Indexed OCR Text

Resorting to khula' because of the husband's oppression
Question:
A man continues to wrong and oppress his wife and refuses to issue a
divorce. How can she obtain freedom from him? Is there any way the
Sharī ah permits her to free herself from him?
Answer:
The first step is for family members to strive to reconcile husband and
wife so that they can start living a life of affection and love. If there is
no way of reconciling them and the wife cannot tolerate living with
her husband because of his oppression, the husband must be
convinced to issue a divorce. If he refuses, he must be given the choice
of forgoing the dowry or offered some money to effect a khula'. The
wife can acquire freedom from him in this way. At the same time, it is
not permissible to demand an astronomical amount of money in lieu of
the khula'. Rather, the dowry which he had given must be returned
and khula' effected.
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوْا حَكَمَّا مِنْ أَهْلِهِ وَحَكَمَّا مِنْ
أَهْلِهَا. إِنْ تُرِيْدَآ إِصْلَاحًا يُوَفِّقِ اللهُ بَيْنَهُمَا. إِنَّ اللّهَ كَانَ عَلِيْمًا
خَبِيْرًا.
If you fear that they harbour mutual enmity, set up an
arbiter from his family and an arbiter from her family. If
these two resolve to set things right, Allah will bring
about reconciliation between the two. Surely Allah is all-
knowing, fully aware.1
الفتاوى الهندية:
إذا تشاق الزوجان وخافا أن لا يقيما حدود الله فلا بأس بأن تفتدي نفسها
من بمال يخلعها به فإذا فعلا ذلك وقعت تطليقة بائنة ولزمها المال كذا فى
الهداية. (الفتاوى الهندية: ٤٨٨/١. وكذا فى بدائع الصنائع: ١٤٥/٣، سعيد)
Majmū ah Qawānīn Islāmī:
1 Sūrah an-Nisa', 4: 35.
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Khula' is a type of agreement in which the husband terminates his
rights in exchange for something. This is why it falls under the ruling
of a talaq-e-bā'in (an irrevocable divorce). Because the wife has to
make the payment, her approval is essential. The offer for the khula'
can be made by either of the partners. For example, the husband could
say: "I make khula' with you in exchange for the dowry." The wife
replies: "I have accepted." Alternatively, the wife could say: "Give me
khula' in exchange for the dowry." The husband replies: "I have given
you khula'."
Through khula', the same rights will fall off and the same payment will
have to be made on which the two had agreed upon.
If the wife explicitly forgoes the right of maintenance for the duration
of her 'iddah, then it will fall off. However, the right of accommodation
and maintenance of the children will not fall off even if she says so.
Whatever amount is agreed upon for the khula' will be valid. However,
it is disliked to lay down and accept an amount which is more than the
dowry.1
If the wife dislikes her husband because of his evil character, there is
leeway for khula'. If she dislikes him without any reason, and the two
agree to khula', it will still be permissible.
'Allāmah Sha rānī rahimahullāh writes:
واتفق الأئمة على أن المرأة إذا كربت زوجها لقبح منظر أو سوء عشرة جاز لها
أن تخالعم على عوض وإن لم يكن من ذلك شيء وتراضيا على الخلع من غير
سبب جاز ولم يكره. (الميزان الكبرى: ١١٩/٢، كتاب الخلع، دار الفكر)
Allāh ta ālā knows best.
1 Majmū ah Qawānīn Islāmī: 181-183, Muslim Personal Law Board.
220

FASKH AND SEPARATION
Separation on account of husband not paying maintenance
Question:
A woman claims that her husband does not provide for the necessary
expenses of the house. For example, he gives very little, making it
difficult to survive. To make matters worse, he demands an account of
all expenses and refuses to host his wife's relatives. Arguments
between the two have become a daily occurrence. The wife is in a very
dire situation and does not want to live with her husband. It is also
difficult for her to make khula' with him because of the oppressive
demands which he is making. Can an 'alim effect a separation between
the two? Bear in mind that they are already separated according to the
judicial courts.
Answer:
If the husband does not provide for his wife, and there is no
alternative to separation because of the severe hardships she has to
endure, then in such a situation, the Hanafī 'ulama' issue a fatwa on
the basis of the Maliki madh-hab. In other words, when there is no way
of reconciliation, khula', etc. the woman has the choice to present her
case before a qādī or jam'īyyatul 'ulama' and have herself separated.
Al-Hīlah an-Nājizah:
If a husband does not provide for his wife despite being able to do so,
then the first step she should take is to convince him to agree to a
khula'. If, despite making many efforts in this regard, she can find no
solution, there is leeway to practise on the Maliki madh-hab provided
there is a severe compulsion to do so. There are two forms of severe
compulsion:
1. No arrangements can be made for the expenses of the
woman. In other words, neither can anyone arrange to
see to her needs nor can she earn a living while
preserving her honour and dignity.
2. Although arrangements can be made for her expenses
- whether easily or with difficulty - there is a strong
possibility of falling into sin if she were to live
separately from her husband.
The manner of obtaining a separation is as follows:
The woman must present her case to a qadī or Muslim ruler. In the
absence of both, she will present it before a jamā'at Muslimin (e.g.
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jam'īyyatul 'ulama'). The latter must then do a full investigation
through Shari'ah-approved testimonies. If the claim of the woman is
correct - that her husband is not providing for her despite having the
means - the husband will be instructed to fulfil his wife's rights or
divorce her. If not, we [judge, ruler, 'ulama' body] will effect a formal
separation. If the oppressive husband still does not adhere to any of
the courses of action, the gadī or his Shar'i representative will apply a
divorce. The Malikī scholars concur that there is no need to give the
husband a waiting period or a respite.
للرواية الثانية والعشرين من الفتوى للعلامة سعيد بن صديق المالكي. (الحيلة
الناجزة للحليلة العاجزة: ص ٦٣، حكمٍ زوجه متعنت فى النفقة، ط: دار
الاشاعت، دیوبند)
If the jama'at Muslimin does an investigation as described above and
passes a verdict, it will be valid and promulgated.
Prerequisites for the jamā'at Muslimin:
It is necessary for the jama'at Muslimin to observe the following
points:
1. The Malikī fatāwā uses the words Jamā'at al-Muslimīn al-'Adul.
The word 'adul refers to a Muslim who is not a fasiq - a flagrant
sinner.
2.
If the matter is referred to a jama'at, it must not be a local
body of village elders or any similar group. In other words,
they must all be 'ulama' or there must be at least one 'alim
who has knowledge of the issue.
3. The jama at must consist of at least three members.
4. If the above-described jama'at issues a verdict of separation, it
will be valid. However, it is essential for the verdict of
separation to be unanimous. If there are differences of opinion
among the members, the case will be thrown out.1
Observe the fatwa of the Malikī madh-hab:
الجواب من العلامة سعيد بن صديق الفلاتي متعنا الله بعلومه:
1 Abridged from al-Hīlah an-Nājizah, p. 135.
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بسم الله الرحمن الرحيم، ولا حول ولا قوة إلا بالله العلي العظيم، سبحانك لا
علم لنا إلا ما علمتنا إنك أنت العليم الحكيم، أتم الصلاة وأتم التسليم على
سيدنا محمد الهادي الحليم، وعلى آله وصحبه والآتي ربه بقلب سليم. أما
الجواب عن المتعنت الممتنع عن الإنفاق ففي مجموع الأمیر ما نصه: إن منعها
نفقة الحال فلها القيام، فإن لم يثبت عسره أنفق أو طلق، وإلا طلق عليه. قال
محشّيه: قوله وإلا طلق أي طلق عليه الحاكم من غير تلوم إلى أن قال: وإن
تطوع بالنفقة قريب أو أجنبي. قال ابن عبد الرحمن: لا مقال لها، لأن سبب
الفراق بو عدم النققة قد انتفى. (الحيلة الناجزة: ص ١١٥، ١١٩، ط: دار
الاشاعت، دیوبند)
For more details refer to:
(1) Majmū'ah Qawānīn Islāmī, by Qādī Mujāhidul Islām, Muslim Personal
Law Board, p. 198, register 79.
(2) Kitab al-Faskh wa at-Tafrīq of Maulānā 'Abd as-Samad Rahmānī,
Maktabah Imārat Shar'īyyah, p. 89.
The verdict of a non-Muslim judge is not considered
If a non-Muslim judge passes a verdict on divorce and other related
matters, it will not be considered by the Shari'ah. His verdict of
divorce will not apply to the woman and she will not be freed from the
marriage. 'Allāmah Shāmī rahimahullah makes reference to this issue
as follows:
لم ينفذ حكم الكافر على المسلم، وينفذ للمسلم على الذمي.
Allāh ta'ālā knows best.
Separation because of a prolonged imprisonment of the husband
Question:
If the wife of an imprisoned husband cannot live a life of chastity but
arrangements for her maintenance have been made, can she ask a qādī
"إيضاح النوادر، ص ١٥٢.
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or 'ulama' body for separation? Bear in mind that the husband is to be
imprisoned for a long time.
Answer:
In the case of extreme necessity and to save one's self from adultery, it
will not be wrong to issue a fatwa on the verdict of Imam Malik
rahimahullah. According to the Malikī madh-hab, abstaining from
sexual intercourse is a cause for separation. The woman can therefore
present her case to a qādī or the jam'īyyatul 'ulama' by stating: "Such
and such person is my husband. He is in prison and has a long term to
serve. It is beyond me to wait for so long. I have a severe need to get
married. I have a fear of falling into sin." The qādī or jam'īyyatul
'ulama' will undertake a formal investigation and see to what extent
the woman is true in her claims. If her explanation is established as
the truth, they must send an order to the husband stating: "Fulfil the
rights of your wife, call her to you or make some type of arrangement.
