مقدمة الطلاق للعدة والاستدراكات عليها //Introduction to Divorce from Surat Al-Talaq and to the Day of Resurrection

 

Saturday, August 21, 2021

Introduction to Divorce from Surat Al-Talaq and to the Day of Resurrection

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 And I say that the jurists have inferred an approach, some of which contradict each other  . I do not say about the significance, but about the history of the revelation of the rulings, and that they gathered in their goals and the jurisprudence of inference with the abrogated and abrogated together with good diligence, but the Sunnah of God is one and does not change and does not change for the sake of anyone. Evangelists and ignorant people are diligent , but I bear witness that God is the wisest of His Sharia in divorce and other legislation, and I bear witness that His Prophet Muhammad - may God’s prayers and peace be upon him - communicated, clarified, clarified and guided him to the path of his Lord as God wanted

/   / And I want to point out here that the Almighty’s saying / { If there were a god in them except God, they would have been corrupted} and He said, Glory be to Him, {{ Would they not then reflect upon the Qur’an ?

/   / In divorce, the fuqaha raged, and the books of jurisprudence were filled with the most subtle and greatest disagreements, with what we call a great disagreement, and God is the most truthful of those who say  .

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Secondly   It was necessary to pay attention on the part of the jurists to study and scrutinize more in the issues of divorce, especially since the Prophet Muhammad, may God bless him and grant him peace, had commented on the hadith of Ibn Omar and followed it up by explaining what is required by law and what he should do to correct his mistake, and there was no intention to transmit  What the Messenger of God, may God bless him and grant him peace, explained in all the ways of hadith  It is authentic and identical to the verse of Surat Al-Talaq except   through the Golden Chain by Malik on the authority of Nafi’ on the authority of Ibn Omar  For several considerations 

1. Including the high chain of narrators: then Malik  And among the Companions there is one man who is Nafi`

2. Including the intensity of control and the lofty preservation of Malik and his reputation for strong memorization and mastery among the men of chain of transmission  

3. Including severity and altitude  His justice to the extent that critics adopted descriptive phrases that were not given to others, such as [La Fatwa and Malik in the City] and so on 

4. Muslim and Al-Bukhari’s agreement on the hadith in text, and it is a significant agreement as one of the criteria for the weighting of the narration to a degree that is close to the degree of frequency and the elements of its authenticity are very high.  }} 

I resume talking and say yes  What did Abdullah bin Omar do?  Whoever made a mistake with his wife regarding her divorce that contradicts the verse of Surat Al-Talaq 5 AH, which is different from the method of divorce that prevailed at times .

Where the event of divorce begins with pronunciation , then the waiting period of istibra , and then demobilization   

And changed to the status of the new divorce revealed in Surat Al-Talaq 5 AH

 And who started  Several counts, then seizure or divorce, then separation and testimony

   And from the comment of the Prophet, may God’s prayers and peace be upon him, and among the provisions of this comment and this correction is that he ordered him to take it back only because he did not divorce due to the waiting period for which God commanded women to be divorced, and he mentioned that to Abdullah bin Omar in his last comment on the event   Then resume divorcing her, if he wants, as explained in the authentic hadith of the Golden Chain  It is based on the verses of Surat Al-Talaq 5 AH  Especially since the surah included phrases and words that call for contemplation and consideration, such as:

1. { Do not drive them out of their homes

2. Like{ They do not go out

3. Like{ Perhaps God will happen after that something

4. Like{ And they counted the kit/ With what this term contains of the meaning of statistics and its only connotations are counting to the end of the count  What you mentioned is the meaning of the conditional{ The one whose answer is useful is what is received from the occurrence of the event stipulated in the time of its action }  👈 And that this counting to the end was not in vain of downloading see the picture

And that the contextual objection is like the five objectionable Qur’anic sentences in the context of the first and second verse  Which showed the clarity of the real connection between the end of the first verse and the beginning of the second verse{ O Prophet, when you divorce the women, divorce them for their waiting period and count the waiting period. 1. And fear God, your Lord2. Do not take them out of their homes.  3. They do not go out unless they produce a clear indecency.   4. Those are the limits of God, and whoever transgresses the limits of God has wronged himself.   5. You do not know, perhaps God will do something after that.( 1 ) If they are in their term, and they wish them well, and they are known to know and I will see the certificate of God.( 2 ) And He provides for him from where he does not expect, and whoever relies on God, it is according to him. ( 3 ) The first three verses of Surat Al-Talaq} with its indicative objectionable Qur’anic sentences

I told blogger but how do we know  Which narration is very true?  judgment included  The Prophet Muhammad, may God’s prayers and peace be upon him, said that an event was revealed by which the verses of heaven were revealed. It is not suitable for scholars to pass it on with such ease and with the resulting confusion through his narrations, whose number reached approximately 2 9 narrations . That he be a memorizer of it, checking its meaning, because it will establish a Sharia on which the first cell of the Muslim community will be focused and until the Day of Resurrection. The books of jurisprudence recorded the extent of the existing dispute to the extent that Al-Qurtubi counted the differences between the sects and the difference to about fourteen differences and branch under each dispute about from two opinions to ten   Opinions of Tfrie'ah or Yazid

And all this error, which was based on the transmission of the memorization of turbulent hadith, and the leniency of most of them in the controls of news transmission, especially in terms of memorization, control, and mastery of transmission.  For the repercussions in which Muslims lived centuries after the first generation of the Prophet of the Companions  They apply divorce according to the abrogated Sharia and turn away from the abrogated Sharia (Surat Al-Talaq 5 AH) and changed for the sake of the Shariah of Surah Al-Baqarah 2 AH  Despite the clarification of the Prophet, may God bless him and grant him peace, and his bright statement to Ibn Omar  Here we list all the differences between Ibn Al-Qayyim and his opponents in terms of not knowing that they are arguing with the abrogated Sharia, most of which was in Surat Al-Baqarah 2 AH, and they mix the articles of Surat Al-Talaq with the articles of Surat Al-Baqarah, forgetting the time difference between the two legislations Al-Baqarah 2 AH that was revealed during 2 AH and the divorce that was revealed approximately after it in 5 AH 

* I said bloggerSo what is the reason for all these disagreements, sayings and opinions, and God spared the nation of Muhammad, may God’s prayers and peace be upon him, from all this suffering when God changed this law of divorce from its provisions in Surat Al-Baqarah revealed in the year 1 and 2 AH to those provisions that prevent disagreement and disagreement revealed in Surat Al-Talaq in the year The fifth or sixth Hijri, 5 or 6 AH, that the Almighty changed the rule of divorce that prevailed in Surat Al-Baqarah2 H and the Foundation on Legislation 

 Issuing kit  after  pronounce the divorce 

any 

 Divorce first  Then  several liberation  Then   layoffs without certification 

  To the strict divorce rule that prevents disagreements, gossip and frequent questioning in the provisions of divorce revealed in Surat Al-Talaq in the year 5 or 6 AH   which states: 

First counting several counts in which the counting is done until the end of the waiting period, then the time for uttering the divorce comes there and there only in the post count( i.e., after the waiting period, i.e. at the end of it, meaning the man and the wife are both counted by a number of censuses during which they will be counted for a period of time that their number will end( If you divorce women, divorce them for their waiting period../1 Surat Al-Talaq) And the lam here means after   Because there is conclusive evidence for that:
 1. A style if the conditional is not definitive and that it is used for the future of time, and that the action of the condition if it occurs in the past and its answer coupled with q in the imperative form inevitably indicated the meaning of the will to create the act or just start implementing it with conditions that come after it in its answer coupled with q in the future time The relative and the meaning (if you divorce women [i.e. if you want to divorce women] then divorce them for their waiting period [so they divorce them after their waiting period] because the lam here is fulfilled as a conditional if in the future of time (i.e., they did not call them, or they called them after the expiry Such as saying Come on (and we helped us thirty nights and we believe in ten times the miqatr.To you, he will not see me but see the mountain, the stabilization of his place will see me, and you will see me, when his Lord is cured for the mountain, make it Dhaka and Moussa Sahqa, when he hurts he said unto you and I am the first believers(143) / Surat Al-A'raf),

And saying the Most High( And chose two people seven men for our gelator, when they took away from them.(155) / Surat Al-A'raf),

So make sure here that the lam in the word for our time is the lam of the term or in the sense of after, or in the sense after the end of the term and not before it in any way, and click on the link---------
2. Including the formula of census and the imposition of working with it without dispute because of the Almighty’s saying (and count the number) and the census is the counting to the end of the counted, and here is the waiting period that God has postponed the divorce for its distance and at its end 

3. Including the fact that women in the three wife and not an absolute for saying (and fear God bless you, do not leave them from their homes and do not come up with a fragrant. "(1)/ Surat Al-Talaq) and it is forbidden for any human being to imagine that God solves a seclusion in which the spouses have become divorced, except in one case, which is that they are still married and not divorced, which indicates that the laam in the Almighty’s saying (for their ‘iddah is the lam meaning after, or the reproach of seeking after)  

And depicting the legislative sequence in Surat Al-Talaq 5 or 6 AH

  Kit in the chest Divorce in the anus   Certification differentiation

* Then the woman is resolved to the discourse, including her divorced one, unless the number of three divorces is consumed in the same legislative sequence shown in the figure

A graphic Diagram of the stages of divorce after the revelation of Surat Al-Talaq in the year 5 or 6 AH

👀 I said the blogger , and Professor Ahmed Muhammad Shakir is still influenced by the jurisprudence of the first era, unintentionally exposing the copyist to whom Surat Al-Talaq was revealed during the fifth year of the Hijri. Look after it ↓↓↓↓↓↓

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Tuesday, December 13, 2016

The hadith of Malik on the authority of Nafi’ on the authority of Abdullah bin Omar

4954 Ismail bin Abdullah told us that Malik told me on the authority of Nafi’ on the authority of Abdullah bin Omar, may God be pleased with them both, that he divorced his wife while she was menstruating during the time of the Messenger of God, may God’s prayers and peace be upon him. He gave the salaam once, then let him go back to her, then hold her until she becomes pure, then menstruates, then she becomes pure, then if he wants, he withholds after and if he wants, he will divorce before he

touches
. Derived from the launch which is sending and leaving 

 So and so divorced the hand with good, that is, a lot of sacrifice 

In Sharia, the marriage knot is only resolved.

It agrees with some of its linguistic connotations

 The Imam of the Two Holy Mosques said: It is an ignorant word, and the Shari’a has been stated with its approval

 The woman was divorced with the opening of the ta’ and the addition of the lam, and also by opening it, which is more eloquent 

It is also divorced by joining its beginning and breaking the heavy lam. 

And the source in the birth is a divorced sakina al-lam, so she is divorced in both of them.

His saying (And the saying of God Almighty, O Prophet, if you divorce women, divorce them for their waiting period, and count the waiting period) 

As for the Almighty’s saying, “If you divorce women,” he addressed the Prophet, may God’s prayers and peace be upon him, with the word “plural” out of veneration or the will to join his ummah to him. 

And appreciation, O Prophet and his nation. And it was said that it is on the conscience. Say, which means, say to your nation 

The second is more appropriate, so the Prophet, may God bless him and grant him peace, singled out the call because he is the imam of his nation, considering his progress and widespread speech, as it is said to the leader of the people, “Oh so-and-so, do this.” 

Al-Hafiz Ibn Hajar said in Al-Fath: And his saying if you divorce, that is, if you want to divorce, is definite, and it cannot be carried on its apparent meaning. 

[I said the blogger: Because if a conditional clause is not definitive, and it is an adverb for what is received from the time of the event, and in doing its condition it is obligatory to be a past verb, and in the answer to its condition, the command to divorce because the noun that comes after it indicates that it is for their waiting period , and since the lam here can only be explained to anyone. Two possibilities are the first : Laam in the sense after or in the sense before , and since the legislation of Surat Al-Baqarah previously revealed in the year 2 AH included the meaning (before) where divorce came and then followed by the waiting period, and God Almighty is far from robbery in all the details of his mandate, it was imperative that he not repeat the assignment with what It was previously mentioned in his home speech here in Surat Al-Talaq in the year 5 or 6 AH , so it was confirmed here that the lam means after that, after their waiting period.And this point was supported by what came accompanying the context contained in the first verse revealed in Surat Al-Talaq (and count the waiting period) (and fear God your Lord) (and the prohibition of taking wives out of their homes [Do not take them out of their homes]) (And they themselves forbid them to leave their homes) [and do not leave their homes] (And emphasizing that everything included in the context of verse No. 1 of Surat Al-Talaq is the limits of God [those are the limits of God] (and the emphatic prohibition against transgressing those limits) (then the threat that whoever transgresses the limits of God has wronged himself)     , then revealing the secret of what God has changed The legality of divorce from presenting the census to the effect of divorce unlike what was in Surat Al-Baqarah 2 AH, which is (you do not know, perhaps God will happen after that a matter  )  .

 

Demobilization is separation after separation, but separation is separation after documentation

The turbulent narrations of Abdullah bin Omar’s hadith and the statement of the authenticity of Malik’s narration on the authority of Nafi’ on him is absolutely correct

Divorce for kit

he:

The census count first, then the divorce after the census count, then the separation, then the testimony

A great, fierce disagreement has occurred between all the jurists, and between all the sects in the issue of divorce, and no two creeds have agreed on any of the elements of this subject. After mentioning the verse of divorce in Surat Al-Talaq, he said: “In it there are 14 sayings and golds that list the sayings and mention their owners, and the differences of others in each of them, until the doctrinal differences rose from 14.. Doctrinal differences to more than one hundred and twenty differences or more, and perhaps the only motive for these differences. This is due to two reasons:
The first reason:It is not arbitration of the words of God . (
Come: (What is reproduced from the verse or forget it okay of them or like the pain of learning that God is on everything Qur'er (106)

* And he said: ( And they say, Glory be to our Lord, if the promise of our Lord is to be fulfilled (108), and they fall down to their lips, weeping and crying (109).

* The verses in this regard are many, and there is no arguing about the proof of abrogation in all its forms, from erasure to substitution, except for the passages of Avak that invalidate them. Surat Al-Talaq (the fifth year of the Hijri), and if people knew that God Almighty only revealed it (that is, the Qur’an) with truth and balance, and that God Almighty did not tamper with Him, Glory be to Him, when He revealed the rulings again after they were revealed previously(2 AH) - until He revealed them In Surat Al-Talaq (5 AH), and all people had to be sure that God Almighty has decreed \ and He does not tamper [I say it was decreed that he alter the rulings on divorce that were of them (2 AH) to whatever his will desired that the order of divorce be upon him after the inevitability of the ruling to replace it.] In 5 AH), and also for Muslims to submit to the rule of God and His Messenger when He sent down the provisions previously revealed in divorce that were in Surat Al-Baqarah (2 AH) to replace it with another in Surat Al-Talaq (5 AH), that is.From the surah in which divorce follows the rule: Divorce, then waiting period  To the image changed to several   and then    divorce 

 The second reason is: The difference of transmitters of the hadith of Ibn Umar regarding the story of his divorce of his wife while she was menstruating during the time of the Messenger of God, may God’s prayers and peace be upon him, even if they understood that God is the Lord of the worlds one and that Muhammad, may God’s prayers and peace be upon him, is one and that the incident of Ibn Umar’s divorce is one and that the place of divine legislation is in his incident and assignment God revealed to His Messenger in the matter of divorce is one, and the station in it is one, so they all know that the right in it is not multiple and that God’s intention in it is one that is not deterred by the differences of those who transmit it, and it is not acceptable to accept only one intention in it is the legislation of the one right. Malik on the authority of Nafi’ on the authority of Abdullah bin Omar, may God be pleased with them both, that he divorced his wife while she was menstruating at the time of the Messenger of God, may God’s prayers and peace be upon him. She menstruates, then becomes pure, then if he wants, he withholds after, and if he wants, he divorces before he touches. That is the waiting period for which God commanded that women be divorced.

    The truth is from the closest path in the incident of Abdullah Ibn Omar is what Malik narrated on the authority of Nafi’ on the authority of Ibn Omar that he narrated on the authority of his father Omar Ibn Al-Khattab (with his text) as agreed upon by the two sheikhs Al-Bukhari and Muslim, and
also because it is through the golden chain that Al-Bukhari established in his commentary on me The most authentic chain of transmission on the authority of Ibn Umar, and since Malik’s narration on the authority of Nafi’ on the authority of Ibn Umar is the most authentic chain of transmission on the authority of Ibn Umar, it is right for us to describe it with the following description:

1 - It is the narration al-‘Umdah (I mean the narration of divorce on the authority of Ibn Umar)

2. It is the criterion for knowing the extent of the deviations of the narrators of this story in the other narrations about the limit of rightness, the type of deviation from the text, the number of the deviations in the text (I mean the reasons for the text), and the rulings that fell from the sequence of the event in each of the narrations transmitted from them with the transferable impairment, and their number and quality, and it is worth mentioning here It separated the provisions of divorce after changing its provisions that were revealed in Surat Al-Baqarah (2 AH), to those new provisions that God Almighty replaced in Surat Al-Talaq (5 AH). For which God commanded that women be divorced for her, then he recited the Almighty’s saying:O Prophet, if you shut up the women, they brought them to their enemies.(1) / Surat Al-Talaq],
The provisions of divorce were revealed in the Noble Qur’an in Surat Al-Baqarah after the lapse of (13 years), from the beginning of the mission, and the previous customs before the mission of the Prophet Muhammad, may God’s prayers and peace be upon him, were still some of them extending in the heart of the Muslim community, including all the customs of divorce that were before this period, and many Among the customs, such as the custom of adoption, the habit of playing gambling, drinking alcohol, monuments and arrows, breastfeeding an adult, grooming, mixing, performing the wrong circumambulation around the Kaaba, performing Hajj without running between Safa and Marwa, the habit of heading towards the Qiblah of Jerusalem, and many other things..Which the Noble Qur’an gave it at the beginning of the civil covenant, the beginning of control, provisions, and legislation, and God Almighty did not want to bring down any copies or modifications of what was before Muslims were able to establish their state in Medina after the lapse of the 13 Meccan years, even if Muslims were able to establish their state, revelation began to follow the Messenger of God God, may God’s prayers and peace be upon him, was revealed through revelation, and the first to come down from the Qur’anic surahs that included the details of the legal rulings, especially Surat Al-Baqarah, and among the rulings that the Qur’an gave great attention to are the provisions of divorce. great: 

1. (Surat Al-Baqarah

2. Surah Al-Ahzab

3. And Surat Al-Talaq).

Its implications revolved around two axes that have no third:
the first axis:Download the terms of divorce in the form of a college or basis base, is the first divorce (then) The legislation was established in Surat al-Baqarah when he said (and divorcees lurking themselves three calm and does not resolve what God created in their womes if they believe in God and the other day And their delegations, if they wanted to reform and say like aware of the best and for men, and God is a degree and God dear. There is no blame on them for what you have ransacked. Those are the limits of God, so do not transgress them, and whoeverThe limits of God are the oppressors (229), its divorced.(230) / Surat Al-BaqarahTell us Ahmed Ibn Mohammed al-Marozi, told me Ali bin Al Hussein bin and Idd, from his father, for increasing grammatical, from Akrama, from Ibn Abbas (and divorcees lining themselves three calm and do not resolve what God created in their guides), the verse: If he divorces his wife, then he is more entitled to take her back, and if he divorces her three times, then he abrogated that and said: (Divorce twice), the verse. Al-Nasa’i narrated it on the authority of Zakariya bin Yahya, on the authority of Ishaq bin Ibrahim, on the authority of Ali bin Al-Hussein, with it, Ibn Katheer in Tafsir (1/610). Suleiman - on the authority of Hisham bin Urwa, on the authority of his father, that a man said to his wife: I will never divorce you, nor will I ever harbor you. She said: How is that? He said: I will let you go, so that when your term is near, I will return to you. So she came to the Messenger of God, may God’s prayers and peace be upon him, and mentioned that, so God Almighty revealed: (Divorce is twice) and this is how Ibn Jarir narrated it in his interpretation through Jarir bin Abdul Hamid and Ibn Idris. And Abd bin Humaid narrated it in his interpretation, on the authority of Jaafar bin Aoun, all of them on the authority of Hisham, on the authority of his father. He said: A man was more entitled to take his wife back, and if he divorced her as long as he wanted, as long as she was in the waiting period, and a man from the Ansar was angry at his wife and said: By God, I will neither protect you nor leave you. She said: How is that? He said: I release you, and if your term is near, I will take you back, then I will release you, and if your term is near, I will take you back. So I mentioned that to the Messenger of God, may God’s prayers and peace be upon him, so God Almighty revealed: (Divorce is twice) He said: So the people accepted the divorce, who was divorced and who was not. Al-Zubayr’s mawla/on the authority of Hisham, on the authority of his father, on the authority of Aisha, and he mentioned it according to what was mentioned above. Then he narrated it on the authority of Abu Kuraib, on the authority of Ibn Idris, on the authority of Hisham, on the authority of his father. He said: This is more correct. Al-Hakim narrated it in his Mustadrak, through Ya`qub bin Hamid bin Kasib, on the authority of Ya`la bin Shabib with it, and he said its chain of transmission is authentic. Then Ibn Mardawayh said: Muhammad bin Ahmed bin Ibrahim told us, Ismail bin Abdullah told us, Muhammad bin Hamid told us, Salama bin Al-Fadl told us, on the authority of Muhammad bin Ishaq, on the authority of Hisham bin Urwah, on the authority of his father, on the authority of Aisha, she said: There was no time for divorce, a man divorces his wife and then takes her back As long as the waiting period did not expire, and there was between a man from the Ansar and his family some of what is between people, so he said: By God, I will not leave you, neither a married man nor a married woman, so he started to divorce her even if the waiting period was about to expire, he would take her back. So withholding with kindness or letting go with kindness), she counts three irrevocable divorces after the third, until she marries another husband. This is how it was narrated on the authority of Qatada. Al-Suddi, Ibn Zayd, and Ibn Jarir mentioned it as well, and he chose that this is the interpretation of this verse. And his saying: (So withholding with kindness or letting go with kindness), i.e.: If you divorce her one or two, then you are free to do so as long as her waiting period remains, between returning her to you intending to reconcile with her and be kind to her, and between leaving her until her waiting period expires, so she becomes clear from you, and releases her as a benefactor to her. [Tafsir of Ibn Katheer (1/611),]The blogger said : And this is how the divorce rulings came down to consolidate the great principles of Islam, including it, which abolished the customs of ignorance that expanded in the heart of the Muslim community from the remnants of the first ignorance, and among them he established a new form of the provisions of divorce that were revealed to the beginning. Divorce twice, withholding a kindness or letting go with kindness], and the ruling was revealed forbidding the plundering of a woman’s dowry, as was the case in the pre-Islamic era, and the Almighty said:

 [It does not replace you to take nothing of them], and then the ruling of the judgment was not present from the days of ignorance. God, do not transgress it, and whoever transgresses the limits of God, those are the unjust (229)].

Then he set a final numerical limit that the woman is not permissible for the husband after consuming it.

 [And if he divorces her, she is not permitted to him anymore until she marries another husband.]

Then he has received a mercy from him . A sequel to what the Muslim community will follow in terms of divorce provisions for a period of a few years only has been revealed in it that leads to controlling the souls of believers in the provisions of divorce in the rest of Surat Al-Baqarah and some Surah Al-Ahzab. On the legislative basis (legislation of Surat Al-Baqarah 2 AH) :

Divorce first, then the waiting period of istibra, then demobilization, then it is resolved for the speech

 Who will transcribe Qabil in Surat Al-Talaq?

^ He said, " 

^ And do not take the verses of God shaken and remember the grace of God upon you and what they came to you from the book and the wisdom preaches you and fear God and know that God is everything Alim (231) 

Q 

^Then He, Most High, said in Surat Al-Baqarah (And for the divorced woman there is enjoyment of goodness, a right over the pious (241), God also makes clear to you that He is Al-Baqarah/Al-Baqarah, Al-Baqarah 24). 

^ Then a new ruling was added to the rulings on divorce revealed in Surat Al-Baqarah from Surat Al-Ahzab, which was revealed several months after Surat Al-Baqarah, which may reach one or two years. 

This judgment is (O ye who believe if you are tired of the faithes and then shot them before they wish you from several things they are assaulted, and they will leave them beautifully (49).

Then the Muslim community continued to apply those rulings revealed in Surat Al-Baqarah and Al-Ahzab, and these rulings were not completed in a way that would be acceptable to God Almighty for His servants until the Day of Resurrection. 

second axis

(The procession to legislate the provisions of divorce in Surat Al-Talaq)

And God wanted to rule His verses in the divorce legislation, so He, Glory be to Him, revealed the completion of the final divorce legislation until the Day of Resurrection.

Several statistics first , then constipation or divorce .

The beginning of a new era was completed by the very justice and raised the balance of the installment. God’s bounds, for he has wronged himself, you do not know, perhaps God will bring about something after that (1) 

^ If they are entitled to them, they wish them to know or have known them with the well-known and appalled by you and I have established the certificate of God.

 ^ And he will provide for him as he does not expect, and whoever relies on God, it is according to him that God is in control of his affair (3). 

 

And me is better than the tenderness of your women    .

 ^[ I said the blogger : God Almighty has foretold the Prophet Muhammad, may God’s prayers and peace be upon him (that he and the believers after him, if they want to divorce women, they should divorce them for their ‘iddah, i.e. to complete their ‘iddah ) . He divorces at the end of the waiting period until it is permissible for him to divorce, and thus the waiting period is a real barrier between the husband and his ability to break the marital bond.

This means that whoever wants to divorce his wife will not be able to do so until after the expiry of her waiting period

(Three read for me, and me is better than the supplies. From Surat Al-Talaq, then detailing the waiting period in the following verses (4 to 5) of the same surah, and it was not until after the revelation of Surat Al-Talaq that Muslims realized the new divorce legislation that was revealed in Surat Al-Talaq:

(which was based on submitting the waiting period for divorce)Their intuition was overcome by what they were accustomed to from the applications of Surat Al-Baqarah (which was based on submitting divorce over the waiting period), so the first incident of divorce came after the revelation of Surat Al-Talaq at the hands of Abdullah Ibn Omar, may God be pleased with him. What Ibn Omar knew was what prevailed based on On the applications of Surat Al-Baqarah (the first two years of migration) to divorce his wife regardless of whether she is menstruating or not? So he divorced his wife and thought that she had been divorced and took her out of his house to her family’s house, so if he wanted to go to the mosque, he would take a different path other than the road to her father’s house, which she went to, and it was on the way to the mosque [He cited this incident on the authority of Ibn Umar.. (Malik on the authority of Nafi’ on the authority of Ibn Umar)], and it was her destiny that he divorce her while she was menstruating, and Omar Ibn Al-Khattab doubted the validity of what happened after the revelation of the wall of divorce. Ismail bin Abdullah told us, he said: Malik told me, on the authority of Nafi’, on the authority of Abdullah bin Omar, may God be pleased with them:Once, let him take her back, then let him hold her until she becomes pure, then she menstruates, then she becomes pure, then if he wants to hold her after, and if he wants he divorced before he touches, that is the waiting period that God commanded that women be divorced for her) [ And it is in Sahih Muslim with the same pronunciation and the same chain of transmission (4625). Agreed upon from the novel The Golden Chain? ^ And this hadith becomes in this context and in this order, I say, the hadith of Malik on the authority of Nafi’ on the authority of Ibn Umar is the best interpreter of the words of God Almighty in what He sent down anew the rulings in Surat Al-Talaq (5 AH) based on:

Kitty first, then divorce

What is the difference between the legislation of Surat Al-Baqarah (2 AH) and the legislation of Surat Al-Talaq (5 AH)?

1). Surat Al-Baqarah was revealed in the first two years after the Hijrah (2 AH), while Surat Al-Talaq was revealed in the fourth or fifth year after the Hijrah (5 AH), and this means that the provisions of divorce found in Surah (Divorce), dominate over the provisions that were before it in Surat Al-Baqarah, and that The one who came (after) will modify, alter or abrogate the rulings of what was (before), and this is something self-evident and known to all those who know the abrogated and abrogated,

2). The provisions of divorce in (Surat Al-Baqarah) were considered previous rulings, while the provisions of divorce in (Surat Al-Talaq) became the subsequent rulings.

3). The previous provisions of divorce (which were revealed in Surat Al-Baqarah) in the first two years of the Hijrah, were founded on the rule (divorce and then the waiting period), so it turned, by God’s permission and will, to being based on (preceding the waiting period according to the rhythm of divorce) after the revelation of Surat Al-Talaq in the fifth year Turkey

 4). The guide in Surah al-Baqarah was first and then the women (the tendencies) is as saying (and the divorced is the same as three calm and does not resolve what God has created in their womens. "They believe in God and the other day, And they have a degree of likeness to them, and men have a degree over them, and God is Mighty, Wise (228) / Surah Al-Baqarah (228)God, Glory be to Him, named the woman divorced before he required her to be `Idda’, and He, Glory be to Him, said: ), And in the text as saying: O Prophet If you shut up the women, they brought them to their enemies. ) So if their term has come, then keep them with kindness or separate them with kindness, and make those who are unjust to you witness witness to them.He who believes in God and the Last Day is admonished by it, and whoever fears God He will make for him a way out.(2) / Surat Al-Talaq   5).

5). And if the woman was divorced when the rulings of Surat Al-Baqarah (2 AH), she became divorced, and he had to:

       1.  She counted the divorce

      2 . She was called an absolute

      3 . She used to go out of her house to observe the 'iddah in her family's house

       4 . She numbered several Istibra of the womb

        5. She was lying in wait for herself, for the inevitable existence of her with herself, away from her husband, because he became a divorcee, not a husband.

      6   .Her exit from the waiting period was called a discharge because of the Almighty’s saying: “Divorce takes place twice, then withholding with kindness or letting go with kindness.” And the release here in Surat Al-Baqarah corresponds to the differentiation in Surat Al-Talaq. The Arabs in Article (Sarah): (Surning) The Seal Money Letting Selection Money Selection in the pasture of the Al-Anam Sulfate Livestock Sell Sorry and Snow Samat and Sahah Samat and Sahah Samat and Sarha is an organs and did not exceed. And I named it, and I neglected it, and I let it go, this one alone without a thousand.Separation is the opposite of release and it is different from it, and we say the difference between the two men’s quarrel, i.e. a separation and distance between them, and his separation, i.e. the final separation after he separated him initially, (meaning the difference of what remained of their tracks after their separation originally), which here is the separation of the woman for her waiting period that was a barrier between her and her husband originally // any parting after partingRelease,   then, is separation after separation , and this indicates that the demobilized woman had previously left her home, when her husband divorced her, so she became divorced , and  then  she was   expelled in the morning to the house of her family or guardians after the demobilization.   From her home or from   her husband’s house before, and the word “release them well” is conclusive evidence that the woman in herself, whose waiting period has expired based on the provisions of Surat Al-Baqarah (2 AH), did not prevent her from dismissal other than the rapture to clear the wombThis means that she was separated by the waiting period, that is, she was taken out of her home by the waiting period, and then she was automatically released at the end of the waiting period. The provisions of Surat Al-Baqarah (2 AH) had been imposed on her leaving the marital home after the word of divorce was pronounced upon her, but she was made up of three readings in her father’s house to clear her womb. The Almighty says in Surat Al-Baqarah (So withholding with kindness or letting go with kindness), while we will see in the provisions of Surat Al-Talaq revealed in the fifth Hijri year that the Qur’an has used the word (So if they reach the end of the day, then we curse them with a word)Separation is known to be a departure from the meeting, the meeting, and from the common life that preceded the separation that occurred between spouses), and there is no application or legislation in this verse for the meaning of demobilization, as parting is against release and it is different from it, and we say the difference between the two men, i.e. separation And distance them, but the release is separation after separation. 

In summary, I say : [Demobilization is separation after separation, but separation is separation after documentation], 

The separation in Surat Al-Baqarah was a separation (in pronunciation, and leaving the house, followed by separation by the expiry of the waiting period of istibra and the woman’s exit from it). 

^ While the paradox in Surat Al-Talaq became (a differentiation after documenting it, the woman in the provisions of divorce revealed in Surat Al-Talaq has become still a wife on the covenant and covenant of her husband throughout the length of the waiting period, but with its expiration and the husband’s desire to divorce her, it becomes a paradox, which is resolved to others from her justification, 

That is because several kisses have prevented their divorce and the desire of the husband in reaching its divorce has prevented him from their positions. And whoever fears Allah, He will make for him a way out (2) / Surat Al-Talaq 

7. Among the important differences between the legalization of divorce in Surat Al-Baqarah (2 AH) and what came after it in Surat Al-Talaq (5 AH), is the following : 

After changing the provisions of divorce in Surat Al-Talaq (5 AH), which was established as:

The waiting period first   , then   holding or divorce

The man cannot divorce until he goes with his wife in her house, which is his home, a waiting period of three readings (pure) with his wife

 If she is menstruating , or three lunar months, if she does not menstruate , or the rest of the pregnancy as a whole, if she is one of the first pregnancies and during which he is forbidden to have intercourse with her until he fulfills the condition of divorce. From the beginning of the days again, because by his intercourse with her, even once in the days of the waiting period (the census), he destroyed the procedures for reaching its end, and he must count and count again.      This is clear to the reader of great wisdom from law. God’s bounds, for he has wronged himself, you do not know, perhaps God will bring about a matter after that (1)/ Surat Al-Talaq.

8). Among the differences that distinguished after God Almighty amended the provisions of divorce in Surat Al-Talaq, which is based on Ali :

It is imperative to present the waiting period to be able to sign a divorce

 That the woman should not miss even a day in the law of God from the days of her life, so she used to count the days of the rule of divorce rulings in Surat Al-Baqarah three readings, seeking forgiveness for her mercy in her family’s house (her father’s house), waiting for her by herself, these three readings were real missing from the days of her life, no A trick for her to separate from her, because she has a womb that may involve a pregnancy after her divorce, so she was forced to stalk herself by these readings, and then she must announce that she has left the waiting period of istibra, but God Almighty, with His great justice and greatness, has willed not to waste a day on the woman in The new divorce legislation revealed in Surat Al-Talaq when the time of the waiting period was introduced in the woman’s life, and she is a wife who enjoys sovereignty in her home next to her husband. He may divorce his wife, and only here and here he can separate from her and she has fulfilled her waiting period and he is a witness to her, and hereOnly here can the wife be ready to receive a new husband's life from the day she separates and leaves the house of her divorced husband.8).,
9) And from the sensed wisdom after changing the provisions of divorce in Surat Al-Talaq (5 AH) and postponing the divorce until after the waiting period has expired.If the husband has the opportunity to be alone and review his decision and live the influences surrounding himself, his wife, his house and his children day after day, week after week, month after month, until he reaches the end of the third month, while in this waiting period he is waiting for himself and his wife and the danger of separation is pressing on them and they have features that he goes Each of them in a married life, the husband may not be able to bear the patience to imagine that his wife will fall into the bed of another husband, and that the love that has developed between them will change to another man, and more than this, that he sees the rebellious husband at the moment of his desire to divorce I say he sees his children and they have been separated from him His conception is embodied in the lives of his children, the pleasures of his liver, the light of his eyes, and the filling of his conscience far from him, leaving them to be lost.If the husband insists and is determined to divorce, God Almighty has excused him for the waiting period, so he should only blame himself if he was poorly judged, or let him take care if he was wronged in this married life that he ended. come(Oh, the Prophet if you shut up the women, they are shutted with their enemies and grabt us and fear God, your Lord, do not get out of their peoples and do not go away, but they will come with a fragrant. With the well-known or familiar with you, and I see you, and I will see the certificate of God. (3) / Surat Al-Talaq)

The beginning of the investigation of the hadith of Abdullah bin Omar from all his narrations

[ I said the blogger : I have cited the narrations of the hadith of Abdullah Ibn Omar as a whole in terms of the chain of narrators so that we may know how many narrations there are, and then I cited a precise critique of the reasons for the texts contained in each path or narration, and I thought that I would help the reader with what has been achieved today from the investigation of the reasons for the narrations and the comparison of each narration with the narration The Omda, or the narration al-Qiyas, then appended to this part another part in which he completed what I began with the grace and strength of God, in the second part of this work, and God is behind the intention and he takes charge of the righteous.

Hadith novels

1. Al-Bukhari and Muslim narrated from Yahya bin Yahya Al-Tamimi that he said: I read on Malik bin Anas on the authority of Nafi’, on the authority of Ibn Omar (and he mentioned him).

2. Al-Layth’s narration on the authority of Nafi’ on the authority of Ibn Umar: Al-Hafiz Muslim Ibn Al-Hajjaj, may God have mercy on him and be pleased with him, said: {2AD . (1471) Yahya bin Yahya / Qutaiba / Ibn Ramh told us (the wording is Yahya). (Qutaybah said: Laith told us. The other two said: Al-Layth bin Saad told us) on the authority of Nafi’, on the authority of Abdullah; He divorced his woman while she was menstruating. One divorce.

3. The narration of Ibn Numayr on the authority of Ubayd Allah on the authority of Nafi` on the authority of Ibn Umar

4. Then Al-Hafiz Muslim Ibn Al-Hajjaj narrated in his Sahih that he said:

 2.(1471) Muhammad bin Abdullah bin Nameer told us. Tell us dad. Obaidullah told us on the authority of Nafi', on the authority of Ibn Umar.

5 and 6. The narration of Abdullah Ibn Idris on the authority of Ubayd Allah on the authority of Nafi` on the authority of Ibn Umar, No. 1471, and we narrated it to Abu Bakr Ibn Abi Shaybah and Ibn Al-Muthanna. They said: Abdullah bin Idris told us on the authority of Obaidullah, with this chain of transmission, similar to it. He did not mention what Ubaidullah said to Nafeh

7-   Job ’s narration   on the authority of   Nafi’:

 3- (1471) Zuhair bin Harb told me. Ismail told us on the authority of Ayoub, on the authority of Nafi’; that Ibn Umar

8. The narration of Salem on the authority of Ibn Umar and the narration of Ya`qub on the authority of al-Zuhri on the authority of Salem

b) Al-Zubaidi’s narration on the authority of Al-Zuhri on the authority of Salem on the authority of Nafi’ on the authority of Ibn Omar,

 (1471) It was narrated to me by Ishaq bin Mansour. Yazid bin Abd Rabbo told us. Muhammad bin Harb told us. Zubaidi told me about syphilis, with this attribution. However, he said: Ibn Umar said: So I reviewed her. I calculated the divorce she had divorced her [it will come later that this is pure diligence on the part of Ibn Umar and the texts are contrary to what he tried, may God be pleased with him]      

c) The narration of Muhammad Ibn Abd al-Rahman the mawla of Talha on the authority of Salem
(1471) and we were told by Abu Bakr Ibn Abi Shayba, Zuhair Ibn Harb and Ibn Namir. On the authority of Ibn Umar [It is an odd narration that Muhammad Ibn Abd al-Rahman, the custodian of Talha, singled out for, and he disagreed with all the evidence on their different levels , and it will come later, God willing]

 9- Narrated by Abdullah Ibn Dinar on the authority of Ibn Umar   .

