Wajad ka Alam

اللهم صلي على محمد و على آل محمد كما صليت على إبراهيم و على أل إبراهيم ا نك حميد مجيد

اللهم بارك على محمد و على آل محمد كما بار كت على إبراهيم و على أل إبراهيم ا نك حميد مجيد[/size]

Read this Free PDF BOOK in Urdu as Well for more Explanation from Quran and Sahih hadith
http://www.silsilahesaifiya.com/View...73318EDD71BD0C

Useful posts for Urdu Readers as well click here for Urdu proofs [from Quran and sahih hadiths,classical scholars ] http://sunniforum.net/showthread.php?t=11242

Wajd or Ecstasy is a gift of Allah for muslims in which they lose control of their body due to love of Allah and his Prophet [salehalawaalihi wasalam] when Noor of iman coming from Heart of Prophet Muhammad [salehalawaalihi wasalam] which He gave to Sahabas [radhiallahanho] from Sahabas [ra] it reached the Salafs and from Salafs Awliyas [rah] and from Awliyas to us even in this time period, which this Noor goes into their heart and when their body worships Allah [swt] they lose control of themselves 

Wajd is of different types and every type has different affects some are listed below

1) Some times the condition of Wajd becomes so strong that a muslim loses complete control of his body and starts involuntary movements which look like dancing or running.

2) Some times a muslim goes in Wajd but sits quietly , his mind or body is not longer in normal state or in his control but he sits quietly

3) Some times a muslim falls down and becomes unconcious in this condition. Below proofs even show Sahabas [ra] and Salafs [rah] who died in such a state in deep love of Allah

What is Prohibitted 

1) Intentional dancing with Non Mehrams [women] or just to show off is forbidden .

2) Similarly dancing seen in bollywood movies and songs and vulgular ones is totally haram .Although you will see that Wahabi scholars like Albani have even allowed women dancing infront of other women and her husband

Below are irrefutable proofs from Quran, Sahih hadiths, Classical scholars, Awliyas [rah] , And even Wahabis

Last edited by Fidai Saifi Naqshbandi; 05-27-2011 at 09:08 AM.

  

 12-11-2009, 04:11 PM  #2

Fidai Saifi Naqshbandi

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The dancing of sufis in wajd,ecstacy or swoon in which a person loses control of his body in love of Allah swt in a mehfil of zikr, and wajd is unintentional , a person has no control on himself so whatever he does shariah allows it, as Sahabas (Ra) also went into it.

Although according to scholars of Sharfi fiqh and many others intentional dance having slight movements in love of Allah can be done too.According to Ahnaaf the movements should only be in a state of ecstasy and Wajd with are unintentional

Now I will present proofs on Raqs first according to Authentic hadiths, Sahabas [ra] ,Salafs [ra] And classical scholars of Al Islam. Than Proofs on Wajd will be shown in details

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Wajd is of different forms and is only from Allah whoever Allah wills he blesses him with the kafiyat for a few secs, mins, even hours 
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► Some people don't move at all or stand up but just sit quietly in wajd [their body,mind nothing is in their control ] , they sometimes shiver too , If one listens to Quran recitation he may experience it.
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► Some people may fall down to ground and go into a trance during wajd , they may shiver too.

Quran states about this type of wajd, Hadrat Musa [alehislam] 
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YUSUFALI: When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (quran 7:143) 
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Dictionary meaning of the word Swoon 
:to enter a state of hysterical rapture or ecstasyhttp://dictionary.reference.com/browse/swoon
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► Some people experience a more intense form of Wajd in which they stand up, start moving ,running [which may seem like a dance]
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Proofs of Sufi Dancing [raqs]

Hadith # 1

حدّثنا عبد الله حدثني أبي، ثنا عبد الصمد قال: ثنا حماد ، عن ثابت ، عن أنس قال: «كانت الحبشة يزفنون بين يدي رسول الله صلى الله عليه وسلّم ويرقصون ويقولون: محمد عبد صالح ، فقال رسول الله صلى الله عليه وسلّم: ما يقولون؟ قالوا: يقولون: محمد عبد صالح

It is narrated by Anas (R.A) that the Habashis were present in front of the Prophet (صلى الله عليه وسلم) and “THEY WERE DANCING (Yarqasun)”
and saying: Muhammadun Abdun Salih (i.e. Muhammad صلى الله عليه وسلم the righteous slave). The Prophet (صلى الله عليه وسلم) asked: What are they saying? They said: Muhammadun Abdun Salih
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[Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152]
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Note : All narrators of this hadith are those of Sahih bukhari and muslim
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Shu’yb al Aran’ut said after this hadith:
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إسناده صحيح على شرط مسلم
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The Chain is “SAHIH” on the criteria of “MUSLIM” [ibid]

Imam Nawawi (rah) on Above hadithsaid

with commentary by Muhammad Shirbini Khatib It is not prohibited to dance ((Shirbini ) which is not unlawful because it is only motions made while standing or bowing. Furani and others have expressly stated that neither is it offensive, but rather, is permissible, as is attested to by the hadith related in the Sahihs of Bukhari and Muslim that the Prophet (Allah bless him and give him peace) stood before ‘A’isha (Allah be well pleased with her) to screen her from view so that she could observe the Abyssinians sporting and dancing) – unless it is languid, like the movements of the effeminate (Mughni al-muhtaj ila ma’rifa ma’ani alfaz al-Minhaj (y73), 4.430)

Imam Ibn Hajar Al-Haytami (Rah) on above Hadith said about above hadith

Beating the kuba is prohibited… but dancing isn’t, being neither prohibited nor offensive, because it is only motions made while standing or bowing, and further because he (sallallahu alayhi wa sallam) consented to the Abyssinians doing so in his mosque on the day of Eid, as related by Bukhari and Muslim.

The bold text is from the Minhaj of Imam Nawawi while the rest is Ibn Hajar’s commentary [Tuhfa al-Muhtaj fi Sharh al-Minhaj]

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Now how many other imams [rah] of Hadith used the word Raqs "Dance" although a Salaf is enough proof in this case but still

1": Imam Tabarani [rah] used the word Raqs [dancing] Reference: Hadith #3 on page 121, Volume 9 

2: Imam Nisai [rah] in Sunan Al Kubra using the word Dance "RAQS"] in page # 309, Vol 5 with same Sahih chain and says

that the Abysinians were standing in front of the door of the Holy Prophet e’s house and were ‘ecstatically dancing’ or performing raqs on anticipation of seeing the Holy Prophet Muhammad (saw)

3: Imam Zamakshari also explained the same haditth with a Sahih chain calling it Raqs , And said Qala al zafaru Al Raqs The word in the hadith means Raqs 

4: Imam Suyuti [rah] in[ Sharh Sahih Bukhari pg 123, Al hajl Al tawseeh] said " Al hajalo al raqs biha til maqstatin "

5: Imam Juhri [in kitab ul lugat pg 46] Says Al zafl wa Raqs 
,6: Imam murtaza Zubaide [rah] in Taj us uloom kitbah ul lugat ] says " Zafana zasfun zafana ie. It Stands for Raqs [dance] 

7: Imam Ibn Manzoor [in lisan ul arab, most authnetic book of lugat pg 135 ] says Al Zafl Al Raqs (i.e it means Raqs )

8: Imam Nabawi [rah] writes in sharh sahih muslim pg 347 says Mana hu yarqusoon (i.e they did Raqs)

9: Qadi Iyad [rah] said in [sarh sahih muslim pg 429 ] Al zabl hu wal raqs 

So ijma of imams [rah] agreed its Raqs [dancing] what came from Sahih hadith including Imam Ahmed bin Hanbal [rah] who was a salaf himself 

Hadith # 2

‘Ali ibn Abi Talib(ra) states:

حَدَّثَنَا ‏ ‏أَسْوَدُ يَعْنِي ابْنَ عَامِرٍ ‏ ‏أَنْبَأَنَا ‏ ‏إِسْرَائِيلُ ‏ ‏عَنْ ‏ ‏أَبِي إِسْحَاقَ ‏ ‏عَنْ ‏ ‏هَانِئِ بْنِ هَانِئٍ ‏ ‏عَنْ ‏ ‏عَلِيٍّ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏قَالَ ‏أَتَيْتُ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏وَجَعْفَرٌ ‏ ‏وَزَيْدٌ ‏ ‏قَالَ ‏ ‏فَقَالَ ‏ ‏لِزَيْدٍ ‏ ‏أَنْتَ ‏ ‏ مَوْلَايَ ‏ ‏ فَحَجَلَ ‏ ‏قَالَ وَقَالَ ‏ ‏لِجَعْفَرٍ ‏ ‏أَنْتَ أَشْبَهْتَ خَلْقِي وَخُلُقِي قَالَ ‏ ‏ فَحَجَلَ ‏ ‏وَرَاءَ ‏ ‏زَيْدٍ ‏ ‏قَالَ وَقَالَ لِي أَنْتَ مِنِّي وَأَنَا مِنْكَ قَالَ ‏ ‏ فَحَجَلْتُ ‏ ‏وَرَاءَ ‏ ‏جَعْفَرٍ

Aswad narrated to us that Isra’il informed us from Abi Is-haaq from Haani ibn Haani’ from ‘Ali ibn Abi Taalib that he said, “I visited the Prophet (Sallallahu ‘alayhi wa Sallam) with Ja’far [ibn Abī Tālib] and Zayd [ibn Harithah]. The Prophet (Sallallāhu ‘alayhi wa Sallam) said to Zayd, “You are my freedman (mawlā’i), whereupon Zayd began to Hajala (hop on one leg- a type of dancing) around the Prophet (Sallallāhu ‘alayhi wa Sallam). The Prophet (Sallallāhu ‘alayhi wa Sallam) then said to Ja’far: “You resemble me in my physical form and character” (Khalqī wa Khuluqī), whereupon Ja’far began to do the same behind Zayd. The Nabi (Sallallāhu ‘alayhi wa Sallam) then said to me, “You are a part of me and I am a part of you” (anta minnī wa anā mink) whereupon I began to do the same behind Ja’far.”

References

►This is reported by Imām Ahmad in his Musnad (1:537 #857)2.

► Ash-Shākir declared it authentic in his review of the Musnad.

► Al-Bazzār in his Musnad with a sound chain according to Imām Al-Haythamī in his Majma’ Az-Zawā’id (5:157).

►Also reported by Imām Al-Bayhaqī in his Sunan Al-Kubrā (8:6 #15548, 20816)

►as well as Ibn Abī Shaybah in his Musannaf.

►Ibn Sa’ad reported this in Mursal form in his Tabaqāt, 4:22.

Authenticity of Above Hadith

Regarding one narrator Hani bin Hani who some ignorants use to prove above hadith weak

Imam Dhahabi (rah) said in full in his Meezan,

هانئ بن هانئ عن على رضى الله عنه. قال ابن المدينى: مجهول. وقال النسائي: ليس به بأس. وذكره ابن حبان في الثقات 

Translation: Hani bin Hani narrated from Ali (Radhi Allaho Anho). Ibn Mudayni said he is Majhool. Imam Nasai (rah) said: “THERE IS NO HARM IN HIM” and Ibn Hibban mentioned him in his “THIQAAT (Reliable narrators)” [Mizan ul Aitidal (7/71)]

Imam Tirimdhi declared many ahadith from Hani bin Hani as “HASAN SAHIH” [SunnanTirimdhi Volume No.5, Hadith #3798]

Imam Ibn Majah (rah) narrated from him and did Sukoot [Sunnan Ibn Majah, Muqadma, Hadith # 143]

Imam Ibn Hibban mentioned him in his Kitab ul Thiqaat (5/508)

Muhadith Shaykh Ahmad Shaakir in his Tahqiq of Musnad Ahmad where he said: “Its chain is sound (إسناده صحيح)“ [Musnad Ahmad Volume 001, Page No. 537, Hadith Number 857, FN: 2]

Imam Ibn Hajr al Haythami (rah) said about ahadith having Hani bin Hani

ورجال أحمد والبزار رجال الصحيح غير هانىء بن هانىء وهو ثقة

Translation: The Rijaal of Ahmed and Bazaar are those of Sahih except Hani bin Hani who is “THIQA” [Majma az Zawaid (8/102)]

Imam Hakim declared ahadith from Hani bin Hani as “SAHIH” [Mustadrak al Hakim (3/179)]

Imam al Ajli (rah) said:

1885 ـ هانىء ابن هانىء، كوفي، تابعي ثقة.

Translation: Hani bin Hani, Kufi “TABI AND THIQA” [Thiqat al Ajli Volume No.1, Page No. 454]

Even famous and controversial Wahabi[salafi ] sheikh Nasir ud-din Albani declared ahadith from Hani bin Hani as “SAHIH” [Sahih Sunnan Ibn Majah by Albani, (1/119)

Scanned page of above hadith from Musnad of Imam Ahmed bin Hanbal [rah]

Also

Imam Baihaqi (rah) proves Raqs from this hadith

Shaykh ul Islam Ibn Hajr Haythami (rah) said: “All narrators are those of Sahih (رجاله رجال الصحيح)“ [Majma’ Az-Zawa’id, Volume 005, Page No. 157]

Imam Bayhaqi made a whole chapter on permissibility of Raqs and after citing this hadith he said: In this (hadith) is“SAHIH PROOF” and"PERMISSIBILITY" of hoping (dancing) which includes “RISING UP OR JUMPING IN STATE OF JOY” and also that of doing “RAQS” which is similar to it [Sunnan al Baihaqi al Kubra (15/333)] 

Imam Bayhaqi also states in Shu’yb ul Imaan:

وأما الرقص فإن لم يكن فيه تكسر وتخنث فلا بأس فإنه روي أن رسول الله صلى الله عليه وسلم 
قال لزيد أنت مولانا فحجل وهو أن يرفع رجلا ويقفز إلى الأخرى من 

الفرح وقال لجعفر أشبهت خلقي وخلقي فحجل 

Translation: As regarding “Raqs” If it does not include going wild and one does not act like the women then “THERE IS NO HARM IN IT” as the Prophet (Peace be upon him) said to Zayd (ra): You are my freedman (anta Mawlay), at this Zayd began to hop on one leg (hajala) around the Prophet (Peace be upon him), and he did this in joy, then the Prophet (Peace be upon him) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd [Shu’yb ul Imaan, Volume No.4, Page No. 483-484]

Imam Ibn Hajar Asqalani (rah) said : “Yes! Verily Ja’far ibn Abi Taalib Radhiya Allahu ‘Anhu did raqsin the presence of Rasulullah when he told Ja’far ‘You resemble me in my created form and in my character.’ It would have been necessary for the Nabi (alayhis salaam) to clarify whether it was halaal or haraam, yet the Nabi (’alayhis salaam) did not reject it. This is known in Mustalah Al-Hadith as “Iqraar“, or the acceptance and approval of the Prophet Muhammad . And the Nabi (’alayhis salaam) would not have remained silent regarding the Haraam (forbidden) or the Makruh (hated).”

Reference

► Shaykh Yusuf Khattaar Muhammad references As-Suyuti’s quote from As-Sayf Al-Qaati’ and also Al-Ilhamaat Al-Ilhiyah of Shaykh Mahmuh Abi Shaamaat; See the Maws’uah page 185 published in Damascus in 1999, third edition

Imam Jalal ud din Suyuti [rah]proves Raqs [dancing] in Love of Allah from Quran and Hadiths 

وكيف ينكر الذكر قائما والقيام ذاكرا وقد قال الله تعالى (الذين يذكرون الله قياما وقعودا وعلى جنوبهم) وقالت عائشة رضي الله عنها كان النبي صلى الله عليه وسلم يذكر الله على كل أحيانه، وإن انضم إلى هذا القيام رقص أو نحوه فلا إنكار عليهم فذلك من لذات الشهود أو المواجيد وقد ورد في الحديث رقص جعفر بن أبي طالب بين يدي النبي صلى الله عليه وسلم لما قال له أشبهت خلقي وخلقي وذلك من لذة هذا الخطاب ولم ينكر ذلك عليه النبي صلى الله عليه وسلم فكان هذا أصلا في رقص الصوفية لما يدركونه من لذات المواجيد وقد صح القيام والرقص في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم شيخ الإسلام عز الدين بن عبد السلام.

