Fatwa ID: 05935
Answered by: Maulana Yūsuf Badāt
Question:
Can writing 100 in a sentence be a kināya if there is an intention? Such as someone typing 100 per cent in a sentence, for example, I am not 100 per cent today.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
If a husband wrote or typed to or about his wife “I give divorce 100%” or “I give it 100” coupled with an intention, then such wordings do constitute a divorce. In the first statement, the word divorce is ṣarīḥ (explicit) therefore whether an intention was made or not, the divorce is actualized according to Islamic law. In the second phase, the divorce will only come into effect if there was an intention to divorce since the terminology used is ambiguous. – (See: Rad Al-Muḥtār, Vol 3, Page 296, Dār Al-Fikr1, Al-Fatāwā Al-Hindīyyah, Vol 1, Page 384, Dār Al-Fikr2 , Badā’i Al-Ṣanā’i, Vol 3, Page 25, Dār Al-Kutub Al-‘Ilmīyyah3, Al-Qawāid Al-Fiqhiyyah, Page 124, 225 Dār Al-Tirmidhī)
“If he has divorced her, then she is not lawful to him.” – (Qur’ān 2:230)6
The Prophet Muḥammad (peace and blessing upon him) has said, “There are three things which, whether undertaken seriously or in jest, are treated as serious, they are marriage, divorce and taking back a wife (after a divorce which is not final).” – (Sunan Abī Dāwūd 2194)7
“Uwaymir Al-Ajlānī (may Allāh be pleased with him) divorced his wife with three pronouncements in the presence of the Messenger of Allāh (peace and blessings be upon him). The Prophet of Allāh (peace and blessings be upon him) considered the divorces executed.” – (Sunan Abū Dāwūd 2250)8
“‘Abd Allāh Ibn Yazīd bin Rukānah narrated from his father, from his grandfather (may Allāh be pleased with them) who said, “O Messenger of Allāh! I irrevocably divorced my wife.” So he asked, “What did you intend by that?” I replied, “One (divorce pronouncement).” He then questioned, “[Do you swear] By Allāh?” I stated, “[Yes] By Allāh.” He clarified, “Then it is as you intended.” – (Tirmidhī 1177)9
Only Allāh knows best
Written by Maulana Yūsuf Badāt
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
1 فالْكِنَايَاتُ لَا تَطْلُقُ بِهَا قَضَاءً إلَّا بِنِيَّةٍ أَوْ دَلَالَةِ الْحَالِ وَهِيَ حَالَةُ مُذَاكَرَةِ الطَّلَاقِ أَوْ الْغَضَبِ – كتاب الدر المختار وحاشية ابن عابدين رد المحتار ج ٣/ ص ٢٩٦ دار الفكر
2 قَوْلِهِ كَنَمِّ لِأَنَّهُ اسْتِقْبَالٌ فَلَمْ يَكُنْ تَحْقِيقًا بِالتَّشْكِيكِ لَوْ قَالَ بِالْعَرَبِيَّةِ أُطَلِّقُ لَا يَكُونُ طَلَاقًا إلَّا إذَا غَلَبَ اسْتِعْمَالُهُ لِلْحَالِ – كتاب الفتاوى الهندية ج ١/ ص ٣٨٤ دار الفكر
3 وإنْ دَخَلَتْ عَلى الزَّمانِ فَإنْ كانَ ماضِيًا يَقَعُ الطَّلاقُ فِي الحالِ نَحْوُ أنْ يَقُولَ أنْتِ طالِقٌ فِي الأمْسِ أوْ فِي العامِ الماضِي لِأنَّ إنْشاءَ الطَّلاقِ فِي الزَّمانِ الماضِي لا يُتَصَوَّرُ فَيُجْعَلُ إخْبارًا أوْ تَلْغُو الإضافَةُ إلى الماضِي ويَبْقى قَوْلُهُ أنْتِ طالِقٌ فَيَقَعُ فِي الحالِ وكَذَلِكَ إذا كانَ حاضِرًا بِأنْ قالَ أنْتِ طالِقٌ فِي هَذا الوَقْتِ أوْ فِي هَذِهِ السّاعَةِ يَقَعُ فِي الحالِ وإنْ كانَ مُسْتَقْبَلًا لا يَقَعُ حَتّى يَأْتِيَ بِأنْ قالَ أنْتِ طالِقٌ فِي غَدٍ أوْ فِي الشَّهْرِ الآتِي لِأنَّ الطَّلاقَ يَحْتَمِلُ الِاخْتِصاصَ بِوَقْتٍ دُونَ وقْتٍ فَإذا جُعِلَ الغَدُ ظَرْفًا لَهُ لا يَقَعُ قَبْلَهُ – بدائع الصنائع ج٣ / ص٢٥ دار الكتب العلمية
4 اَلْأُمُوْرُ بِمَقَاصِدِهَا – القواعد الفقهية ص١٢ دار الترمذي
5 لا عبرة للدلالة في مقابلة التصريح – القواعد الفقهية ص٢٢ دار الترمذي
6 فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ – سورة البقرة ٢٣٠
7 ثَلاَثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ النِّكَاحُ وَالطَّلاَقُ وَالرَّجْعَةُ – أبو داؤد ٢١٩٤
8 فطَلَّقَها ثلاثَ تَطليقاتٍ عندَ رَسولِ الله صلَّى اللهُ عليه وسلَّم فأنفَذَه رَسولُ الله صلَّى اللهُ عليه وسلَّم أخرجه أبو داود ٢٢٥٠
9 عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ رُكَانَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ أَتَيْتُ النَّبِيَّ صلى الله عليه وسلم فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي طَلَّقْتُ امْرَأَتِي الْبَتَّةَ فَقَالَ مَا أَرَدْتَ بِهَا قُلْتُ وَاحِدَةً قَالَ وَاللَّهِ قُلْتُ وَاللَّهِ قَالَ فَهُوَ مَا أَرَدْتَ – الترمذي ١١٧٧
