I say: Its transmitters are trustworthy.

All of these additional chains were unknown to Ibn al-Qayyim. I am confident that, had he come across them, the doubt he expressed about Ibn Wahb’s wording would have vanished, and he would have adopted the conclusion indicated by the ḥadith: that a divorce pronounced while the wife is menstruating is to be counted.

As for the report transmitted from al-Shaʿbī—“If a man divorces his wife while she is menstruating, it is not to be counted according to Ibn ʿUmar”—Ibn ʿAbd al-Barr said: “Its meaning is not what some have supposed; rather, it means that the woman does not count that menstrual period as part of her ʿiddah.” End quote.

Shaykh ʿAbd Allah ibn Muhammad said: “Regarding the issue of divorce during menstruation, the view that is well known and relied upon for legal verdicts among the scholars of every land—from the Companions and the Successors to the four imams and others—is that such a divorce is an innovated act and disobedience to Allah and His Messenger, yet it is binding and counts as one of the three divorces.”

This is the ruling applied among us, and its proofs are many; they are recorded in the Ṣaḥīḥs of al-Bukhārī and Muslim, among other works.
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