“How can one condemn making dhikr while standing, or standing while making dhikr, when Allah says, “. . . those who invoke Allah standing, sitting, and upon their sides” Qur’an 3:191. And Hazrat A`isha Siddiqa (RA) said,‘ The Prophet (SAW) used to invoke Allah at all of his times.’ Sahih Muslim, 1.282: 373 And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and It is mentioned in the hadith that Ja`far ibn Abi Talib (RA) danced in front of the Prophet (Ssalallaho alaihi wasalam) when the Prophet (Salallaho alaihi wasalam) told him, ‘You resemble me in looks and in character,’ dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience. ..Hence it is correct to stand and dance during gatherings of Dhikr and Sama according to a group of great scholars, among them being Shaykh al- Islam Izz ud-din bin Abdus Salam.”[Imam Jalal ud din Suyuti in Al-Hawi lil Fatawi, Volume No. 2, Page No. 406, Maktaba al Asriyyah Edition].

scanned page

Imam Ghazali (rah) in His Ihya reported Same hadith an supported Raqs too 

He [rah] states in his Ihya uloom ud din , vol 2, Pg 179

لأدب الرابع‏:‏ أن لا يقوم ولا يرفع صوته بالبكاء وهو يقدر على ضبط نفسه ولكن إن رقص أو تباكى فهو مباح فيجوز تحريكه‏.‏
ولو كان ذلك حراماً لما نظرت عائشة رضي الله عنها إلى الحبشة مع رسول الله صلى الله عليه وسلم وهم يزفنون هذا لفظ عائشة رضي الله عنها في بعض الروايات‏.‏
وقد روي عن جماعة من الصحابة رضي الله عنهم أنهم حجلوا لما ورد عليهم سرور أوجب ذلك وذلك في قصة ابنة حمزة لما اختصم فيها على بن أبي طالب وأخوه جعفر وزيد بن حارثة رضي الله عنهم فتشاحوا في تربيتها فقال صلى الله عليه وسلم لعلي ‏”‏ أنت مني وأنا منك ‏”‏ فحجل علي وقال لجعفر ‏”‏ أشبهت خلقي وخلقي ‏”‏ فحجل وراء حجل علي وقال لزيد ‏”‏ أنت أخوناً ومولانا ‏”‏ فحجل زيد وراء حجل جعفر ثم قال عليه السلام ‏”‏ هي لجعفر لأن خالتها تحته والخالة والدة ‏”‏ وفي رواية أنه قال لعائشة رضي الله عنها ‏”‏ أتحبين أن تنظري إلى زفن الحبشة ‏”‏ والزفن والحجل هو الرقص 

Imam Ibn Hajar Al-Haytami said

وقد صحَّ القيامُ والرقصُ في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم عزّ الدين شيخ الإسلام ابن عبد السلام
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"It is permissible to stand and dance during gatherings of remembrance and audition according to a group of great scholars, among them being Shaykh Al-Islam Ibn Abdussalam." (فتاويه الحديثية pg. 298 )

Regarding Shaikh Izz Ad din it states:

"kana yahduru al sama` wa yarqusu wa yatawajadu"

meaning:

" (He) attended the sama` and danced in states of ecstasy"

This is reported by Nabahani in his Jami Karamat Al Awliya

Views of Ibn Kathir 
ابن زين الدين علي بن تبكتكين أحد الأجواد والسادات الكبراء والملوك الأمجاد، له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون، وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك، واعتل بأنه قد يمر على مقابر المسلمين بالسفوح، وكان يعمل المولد الشريف في ربيع الأول ويحتفل به احتفالا هائلا.
وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه.
وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه: (التنوير في مولد البشير النذير)، فأجازه على ذلك بألف دينار، وقد طالت مدته في الملك في زمان الدولة الصلاحية، وقد كان محاصر عكا وإلى هذه السنة محمود السيرة والسريرة.
قال السبط: حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف رأس مشوي، وعشرة آلاف دجاجة، ومائة ألف زبدية، وثلاثين ألف صحن حلوى، قال: وكان يحضر عنده في المولد أعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر، ويرقص بنفسه معهم، وكانت له دار ضيافة للوافدين من أي جهة على أي صفة، وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما، ويتفك من الفرنج في كل سنة خلقا من الأسارى.
حتى قيل إن جملة من استفكه من أيديهم ستون ألف أسير، قالت: زوجته ربيعة خاتون بنت أيوب - وكان قد زوجه إياها أخوها صلاح الدين، لما كان معه على عكا - قالت: كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال: لبسي ثوبا بخمسة وأتصدق بالباقي خير من أن البس ثوبا مثمنا وأدع الفقير المسكين، وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار، وعلى دار الضيافة في كل سنة مائة ألف دينار.
وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر، رحمه الله تعالى، وكانت وفاته بقلعة إربل، وأوصى أن يحمل إلى مكة فلم يتفق فدفن بمشهد علي.,
Translation :
,
I say that the Shah of Irbil. Malik Muzzafar Abu Sa’ed Kokabri Ibn Zayn-ud-din Ali bin Tabaktakin was a "GENEROUS, MIGHTY MASTER AND UPRIGHT RULER AND HIS WORKS WERE VERY GOOD" . He built Jamiya al Muzaffari near Qasiyun…الشريف في ربيع الاول ويحتفل به احتفا

"CELEBRATE MAWLID ASH-SHARIF WITH GREAT CELEBRATION (وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا )" Moreover, he was "BENEVOLENT, BRAVE, WISE, A SCHOLAR AND JUST PERSON" – Rahimuhullah wal Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect. Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 *****ens, 100-thousand bowls (of milk) and 30,000 trays of sweets.

The narrator explains that During Mawlid he used to hold great gathering of "SUFIS AND ULAMA AND HE USED TO GRANT THEM GIFTS": He used to arrange Sama for Sufis from Dhuhr till Asr IN WHICH HE HIMSELF DID RAQS. and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christians/Jews), It is said that he got 60,000 prisoners free from them.

His wife Rabiya bint Ayyub "WHO WAS MARRIED TO HIM BY HER BROTHER SALAH UD-DIN AYYUBI (Rahimuhullah), she says that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
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[Imam al Hafidh Ibn Kathir in Al Bidayah Wal Nihayah, Volume No.13, Page Nos. 174-175] 

Click here for Scan page from Al Bidayah 
Now on issue of Wajd, Ecstasy , Swoon 

Imam Ahmad bin Hanbal(ra) said about the Sufis Ecstasy

He said "I don't know people better than them." Someone said to him: "They listen to sama and they reach states of ecstasy." He said: "Do you prevent them from enjoying an hour with Allah?"

Reference :

[From Muhammad ibn Ahmad al-Saffarini al-Hanbali (died 1188) who related in his Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi) (Cairo: Matba`at al-Najah, 1324/1906)]

Imam Ghazali [rah][/SIZE] mentioned Mentions Sahabas (ra), Salafs [rah] in extreme Ecstasy in Ihya uloom ud din , vol 2

Imam Ibn e Arabi on wajd/ecstasy 

In his book kitabb al wajd (luma 306.4-308.2) ,Janayd and sari al saqati( in d.253/867) explain that wajd can produce insensitivity towards pain to such an extent that a person can be struct by sword but not feel its effect

Imam Abu'l Husayn al-warraq (rah) 
Said that The way to God is difficult for one who does not come upon it with overwhelming enthusiasm (Wajd) and passionate desire.

Abu Hamza al khurasani [rah]

Said that HE heard his companions censuring another for being overcome by wajd ,and showing his inner state in a gathering where there were opponents of sama.Abu hamza (Rah) told him to stop his scolding for wajd obliterate distinctions,one should not be censured for being over come by wajd which is involuntary act, Then he quoted the verses from books of Moulana Rumi (rah) (d.283/896)

Abu abd Allah al subayhi [rah]

said When wajd is genuine it should be upheld and defended, no one should be allowed to speak disparagingly of an altered state(hal)
He again said " The most complete form of fear is the one which takes characteristics of wajd, not from loss of some thing hoped for or desired

Imam Al kattani [rah]

said that the listener of sama ought to find more than just refershment,it causes wajd ,or being over whlemed, which destroys every settled and familiar nothing 

Abu Ali ad daqqaq [rah] said

that Abu l Husayn An Nuri (Rah) writes
For 20 years I was between wajd and faqd,when I found my lord I lost my heart and when I found my heart I lost my lord 

Imam Siraaj [rah] in his kitab ul luma

writes and gives authentic proofs of Prophet (Saw) and Sahabis (ra) going into wajd state several times, on hearing Quran

The great classical scholar Hadrat Ibn e Arabi [rah]

Says :Wajd is the states that come upon the heart,unexpectedly, and annihilate it from witnessing itself and those present ( kitab al wajd in luma p 309)

Sulami stated that Imam Junayd(rah) said,

"Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."

Ibn E Taymiyyah[the wahabi sheikh ul islam] on Fana(wajd)

Book: Al Ubudiyyah: Being A True Slave Of Allah
Author: Ibn Taymiyah
Published: Ta-Ha Publishers
Adress: 1 Wynne Road, London,
PostCode: SW9 0BB
Country: UK

Page Number: 126
Chapter: Fana {"Oblivion"}

"An example of this is the concept of Fana {extinction of individual consciouness, recedence of the ego, obliteration of the self}. Fana is of three types:

1} The fana of the Prophets and Awliyah {Fana Fir'Rasool' & Fana Fil Awliyah} who have attained perfection.
2}The Fana of the Awliyah and the righteous peopl who are striving in the right direction even though they are not perfect.

Page Number: 127

3} The Fana of the hypocrites and heretics who liken Allah to His creation.

The first type of fana means the oblertation of the desire for anything except Allah so that a person does not love anyone or anything except Allah he does not worship anything except Him, he does not rely on anyone except Him and he deos not ask from anyone except Him. This is the sense which should be understood from the words of Seikh Abu Yazid {Al Bistami}: "I want to not to want anything except what He wants, what Pleases the beloved {Allah}." This is what is meant by the religios will of Allah. Perfection means that a man does not want love or like anything except what Allah wants loves and likes which is what He as caommanded and made wajib or mustahab. He only loves those whom Allah loves and such as the Angles, Prophets, and the righteous people. This is what is meant by their intrepration of the Ayah:

This is what is meant by their intrepration of the Ayah: "But only he will prosper who bring to Allah a sound heart." {26:89} They said its is sound and safe from evertthing ecept being a slave of Allah or everything ecvept wanting what Allah wants or everything except Loivng Allah. The meaning is the same and whether its is called fana or not it is the begining and end of Islam the foucus of entire religion."

The second type of fana is oblivion towards others which is attained by many of those who follow the path {triqah}, because their hearts are strongly attracted to remembering, wroshipping and loving Allah and distracted from noticing anyone or anything else. Nothing crosses their minds except thoughts of Allah; they are not even aware of anythng else, as was said in the interpretation of the ayah: "But there came to be a void in the heart of the mother of Musa. she was going almost to disclose his {case}, had We not strenthen her heart {with faith} ..." [28:10} They said: her heart was oblivious to ...
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Page Number: 128

... everything except thoughts of Musa which is the kind of thing that often happens to thouse who are overwhelmed with some concern whether it be love or hope or fear - the heart is disracted from everything except that which is loved or hoped for or feared, so that it is unaware of anything else.
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If this kind of fana overwhelms a person his focus on Allah becomes so intense that he is no longer aware of anything else, not his own existance or the dhikr he is doing and everything diminishes in his senses, every created being the person, himself and everyone else and there remains only the Lord. What is meant is that everything is diminished in persons perception, so that he longer notices or remebers anything, and is quite oblivious to what is going on around him.

If this feeling becomes so strong that the person becomes confused and can no longer make proper distinctions he may think that he is his beloved, as it was said that a man fell into the water and the one who loved him threw himself in after him. The former said: "I fell in by accident; what made you fall?" and the later replied: "I was so overwhelmed with love for you that i thought I was you."
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The idea as caused many people to stumble so that they thought in the terms of phisical unity whereby there is no longer any difference between a person and the object of his love. This is incorrect, for the Creator can not be united with anything else without becoming somehting else altogather; ther essecne of the two things is lost when they unite, and they become a third of thing, neither this nor that as is the case when water and milk are mixed togather, or water or wine and so on. But what is loved and wanted by both becomes one, and what is hated and loathed by both becomes one, so they love ...

on page 129 ibn taymiyyah states about salafs

....... at the time of the Tabi'in, among the worshippers of Al Basra, among whom were some who would swooon or even die when they heard the Quran, such as Abu Juhayr Al Darir and Zararah Ibn Awfa the Qadi of Al Basra.
Some of the Sufi Shaykhs experience this kind of oblivios and and intoxication where they are unable to make proper distinctions, and when they are in that state they may say words which when they come round they realise are wrong 
,. Such stories are reported about ...

... acetics such as Abu Yazid {al Bistami}, Abu'l Hasan Al Nuri and Abu Bakr Al Shibli and so on ...

on Page Number: 130

... unlike Abu Sulayman Al Darini, Maruf Al Khar'ki, and Al Fudayl Ibn Ayyad, let alone Al Junayd {Al Baghdadi} and so on, who remained of the sound mind throughou all their experiences and who never rell into states of oblivion or intoxication, etc. Those who have reached a level ofperfection have nothing in theri hearts except love of Allah and the desire to worship Him alone.[Book: Al Ubudiyyah: Being A True Slave Of Allahm Ta-Ha Publishers]

Ibn Taymiyyah again said again 

The second category consists of those sufis whose experience of fana and intoxication (sukr) weakened their sense of discrimination, and made them utter words that they later realized to be erroneous when they became sober

► Majmu Fatawa vol. 10, pp. 220-1

Fatwa of Ala Hadrat Imam Ahmed Raza khan(رحمة الله عليه)
on involuntary movements which seem as dance in Wajd/ecsatasy and Swoon

Question : What do scholars and shariah say about loud Zikr of Allah, is it allowed or not and how much voice can be raised and is their any limit to loudness during Zikr of Allah.During Zikr some people stand up, beat the chest , Fall on one another, Cry loudly 

Reply of Ala Hadrat(رحمة الله عليه) : Loud Zikr is allowed but the only condition is that it shouldn't be so loud that one harms himself due to it or one offering Salah, some one who is ill or sleeping is disturbed.And during zikr standing up etc and performing other actions if these are done in Wajd [ecstasy,swoon] than it isLAWFUL and there is NOTHING WRONG in it however if it is done intentionally just to show off others than its Haram. And Allah knows best

[ahkam e shariat ,volumes 2,page 27]
Click here for Online source

Scanned pages

Proof of Wajd/ecstasy and falling down and shrieking on imagining the Prophet (صلّى الله عليه وآله وسلّم) of Glorious Sahabas (رضّى الله عنه) from Sahih hadiths 

Hadrat Abu huraira (رضّى الله عنه) going into wajd/swoon 3 times
and falling down like other sahabas (Ra) as quoted by Imam Ghazali (Rah) in Ihya

أَنَّهُ دَخَلَ الْمَدِينَةَ فَإِذَا هُوَ بِرَجُلٍ قَدْ اجْتَمَعَ عَلَيْهِ النَّاسُ فَقَالَ مَنْ هَذَا فَقَالُوا أَبُو هُرَيْرَةَ فَدَنَوْتُ مِنْهُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ وَهُوَ يُحَدِّثُ النَّاسَ فَلَمَّا سَكَتَ وَخَلَا قُلْتُ لَهُ أَنْشُدُكَ بِحَقٍّ وَبِحَقٍّ لَمَا حَدَّثْتَنِي حَدِيثًا سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَقَلْتَهُ وَعَلِمْتَهُ فَقَالَ أَبُو هُرَيْرَةَ أَفْعَلُ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَقَلْتُهُ وَعَلِمْتُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً فَمَكَثَ قَلِيلًا ثُمَّ أَفَاقَ فَقَالَ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ فَمَسَحَ وَجْهَهُ فَقَالَ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا وَهُوَ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ وَمَسَحَ وَجْهَهُ فَقَالَ أَفْعَلُ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَعَهُ فِي هَذَا الْبَيْتِ مَا مَعَهُ أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً شَدِيدَةً ثُمَّ مَالَ خَارًّا عَلَى وَجْهِهِ فَأَسْنَدْتُهُ عَلَيَّ طَوِيلًا ثُمَّ أَفَاقَ فَقَالَ حَدَّثَنِي

Translation: 
Shufayya Asbahi narrated: I entered Madinah and came upon a man around whom people had gathered. I asked, “Who is he?” They said, “Abu Hurayrah (R.A)“ So, I went near him till I sat down opposite him while he was narrating hadith to the people. When he paused and was alone I said to him, “I ask you by Truth, by Allah,narrate to me a hadith that you may have heard from Allah’s Messenger (SAW), understood it and remembered it.” He said, “ I will do that, narrate to you a hadith that Allah’s Messenger narrated to me and I understood it and I remember it” Then he shrieked and fell unconscious and revived after a while and repeated, “Surely, I will narrate to you a hadith that Allah’s Messenger (SAW) narrated to me in this house, there being no one else with us, only I and he.” Then, Abu Hurayrah shrieked loudly and fell unconscious. He recovered shortly, wired his face and said, “I will do it. Surely I will narrate to you a hadith that Allah’s Messenger narrated to me I and he were in this house, there being no one else with us, besides me and him.” Then he shrieked loudly and fell unconscious and, as he was falling done on his face, I supported him for a long time. Then he regained consciousness and said, “Allah’s Messenger (SAW) narrated....

Then he regained consciousness and said, “Allah’s Messenger (SAW) narrated to me that on the Day of Resurrection, Allah the Exalted, will come down to the worshippers to judge between them and all the ummahs will kneel down. .......

Reference:
(Sunan Al Tirmidhi 48:2389)

عَنْ أَبِي سَعِيْدٍ الْخُدْرِيِّ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم قَالَ: أَكْثِرُوا ذِكْرَ اللَّهِ حَتَّى يَقُولُوا مَجْنُونٌ

Abu Saeed Khudri (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Remember Allah (SWT) so much that people start saying, ‘He has gone mad.’”
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References:
► Ahmad ibn Hambal, al-Musnad (3:68#11671)
► Ahmad ibn Hambal, al-Musnad (3:71#11692)
► Ibn Hibban, as-Sahih (3:99#817)
► Abu Yala, al-Musnad (2:521#1376)
► Abd ibn Humayd, al-Musnad (1:289#925)
► Hakim, al-Mustadrak (1:677#1839)
► Bayhaqi, Shuab-ul-iman (1:397#526)
► Daylami, al-Firdaws bima thur al-khitab (1:72#212)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444)
► Mundhiri, at-Targhib wat-tarhib (2:256#2304)

Great Awliya of Allah: Hadrat Data Ghanj Baksh Also known as Hadrat Ali Hejveri (رحمة الله عليه)quoted several instances and supported wajd,wajud in his Kashf ul Mahjub

View scan pages in English: I have this full book with me as well

From Kashf Al Mahjub: Page numbers are printed at the bottom

Great Awliya of Allah: Hadrat Data Ghanj Baksh Also known as Hadrat Ali Hejveri (رحمة الله عليه)quoted several instances and supported wajd,wajud in his Kashf ul Mahjub

View scan pages in English: I have this full book with me as well

From Kashf Al Mahjub: Page numbers are printed at the bottom

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Note:In same book Hadrat Ali Hejveri (رحمة الله عليه) was against intentional movements done which are better known as ecstasy to show off in which people in wajd are intentionally copied for a show off by other people . This has been declaired Haram in pg 522 of same book. Where as Wajd and Wujud is supported just as Imam Ghazali (رحمة الله عليه) did in His Ihya and Imam Ahmed Raza khan (رحمة الله عليه) did.
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complete 1 Hour Video explanation and reply from quran and hadiths on Raqs[dancing ] in Wajd ,ecstasy and love of Allah[swt]

Wahabi/salafi Scholar Nasir ud din Albani Allowed women dancing infront of her husband and other women even

Although Ahlus sunnah deems women dancing intentionally infront of other women to be not permissible. But in this case Wahabi sheikh ul islam has allowed that even

Online Full Fatwa can be checked Click Here 

Scan of Fatwa 

Dancing of WAhabi /Salafi kings and scholars themselves in Saudia 

So if Wahabis and their kings themselves perform it as a national act its becomes Halal for Albani and all but if Ahlus sunnah does it in wajd and extreme love of Allah that too by losing control on their body it becomes bidah, this is another hypocrisy of wahabi

Masla E Talaq

Starting in the name of Allah

بسم الله الرحمن الرحيم
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Starting in the name of Allah
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الصلوة والسلام عليك يارسول الله وعلى آلك واصحابك يا نورالله
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And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)
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لسلام عليكم ورحمة الله وبركاته

The First hadith you showed was that narrated by Ibn Abbas (ra), the summary of it is that During the times of Prophet (Peace be upon him), also Abu Bakr and initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,however Umar (ra) “REVIVED” the sunnah of three divorces to be considered as three.

I have used the word revived because that frees Umar ibnul Khattab (rah) of false accusations which mostly some attribute to him i.e. Umar (ra) was the first Bidati (Naudhobillah) in this regard whereas three divorces were always considered as one, the reason for using the word revived is that Umar (ra) followed the Sunnah not his own opinion and the actual opinion was always 3=3 rather than 3=1 and these specific ahadith which aliyaar used are “SHADH (ODD)” in light of overwhelming ahadith which prove contrary to it (i.e. 3 were considered as 3 by Prophet himself)

Obection : 
some Hadiths state 

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one. But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them, and he imposed it upon them. (Muslim Book #009, Hadith #3491)

Abu Sahba' said to Ibn 'Abbas (Allah be pleased with them): Do you know that three (divorces) were treated as one during the lifetime of Allah's Apostle (may peace be upon him), and that of Abu Bakr, and during three (years) of the caliphate of Umar (Allah be pleased with him)? Ibn Abbas (Allah be pleased with them) said: Yes. (Muslim Book #009, Hadith #3492)
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A Question arises are three divorces one or 3 then,

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Reply
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The First hadith showed was that narrated by Ibn Abbas (ra), the summary of it is that During the times of Prophet (Peace be upon him), also Abu Bakr and initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,however Umar (ra) “REVIVED” the sunnah of three divorces to be considered as three.

I have used the word revived because that frees Umar ibnul Khattab (rah) of false accusations which mostly some attribute to him i.e. Umar (ra) was the first Bidati (Naudhobillah) in this regard whereas three divorces were always considered as one, the reason for using the word revived is that Umar (ra) followed the Sunnah not his own opinion and the actual opinion was always 3=3 rather than 3=1 and these specific ahadith which aliyaar used are “SHADH (ODD)” in light of overwhelming ahadith which prove contrary to it (i.e. 3 were considered as 3 by Prophet himself)

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**My proofs will include these 3 points**
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a) The ahadith which are shown are “Shadh (odd)” and It will be proven from leading Sunni commentators (like Imam Ibn Hajr al Asqalani and Imam Nawawi), even shi’ites in principle accept that citing mere hadith without knowing complete details of it is actually spreading misguidance

b)Plus It is proven from the same Ibn Abbas (ra) who is narrator all ahadith which wasim showed that 3 divorces in a go were counted as 3, we need to know that when same sahabi narrates two opposite sayings on any matter then the ahadith which correspond to vast majority of texts is to be accepted without any hesitation

c)Proof from Quran and overwhelming other ahadith plus more Mantiq (i.e. logic) which absolutely nullify this Batil viewpoint i.e. 3 are to be counted as 1

From Ibn e Hajar Asqalani's Fath ul Bari

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proof 1 
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Proof (a) i.e. The ahadith shown as argumentsare Shadh and It is mistake of Tawaus who is present in all chains!
[
Imam Ibn Hajr al Asqalani (Rahimuhullah) soundly establishes with overwhelming proofs that 3 divorces in a go will be counted as three

Imam Ibn Hajr al Asqalani (rah) while giving many answers also proves the hadith to be Shadh in following words:

الجواب الثاني دعوى شذوذ رواية طاوس، وهي طريقة البيهقي، فإنه ساق الروايات عن ابن عباس بلزوم الثلاث ثم نقل عن ابن المنذر أنه لا يظن بابن عباس أنه يحفظ عن النبي صلى الله عليه وسلم شيئا ويفتي بخلافه

The second answer is that the claim of Tawus (i.e. narrator of all ahadith which aliyaar] showed from Ibn Abbas) is amongst his oddities, because It has also come in Baihaqi with many narrations of “IBN ABBAS” that he considered 3 divorces as irrecoverable, It is narrated through Ibn Mundhir (rah) that Ibn Abbas (ra) cannot follow his own opinion when he learnt from Prophet (Peace be upon him) contrary to it (i.e. 3 are 3)/blue]
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[Fath ul Bari Sharh Sahih ul Bukhari, Volume No. 9, Page No. 363]

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proof 2 
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Magnificent explanation in Sharh Sahih Bukhari!

وفي الجملة فالذي وقع في هذه المسألة نظير ما وقع في مسألة المتعة سواء أعني قول جابر أنها كانت تفعل في عهد النبي صلى الله عليه وسلم وأبي بكر وصدر من خلافة عمر قال ثم نهانا عمر عنها فانتهينا فالراجح في الموضعين تحريم المتعة وايقاع الثلاث للاجماع الذي انعقد في عهد عمر على ذلك ولا يحفظ أن أحدا في عهد عمر خالفه في واحدة منهما وقد دل اجماعهم على وجود ناسخ وأن كان خفي عن بعضهم قبل ذلك حتى ظهر لجميعهم في عهد عمر فالمخالف بعد هذا الإجماع منابذ له والجمهور على عدم اعتبار من أحدث الاختلاف بعد الاتفاق والله أعلم

The explanation on this matter is same as that is on the issue of Muta (temporary marriage) , the meaning of this is (known from) saying of Jabir (ra) which is: “This used to be done in the times of Allah’s Messenger (Peace be upon him) and in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped doing it, hence the “SOUND” position on both will be that Mutah is haram and so would (Three divorces in a go) will be (decisively) counted as “THREE (الثلاث)” because the Consensus (Ijma) was made on it during the times of Umar (ra) and It is not recorded that anyone in the time of Umar (ra) had opposed him in both the cases. The consensus proves that (other) texts will be abrogated even if it was not obvious to people before him (i.e. Umar ra) and finally it became apparent to all in times of Umar (ra).”Therefore anyone who goes against this position is rejecting the Ijma. The Vast majority (Jamhoor) agree that whosoever differs with consensus after agreement has been made on it then he (and his opinions) are not given any importance/significance and Allah Knows the best..[Fath ul Bari, Volume No. 9, Page No. 365]

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Imam Baihaqi scrutinizes the Shadh hadith of Tawus
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Now let us turn towards Imam Nawawi (rah), he writes:

أنت طالق ثلاثا فقال الشافعي ومالك وأبو حنيفة وأحمد وجماهير العلماء من السلف والخلف : يقع الثلاث . وقال طاوس وبعض أهل الظاهر : لا يقع بذلك إلا واحدة

Whosoever gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and Vast majority of Ulama from Islaaf and later to come have said that all three will take place, Tawus (same narrator of Ibn Abbas hadith) said: Some literalists said that only 1 would be applied [Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]

Proof (b) i.e. It is proven from same Ibn Abbas (ra) that 3 divorces will be counted as 3

Proof 

Imam Baihaqi (rah) has narrated overwhelming ahadith from Ibn Abbas (ra) in this regard, I will present the whole explanation of Imam Baihaqi along with the ahadith which he showed
He writes:

رواه مسلم في الصحيح عن إسحاق بن إبراهيم وهذا الحديث أحد ما اختلف فيه البخاري ومسلم فأخرجه مسلم وتركه البخاري وأظنه إنما تركه
لمخالفته سائر الروايات عن بن عباس
عن عكرمة عن بن عباس والمطلقات يتربصن بانفسهن ثلاثة قروء إلى قوله وبعولتهن أحق بردهن الآية وذلك أن الرجل كان إذا طلق امرأته
فهو أحق برجعتها وان طلقها ثلاثا فنسخ ذلك فقال الطلاق مرتان الآية
أن سعيد بن جبير أخبره أن رجلا جاء إلى بن عباس فقال طلقت امرأتي ألفا فقال تأخذ ثلاثا وتدع تسعمائة وسبعة وتسعين ورواه عمرو بن مرة
عن سعيد بن جبير عن بن عباس أنه قال لرجل طلق امرأته ثلاثا حرمت عليك
عن مجاهد قال قال رجل لابن عباس طلقت امرأتي مائة قال تأخذ ثلاثا وتدع سبعا وتسعين

عن مجاهد قال سئل بن عباس عن رجل طلق امرأته مائة قال عصيت ربك وبانت منك امرأتك لم تتق الله فيجعل لك مخرجا من يتق الله يجعل له مخرجا يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن

The narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from Tawus), It is one of those ahadith in which Imam Bukhari and Muslim have differed “IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my opinion Imam Bukhari rejected it because this narration contradicts the many other narrations of Ibn Abbas(i.e. they prove opposite to this one)
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Akrama (ra) narrates from Ibn Abbas (ra) who said: A (man) used to turn (to his wife) after three divorces, however it is abrogated by the ayah which states: A divorce is only permissible twice… (2:229)
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Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra): Anyone who gives his wife three divorces then she becomes unlawful for him.
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Mujahid narrates that a man asked Ibn Abbas (ra): I have given my wife 100 divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas leave the remaining ninty seven.

It is also narrated by Mujahid that one man gave 100 divorces to his wife , Ibn Abbas said: You have disobeyed your Lord and your wife has gone out of wedlock as you did not fear Allah and Allah has not kept any leaveway for you in this..

(Then many ahadith are narrated from Ata, Umaro bin Dinaar, Malik bin Harith, which proves that the hadith of Tawaus is his mistake and becomes Shadh)

Reference: Sunnan al Baihaqi al Kubra, Volume No. 7, Page No. 337.

More irrefutable proofs

‏حدثنا ‏ ‏سليمان بن داود العتكي ‏ ‏حدثنا ‏ ‏جرير بن حازم ‏ ‏عن ‏ ‏الزبير بن سعيد ‏ ‏عن ‏ ‏عبد الله بن علي بن يزيد بن ركانة ‏ ‏عن ‏أبيه ‏ ‏عن ‏ ‏جده ‏أنه طلق امرأته ‏ ‏البتة ‏ ‏فأتى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ما أردت قال واحدة قال ‏ ‏آلله قال ‏ ‏آلله قال ‏ ‏هو على ما أردت

Narated By Rukanah ibn Abdu Yazid : (Rukanah) divorced his wife absolutely; so he came to the Apostle of Allah (saww). He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended.

‏قال ‏ ‏أبو داود ‏ ‏وهذا أصح من حديث ‏ ‏ابن جريج

Abu Dawood said, "This narration is more accurate than the narration of Ibn Jarih". [Abu Dawud, Volume 002, Book 006, Hadith Number 1887]
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‏حدثنا ‏ ‏سليمان بن داود العتكي ‏ ‏حدثنا ‏ ‏جرير بن حازم ‏ ‏عن ‏ ‏الزبير بن سعيد ‏ ‏عن ‏ ‏عبد الله بن علي بن يزيد بن ركانة ‏ ‏عن ‏أبيه ‏ ‏عن ‏ ‏جده ‏أنه طلق امرأته ‏ ‏البتة ‏ ‏فأتى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ما أردت قال واحدة قال ‏ ‏آلله قال ‏ ‏آلله قال ‏ ‏هو على ما أردت,
Narated By Abdullah Ibn Ali Ibn Yazid Ibn Rukanah who said: "My grandfather, Rukanah, gave Talaaq BATTAH (emphasized Talaaq) to his wife. Then, he went into the holy court of the beloved Rasool (saww). The Holy Prophet (saww) asked him in that regard. Rukanah replied, 'I made intention of one Talaaq'. The Holy Prophet (saww) asked him, 'Do you swear by the Name of Allah that you made intention of one Talaaq?' Rukanah said, 'I swear by the Name of my Lord that I made intention of one Talaaq only'. The Holy Prophet (saww) then returned his wife to him".
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[Ibn Majah, Volume 002, Hadith Number 2051]

more irrefutable proofs from Sahih hadiths

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‏حدثنا ‏ ‏محمد بن رمح ‏ ‏حدثنا ‏ ‏الليث بن سعد ‏ ‏عن ‏ ‏إسحق بن أبي فروة ‏ ‏عن ‏ ‏أبي الزناد ‏ ‏عن ‏ ‏عامر الشعبي ‏ ‏قال ‏قلت ‏ ‏لفاطمة بنت قيس ‏ ‏حدثيني عن طلاقك قالت طلقني زوجي ثلاثا وهو خارج إلى ‏ ‏اليمن ‏ ‏فأجاز ذلك رسول الله ‏ ‏صلى الله عليه وسلم
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Fatma Bint Qais says, "My husband gave me three Talaaqs at once before he left for Yemen". The Holy Prophet (saww) legalised these as three Talaaqs.
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[Ibn Maja, Volume 002, Hadith Number 2014]
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In the hadith the Prophet (saww) is himself accepting three Talaaqs at once,

more proofs from Sahih hadiths

Volume 7, Book 63, Number 187: (Sahih Bukhari)

Narrated 'Aisha:
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A man divorced his wife thrice (by expressing his decision to divorce her thrice), then she married another man who also divorced her. The Prophet was asked if she could legally marry the first husband (or not). The Prophet replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done."
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This hadith also decisively proves from the Prophet (Peace be upon him) that 3 divorces will be considered as three as clear wording of the hadith proves!

Imam Badr ud din Ayni (rah) the magnificent author of Umdat al Qari says:
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أي هذا باب في بيان من أجاز تطليق المرأة بالطلاق الثلاث دفعة واحدة وفي رواية أبي ذر باب من جوز الطلاق الثلاث وهذا أوجه واضح ووضع البخاري

This Chapter is regarding "Permission to pronounce Divorce thrice in one sitting" In this regard the Hadith of Abu Dhar (ra) is also narrated in proof of three divorces in a go and this is also why Imam Bukhari has made this chapter[Umdat ul Qari Sharh Sahih ul Bukhari, Volume No. 20, Page No. 232]

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Imam Nasai’I narrates Hadith in Sunnan Nisai
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حمود بن لبيد ‏ ‏قال ‏
أخبر رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏عن رجل طلق امرأته ثلاث تطليقات جميعا فقام غضبانا ثم قال ‏ ‏أيلعب بكتاب الله وأنا بين أظهركم حتى قام رجل وقال يا رسول الله ألا أقتله ‏
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Mahmood bin Lubayd (ra) narrates that the Prophet (Peace be upon him) was informed that a man divorced his wife with three pronoucments all-together, at this (The Prophet) became very angry, he stood up and said: Is the book of Allah being mocked at in my presence? Until one person stood and said O Allah’s Apostle should I not kill him?[Sunnan Nasai’i, Volume No. 2, Page No. 181]

If three divorces in a go had not applied on that woman then why did Prophet (Peace be upon him) get so much angry?

conclusion

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We as Ahlus Sunnah also agree that three divorces should not be pronounced all-together as Quran says it, the proper way is to pronounce one first then things should be allowed to get better
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but if three divorces are pronunced then they are 3 not one , its simple maths and proved from Sahih hadiths , end of story,

Islamic viewpoint
On divorce, 3 at one time are accepted
http://qa.sunnipath.com/issue_view.a...D=2720&CATE=11
http://qa.sunnipath.com/issue_view.a...=4595&CATE=389
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divorce in anger 
http://qa.sunnipath.com/issue_view.a...D=2779&CATE=11
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divorce clause 
http://qa.sunnipath.com/issue_view.a...=5125&CATE=239
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The Questions of Three Divorces at a time(accepted)
by
Moulana Abdun Nabi Hamidi quoting several sahih hadiths and answering objections ,
http://www.nooremadinah.net/EnglishB...eeDivorces.asp
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Concerning Divorce And Husband - Wife Relations(according to Quran and Sahih hadiths)
http://www.abc.se/~m9783/fiqhi/fiqha_e59.html
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Various questions of divorce (according to Quran and Sahih hadiths)
http://www.livingislam.org/fiqhi/fiqha_e95.html
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Three Talaaq issue by Hazrat Allama Syed Shah Turab-ul-Haq Qadr, (video download)
http://www.nooremadinah.net/Media/Sp...laaq/Talaaq.rm
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from here 
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http://www.nooremadinah.net/MediaLib...diaSpeakerID=1

reserch work of brother Aamir

Before Refuting Najdis/wahabis one thing we will like to make clear.

Our Proofs will be based on 

► Sahih Hadiths [not Shad'h and Ahad hadiths with controversial wordings]

► Opinion

and Ijma of Glorious Sahabas [ra] including Ibn Abbas [ra] opinion.

► Opinion of Classical scholars of Islam and ahle sunnah

What won't be counted or considered as Proof is

► Ibn Taymiyyah mujassami opinion because he and his student + present day wahabis are only people who different from IJmah [consensus] of Ahle sunnah . Because he is a wahabi founder not Ahle sunnah scholar

See ibn Taymiyyah kufr beliefs here

http://sunniforum.net/showthread.php...ight=taymiyyah

► Similarly Students of Ibn taymiyyah like Ibn Qayyim , Ibn kathir won't be counted as well because a deviant like ibn taymiyyah was their teacher and hence they are no proof

.

