5. Nikah of Tahleel(pre-planned Halala) is Haram and Zina.
Below is the opinion of Ahlul Rai against Ahlus Sunnah?
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Abdurrahman ibn Yusuf Mangera said
However, if a person without any precondition marries the divorced woman purely for the sake of making her free to remarry her first husband (and does not let anybody know of his intention), is considered to have done a praiseworthy deed. After consummating marriage with him and gaining a divorce she will become free to marry her first husband again.
See here:
http://qa.sunnipath.com/issue_view.asp?HD=12&ID=4993&CATE=11
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Refutation of above fatwa
Ibn Abi Shayba who is teacher of Imam Bukhari, Made whole book with the name of "Rafutation of Abu Hanifa" in al-Musannif and in the Chapter "Masla of muhallil and muhallal lahu" henarrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said whilst addressing the people: “By Allaah, no muhallil or muhallal lahu will be brought to me but I will stone them.”[This is also narrated byAbd al-Razzaaq with his chain in his al-Musannif (6/2650), ad-Dahabee in Seyar ailam an-Nubala under the Tarjuma of Al-Amash]
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Comment: Regarding the opinion of Ahlul Rai
in his Sunan under the commentary of the hadeeth “Allah has cursed the muhallil and the muhallallahu".
وسمعت الجارود بن معاذ يذكر عن وكيع أنه قال بهذا وقال ينبغي أن يرمى بهذا الباب من قول أصحاب الرأي قال جارود قال وكيع وقال سفيان إذا تزوج الرجل المرأة ليحللها ثم بدا له أن يمسكها فلا يحل له أن يمسكها حتى يتزوجها بنكاح جديد
I heard Jarud bin Muadh he said that ((b)Imam) Wakee said in this chapter the opinion of ashaab ul Rai should be thrown. Jarud said that ((c)Imam) Sufiyan said If a man marries a woman so that she will be halal for her first husband and then he analysed to keep her with himself so he should marry her 2nd time because his first nikah was not valid(end)
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Source of Sunan Tirmidhee:
http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=781&BookID=37&PID=2045
أن نكاح المحلل حرام باطل ، في قول عامة أهل العلم ; منهم الحسن والنخعي ، وقتادة ، ومالك ، والليث ، والثوري ، وابن المبارك ، والشافعي
فإن شرط عليه التحليل قبل العقد ولم يذكره في العقد ونواه في العقد أو نوى التحليل من غير شرط فالنكاح باطل أيضا قال إسماعيل بن سعيد: سألت أحمد عن الرجل يتزوج المرأة, وفي نفسه أن يحللها لزوجها الأول ولم تعلم المرأة بذلك قال: هو محلل إذا أراد بذلك الإحلال, فهو ملعون وهذا ظاهر قول الصحابة رضي الله عنهم وروى نافع عن ابن عمر أن رجلا قال له: امرأة تزوجتها, أحلها لزوجها لم يأمرني ولم يعلم قال: لا, إلا نكاح رغبة إن أعجبتك أمسكها وإن كرهتها فارقها قال: وإن كنا نعده على عهد رسول الله -صلى الله عليه وسلم- سفاحا وقال: لا يزالان زانيين, وإن مكثا عشرين سنة إذا علم أنه يريد أن يحلها وهذا قول عثمان رضي الله عنه
Tahleel marriage is haraam and is invalid, This is the general saying of people of knowledge like Al Hasan, Nakhaee, Qatadah, Malik, Layth, Thawri, Ibn al Mubarak, Shafiee [Al-Mughni,
Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=4740&idto=4744&bk_no=15&ID=4640 ]
Then he said
فإن شرط عليه التحليل قبل العقد ، ولم يذكره في العقد ونواه في العقد أو نوى التحليل من غير شرط فالنكاح باطل أيضا . قال . إسماعيل بن سعيد
: سألت أحمد عن الرجل يتزوج المرأة ، وفي نفسه أن يحللها لزوجها الأول ، ولم تعلم المرأة بذلك . قال : هو محلل ، إذا أراد بذلك الإحلال ، فهو ملعون . وهذا ظاهر قول الصحابة رضي الله عنهم وروى نافع ، عن ابن عمر ، أن رجلا قال له : امرأة تزوجتها ، أحلها لزوجها ، لم يأمرني ، ولم يعلم . قال : لا ، إلا نكاح رغبة ، إن أعجبتك أمسكها ، وإن كرهتها فارقها
قال : وإن كنا نعده على عهد رسول الله صلى الله عليه وسلم سفاحا . وقال : لا يزالان زانيين ، وإن مكثا عشرين سنة ، إذا علم أنه يريد أن يحلها . وهذا قول عثمان رضي الله عنه
If it is stipulated that it is tahleel before the marriage contract is done, but it is not mentioned in the marriage contract, or he intended it as a tahleel marriage without that being stipulated, then the marriage is also invalid. Isma`eel bin Saeed said (e)Imam Ahmad was asked about a man who married a woman intending thereby in his heart to make her permissible for her first husband, but the woman did not know about that. He said: He is a muhallil, and if he intends thereby to make her permissible for her first husband, then he is cursed.And this is apparent from the words of Sahaba May Allah be pleased with them, It is narrated from Naafi’ that a man said to (f)Ibn ‘Umar: I married a woman and made her permissible for her first husband, and he did not tell me to do that and he did not know. He said: No, marriage should be based on genuine intentions; if you like her then keep her, and if you do not like her then leave her. He said: At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we would regard that as zina.And he said:They will still be adulterers, even if they remain for twenty years, And This is the saying of(g)Uthman May Allah be pleased with him[al-Mughni vol 10 page 49-55].
source of Al Mughni: http://www.islamweb.net/newlibrary/display_book.php?bk_no=15&ID=4640&idfrom=4740&idto=4744&bookid=15&startno=1
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Note: According to us The practice of deobandis and barelvis is not proven from Imam Abu Hanifa Rahimullah with an authentic chain of narrators. As it is mentioned in al-'inayah bi sharh al-hidaya
.
وَذُكِرَ فِي رَوْضَةِ الزَّنْدَوَسْتِيِّ أَنَّ أَبَا حَنِيفَةَ قَالَ : النِّكَاحُ جَائِزٌ وَالشَّرْطُ جَائِزٌ حَتَّى إذَا لَمْ يُطَلِّقْهَا الثَّانِي بَعْدَ وَطْئِهِ إيَّاهَا يُجْبِرُهُ الْقَاضِي عَلَى ذَلِكَ ، وَتَحِلُّ لِلزَّوْجِ الْأَوَّلِ إذَا طَلَّقَهَا الثَّانِي بِرَأْيِهِ أَوْ بِأَمْرِ الْقَاضِي إيَّاهُ .
قَالَ الْإِمَامُ ظَهِيرُ الدِّينِ : هَذَا الْبَيَانُ لَمْ يُوجَدْ فِي غَيْرِهِ مِنْ الْكُتُبِ .
"It is mentioned in rawdhah that imam abu hanifa rahimahullah said: the nikah and the precondition (i.e. of the second man marrying with the precondition that he will divorce her after sex: his nikah and this precondition) is permissible, to such an extent, that if he (second man: i.e. "the rented ram") does not divorce her after having had sex with her, then the judge of shar'ii court should force him to divorce her. Andshe becomes halal for the first husband, when she is divorced by the second husband out of his own free will or by the qaadhi's order.
Imam Zaheeruddin said: this statement is not found in any other book" (Translated by Abu Maryam in Islamic Awakening)
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also see a) Tahleel marriage is haraam and invalid: http://www.islamqa.com/en/ref/109245/
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b) Refutation of Anwar Shah Kashmiri deobandi by Shaykh Abdul Rahman Mubarakpoori the author of Tohfa tul Hawdhi sharah Tirmidhee: http://www.ahlalhdeeth.com/vbe/showpost.php?p=12030&postcount=2
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c) Reconciling between the hadeeths which forbid tahleel and the hadeeth about the wife of Rifaa'ah http://www.islamqa.com/en/ref/159041/
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d) Is it permissible to ask Allah for his wife, whom he divorced three times, to marry a man who she does not get on with, so that he can take her back? http://www.islamqa.com/en/ref/140573/
6. Ahadeeth which Explicitly says that 3 talaq=1
★ Hadeeth no: 1 ★
Its mentioned in Awn Al Mabood Commentary of Sunan Abu Dawood vol 6 page 199 from Musnad Ahmad
عن بن عباس قال طلق ركانة بن عبديزيد أخو بني المطلب امرأته ثلاثا في مجلس واحد فحزن عليها حزنا شديدا قال فسأله رسول الله صلى الله عليه و سلم كيف طلقتها قال طلقتها ثلاثا قال فقال في مجلس واحد قال نعم قال فإنما تملك واحدة فارجعها إن شئت قال فراجعها فكان بن عباس يرى إنما الطلاق عند كل طهر
Narrated by Ibn Abbas ra Brother of Mutlab, Rukanah bin Abd Yazeed divorced his wife three times. He felt too sorry, Prophet Peace be upon him asked How did you divorce? (كيف طلقتها) Rukanah said I gave her three talaq. Prophet Peace be upon him asked did you give in single sitting? He (rukahan) said YES. (Prophet) said Then it has effect of one divorce, if you want to take her back you can. Thus Rukahnah took her back. Ibn Abbas (may Allah be pleased with him) held the view that talaq should be at every clean period (after menses).
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Scholars who rejected this hadeeth
Those who rejected are Ibne Jozi, Ibn Hammam Hanafi, Shoaib al Aranoot, the main objection on the chain of this hadith is that If Dawud(narrator of this hadeeth) narrates hadith from Ikrimah then he is rejected but he is accepted if he narrates from other people then Ikrimah. but
Ibne Adyy said وقال ابن عدي صالح الحديث إذا روى عنه ثقة He is Good in hadeeth if some trustworthy Narrates from him (Tehzeeb 3/157)
Note: After doing Jrha on the hadeeth Shaykh Shoaib Al Aranoot said
قلنا ومع هذا فقد جود اسناد هذا الحديث شيخ الاسلام فى "الفتاوى الكبرى" 3/22 وصححه ابن القيم فى "زاد
المعاد" 5/263 والشيخ احمد شاكر فى تعليق "المسند"
وقد نقل العمل بهذا الحديث فيما قاله الحافظ فى "الفتح" عن علي وابن مسعود وعبد الرحمن بن عوف والزبير وذكر ذلك ابن مغيث في " كتاب الوثائق " له وعزاه لمحمد بن وضاح، ونقل الغنوي ذلك عن جماعة من مشايخ قرطبة كمحمد بن تقي بن مخلد ومحمد بن عبد السلام الخشني وغيرهما، ونقله ابن المنذر عن أصحاب ابن عباس كعطاء وطاوس وعمرو بن دينار.
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I say with this that according to Shaykh ul Islam (Ibne Tamiyah) chain of this hadeeth is good in "Fatawa Al Kubrah" 3/22, Authenticated by Ibn al Qayyam in "Zad al Ma`ad" 5/263 and (authenticated by) Shaykh Ahmad Shakir in Ta`leeq "al Musnad"
On this hadeeth Al Hafiz (Ibne Hajar asqalani) in Fath transmitted practise of Ali,Ibne Masood,Abdul rahman bin Awf, Zubair and same is mentioned by Ibne Mugheeth in "Kitab al Wathaiq" and Muhammad bin Wadah attributed to him, and Ghanwi mentioned same(madhab) from Scholars of Qartaba like Muhammad bin Taqi bin Muhammad,Muhammad bin Abdus Salam Al Hashni etc, And Ibn e Munzar mentioned (same fatwa) from Companions of Ibn e Abbas ra Like Ata (bin abi ribah),Tawus,Omar bin Dinar [Musnad Ahmad vol 4 page 217 hadeeth no: 2387]
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★
Reply by those who accepted this hadeeth.★
- a) Ibn e hajar asqalani said
أخرجه أحمد وأبو يعلى وصححه من طريق محمد بن إسحاق وهذا الحديث نص في المسألة لا يقبل التأويل الذي في غيره من الروايات الآتى ذكرها . وقد أجابوا عنه باربعة أشياء
وقد أجابوا عنه بأربعة أشياء: أحدها أن محمد بن إسحاق وشيخه مختلف فيهما، وأجيب بأنهم احتجوا في عدة من الأحكام بمثل هذا الإسناد كحديث " أن النبي صلى الله عليه وسلم رد على أبي العاص بن الربيع زينب ابنته بالنكاح الأول " وليس كل مختلف فيه مردودا.
Imam Ahmad and Abu yala narrated and Authenticated with the turk of MUHAMMAD BIN ISHAQ, This Hadeeth is Nas in this Chapter, There is no Interpetation
and they reply this by four points: Number one is that Muhammad bin Ishaq and his teacher (Dawud who is also teacher of Imam Malik) are disputed over and answer is that they (muhadditheen) took evidence in Ahkam from the chain like the chain of this hadith (of Rukanah)..........and disputed over is not all the time rejected.(end)
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- Then Hafiz Ibne Hajar said
ويقوى حديث ابن إسحاق المذكور ما أخرجه مسلم
The hadith in Sahih Muslim is making the hadith of (Muhammad) Bin Ishaq more powerful. (then he mentioned the hadith of Ibne Abbas ra from Sahih Muslim)
Source of Fath ul Bari: http://www.al-eman.com/hadeeth/viewchp.asp?BID=12&CID=460
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- b) Shaykh ul ISLAM IBN E TAMIYAH RA said regarding this hadith in Majmoo al fatawa 33/85
قُلْت وَهَذَا الْحَدِيثُ قَالَ فِيهِ ابْنُ إسْحَاقَ حَدَّثَنِي دَاوُد ؛ ودَاوُد مِنْ شُيُوخِ مَالِكٍ وَرِجَالِ الْبُخَارِيِّ ؛ وَابْنِ إسْحَاقَ إذَا قَالَ . حَدَّثَنِي . فَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ . وَهَذَا إسْنَادٌ جَيِّدٌ ؛
I say: This hadith where Ibne Ishaq said Narrated to us Dawud;and Dawud is in teachers of (Imam) Malik and in narrators of Bukhari and If Ibne Ishaq says Haddathanee(Related to me/Narrated to me) then he is Trustworthy according to people of hadith and the chain is Jayyad (good).
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- c) Ibn Qayyam Joziyah Authenticated in Ailam al Moqiyeen
وأحمد يصحح هذا الإسناد ، ويحتج به، وكذلك الترمذي .
And Ahmad authenticated this chain and took evidence as well as Tirmidhee.
source:
http://www.islamweb.net/newlibrary/display_book.php?idfrom=1011&idto=1012&bk_no=34&ID=615
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Imam Tirmidhee said regarding the chain
( مُحَمَّدِ بْنِ إِسْحَاق ، قَالَ : حَدَّثَنِي دَاوُدُ بْنُ الْحُصَيْنِ ، عَنْ عِكْرِمَةَ ، عَنْ ابْنِ عَبَّاسٍ)
There is no Harm in the chain of this hadeeth ( هَذَا حَدِيثٌ لَيْسَ بِإِسْنَادِهِ بَأْسٌ
[Jame at Tirmidhee Kitab al Nikah hadith no: 1143].
Source: http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=26&PID=1062
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Comment: Imam Tirmidhee accepted the chain of hadeeth and this chain is same chain which is mentioned in the hadeeth of Rakanah.
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Imam Ibne Kathir said regarding this chain of other hadith which is (Muhammad bin Ishaq from Dawud bin al Husain from Ikrimah from Ibne Abbas)
قلت: وهو من رواية محمد بن إسحاق بن يسار عن داود بن الحصين عن عكرمة عنه, وهذا: اسناد جيد قوي
I say: This narration is from Muhammad bin Ishaq bin Yasar from Dawud bin Al Husain from Ikrimah and this chain is good,powerful.[Irshad al Faqeeh by Ibne Kathir vol 2 page 168, Tohfa tul Hawdhi Kitab an Nikah hadeeth no: 1143]
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Comment: Imam Ibne Kathir accepted this chain that is why his fatwa is 3 times divorce at a time is equal to one (i will quote his fatwa read further INSHA`ALLAH)
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- f) Shaykh Nasir ud Din Al Bani said
. قلت : هذا الإسناد صححه الأمام أحمد والحاكم والذهبي وحسنه الترمذي في متن آخر تقدم برقم ( 1921 ) وذكرنا هناك اختلاف العلماء في داود ابن الحصين وأنه حجة في غير عكرمة ولولا ذلك لكان إسناد الحديث لذاته قويا ولكن ذلك لا يمنع من الإعتبار بحديثه والإستشهاد بمتابعته لبعض بنى رافع فلا أقل من أن يكون الحديث حسنا بمجموع الطريقين عن عكرمة ومال ابن القيم إلى تصحيحه وذكر أن الحاكم رواه في مستدركه وقال إسناده صحيح ولم أره في ( المستدرك ) لا في ( الطلاق ) منه ولا في ( الفضائل ) والله أعلم
I say this Chain is Authenticated by Imam Ahmad, and Al Hakim and Dahabee and Tirmidhee declared it Hasan..., I have mentioned in hadeeth no 1921 dispute among scholars regarding Dawud bin al Husain and he is evidence except if he narrates from Ikrimah.and chain of this hadeeth is Lidhatihi powerful and does not prevent us to make confidence on this hadeeth because,witness and another rout of this hadeeth is (the hadeeth) of Ba`az Bani Rafi`e then at least this Hadith is Hasan (by combining) all the routs from Ikrimah [Irwa al Ghulayl vol 7 page 145 hadith no: 2063]
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Note: This is the witness and another Rout of the narration Imam Al Bani is talking about أَنَّ ابْنَ عَبَّاسٍ , قَالَ : طَلَّقَ رَجُلٌ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ امْرَأَتَهُ ثَلاثًا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ : أَنْ يُرَاجِعَهَا , قَالَ : إِنِّي قَدْ طَلَّقْتُهَا ثَلاثًا , قَالَ : قَدْ عَلِمْتُ ، وقَرَأَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ :يَأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ سورة الطلاق آية 1 , قَالَ : فَارْتَجَعَهَا .
Narrated by Ibne Abbas someonedivorced his wife three times. At the time of Prophet peace be upon him, Prophet peace be upon him ordered him to take her back, he(the person) said I have divorced her three times, he (prophet) said I know, and then read the ayah [065:001] “O Prophet! When ye do divorce women, divorce them at their prescribed periods” the he (the person) took her back[Musannif Abdul Razzaq Vol 6 page 391]
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- g) Imam Zia al Maqdasi (567-643h)
He narrated this hadeeth in his Al Mukhtarah vol 11 page 362-363. This book is Mustakhraj on Bukhari and Muslim, According to Shaykh Badi Ud Din Shah Ar Rashidi this book is better then Al Mustadrak of Imam Al Hakim
.
