate relations, then such a divorce is disliked. There are two reported views regarding its prohibition. These two views were cited in Al-Hidaayah, Al-Mustawʻib, Al-Haadi, and Al-Kaafi (books) without declaring any of them preponderant. One view suggests that it is prohibited, which is the official view of the Hanbali school, and it was stated in the narration from Imaam Ahmad on the authority of Ibn Haani’, Abu Daawood, Al-Marwathi, Abu Bakr ibn Sadaqah, and Abu Al-Haarith. This view was adopted by the majority of the Hanbali scholars and was declared preponderant in ʻUmdat Al-Ahkaam, Al-Wajeez, Muntakhab Al-Aadami Al-Baghdaadi, and other books…” [Al-Insaaf fi Maʻrifat Ar-Raajih min Al-Khilaaf, 8/451]

The statements of some of the Hanbali scholars suggest that Imaam Ahmad retracted the first view reported on his authority. Ibn Abu Moosa wrote:

“Triple divorce issued in a single sentence for the wife who is in a state of ritual purity during which they have not engaged in intimate relations is considered a Sunni divorce according to one of the two reported views (of Imaam Ahmad). The other view suggests that the recommended Sunni divorce is that he issues one single divorce while the wife is in a state of ritual purity during which they have not had intimate relations and then leaves her to observe her ʻIddah (post-divorce waiting period). If he wishes to revoke the divorce and take her back in marriage, he can do so during the ʻIddah. If he does not wish to revoke the divorce, then she becomes finally divorced and the marriage bond is terminated as the ʻIddah expires. This is the Sunni divorce that conforms to the Sunnah. He (Imaam Ahmad) said: ‘I have contemplated the relevant views and could not find any other way but this one…” [Al-Irshaad] [End qote from Islamweb] e) Al-Imam ash-Shaafiee said
ﻭﻳﺠﺐ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺨﺒﺮ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺛﺒﺖ ﻓﻴﻪ ، ﻭﺇﻥ ﻟﻢ ﻳﻤﺾ ﻋﻤﻞ
ﻣﻦ ﺍﻷﺋﻤﺔ ﺑﻤﺜﻞ ﺍﻟﺨﺒﺮ

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

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

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

.a) Ibne Katheer Commented
(And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,
«إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»
(Obedience is only in righteousness.)(end)
b) Prophet (peace and blessings of Allaah be upon him) said ,
“There is no obedience to a created being if it involves disobedience of the Creator” (reported by Ahmad, 1041; a saheeh hadeeth)

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

d) Abdullah bin Umar ra
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ ، أَخْبَرَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ ، حَدَّثَنَا أَبِي ، عَنْ صَالِحِ بْنِ كَيْسَانَ ، عَنْ ابْنِ شِهَابٍ ، أَنَّ سَالِمَ بْنَ عَبْدِ اللَّهِحَدَّثَهُ ، أَنَّهُ سَمِعَ رَجُلًا مِنْ أَهْلِ الشَّامِ وَهُوَ يَسْأَلُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، عَنِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ، فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ : هِيَ حَلَالٌ ، فَقَالَ الشَّامِيُّ : إِنَّ أَبَاكَ قَدْ نَهَى عَنْهَا ، فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ : أَرَأَيْتَ إِنْ كَانَ أَبِي نَهَى عَنْهَا وَصَنَعَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَأَمْرَ أَبِي نَتَّبِعُ أَمْ أَمْرَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فَقَالَ : الرَّجُلُ بَلْ أَمْرَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : لَقَدْ صَنَعَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Saalim ibn ‘Abdullaah ibn ‘Umar, who said: “I was sitting with Ibn ‘Umar (radi Allaahu ‘anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the ‘Umrah onto the Hajj (known as Hajj Tamattu’). Ibn ‘Umar replied, ‘It is a good and beautiful thing.’ The man said, ‘But your father (i.e. ‘Umar ibn al-Khattaab) used to forbid it!’ So he said, ‘Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) practised and commanded, would you accept my father’s view, or the order of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) ?’ He replied, ‘The order of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam).[‘Ahmad (no. 5700) Tirmidhee Kitab al Hajj Chapter At Tamattu and declared it Saheeh] .
e) Muhammad ibn Abdullah ibn al-Harith ibn Nawfal ibn Abd al-Muttalib
He heard Sad ibn Abi Waqqas and ad-Dahhak ibn Qays discussing tamattu in between umra and hajj. Ad-Dahhak ibn Qays said, “Only someone who is ignorant of what Allah, the Exalted and Glorified, says would do that.” Whereupon Sad said, “How wrong is what you have just said, son of my brother!” Ad-Dahhak said, ”Umar ibn al-Khattab forbade that,” and Sad said, “The Messenger of Allah, may Allah bless him and grant him peace, did it, and we did it with him.” [Muwattaa -Malik Book 20, Number 20.17.61]

 

10. Conclusion

According to Quran Divorce time is three menstrual periods and not three seconds !!
It is prohibited to divorce during menstrual periods
Saying three talaq at a time is prohibited.
There is no Talaaq in extreme anger according to hadith.
Halala (Tehleel marriage) is prohibited and Zina (womam will not be allowed for first husband after this haram marriiage)
Saying three talaq at a time will be counted as only one.
If there is dispute in some case (like in issue of divorce) then we should refer it to Allah and His Messenger