Note for Ibn kathir [rah] : It is a known principle of debating that mutanazze scholars especially ibn taymiyyah and his students cannot be cited by the opponent, ibn kathir [rah] is hujjat and we have not called him deviant in any manner nor do we intend to disrespect him but we wont him in any manner in any issue in which he [most respectfully] agreed with ibn taymiyyah mujassamia against ijma of ahlus sunnah, sahih hadiths, sahabas [ra] etc, And divorce issue is one of it where he did taqleed of ibn taymiyyah and made a mistake for following deviant ibn taymiyyah.

► Present or PAst Najdi/Wahabi scholars opinion like Albani, bin Baaz,Ibne Uthaymeen and other Najdi/wahabi scholars has no value in eyes of Ahle sunnat there fatwas are no proof, We won't quote present sunni hanafi,shafi,maliki,hanbali scholars too as proof. What will be quote is stated above inshahAllah

Now here is Refutation of Najdi/wahabi article. 

Quote:

Najdi/Wahabi misquoted Quoted 1. The Criteria of Divorce in Qur'an

Quote:

Quote:

[002:228] And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

[002:229] The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.).Comment:.
This ayah clears that Divorce time is three menstrual periods not three seconds

Reply to Najdi From Ahle sunnat wal jammah 

First let us analyze the Ayah [228] which says And divorced women shall wait (as regards their marriage) for three menstrual periodsAfter this ayah Najdi commented

Quote:

This ayah clears that Divorce time is three menstrual periods not three seconds

See this Najdi stupidity and ignorance refuted by Imam Suyuti [rah] says in Tafsir Al jalalayn regarding this Ayah and Najdi stupid commentary.

{ وَٱلْمُطَلَّقَٰتُ يَتَرَبَّصْنَ } أي لينتظرن { بِأَنفُسِهِنَّ } عن النكاح { ثَلَٰثَةَ قُرُوء } تمضي من حين الطلاق، جمع قرء بفتح القاف، وهو الطهر أو الحيض قولان وهذا في المدخول بهن أما غيرهن فلا عدّة عليهن لقوله:
{ فما لكم عليهن من عدّة }
[49:33] وفي غير الآيسة والصغيرة فعدّتهن ثلاثة أشهر والحوامل فعدّتهن أن يضعن حملهن كما في (سورة الطلاق)[4:65]
Divorced women shall wait by themselves, before remarrying, for three periods (qurū’in is the plural of qar’), of purity or menstruation — these are two different opinions — which begin from the moment of divorce.This [stipulation] applies to those who have been sexually penetrated but not to those otherwise, on account of His saying, there shall be no [waiting] period for you to reckon against them [Q. 33:49]. The waiting period for immature or menopausal women is three months; pregnant women, on the other hand, must wait until they give birth, as stated in the sūrat al-Talāq [Q. 65:4], while slavegirls must wait two months, according to the Sunna. [end quote,]

Reference:
► تفسير الجلالين/ المحلي و السيوطي , tafsir al jalalayn By Imam suyuti for verse 2:228]

Our Comments on above Tafsir :

This clearly shows the Verse is talking about Women already divorced and its mentions their waiting periodAfter Divorce [iddat period] , it no where mentions that a women has to wait for three periods to have a divorces but talks about rules After Divorce took place. This shows how Najdis misinterpret Quran and twist its meanings , astagfiraullah

Reply to Najdi regarding verse 2:229 now 

Let us see what Tafsir ibn kathir [najdi favourite quranic tafsir writer] says in his tafsir of this ayah

هذه الآية الكريمة رافعة لما كان عليه الأمر في ابتداء الإسلام من أن الرجل كان أحق برجعة امرأته وإن طلقها مائة مرة ما دامت في العدة، فلما كان هذا فيه ضرر على الزوجات، قصرهم الله إلى ثلاث طلقات، وأباح الرجعة في المرة والثنتين، وأبانها بالكلية في الثالثة، فقال: { ٱلطَّلَـٰقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـٰنٍ } قال أبو داود رحمه الله في سننه (باب نسخ المراجعة بعد الطلقات الثلاث): حدثنا أحمد بن محمد المروزي، حدثني علي بن الحسين بن واقد عن أبيه، عن يزيد النحوي، عن عكرمة، عن ابن عباس: { وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـٰثَةَ قُرُوۤءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىۤ أَرْحَامِهِنَّ } الآية، وذلك أن الرجل كان إذا طلق امرأته فهو أحق برجعتها، وإن طلقها ثلاثاً، فنسخ ذلك فقال: { ٱلطَّلَـٰقُ مَرَّتَانِ } الآية، ورواه النسائي عن زكريا بن يحيى عن إسحاق بن إبراهيم عن علي بن الحسين به، وقال ابن أبي حاتم: حدثنا هارون بن إسحاق، حدثنا عبدة، يعني: ابن سليمان، عن هشام بن عروة، عن أبيه، أن رجلاً قال لامرأته: لا أطلقك أبداً، ولا آويك أبداً، قالت: كيف ذلك؟ قال: أطلق، حتى إذا دنا أجلك، راجعتك، فأتت رسول الله صلى الله عليه وسلم فذكرت ذلك له، فأنزل الله عز وجل: { ٱلطَّلَـٰقُ مَرَّتَانِ } ، وهكذا رواه ابن جرير في تفسيره من طريق جرير بن عبد الحميد وابن إدريس، ورواه عبد بن حميد في تفسيره عن جعفر بن عون، كلهم عن هشام عن أبيه، قال: كان الرجل أحق برجعة امرأته وإن طلقها ما شاء ما دامت في العدة، وإن رجلاً من الأنصار غضب على امرأته، فقال: والله لا آويك ولا أفارقك، قالت: وكيف ذلك؟ قال: أطلقك، فإذا دنا أجلك راجعتك، ثم أطلقك فإذا دنا أجلك راجعتك، فذكرت ذلك لرسول الله صلى الله عليه وسلم فأنزل الله عز وجل: { ٱلطَّلَـٰقُ مَرَّتَانِ } قال: فاستقبل الناس الطلاق، من كان طلق، ومن لم يكن طلق. وقد رواه أبو بكر بن مردويه من طريق محمد بن سليمان عن يعلىٰ بن شبيب مولى الزبير، عن هشام، عن أبيه، عن عائشة، فذكره بنحو ما تقدم. ورواه الترمذي عن قتيبة، عن يعلى بن شبيب به، ثم رواه عن أبي كريب، عن ابن إدريس، عن هشام، عن أبيه مرسلاً، وقال: هذا أصح. ورواه الحاكم في مستدركه من طريق يعقوب بن حميد بن كاسب عن يعلى بن شبيب به، وقال: صحيح الإسناد. ثم قال ابن مردويه: حدثنا محمد بن أحمد بن إبراهيم، حدثنا إسماعيل بن عبد الله، حدثنا محمد بن حميد، حدثنا سلمة بن الفضل عن محمد بن إسحاق، عن هشام بن عروة، عن أبيه،عن عائشة، قالت: لم يكن للطلاق وقت، يطلق الرجل امرأته ثم يراجعها ما لم تنقض العدة، وكان بين رجل من الأنصار وبين أهله بعض ما يكون بين الناس، فقال: والله لأتركنك لا أيماً ولا ذات زوج، فجعل يطلقها، حتى إذا كادت العدة أن تنقضي، راجعها، ففعل ذلك مراراً، فأنزل الله عز وجل فيه: { ٱلطَّلَـٰقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـٰنٍ } فوقت الطلاق ثلاثاً، لا رجعة فيه بعد الثالثة حتى تنكح زوجاً غيره.
Tranlation :This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice,where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said:

﴿الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ﴾

(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.)

In his Sunan, Abu Dawud reported in Chapter: "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah:

﴿وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ﴾

(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said:

﴿الطَّلَـقُ مَرَّتَانِ﴾

(The divorce is twice.)

This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that `Urwah said that a man said to his wife, "I will neither divorce you nor take you back.'' She said, "How'' He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back.'' She went to Allah's Messenger and told him what happened, and Allah revealed:

﴿الطَّلَـقُ مَرَّتَانِ﴾

(The divorce is twice.)

Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.

Allah said:

﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ﴾

(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights.'' [End Quote]

Reference:
► Tafsir ibn kathir for Ayah 2:229

Commentary on Above TAfsir :

A Najdi who can misinterpret Quranic verses and openly lie on Quran when his own scholars like Ibn Kathir haveSaid After THree divorces No one can take wife back , See how Najdi showed his ignorance and stupidty by misquoting Quranic verses totally.

Alhamduliallah Imam Suyuti [rah] and other classical tafsirs Refute najdis in similar manner .

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Quote:

Najdi/Wahabi quoted A totally irrelevant verse 2. Divorce in Menstrual cycle is Prohibited

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Allah says[065:001] O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear God your Lord: and turn them not out of their houses, nor shall they (themselves) leaveexcept in case they are guilty of some open lewdness, those are limits set by God: and any who transgresses the limits of God, does verily wrong his (own) soul: thou knowest not if perchance God will bring about thereafter some new situation.

Reply from Ahle Sunnah to Ahle Najd/wahabiya

Imam Suyuti [rah] says in Tafsir Al jalalayn regarding this Ayah and Najdi stupid commentary.

{ يٰأَيُّهَا ٱلنَّبِىُّ } المراد أمته بقرينة ما بعده، أو قل لهم { إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ } أي أردتم الطلاق { فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ } لأوّلها بأن يكون الطلاق في طهر لم تمس فيه لتفسيره صلى الله عليه وسلم بذلك، رواه الشيخان { وَأَحْصُواْ ٱلْعِدَّةَ } احفظوها لتراجعوا قبل فراغها { وَٱتَّقُواْ ٱللَّهَ رَبَّكُمْ } أطيعوه في أمره ونهيه { لاَ تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلاَ يَخْرُجْنَ } منها حتى تنقضي عدّتهنّ { إِلاَّ أَن يَأْتِينَ بِفَٰحِشَةٍ } زنا { مُّبَيِّنَةٍ } بفتح الياء وكسرها: أي بينت، أو بينة فيخرجن لإِقامة الحدّ عليهنّ { وَتِلْكَ } المذكورات { حُدُودُ ٱللَّهِ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ لاَ تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ } الطلاق { أمْراً } مراجعة فيما إذا كان واحدة أو اثنتين.

O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: when you [men] divorce women, when you intend to [effect a] divorce, divorce them by their prescribed period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched [sexually], based on the Prophet’s (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukhārī and Muslim]. And count the prescribed period, keep record of it, so that you may repeal [your decision] before it is concluded; and fear God your Lord, obey Him in His commands and prohibitions. Do not expel them from their houses, nor let them go forth, from them until their prescribed period is concluded, unless they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or mubayyina, corresponding [respectively] to buyyinat, ‘one that has been proven’, and bayyina, ‘blatant’), in which case they are brought out in order to carry out the [prescribed] legal punishment against them. And those, mentioned [stipulations], are God’s bounds; and whoever transgresses the bounds of God has verily wronged his soul. You never know: it may be that God will bring something new to pass afterwards, [after] the divorce, [such as] a retraction, in the event that it was the first or second [declaration of divorce].

Reference:
► تفسير الجلالين/ المحلي و السيوطي , tafsir al jalalayn By Imam suyuti for verse 65:1]

Commentary on Above Tafsir :

It is talking about a period in which a wife is divorced 2 times or less than 3 times , it has no relevance with the topic of stating THree divorces at the time and above its proved from Tafsirs that Three Divorces Apply and if given Wife becomes Haram for husband.

Quote:

Najdi/Wahabi quoted Proof of those who say it will count but it is Prohibited:

* a) Bukhari

Narrated 'Abdullah bin 'Umar:

that he had divorced his wife while she was menstruating during the lifetime of Allah's Apostle . 'Umar bin Al-Khattab asked Allah's Apostle about that. Allah's Apostle said, "Order him (your son) to take her back and keep her till she is clean and then to wait till she gets her next period and becomes clean again, whereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her he can divorce her before having sexual intercourse with her; and that is the prescribed period which Allah has fixed for the women meant to be divorced."[Volume 7, Book 63, Number 178]

* Comment: This group of scholars say that When Prophet peace be upon him ordered him to take her back then surely the divorce was counted otherwise why Prophet peace be upon him ordered to take her back rather then saying the divorce is not count?

* b) Bukhari

Narrated Ibn 'UmarDivorcing my wife during her menses) was counted as one legal divorce.[Volume 7, Book 63, Number 180]

* Comment:When Ibne Umar ra himself said it was counted then there is no other way but to accept that the divorce was counted.

Reply from Ahlus sunnah to Ahle Najd Ibn 'Umar [ra] said that only ONE DIVORCE was SAid and given NOT THREE DIVORCES and that was counted as well according to Ibn Umar [ra] opinion, So najdis are refuted right from Sahabas [ra] and their own quote even here.

This Again is irrelevant and najdi is just spamming the topic with Hadiths that have nothing to do with the actual topic to make it look long.

Quote:

The Najdi/wahabi quoted and said Proof of those scholars who say divorce in periods is prohibited and it will not count

a) Abu Dawud

فردها رسول الله صلى الله عليه وسلم ولم يرها شيئا
Prophet peace be upon him returned her(wife of Ibne Umar) and considered it(the divorce) nothing[Sunan Abu Dawood no:2185]

* b) Saheeh Muslim

Abu Zubair reported that he heard 'Abd al-Rahman b. Aiman (the freed slave of 'Azza) say that he asked Ibn 'Umar (Allah be pleased with them) and Abu Zubair heard: What is your opinion about the person who divorced his wife in the state of menses?Thereupon he said: Ibn Umar (Allah be pleased with them) divorced his wife during the lifetime of Allah's Messenger (may peace be upon him) while she was in the state of menses. Upon this Allah's Messenger (may peace be upon him) told him to take her back and so he took her back and he (further) said: When she is pure, then either divorce her or retain her.Ibn 'Umar (Allah be pleased with them) said that Allah's Apostle (may peace be upon him) then recited this verse: "O Apostle, when you divorce women, divorce them at the commencement of their prescribed period" (Ixv 1).[Sahih Muslim Book 9, Number 3489]

* Note: Imam Ash Shafi,Khattabee etc rejected the narration of Abu Zubair and said that these words are only narrated by abul Zubair, But Hafiz Ibne Hajar mentioned fatwa of Imam Shoabee(Tabiyee) that the divorce in menesis will not count and this is the fatwa of Ibne Umar, then Ibn e Hazam mentioned with authentic chain from Nafi from Ibne Omar that divorce will not count and then Ibne Hajar quoted another Rout of hadith of abul Zubair from Saeed bin Mansoor,

d) Sunan Nisaee

أنه طلق امرأته وهي حائض فردها عليه رسول الله صلى الله عليه وسلم حتى طلقها وهي طاهر
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Abdullah bin `Umar divorced his wife, while she was menstruating, Prophet peace be upon him returned her to him then Ibne Umar divorced her while she was not menstruating [Sunan An-Nisaee Kitab at Talaq Chapter hadith no: 3398]

A Reply from Ahlus sunnah to Ahle Najd on this

Let us go back to Sahih muslim Hadiths to see what is actually says [in context]

Sahih Muslim Book 9 Hadith 3477 

Ibn 'Umar (Allah be pleased with them) reported that he divorced his wife during the period of menses. 'Umar (Allah be, pleas'ed with him) asked Allah's Apostle (may peace be upon him), and he commanded him ('Abdullah b. 'Umar) to have her back and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, then divorce her (finally) before touching her (having a sexual intercourse with her), for that is the prescribed period which Allah commanded (to be kept in view) for divorcing the women. When Ibn 'Umar (Allah be pleased with them) was asked about the person who divorces his wife in the state of menses, he said: If you pronounced one divorce or two, Allah's Messenger (may peace be upon him) had commanded him to take her back, and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, and then divorce her (finally) before touching her (having a sexual intercourse with her) ; and if you have pronounced (three divorces at one and the same time) you have in fact disobeyed your Lord with regard to what He commanded you about divorcing your wife. But she is however (finally separated from you).

Commentary on Above Sahih hadith explaining Hadiths quoted by Najdi above

AllahuAkbar, The Najdi has been totally refuted now, Prophet [saw] sent wife back because only 1 or 2 divorces were pronounced, but Ibn Umar [ra] himself agreed that if Three divorces are pronounced even in mensis it will disobeying shariah [as its discourages makrooh act] but Wife will become haram and Nikah will break.

See another Sahih muslim hadith and see how najdis misquote Hadiths

Sahih Muslim Book 9 Hadith 3478

Abdullah b. 'Umar (Allah be pleased with them) reported: I divorced my wife while she was in the state of menses. 'Umar (Allah be pleased with him) made mention of it to Allah's Apostle (may peace be upon him) and he was enraged and he said: Command him to take her back until she enters the second ensuing menses other than the one in which he divorced her and in case he deems proper to divorce her, he should pronounce divorce (finally) before touching her (in the period) when she is purified of her menses, and that is the prescribed period in regard to divorce as Allah has commanded. 'Abdullah made a pronouncement of one divorce and it was counted in case of divorce. 'Abdullah took her back as Allah's Messenger (may peace be upon him) had commanded him. A hadith like this was reported on the authority of Zuhri with the same chain of narrators. Ibn Umar (Allah be pleased with them), however, said: I took her back, and counted this pronouncement of divorce (as valid) with which I divorced her.

And another SAhih muslim hadith on similar issue states

Sahih Muslim Book 9 Hadith 3474 

Abdullah (b. 'Umar) reported that he divorced a wife of his with the pronouncement of one divorce during the period of menstruation. Allah's Messenger (may peace be upon him) commanded him to take her back and keep her until she was purified, and then she entered the period of menses in his (house) for the second time. And he should wait until she was purified of her menses. And then if he would decide to divorce her, he should do so when she was purified before having a sexual intercourse with her; for that was the 'Idda which Allah had commanded for the divorce of women. Ibn Rumh in his narration made this addition: When 'Abdullah was asked about it, he said to one of them: If you have divorced your wife with one pronouncement or two (then you can take her back), for Allah's Messenger (may peace be upon him) commanded me to do it; but if you have divorced her with three pronouncements, then she is forbidden for you until she married another husband, and you disobeyed Allah in regard to the divorce of your wife what He had commanded you. (Muslim said: The word" one divorce" used by Laith is good.)

Commentary on Above Sahih hadith 

SubhanAllah, Look here How ibn Umar [ra] in Sahih muslim himself explains that Divorce was pronounced 1 or 2 times only and not THree times and if it was pronounced 3 times even in Menses that wife will become Haram for him.in This case only one Divorce was pronounced. 

One can witness the ignorance and jahalat of ignorant najdis and the extent to which they misquote Sahih hadiths to suit their needs.

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Quote:

Than Najdi/wahabi quoted following irrelevant fatwas regarding above issue [giving one divorce in mensis is counted and three demands seperation]

Fatwas.
a) Qadhi Shawkani said

وقد روى ابن حزم في المحلى بسنده المتصل إلى ابن عمر من طريق عبد الوهاب الثقفي عن عبيد الله بن عمر عن نافع عن ابن عمر " أنه قال في الرجل يطلق امرأته وهي حائض : لا يعتد بذلك " وهذا إسناد صحيح . وروى ابن عبد البر عن الشعبي أنه قال : " إذا طلق امرأته وهي حائض لم يعتد بها في قول ابن عمر وقد روى زيادة أبي الزبير الحميدي في الجمع بين الصحيحين ، وقد التزم ألا يذكر فيه إلا ما كان صحيحا على شرطهما

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It is narrated by Ibn Hazam in al Mohalla with sound chain upto Ibn Umar with the rout of Abdul wahab Thaqafi from Obaidullah bin Umar from Nafi from Ibne Umar that "If a man divorces his wife while she was menstruating then it will not count" and this chain is Authentic, It is narrated by Ibne Abdul Barr from Shoa`ibi(tabiyee) that "if someone divorces his wife and she was in her periods then it will not count according to the saying of Ibn Umar". And Ziadah(that Prophet peace be upon him did not count divorce) of Abul Zubair is also narrated by Al Humedi in his "Jama bain al Sahihhyeen(Bukhari,Muslim)" and he commited that he will not mention (any hadith) except authentic narration on the conditions of (bukhari and Muslim)

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source: http://www.islamweb.net/newlibrary/d...d=47&Hashiya=5
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Note: Chain from Ibne Hazam in "Al Mohalla" is authentic
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a) Ibne Hajar Asqalani as he said
أخرجه ابن حزم بإسناد صحيح
Ibne Hazam mentioned with authentic chain[Fath ul Bari Kitab at Talaq Chapter 2]
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b) Shaykh Ahmad Shakir said
وهذا اسناد صحيح جدا. وهو يؤيد رواية ابى الزبير

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This chain is very Authentic and this narration is supporting the narration of of Abul Zubair[Nizam at Talaq fe Islam by Ahmad Shakir Page no:19]

Reply from Ahle sunnah to Ahle Najd

So what is reason of quoting above narrations of Imams, it No where support Najdi and IBn Taymiyyah deviant beliefs anywhere. Sahih hadiths clearly state that in mensturation Divorce will be acceptable if given 3 in a row. Here one was given so Prophet [salehalawaalihiwasalam] sent wife back .

These Imam quotes don't at all help najdis or Ibn taymiyyah and other Wahabi scholars viewpoint.

Quote:

Then Najdi/wahabi quote Wahabi scholars Shaykh ul Islam Ibne Tamiyah said

والأكثرون يقولون بوقوعه مع القول بتحريمه‏.‏ وقال آخرون‏:‏ لا يقع‏.‏ مثل طاووس، وعكرمة‏.‏ وخِلاَس، وعمر، ومحمد بن إسحاق، وحجاج ابن أرطاة، وأهل الظاهر /كداود، وأصحابه‏.‏ وطائفة من أصحاب أبي حنيفة ومالك وأحمد، ويروي عن أبي جعفر الباقر، وجعفر بن محمد الصادق، وغيرهما من أهل البيت، وهو قول أهل الظاهر‏:‏ داود وأصحابه
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Most of them says it(divorce in mensis) will count with the saying that it is prohibited while others say It will not count like Tawus(Tabiyee),Ikrimah(Tabiyee),Khallas,Umar,Muham mad bin Ishaq, Hajjaj bin Artaah and Ahlul Daahir/Imam Dawood ad dahiri and his companions, and a group from Companions of Abu Haneefa,Malik and Ahmad, and it is narrated from Abu Jafar al Baqir and from Jafar bin Muhammad as Sadiq and other ahlul bayt.[Majmoo Fatawa Ibne Tamiyah Vol 33 page 81)

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Source: http://www.al-eman.com/islamlib/view...252&CID=612#s6
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Reply from Ahle Sunnat to Ahle Najd 
ibn Taymiyyah is only a Najdi/wahabi scholar and has nothing to do with Ahle sunnat wal jammah. Wahabis do his blind following in divorce issue here and his opinion is Null for Sunnis around the world.

For more on IBn Taymiyyah view his few deviant beliefs here http://sunniforum.net/showthread.php?t=10842

Quote:

Than Wahabi/najdi quote ibn baaz and Ibn uthmayeen both famous modern wahabi scholar fatwas

d) Shaykh Ibn Baaz (may Allaah have mercy on him) said:

Divorce of a menstruating woman does not count as such according to the more sound of the two scholarly opinions, which is contrary to the view of the majority. The majority of scholars think that it does count as such, but the correct scholarly view is that reflected in the fatwas of some of the Taabi’een and in the fatwa of Ibn ‘Umar (may Allaah be pleased with him). This is also the view favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim and a number of scholars who said that this divorce does not count as such, because it is contrary to the laws of Allaah. Allaah decreed that a woman should be divorced when she is in a state of purity, free from nifaas (postpartum bleeding) and menses, and during a time of purity when her husband has not yet had intercourse with her. This is the divorce that is prescribed according to sharee’ah. If he divorces her during her menses or nifaas, or during a time of purity when he has had intercourse with her, then his divorce is bid’ah (an innovation) and does not count as such according to the more sound of the two scholarly views, because Allaah says
“O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah ”[al-Talaaq 65:1]
What this means is when they are pure (not menstruating) and you have not had intercourse with them. This is what the scholars have said about divorcing them at their prescribed periods, they should be pure (not menstruating) and you should not have had intercourse with them, or they should be pregnant. This is what is meant by divorce at their prescribed periods.End quote from Fataawa al-Talaaq, p. 44
e) It says in Fataawa al-Lajnah al-Daa’imah (20/58):
" الطلاق البدعي أنواع منها : أن يطلق الرجل امرأته في حيض أو نفاس أو في طهر مسها فيه ، والصحيح في هذا أنه لا يقع "

Innovated divorces are of several kinds, including: when a man divorces his wife at the time of menses, nifaas or in a period of purity (i.e., not menstruating) when he has had intercourse with her. The correct view is that this does not count as divorce. End quote.
f) Shaykh Ibne Uthaymeen said

The more correct view in our opinion is that favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), that divorce at the time of menses does not count as such, because it goes against the command of Allaah and His Messenger. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” The evidence concerning this very issue is the hadeeth of ‘Abd-Allaah ibn ‘Umar, when he divorced his wife at the time of her menses. He told the Prophet (peace and blessings of Allaah be upon him) about that and the Messenger of Allaah (peace and blessings of Allaah be upon him) got very angry and said: “Tell him to take her back, then keep her until she has become pure, then menstruated, then become pure, then if he wishes he may keep her after that and if he wishes he may divorce her.” Then the Prophet (peace and blessings of Allaah be upon him) said: “That is the prescribed period at which Allaah has commanded men to divorce women.” The prescribed period at which Allaah has commanded men to divorce women means that a man may only divorce his wife when she is pure (not menstruating) and he has not had intercourse with her. Based on this, if he divorces her when she is menstruating, he has not divorced her in accordance with the command of Allaah, so it is to be rejected. We think that the divorce that has been issued to this woman does not count as such, and that the woman is still married to her husband. It does not matter whether the husband knew that she was menstruating or not menstruating when he issued the divorce. Yes, his knowledge of her condition does not matter, but if he knew about that then he has committed a sin, and the divorce does not count. If he did not know, then the divorce still does not count, but there is no sin on the husband. End quote from Fataawa Islamiyyah, 3/268.

Reply from Ahle Sunnat to Ahle Najd 

Why are sunnis supposed to believe in WAhabi modern scholars Fatwas ? Do we quoted any modern Sunni scholar ? NO we didn't because Argument will be only from Quran, Sahih hadiths, Sahabas [ra], Salafs [rah] and classical scholars of Al islam agreed by both Najdis/wahabis and Ahle sunnah.

So Wahabis quoting fatwas of modern Wahabi scholars like ibn baaz and Ibn uthmayeen is sensless here , If we want we can quote 1001 Sunni modern scholars refuting wahabis here but we won't.

We won't even comment on ibn baaz and Ibn uthmayeen stupidies here. Only use Quran, Sahih hadiths, Sahabas [ra], Salafs [rah] and classical scholars of Al islam agreed by both Najdis/wahabis and Ahle sunnah. [makes sense ? ]

Quote:

Than Wahabi Najdi quoted 
c) Shaykh Muhammad Dawud Daraz quoted

Many of the jurists and 4 imams are of the opinion that this talaq(given in menesis) will be counted and it will not acount according to Dahariyah,Ahlul hadeeth, Ibne Tamiyah, Ibne Hazam, Ibn Qayyam, Imam Muhammad Baqir, Imam Jafar Sadiq and Imam Nasir and ahlul bayt, because this divorce was haram and Bidah
[Commentary of Sahih Bukhari by Shaykh Muhammad Dawud Daraz Rahimullah Kitab at Talaq chapter no: 2 (urdu)]

Reply from Ahle Sunnat to Ahle Najd 

The Wahabi/najdi quoted commentary of Sahih bukhari , Let us go back to sahih hadiths and see what Imam Bukhari , Sahabas [ra] said in Sahih bukhari itself 

Sahih Bukhari Book 63 Hadith 249

Narrated Nafi:

Ibn 'Umar bin Al-Khattab divorced his wife during her menses. Allah's Apostle ordered him to take her back till she became clean, and when she got another period while she was with him, she should wait till she became clean again and only then, if he wanted to divorce her, he could do so before having sexual relations with her. And that is the period Allah has fixed for divorcing women. Whenever 'Abdullah (bin 'Umar) was asked about that, he would say to the questioner, "If you divorced her thrice, she is no longer lawful for you unless she marries another man (and the other man divorces her in his turn).' Ibn 'Umar further said, 'Would that you (people) only give one or two divorces, because the Prophet has ordered me so."

Sahih Bukhari Book 63 Hadith 180 

Narrated Ibn 'Umar:

(Divorcing my wife during her menses) was counted as one legal divorce. 

Commentary & analysis on Above Sahih bukhari hadiths

AllahuAkbar, Prophet [saw] sent wife back because only 1 or 2 divorces were pronounced, but Ibn Umar [ra] himself agreed that if Three divorces are pronounced even in mensis it will disobeying shariah [as its discourages makrooh act] but Wife will become haram and Nikah will break. Look here How ibn Umar [ra] in Sahih Bukhari himself explains that Divorce was pronounced 1 or 2 times only and not THree times and if it was pronounced 3 times even in Menses that wife will become Haram for him.in This case only one Divorce was pronounced.

And the Najdi/Wahabi quoted Commentary of Sahih bukhari but ibn Umar [ra] in Sahih bukhari himself explained the whole sitation and refuted all wahabi claims.

Quote:

Then Najdi/wahabi Quote a Hadith of Sunan Nisai 
3. Divorce three times in one sitting is Prohibited

أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ ، عَنْ ابْنِ وَهْبٍ ، قَالَ : أَخْبَرَنِي مَخْرَمَةُ ، عَنْ أَبِيهِ ، قَالَ : سَمِعْتُ مَحْمُودَ بْنَ لَبِيدٍ ، قَالَ : " أُخْبِرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثَ تَطْلِيقَاتٍ جَمِيعًا ، فَقَامَ غَضْبَانًا ، ثُمَّ قَالَ : " أَيُلْعَبُ بِكِتَابِ اللَّهِ ، وَأَنَا بَيْنَ أَظْهُرِكُمْ " ، حَتَّى قَامَ رَجُلٌ وَقَالَ : يَا رَسُولَ اللَّهِ ، أَلَا أَقْتُلُهُ ؟ ..

Mahmood bin Lubayd (ra) narrates that the Prophet (Peace be upon him) was informed that a man divorced his wife with three pronoucments all-together, at this (The Prophet) became very angry, he stood up and said: Is the book of Allah being mocked at in my presence? Until one person stood and said O Allah’s Apostle should I not kill him? [Sunnan Nasai’i, Volume No. 2, Page No. 181]
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Than Najdi Wahabi quoted imams proving Hadith is Sahih , This was irrelevant and not needed 

The Chain is Authentic but a) Ibne Katheer said there is Inqitah (Discontinuity),[Commentary of Ibne Kathir Under 2:229], But Ibne Kathir Himself said regarding this hadeeth in another place "Narrated by Nisai with good and powerful chain" [Irshad al Faqeeh Vol 2 page 194]

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Hafiz Ibne Kathir said this because the narrator Makhrama did not heard anything from his father according to him as
Imam Hakim said

أن طائفة من أهل مصر ذكروا أنه لم يسمع من أبيه لصغر سنه ، وأثبت بعضهم سماعه منه " .

"The group in Egypt said that he did not heard from his father in young age and some of them proved that he did (hear from his father)."
.

Source of al Mustadrak: http://islamweb.net/newlibrary/displ...d=74&startno=9
,
but most correct view is that he narrated from the book of his Father, and proof for this is

a) Ibne Abdul barr said
وقال عباس ، عن يحيى بن معين : مخرمة بن بكير ثقة ، وبكير ثقة ثبت.
وقال ابن البرقي : قال لي يحيى بن معين : كان مخرمة ثبتا ، ولكن روايته عن أبيه من كتاب وجده لأبيه لم يسمع منه
Abbas narrated from Yahya bin maieen that,Makhramah bin baqeer is trustworthy and (his father) bakeer is trustworthy thabat
Ibn al Burqee said that Yahya bin Maieen said:Makhramah is Thabat and his narrations from his father are from the book (of his father) and he heard nothing from his father (end quote)

Source of at Tamheed: http://islamweb.net/hadith/display_h...692&pid=595507
b) Imam Tirmidhee asked from Imam Bukhari
هل سمع محمد بن المنكدر من عائشة ؟ فقال البخاري نعم فقد روى مخرمة بن بكير عن أبيه عن محمد بن المنكدر قال سمعت عائشة
"Did Muhammad bin Mundakar heard from Aisha? Bukhari said Yes and he narrated hadith from Mukhramah bin bakeer from his father from Muhammad bin Mundakar;he said i heard from Aisha.."[Sawalaat al Bukhari Ilal Al tirmidhee and also quoted by Imam Ad Dahabee in his seyar al ailam al Nubala under the biography of Muhammad bin Mundakar]
Comment:
Here Imam Bukhari is providing evidence to Imam Tirmidhee from the hadith of Makhramah narrating from his Father. Meaning according to Imam Bukhari his narrations from his father are evidence.

c)The najdi quoted Wahabi/najdi modern biddati scholar: Shaykh Al Bani said
. قلت : و الراجح أن روايته عن أبيه
وجادة من كتاب أبيه , و هي حجة
I say: Correct (opinion) is that his narrations from his father are from the book of his father and he is evidence.[Silsilah As Saheeha hadith no: 2591]
d) Shaykh Nasir ud din Al Bani said regarding hadith
Chain is Authentic Narrators are Trustworthy according to me And Mahmood bin Lobaid is Sahabi sagheer... Hafiz (Ibne Hajar) said"Apperantly This is from Maraseel and Maraseel of Sahaba are evidence".(Ghayat al Maram fe Takhreej Ahadeeth Halal wal Haram no: 261)

Reply from Ahle Sunnat to Ahle Najd 

First of All this Hadith in NO WAY proves that THree divorces in one go are not valid, because the words of Hadith are that the Prophet (Peace be upon him) was informed that a man divorced his wife with three pronoucments all-together, at this (The Prophet) became very angry, he stood up and said: Is the book of Allah being mocked at in my presence?

Prophet [salehalawaalihiwasalam] became Angry because Divorce took place , NO where in above hadith it says that 3 Divorces didn't count or Prophet [salehalawaalihiwasalam] Sent the Wife back to husband. The Najdi/Wahabi has quoted a hadith which fully shows that divorce took place and No where proves Ahle Najd point of view here

Now to prove our point stronger lets see many other Sahih hadiths of Sunan Nisai which says supporting 3 divorce at once concept totally :-)

Sunan Nisai Hadith # 1 proving 3 divorces is equal to 3 

Translation of Hadith : (short quotation of long part of Hadith ] Sahabi [ra] Hadrat Auyar [ra] said to Prophet [salehalawaalihiwaslam] that Ya Rasool Allah [salehalawaalihiwaslam] if I keep my wife still in my house than I will be counted among those who are liars and who blame other falsely , So he divorced his wife 3 times at once and hence he didn't go against the Prophet (صلّى الله عليه وآله وسلّم) as well 
[Sunan Nisai Hadith # 3433, page 447, volume 2]

Scan image :

Commentary and Analysis of Above Sahih hadith

Above Hadith of Sunan Nisai itself proves that giving Three divorces at once was accepted and Prophet (صلّى الله عليه وآله وسلّم) accepted it, and it was act of Sahabas [ra] too, even if not recommended it was valid.

Sunan Nisai Hadith # 2 proving 3 divorces is equal to 3 

Translation : It is narrated by Sayida Fatima binte Qais [ra] that I went to Prophet (صلّى الله عليه وآله وسلّم) and told him that I am daughter of Ale khalid and wife of a particular person who has divorced me and hence I am demanding house and money from him for living and people from side of my ex-husband are not agreeing on it, people said that O Prophet (صلّى الله عليه وآله وسلّم) his husband gave her divorce Three times so Prophet (صلّى الله عليه وآله وسلّم) said that a house and money is right of a women whos husband may be able to go and start communication again with her [as a husband] with her but after 3 divorces he cannot even do a Rajo'h hence no money can be given to her.

[Sunan Nisai Hadith # 3434, page 448-449, volume 2]

See scan pages below

Sunan Nisai Hadith # 3 proving 3 divorces is equal to 3 
Translation: It is narrated by Sayida Fatima binte Qais [ra] that Prophet (صلّى الله عليه وآله وسلّم) told her that a woman whos husband gave her three divorces doesn't has any right on a house or Nafqa 

[Sunan Nisai Hadith # 3435, page 448-449, volume 2]

See scan pages below

Sunan Nisai Hadith # 4 proving 3 divorces is equal to 3 

Rough Translation: Khalid bin walid [ra] said to Prophet (صلّى الله عليه وآله وسلّم) that O Prophet (صلّى الله عليه وآله وسلّم) abu omar bin hafs gave fatima [ra] three divorces so will she have right on Nafqa, Prophet (صلّى الله عليه وآله وسلّم) said no

[Sunan Nisai Hadith # 3436, page 448-449, volume 2]

Scan pages of Hadith # 3436,3435,3434

Commentary and Analysis of Above Sahih hadith of Sunan Nisai

So it is proved from many sahih hadiths of sunan Nisai alone that Three divorces given at one moment are valid and applied. And Hadith quoted by Wahabi Above is also on same issues, but to make sure wahabi is answered strongly we quoted other hadiths too.

aslamualaikum 

Refuting Ahle Najd/wahabiya on Hadith of Rukanah bin Abd Yazeed issue 

Quote:

Najdi WAhabi quyoted Hadeeth no: 1

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Its mentioned in Awn Al Mabood Commentary of Sunan Abu Dawood vol 6 page 199 from Musnad Ahmad
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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
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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 and accepted if he narrate from other then Ikrimah.
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Reply from Ahlus sunnah to Ahle Najd/Wahabiyat 

This Hadith is Shad'h [has controversial matn, wordings] , is Munkar, Mawdo [fabricated] and rejected by Ijmah of classical Scholars

See proofs

Imam Ibn Jawzi (rah) said: "THIS HADITH IS NOT SAHIH" because in it's sanad one narrator who is Ibn Ishaaq he is "MAJRUH"and the "SECOND NARRATOR DAWUD IS EVEN MORE WEAKER THAN HIM"

Comments : So see two narrators of this one hadith are rejected. How can Wahabiya even think about calling such a hadith sahih and using it as a proof for anything let alone on a sensitive issue of divorce.

Imam Ibn Hibban has said: it is "WAJIB" upon us to "ASBTAIN" from his narrations [Al-Ilal al Mutnahiya fil Ahadith al Wahya, Volume No.2, Page No. 151]

Comments : 2 narrators are weak and Imam Ibn Hibban told that it is "WAJIB" to Abstain from one narrator ... ALLAH HU AKBAR!!

Imam Abu Bakr Razi (rah) rejected it & said: This hadith is "MUNKAR" [Ahkaam ul Quran (1/388)]

Imam Ibn Hammam (rah) said: This Hadith of Rakanah is "MUNKAR" [Fath al Qadeer (3/331)]

So this hadith is munkar ,daeef and Fabricated,

Quote:

Najdi also quoted 
Note:
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After doing Jirha 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"

Reply from Us: We Already said Shaikh ul Najd Ibne Tamiyah and his students like Ibn Qayyam, or Najdi modern scholars like Albani, bin Baaz, uthamayeen are not important for Ahle sunnat they are No value infront of us, So if they call any hadith Sahih it on divorce issue they have no authority infront of ahle sunnah to say it. Ibn Taymiyyah kufr and deviance is known to all how can his ruling on hadiths be accepted 

Quote:

Than Najdi quoted ibn Hajr [rah]

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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This is a misquoted statement again, because

This is what Sheikh Shuy'b al Ara'nut (rah) Said [Which wahabi never mentioned] : The chain of this hadith is "DAEEF (WEAK)" because Dawud bin Hussain has narrated from Akrama and in this is "SAQM" Ali bin Mudayni (rah) said: This which is narrated by Akrama is "MUNKAR"

imam Abu Dawud (rah) said: The narrations of Dawud which he takes from his Shuyookh are fine "BUT FROM AKRAMA ITS MUNKAR" 

Hafidh Dhahabi (rah) said: His (Dawood)'s Gharaib are "MUNKAR"

Here is what Hafidh Ibn Hajr [rah] said: "OTHER THAN AKRAMA" his narrations are thiqa.

Hafidh Bayhaqi (rah) said: The sand of this hadith is "NOT HUJJAT" because 8 students of Ibn Abbas (ra) narrated "CONTRARY" to this and that Rukanah had given "ONE DIVORCE ONLY"

Reference for Above quotes [Sunnan al Bayhaqi wa Tahqiq, Shuy'ab al Ara'nut, Volume No. 7, Page No. 339]

also Sahabas [ra] like Ali [ra], Ibn Masud [ra], Ibn Abbas [ra] and many others mentioned above refuted 3=1 divorce concept

Now here is another bone crushing proof

وأخرج ابن عدي والبيهقي عن الأعمش قال: بان بالكوفة شيخ يقول: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته في مجلس واحد فإنه يرد إلى واحدة، والناس عنقا واحدا إذ ذاك يأتونه ويسمعون منه. فأتيته فقرعت عليه الباب، فخرج إلي شيخ فقلت لـه: كيف سمعت علي بن أبي طالب يقول فيمن طلق امرأته ثلاثا في مجلس واحد؟ قال: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته ثلاثا في مجلس واحد فإنه يرد إلى واحدة. قال: فقلت لـه: أنى سمعت هذا من علي؟. قال: أخرج إليك كتابا، فأخرج فإذا فيه: بسم اللـه الرحم الرحيم،

قال: سمعت علي بن أبي طالب يقول: إذا طلق الرجل امرأته ثلاثا في مجلس واحد فقد بانت منه ولا تحل لـه حتى تنكح زوجا غيره، قلت: ويحك هذا غير الذي تقول قال: الصحيح هو هذا، ولكن هؤلاء أرادوني على ذلك.
Translation: Imam Ibn Adi and Bayhaqi narrates from Amash who said that there was a Sheikh in Kufa used to say that he heard Ali (ra) saying; If a man gives his wife 3 divorces in one sitting then it will be considered as one, on hearing this “PEOPLE GATHERED IN GREAT NUMBER (BECAUSE THEY WERE SURPRISED)” Amash said that he also arrived and I knocked his door asking him, what have you heard from Hadrat Ali (ra) about three divorces being given in one sitting? He said the same. Amash asked: How did you hear this from Ali (ra)? He said: I heard Ali (ra) saying: “IF A PERSON GIVES THREE DIVORCES TO A WOMAN IN ONE SITTING THEN SHE WILL BE SEPERATED FROM HIM AND BECOME HARAM ON HIM, UNTIL SHE MARRIES ANOTHER MAN” ..

Again from Hadrat Ali [ra]

عن سويدِ بنِ غَفَلَةَ قالَ : كانتْ عائشةُ الخَثْعَمِيَّةُ عندَ الحسنِ بنِ عليَ رضي الله عنه، فلمَّا قُتِلَ عَلِيٌّ رضي الله عنه قالتْ: لِتَهْنِئْكَ الخلافةُ، قالَ: بِقَتْلِ عليَ تظُهْرِينَ الشَّمَاتَةَ، اذْهَبِي فأنتِ طالقٌ، يعني ثلاثاً، قالَ: فَتَلَفَّعَتْ بِثِيَابِهَا وقَعَدَتْ حتَّى قَضَتْ عِدَّتَهَا، فَبَعَثَ إلَيْهَا بِبَقِيَّةٍ بَقِيَتْ لَهَا مِنْ صَدَاقِهَا وعشرةِ آلافٍ صَدَقَةً، فَلَمَّا جَاءَهَا الرسولُ قالتْ: مَتَاعٌ قليلٌ مِنْ حَبِيبٍ مُفَارِقٍ، فلمَّا بَلَغَهُ قَوْلُهَا بَكَى ثم قالَ: لولاَ أَنِّي سمعتُ جَدِّي أَوْ حدثني أبي أنهُ سمعَ جَدِّي يقولُ: «أيُّمَا رجلٍ طَلَّقَ امْرَأَتَهُ ثلاثاً عندَ الأَقْرَاءِ أَوْ ثلاثاً مُبْهَمَةً، لم تَحِلَّ لهُ حتَّى تَنْكِحَ زوجاً غَيْرَهُ»، لَرَاجَعْتُهَا.

Translation: Suwaid bin Ghaflah (ra) narrates that Aisha Khaysmiya was in the wedlock of Imam Hasan bin Ali (ra), when Hadrat Ali (ra) passed got martyred, she said to Imam Hasan (ra): Glad tidings you have now become a Khalifah. Imam Hasan (ra) said: You show happiness on martyrdom of Hadrat Ali (ra)? Here I give you Divorce “I.E. 3 DIVORCES” she took her clothes and sat down until her iddat was completed. Imam Hasan (ra) sent her remaining dowry and Sadaqa od 10, thousand, when the person came to her with this wealth, she said: I have received little wealth from my “SEPERATED BELOVED” when Imam Hasan (ra) heard this, he (got sad) and said: If I had not heard from my father, who heard from Prophet (Peace be upon him): “WHOSOEVER GIVES HIS WIFE THREE DIVORCES WHETHER IN SAME TIME OR DIFFERENT TUHUR THEN SHE IS PROHIBITTED ON HIM UNTIL SHE MARRIES ANOTHER MAN”[bluew] then I would have turned back to her 

[Sunnan al Bayhaqi al Kubra (11/221, Hadith # 15226)]

Again a direct hadith proof from Hadrat Ali [ra] 

عَنْ عَلِيَ رَضِيَ اللَّهُ عَنْهُ قَالَ: «إِذَا طَلَّقَ الرَّجُلُ امْرَأَتُهُ ثَلاَثَاً فِي مَجْلِسٍ وَاحِدٍ فَقَدْ بَانَتْ مِنْهُ، وَلاَ تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجَاً غَيْرَهُ».
.
Translation: Narrated by Hadrat Ali (ra): A man divorced his wife “THREE TIMES IN ONE SITTING” Hadrat Ali said: “SHE BECAME FORBIDDEN FOR HIM UNTIL SHE MARRIES ANOTHER MAN” (and he divorces her)
[Kanz ul Amaal, Hadith # 28060]

opinion of other sahabas [ra] 

Allama Ibn Qudama al Maqdisi (rah) writes: Whosoever gives three divorces in a go “THEN THEY WILL BE VALID WHETHER HE GAVE THEM BEFORE ENTERING THE WOMAN OR AFTERWARS” Ibn Abbas (ra), Abu Huraira (ra), Ibn Umar (ra), Ibn Masud (ra) and Anas bin Malik (ra) have this viewpoint and so is this the viewpoint of Tabiyeen. Qadhi Ibn Rush al Maliki (rah) said:...
.
“JAMHOOR FUQAHA AGREE THAT THREE DIVORCES GIVEN IN A GO WILL BE COUNTED AS THREE” 

[Bidayatul Mujtahid, Volume No. 2, Page No. 46, Published by Dar ul Fikr, Beirut, Lebanon]

Comments: So imam Shuy'ab al Ara'nut [rah] and Ibn Hajr and many others have refuted this claim themselves, so did Sahabas [ra] like Ali [ra],ibn masud [ra], ibn Abbas [ra] : )

Quote:

Wahabi again misquoted ibn hajr [rah]
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

Reply:

Hafidh Ibn Hajr [rah] said: "OTHER THAN AKRAMA" his narrations are thiqa. [reference above]

So when ibn hajr didn't call it Sahih including so many other muhadiseen how can we accept it

Quote:

Wahabi again misquoted ibn hajr [rah]

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/viewc...BID=12&CID=460
.

Reply: 

Go down and see the refutation and analysis of Hadith of Sahih muslim as well : ) , the hadith of sahih muslim itself is Shad'h and can't be accepted here : )

Quote:

Then Najdi/wahabi quoted wahabism founder ibn taymiyyah, his students like Ibn kathir, ibn qayyam and modern wahabi scholar Albani fatwas which have no value for ahle sunnat 

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).

.
c) Ibn Qayyam Joziyah (deviant student of ibn tamiyyah) 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: [url]http://www.islamweb.net/newlibrary/d...k_no=34&ID=615[/url

.
e) Imam Ibne Kathir (another student of deviant ibn taymiyyah)

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]
.

f) Shaykh Nasir ud Din Al Bani said (a modern wahabi scholar ) 

. 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]
.
Note:

Reply from Ahle sunnat 

We already said that wahabi scholars can be a proof for wahabis , but not in classical islam or ahle sunnat , They are nothing just are quoting modern sunni scholars opinion won't mean anything to wahabis. Makes sense or not ?

Quote:

WAhabi quoted modern wahabi scholar Albani who himself misquoted
This is the witness and another Rout of the narration Imam Al Bani is talking about
أَنَّابْنَ 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]

Reply from Ahle sunnah :

Lets see what Musannif Abdul Razzaq actually believed, quoted and said in numerous sahih hadiths 
Hadith # 1 of Musannif Abdul Razzaq 

Imam Abdur Razzaq (rah) narrates: Salim said that Ibn Umar (ra) said: Whosoever gives 3 divorces to his wife then “THEY WILL APPLY EVEN THOUGH THE PERSON HAS DISOBEYED ALLAH” [Musannaf Abdur Razzaq, Volume No.6, Page No. 395]

Hadith # 2 of Musannif Abdul Razzaq 

Imam Ibn Shihab al-Zuhri (rah) said: Whosoever gives three divorces to the wife in a go then “HE HAS DISPOBEYED HIS LORD” but his “WIFE IS SEPERATED FROM HIM” [Musannaf Abdur Razzaq, (5/12)]

Hadith # 3 of Musannif Abdul Razzaq 

Now here is from Alqama and Ibn Masud (ra) 
Alqama (rah) narrates that Ibn Masud (ra) was asked: One person gave 100 divorces to his wife, Ibn Masud (ra) replied: “HER WIFE BECAME HARAM WITH THREE DIVORCES” and he should distribute the remaining divorces amongst his other wives [Musannaf Abdur Razzaq, (5/13)]

Hadith # 4 of Musannif Abdul Razzaq 
It is also narrated by Sayyidna Usman (ra) [Musannaf Abdur Razzaq, (5/13)]

Quote:

Then Najdi/wahabi quoted 

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...ID=26&PID=1062
.

A Reply from Ahle sunnah

Imam tirmidhi never said hadith is Sahih nor did he said its hasan , What he said in no manner proves chain is sahih, and when other Imams [rah] didn't accept it as an ijma/consensus than its rejected. : )

Imam Tirmidhi [rah] himself quoted Sahih hadith Proving Hadith of Rukhaina in musnad ahmed to be Shah'd and proving from Sahih hadith that only one Divorce was given by Rukhaina : )
أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي طَلَّقْتُ امْرَأَتِيَ الْبَتَّةَ فَقَالَ مَا أَرَدْتَ بِهَا قُلْتُ وَاحِدَةً قَالَ وَاللَّهِ قُلْتُ وَاللَّهِ قَالَ فَهُوَ مَا أَرَدْتَ
Abdullah ibn Yazid ibn Rukanah reported on the authority of his father from his grandfather that he said that he went to the Prophet and said, “0 Messenger of Allah! I have divorced my wife (the divorce) albattah.” He asked. “What did you intend by that?” He said, ‘One pronouncement.” He asked, “By Allah?” He answered, “(Yes), by Allah!” So, the Prophet (SAW) said, “And that is as you had intended.” (only one is reckoned).

[Sunan tirmidhi, book 13, chapter 2, # 1048]
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Comments on Above hadith: Its proved that hadith quoted by Wahabi from musnad Ahmed is Shadh' [has controversial wordings] not only mawdu and munkar declaired by several classical scholars : ) and that Hadrat Ruhaikna [ra] only pronounced one Divorce not three hence PRophet [salehalawaalihiwasalam] counted it as one, Imam Tirmidhi [rah] has refuted wahabi concept himself now.

Imam Tirmidhi [rah] proved himself that Hasan [ra] gave three divorces to his wife at one time : )

عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ثَلَاثٌ قَالَ أَيُّوبُ فَلَقِيتُ كَثِيرًا مَوْلَى بَنِي سَمُرَةَ فَسَأَلْتُهُ فَلَمْ يَعْرِفْهُ فَرَجَعْتُ إِلَى قَتَادَةَ فَأَخْبَرْتُهُ فَقَالَ نَسِيَ
Ali ibn Nasr ibn Ali reported on the authority of Sulyman ibn Harb on the authority of Hammad ibn Zayd that he said to Ayyub, “Do you know of anyone besides Hasan who said that a man’s saying to his wife, ‘Your affairs are in your hands’ implied three pronouncements of divorce?’ He said, “None, except Hasan.” Then he said, “0 Allah, forgive! Only that Qatadah narrated to me from Kathir, the freedman of Banu Samurah, from Abu Salamah, from Abu Hurayrah from the Prophet that he said that three divorces were (thus) effective.” So Ayyub said further, “1 met Kathir, the freedman of Banu Samurah and asked him but he did not know it, so I returned to Qatadah and informed him of it, and he said that (Kathir) had forgotten.’

[Sunan tirmidhi, book 13, chapter 2, # 1049]

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Comments on Above hadith: Imam Tirmidhi [rah] proved in sunan tirmidhi himself that three divorces were counted at one time and given by Imam Hasan [ra] himself who was Ahle bait : )

So wahabi/najdi claims are refuted from imam tirmidhi himself now.

Quote:

Than Najdi./wahabi quotedh) 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

Reply from Ahle sunnah to wahabiya 

is it a joke or what ? How does it proves hadith to be anywhere near to Sahih, I guess Wahabis have a habit of spamming and adding irrelevant quoted to make things look long and waste their and our time.

Quote:

Than Najdi./wahabi quoted
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 alsi 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]

.

Reply from Ahlus sunnah: ahmad shakir is a modern day scholar and not a proof , only classical scholars [not related to ibn taymiyyah or his students ] are a proof . We are using same proofs so wahabiya should use same if they are truthful.Ahlus sunnah can quote 10001 modern day Sunni scholars on Divorce issue but we dont  . Ibn Qayyam is deviant student of ibn taymiyyah so he is not a hujjat for anyone except wahabiya : )

Quote:

Than WAhabi/najdi quoted another modern wahabi scholar
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]

Again bin baaz is a modern day wahabi scholar who has no value here : ), wahabis wasted the space and bandwidth by quoting non-sense fatwas which have no proof outside wahabiyat : )

Quote:

Than Wahabi/Najdi quoted 
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]

Reply from Ahle sunnah to Ahle Najd 

Imam Abu Dawood [rah] himself proved Hadith of Rukhaina in musnad Ahmed is Shad'h and showed acutual incident in a sahih hadiths : )

Dawud Book 12 Hadith 2202 

Narrated Rukanah ibn Abdu Yazid:
,
(Rukanah) divorced his wife absolutely; so he came to the Apostle of Allah (peace_be_upon_him). He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended. 

‏قال ‏ ‏أبو داود ‏ ‏وهذا أصح من حديث ‏ ‏ابن جريج
,
Abu Dawood said, "
Abu Dawood said, "This narration is more accurate than the narration of Ibn Jarih". [Abu Dawud, Volume 002, Book 006, Hadith Number 1887]

Also

Imam Abu Dawood [rah] he himself said in Sunan abu Dawood that three Talaqs at once are acceptable 

Imam Abu Dawood himself writes in Sunan Abu Dawood : This hadith is narrated by Ibn Abbas [ra] himself [through mutawatir chains] and all agree that 3 Talaqs in one Go are valid
,
Regarding hadith of giving 3 divorces in 1 go counted as one Abu Dawood said : This is narrated by ismail bin ibrahim ,Ayud from Ikarmah And didn't mention Hadrat Ibn Abbas [ra] in narration , These are words of ikarmah only 

,
see scans
,

,
Then abu Dawood quoted another hadith from Ibn Abbas [ra] alone ,hadith states
,
Hadrat ibn Abbas [ra], Abu Huraira [ra] and IBn umar [ra] were all asked about a girl who was given divorce three times by her husband, all of them said she is not halal for her ex-husband unless she married another man and he gives her divorce again
,
imam abu dawood [rah] himself says This was opinion of Ibn Abbas [ra] and Abu Huraira [ra] as well

Imam Abu Dawood Again quoted Ibn Abbas [ra] proving three divorces at once is valid : )

.
حدثنا حُمَيْدُ بنُ مَسْعَدَةَ أخبرنا إِسْمَاعِيلُ أنبأنا أءَيُّوبُ عن عَبْدِ الله بنِ كَثِيرٍ عن مُجَاهِدٍ ، قال: «كُنْتُ عِنْدَ ابن عَبَّاسٍ فَجَاءَهُ رَجُلٌ فقال إِنَّهُ طَلَّقَ امْرَأَتَهُ ثَلاَثاً، قال: فَسَكَتَ حتى ظَنَنْتُ أَنَّهُ رَادُّهَا إِلَيْهِ، ثُمَّ قال: يَنْطَلِقُ أَحَدُكُم فَيرْكَبُ الْحُموقَةَ ثُمَّ يقُولُ: ياابنَ عَبَّاسِ، ياابنَ عَبَّاسٍ، وَإِنَّ الله قال: {وَمَنْ يَتَّقِ الله يَجْعَلْ لَهُ مَخْرَجاً} وَإِنَّكَ لم تَتَّقِ الله فَلاَ أَجِدُ لَكَ مَخْرَجاً، عَصَيْتَ رَبَّكَ وَبَانَتْ مِنْكَ امْرَأَتُكَ، وَإِنَّ الله قال: {ياأَيُّهَا النَّبيُّ إذَا طَلَّقْتُمُ النِّسَاءَ فَطَلَّقُوهُنَّ في قُبُلِ عِدَّتِهِنَّ}». قالَ أبُو دَاوُدَ: رَوَى هذَا الحدِيثَ حُمَيْدٌ الأَعْرَجُ وَغَيْرُهُ عن مُجَاهِدٍ عن ابنِ عَبَّاسٍ. وَرَوَاهُ شُعْبَةُ عن عَمْرِو بنِ مُرَّةَ عن سَعِيدِ بنِ جُبَيْرٍ عن ابنِ عَبَّاسٍ وأيوب وَابنُ جُرَيْجٍ جَمِيعاً عن عِكْرمَةَ بنِ خَالِدٍ عن سَعِيدٍ بنِ جُبَيْرٍ عن ابنِ عَبَّاسٍ، وَابْنُ جُرَيجٍ عن عَبْدِ الْحَمِيدِ بنِ رافِعٍ عن عَطَاءٍ عن ابنِ عَبَّاسٍ. وَرَوَاهُ الاْءَعمَشُ عن مَالِك بنِ الحارث عن ابنِ عَبَّاسٍ، وَابنُ جُرَيجٍ عن عَمْرِو بنِ دِينَارٍ عن ابنِ عَبَّاسٍ، كُلُّهُمْ قالُوا في الطَّلاَقِ الثَّلاَثِ أَنَّهُ أجَازَهَا، قال: «وَبَانَتْ مِنْكَ» نَحْوَ حَدِيثِ إِسْمَاعِيلَ عن أَيُّوبَ عن عَبْدِ الله بنِ كثِيرِ.
قالَ أَبُو دَاوُدَ: وَرَوَى حَمَّادُ بنُ زَيْدٍ عن أيُّوبَ عن عِكْرِمَةَ عن ابنِ عَبَّاسٍ: «إذَا قال أَنْتِ طَالِقٌ ثَلاَثاً بِفَمٍ وَاحِدٍ فِهِيَ وَاحِدَةٌ» وَرَوَاهُ إِسْمَاعِيلُ بنُ
إِبراهِيمَ عن أيُّوبَ عن عِكْرِمَةَ هذَا، قَوْلُهُ وَلم يذْكُرْ ابنَ عَبَّاسٍ وَجعَلَهُ قَوْلَ عِكْرِمَةَ

قالَ أَبُو دَاوُدَ: وَصَارَ قَوْلُ ابنُ عَبَّاسٍ فِيمَا حدثنا أَحْمَدُ بنُ صَالحٍ وَمُحمَّدُ بنُ يَحْيَى ـ وَهذَا حَدِيثُ أَحْمَدَ ـ قالاَ أخبرنا عَبْدُ الرَّزَّاقِ عن مَعْمَرٍ عن الزُّهْرِيِّ عن أبي سَلَمَةَ بنِ عَبْدِ الرَّحْمنِ بنِ عَوْفٍ وَمُحمَّدُ بنُ عَبْدِ الرَّحْمنِ بنِ ثَوْبَانَ عن مُحمَّدِ بنِ إيَاسٍ أنَّ ابنَ عَبَّاسٍ وَأَبَا هُرَيْرَةَ وَعَبْدَ الله بنَ عَمْرِو بنِ الْعَاصِ سُئِلُوا عن الْبِكْرِ يُطَلِّقُهَا زَوْجُهَا ثلاثا فكُلُّهُمْ قال لا تَحِلُّ لَهُ حتى تَنْكِحَ زَوْجاً غَيْرَهُ.

Translation: It is narrated by Abdullah bin Kathir from Mujahid who said: I was with Ibn Abbas (ra) when a man came to him and said that he had divorced his wife three times. Ibn Abbas (ra) remained quiet until I thought that that “HE WOULD RETURN HER TO HIM” but Ibn Abbas said: “One of you goes and commits a “FOOLISH ACT” and then cries out “O Ibn Abbas!” “O Ibn Abbas!” even though Allah says:And whoever has Taqwa of Allah, Allah will make a way out for him. So you did not have Taqwa of Allah “AND I DO NOT FIND ANY WAY OUT FOR YOU, YOU HAVE DISOBEYED YOUR LORD AND YOUR WIFE HAS BECOME COMPLETELY SEPERATED FROM YOU” and Allah has said: O Prophet! If you divorce your wives then divorce them at the beginning of their prescribed times.

Imam Abu Dawud said: This hadith was reported by
.

1. Hummaid Al-A’raj and others, from Mujahid, from Ibn Abbas (ra),
.

2. Shu’bah reported it from Amr bin Murrah from Sa’eed bin Jubair, from Ibn Abbas.
.

3. Ayyub and Ibn Juraij both reported it from Ikramah bin Khalid from Sa’eed bin Jubair from Ibn Abbas (ra)

4. Ibn Juraij reported it from Abdul Hamid bin Rafi from Ata’ from Ibn Abbas (ra)

5. Al Ama’sh reported it from Malik bin Harith from Ibn Abbas (ra)

6. And Ibn Juraij reported reported it from Amr bin Dinar from Ibn Abbas (ra) “ALL OF THEM SAID THAT REGARDING THE THREE DIVORCES THEN THEY ARE VALID AND HE SAID: “SHE IS COMPLETELY SEPERATED FROM YOU” (all are) similar to the report which has come from Ismail who heard from Ayyub and who heard from Abdullah bin Kathir

Abu Dawud said: Hammad bin Zaid reported from Ayyub from Ikramah from Ibn Abbas (ra): If he said: You are thrice divorced “AT ONCE” then it is counted as one.

And Ismail bin Ibrahim reported it from Ayyub from Ikramah “AS HIS OWN SAYING NOT MENTIONING IBN ABBAS (RA)”

End Quote - [Sunnan Abu Dawud, Volume No.1, Page No. 677,Hadith # 2197 Published by Dar ul Fikr, Beirut, Lebanon]
Scan pages

Commentary on Above Hadith:

So Abu dawood [rah] himself quoted several Sahabas [ra] including Ibn Abbas [ra] on Rukhaina [ra] issue and proved that wording in Munkar hadith of Musbad Ahmed are batil and fabricated and Ruhaikna [ra] only gave Divorce once not thrice this is why His wife was given back to Him : )

That Wahabi Najdi quoted a Hadith of Sahih muslim

7. Fatwa of Umar bin Al Khattab ra

Hadeeth no: 2

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one.But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite.So if we had imposed this upon them, and he imposed it upon them. (Sahih Muslim Book 9, Number 3491)

Quote:

Comment
It was Ijma of Sahaba at the time of Prophet peace be upon him and at the time of Abu Bkar radhiallah anho and first few years of Omar Radhiallahanho that Three talaq at a time = One after that Omar Radhi Allahanho Imposed his Fatwa because of Reason as Omar RadhiAllah anho himself said Verily the people have begun to hasten in the matter in which they are required to observe respite. This Fatwa was on Those people not on Us Omar RadhiAllahAnho Can not change Shariyah forever as Quran says in surah Al Maidah that deen is Complete

Reply from Ahlus Sunnah to Ahle Najd 

Point # 1 Sahih Muslim Hadith is Shad'h [has controversial wording] 

This is a lie because above Hadith is Shad'h Imam Abu Dawood [rah] explained the whole sentence in a sahih hadith which is

this 3=3 was law in Abu bakr [ra] time even, the hadiths of sahih muslim which states
,

this Hadith is about giving talaaq to a woman with whom intimacy (khalwat) has not been made with yet. Undoubtedly, if a person gives such a wife three talaaqs at once in this manner, “You are given Talaaq. You are given Talaaq. You are given Talaaq, only the first will be taken (the rest are meaningless). [no disagreement on that ] , so This is talking about Talaqs given to a wife without touching her and its a special case ,
,
because a exactly similar sahih hadith with similar wording to sahih muslim hadith from IBn Abbas in sunan abu dawood says
,
Translation :Hadrat Abdullah ibn Abbas was also once asked by Abus-Sahba, “Don’t you know that in the time of Rasoolullah [saw] Hadrat Abu Bakr and in the beginning of Hadrat Umar’s Khilaafat, if a person gave his wife three talaaqs, only one was accepted?” He replied “Yes! If a woman with whom intimacy has not been made with yet is given three talaaqs, only one would be eml’laced 
,
[Abu Dawood, Kitaabut*Talaaq, Baabu Naskhil-Muraajiah ba’dat-Tatleeqaatilh-Thalaarh]
scan page in next post of this hadith explaining sahih muslim hadith

Comments and Analysis of Above hadith

So anyone can see that Hadith of Sahih muslim is about giving Talaq to a women with whom intimacy wasn't made yet otherwise and even that was Changed later on. One can witness to what extent wahabis misinterpret Sahih hadiths and take out totally out of context to suit their logic and logic of Ibn taymiyyah. 

Point # 2: Sahih Muslim Hadiths itself say 3 divorces = 3 not one according to Sahabas [ra] [has controversial wording] 

Sahih Muslim Book 9 Hadith 3474 

Abdullah (b. 'Umar) reported that he divorced a wife of his with the pronouncement of one divorce during the period of menstruation. Allah's Messenger (may peace be upon him) commanded him to take her back and keep her until she was purified, and then she entered the period of menses in his (house) for the second time. And he should wait until she was purified of her menses. And then if he would decide to divorce her, he should do so when she was purified before having a sexual intercourse with her; for that was the 'Idda which Allah had commanded for the divorce of women. Ibn Rumh in his narration made this addition: When 'Abdullah was asked about it, he said to one of them: If you have divorced your wife with one pronouncement or two (then you can take her back), for Allah's Messenger (may peace be upon him) commanded me to do it; but if you have divorced her with three pronouncements, then she is forbidden for you until she married another husband, and you disobeyed Allah in regard to the divorce of your wife what He had commanded you. (Muslim said: The word" one divorce" used by Laith is good.)

Point # 3: Sahih Muslim quoted by wahabis is no more valid now because Ibn Abbas [ra] who quoted the hadith himself change his opinion later on 

Hadith # 1 of Ibn Abbas [ra] : 

Abdul-Hameed ibn Raafi رضی اللہ تعالٰی عنہ reports from Ataa that a person once said to Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ, I have given my wife 100 talaaqs.’ He replied, “Use three and leave the remaining 97.” The words of this Hadith are, “ان رجلا قال لا بن عباس طلقت امراتی مائۃ قال تاخذ ثلثا وتدع سبعا و تسعون” 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 2 of Ibn Abbas [ra] : It is narrated by Hadrat Saeed ibn Jubair رضی اللہ تعالٰی عنہ that a man once came to Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ and said, “I have given my wife 1,000 talaaqs.’ He replied, “Use three and leave the remaining 997.” The words are, “ان رجلا جآء الی ابن عباس و قال طلقت امراتی الفا فقال تاخذ ثلثا وتدع تسع مائۃ و سبعۃ وتسعین” 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 3 of Ibn Abbas [ra] : The narrator further states that Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ once said to a man who had given his wife three talaaqs at once, “Your wife has become Haraam on you.” The extract is, “عن ابن عباس انہ قال لرجل طلق امراتہ ثلثا حرمت علیک”

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 4 of Ibn Abbas [ra] :

Hadrat Amr ibn Dinaar رضی اللہ تعالٰی عنہ narrates that a person once asked Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ “What is the ruling on the person who gives his wife talaaq equal to the amount of stars?” He answered, “Say to him that the Gemini stars were sufficient.” (The Gemini Constellation has three stars at its beginning.) The Hadith is, “عن عمرو ا بن دینار ان ابن عباس سئل عن رجل طلق امراتہ عدد النجوم فقال انما یکفیک راس الجوزاء” – 

[– Sunan-e-Kubra by Imam Baihaqi, Vol. 7, Pg. 337]

Hadith # 5 of Ibn Abbas [ra] 

Malik Mawttah :: Book 29 : Hadith 29.14.38 

Yahya related to me from Malik from Yahya ibn Said that Bukayr ibn Abdullah al-Ashajj informed him that Muawiya ibn Abi Ayyash al-Ansari told him that he was sitting with Abdullah ibn az-Zubayr and Asim ibn Umar ibn al-Khattab when Muhammad ibn Iyas ibn al-Bukayr came up to them and said, "A man from the desert has divorced his wife three times before consummating the marriage, what do you think?" Abdullah ibn az-Zubayr said "This is something about which we have no statement. Go to Abdullah ibn Abbas and Abu Hurayra. I left them with A'isha. Ask them and then come and tell us." He went and asked them. Ibn Abbas said to Abu Hurayra, "Give an opinion, Abu Hurayra! A difficult one has come to you." Abu Hurayra said, "One pronouncement separates her and three makes her haram until she has married another husband." Ibn Abbas said the like of that

Hadith # 6 of Ibn Abbas [ra] 

Malik Mauttah:: Book 29 : Hadith 29.14.37 

Yahya related to me from Malik from Ibn Shihab from Muhammad ibn Abd ar-Rahman ibn Thawban that Muhammad ibn Iyas ibn al-Bukayr said, "A man divorced his wife three times before he had consummated the marriage, and then it seemed good to him to marry her.Therefore, he wanted an opinion, and I went with him to ask Abdullah ibn Abbas and Abu Hurayra on his behalf about it, and they said, 'We do not think that you should marry her until she has married another husband.' He protested that his divorcing her had been only once. Ibn Abbas said, 'You threw away what you had of blessing.' " 

Hadith # 7 of Ibn Abbas [ra] 

Malik :: Book 29 : Hadith 29.1.1 

Yahya related to me from Malik that he had heard that a man said to Abdullah ibn Abbas, "I have divorced my wife by saying I divorce you a hundred times. What do you think my situation is?" Ibn Abbas said to him, "She was divorced from you by three pronouncements, and by the ninety-seven, you have mocked the ayat of Allah." 

Point # 4: Imam Bukhari [rah] Rejected this hadith of sahih muslim and didn't included in Sahih bukhari due to same reason 

Imam Baihaqi (rah) has narrated overwhelming ahadith from Ibn Abbas (ra) in this regard, I will present the whole explanation of Imam Baihaqi along with the ahadith which he showed
He writes:

رواه مسلم في الصحيح عن إسحاق بن إبراهيم وهذا الحديث أحد ما اختلف فيه البخاري ومسلم فأخرجه مسلم وتركه البخاري وأظنه إنما تركه
لمخالفته سائر الروايات عن بن عباس
عن عكرمة عن بن عباس والمطلقات يتربصن بانفسهن ثلاثة قروء إلى قوله وبعولتهن أحق بردهن الآية وذلك أن الرجل كان إذا طلق امرأته
فهو أحق برجعتها وان طلقها ثلاثا فنسخ ذلك فقال الطلاق مرتان الآية
أن سعيد بن جبير أخبره أن رجلا جاء إلى بن عباس فقال طلقت امرأتي ألفا فقال تأخذ ثلاثا وتدع تسعمائة وسبعة وتسعين ورواه عمرو بن مرة
عن سعيد بن جبير عن بن عباس أنه قال لرجل طلق امرأته ثلاثا حرمت عليك
عن مجاهد قال قال رجل لابن عباس طلقت امرأتي مائة قال تأخذ ثلاثا وتدع سبعا وتسعين

عن مجاهد قال سئل بن عباس عن رجل طلق امرأته مائة قال عصيت ربك وبانت منك امرأتك لم تتق الله فيجعل لك مخرجا من يتق الله يجعل له مخرجا يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن
The narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from Tawus), It is one of those ahadith in which Imam Bukhari and Muslim have differed “IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my opinion Imam Bukhari rejected it because this narration contradicts the many other narrations of Ibn Abbas (i.e. they prove opposite to this one)
,

Akrama (ra) narrates from Ibn Abbas (ra) who said: A (man) used to turn (to his wife) after three divorces, however it is abrogated by the ayah which states: A divorce is only permissible twice… (2:229)
,
Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra): Anyone who gives his wife three divorces then she becomes unlawful for him.
,
Mujahid narrates that a man asked Ibn Abbas (ra): I have given my wife 100 divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas leave the remaining ninty seven.

Imam Bukhari accepted 3 divorces =3 opinion too and rejected Shad'h hadith of muslim

Volume 7, Book 63, Number 187: (Sahih Bukhari)

Narrated 'Aisha:
,
A man divorced his wife thrice (by expressing his decision to divorce her thrice), then she married another man who also divorced her. The Prophet was asked if she could legally marry the first husband (or not). The Prophet replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done."

Comments on above bukhari sahih hadith:This hadith also decisively proves from the Prophet (Peace be upon him) that 3 divorces will be considered as three as clear wording of the hadith proves!

Point # 5: Imam Nawawi [rah] who is most authentic commentor of Sahih muslim in classical Islam said 

Now let us turn towards Imam Nawawi (rah), he writes:

أنت طالق ثلاثا فقال الشافعي ومالك وأبو حنيفة وأحمد وجماهير العلماء من السلف والخلف : يقع الثلاث . وقال طاوس وبعض أهل الظاهر : لا يقع بذلك إلا واحدة

Whosoever gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and Vast majority of Ulama from Islaaf and later to come have said that all three will take place, Tawus (same narrator of Ibn Abbas hadith) said: Some literalists said that only 1 would be applied

[Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]

Proof (b) i.e. It is proven from same Ibn Abbas (ra) that 3 divorces will be counted as 3

Quote:

Wahabi/Najdi quoted Ibn Taymiyyah deviant student ibn qayyam a) Fatwa of Ibne Abbas RadhiAllah anho

Ibn Qayyam Rah quoted from Sunan Abu Dawud

. حماد بن زيد عن أيوب عن عكرمة عن ابن عباس رضي الله عنهما إذا قال: أنت طالق ثلاثا بفم واحد فهي واحدة وهذا الإسناد على شرط البخاري
.
Ibn e Abbas May Allah be please with him said If someone says you are thrice divorced then it is only one. This Chain is on the criteria of Imam Bukhari.

Reply from Ahlus sunnah to Ahle Najd

Ibn Qayyam is a deviant liar student of ibn taymiyyah, Imam Abu dawood [rah] himself supported 3 divorces=3 at once concept, See posts above to see Imam Dawood [rah] opinion on it [scans are shown too ] : )

Quote:

Wahabi/Najdi quoted Tawus
c) Fatwa of Tawus(Tabiyee)
عن ابن شهاب ، أن ابن عباس قال : " إذا طلق الرجل امرأته ثلاثا ، ولم يجمع كن ثلاثا " قال : فأخبرت ذلك طاوسا قال : فأشهد ما كان ابن عباس يراهن إلا واحدة .
.
Ibne Shahab said that Ibn Abbas said: " If a man divorces his wife three times,and did not gather they will be counted three, I (Ibne Shahab Zuhri) told this to Tawus (Student of Ibne Abbas) He said: I am witness that Ibne Abbas considered it only one.[Musannif Abdul Razzaq Vol 6 page 335 hadeeth no: 11077]

Reply from Ahlus sunnah to Wahabia 

Imam Ta'us himself accepted weakness of sahih muslim hadith which is shah'd quoted above by wahabis

Imam Ta’us himself told the people,

الإشفاق علي أحكام الطلاق - (ج 1 / ص 39 سعيد)

قال الحسين بن على الكرابسي في أدب القضاء: أخبرنا على بن عبد الله (و هو ابن المديني) عن عبد الرزاق عن معمر عن ابن طاوس عن طاوس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه

تكملة فتح الملهم معزيا إلى أدب القضاء للحسين بن علي الكرابسي و فتاوى محمودية - (ج 12 / ص 384)

أخبرنا علي بن عبد الله عن عبد الرزاق عن معمر عن ابن طاووس عن طاووس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه
"Whoever tells you that Ta’us narrated three divorce to be one then do not believe him"

See even imam tau's changed his opinion later and did tawbah ,

Quote:

Wahabi/Najdi misquoted ibn hajr [rah] againc) Ibn e Hajar asqalani mentioned those who declared 3 talaq at a time is 1
وهو قول محمد بن إسحاق صاحب المغازي، واحتج بما رواه عن داود بن الحصين عن عكرمة عن ابن عباس قال ‏"‏ طلق ركانة بن عبد يزيد امرأته ثلاثا في مجلس واحد، فحزن عليها حزنا شديدا، فسأله النبي صلى الله عليه وسلم‏:‏ كيف طلقتها‏؟‏ قال‏:‏ ثلاثا في مجلس واحد فقال النبي صلى الله عليه وسلم‏:‏ إنما تلك واحدة، فارتجعها إن شئت‏.‏

فارتجعها ‏"‏ وأخرجه أحمد وأبو يعلى وصححه من طريق محمد ابن إسحاق‏.‏
وهذا الحديث نص في المسألة لا يقبل التأويل الذي في غيره من الروايات الآتي ذكرها‏.‏

And this is the saying of (1)Muhammad bin Ishaq Sahib AL MAGHAZI and he take evidence from Dawood bin Husain from Ikrimah from Ibne Abbas ra, Rukanah bin Abd Yazeed divorced his wife three times. He became too sad, Prophet Peace be upon him asked How do you divorced? (كيف طلقتها) Rukanah said I have given 3 talaaq. Prophet Peace be upon him asked in a single Majlis? He (rukahan) said YES. (Prophet) said Then it is only one talaaq if you want to do ruju (with ur wife) you can. Rukahnah did ruju

and Imam Ahmad and Abu yala mentioned this and authenticated from the turq of Muhammad bin Ishaq and this hadeeth is Nus in this Masla we can not do taweel (end)

Reply from Ahlus sunnah to Wahabia 

This is lie, firstly Hadith of Rukanah in musnad Ahmed is proved to be Shad'h [having controversial wordings by showing other hadith with same chain], Munkar, Mawdo with weak narrators, and what not, so how can you quote ibn Hajr [rah] statement as a proof

IN Magnificent explanation in Sharh Sahih Bukhari Ibn Hajr [rah] said

وفي الجملة فالذي وقع في هذه المسألة نظير ما وقع في مسألة المتعة سواء أعني قول جابر أنها كانت تفعل في عهد النبي صلى الله عليه وسلم وأبي بكر وصدر من خلافة عمر قال ثم نهانا عمر عنها فانتهينا فالراجح في الموضعين تحريم المتعة وايقاع الثلاث للاجماع الذي انعقد في عهد عمر على ذلك ولا يحفظ أن أحدا في عهد عمر خالفه في واحدة منهما وقد دل اجماعهم على وجود ناسخ وأن كان خفي عن بعضهم قبل ذلك حتى ظهر لجميعهم في عهد عمر فالمخالف بعد هذا الإجماع منابذ له والجمهور على عدم اعتبار من أحدث الاختلاف بعد الاتفاق والله أعلم

The explanation on this matter is same as that is on the issue of Muta (temporary marriage) , the meaning of this is (known from) saying of Jabir (ra) which is: “This used to be done in the times of Allah’s Messenger (Peace be upon him) and in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped doing it, hence the “SOUND” position on both will be that Mutah is haram and so would (Three divorces in a go) will be (decisively) counted as “THREE (الثلاث)” because the Consensus (Ijma) was made on it during the times of Umar (ra) and It is not recorded that anyone in the time of Umar (ra) had opposed him in both the cases. The consensus proves that (other) texts will be abrogated even if it was not obvious to people before him (i.e. Umar ra) and finally it became apparent to all in times of Umar (ra).”Therefore anyone who goes against this position is rejecting the Ijma. The Vast majority (Jamhoor) agree that whosoever differs with consensus after agreement has been made on it then he (and his opinions) are not given any importance/significance and Allah Knows the best..[Fath ul Bari, Volume No. 9, Page No. 365]

So wahabis are refuted from Ibn Hajr [rah] too

Quote:

Than Najdi/wahabi again quoted ibn taymiyyah, his students like ibn kathir, and other modern wahabi scholars like uthamyeen etc for 7th time I guess

i) Fatwas of Shaykh ul Islam Ibne Tamiyah, (j)Ibne Uthaymeen and (k) al-Sa’di (may Allaah have mercy on them)

It is mentioned in Fatwa no: 96194 of Islam qa

The fuqaha’ differed concerning the threefold divorce (talaaq). The correct view is that it counts as one divorce, whether it is uttered in a single phrase, such as saying “You are thrice divorced” or in repeated words such as saying, “You are divorced, you are divorced, you are divorced.” This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and was the view regarded as most correct by Shaykh al-Sa’di (may Allaah have mercy on him) and Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
l) Shaykh bin Baz said.
This (three divorce in one sitting=1) was the view of Ibn ‘Abbaas (may Allaah be pleased with him) according to a saheeh report narrated from him; according to the other report narrated from him he shared the view of the majority. The view that they should be regarded as one divorce was narrated from ‘Ali, ‘Abd al-Rahmaan ibn ‘Awf and al-Zubayr ibn al-‘Awwaam (may Allaah be pleased with them).
This was also the view of a number of the Taabi’een, Muhammad ibn Ishaaq the author of al-Seerah, and a number of the earlier and later scholars. It was also the view favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim (may Allaah have mercy on them).This is also my view, because that is following all of the texts, and because it is also more merciful and kind to the Muslims.Fataawa Islamiyyah, 3/281, 282.
.
e) Fatwa of Imam Ibne Katheer

We all know the Fatwa of Shaykh ul Islam Ibne Tamiyah that it was 3 talaq at a time=1, Ibn Kathir as a staunch follower of Ibn Taymiyya in his views, due to which he was persecuted, and amongst the views he supported was three talaqs in one session being counted as one. For instance, Ibn Qadhi Shuhba from his Tabaqat Tabaqat al-Shafi’iah
.كانت له خصوصية بابن تيمية ومناضلة عنه واتباع له في كثير من آرائه وكان يفتي برأيه في مسألة الطلاق وامتحن بسبب ذلك وأوذي
“Ibn Kathir had a special relationship with Ibn Taymiyya, who was his defender, and follower of many of his views. He would issue verdicts in accordance with his view with respect to Talaq, due to which he placed under hardship and harmed. [also Mentioned by Dr Muhammad Hussain Dahabee (Rah) of Jamaiya tul Azhar in his book Al Tafsir wal Mufassiroon]

Reply from Ahlus sunnah to Wahabia 

Wahabi scholars like them don't count, there opinion is nothing in Islam , maybe for wahabiya they may be Gods but outside wahabiyat they have no importance and aren't considered scholars of ahlus sunnah even.

Quote:

Than Najdi/wahabi again quoted imam razi [rah] 
Fkhar ud Din Al Razi said under 2:229

: وهو اختيار كثير من علماء الدين، أنه لو طلقها اثنين أو ثلاثاً لا يقع إلا الواحدة، وهذا القول هو الأقيس، لأن النهي يدل على اشتمال المنهي عنه على مفسدة راجحة، والقول بالوقوع سعى في إدخال تلك المفسدة في الوجود وأنه غير جائز، فوجب أن يحكم بعدم الوقوع.

Large number of scholars of Islam have maintained that even if divorce is pronounced two or three times it will not count but only one, and this saying is more probable since what is prohibited is harmful, and those who maintain that (three divorces) take place are striving to resort to corrupt and harmful practices and it is inadmissible So it is Obligatory to maintain its inadmissibility(end)

The objector didn’t mention who this “general body of Ulama” are who have this viewpoint, please name all such ulemas ? but we do. These “Ulama” are deviant Ibn Taymia and his Wahabi followers, and this is their muzhab (as per the reference of Tafseer Saawi which we have presented in the first chapter). Allama Saawi رضی اللہ تعالٰی عنہ has written in the same reference that the Ulama have called Ibn Tayrnia and his followers deviant and people who lead others to deviance. Also, the objector didn’t quote the entire quotation of Tafseer-e-Kabeer. The following is also in the extract, “The second ruling is that of Imam Abu Hanifa رضی اللہ تعالٰی عنہ who says that giving three talaaqs at once, even though doing so is prohibited, causes them to occur.”

Hazrat Imam Razi (radi Allahu anhu) continues after that statement which is quoted in the objection that, "the second saying is the saying of Imam Abu Hanifah (radi Allahu anhu), although it is Haraam to give three Talaaqs at once, but it will be valid." Imam Razi (radi Allahu anhu) states a little further: "It is the Mazhab of all Jurist Imams that if the wife is given three Talaaqs together, she will not be Halaal for the husband". (Tafseer Kabeer, Vol. 2, page 265).

Further on, Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ also writes that the ruling of the A’{rnrna-e-Mujtahideen is that the woman who has been given three talaaqs all at once by her husband is not Halaal for him. [ Tafseer-e-Kabeer, Vol. 2, Pg. 268]

Also Who’s disagreeing with this? Indeed, it is necessary to give the talaaqs separately. The point of discussion is: if a person gives all three together out of stupidity, will they occur or not? Where does this extract of Tafseer-e-Kabeer say that the three talaaqs won’t occur? It merely states that doing so is impermissible. ahlus sunnah agrees with it to as stated above.

Quote:

THan Najdi Wahabi quoted
n) Shaykh Muhammad al Khudayri said:
There are two opinions on this matter. In consideration of the evidence and the practice at the time of the Prophet (peace be upon him), the strongest opinion is that three pronouncements of divorce given on one occasion count as a single divorce. (source:http://islamtoday.com/node/1098 )
Fatwas of Other Scholars

Reply from Ahlus sunnah to Wahabia 

He is modern scholar and a a member of the Faculty of Imam Muhammad ibn Sa'ood Islamic University, not a proof for ahlus sunnah. We can quote 10000 modern Sunni scholars refuting wahabiyat here , but we don't : -) , We prefer Quran, Sahih hadiths, sahabas [ra] ijmah, salafs, and classical scholars unlike wahabis.

Quote:

Than Wahabi quoted
a) Imam Baghawi said
فرع قال البغوي ولو قال أنت بائن باثنتين أو ثلاث ونوى الطلاق وقع ثم إن نوى طلقتين أو ثلاثا فذاك
If a person says to his wife, “You are separated by two or you are separated by three”, and he intends divorce then divorce will take place according to the number he intended.”(Rawdha al-talibeen 7/73"

Allah u Akbar, this has refuted Wahabi ideology on divorce itself, imam said " he intends divorce then divorce will take place according to the number he intended.", this is what ahlus sunnah says too . We are not sure why wahabis quoted it,

Quote:

Than Wahabi Quoted
b) Imam Ibn Qudamah stated
إذا قال لزوجته : أنت طالق ثلاثا فهي ثلاث وإن نوى واحدة“
"If a husband says to his wife “You are divorced thrice” then three divorces take place even though he intended only one.”(Al-Kafi 3/122 )

Here even imam Agrees with Ahlus sunnah viewpoint, Allah u Akbar, Wahabis/najdis are refuted from Imam Ibn Qudamah [rah] as well, 

Conclusion from Ahlus sunnah wal jammah 

Something being Haraam is one thing and rulings of Shariah being emplaced is completely another. In Ramadaan, to eat during the day is Haraam, but if a person does so, his fast will still be broken. Zina is Haraam, but if someone commits it, Ghusal still becomes Waajib on him. The effect of impermissibility does not have implications on the cause or reasons.

We as Ahlus Sunnah also agree that three divorces should not be pronounced all-together, the proper way is to pronounce one first then things should be allowed to get better (as long as you wish) but If they do not then you can give the second and upon third the wife will be Haram, this is the right way indeed but at the same time it does not man prounoucing them all together will not apply them, It will indeed be sinful but the Talaaq will become applicable, Salafis and Shi’ites say that If It is Bidah then howcome it becomes applicable, we ask them It is Bidah and Haram to perform illegal sexual intercourse with your possible spouse but It does not mean you cannot marry her, we also say that It is Bidah to and Haram to have sexual relationship outside marriage but this does not mean your own marriage will be nullified, something being Bidah does not not mean It cannot happen. 

leon marino at 07:26

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