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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الخلع والطلاق
Book of Khul and Divorce
باب: الاختيار للزوج أن لا يطلق إلا واحدة
Chapter: It is preferable for the husband to pronounce only one divorce
Bayhaqi 14941 — It is preferable for the husband to pronounce only one
اُردوEn
أَخْبَرَنَاهُ عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ، أنا أَحْمَدُ بْنُ عُبَيْدٍ، نا ابْنُ مِلْحَانَ، نا يَحْيَى بْنُ بُكَيْرٍ، نا اللَّيْثُ، عَنْ نَافِعٍ أَنَّ عَبْدَ اللهِ طَلَّقَ امْرَأَتَهُ وَهِيَ حَائِضٌ فَذَكَرَ الْحَدِيثَ قَالَ: وَكَانَ عَبْدُ اللهِ إِذَا سُئِلَ عَنْ ذَلِكَ قَالَ لِأَحَدِهِمْ: أَمَّا أَنْتَ لَوْ طَلَّقْتَ امْرَأَتَكَ مَرَّةً أَوْ مَرَّتَيْنِ فَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَنِي بِهَذَا، وَإِنْ كُنْتَ طَلَّقْتَهَا ثَلَاثًا فَقَدْ حُرِّمَتْ عَلَيْكَ حَتَّى تَنْكِحَ زَوْجًا غَيْرَكَ، وَعَصَيْتَ اللهَ فِيمَا أَمَرَكَ بِهِ مِنْ طَلَاقِ امْرَأَتِكَ يَعْنِي وَاللهُ أَعْلَمُ لَا رَجْعَةَ فِي الثَّلَاثِ وَإِنَّمَا الرَّجْعَةُ فِي الْمَرَّةِ وَالْمَرَّتَيْنِ يَعْنِي فِي التَّطْلِيقَةِ وَالتَّطْلِيقَتَيْنِ، وَقَوْلُهُ: وَعَصَيْتَ اللهَ فِيمَا أَمَرَكَ مِنْ طَلَاقِ امْرَأَتِكَ، يَعْنِي حِينَ طَلَّقْتَهَا فِي حَالِ الْحَيْضِ فَيَكُونُ قَوْلُهُ هَذَا رَاجِعًا إِلَى أَصْلِ الْمَسْأَلَةِ، وَأَمَّا التَّفْصِيلُ فَإِنَّهُ لِأَجْلِ إِثْبَاتِ الرَّجْعَةِ وَقَطْعِهَا لَا لِتَعْلِيقِ الْمَعْصِيَةِ بِأَحَدِهِمَا دُونَ الْآخَرِ، وَاللهُ أَعْلَمُ وَأَمَّا قَوْلُهُ فِي رِوَايَةِ نَافِعٍ: ثُمَّ يُمْسِكُهَا حَتَّى تَطْهُرَ ثُمَّ تَحِيضَ عِنْدَهُ حَيْضَةً أُخْرَى ثُمَّ يُمْهِلَهَا حَتَّى تَطْهُرَ مِنْ حَيْضَتِهَا، فَقَدْ قَالَ الشَّافِعِيُّ يُحْتَمَلُ أَنْ يَكُونَ إِنَّمَا أَرَادَ بِذَلِكَ الِاسْتِبْرَاءِ أَنْ يَكُونَ يَسْتَبْرِئُهَا بَعْدَ الْحَيْضَةِ الَّتِي طَلَّقَهَا فِيهَا بِطُهْرٍ تَامٍّ ثُمَّ حَيْضٍ تَامٍّ؛ لِيَكُونَ تَطْلِيقُهَا وَهِيَ تَعْلَمُ عِدَّتَهَا الْحَمْلُ هِيَ أَمِ الْحَيْضُ؛ وَلِيَكُونَ يُطَلِّقُ بَعْدَ عِلْمِهِ بِحَمْلٍ وَهُوَ غَيْرُ جَاهِلٍ بِمَا صَنَعَ أَوْ يَرْغَبُ فَيُمْسِكُ لِلْحَمْلِ وَلِيَكُونَ إِنْ كَانَتْ سَأَلَتِ الطَّلَاقَ غَيْرَ حَامِلٍ أَنْ تَكُفَّ عَنْهُ حَامِلًا، ثُمَّ سَاقَ كَلَامَهُ إِلَى أَنْ قَالَ: مَعَ أَنَّ غَيْرَ نَافِعٍ إِنَّمَا رُوِيَ عَنِ ابْنِ عُمَرَ حَتَّى تَطْهُرَ مِنَ الْحَيْضَةِ ⦗٥٤٢⦘ الَّتِي طَلَّقَهَا فِيهَا ثُمَّ إِنْ شَاءَ أَمْسَكَهَا وَإِنْ شَاءَ طَلَّقَ رَوَاهُ يُونُسُ بْنُ جُبَيْرٍ وَأَنَسُ بْنُ سِيرِينَ وَسَالِمُ بْنُ عَبْدِ اللهِ وَغَيْرُهُ خِلَافَ رِوَايَةِ نَافِعٍ قَالَ الشَّيْخُ: الرِّوَايَةُ فِي ذَلِكَ عَنْ سَالِمِ بْنِ عَبْدِ اللهِ مُخْتَلِفَةٌ، فَأَمَّا عَنْ غَيْرِهِ فَعَلَى مَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ.