A). (1471) Ahmad bin Othman bin Hakim Al-Awdi told me. Khalid bin Makhlid told us. Suleiman (he is Bilal's son) told me. Abdullah Ibn Dinar told me on the authority of Ibn Umar

10- The narration of Ibn Sirin on the authority of Yunus on the authority of Ibn Jubayr (Abu Ghallab) on the authority of Ibn Umar.....

(D) The narration of Ibn Sirin on the authority of Abu Ghallab (Yunus bin Jubayr Al-Bahili), on the authority of Ibn Omar:

11 –7/(1471)

A) Ali bin Hajar Al-Saadi told me. Ismail bin Ibrahim told us on the authority of Ayoub, on the authority of Ibn Sirin

b) (1471) Abu al-Rabi` and Qutaiba narrated to him, they said: Hammad told us on the authority of Ayyub, with this chain of narrators,

12. The narration of Yunus Ibn Jubayr on the authority of Ibn Umar:

 A) (1471) And Yaqoub bin Ibrahim Al-Durqi told me on the authority of Ibn Aliyah, on the authority of Yunus, on the authority of Muhammad bin Sirin, on the authority of Yunus bin Jubayr. He said: I said to Ibn Omar

b) (1471) Muhammad ibn al-Muthanna and ibn Bashar told us. Ibn al-Muthanna said: Muhammad bin Jaafar told us. Shu'bah told us about Qatada. He said: I heard Yunus Ibn Jubayr said: I heard Ibn Umar

13. The narration of Anas Ibn Sirin on the authority of Ibn:

   A) (1471) Yahya bin Yahya told us. Khalid bin Abdullah told us on the authority of Abd al-Malik, on the authority of Anas bin Sirin

  b) (1471) Muhammad ibn al-Muthanna and ibn Bashar told us. Ibn al-Muthanna said: Muhammad bin Jaafar told us. Shu'bah told us on the authority of Anas bin Sirin; He heard Ibn Umar

   c) (1471) and Yahya bin Habib narrated it to me. Khalid bin Al-Harith told us. H and told me by Abdul Rahman bin Bishr. Tell us about it. They said: Shu'bah told us with this chain of narrators. However, in their conversation, "to return it."

16- In their hadith: He said: I said to him: Do you seek reward for it? He said: His mouth.

14. (AD) Tawus narration on the authority of Ibn Umar

 (1471) And Ishaq bin Ibrahim told us. Abdul Razzaq told us. Ibn Juraij told us. Ibn Tawus told me on the authority of his father; He heard Ibn Umar ask: (and mention him)

15-N) Narrated by Abd al-Rahman Ibn Ayman (Mawly Azza) on the authority of Ibn Umar: He said: Ibn Juraij said. Abu al-Zubayr told me: He heard Abd al-Rahman Ibn Ayman (Mawla Azza) ask Ibn Umar? And Abu Zubair hears that. How do you see in a man who divorced his wife menstruating? He said (and mentioned it)

16- Narrated by Abu al-Zubayr on the authority of Ibn Umar

 (A)/ (1471) Harun bin Abdullah told me. Abu Asim told us on the authority of Ibn Juraij, on the authority of Abu Zubair, on the authority of Ibn Umar. towards this story.

 b) (1471) and Muhammad bin Rafi’ narrated it to me. Abdul Razzaq told us. Ibn Juraij told us. Abu al-Zubayr told me: That he heard Abd al-Rahman ibn Ayman (Mawla Urwa) ask Ibn Umar? And Abu Zubair hears. Like the hadith of Hajjaj. And there is some increase.

Muslim said: He made a mistake when he said: Urwah. Rather, he is
in charge of the investigation of hadiths and texts in the narration of Ibn Umar’s divorce of his wife:

 71. The Book of Divorce by Al-Hafiz Imam Al-Bukhari, may God have mercy on him and be pleased with him.

God Almighty says: {O Prophet, if you divorce women, divorce them for their waiting period and count the waiting period} / Al-Talaq: 1/. {We have counted it} / Yaseen: 12/ We have memorized and counted it. And the Sunnah divorce: to divorce her in a state of purity without intercourse, and with two witnesses to testify .

 4953. Ismail bin Abdullah told us, he said: Malik told me, on the authority of Nafi’, on the authority of Abdullah bin Omar, may God be pleased with him: that he divorced his wife while she was menstruating, to the Messenger of God, may God’s prayers and peace be upon him, so Omar bin Al-Khattab asked the Messenger of God, may God’s prayers and peace be upon him, about That, the Messenger of God, may God’s prayers and peace be upon him, said: “Once let him take her back, then let him hold her until she becomes pure [I said the blogger: This is the first purity] , then she menstruates, then she becomes pure [I said the blogger: This is the second purification] , then if he wills he withholds after , and if he wills he is divorced. Before he touches, and the word after is a time circumstance that definitely indicates the presence of the third period of purity, i.e. after the third menstruation, and it is..it is the same time of relapse and reversal of his intention (i.e. the husband) and her consort or intercourse   if he wants (because until this moment they are a couple) , but   if he remains determined I have to divorce her, so he has to  He is divorced before he has been touched, and it is the time of separation for which the number of census has been prescribed, and there is no other time [I said the blogger: This is the third purity in which divorce is not permissible except in it, since touching, i.e. intercourse, is not evident except in purity] . Women are divorced for her) [ I said the blogger : Muslim agreed with him in his Sahih in Hadith No. [4625].   

1. Malik’s narration on the authority of Nafi’ on the authority of Ibn Umar

1 - (1471) Yahya bin Yahya al-Tamimi told us, he said: I read on Malik bin Anas on the authority of Nafi’, on the authority of Ibn Omar; He divorced his wife while she was menstruating. In the era of the Messenger of God, peace be upon him. Omar Ibn Al-Khattab asked the Messenger of God, may God bless him and grant him peace, about that. Then the Messenger of God, may God’s prayers and peace be upon him, said to him: “Once, let him take her back. Then let him leave her until she becomes pure. Then she menstruates. Then she becomes pure. Then, if he wills, he should keep after, and if he wants, he may divorce before he touches. This is the waiting period that God Almighty commanded to divorce women for.”

I said the blogger: This narration is the mainstay of the narrations of the hadith of Ibn Umar because:

1. From the narration of the Golden Chain, which is Malik, on the authority of Nafi’, on the authority of Ibn Omar, with a chain of transmission traceable to the Prophet, and this is the saying of Al-Bukhari/Al-Silsilah Al-Dhahabiah what Malik narrated on the authority of Nafi’ on the authority of Ibn Omar

2. Agreed upon to narrate it verbally from the same path as the Golden Chain, Al-Bukhari and Muslim (Al-Bukhari No. (4625) and Muslim No. 1471, and everything that contradicts this word has been included in the actions of the narrator in the pronunciation at the time of transmission, and it is known that trustworthy people vary in degrees of control in proportion to their mastery in memorization. It was known and agreed upon that I memorized and mastered the narrations on the authority of Ibn Umar is Malik on the authority of Nafi’, and therefore every word that contradicts the utterance of Malik on the authority of Nafi’ in the totality of the narrations on the authority of Ibn Umar is therefore less precise and lighter than it. In his narration on the authority of Ibn Umar, there is a missing or redundant word that is not found in Malik’s narration on the authority of Nafi’, so it is a word that has entered the narration of the narrator in violation of the text of Malik’s narration on the authority of Nafi’ on the authority of Ibn Umar.

 1. Chapter: If a menstruating woman is divorced (would) that divorce count?
[I said the blogger: It will come true later, God Almighty willing. The saying that a wrongful divorce does not count]

4954. Suleiman bin Harb told us, Shubah told us, on the authority of Anas bin Sirin, he said: I heard Ibn Umar say: Ibn Umar divorced his wife when she was menstruating, so Umar mentioned to the Prophet, may God bless him and grant him peace, and said: (Let him take her back). I said: Is it counted? He said: Mouth?

[ I said the blogger : This narration has entered it from the ills of the text, the reason for the severe abbreviation, and we knew that from our comparison of this narration with the narration of Malik on the authority of Nafi` on the authority of Ibn Umar and al - Miqis . It contains a serious summary that resulted in:

1. Deletion of the legislative sequence mentioned in detail in Malik’s narration on the authority of Nafi’, which is: “Let him review it. Then let him leave it until she becomes pure. Then she menstruates. Then she becomes pure. Then, if he wants, he should stop after, and if he wants, he should divorce before he touches. This is the waiting period that God Almighty commanded to He calls her women.” And he sufficed with narrating one word, which is (to take her back).And even in this dangerous abbreviation, the word was narrated in contradiction.. Where Malik said on the authority of Nafi’ (to review it) and he said (to take it back) without the active form, so the mention of the first purity, the second menstruation, the second purity, the third menstruation, the purity of the third divorce, and the commentary of the Messenger of God, may God’s prayers and peace be upon him, was dropped. He, peace and blessings of God be upon him, explained the verse, which is (that is the waiting period for which God Almighty commanded to divorce women, and he added to it what was not mentioned in the narration of Malik al-Umdah, where he added: “I said: Is it counted? He said: His mouth?” He, peace and blessings of God be upon him, and expresses only his opinion, may God be pleased with him, and despite that, it is an anomaly in which it contradicts the narration of the evidence who did not report it].

^ On the authority of Qatada, on the authority of Yunus bin Jubayr, on the authority of Ibn Omar, who said: “Once, let him take it back.” I said: Do you count? He said: Do you see if he is helpless and foolish?

[I said the blogger: In this narration, one of the narrators on the path of: Anas bin Sirin on the authority of Ibn Omar has also shortened the text and briefly summarized it seriously , resulting in :

1. Deletion of the legislative sequence mentioned in detail in Malik’s narration on the authority of Nafi’ , which is: “Let him review it. Then let him leave it until she becomes pure. Then she menstruates. Then she becomes pure. Then, if he wants, he should stop after, and if he wants, he should divorce before he touches. This is the waiting period that God Almighty commanded to He calls her women.” And he sufficed with narrating the word: one, which is (let him take it back) , and even in this dangerous abbreviation, the word was narrated contrary to where Malik said about Nafi’ (to review it) and he (let him take it back) without the accusative form, so he dropped that

1. He mentioned the first menstruation, the second menstruation, the second menstruation, the third menstruation and the third divorce ,

2.   And the commentary of the Messenger of God, may God’s prayers and peace be upon him, who explained the verse:

3.   He added in it what was not mentioned in the narration of Malik al-‘Umda, where he added (I said: Do you count? He said: Do you see if he is incapable and fools), and it is one of the endowments of Ibn Omar and is not attributed to the Prophet Muhammad, may God’s prayers and peace be upon him, and only expresses his opinion, may God be pleased with him. Despite that , it is an abnormal addition in which it contradicts the narration of evidence by those who did not cite it ].

^ Abu Muammar said: Abd al-Warith told us: Ayoub told us, on the authority of Saeed bin Jubayr, on the authority of Ibn Umar, he said: I counted a divorce. [4625]

.[ I said the blogger: And here came the report of calculating the divorce in the form of the construction of the unknown , so we did not know that the Prophet, may God’s prayers and peace be upon him, calculated it, so perhaps Omar obliged his son Abdullah to calculate it out of piety and punishment for his son Abdullah?

A group of scholars, including Ibn Hazm, Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkani and others, may God Almighty have mercy on them, held that the forbidden divorce does not take place, and from it is the divorce of a menstruating woman [divorce for other than the waiting period for which God commanded that women be divorced ], citing many evidence, including what was narrated by Abu Dawood (2185). With a chain of narrators that Ibn Hazm and Ibn al-Qayyim in al-Huda (5/226) and others from the hadith of Ibn Umar..may God be pleased with them both..in it: Al-Shawkani, may God Almighty have mercy on him, said: “The chain of transmission of this narration is correct, and no one spoke about it in vain.” AH (Wabil Al-Ghamam 2/70). That counts .” Narrated by Ibn Hazm 10/163  With his chain of transmission, Ibn al-Qayyim said: “Its chain of narrators is authentic.” Zad al-Ma’ad (5/236 .)(, as was corrected by Al-Hafiz Ibn Hajar, may God Almighty have mercy on him, in Al-Talkhis Al-Habir (3/206), and whoever contemplates the evidence and combines them, the strength of this statement will become clear to him, and God Almighty knows best. See: Al-Muhalla (10/163) Zad Al-Ma’ad (5/218) Wabel Al-Ghamm by Al-Shawkani (2/69) Al-Rawdah Al-Nadiah (2/105), Jala’ Al-Aynain (268).

