only occurs in the case of one who does not divorce three times. Ibn Sirin said: Ali, may Allah honor his face, said: "If people were to take what Allah has commanded regarding divorce, a man would never be following a woman [with further divorces]; he divorces her with one pronouncement, then leaves her during the interval between it and her third menstrual cycle, so that whenever he wishes, he may take her back." Narrated by Al-Najjad with his chain of transmission (11). Ibn Abd al-Barr narrated with his chain of transmission from Ibn Mas'ud that he said: "Sunnah divorce is to divorce her while she is pure, then leave her until her waiting period expires, or take her back if he wishes" (12). As for the first hadith of Ibn Umar, there is no argument for them in it, because it does not contain the combining of three [pronouncements]. As for his later hadith, it is possible that this was after taking her back. Whenever he takes her back after the [first] pronouncement and then divorces her, it is according to the Sunnah in all cases. Abu Hanifah even said: If he retained her by his hand out of desire, then proceeded with three, he would be complying with the Sunnah, because he is taking her back. The reasoning therein is that if he takes her back, the ruling of the first pronouncement falls away, becoming as if it never existed; he is not without need of another pronouncement if he has need of separating from his wife, unlike if he did not take her back, for he would have no need for it, as he has already achieved his objective of making her irrevocably separated (baynuna). Thus, they differ. Furthermore, what they mentioned is the appending of a divorce without a reconciliation; therefore, it is not according to the Sunnah, just like combining three in one period of purity. The prohibition of the woman does not cease except by [marriage to] a husband and intercourse, without need; therefore, it is not according to the Sunnah, just like combining three.

Section: If he divorces for Bid'ah (innovation)—which is to divorce her while she is menstruating, or during a period of purity in which he had intercourse with her—he commits a sin, but his divorce takes effect, according to the opinion of the generality of scholars. Ibn al-Mundhir and Ibn Abd al-Barr said: None have opposed this except the people of innovation and misguidance. Abu Nasr attributed [a contrary view] to Ibn Ulayyah, Hisham ibn al-Hakam, and the Shi'ah, who said: His divorce does not take effect, because Allah the Almighty commanded it at the time before the waiting period (Iddah), so if he divorces at another time, it does not take effect, like a deputy (wakil) if he executes it at a time his principal ordered him to execute it at a different time. Our proof is the hadith of Ibn Umar, that he divorced his wife while she was menstruating, and the Prophet (may Allah bless him and grant him peace) ordered him to take her back. And in the narration of Al-Daraqutni (13), he said: