Question:

In a heated argument, I said to my wife I will give you Talaq. Is this divorce counted? [Question Published as Received]

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of The Answer

The validity of ṭalāq (divorce) is contingent upon the type of language employed, whether it is ṣarīḥ (explicit) or kināyah (implicit). Imām al-Atqānī (d.708 AH), along with numerous fuqahā’ (jurists), maintain that ṣarīḥ refers to an explicit expression, clear and unambiguous, which automatically effects a divorce without the need for a specific intention. Such terms are direct and leave no room for interpretation, thus making the divorce binding immediately upon pronouncement.

Conversely, kināyah—ambiguous or non-specific expressions—requires the speaker’s intention to determine whether a divorce is intended, as the wording is indirect and open to interpretation. The meaning of such statements depends on the context and the speaker’s intent, as their language is not immediately clear.

In relation to statements expressed in the future tense, such as “I will give you ṭalāq,” the fuqahā’ have discussed that merely expressing an intention to divorce at a future time does not constitute an immediate divorce. Classical sources, including al-Fatāwā al-Hindiyyah and the Fatḥ al-Qadīr of Ibn al-Humām (d.861 AH), affirm that a future statement like “I will divorce” does not result in an actual divorce. Such language is regarded as an expression of intent rather than a binding pronouncement.

Thus, a statement like “I will give you ṭalāq” does not effectuate a divorce, as it is a future-tense declaration, lacking both the immediate action and the necessary clarity. Without the use of explicit present-tense words or a clear intention, this statement does not fulfil the requirements for a valid divorce.

And Almighty Allah Alone Knows Best 

Maulana Ammar Y Badat
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com 

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صِيغَةُ الْمُضَارِعِ لَا يَقَعُ بِهَا الطَّلَاقُ إلَّا إذَا غَلَبَ فِي الْحَالِ كَمَا صَرَّحَ بِهِ الْكَمَالُ بْنُ الْهُمَامِ وَحَيْثُ تَرَكَتْ ذَلِكَ الْمُدَّةَ الْمَذْكُورَةَ فَإِذَا عَادَتْ لِمُوَافَقَتِهَا وَإِطَاعَتِهَا لَا يَقَعُ عَلَيْهِ الطَّلَاقُ لِأَنَّ كَلِمَةَ مَا دَامَ غَايَةٌ يَنْتَهِي الْيَمِينُ بِهَا كَمَا تَقَدَّمَ عَنْ التَّنْوِيرِ وَشَرْحِهِ – العقود الدرية في تنقيح الفتاوى الحامدية

قَالَ: شِئْت طَلَاقَك يَنْوِيهِ وَقَعَ لِأَنَّ الْمَشِيئَةَ تُنْبِئُ عَنْ الْوُجُودِ) لِأَنَّهَا مِنْ الشَّيْءِ وَهُوَ الْمَوْجُودُ (بِخِلَافِ مَا لَوْ قَالَ: أَرَدْت طَلَاقَك لِأَنَّهُ لَا يُنْبِئُ عَنْ الْوُجُودِ) بَلْ هِيَ طَلَبٌ لِنَفْسِ الْوُجُودِ عَنْ مَيْلٍ، وَغَايَةُ الْأَمْرِ أَنَّ الْمَشِيئَةَ وَالْإِرَادَةَ فِي صِفَةِ الْعِبَادِ مُخْتَلِفَانِ – فتح القدير

قَالَتْ لِزَوْجِهَا مِنْ بَاتُّو نميباشم فَقَالَ الزَّوْجُ مباش فَقَالَتْ طَلَاق بِدُسَتِ تَوّ است مَرَّا طَلَاق كُنَّ فَقَالَ الزَّوْجُ طَلَاق ميكنم طَلَاق ميكنم وَكَرَّرَ ثَلَاثًا طَلُقَتْ ثَلَاثًا بِخِلَافِ قَوْلِهِ كَنَمِّ لِأَنَّهُ اسْتِقْبَالٌ فَلَمْ يَكُنْ تَحْقِيقًا بِالتَّشْكِيكِ – الفتاوى الهندية

طلاق کے باب میں خالص استقبال کے الفاظ سے طلاق دینے سے طلاق واقع نہیں ہوتی، لہذ ا صورت مسئولہ میں بھی ان الفاظ سے طلاق واقع نہیں ہوئی، نیز جب شوہر کو یاد نہیں کہ اس نے کیا کہا تھا ، اور بیوی کہتی ہے کہ اس نے صرف ارادۂ طلاق کا اظہار کیا تھا – فتاوی دار العلوم زکریا