 We return to the context in verifying the narrations of the hadith of Ibn Omar   , may God be pleased with them:

4958. Hajjaj bin Minhal told us: Hammam bin Yahya told us, on the authority of Qatada, on the authority of Abu Ghalab Younis bin Jubayr, he said: I said to Ibn Omar: A man divorced his wife while she was menstruating? He said: You know Ibn Umar that Ibn Umar divorced his wife while she was menstruating, so Umar came to the Prophet, may God bless him and grant him peace, and mentioned that to him, so he ordered him to take her back, and when she became pure [ I said the blogger.This is the first purification, and he did not mention after him any menstruation and any purification other than that purification], so he wanted to divorce her, so let him divorce her. In this hadith there is a body defect that is summed up in: the sudden transformation of the textual narration into the narration in the sense, and the personal perception, where the narrator changed from his textual saying (He said: I said to Ibn Umar: A man divorced his wife while she was menstruating? He said: You know Ibn Umar that Ibn Umar divorced his wife? She was menstruating, so Umar came to the Prophet, may God’s prayers and peace be upon him, and mentioned that to him) to the narration with the meaning and the visualization where he completed the meaning and said (so he commanded him to take her back, and if she became pure and he wanted to divorce her, let him divorce her), and this transcribed behavior resulted and the shift from the narration by text to the narration in the meaning in

 1. Omitting the second menstruation and purification and the third menstruation and purification?, and there is an abnormal increase in it that they did not see as the most reliable and just, which is (Is that considered a divorce? He said: Do you see that he is incapable and fools.) Despite that, it is one of the views of Abdullah Ibn Omar, which is endowed on him, and it is not from the transmitted. ]

5022. Qutaiba told us: Al-Layth told us on the authority of Nafi’ that Ibn Omar Ibn Al-Khattab, may God be pleased with them both, divorced his wife while she was menstruating, and one divorced, so the Messenger of God, may God’s prayers and peace be upon him, ordered him to take her back and then hold her until she became pure [The blogger said: This is the first purity], then He has another menstruation, then he gives her until she is purified from her period , [I said the blogger: This is the second purification] .  

[ I told the blogger :

1. One of the narrators in the hadeeth of Al-Layth, the hadith, narrated the hadith with the meaning and deviated from his narration from the text, so it fell out of the context of menstruation and the third purification, and it appears to the reader that divorce takes place after two menstrual cycles and two purifications in the second of them. It is only during the time of the third purity, and perhaps he wanted to control what was stated in Malik’s hadith on Nafi’, which clarified that divorce takes place in the third purity. From him explicitly that he will achieve his will by inflicting divorce if he wants to, after deferring her third menstruation, and this disturbance occurred as a result of the transmission in the narration with the meaning and meaning, but we knew this due to the violation of Al-Layth Malik Ibn Anas, one of the members of the gold chain, as well as the violation of the text of Al-Layth saying:
(Three recitations), which remained as a number from the legislation of Surat Al-Baqarah (2 AH), but what has changed only is its place of application, that is, the number of recitations has remained the same as it is from the legislation of (2 AH), but its place in the legislation (5 AH) has changed from The waiting period was accepted (the first of it) to the back of it (the last of it)], and if Abdullah was asked about that, he would say to one of them: If you divorced her three times, then she is forbidden to you until she marries a husband other than you. According to Malik’s narration on the authority of Nafi’, on the authority of Ibn Umar, the narrations of the incident of the divorce of Ibn Umar]. And others added in it, on the authority of al-Layth: Nafi’ told me: Ibn Umar said: If I divorced once or twice, the Prophet, may God’s prayers and peace be upon him, commanded me to do so. [4625],[I said the blogger, and this is an incomprehensible context and I do not know what he means, and it is not one of the highly accurate archives.]

43 - Chapter: Revising a menstruating woman. 5023 - Hajjaj told us: Yazid bin Ibrahim told us: Muhammad bin Sirin told us: Yunus bin Jubayr told me: I asked Ibn Omar and he said: Ibn Omar divorced his wife while she was menstruating, so Omar asked the Prophet, may God bless him and grant him peace, and he ordered him to take her back, (______), then he divorced from Before her waiting period, I said: She is considered to be that divorced woman. Did you see if he was incapable and Ithmq? [4625].

1- Delete in its place the line between the parentheses (______), and estimate it (then to hold it until it becomes pure, then menstruates, and then becomes pure [The blogger said: This is the second purification], then if he wants he can hold it after, and if he wants he is divorced before he touches, [The blogger said: This is It is the third purity in which divorce is not permitted except in it, since touching any intercourse is not faint except during purity], and that is the waiting period that God commanded to divorce women) All this has been omitted by the narrators from the chain of transmission: Yunus bin Jubayr: I asked Ibn Umar

And from Sahih Muslim 5-18 - The Book of Divorce from Sahih Muslim
(1) Imam Muslim Ibn Al-Hajjaj, may God have mercy on him, said: Chapter on the prohibition of divorcing a menstruating woman without her consent, and that if he violated the divorce, the divorce would take place and it was ordered to take her back. Tell us dad. Obaidullah told us on the authority of Nafi', on the authority of Ibn Umar. He said: I divorced my wife during the time of the Messenger of God, may God bless him and grant him peace, when she was menstruating. So Umar mentioned that to the Messenger of God, may God bless him and grant him peace. He said: "Once, let him take her back. Then let him leave her until she becomes pure. Then another menstruation. If she becomes pure, let him divorce her before he has intercourse with her. Or he should hold her. It is the waiting period that God commanded to divorce women for her." Ubaydullah said: I said to Nafi’: What did you do to divorce? He said: One is the hadith of Hadith 2 (1471). It is a narration in which I strike the narrators on the authority of Ubayd Allah on the authority of Nafi’. They narrated this addition that was not included in the hadith of Malik on the authority of Nafi’ on the authority of Ibn Omar, which confirms the abnormality of this addition. The body of this narration will be investigated immediately after the next hadith.

1 = Malik’s narration on the authority of Nafi’ on the authority of Ibn Umar

1 - (1471) Yahya bin Yahya al-Tamimi told us, he said: I read on Malik bin Anas on the authority of Nafi’, on the authority of Ibn Omar; He divorced his wife while she was menstruating. In the era of the Messenger of God, peace be upon him. Omar Ibn Al-Khattab asked the Messenger of God, may God bless him and grant him peace, about that. Then the Messenger of God, may God’s prayers and peace be upon him, said to him, “Let him go back to her. Then let him leave her until she becomes pure. Then she menstruates. Then she becomes pure. Then, if he wants, he can hold her after, and if he wants he can divorce before he touches. That is the waiting period for which God Almighty commanded to divorce women.”

[I said the blogger: This narration is the mainstay of the narrations of the hadith of Ibn Umar because:

1- From the narration of the Golden Chain, which is Malik, on the authority of Nafi’, on the authority of Ibn Omar, and this is what Al-Bukhari said – the Golden Chain is what Malik narrated on the authority of Nafi’ on the authority of Ibn Omar.

2- It was agreed on its narration verbally from the same path as the Golden Chain, Al-Bukhari and Muslim (Al-Bukhari No. (4625) and Muslim No. 1471), and everything that contradicts this word has been included in the actions of the narrator in the pronunciation at the time of transmission. It was known and agreed that the most accurate and most accurate narrators in a narration from Ibn Umar is Malik on the authority of Nafi’, and therefore every word that contradicts the word of Malik on the authority of Nafi’ on the authority of Ibn Umar is therefore less precise and lighter than it. On the authority of Ibn Umar, a term that is not found in the narration of Malik on the authority of Nafi’, then it is a word that has entered the transferable disposition of the narrator in violation of the text of the narration of Malik on the authority of Nafi’ on the authority of Ibn Umar, and if it is trustworthy, then Malik on the authority of Nafi’ is more trustworthy than him, we have found..

^ In the following hadith (1471) that Al-Layth Ibn Sa`d narrated it on the authority of Nafi` on the authority of Ibn Umar, but it contradicts the narration of Malik in his narration of the hadith, where Al-Layth narrated it in the style of the report, and it is a style that carries the meaning of deviation from the word that was transmitted by the companion Ibn Umar, and this behavior was performed in the narration to the following
1- Aborting (purify) from the three pure ones mentioned in the hadith of Malik on the authority of Nafi’, where Malik narrated on the authority of Nafi’ on the authority of Ibn Umar the word “Once, let him review it. Before he touches.. and his saying (before he touches is conclusive evidence of his entering into the third purity because touching does not happen except during purity.. So the kit here (in Malik’s narration) was actually three purities indicated by his saying (once, let him review it and then hold it until it becomes pure) (This is the first purification), then she menstruates. Then she becomes pure (this is the second purification). Then, if he wants, he should stop after (after this menstruation, i.e. during the time of the third purification, because after here there is a circumstance of time), and if he wants he is divorced before he touches and before here a circumstance of time Indicates the entry of the third purity:
(i.e. he does not divorce her and intercourse is permissible for him, and that is only during the third purification), and his saying (before touching is conclusive evidence of her entering into the third purity because touching only occurs during purity).

^ (Since it is known that Ibn Umar divorced her while she was menstruating) ^
The type of behavior here in the narration of Al-Layth is the disposition of the narration by visualization and meaning without adhering to the utterance of the hadith narrated by the Prophet Muhammad, may God’s prayers and peace be upon him. The response to him is that this is impossible here because the incident is one, its human elements are one, and the circumstance of time and place of its utterance cannot be changed, and the saying of the Prophet Muhammad, may God’s prayers and peace be upon him, about it is one that cannot be singled out or repeated. One does not change except the actions of the transmission narrators according to the degrees of their proficiency and the intensity of their memorization, and no one who memorizes this hadith is more perfect and memorized than Malik on the authority of Nafi’ on the authority of Ibn Omar (Silsilat al-Dhahab) as described by al-Hafiz Ibn Hajar al-Asqalani, al-Hafiz al-Iraqi and others. The hadith is in different words, the station is the same, and the legislation of the Prophet is in one, and the incident in its human form is unimaginable to repeat it

The owner of the search said :Turbulence in the text, so turbulence is of two types: turbulence occurs in the isnad, and turbulence occurs in the matn, and disturbance in the isnad is well-known and well-known. As for here, the discussion is on the second type, which is disturbance in the text, just as confusion occurs in the hadith’s chain of transmission, so it is in its text.This is if we refer to a hadith whose narrators differed in its body in such a way that it is not possible to combine its different narrations, and it is not possible to give preference to one of the narrations over the rest. So, the preponderant one is preserved or well-known (and the preferred one is odd or reprehensible** and if the opponent is weak, then do not depend on the narration of trustworthy narrators with the narration of the weak. He mentions everyone, and each narrator tells what he memorized from the Prophet, may God bless him and grant him peace (and not every difference causes weakness, but the disorder that causes weakness is when the orbit is united, the narrations are equal, and the narrations are not possible to combine, and if this hadith is not memorized, it is a day of confusion. The narrator or narrators of this hadith.Ibn Daqeeq al-Eid said: “If the narrations differ, and the argument is with some of them without the others, the protest is suspended on the condition that the narrations are equal. stick to it)

^ Al-Hafiz Ibn Hajar said: “Difference over preservation in the hadith does not necessitate that it should be confused except with two conditions: one of them is that the differences are equal, so when one of the sayings is more likely, it is presented, and the correct one does not overshadow the preferred one. That hafiz did not control that hadith in particular, so then he judges that narration alone with confusion, and he stops judging the validity of that hadith for that. One of the preceding sayings is presented / and there may be a difference, and it is not possible to give preference except that it is a difference that does not criticize the scholars due to the lack of complete contradiction, such as the hadith of the gift itself, which was narrated by Abu Hazim, on the authority of Sahl bin Saad, he said: A woman came to the Messenger of God, may God bless him and grant him peace. The Prophet of God, peace and blessings be upon him, said: O Messenger of God, I have given you from myself. A man said: Marry her to me. He said: (We have married her to you with what you have of the Qur’an).This hadith was unique to Abu Hazim, and the narrators differed from him in it, and some of them said:
(I married her) and some of them said (your wife) and some of them said: (You owned her), some of them said: (I owned her) and some of them said:

(We married her) and some of them said: (So his wife), and some of them said: (I married you), and some of them said: (I owned her), and some of them said

(I owned it), and some of them said (your wife) and this was explained in the footnote. However, this difference was not disputed by the scholars, Al-Hafiz Ibn Hajar said (and most of these narrations are in the two Sahihs, it is very far away that Sahl bin Saad, may God be pleased with him, witnessed this story from the beginning To the end of it many times, and each time he heard a word other than the one he had heard in the other, but perhaps he knew that by way of exclusion - also - so what is definitive is that the Prophet, may God bless him and grant him peace, did not say all these words at once at that hour, so it remains only to say: The Prophet, may God’s prayers and peace be upon him, said one word for it, and the rest of the narrators expressed it with the meaning)?], the last research into the confusion of trustworthy narrations as opposed to the most reliable of them. 

2. Al-Layth’s narration on the authority of Nafi’ on the authority of Ibn Umar
, Al-Hafiz Muslim Ibn Al-Hajjaj, may God have mercy on him and be pleased with him, said: (1471) Yahya bin Yahya / Qutaiba / Ibn Rumah (the wording is Yahya told us). (Qutaybah said: Laith told us. The other two said: Al-Layth bin Saad told us) on the authority of Nafi’, on the authority of Abdullah; He divorced his woman while she was menstruating. One divorce [I said the blogger: This word (one divorce) is in contradiction to what was mentioned in the narration of Malik on the authority of Nafi’, so Al-Laith added it, but Malik did not add it, and it is from the actions of one of the narrators of the hadith through Al-Laith on the authority of Nafi’], then Muslim resumed the narration: [So the Messenger of God, may God bless him and grant him peace, ordered him And he said that he should look at it and then   hold it until:

  1. It becomes pure. Then menstruation has another period. Then he gives her until 2. She becomes pure from her menses _________ [I said the blogger: Here is the place of the horizontal line, a transfer by dropping his estimate (then she menstruates and then becomes pure) - that is, the third purity compared to Malik’s talk about Nafi’], and if he wants to divorce her, then let him divorce her when she becomes pure (I said al-Mudawwan: that is, in the third purity), before he has intercourse with her. Those kit that God commanded to divorce her women. ** Ibn Ramh added in his narration: (And if Abdullah was asked about that, he would say to one of them: As for you, you divorced your wife once or twice. The Messenger of God, peace and blessings be upon him, commanded me to do this. God has commanded you to divorce your wife. Muslim said: The generosity of Al-Layth in his saying: One divorce) [ I said the blogger : And this hadith is what we talked about in the previous lines of Laith Ibn Saad, and the following actions are clear in it:
1- The narration by meaning, separate from the narration by the text
2- The act of conveying the novel in the sense resulted in the fall of a menstrual period and its third purification.

3- Ibn Ramh’s addition, which is not well understood, as it is difficult to estimate his intention, and more than this, it was not mentioned in Malik’s hadith on the authority of Nafi’. and peace],

The narration of Ibn Numayr on the authority of Ubayd Allah on the authority of Nafi` on the authority of Ibn Umar
, then it was narrated by Al-Hafiz Muslim Ibn Al-Hajjaj in his Sahih that he said:
2 - (1471) Muhammad bin Abdullah bin Nameer told us. Tell us dad. Obaidullah told us on the authority of Nafi', on the authority of Ibn Umar. He said: I divorced my wife during the time of the Messenger of God, may God bless him and grant him peace, when she was menstruating. So Umar mentioned that to the Messenger of God, may God bless him and grant him peace. He said: "Once, let him take her back. Then let him leave her until she becomes pure. Then another menstruation. If she becomes pure, let him divorce her before he has intercourse with her. Or he should hold her. It is the waiting period that God commanded to divorce women for her." Ubaydullah said: I said to Nafeh: What did you do to divorce? He said: One that he took. [ I said the bloggerThis hadith is the third narration of the hadith of Abdullah Ibn Omar, which was narrated by Muslim in his Sahih through Abdullah bin Nameer. His father told us. Ubaydullah told us on the authority of Nafi’, on the authority of Ibn Umar (and he mentioned it as it is mentioned here), and the narrator through Ubayd Allah on the authority of Nafi’ on the authority of Ibn Umar Farruy in the hadith (contrary to Malik’s narration on the authority of Nafi’ on the authority of Ibn Umar, so he miscarried and became pure when he deviated from the narration died and said unless Malik says it on the authority of Nafi’, where he disagreed with him regarding (1) Malik narrated the word (once, let him review it, then (to hold it), and Ubaid Allah (to leave it), and the difference between holding and depositing is like the difference between the one who owns the thing and the one who loses it. Continuity of his possession (i.e. Ibn Omar’s continued possession of his wife and that the divorce during menstruation did not take her out of his grip and infallibility), while the word (to leave her – denotes her leaving her from his grip or his infallibility, so holding is not leaving, and farewell is leaving, and both are completely contradictory to the meaning of the other and the legal consequences of both are completely contradictory Also, while the word . indicates
(Holds her on the lack of prohibition and the non-occurrence of her divorce, the word (to leave her) indicates that she left his infallibility and his grip, and the occurrence of divorce on her, and we will see that the direction of the legislation revealed in Surat Al-Talaq moved Muslims towards not counting the wrong divorce and closed this door on him until the Day of Resurrection and confirm the rules of Modernization and reasoning is that Malik’s narration in which he contains “to hold it” is the most accurate, and that the narrator of its disagreement is the one who is confused and confused with his narration.. This is indicated by the fact that the narration from the path of Ubayd Allah included its connotation on aborting a menstruation and purification, where he said (once, let him review it. Then let him leave it until she becomes pure)1 Then another menstruation (2), and if she becomes pure (2), he should divorce her before he has intercourse with her.or withholding it) and with this transmission, the marriage is a narration in which the concept and perception were mixed in the minds of the narrators through Ubayd Allah on the authority of Nafi’ and they dropped the third menstruation and the third purification in which divorce will be permitted as it was not permitted in the first and second purifications that preceded it. It entered from the ills of the text (the novel with the concept and perception).
^ The narration of Abdullah Ibn Idris on the authority of Ubayd Allah on the authority of Nafi` on the authority of Ibn Umar
(1471). We told him Abu Bakr bin Abi Shaybah and Ibn Al-Muthanna. They said: Abdullah bin Idris told us on the authority of Obaidullah, with this chain of transmission, similar to it. He did not mention what Ubaydullah said to Nafi’.[ I said the blogger : In the same path of Ubayd Allah on the authority of Nafi’, the narrators of this path differed. It was narrated by Muhammad bin Abdullah bin Numayr, it was narrated on the authority of his father with the following addition: ) And Abdullah Ibn Idris did not see it, and there is no doubt that the difference of narrators on the proof of the addition or its omission is a supporting evidence for the disorder of the narration of Ubayd Allah on the authority of Nafi’ if it is compared to the narration of the fixed golden chain that is very correct] I said the blogger: Muslim Ibn Al-Hajjaj said: Ibn Al-Muthanna said in his narration : Let him return it. And Abu Bakr said: Let him review it .

         

3 - (1471) Zuhair bin Harb told me. Ismail told us on the authority of Ayoub, on the authority of Nafi’; That Ibn Umar divorced his wife while she was menstruating. Omar asked the Prophet, peace be upon him. So he ordered him to take her back and then let her wait until (------ I said the blogger: Here is the place of the broken line, his estimation (cleansing, then menstruating, then purifying, then) another menstruation. To divorce her women.] By comparing this narration with Malik’s narration on the authority of Nafi’, we find the following:
1   Disorder in the verbal context,

2  Variation in some of the hadith’s wording, such as (to give her), contrary to the word (to hold her), and the respite is not holding her, and the difference between them is like the difference between a forced excuse and a deserving one who has been wronged. But the hold remains the same, its fate has not changed, and it has not been removed from the marital bond.
3- Absence of the male of the first purity, then menstruation, and the second purity.
4-A gradual increase occurs who is not mentioned in Malik’s narration on the authority of Nafi’ al-‘Umdah] He said: When Ibn Umar was asked about a man divorcing his wife while she was menstruating, he would say: Either you divorced her one or two. The Messenger of God, may God bless him and grant him peace, ordered him to return it. Then let her menstruate until another menstruation. Then let it purify itself. Then he releases it before he touches it. As for you, you divorced her three times. You have disobeyed your Lord in what he commanded you to divorce your wife. and bant from you. I said the blogger: He will respond, God Almighty willing, to verify the correct saying about the three divorces and to make it clear that it is not counted unless it is only one provided that he fulfills the conditions of divorce, which were modified in the verses of Surat Al-Talaq from (divorce then several) to (several then divorce)]

^^) Narrated by Salem on the authority of Ibn Umar.

A) Jacob's narration on the authority of Al-Zuhri on the authority of Salem

4 - (1471) Abd bin Hamid told me. Ya'qub ibn Ibrahim told me. Muhammad (who is my nephew al-Zuhri) told us about his uncle. Salem bin Abdullah told us; Abdullah bin Omar said: I divorced my wife while she was menstruating. So Omar mentioned that to the Prophet, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, became angry. Then he said: “Once, let him review it. Until another future menstruation   .” He may divorce her, so let him divorce her in a state of purity from her menses) [ I said the blogger : This means proof of the second purity and permission for him to divorce him if it seemed to Ibn Omar to divorce her, provided that he does not touch her] And the narrator resumes saying: (Before he touches her. ,
[ I said bloggerHis saying, that divorce is for the waiting period, as God commanded him. It came in the narration of Malik on the authority of Nafi’ on the authority of Ibn Umar, but on three menstrual cycles and three menstruation, while in this narration it came in Al-Zuhri on the authority of Salem on two menstrual cycles and two pure periods, as we indicated, and with this narration the path of Al-Zuhri on the authority of Salem is less precise. For violating the narration of Silsilat al-Dhahab (Malik on the authority of Nafi’ on the authority of Ibn Umar’s hadiths of divorce), and this results in this permissibility of the narration due to the lightness of control compared to the narration of the following narration of Silsilat al-Dhahab:
1- Abortion of menstruation and purification, which are the third menstruation and third purification
2- The inclusion of the word (to enrage the Messenger of Allah) God, may God’s prayers and peace be upon him), as Ibn Umar did not mention it in Malik’s narration on the authority of Nafi’
3.Changing the face of the correct legislation in accordance with the verses that stipulate that the waiting period is three readings (3 pure), where the counted recitation in the calculation is purity and not menstruation, and how is menstruation.), And told him (and divorced. In accordance with the well-known or demobilized, and does not resolve you to take nothing but you will be afraid not to believe that the limits of God will not be established. take it from afarUntil he became a pair of others, her divorced is not a suite to retreat if we think that the limits of God and those of the limits of God show them to know(230) / Surat Al-Baqarah

4- In this narration, the sequence of the context showing the number of menstruation and the three periods of purity that came in the narration of Malik on the authority of Nafi’, with a context that was narrated by Munir Tariq Al-Zuhri on the authority of Salem Al-Madrib, where he lost his period and became pure, was disturbed in this narration.

5. From this narration, the word “Nafi’” on the authority of Ibn Omar (then to catch it) was dropped, and “imsak” is a meaningful word that indicates the continuity of the marriage and the absence of its collapse with this divorce that occurred, and thus indicates that it is not taken into account as it will be detailed, God Almighty.] And the narrator resumes on the path of Salem On the authority of Ibn Umar, he says: (Abdullah had divorced her once. She was counted from her divorce. Abdullah reviewed her as the Messenger of God, may God’s prayers and peace be upon him, ordered him.

[This is how the addition was not mentioned in Malik’s hadith on the authority of Nafi’, and it is, as you can see, an increase that was said in the form of the passive voice, so we did not know who counted it, and it is sufficient that it was a nurse addition that Malik did not mention it on the authority of Nafi’ on the authority of Ibn Omar
b) Al-Zubaidi’s narration on the authority of Al-Zuhri on the authority of Salim on the authority of Nafi’ on the authority of Ibn Omar ,
(1471) and Ishaq bin Mansour told me. Yazid bin Abd Rabbo told us. Muhammad bin Harb told us. Zubaidi told me about syphilis, with this attribution. However, he said: Ibn Umar said: I reviewed it. And I calculated the divorce she had divorced her [I said the blogger: In the narration of Al-Zuhri on the authority of Salem Ziadeh, it was not reported in the path of Malik on the authority of Nafi` on the authority of Ibn Omar, which is: I reviewed it. The divorce she had divorced was calculated for her, and there is no evidence to refer to the Messenger of God, may God’s prayers and peace be upon him, for the one who is responsible for the calculation is Ibn Umar from his ijtihad, and it is also contrary to the narration of the Golden Chain.

