Ibn Al-Mundhir da At-Thram sun ruwaito cewa 'Umar (Allah ya yarda da shi) ya ce, "Zan yi wa wanda ya auri mace don ya halatta wa tsohon mijinta ya komo gare ta jifa har lahira. Haka kuma zan yi wa tsohon mijin jifa har lahira."
An tambayi 'Umar (Allah ya yarda da shi) game da auren mace don ya halatta ta ga tsohon mijinta, sai ya ce, "Dangantaka ce ta fasikanci haram."
'Abdullahi Ibn Sharauk Al-'Amiri ya ce, "Na ji Ibn 'Umar (Allah ya yarda da su biyun) sa'ad da aka tambaye shi game da wani mutum da ya saki matarsa ('yar kawunsa), sai wani ya so ya aure ta don ya halatta wa tsohon mijin ya sake aurenta. Ibn 'Umar (Allah ya yarda da shi) ya bayyana, 'Tsohon da wanda ya auri ta duka mazinata ne, koda aurensu ya dade shekara 20. Sai dai sanin tsohon mijin da ita ta hanyar manufar aure ita ce babban ma'auni na jawo la'ana a kansa.'"
Wani mutum ya tambayi Ibn 'Abbas (Allah ya yarda da shi), "Dan kawuna ya saki matarsa, sai ya yi nadama." Ibn 'Abbas ya ce, "Dan kawunka ya sabawa Allah, saboda haka aka sanya masa nadama, alhali ya bi Shaidan wanda ba zai taimake shi ba." Mutumin ya ci gaba da tambaya, "Me za ka ce game da mutumin da yake son ya aure ta don ya halatta masa ya sake aurenta?" Ya bayyana, "Yana neman yaudarar Allah ne, amma Allah ne yake yaudarar sa."
Ibrahim An-Nakha'i ya ce, "Idan tsohon mijin, sabon mijin, ko matar ta yi niyyar aure kawai don ya halatta wa tsohon mijin ya sake aurenta, auren ba zai halatta ba."
Sa'id Ibn Al-Musayyab ya ce game da wannan batu, "Haramun ne a Musulunci."
Haka kuma Malik Ibn Anas, Al-Laith Ibn Sa'd, Sufyan Ath-Thauri, Imam Ahmad da sauran malamai manya suna da ra'ayi iri daya. Imam Shafi'i ya dauki kwangilar auren da ake tilasta wa mutum ya saki matarsa don ya halatta wa tsohon mijinta ya sake aurenta a matsayin wacce ba ta da inganci kuma ba ta da hukunci.
AI-Thram and Ibn AI-Mundhir narrated that 'Umar (may Allah be pleased with him) said, "I would stone to' death the one who marries to permit the previous husband to return to his divorced wife. I would also stone to death the first husband." 'Umar (may Allah be pleased with him) was asked about marring a woman to permit her to return to the previous husband, whereupon he said, "It is an illicit sexual relation." 'Abdullah Ibn Sharauk AI-`Amri said, "I heard Ibn 'Umar (may Allah be pleased with them both) when he was asked about a man who divorced his wife (his uncle's daughter) and someone else wanted to marry her to permit the former husband to remarry her. Ibn 'Umar (may Allah be pleased with him) explained, 'The former and latter are adulterers even if the marriage lasted for 20 years. However, the knowledge of the former husband by the aim of the marriage is the main criteria of incurring curse upon himself." A man asked Ibn 'Abbas (may Allah be pleased with him), "My uncle's son has divorced his wife and so he became regretful." Ibn `Abbas declared, "Your uncle's son disobeyed Allah and, therefore, he was inflicted with regret, whereas he obeyed Satan who will not relieve him." The man asked more, "What do you say in a man who wants to marry her to permit him to remarry her?" He disclosed, 'He, thus, seeks to deceive Allah, but it is Allah who deceives him." Ibrahim An-Nakh'i stated, "If the first husband, the second husband, or the woman intends to marry solely to permit the first husband to remarry his divorced wife, the marriage will be illegal." Sa'id Ibn AI- Musaib said concerning this issue, "It is prohibited in Islam." However, Malik Ibn Anas, Al-layth Ibn Su'd, Sufyan AI- Thawri, Imam Ahmad and other great scholars are of the same opinion. Iman Shafi'i considers the contract of marriage, in which one is compelled to divorce his wife to permit her former husband to remarry her, is null and void.