This is the position of Abu Hanifa and Abu Yusuf, whereas Muhammad held that complying with the Sunna requires only one repudiation.

If a man divorces his wife while she is menstruating, the divorce takes effect, but it is recommended that he revoke it; afterward he may either keep her or, should he wish, divorce her again once she has become pure, menstruated, and become pure a second time. At that stage he is free to choose: he may divorce her or he may retain her.

The divorce issued by any husband who is sane and has reached puberty is valid. A divorce pronounced by a minor, a madman, or someone asleep is invalid. If a slave contracts marriage and then pronounces divorce, his own pronouncement is effective, but his master’s declaration of divorce concerning the slave’s wife has no effect.

Divorce formulas are of two kinds: explicit and allusive.

1. Explicit expressions include statements such as “You are ṭāliq,” “You are divorced,” or “I have divorced you.” Such wording effects a single revocable divorce, even if the husband intends more than one, and no intention is required for it to take effect.
   Likewise, phrases like “You are the divorce,” “You are ṭāliq al-ṭalāq,” or “You are divorced—divorce”: if uttered without a specific intention, they count as one revocable divorce; but if the husband intends three, three irrevocable divorces take effect.

2. Allusive phrases (kināyāt) do not bring about divorce unless accompanied by a clear intention or supported by the circumstances. They fall into two sub-categories:
   a. Three expressions that trigger a single revocable divorce: “Observe your waiting period,” “Make sure your womb is clear,” and “You are one (i.e., single).”
   b. All other allusive expressions, if the husband intends divorce by them, effect a single irrevocable divorce.