C) The narration of Muhammad Ibn Abd al-Rahman Mawla Talha on the authority of Salem:
And to verify the invalidity of divorce in pregnancy and to clarify the abnormalities of his narration 5 - (1471) and we were told by Abu Bakr Ibn Abi Shaybah, Zuhair Ibn Harb and Ibn Numayr. Muhammad Ibn Abd al-Rahman, (Mawla al-Talha) on the authority of Salem, on the authority of Ibn Umar; He divorced his wife while she was menstruating. So Omar mentioned that to the Prophet, may God bless him and grant him peace. He said: "Once, let him take her back. Then let him divorce her if she is pure or pregnant."...[ I said the blogger: This is the narration

It was included in the following text   :

1. Extreme brevity ,

2. And the disposition of it is a narration of the concept , as it occurred in the concept of Muhammad Ibn Abd al-Rahman, the custodian of Talha that divorce takes place during purity or pregnancy, given that the pregnant woman is pure from menstruation and is not in menses , and what he understood as being from Ibn Umar’s textual narration, which is contrary to three foundations :

1. The first basis is : His violating the narration of Malik on the authority of Nafi` on the authority of Ibn Umar is the main rule of divorce on his behalf. And the second basis is : he summarized in general all the textual or declarative details mentioned in the other narrations on the authority of Ibn Omar, so he made a great anomaly,
3. And the third basis is:In contrast to the provisions of the issue in Surah Al-Dalaaq, which confirms that the pregnant woman is not released only after carrying its pregnancy to say. The limits of God have wronged himself do not know that God will happen after that. and provides for him from where he does not expect, and whoever relies on God, he isGod has made it very much for everything. And whoever fears God, He will expiate his sins and maximize his reward (5) / Surat Al-TalaqHe sent it down to you, and whoever fears God He will expiate his sins and maximize his reward (5) / Al-TalaqHe sent it down to you, and whoever fears God He will expiate his sins and maximize his reward (5) / Al-Talaq

As for Muhammad bin Abdul Rahman, he is:

Muhammad ibn Abd al-Rahman is: the mawla of the family of Talha ibn Ubayd Allah Salem ibn Abdullah ibn Umar m.4, al-Sa`ib ibn Yazid, Suleiman ibn Yasar t, Ikrimah the custodian of ibn Abbas, Ali ibn Rabia al-Walibi, Issa ibn Talha ibn Ubaidullah t.S.Q., and Kreeb, the custodian of ibn Abbas Bakhm. 4 Muhammad bin Muslim bin Shihab al-Zuhri, Musa bin Talha bin Obaid Allah, Abu Salamah bin Abd al-Rahman bin Auf, narrated from him by Israel bin Yunus, Al-Hasan bin Amara T., Hammad bin Yunus Al-Zuhri, Saad bin Shifsan Al-Thawri, Qadi Bin Shazan Al-Salt M D Sq, Sharek Bin Abdullah D, Shuba Bin Al Hajjaj T S, Abdul Rahman Bin Abdullah Al Masoudi T S, Abdul Malik Bin Abi Bakr Bin Hafs Bin Omar Bin Saad Bin Abi Waqas, Musa`ar Bin Kadam S S
# Abbas Al Douri and Jacob Bin Shaybah said On the authority of Yahya bin Mu’in: Trustworthy # Abu Zara’a, Abu Hatim, and Abu Dawud said : It is a good hadith. I said the blogger.And how do you know who they are: Abu Zur’a, Abu Hatim, and Abu Dawood? They are the most accurate of what God Almighty has made of critics of men, a promise of the prophetic hadiths, and this means that they are not trustworthy and his hadith is valid and means that he does not rise to the hadith of the trustworthy and controlling. Al-Nasa’i said: There is nothing wrong with him, and it is a challenge to his accuracy and not his fairness, and this type of hadith is not suitable for the narrator to be singled out with this description.
Al-Bukhari narrated it to him in Al-Adab and the rest. 

^ Narrated by Abdullah Ibn Dinar on the authority of Ibn Umar
6 - (1471) and Ahmad Ibn Othman Ibn Hakim Al-Awdi told me. Khalid bin Makhlid told us. Suleiman (he is Bilal's son) told me. Abdullah Ibn Dinar told me on the authority of Ibn Umar; He divorced his wife while she was menstruating. Omar asked about that the Messenger of God, peace be upon him. He said: "Once, let him review her until she becomes pure (I said the blogger: this is the first purification) and then another menstruation. Then she purifies (I said the blogger: this is the second purification) and then it is released after or withholding, (I said the blogger: that is, in the circumstance of the time of the third menses)," [I said the blogger: And in this narration from the path of Abdullah Ibn Dinar, there is a severe confusion, as the narration’s transfer of the narration by visualization and brevity leads to:

1- Omission of the third menstruation and the third purification.
2- This abbreviation and the narration in the sense led to a statement that divorce takes place at the time of the second menstruation, which is an obscene anomaly indicated by the word (then divorced after, or held) - and the word: after - is a circumstance of time that indicates the occurrence of divorce at its time, i.e. the time of the next menstruation. The purity mentioned before it, because the one after the second purification is the third menstruation?], and the narrator in this way of Abdullah Ibn Dinar on the authority of Ibn Umar contradicted what was narrated by the most reliable of Malik’s narration on the authority of Nafi` on the authority of Ibn Umar, the mayor of divorce rulings in the famous divorce story of Ibn Umar. It was narrated in contradiction, and this narration is one of the abnormal narrations in the story of the divorce of Ibn Umar. And the abnormal narrations are those who were narrated by trustworthy people in opposition to the most reliable, or who narrated them by the perfect hafiz in fear of the memorized and mastered ones.. The narration of Yunus on the authority of Ibn Jubayr (Ibn Sirin Abu Ghallab) on the authority of Ibn Umar……

D) The narration of Ibn Sirin Abu Ghallab (Yunus bin Jubayr Al-Bahili), on the authority of Ibn Omar:

7- (1471) Ali bin Hajar Al-Saadi told me. Ismail bin Ibrahim told us on the authority of Ayoub, on the authority of Ibn Sirin. He said: I spent twenty years talking to someone who I am not accused of. Ibn Umar divorced his wife three times while she was menstruating. He ordered to review it. So I did not accuse them, nor did I know the hadith, until I met Abu Ghallab, Yunus bin Jubayr Al-Bahili. That was proven. He told me; He asked Ibn Umar. He spoke to him; He divorced his wife when she was menstruating. He ordered to return it. I said: Did you think about it? He said: His mouth. Or if he is incapable and fools [I said the blogger: This narration was narrated by Ibn Sirin abbreviated and abridged, where he summarized what came like it in the narration of Malik on the authority of Nafi` on the authority of Ibn Umar what he said (then let him leave it until she becomes pure. And if he wants, he will divorce before he touches. That is the waiting period that God Almighty commanded to divorce women.” Then he added what Malik did not have on the authority of Nafi’, so he said: “I said: I thought about him?” He said: “His mouth. : Shaza. [This is the first part, the second part will follow, God willing.]

 

*************** 

The resumption of the hadith of Al-Hafiz Ibn Hajar Al-Asqalani in Fath Al-Bari I said the blogger and what all of the previous lines missed is a comment on the article of Al-Hafiz Ibn Hajar, may God have mercy on him, and enter him and us all in peace : From the month, Mujahid said in the Almighty’s saying, “O Prophet, if you divorce women, divorce them for their waiting period.” Ibn Abbas said: “Before their waiting period.” Al-Tabari included it with an authentic chain of narration. And from another aspect that he recited it as well, and it also happened to Muslim from the narration of Abu al-Zubayr on the authority of Ibn Umar at the end of his hadith. Ibn Umar said: “And the Messenger of God, may God’s prayers and peace be upon him, recited, O Prophet, if you divorce women, divorce them before their waiting period.” This reading was also transmitted on the authority of Abu and Uthman. Jaber, Ali bin Al-Hussein and others, and more explanation will come in the hadith of Ibn Omar in the chapter. I said to the blogger, what will come from the explanations of the scholars is the result of their inference 


With the abrogated Shariah 5 AH in Surat Al-Talaq with the abrogated Sharia from the Divorce Surah Al-Baqarah 2 AH  

Al-Hafiz Ibn Hajar said his saying (we have counted it, we have preserved it) is the interpretation of Abu Ubaidah, and al-Tabari extracted its meaning from al-Suddi, and what is meant is the command to memorize the beginning of the time for the waiting period so that the matter is not confused by the length of the waiting period and the woman is harmed by that.

His saying (and the Sunnah divorce is that he divorces her purely without intercourse) {I said the blogger has taken root among the jurists as if it was a law, while it is human diligence contrary to the actual mandate, which is divorce for the number, see what we have presented on the page} 

Ibn Hajar said al-Tabari narrated with an authentic chain of narrators on the authority of Ibn Masoud in the verse of the Most High, so they divorced them for their waiting period . 

 And he brought it out on the authority of a group of the Companions and those after them as well, and it is also according to Al-Tirmidhi. {I said the blogger. Note that it is not a raised and unconnected speech}
His saying (and two witnesses testify) is taken from the Almighty’s saying, “ And bear witness among you who are just, and it is clear, as if he hinted at what Ibn Mardawayh narrated on the authority of Ibn Abbas. 

 I said to the blogger , everything that will come from the words of men is respectable, but it is a diligence far from the text, and the Nation of Islam does not need anything from it

 Ibn Hajar resumes and says: “The jurists divided divorce into Sunni, innovated, and into a third category that has no description. { This has not been sent down by God from any authority .}

 The first is the above. 

 The second is that it is divorced during menstruation or during the purity of intercourse with her during which it is not clear whether she became pregnant or not. 

 And some of them added to him that more than a shot 

 And some of them added to him dislocation. 

 

 And the third is the divorce of the young woman, the woman, and the pregnant woman whose birth is near, and likewise if the question occurred from her in the face on the condition that she was knowledgeable about the matter, and also if the khul’ occurred by asking her and we said that it is a divorce

 

  And exceptions are made from the prohibition of divorcing a menstruating woman: including if she was pregnant and saw blood, and we said that the pregnant woman menstruates, so her divorce is not a pretext, especially if it occurred near childbirth, and from it if the ruler divorces the guardian and it coincides with the occurrence of this during menstruation, as well as in the case of the two rulings if this is indicated by a way to raise Discord, as well as khul’, and God knows best. Ah, the words of al-Hafiz, which you see are not supported by a text attributed to God or His Messenger, p.

Al -Hafiz continues by saying, “ He divorced his wife ” in Muslim from the narration of Al-Layth on the authority of Nafi’ “that Ibn Omar divorced his wife.” 

 And he has it from the narration of Ubaidullah bin Omar, on the authority of Nafi’, on the authority of Ibn Omar , “I divorced my wife.” 

 Likewise in the narration of Shu’bah on the authority of Anas bin Sirin on the authority of Ibn Omar , Al-Nawawi said in his Tahdheeb { The name of Abdullah bin Omar’s wife }: Her name is Amina bint Ghaffar. It is as if he wanted the ambiguities of refinement. 

 Al-Dhahabi included it in Amna by extending the tide and breaking the mim, then Nun and her father Ghaffar. Ibn Qiqata recorded it by breaking the lexicon and reducing the fa’, but I saw the document of Ibn Batish in the hadiths of Qutayba, who compiled Saeed al-Ayyar with a chain of narrators in which Ibn Lahi’ah said that Ibn Omar divorced his wife, Amna bint Ammar; This is how I saw it in some of the fundamentals, with open neglect, then a heavy meme, and the first is first. 

 

 Al-Hafiz said, and stronger than that is what I saw in the Musnad of Ahmad. He said: “Yunus told us, Al-Layth told us on the authority of Nafi’ that Abdullah divorced his wife when she was menstruating, so Omar said: O Messenger of God, Abdullah divorced his wife Al-Nawaar, so he ordered him to take her back.” The hadith, and this chain of transmission is on the condition of the two sheikhs { If the words were true, we would have revealed a narration like that of Malik on the authority of Nafi` on the authority of Ibn Umar }. 

 Yunus Sheikh Ahmed is the polite son of Muhammad, one of their men. 

 * The two sheikhs included it on the authority of Qutaybah on the authority of Al-Layth, but she was not named in their view, and it can be combined that her name [p.: 260] is Aminah and her title is An-Nawaar. { All that Al-Nawawi mentioned and the comments on it in the previous lines about the name of Abdullah’s wife } His
saying (and she is menstruating) in the narration of Qasim bin Asbagh through Abdul Hamid bin Jaafar on the authority of Nafi’ on the authority of Ibn Omar that he divorced his wife while she was menstruating, and according to Al-Bayhaqi through Maimun bin Mahran on the authority of Ibn Umar that he divorced his wife during her period. {Examine the pronunciation of the narration while she is menstruating. Using the evidence for the opposite here will sign whoever uses it to conceal the truth and the truth, because evidence to the contrary does not work except in what is limited to the certainty of abstaining from any possibility that deviates from the opposite in significance, such as that there is only one God in the universe, so the inference on the contrary is true. But the inference is invalidated if we imagine that there is another possibility for the existent, such as that the Prophet, may God bless him and grant him peace, responded to Ibn Umar’s action by saying once, so let him review it. Why is there more than one indication for this rejection? 

 1. Either because she is menstruating 

 2. As for this menstruation beginning and the beginning of the waiting period, so that what is required here is divorce for the waiting period and not for the purpose of purification, or for the nullification of Ibn Omar’s action, there is a third possibility other than menstruation or the waiting period, given that the menstruation here is not what is meant by prohibition, but what is required is greater and more general than being menstruation, meaning: 

1. As for it being menstruation        

2. Or because the divine purpose is a path greater than what it is, that it is menstruation, but its beginning is menstruation 

            | The first path begins with menstruation _______ ___

 This bump is what led the jurists to misconception because they considered it wrongly as evidence of the opposite, and he is not one to whom the rule applies . If the evidence to the contrary applies to him, then the prohibition on divorce while she is menstruating, the prohibition may be for 1. She is in her menses, and the opposite of purity is controversial 2. Or another possible path other than purity, such as that he must be divorced for the waiting period 

And I say with the loudest cry I have been given, O people, tell me: Is divorce for the time being like divorce for the purpose of purification? 

* And did Al-Bari say that they divorced them to purify them? Or did he say they divorced them for their waiting period??     What is required here is to be divorced for the waiting period and not for menstruation , so from the number that God has legislated several of the first pregnancies, all of which are certain that they are in the menstrual cycle of the jet, and despite that, Allah has enjoined her divorce on her husband, if he does not hold her, that he divorce her after giving birth while she is in the state of the jet and menstruation }

Ibn Hajar’s words and his explanation I said and what is to come are all a mixture of the abrogated on the abrogating and the resulting conflict of opinions:

 Ibn Hajar completes his explanation, may God’s prayers and peace be upon him) as well as in the narration of Malik and similar to it in Muslim from the narration of Abu al-Zubayr on the authority of Ibn Umar, and most of the narrators did not mention that without the need for what is in the narration that Umar asked about it the Messenger of God, may God’s prayers and peace be upon him, so it was necessary that this happened in Custody , 

 Al-Layth added on the authority of Nafi’: “A single divorce.” Narrated by Muslim. 