If not, give her a divorce. If you do not accept any of these options, we
will enact a separation." If the husband still does not accept, the qādī
will order the wife to wait one more month. If, during this period,
there is no means for the man's release or reduction of his sentence,
the qādī or jam'īyyatul 'ulama' will separate the man from the
marriage. The woman will observe the 'iddah and she may marry
someone else.
Majmū ah Qawānīn Islāmī:
Abstaining from sexual intercourse and leaving the wife in suspension
is one of the causes for separation. It is obligatory to fulfil marital
obligations. It is an act of oppression to abstain from fulfilling marital
obligations and leaving the wife in suspension. It is a duty of a qādī to
remove oppression. Moreover, in this case, there is the possibility of
the woman falling into sin. It is the duty of a gadī to shut off such
possibilities. If the woman presents the above-described complaint to
a qādī, the latter will have to investigate the matter. It will be his duty
to remove oppression and provide opportunities to safeguard against
sin. The Malikī madh-hab also states that abstaining from sexual
intercourse is a cause for separation.1
وإذا ثبت لها التطليق بذلك فبخشية الزنا أولى، لأن ضرر ترك الوطئ أشد
من ضرر عدم النفقة، ألا ترى أن إسقاط النفقة يلزمها، وإن أسقطت حقها
1 Majmū ah Qawānīn Islāmī: 192, register 73.
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فى الوطئ فلها الرجوع فيه، ولأن النفقة يمكن تحصيلها بنحو تسلف
وسؤال بخلاف الوطئ. (من فتوى العلامة سعيد بن صديق الفلاتي، بحواله:
الحيلة الناجزة: ١١٨، دار الاشاعت، ديوبند)
Al-Hīlah an-Nājizah:
The Hanafi standpoint on this issue is extremely strong and based on
absolute precaution. However, bearing in mind the precariousness and
tribulations of the time, the latter Hanafi jurists issue a fatwa based on
the Malikī madh-hab. For example, 'Allamah Shāmī rahimahullah
quotes the statement of Qahastanī from ad-Durar al-Muntaqā:
لو أفتى به في موضع الضرورة لا بأس به على ما أظن. (فتاوى الشامى: ٢٩٥/٤،
مطلب فى الافتاء بمذہب مالک، سعيد)
Almost all the muftīs of India and beyond have been issuing verdicts
on this opinion since quite some time. To some extent, this verdict has
been included in Hanafi jurisprudence. However, as long as the woman
can exercise patience, it will be essential for her to practise on the
original Hanafi verdict. When there is a severe need for maintenance
and other arrangements for it cannot be made, or the woman fears
falling into sin; then there will be no harm in practising on the Malikī
view. The present fatwa has been compiled for situations of this
nature.1
Kitab al-Faskh wa at-Tafrīq:
If the woman has the right to ask for a separation in the case where
the husband does not provide for her, she will have even more right
for a separation in the case where she fears committing adultery. This
is because the harm of abstaining from sexual intercourse is worse
than the harm of not providing maintenance for one's wife. The other
reason is that it is possible to obtain maintenance through taking a
loan and asking for assistance, but this is not possible in the case of
sexual intercourse.2
Hadrat Muftī Muhammad Shafi Sahib writes:
1الحيلة الناجزة: ٥٠، دار الاشاعت، ديوبند، من فتوى العلامة سعيد بن صديق الفلاتي المالكي.
2 Kitab al-Faskh wa at-Tafrīq, p. 73.
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It will be best for the woman to obtain a divorce. If the husband
refuses, she should offer him money and get him to agree to khula'. If
this too cannot be realized, she must present her case to a Muslim
judge. The latter must compel the imprisoned husband to issue a
divorce. If he refuses, the ruler must himself issue an order of divorce.
The order of the ruler will take the place of a divorce provided he is a
Muslim.
وبذا فى الأصل مذهب الإمام مالك إلا أن علمائنا الحنفية أفتوا عليه لمكان
الضرورة الشديدة. (ملخص از امداد المفتين: جلد دوم: ٦٧٢، دار الاشاعت،
کراچی)
Fatāwā Dār al-'Ulūm Deoband:
The gist of the question is that Zayd has been issued with a 30-year
sentence of imprisonment because of a crime which he committed.
Three years have passed and twenty seven years remain. His wife says:
"I cannot exercise patience without a husband for such a long time. I
want my marriage to be annulled." Zayd is refusing to issue a divorce.
He wants his wife to stay with some of his relatives who live very far
away. The wife is not happy about it. She has an overriding feeling of
falling into dishonour. What is the ruling of the Shariah? Can the
marriage be annulled by force?
Answer: The original view of the Hanafi madh-hab is that the marriage
cannot be annulled in such a situation. The woman cannot enter into a
new marriage without obtaining a divorce from her husband.
However, some of the other Imams permit the annulment of a
marriage in a situation of this nature. It is permissible for Hanafīs to
practise on it at the time of necessity. In a situation of necessity, a
Hanafi scholar has the leeway to separate husband and wife, and to
issue a fatwa of permissibility for entering into a new marriage after
she completes her 'iddah.1
Furthermore, Hanafi jurists say that if a husband who made zihār does
not pay the kaffarah and leaves his wife in suspension, she can present
her case to a qadī who will then issue a verdict of removing the woman
from harm.
1 Fatāwā Dār al-'Ulūm Deoband, vol. 10, p. 230.
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بدائع الصنائع:
أن للمرأة أن تطالبه بالوطء وإذا طالبته به فعلى الحاكم أن يجبره حتى يكفر
ويطأ لأن بالتحريم بالظهار أضر بها حيث منعها حقها فى الوطء مع قيام
الملک فکان لها المطالبة بایفاء حقها ودفع التضرر عنها وفی وسعم ایفاء حقها
بازالة الحرمة بالكفارة فيجب عليه ذلك ويجبر عليه لو امتنع. (بدائع
الصنائع: ٢٣٤/٣، احكام الظهار، سعيد)
Allāh ta'ālā knows best.
Annulment of marriage when the husband is classified a lunatic
Question:
How can separation be effected if the husband is a lunatic? Bear in
mind that the wife was aware of his lunacy. But now it is a matter of
honour, and she is also fearful of him.
Answer:
If a husband is a lunatic, oblivious to the world, does not even know
about the fulfilment of the rights of his wife - although the wife was
aware of his lunacy from before - but now finds it difficult to live with
him, in fact, she even considers it dangerous, furthermore, the day-to-
day running expenses are difficult for her, and it is beyond her to live
a life of chastity and purity; then in all these situations, the wife must
go to a Sharī ah judge, or to a jam'īyyatul 'ulama' in the absence of the
former, and present her case. Once the jam'īyyat verifies her claims, it
will give the husband one year's respite to get himself treated. If he
does not recover by one year, the woman will present her case once
again to the same jam'iyyat. The latter will then formalize a separation
between the two. Once her 'iddah expires, she may enter into another
marriage.1
Majmū ah Qawānīn Islāmī:
If the husband's lunacy could pose a danger to the wife's body and life,
then this lunacy is a basis for separation. However, the qādī will give
the husband one year to get himself treated. If he still does not recover
and the wife wants a separation, the judge will effect it.
1 Abridged from Imdad al-Muftīyyīn of Muftī Shafi Sahib, vol. 2, p. 673.
227

قال محمد: إن كان بالزوج عيب لا يمكنه الوصول إلى زوجته، فالمرأة مخيرة بعد
ذلك، ينظر إن كان العيب كالجنون الحادث والبرص ونحوبما، فهو والعنة سواء
فینظر حولاً، وإن كان الجنون أصلياً أو به مرض ولا یرجی برءه فهو والجب
سواء، وبي بالخيار إن شاءت رضيت بالمقام معه، وإن شاءت رفعت الأمر إلى
الحاكم حتى يفرق بينهما. (الفتاوى الحمادية للعلامة ركن الدين ناغوري
ص ٧٦ نقلاً عن المضمرات، بحواله: الحيلة الناجزة، ص ٣٩)
The above text does not define temporary lunacy nor could we find it
anywhere else. Consequently, the full definition of a permanent lunacy
cannot be explained clearly. As for the other places which explain the
two [permanent and temporary lunacy] by comparing one to the other
- it will be careless to apply it here. Therefore, caution demands that
we disregard the definition and say that in each condition [whether
permanent or temporary lunacy], the husband must be given one
year's respite and a verdict passed thereafter.1
For further details refer to Kitab al-Faskh wa at-Tafrīq, pp. 113-115 of
Maulānā 'Abd as-Samad Rahmanī, deputy head of Shari'at Bihar and
Orissah. And al-Hīlah an-Nājizah, pp. 41, 48.
Separation can also be declared if it becomes difficult for the wife to
obtain her daily household expenses.
If the husband cannot fulfil the conjugal relations, and it becomes
difficult for the wife to live a life of chastity and purity - in fact, there
is a strong possibility of her falling into sin - she may submit her case
to a qādī or jam'iyyat and have a separation formalized.
Refer to Kitab al-Faskh wa at-Tafrīq, p. 73 and al-Hīlah an-Nājizah as
mentioned previously.
Allāh ta'ālā knows best.
When the husband is diagnosed with Aids
Question:
Can a marriage be annulled because of Aids? Bear in mind that a
Hadith states:
1 Al-Hīlah an-Nājizah, pp. 62-63 as quoted from Majmū'ah Qawānīn Islāmī: 195,
register 76.
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لا عدوى ولا طيرة.
Answer:
Imam Abū Hanīfah and Imam Abu Yusuf are of the view that a woman
does not have the right to annul a marriage on account of any illness.
Imam Muhammad is of the view that she does have the right of
annulment if the husband suffers from lunacy, leprosy, etc. In our
present age, Aids has proven to be a dangerously destructive illness
and is also generally contagious. Therefore, while issuing a verdict on
the view of Imam Muhammad, a woman will have the right to present
her case to a qādī or jam'īyyatul 'ulama'. They will investigate the
matter and, once it is verified, they will have the authority to effect a
separation.
الدر المختار:
ولا يتخير أحد الزوجين بعيب الآخر ولو فاحشاً كجنون وبرص ورتق وقرن،
وخالف محمد فى الثلاثة الأول وخالف الأئمة الثلاثة فى الخمسة.
وفي حاشية الطحطاوي: قوله وخالف محمد في الثلاثة الأول بي الجنون
والجذام والبرص، وألحق به القهستاني كل عيب لا يمكنها المقام معه إلا
بضرر، ونقله المؤلف في شرح الملتقى. (حاشية الطحطاوي على الدر المختار:
٢١٣/٢، كوئته)
الهداية:
وإذا كان بالزوج جنون أو برص أو جذام فلا خيار لها عند أبي حنيفة وأبي
يوسف، وقال محمد: لها الخيار دفعاً للضرر عنها كما فى الجب والعنة.
وفى العناية في شرح الهداية: لها الخيار لأن تعذر عليها الوصول إلى حقها
لمعنى فيه فكان بمنزلة الجب والعنة، فتخير دفعا للضرر حيث لا طريق لها
سواه. (العناية في شرح الهداية مع الهداية على بامش فتح القدير: ٣٠٥/٤، ط:
دار الفكر)
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الفتاوى الهندية:
قال محمد: إن كان الجنون حادثاً يؤجله سنة كالعنة، ثم يخير المرأة بعد الحول
إذا لم يبرئ، وإن كان الجنون مطبقاً فهو كالجب، وبه نأخذ، كذا فى الحاوى
القدسي. (الفتاوى الهندية: ٥٢٦/١)
بدائع الصنائع:
وأما خلو الزوج عما سوى بذه العيوب الخمسة من الجب والعنة والتأخذ
والخصاء والخنوثة فهل بو شرط لزوم النكاح، قال أبو حنيفة وأبو يوسف:
لیس بشرط ولا یفسخ النكاح به، وقال محمد: خلوه من کل عیب لا یمکنها
المقام معه إلا بضرر كالجنون والجذام والبرص شرط لزوم النكاح حتى يفسخ
النكاح به لأن بذه العيوب في إلحاق الضرر بها فوق تلك، لأنها من الأدواء
المتعدية عادة، فلما ثبت الخيار بتلك فلأن يثبت بهذه أولى. (بدائع الصنائع:
٣٢٧/٢، شروط لزوم النكاح)
الموسوعة الفقهية الكويتية:
جاءت بذه العيوب بصيغة التمثيل، بذا إلى جانب أن نصوص الفقهاء عامة
كانت تعلل التفريق للعيب بالضرر الفاحش وبالعدوى، وعدم القدرة على
الوطئ، وہو ظاپر في جواز القياس عليها.
وعلى بامشر قال: وترى اللجنة أن بذه العيوب المنصوص عليها ليست
للحصر، وإنما بي للتمثيل، ولذلك فإنه يلحق كل ما كان في معنابا أو زاد
عليها، كالإيدز وما شابهم من الأمراض التي تفوق بعض ما ذكر. (الموسوعة
الفقهية الكويتية مع التعليقات: ٦٩/٢٩، التفريق للعيب، ط: وزارة الأوقاف
بالكويت)
Jadīd Fiqhī Masā'il:
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The view of Imam Muhammad on this issue is closer to the spirit of the
Shari'ah and in line with general wellbeing. This is why the Hanafi
jurists issued the fatwa on his view.1
Jadīd Fiqhī Mabāhith:
Zayla'ī said:
وقال محمد: ترد المرأة إذا كان بالرجل عيب فاحش بحيث لا تطيق المقام معه،
لأنها تعذر عليها الوصول إلى حقها لمعنى فيه كالجب والعنة. (تبيين الحقائق:
٢٥/٣، باب العنين وغيره، ملتان)
Based on the above, Imam Muhammad is of the view that a wife can
ask for a separation for any illness which is contagious and a cause of
abhorrence. This view is in line with the spirit and temperament of the
Shari'ah. Its principles and objectives concur with the spirit of the
rules.
When we ponder in the light of these details, then in addition to the
three Imams, even Hanafis are of the view that Aids is from among
those illnesses based on which a woman can acquire a separation. This
is because it is more abhorrent than leprosy and elephantitis, and it is
also contagious. Furthermore, because sexual relations is a major
reason for its transmission, a husband who has Aids will be classified
as an impotent person vis-à-vis the rights of his wife. Because of the
fear of its contagiousness, she will not be able to fulfil the desires of
her self from this man.2
Iibbī Akhlāqiyāt:
If a man has Aids but marries a woman without disclosing his illness,
the woman will have a right of annulment of the marriage. If the man
contracts it after marriage, and it reaches a dangerous level, the
woman will have the right of annulment.3
Allāh ta'ālā knows best.
1 Jadīd Fiqhī Masā'il, vol. 3, p. 177.
2 Jadīd Fiqhī Mabāhith, vol. 10, p. 120.
3 Qādī Mujāhidul Islām Qasimī: Tibbī Akhlāqiyāt, p. 406.
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Reconciling contagious diseases with Ahadith
There are two types of Ahadith which make reference to contagious
diseases. Some of them reject contagiousness while others affirm such
a possibility.
The Hadith:
لا عدوى ولا طيرة ... الخ (رواه البخارى: ٢١٨٥٠١٥٤٨٨، باب
الجذام)
There is no such a thing as a contagious disease nor of
divining birds ...
Shows that a disease is not contagious.
While the following Hadith shows that it can be contagious:
فر من المجذوم فرارك من الأسد. (رواه البخارى:
٢١٨٥٠١٥٤٨٨، باب الجذام. وكذا فى مسند احمد برقم ٩٣٤٥)
Flee from a leper as you would from a lion.
لا يوردن ممرض على مصح. (رواه البخارى: ٢١٨٥٩١٥٥٤٥، باب
لا بامة)
A sick camel should not be taken near a healthy camel.
Furthermore, when accepting a pledge of allegiance from a leper,
Rasūlullāh sallallahu 'alayhi wa sallam did not touch his hand. Instead,
he accepted his pledge from a distance. In another incident, Rasūlullah
sallallahu 'alayhi wa sallam had a meal with a leper and said:
ثقة بالله وتوكلاً عليه. (رواه ابو داود فى الطيرة. والترمذى فى
باب ما جاء فى الأكل مع المجذوم. وابن ماجه فى باب الجذام)
I place my trust and reliance on Allāh ta'ālā.
The Hadith experts reconciled these Ahadith in various ways. An easily
understood explanation is that some illnesses are contagious, but their
contagiousness is by the order of Allah ta'ala. People in pre-Islamic
times believed that certain things had their own direct effect, and that
the order of Allah ta'ala had nothing to do with it. For example, they
believed that stars influenced their fate and did not believe in the
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necessity of Allah's order. The Hadith "There is no such a thing as a
contagious disease ... " rejects such a belief. That is, the contagiousness
of an illness is not by its self but by Allah's order. This is why when a
Bedouin heard this Hadith, he said: "But when we allow a mangy camel
to go near a healthy one, the latter also becomes mangy." Rasūlullah
sallallahu 'alayhi wa sallam asked: "Who caused the first one to
become mangy?" (Sahīh Bukhārī, vol. 2, p. 852). In other words, if the
second one became mangy by being close to the first one, but it
became mangy by Allah's order just as the first one had become mangy
by Allāh's order.
In our times, we literally see and experience the contagiousness of
many illnesses. It would therefore be correct to say that they are
transmitted through germs, but these too are one of the means from
among the many means of transmission. Apart from this, the birth of
an illness is neither dependent on being in contact with someone nor
does it mean intermingling with a sick person will necessarily bring
upon that sickness on the one who was in contact with him. Yes, to be
affected or unaffected by the means is subject to the will and decree of
Allah ta'ālā. A single leaf on a tree cannot move without the order of
Allāh ta'ālā.
Detailed proofs can be found in the following:
فتح الباري شرح صحيح البخاري: ١٥٩/١٠-١٦٢، باب الجذام. وعمدة القاري
شرح صحيح البخاري: ٦٩٢/١٤، ٦٩٣، باب الجذام، دار الحديث ملتان. ومرقاة
المقاتيح: ٣/٩. شرح الطيبي: ٣١٥/٨. وبذل المجهود: ٢٤/١٦.
Allāh ta'ālā knows best.
Annulment on account of mutual discord
Question:
The essence and gist of the question and objections is as follows:
If the claims of the wife and her family are true, then the gist of their
complaints are as follows, and due to which she and her family want
an annulment.
1. The husband has not been speaking to his wife for several
days. This is causing her mental anguish.
2. Although the husband permitted her to go [to her family's
house], he is not providing maintenance for her.
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3. The desire for children is a natural one and also promoted by
the Shari'ah. For example, a Hadith states: "Marry a woman
who is loving and child-bearing." The Qur'an states: "Your
women are your tillage." (2: 223) The Prophets 'alayhimus
salām are reported to have made du'a' for children. There are
many other explicit texts in support of the desire for children.
Despite this, the husband considers having children to be
burdensome. He is making efforts to prevent having children
or expressing his disapproval in this regard.
4. The husband is totally aloof from his wife. He is not even
prepared to maintain ties with his wife's family. This has
caused the wife to become detached from him. This is why she
wants to live away from him.
5.
The husband wants to divorce his wife for her aloofness, but
because of his natural greed or for the sake of constricting her,
he is demanding a payment of two million. This is obviously an
outrageous demand.
6. The husband is so stubborn that he even refused to visit his
own father. And when the latter died, he did not attend his
funeral.
Answer:
I request the Jam'iyyat to investigate these complaints and if they are
really true, then it is my view that if the husband is neither prepared
to issue a divorce nor make khula' with the amount which was given as
dowry; then the Jam'īyyat can annul this marriage. The muftīs state
that if a husband is accusatory and vulgar to his wife, it could be a
cause for separation. Abstaining from speaking with one's wife is even
more hurtful and offensive.
Majmū ah Qawānīn Islāmī:
If the husband speaks offensively to the wife, is vulgar and abusive to
her or beats her severely then she will have the right of separation.
وَلَا تُمْسِكُوْهُنَّ ضِرَارًا لِتَعْتَدُوْا. وَمَنْ يَّفْعَلْ ذُلِكَ فَقَدْ ظَلَمَ
نَفْسَهُ.
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Do not retain them to harass them so that you may
oppress them. Whoever does this shall indeed harm his
own self.1
Now what can be worse than beating the wife severely and abusing her
verbally !??
Similarly, if there is mutual discord between husband and wife, and
there is no way of resolving it, then it could be a basis for separation.
An investigation into the word shiqaq
The word shiqaq means discord, enmity and antagonism. Because it is a
verbal noun of the scale mufa'alah, it will mean mutual shiqāq. That is,
the two are on completely opposite ends. In other words, the shiqaq
(discord, enmity, antagonism) between two people has reached its
peak. Imām Rāghib rahimahullāh explains this as follows:
الشقاق: المخالفة وكونك في شق غير شق صاحبك. (المفردات فى غريب
القرآن، ص ٢٦٤)
When there is mutual discord between husband and wife, the order of
the Shari'ah is as described in the Qur'an:
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمَّا مِنْ أَهْلِهِ وَحَكَمًا مِّنْ
أَهْلِهَا. إِنْ يُرِيْدَآ إِصْلَاحًا يُوَفِّقِ اللهُ بَيْنَهُمَا. إِنَّ اللهَ كَانَ عَلِيْمًا
خَبِيْرًا.
If you fear that they harbour mutual enmity, set up an
arbiter from his family and an arbiter from her family. If
these two resolve to set things right, Allah will bring
about reconciliation between the two. Surely Allah is all-
knowing, aware.3
The discord is general in meaning. It could be for any of the following
reasons:
1.
Antagonism which develops on account of the husband
beating his wife.
1 Sūrah al-Baqarah, 2: 231.
2 Majmū ah Qawānīn Islāmī, p. 199, register 81.
3 Sūrah an-Nisa', 4: 35.
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2. Unlawful utilizing of the possessions and belongings of the
wife.
3. The husband imposing on the wife to not observe purdah and
to follow modern fashion trends.
4. The husband imposing other unlawful actions on the wife.
5. The husband stopping his wife from carrying out obligations
of Islam.
6. Any other similar reason.
No matter what the reason, the Qur'an instructs the appointment of
two arbiters who will try to remove the discord.1
Dr. Tanzīl ar-Rahman Sāhib writes in Majmū ah Qawānīn Islām:
The literal meaning of shiqaq is "discord". It is derived from shiq which
means "one side". Because the mutual discord results in the husband
and wife becoming two opposing sides, the Qur'an refers to such a
situation as shiqãq.2
'Allāmah Nasafī rahimahullāh writes:
الشقاق: العداوة، لأن كلا منهما يفعل ما يشق على صاحبه أو يميل إلى شق أي
ناحية غير شق صاحبه. (تفسير النسفي: ٢٢٤/١. وكذا فى التفسير المنير: ٥٨/٥.
