Fatwa ID: 07354
Answered by: Mufti Mohammed Dilwar Hussain
Question:
Please can you advise the best way to give a divorce? Do I need witnesses? Do I need to write this down?
In the name of Allāh, the Most Gracious, the Most Merciful
Answer:
I pray that Allāh Ta’ālā makes your affairs easier for you. If reconciliation is still possible then this is a step which is always promoted rather than rendering a Talaq. Out of all the things which are permissible, Talaq is the most despised in the sight of Allāh Ta’ālā.
Verbal Talaq
Uttering the words of Talaq (divorce) fall under two categories; Sareeh (clear wording) and Kinaya (vague wording).
If clear wording is used, such as “I divorce you” or “you are divorced” or “I give you Talaq” whether they be said in person or not, via message, with witnesses present or not, etc. then this will cause talaq (divorce) to occur immediately. The wife will then need to enter into iddah. The inference of such wording would mean Talaq Raj’i will occur which would subsequently allow for reconciliation to take place within the iddah period without the need of renewing the nikah. Verbally uttering words or gesturing to her to return would be sufficient for the marriage to renew. Even looking at her with desire and lust would also have the same effect. [Al-Hidayah: vol. 2, pg. 380] [1]
However, the use of vague wording where ambiguity remains (i.e., using such wording which would not normally infer to divorce) will require an intention of divorce to be present at the time of using such wordings. If an intention of divorce is not made at the time of using such wordings, then talaq will not take place. Examples of such wordings would be, as you have said “I free you,” “I release you,” “get out of here,” “I don’t want to see you again” and etc. [Al-Hidāyah: vol. 2, pg. 391-392] [2]
Simply uttering the words of Talaq alone are not sufficient for Talaq to take place. They need to be directed towards somebody, either by saying it directly to them or by mentioning the wife’s name.
Legal/Written Talaq
There is a Fiqhi principle which determines that whatever is written will also stand in the place of verbal speech. It has two conditions; firstly, that what is written is apparent and admissible and; secondly, that it is written in an acceptable way which is common and amongst the norm of the time. The sender and recipient must also be noted clearly. [Al-Qawā’id ul-Fiqhiyah; pg. 52] [3]
Number of Talaq
Furthermore, Allāh Ta’ālā says in Surah Baqarah [2:229], that Talaq (divorce) after which reconciliation can occur is twice. Uttering the words of divorce beyond this amount would render a marriage broken such that reconciliation can no longer occur. [4]
Talaq in Anger
The stages of anger have been broken down into 3 parts; a level of anger where one is in total control of what he is saying and doing. Secondly, a state of severe anger and distress but not to the extent of insanity where one still has some awareness of what is being said. Talaq will occur in both these states. Thirdly, is to the extent of madness, where one blacks out and loses all sense of what is being said or done at that time. In this state, Talaq does not occur.
[Radd ul-Muhtār: vol. 4, pg. 452] [5]
Summary
It is preferable, just as you had two witnesses at the time of the Nikah to also have two witnesses at the time of Talaq aswell. But this is not necessary.
A single Talaq will suffice. Do not make the mistake of giving multiple Talaq in the same sitting.
One does the same job as three.
Avoid giving Talaq while your wife is in Haydh (menstruating). Rather delay giving Talaq until she is clean and in a period of Tuhor (non-menstruating days) which has been without any intimacy.
Only Allāh Ta’ālā knows best.
Written by Mufti Mohammed Dilwar Hussain
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
[1]الطلاق على ضربين: صريح وكناية. فالصريح: قوله أنت طالق، ومطلقة، وطلقتك، فهذا يقع به الطلاق الرجعي لان هذا الألفاظ تستعمل في الطلاق، ولا تستعمل في غيره، فكان صريح
[2]وبقية الكنايات، وهذا مثل قوله: أنت بائن، وبتة، وبتلة… لأنه تحتمل الطلاق وغيره، فلا بد من النية
[3]الكتاب كالخظاب.
مستبينة: أي مكتوبة على شيء تظهر وتثبت عليه.
مرسومة: أي مكتوبة بالطريقة المعتادة بين الناس بأن تكون مصدّرة باسم المرسَل والمرسِل إليه.
}[4]ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَٰن وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ {
[5] إنه على ثلاثة أقسام: أحدها أن يحصل له مبادي الغضب بحيث لا يتغير عقله ويعلم ما يقول ويقصده، وهذا لا إشكال فيه. الثاني أن يبلغ النهاية فلا يعلم ما يقول ولا يريده، فهذا لا ريب أنه لا ينفذ شيء من أقواله. الثالث من توسط بين المرتبتين بحيث لم يصر كالمجنون فهذا محل النظر، والأدلة تدل على عدم نفوذ أقواله
