Question

Assalam u Alikum
On 8th November my husband and I got in an argument as a result he gave me 1 talaq. On 15th November we reconciled and sorted our differences. On 16th November he was sending me to my parents place as he wanted me to fulfil certai conditions, he said if I can vet my parents to sign it on stamp paper then I can return to him. But on the way to airport he said, “i divorce you, i divorce you, i divorce and it’ll only be effective if you are unable to fulfill conditions i have set, if yiu are able to fulfill then return to me in December and if in these 3 months time (that is the rujou period) you are unable to this then our divorce will be final.

Now the question is my family and the 2 muftis we asked said that even though your husband claims that he meant the talaq in future reference and it was conditional, but he used the wrong words “he sai i divorce you (talaq deta hu)” which is in present tense, if he meant in future tense he should have used “you will be divorced or i will divorce you (tumhe talaq hogi/tumhe talaq dun ga”.
Now can you please help me, whether i have been divorced or not as my parents and muftis said he used the wrong words and its been done.

Answer

Based on the information provided in the question, one divorce was issued on the 8th of November. This would mean that your husband may only issue two further divorces after which there is no chance of remaining his wife.

On the 16th of November three further statements of divorce were made followed by a condition. There are two potential outcomes to the statements made on the 16th of November:

1. If your marriage had not been consummated then from the three statements of divorce one divorce will take place. The reason for this is that after the first statement of divorce, the marriage will have ended as there is no ‘iddah on a woman whose marriage has not been consummated. The following two statements of divorce, along with the conditional statement will then have no effect. In this case one divorce will have taken place on the 8th and one on the 16th totalling two divorces. Hence, if you were to re-marry this would be permissible and your husband would have one divorce left. Bare in mind that if you had spent time in seclusion with one another, that will fall under the ruling of a couple who have consummated a marriage.

2. If your marriage had been consummated or you had at least stayed in seclusion with one another, then out of the three divorce statements, two divorces will have taken place with the first two phrases “I divorce you, I divorce you,”. As for the third statement, in normal circumstances it would have been contingent upon the condition stated by the husband. However, in your case as one divorce was issued on the 8th and two further divorces on the 16th, your husband will have already issued three divorces.

الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 341)
باب التعليق (هو) لغة من علقه تعليقا قاموس: جعله معلقا. واصطلاحا (ربط حصول مضمون جملة بحصول مضمون جملة أخرى) ويسمى يمينا مجازا

الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 342)
وشرط صحته كون الشرط معدوما على خطر الوجود
…
وكونه متصلا إلا لعذر
قوله وكونه متصلا إلخ) أي بلا فاصل أجنبي وسيأتي الكلام عليه عند قوله قال لها أنت طالق إن شاء الله متصلا

الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 366)
قال لها أنت طالق إن شاء الله متصلا) إلا لتنفس أو سعال أو جشاء أو عطاس أو ثقل لسان أو إمساك فم أو فاصل مفيد لتأكيد أو تكميل أو حد أو طلاق، أو نداء كأنت طالق يا زانية أو يا طالق إن شاء الله صح الاستثناء بزازية وخانية، بخلاف الفاصل اللغو كأنت طالق رجعيا إن شاء الله وقع وبائنا لا يقع

الفتاوى الهندية (1/ 420)
ثُمَّ الشَّرْطُ إنْ كَانَ مُتَأَخِّرًا عَنْ الْجَزَاءِ فَالتَّعْلِيقُ صَحِيحٌ وَإِنْ لَمْ يُذْكَرْ حَرْفُ الْفَاءِ إذَا لَمْ يَتَخَلَّلْ بَيْنَ الْجَزَاءِ وَبَيْنَ الشَّرْطِ سُكُوتٌ أَلَا تَرَى أَنَّ مَنْ قَالَ لِامْرَأَتِهِ: أَنْتِ طَالِقٌ إنْ دَخَلْتُ الدَّارَ يَتَعَلَّقُ الطَّلَاقُ بِالدُّخُولِ وَإِنْ لَمْ يُذْكَرْ حَرْفُ الْفَاءِ لِمَا لَمْ يَتَخَلَّلْ بَيْنَهُمَا سُكُوتٌ

الفتاوى الهندية (1/ 421)
وَلَوْ قَالَ: أَنْتِ طَالِقٌ ثُمَّ إنْ دَخَلْت الدَّارَ فَإِنَّهُ يَقَعُ الطَّلَاقُ وَلَوْ نَوَى التَّعْلِيقَ لَا تَصِحُّ نِيَّتُهُ أَصْلًا وَأَمَّا إذَا نَوَى الْمُقَارَنَةَ بِأَنْ نَوَى وُقُوعَ الطَّلَاقِ مُقَارِنًا لِدُخُولِ الدَّارِ فَعَامَّةُ مَشَايِخِنَا – رَحِمَهُمْ اللَّهُ تَعَالَى – عَلَى أَنَّهُ لَا تَصِحُّ كَذَا فِي الْمُحِيطِ

بدائع الصنائع في ترتيب الشرائع (3/ 138)
وإن أخر الشرط بأن قال: أنت طالق أنت طالق أنت طالق إن دخلت الدار، أو قال: أنت طالق طالق طالق إن دخلت الدار فالأول ينزل في الحال؛ لأنه إيقاع تام صادف محله، ويلغو الثاني والثالث بحصول البينونة بالأولى فلم يصح التعليق لعدم الملك، وإن كانت مدخولا بها يقع الأول والثاني للحال ويتعلق الثالث بالشرط؛ لأن الأول والثاني كل واحد منهما إيقاع تام لكونه مبتدأ وخبرا وقد صادف محله فوقع للحال، والثالث علقه بالشرط فتعلق به لحصول التعليق حال قيام العدة فصادف التعليق محله فصح بخلاف الفصل الأول

بدائع الصنائع – ث (3/ 137)
وَكَذَلِكَ إذَا قال أَنْتِ طَالِقٌ طَالِقٌ طَالِقٌ لِأَنَّ الثَّانِيَ وَالثَّالِثَ خَبَرٌ لَا مُبْتَدَأَ له فَيُعَادُ الْمُبْتَدَأُ كَأَنَّهُ قال أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ وَإِنْ عَلَّقَ بِشَرْطٍ فَإِنْ قَدَّمَ الشَّرْطَ بِأَنْ قال إنْ دَخَلْتِ الدَّارَ فَأَنْتِ طَالِقٌ طَالِقٌ طَالِقٌ فَالْأُولَى يَتَعَلَّقُ بِالشَّرْطِ لِوُجُودِ التَّعْلِيقِ الصَّحِيحِ وهو ذِكْرُ شَرْطٍ وَجَزَاءٍ في الْمِلْكِ وَالثَّانِي يَنْزِلُ في الْحَالِ لِأَنَّ قَوْلَهُ أَنْتِ طَالِقٌ إيقَاعٌ تَامٌّ

Answered by:
Ifta Research Fellow

Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel