he wills, he may divorce before touching [intercourse], for that is the waiting period that Allah has commanded women to be divorced for." In a phrasing narrated by Al-Daraqutni (12), with his chain of transmission from Ibn Umar, that he divorced his wife with one pronouncement while she was menstruating, then he wanted to follow it with two other pronouncements at the two menstrual periods. This reached the Messenger of Allah (may Allah bless him and grant him peace), who said: "O Ibn Umar, it is not as Allah has commanded you; you have erred against the Sunnah, and the Sunnah is to wait for the period of purity, then divorce at each menstrual period." This is because if he divorces during menstruation, he prolongs the waiting period for her; for the menstrual period in which he divorced her is not counted as part of her waiting period, nor is the period of purity that follows it, according to those who consider the 'quru' (pl. of qarn) to be menstrual periods. And if he divorces during a period of purity in which he has had intercourse with her, he is not secure from the possibility that she might be pregnant, thus he would regret it, and she would be in doubt, not knowing whether she should observe her waiting period based on pregnancy or the menstrual periods.
1247 - Issue: He said: "The Sunnah divorce is that he divorces her while she is pure, without intercourse, with one [pronouncement], then leaves her until her waiting period expires."
The meaning of Sunnah divorce is the divorce that conforms to the command of Allah the Exalted and the command of His Messenger (may Allah bless him and grant him peace), in the verse and the two mentioned reports, and it is the divorce during a period of purity in which he has not had intercourse with her, then he leaves her until her waiting period expires. There is no disagreement that if he divorces her during a period of purity in which he has not had intercourse with her, then leaves her until her waiting period expires, he has acted in accordance with the Sunnah and divorced for the waiting period that Allah the Exalted has commanded. This was stated by Ibn Abd al-Barr and Ibn al-Mundhir. Ibn Mas'ud said: Sunnah divorce is to divorce her without intercourse (1). Regarding the words of the Exalted, "Divorce them for their waiting period" (2), he said: "Pure, without intercourse" (1). A similar statement is reported from Ibn...
(12) In: Book of Divorce, Khul', Ila', and others. Sunan al-Daraqutni 4/31. It was also recorded by Al-Bayhaqi in: Chapter on what has been said regarding the execution of triple divorce even if they are combined, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/334. (1) Recorded by Al-Nasa'i in: Chapter on Sunnah Divorce, from the Book of Divorce. Al-Mujtaba 6/114; Ibn Majah in: Chapter on Sunnah Divorce, from the Book of Divorce. Sunan Ibn Majah 1/651; Al-Bayhaqi in: Chapter on what has been said regarding Sunnah divorce and Bid'ah divorce, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/325; Abd al-Razzaq in: Chapter on the manner of divorce, which is the divorce of the waiting period and the Sunnah, from the Book of Divorce. Al-Musannaf 6/303; Sa'id ibn Mansur in: Book of Divorce. Al-Sunan 1/260; Ibn Abi Shaybah in: Chapter on what they said regarding Sunnah divorce and when to divorce, from the Book of Divorce. Al-Musannaf 5/1; and Ibn Jarir in: Tafsir of Surah At-Talaq, verse 1. Tafsir al-Tabari 28/129. (2) Surah At-Talaq, 1.
شَاءَ طَلَّقَ قَبْلَ أَنْ يَمَسَّ، فَتِلْكَ الْعِدَّةُ الَّتِى أَمَرَ اللَّهُ أَنْ تُطَلَّقَ لَهَا النِّسَاءُ". وفى لَفْظٍ روَاه الدَّارَقُطْنِىُّ (١٢)، بإسْنادِاه عن ابنِ عمرَ، أنَّه طَلَّقَ امرأتَه تطليقةً وهى حائضٌ، ثم أرادَ أن يُتْبِعَها بتَطْليقتَيْنِ آخِرَتَيْنِ عندَ القَرْأَيْنِ، فبلغَ ذلك رسولَ اللَّهِ -صلى اللَّه عليه وسلم- فقال: "يَا ابْنَ عُمَرَ، مَا هَكَذَا أَمَرَكَ اللَّهُ، إِنَّكَ أَخْطَأْتَ السُّنَّةَ، وَالسُّنَّةُ أن تَسْتَقْبِكَ الطُّهْرَ، فتُطَلِّقَ لِكُلِّ قَرْءٍ". ولأنَّه إذا طلَّقَ فى الحَيْضِ طَوَّل العِدَّةَ عليها؛ فإنّ الحَيْضَةَ التى طلَّقَ فيها لا تُحْسَبُ مِن عِدَّتِها، ولا الطُّهْرَ الذى بعدَها عندَ مَنْ يَجْعلُ الأقْراءَ الحِيَضَ، وإِذا طلَّقَ فى طُهْرٍ أصابَها فيه، لم يَأمنْ أن تكونَ حاملًا، فيَنْدمَ، وتكونَ مرتابةً لا تَدْرِى أتعتَدُّ بالحَمْلِ أو الأقْراءِ؟
١٢٤٧ - مسألة؛ قال: (وَطَلَاقُ السُّنَّةِ أَنْ يُطَلِّقَها طَاهِرًا مِنْ غَيْرِ جِمَاعٍ وَاحِدَةً، ثُمَّ يَدعَهَا حَتَّى تَنْقَضِىَ عِدَّتُهَا)
معنى طَلاقِ السُّنَّةِ الطَّلاقُ الذى وافَقَ أمرَ اللَّهِ تعالى وأمْرَ رسولهِ -صلى اللَّه عليه وسلم-، فى الآيةِ والخَبَريْنِ المذكورينِ، وهو الطَّلاقُ فى طُهْرٍ لم يُصِبْها فيه، ثم يَتركُها حتى تَنْقَضِىَ عِدَّتُها. ولا خلافَ فى أنَّه إذا طلقَها فى طُهْرٍ لم يُصِبْها فيه، ثم تركَها حتى تَنْقَضِىَ عِدَّتُها، أنَّه مُصيبٌ للسُّنَّةِ، مُطَلِّقٌ للعِدَّةِ التى أمرَ اللَّه تعالى بها. قالَه ابنُ عبدِ البَرِّ، وابنُ المُنْذِرِ. وقال ابنُ مسعودٍ: طلاقُ السُّنَّةِ أن يُطَلِّقَها مِن غيرِ جِمَاعٍ (١). وقال فى قوله تعالى: {فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ} (٢). قال: طَاهِرًا من غيرِ جِمَاعٍ (١). ونحوُه عن ابنِ
(١٢) فى: كتاب الطلاق والخلع والإيلاء وغيره. سنن الدارقطنى ٤/ ٣١.كما أخرجه البيهقى، فى: باب ما جاء فى إمضاء الطلاق الثلاث وإن كن مجموعات، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٣٤.(١) أخرجه النسائى، فى: باب طلاق السنة، من كتاب الطلاق. المجتبى ٦/ ١١٤. وابن ماجه، فى: باب طلاق السنة، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٥١. والبيهقى، فى: باب ما جاء فى طلاق السنة وطلاق البدعة، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٢٥. وعبد الرزاق، فى: باب وجه الطلاق وهو طلاق العدة والسنة، من كتاب الطلاق. المصنف ٦/ ٣٠٣. وسعيد بن منصور، فى: كتاب الطلاق. السنن ١/ ٢٦٠. وابن أبى شيبة، فى: باب ما قالوا فى طلاق السنة ما ومتى يطلق، من كتاب الطلاق. المصنف ٥/ ١. وابن جرير، فى: تفسير سورة الطلاق آية ١. تفسر الطبرى ٢٨/ ١٢٩.(٢) سورة الطلاق ١.