 And he said at the end, “Al-Layth’s generosity in his saying is one divorce.” Ah, and likewise it happened to a Muslim through a path, for Umar only asked the Prophet, may God’s prayers and peace be upon him, about that in order to comply with what he commands him to do and bind his son to do. Whoever likes this hadith to this issue is mistaken, because the presumption is clear. In the fact that Omar in this being was ordered to report, and for this reason it occurred in the narration of Ayoub on the authority of Nafi’, “So he commanded him to review it,” and in the narration of Anas bin Sirin, Yunus bin Jubayr and Tawus on the authority of Ibn Umar and in the narration of Al-Zuhri on the authority of Salem “Let him review it” and in the narration of Muslim “review it by Abdullah as The Messenger of God, may God’s prayers and peace be upon him, commanded him” and in the narration of Abu al-Zubayr on the authority of Ibn Umar “to review it” and in the narration of al-Layth on the authority of Nafi’ on the authority of Ibn Umar “The Prophet, may God’s prayers and peace be upon him, commanded me to do this.” The words of Salim al-Razi in “Al-Taqreeb” required that the second act must be done. Definitely, the disagreement was in calling him a command, so the disagreement came back to him verbally. Al-Fakhr Al-Razi said in “Al-Majsoul” The truth is that if God Almighty said to Zaid: I made it obligatory for Amr like this, and he said to Amr, “Everything that Zaid made obligatory on you is obligatory for you. I said: And this can be taken from it the distinction between the command issued by the Messenger of God, may God bless him and grant him peace, and from others. He obeyed my ruler, he obeyed me.” As for others after him, no, and in them appears the image of the transgression that Ibn al-Hajib referred to. Ibn Daqeeq al-Eid said: He should not hesitate to necessitate that request, rather he should consider that the imperatives of the imperative form are the prerequisites of the imperative form of the command or not? Meaning that they are equal in denoting the request from one side or not. I said: And it is good, for the origin of the issue on which this dispute is based is the hadith: “Tell your children to pray for seven.”

The point is that if the letter was directed to an obligated person to order another obligated person to do something, the first obligee was a pure sum and the second was ordered by the legislator, and this is like his saying to Malik bin Al-Huwayrith and his companions, “And tell them to pray such-and-such at such-and-such” and his saying to the Messenger of his daughter, may God’s prayers and peace be upon him, “Order her, be patient, and let it be rewarded” and its analogues. Many, if the first commanded the second to do that and he did not comply with it, he was disobedient, and if the address of the legislator was directed to an obligated to order the non-commissioned, or the discourse was directed from a non-legislator by the order of the one who has the command to order the one who has no command for the first on him, the order is not commanded by something command by thing, the first picture is From which the difference arose, which is the command of the guardians of the boys to order the boys, and the second picture is in which it is imagined that the command would transgress his order for the first to order the second.He differed about the necessity of reviewing, so Malik and Ahmad went to him in a narration, and what is well-known about him - which is the view of the majority - is that it is desirable, and they argued that the beginning of the marriage is not obligatory, so it should be continued as well. And because divorce when it was forbidden during menstruation, the continuation of the marriage in it is obligatory. And that if [p. 262] is divorced in a state of purity and he touched her during it, he is not commanded to take her back, as was reported by Ibn Battal and others, but the disagreement about it is established. Al-Hanati narrated it from the Shafi’is, and they agreed that if he was divorced before consummation while she is menstruating, it is not ordered to review except what was reported from He exhaled and expelled the door.It is from the Hanafi school that it is obligatory, and the argument for the one who says that it is obligatory is that it is required, and because divorce was forbidden during menstruation, the continuation of the marriage in it was obligatory. The order to take her back, and they agreed that if her waiting period has expired, there is no taking it back, and that if [p.: 262] is divorced during purity and he touched her during it, he is not ordered to take it back. This was also reported by Ibn Battal and others, but the dispute is established. If he is divorced before entering when she is menstruating, he is not ordered to be reconsidered, except for what was narrated from Zafar, so he expelled the door.It is from the Hanafi school that it is obligatory, and the argument for the one who says that it is obligatory is that it is required, and because divorce was forbidden during menstruation, the continuation of the marriage in it was obligatory. The order to take her back, and they agreed that if her waiting period has expired, there is no taking it back, and that if [p.: 262] is divorced during purity and he touched her during it, he is not ordered to take it back. This was also reported by Ibn Battal and others, but the dispute is established. If he is divorced before entering when she is menstruating, he is not ordered to be reconsidered, except for what was narrated from Zafar, so he expelled the door.262] He was divorced in a state of purity when he touched her, but he is not ordered to take her back. This was also transmitted by Ibn Battal and others, but the dispute is firm. Al-Hanati narrated it from the Shafi’is, and they agreed that if he was divorced before entering when she was menstruating, it was not ordered to review except what was reported on Zafar, so he expelled the door.262] He was divorced in a state of purity when he touched her, but he is not ordered to take her back. This was also transmitted by Ibn Battal and others, but the dispute is firm. Al-Hanati narrated it from the Shafi’is, and they agreed that if he was divorced before entering when she was menstruating, it was not ordered to review except what was reported on Zafar, so he expelled the door.

His saying (and then to hold it) i.e. he continues with it in his infallibility, I said the blogger this is correct because holding is the direct opposite of negligence and divorce.

His saying ( until she becomes purified, then menstruates, then purifies ) in the narration of Ubayd Allah bin Omar on the authority of Nafi’ “Then let him leave her until she becomes pure, then another menstruation, and when she becomes pure, let him divorce her” { I said the blogger Malik’s word on the authority of Nafi’ is more correct and more precise than all of their words } and similar in the narration of Al-Laith and Ayoub on the authority of Nafi ’ , as well as according to Muslim according to the narration of Abdullah bin Dinar , and similarly to them from the narration of Al -Zuhri on the authority of Salem , and according to Muslim from the narration of Muhammad bin Abdul Rahman on the authority of Salem with the wording “Once, let him review it, then let him divorce her purely or pregnant .” See the investigation of Muhammad Abdul RahmanAl-Shafi’i said: It is not beneficial, but it was narrated “until she becomes pure from the menstruation during which he divorced her, then if he wishes, he withholds and if he wishes he divorces.” Narrated by Yunus bin Jubayr, Anas bin Sirin, and Salem. That is Abu Dawood, and increasing confidence is acceptable, especially if he has memorized. And they differed in the wisdom in that. Al-Shafi’i said: It is possible that he intended by that - that is, according to Nafi’’s narration - to seek healing for her after the menstruation during which he divorced her with complete purity and then a complete menstruation so that her divorce could be while she knew her waiting period, either through pregnancy or menstruation, or for her to be divorced after his knowledge of pregnancy while he was pregnant. He is not ignorant of what he has done, as he wants to stop being pregnant or to be pregnant. If she asked for divorce, she is not pregnant, she should stop him And it was said: The wisdom in it is that the taking back does not become for the purpose of divorce. If he holds her for a time in which it is permissible for him to divorce her, the benefit of taking her back appears, because he may be with her for a long time, so he may have intercourse with her, so what is in himself of the reason for her divorce goes away and he holds her. It was said: The purity that follows the menstruation during which he divorced her is like a single recitation. If he divorced her during that period, it would be like the one who divorced her during her menses, and he is not allowed to divorce her during her menses, so he must delay it until the second purification. They differed as to the permissibility of divorcing her during the purity that follows the menstruation in which the divorce and the take-back occurred. And it contains two aspects of the Shafi’is, the most correct of which is prohibition, and it cuts off the mutawalli, which is what is required by the apparent increase in the hadith. Al-Ghazali’s phrase in “Al-Wasit” followed by Majali: Is it permissible to divorce him during this purification? two faces. And the words of the Malikis require that delay is desirable. Ibn Taymiyyah said in “Al-Muharrir”: He should not divorce her during the purification that follows him, because it is an innovation, and on his authority - that is, on the authority of Ahmad - that is permissible. And in the Hanafi books on the authority of Abu Hanifa, on the authority of Abu Hanifa, and on the authority of Abu Yusuf and Muhammad of the prohibition, and the reason for the permissibility is that the prohibition was only for menstruation, and if she becomes pure, the prohibition is removed, so it is permissible to divorce her during this purification as it is permissible in the purity that follows it, and it is also permissible to divorce her during purification if no divorce precedent in Menstruation, and we have mentioned the arguments of those who prevented her, including that if he divorced her after that menstruation, he would have taken her back to divorce her. This is supported by the fact that the legislator confirmed this meaning when he commanded that he keep her during the purity following the menstruation in which he divorced her, because he said in the narration of Abd al-Hamid bin Jaafar: “One time to take her back, and when she becomes pure, hold her until she becomes pure again. He ordered him to hold her during that purification, so how could he allow him to divorce her during that purity? The prohibition of divorce has been proven in the purity of intercourse with her.

His saying (Then if he wants, he withholds after, and if he wants, he divorces before he touches) in the narration of Ayoub and then he divorces her before he touches her, and in the narration of Ubayd Allah bin Omar, and if she becomes pure, he should divorce her before he has intercourse with her or catches her and the like in the narration of Al-Layth, and in the narration of [p.: 263] Al-Zuhri on the authority of Salem, “If it seems to him to divorce her, then let him divorce her in a state of purity before touching her.” 

 And in the narration of Muhammad bin Abd al-Rahman on the authority of Salem, “Then let him divorce her when she is pure or pregnant.” This addition adhered to those who were excluded from the prohibition of divorce in a period of intercourse in which if the pregnancy appears, it is not prohibited. The wisdom in it is that if the pregnancy appears, he has done that with insight, so he does not regret the divorce, and also the time of pregnancy is the time of the desire to have intercourse. He fornicated and had intercourse with her and then divorced her or had intercourse with a married woman on suspicion, then she became pregnant from him and her husband divorced her, for the divorce is bid’ah, because the waiting period for divorce takes place after the delivery of the pregnancy and the purity of the postpartum period. He wills divorce is evidence that whoever says to his wife when she is menstruating: If you become pure, then you are divorced, then he is not divorced according to the Sunnah, because the one who divorced according to the Sunnah is the one who has the choice when his divorce takes place between initiating the divorce and leaving it, and he was inferred by his saying “before he touches.” However, divorce during the purity of intercourse is forbidden, and the public declared it clear. Some of the Malikis expelled him in both of them, and it is well-known that he was forced to marry a menstruating woman rather than a pure one, and they said if he divorced her while she was menstruating: he would be forced to take her back. Is it permissible for him to have intercourse? There are two narrations by them, the most correct of which is permissibility, and on the authority of Dawood he is forced to take her back if he divorces her while she is menstruating, and he is not forced if he divorces her after childbirth; It is stagnation.

And it occurred in the narration of Muslim from the path of Muhammad bin Abd al-Rahman, the mawla of the Talha family, on the authority of Salem, on the authority of Ibn Umar, “Then for him to divorce her if she is pure or pregnant.” And in his narration through my nephew al-Zuhri from al-Zuhri: Is it pure, does it mean stopping the blood or purification by washing? There are two views, and they are two narrations on the authority of Ahmad, and the second correct one, when an-Nasa’i included it on the authority of Mu`tamir bin Suleiman on the authority of Ubayd Allah bin Omar on the authority of Nafi` in this story, he said: “Abdullah passed, let him review her, and if she has washed from her last menstrual period, he should not touch her until he divorces her, and if he wants to hold her, let him hold her.” And this is an explanation for his saying, “If she becomes pure,” then he should carry it, and it follows from this that the waiting period ends with the end of the bloodshed and the recurrence increases, or is it necessary to do ghusl? There is also a dispute. To sum up, the rulings on menstruation are of two types: The first is removed when the blood is interrupted, such as the validity of ghusl and fasting, and the prayer is arranged in a state of trust. He stuck to his saying, “Then let him divorce her while she is pure or pregnant.” Those who hold that divorcing a pregnant woman is Sunnah, and this is the view of the majority, and on the authority of Ahmad a narration that it is neither Sunni nor innovated.

His saying (that is the waiting period for which God commanded to divorce women) i.e. ear, and this is a clarification of the meaning of the verse, which is the saying of the Most High, O Prophet, if you divorce women, divorce them for their waiting period. According to Muslim, Ibn Umar said: “And the Prophet, peace and blessings be upon him, recited the verse, O Prophet, if you divorce women.” He cited it as evidence that recitation is pure for the command to divorce her during her purity, and he said: So they divorced them for their waiting period, any time the beginning of their waiting period, and he made the divorced wait for three readings. Divorce during menstruation and he said that divorce during purity is the authorized divorce. And I will mention the rest of the benefits of Ibn Umar’s hadith in the chapter that follows this, God willing.

 

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