of their homes, nor should they leave unless they commit a clear indecency,” she and other Companions—including Ibn ʿAbbās, Jābir and others—replied that this concerns a revocably divorced woman, because the Most High says:

“You do not know; perhaps Allah will bring about something new thereafter.”

What new development could there be after three divorces? The jurists versed in hadith, such as Ahmad ibn Hanbal—according to the apparent position of his school—and others, agree with Fātimah bint Qays.

Likewise, concerning divorce, when the Most High said, “Perhaps Allah will bring about something new thereafter,” a number of Companions, Successors and scholars said that this indicates that the divorce Allah mentioned is revocable divorce. For had He prescribed pronouncing all three divorces, the husband would regret doing so, with no way to take his wife back, and would thus suffer harm. Allah commands His servants to do what benefits them and forbids them from doing what harms them. Hence the Most High also said thereafter:

“When they approach the end of their waiting period, either retain them honourably or part with them honourably.”

This applies only to revocable divorce, not to three divorces or to irrevocable divorce.

The Most High said:

“And call two just men from among you to witness, and give testimony for Allah’s sake.”

He thus commanded that taking a wife back be witnessed. The Muslim community unanimously agrees that witnessing this is commanded, though some say the command makes it obligatory, while others say it makes it recommended.

Some people have supposed that the command to have witnesses concerns divorce, and that a divorce which is not witnessed does not take effect. This contradicts scholarly consensus, the Quran and the Sunnah, and none of the well-known scholars held this view. For He initially permitted divorce, but did not command