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Did talāq occur in the following two scenarios?

Answered according to Hanafi Fiqh by Askimam.org

A man who is sitting in the bus and is thinking about divorce. So he thinks to himself in his mind, “Imagine how horrible it would and how your life would change if you say to your wife?” then he says in a soft voice: “Inti taliq, inti taliq”, and then continues thinking in his mind “I would never say it”. This happens sometimes when one is thinking, he thinks some parts silently and utters some parts out loud.

Would these two divorce statements count because he was just asking a question in his mind but wasn’t even thinking about divorce. I know the scholars say that conditional divorce statements don’t count unless the condition takes place, but in this case, the condition was mentioned in the mind, and the divorce statement alone was said in a loud voice, what is the hukm?

Do the two divorce counts take place?

Second question about divorce:

When somebody is very tired and reading durood, sometimes he mixes up the words and says Allahuma Sallahi ala Muhammad wa ala aalihi and then thinks of a topic live food, or work or sometimes even divorces and utters the wrong work such as inti Taliq instead of the durood due to sleepiness. Would this constitute a divorce count?

Jazaakum Allahu Khayran.

Answer

In the Name of Allāh, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

(1)   Talāq did not occur in the enquired situation.[1]

In future, do ensure that you refrain from such irresponsible actions. Matters of talāq are intricate. One should always be cautious.

If such thoughts continue to occur without intending it, try your utmost best to ignore and dispel such thoughts. They are merely whisperings (waswasah) of Shaytān. You may also consider in seeking professional help if necessary.  

(2)   Talāq did not occur in this situation as well.[2]

It is advisable not to engage in any form of ‘ibādah while one is in a state of tiredness and inactivity.

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And Allah Ta‘āla Knows Best

Fahad Abdul Wahab

Student Darul Iftaa

New York, USA

Checked and Approved by,

Mufti Ebrahim Desai                                                                                                                                                                                                                

www.Daruliftaa.net


[1] (قَوْلُهُ لِتَرْكِهِ الْإِضَافَةَ) أَيْ الْمَعْنَوِيَّةَ فَإِنَّهَا الشَّرْطُ وَالْخِطَابُ مِنْ الْإِضَافَةِ الْمَعْنَوِيَّةِ…

لَوْ قَالَ: امْرَأَةٌ طَالِقٌ أَوْ قَالَ طَلَّقْت امْرَأَةً ثَلَاثًا وَقَالَ لَمْ أَعْنِ امْرَأَتِي يُصَدَّقُ اهـ وَيُفْهَمُ مِنْهُ أَنَّهُ لَوْ لَمْ يَقُلْ ذَلِكَ تَطْلُقُ امْرَأَتُهُ، لِأَنَّ الْعَادَةَ أَنَّ مَنْ لَهُ امْرَأَةٌ إنَّمَا يَحْلِفُ بِطَلَاقِهَا لَا بِطَلَاقِ غَيْرِهَا، فَقَوْلُهُ إنِّي حَلَفْت بِالطَّلَاقِ يَنْصَرِفُ إلَيْهَا مَا لَمْ يُرِدْ غَيْرَهَا لِأَنَّهُ يَحْتَمِلُهُ كَلَامُهُ

[رد المحتار ، ج٣ ، ص٢٤٨ ، ايج ايم سعيد]

رَجُلٌ قَالَ طَلَّقْت امْرَأَةً أَوْ قَالَ امْرَأَةٌ طَالِقٌ ثُمَّ قَالَ لَمْ أَعْنِ امْرَأَتِي يُصَدَّقُ وَلَوْ قَالَ عُمْرَةُ طَالِقٌ وَامْرَأَتُهُ عُمْرَةُ وَقَالَ لَمْ أَعْنِ امْرَأَتِي لَمْ يُصَدَّقْ قَضَاءً كَذَا فِي الْمُحِيطِ

[الفتاوى الهندية ، ج١ ، ص٣٥٨ ، مكتبه رشيديه]

وكذا في الفتاوى التاتارخانية ، ج٤ ، ص٤٢١ ، مكتبه زكريا

فتاوى محموديه ، ج١٢ ، ص١٩١ ، فارقية

[2] (وَالنَّائِمُ) لِانْتِفَاءِ الْإِرَادَةِ، وَلِذَا لَا يَتَّصِفُ بِصِدْقٍ وَلَا كَذِبٍ وَلَا خَبَرٍ وَلَا إنْشَاءٍ وَلَوْ قَالَ: أَجَزْته أَوْ أَوْقَعْته لَا يَقَعُ لِأَنَّهُ أَعَادَ الضَّمِيرَ إلَى غَيْرِ مُعْتَبَرٍ جَوْهَرَةٌ. وَلَوْ قَالَ: أَوْقَعْت ذَلِكَ الطَّلَاقَ أَوْ جَعَلْته طَلَاقًا وَقَعَ بَحْرٌ

(قَوْلُهُ لِأَنَّهُ أَعَادَ الضَّمِيرَ إلَى غَيْرِ مُعْتَبَرٍ) أَشَارَ بِهِ إلَى أَنَّ الْفَرْقَ بَيْنَ كَلَامِ الصَّبِيِّ وَبَيْنَ كَلَامِ النَّائِمِ هُوَ أَنَّ كَلَامَ الصَّبِيِّ مُعْتَبَرٌ فِي اللُّغَةِ وَالنَّحْوِ غَايَةُ الْأَمْرِ أَنَّ الشَّارِعَ أَلْغَاهُ، بِخِلَافِ كَلَامِ النَّائِمِ فَإِنَّهُ غَيْرُ مُعْتَبَرٍ عِنْدَ أَحَدٍ. اهـ. ح. قُلْت: وَهُوَ مَأْخُوذٌ مِنْ قَوْلِ الشَّارِحِ وَلِذَا لَا يَتَّصِفُ بِصِدْقٍ أَوْ كَذِبٍ وَلَا خَبَرٍ وَلَا إنْشَاءٍ. وَفِي التَّحْرِيرِ: وَتَبْطُلُ عِبَارَتُهُ مِنْ الْإِسْلَامِ وَالرِّدَّةِ وَالطَّلَاقِ، وَلَمْ تُوصَفْ بِخَبَرٍ وَإِنْشَاءٍ وَصِدْقٍ وَكَذِبٍ كَأَلْحَانِ الطُّيُورِ. اهـ. وَمِثْلُهُ فِي التَّلْوِيحِ، فَهَذَا صَرِيحٌ فِي أَنَّ كَلَامَ النَّائِمِ لَا يُسَمَّى كَلَامًا لُغَةً وَلَا شَرْعًا بِمَنْزِلَةِ الْمُهْمَلِ.

[رد المحتار ، ج٣ ، ص٢٤٣ ، ايج ايم سعيد]

وَلَا يَقَعُ طَلَاقُ الصَّبِيِّ وَإِنْ كَانَ يَعْقِلُ وَالْمَجْنُونُ وَالنَّائِمِ وَالْمُبَرْسَمُ وَالْمُغْمَى عَلَيْهِ وَالْمَدْهُوشُ هَكَذَا فِي فَتْحِ الْقَدِيرِ

[الفتاوى الهندية ، ج١ ، ص٣٥٣ ، مكتبه رشيديه]

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