Source of Mukhtarah: http://www.islamweb.net/hadith/display_hbook.php?bk_no=1711&hid=4100&pid=411963
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- h) Shaykh Abdul Malik bin abdullah bin Daheesh
He is Muhaqqiq of al Mukhtarah of Imam Zia al maqdisi he said in Hashiyah of the hadeeth
اسناده حسن
والحديث عند الامام احمد فى "مسنده" 265/5
وذكره الحافظ فى "الفتح" 9/362 وقال: اخرجه احمد وابو يعلى وصححه
وذكره السيوطى فى "تفسيره" 1/668 وعزاه الى البيهقى
Chain is Hasan
This hadith is narrated by Imam Ahmad in his "Musnad" 5/265
Al Hafiz (Ibne hajar asqalani) mentioned in "Al Fath ul Bari" 9/362 and said Imam Ahmad and Abu Yala narrated and authenticated
Mentioned by As-Suyuti in his "tafseer" 1/668 and attributed to Al Behaqi(end)
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- i) Shaykh Ahmad Shakir said
Chain is authentic, Same is narrated by Zia (al maqdasi) in Al Mukhtarah, mentioned by Ibn al Qayyam in Ighatha tul fahaan 158, Narrated by Abu Yala, mentioned by Shawkani 7/17-18, Narrated by Behaqi, it is also mentioned in Durre Manthur 1/279 (there after he said)
.
وهذا الحديث عندى اصل جليل من اصول التشريع فى الطلاق يدل على ان خلاف فى وقوع الطلقات الثلاث مجمعة وعدم وقوعه انما هو فى الطلاق اذا كرره المطلق, اى طلق المرة ثم المرة ثم ثالثة فى العدة, فى مجلس الواحد او مجالس. وانه ليس الخلاف فى وصف الطلاق بالعدد, كقولهم ((طالق ثلاثا)) مثلا, فان هذا الوصف لغو فى اللغة, باطل فى العقل. وقد شرحته وفصلت القول فيه فى كتابى (نظام الطلاق فى الاسلام) ص 39 وما بعدها
[Tahqeeq of Musnad Ahmad by Shaykh Ahmad Shakir Vol 3 Page 91 hadeeth no: 2387]
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- j) Shaykh Abdul Aziz bin Baz said
They also quote as evidence the report narrated by Imam Ahmad in al-Musnad with a good chain from Ibn ‘Abbaas (may Allaah be pleased with him), that Abu Rakaanah divorced his wife by saying “I divorce you thrice”, then he regretted it, so the Prophet (peace and blessings of Allaah be upon him) returned her to him with one word and said, “This is only one (divorce).” This hadeeth and the one(hadith of Ibne Abbas in Sahih Muslim) before it are to be understood as referring to divorcing by saying “I divorce you thrice”, in order to reconcile these two hadeeths and the verse in which Allaah says:“The divorce is twice”[al-Baqarah 2:229][Fataawa Islamiyyah, 3/281, 282].
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- k) It is mentionedin Awn al Mabood commentary of Sunan Abu Dawud
ولفظ أحمد طلق ركانة امرأته في مجلس واحد ثلاثا فحزن عليها ، فقال له رسول الله - صلى الله عليه وسلم - فإنها واحدة .
والحديث يدل على أن الرجل إذا طلق امرأته ثلاثا في مجلس واحد تقع واحدة ويجوز له أن يراجعها وهو الحق الثابت عن رسول الله - صلى الله عليه وسلم - ، وسيجيء تحقيق هذه المسألة إن شاء الله تعالى
Words of (Musnad) Ahmad are Rakaanah divorced his wife three times in one sitting, then he regretted it, so the Prophet (peace and blessings of Allaah be upon him) said, “This is only one (divorce).”
This hadeeth indicates that if a man divorces his wife three times inone sitting it will count only one and it is allowed to take her back, and this is truth and proven from Prophet peace be upon him.[Awn al Mabood fe Abu Dawud Kitab at Talaq hadeeth no: 2196]
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اخرجه احمد و ابو يعلى و صححه وهذا الحديث نص في محل النزاع
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Narrated by Ahmad and Abu Yala and authenticated, This hadeeth is Nas in this conflict.[Nayl al Awtar 6/246,247]
Total Takhreej of This hadeeth can be found here
http://www.islamweb.net/hadith/hadithServices.php?type=1&cid=1055&sid=4883