Nafi' says that Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) said: "If you divorced once or twice, the Messenger of Allah (peace and blessings be upon him) ordered me to do this."
(b) Nafi' says that Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) divorced his wife while she was menstruating. He mentioned the hadith, and when Sayyiduna Abdullah (may Allah be pleased with him) was asked about this, he would say: "As for you, if you divorced your wife once or twice, then the Messenger of Allah (peace and blessings be upon him) ordered me to do this; but if you have given your wife three divorces, she is unlawful for you until she marries another man, and you have disobeyed the command of Allah that He gave regarding divorcing your wife." That is, there is no taking back after three divorces; taking back is only after one or two divorces.
And his words "and you have disobeyed the command of Allah regarding divorcing your wife" mean: when you divorced her in the state of menstruation; so this statement goes back to the original issue. As for the distinction (between one or two and three), it is for establishing or ending the right to take her back, not for attaching the sin to one of them rather than the other.
As for the narration of Nafi': "then let him keep her until she becomes pure, then she has another menstruation while with him, then let him give her time until she becomes pure from her menstruation," Imam al-Shafi'i (may Allah have mercy on him) says: It is possible that by this he meant istibra' (confirming the womb is free) by a complete purity and then a complete menstruation, so that it becomes known whether her waiting period is by delivery of the pregnancy or by menstruations; so that he either divorces after knowing of the pregnancy or keeps her because of the pregnancy; and so that if she had asked for divorce while not pregnant, she might refrain from it once pregnant. Others besides Nafi' narrate from Sayyiduna Ibn Umar (may Allah be pleased with them both): once she becomes pure from the menstruation in which he divorced her, let him then divorce or keep her.
(b) Nafi' says that Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) divorced his wife while she was menstruating. He mentioned the hadith, and when Sayyiduna Abdullah (may Allah be pleased with him) was asked about this, he would say: "As for you, if you divorced your wife once or twice, then the Messenger of Allah (peace and blessings be upon him) ordered me to do this; but if you have given your wife three divorces, she is unlawful for you until she marries another man, and you have disobeyed the command of Allah that He gave regarding divorcing your wife." That is, there is no taking back after three divorces; taking back is only after one or two divorces.
And his words "and you have disobeyed the command of Allah regarding divorcing your wife" mean: when you divorced her in the state of menstruation; so this statement goes back to the original issue. As for the distinction (between one or two and three), it is for establishing or ending the right to take her back, not for attaching the sin to one of them rather than the other.
As for the narration of Nafi': "then let him keep her until she becomes pure, then she has another menstruation while with him, then let him give her time until she becomes pure from her menstruation," Imam al-Shafi'i (may Allah have mercy on him) says: It is possible that by this he meant istibra' (confirming the womb is free) by a complete purity and then a complete menstruation, so that it becomes known whether her waiting period is by delivery of the pregnancy or by menstruations; so that he either divorces after knowing of the pregnancy or keeps her because of the pregnancy; and so that if she had asked for divorce while not pregnant, she might refrain from it once pregnant. Others besides Nafi' narrate from Sayyiduna Ibn Umar (may Allah be pleased with them both): once she becomes pure from the menstruation in which he divorced her, let him then divorce or keep her.
