Ibn Umar divorced his wife while she was menstruating, so Umar asked the Prophet ﷺ about it. The Prophet instructed him to take her back, then leave her until she completed another menstrual cycle, then leave her until she became pure again, and then divorce her before touching her. He said, "That is the waiting period during which Allah commanded that women be divorced."Whenever Ibn Umar was asked about a man who divorced his wife while she was menstruating, he would reply, "As for me, I divorced her once or twice, and the Messenger of Allah ﷺ instructed me to take her back, then leave her until she completed another menstrual cycle, then leave her until she became pure, and then divorce her before touching her. But as for you, you divorced her three times. You have disobeyed Allah in the manner He commanded you to divorce your wife, and she is now separated from you."
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أن ابن عمر طلق امرأته تطليقة وهي حائض فسأل عمر النبي ﷺ فأمره أن يرجعها ثم يمهلها حتى تحيض حيضة أخرى ثم يمهلها حتى تطهر ثم يطلقها قبل أن يمسها قال وتلك العدة التي أمر الله عز وجل أن يطلق لها النساء فكان ابن عمر إذا سئل عن الرجل يطلق امرأته وهي حائض فيقول أما أنا فطلقتها واحدة أو اثنتين ثم إن رسول الله ﷺ أمره أن يرجعها ثم يمهلها حتى تحيض حيضة أخرى ثم يمهلها حتى تطهر ثم يطلقها قبل أن يمسها وأما أنت طلقتها ثلاثا فقد عصيت الله بما أمرك به من طلاق امرأتك وبانت منك
Its chain of transmission is sahih, even though it appears at first glance to be disconnected, because of Nafi's statement, "that Ibn Umar..." and so on, which makes it resemble a mursal narration, since Nafi did not witness the incident himself. Likewise, Malik related the marfu portion of it in Muwatta 2:96 from Nafi, that Abdullah bin Umar, and so on.But in reality it is connected, for the reliable, authoritative scholars related it from Malik, from Nafi, from Ibn Umar. Among these is the narration of Bukhari 9:301–306 and Muslim 1:421, both transmitted through Malik from Nafi, from Ibn Umar. Likewise, the trustworthy, authoritative scholars related it from Nafi, from Ibn Umar, in the collections of the two Shaykhs (Bukhari and Muslim) and others.As for the narration given here, Muslim related it in 1:422 from Zuhayr bin Harb, from Ismail, from Ayub, from Nafi.I have discussed in detail the various narrations of this hadith, and what can be understood from Ibn Umar's view that divorce takes effect during menstruation, and I concluded that it does not take effect, in my book Nizam al-Talaq fi al-Islam, numbers 12–24.