1. Do explicit divorce pronouncements uttered by the wife after a divorce for absolution (Ibra')—while she is still in her waiting period (Iddah)—have any legal effect, and is it true that they do not because reconciliation (raj'ah) is not possible? 2. Does the waiting period (Iddah) for a divorce based on absolution (Ibra') differ such that the husband does not have the right to reconcile with his divorced wife, but he is permitted to remarry her during her waiting period (Iddah) and no one else, and is this correct? 3. Is the phrase "You are divorced from me for that [consideration]" considered Khul' (dissolution of marriage initiated by the wife) according to Ibn Taymiyyah and thus not counted as a divorce pronouncement, even if it is an explicit divorce utterance, or is it dependent on intention? And is there a jurisprudential opinion that considers it Khul' or annulment (faskh) regardless of intention, and it is not counted as a divorce pronouncement? 4. Does the fact that the divorced woman receives more than what she agreed to waive during the absolution (Ibra') make the divorce by absolution valid and not counted as a divorce pronouncement according to Ibn Taymiyyah, and do explicit divorce pronouncements not affect her before the end of her waiting period (Iddah) because she is not considered a wife? 5. If a divorce by absolution (Ibra') is considered a divorce and counted among the divorce pronouncements in prevailing legal practice, is it permissible for the husband, upon his third divorce, not to register it and to adopt Ibn Taymiyyah's view that a divorce by absolution is not counted as a divorce pronouncement? And if the first divorce was by absolution, is the third divorce then considered the second, and is the husband permitted to reconcile with her during her waiting period (Iddah) or to remarry her after its expiry?
1. Divorce by way of ibra' (a woman seeking divorce in exchange for renouncing her financial rights) is an irrevocable divorce (طلاق بائن). No further divorce can be issued to the wife after it, regardless of whether it was explicit or implicit, according to the majority of scholars. However, if the mention of divorce is merely a narration or an informing about a previous divorce, then no divorce takes place by it.
2. A woman divorced by way of ibra' is not permitted to marry before the completion of her (waiting period), and the husband does not have the right to take her back except with a new marriage contract.
3. Shaykh al-Islam Ibn Taymiyyah was of the view that khul' (divorce at the wife's instance with compensation) is an annulment () and does not count towards the number of divorces, even if it occurred with the word "divorce" or with the intention of divorce, because it is a separation for compensation.
4. Divorce with the condition of ibra' is an irrevocable divorce (طلاق بائن) according to the majority, and an annulment (faskh) according to Ibn Taymiyyah. The husband's waiver of any part of the sadaq (dowry) does not harm this.
5. It is permissible for the husband to follow Ibn Taymiyyah's view that khul' does not count as a divorce, provided that he is confident that his view is the truth, not merely for the purpose of seeking concessions.
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