وأحكام القرآن للجصاص: ١٩٠/٢)
*Allāmah Ālūsī rahimahullāh writes:
والشقاق: الخلاف والعداوة، واشتقاق من الشق، وبو الجانب، لأن كلاً من
المتخالفين في شق غير شق الآخر. (روح المعانى: ٢٦/٥)
وفيه أيضاً: واختلف في أنهما (أى الحكمين) بل يليان الجمع والتفريق إن رأيا
ذلک؟ فقيل: لهما ، وہو المروي عن علي كرم الله وجهه وابن عباس رضي الله
عنهما، وإحدى الروايتين عن ابن جبير، وبه قال الشعبي، فقد أخرج الشافعي
1 Kitab al-Faskh wa at-Tafrīq, p. 152.
2 Majmū ah Qawānīn Islām, vol. 2, p. 644, as quoted in Islāmī Qānūn Nikāh wa
Talāq of Maulānā Ya qūb Qāsimī, p. 133.
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فى الأم والبيهقي فى السنن وغيربما عن عبيدة السلماني قال: جاء رجل وامرأة
إلى علي كرم الله وجهه ومع كل واحد منها فئام من الناس، فأمريم علي كرم
الله وجهه أن يبعثوا حكماً من أبله وحكماً من أبلها، ثم قال للحكمين:
تدريان ما عليكما؟ عليكما إن رأيتما أن تجمعا أن تجمعا، وإن رأيتما أن تفرقا
أن تفرقا، قالت المرأة: رضيت بكتاب الله تعالى بما علي فيه ولي، وقال
الرجل: أما الفرقة فلا، فقال علي كرم الله وجهه: كذبت والله حتى تقر بمثل
الذي أقرت به. (روح المعانى: ٢٦/٥)
At-Tafsīr al-Mazharī:
وفي التفسير المظهري: فقال مالك: يجوز لحكم الزوج أن يطلق المرأة بدون
رضا الزوج، ولحكم المرأة أن يختلع بدون رضا المرأة، ويجب عليها المال إذا
رأى الصلاح في ذلك حيث ملك علي الحكمين الجمع والتفريق، وكذب
الزوج على نفي الفرقة ... الخ. (التفسير المظهري: ١٠١/٢، بلوجستان)
Majmū ah Qawānīn Islāmī:
If intense hatred develops between husband and wife, and it seems
impossible to continue their marital life while upholding the orders of
Allāh ta'ālā, then in such a case:
1. The qādī will appoint two arbiters who will seek to reconcile
the two.
2. If, despite the efforts for reconciliation, there is no way that
the two can agree to a separation; then the gadī will separate
the two on the basis of the mutual discord and the demand of
the wife.
Explanation:
If intense hatred develops between husband and wife to the extent
that there is no room for them to live amicably and it seems
impossible to continue their marital life while upholding the orders of
Allah ta'ālā, then the first step will be to try and reconcile the two.
Two arbiters will be appointed for this purpose. They will strive to
remove the discord or for husband and wife to separate by mutual
agreement. If they still fail to do this, separation will be effected
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through a qadī. It must be clear that Allah ta'ala orders sound and
amicable living. Mutual love is essential for this. The possibilities of
living amicably will cease when husband and wife start hating each
other. Even if one partner hates the other, it will be classified as shiqaq
because there has to be love on both sides. The absence of love in one
partner is sufficient to put an end to amicable living. Thus, if both hate
each other or the wife hates her husband intensely, the qādī must
appoint two arbiters who will try to resolve their issues. If they still
cannot effect peace and the marriage becomes devoid of its objectives
- i.e. it becomes extremely difficult to retain the wife with kindness -
it becomes the duty of the husband to release her in a good way. If he
refuses, the gadī will assume the role of the husband and effect a
separation.1
Majmū ah Qawānīn Islām:
If the court (or jam'īyyatul 'ulama') effects a separation between
husband and wife because of oppression or mutual discord, then the
separation will be equal to a talaq-e-bā'in (irrevocable divorce).
والفراق في ذلك طلاق بائن.٢
Prerequisites for the arbiters
When appointing arbiters, the following conditions will have to be
adhered to. The Malikī madh-hab considers it essential to abide by
these conditions.
ويشترط فى الحكمين عندبم أربعة شروط: وبي الذكورة، والعدالة، والرشد،
والعلم بما بو بسبيله، فلا يجوز تحكيم النساء ولا الصبيان ولا العبيد ولا
المجانين ولا الكفار ولا الفسقة ولا السفهاء، ولا من لا علم عندیم بأحكام
النشوز والصلح. ثم إن وجد حكمان من أبل الزوجين وأمكن تحكيمهما
وجب تحكيمهما، ولم يجز للقاضي أن يبعث أجنبيين. ويندب كون الحكمين
1 Majmū ah Qawānīn Islāmī: 200, 202, register 82, Muslim Personal Law Board.
2 Dr. Tanzīl ar-Rahman: Majmū'ah Qawānīn Islām, vol. 2, p. 675 as quoted in
Islāmī Qānūn Nikāh wa Talāq, p. 133.
238