Fatwa ID: 07377
Answered by: Maulana Abdoullah Limvoonheek
Question:
Please give me advice or a fatwa. I got married a year ago. I had a daughter in January. When I went to my homeland I found out my wife was making a lot of allegations so I made everyone sit down and the truth came out my wife was lying. After I came back she went to her mums without warning and said she doesn’t want to stay with me as I mentally tortured her.
She demanded divorce which I didn’t give. This was in February. Then I said if you come back I want you to wright over the custody to my as you have broken my trust. She refused. She said we should part ways. Then I gave her one divorce on the 15th of April. Then I went to my home country in June. On June 10th I said to her dad, if she wants to come back she can. I have to tolerate her for the sake of my daughter. Her dad said she said she doesn’t want to stay with me. I came back to UK now and I’m unsure if on the 15th of July the nikkah will finish.
Or if ruju was done by me saying to her dad if she wants to come back she can.
I did not say, I do Ruju with you, directly to her or her dad or matter of fact anyone.
But family members were aware I said to her dad she can come back if she wants to. I have no intention of keeping her just to have a chance for my baby which she refused.
If you could please get back to me about this matter I would appreciate it.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Shariah condemns all sort of abuse. Be it physical or emotional. In the hadith it is stated: “The best of you is the best to his wives”. Therefore one should try his best to be good.
If a person is falsely accused of such thing. Then he should adopt patience and make dua to Allah and resort the matter in a kind way. The one who lies is perpetrating a major sin and is recorded by Allah as a great liar.
By you giving your wife an explicit divorce, it will be revocable. However to revoke a divorce, it should be done in one of the following ways:
Either you clearly say whether in the presence of the wife or not; I take you back.
Or if you get together with her which can be done by your action; by touching, kissing and intimacy.
However it is more praiseworthy to revoke the divorce by speech rather than action. This is also done and effective be it she is happy or not.
Therefore your divorce is not revoked by your statement as it is said as a choice. Rather you should say to them, I’ve taken her back.
As long as she is in the iddah (waiting period), you can take her back by these 2 methods. But when the iddah terminates, you can only take her back with a new nikah.
Only Allah (عز و جل) knows best.
Written by Maulana Abdoullah Limvoonheek
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
Reference:
عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ خَيْرُكُمْ خَيْرُكُمْ لأَهْلِهِ وَأَنَا خَيْرُكُمْ لأَهْلِي وَإِذَا مَاتَ صَاحِبُكُمْ فَدَعُوهُ ”
Sunan Tirmidhi hadith 3895
عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَإِنَّ الرَّجُلَ لَيَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا وَعَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَإِنَّ الرَّجُلَ لَيَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا ” .
Sunan Abi Dawood hadith 4989
[الطَّلَاقُ عَلَى ضَرْبَيْنِ صَرِيحٌ وَكِنَايَةٌ]
قَوْلُهُ (وَالطَّلَاقُ عَلَى ضَرْبَيْنِ صَرِيحٌ وَكِنَايَةٌ) فَالصَّرِيحُ مَا ظَهَرَ الْمُرَادُ بِهِ ظُهُورًا بَيِّنًا مِثْلَ أَنْتِ طَالِقٌ أَنْتِ حُرَّةٌ وَمِنْهُ سُمِّيَ الْقَصْرُ صَرْحًا لِارْتِفَاعِهِ عَلَى سَائِرِ الْأَبْنِيَةِ وَالْكِنَايَةُ مَا اسْتَتَرَ الْمُرَادُ بِهِ قَوْلُهُ (فَالصَّرِيحُ قَوْلُهُ أَنْتِ طَالِقٌ وَمُطَلَّقَةٌ وَقَدْ طَلَّقْتُك فَهَذَا يَقَعُ بِهِ الطَّلَاقُ الرَّجْعِيُّ) ؛ لِأَنَّ هَذِهِ الْأَلْفَاظَ تُسْتَعْمَلُ فِي الطَّلَاقِ وَلَا تُسْتَعْمَلُ فِي غَيْرِهِ قَوْلُهُ (وَلَا يَقَعُ بِهِ إلَّا وَاحِدَةً)
الجوهرة النيرة ج٢ ص
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الرَّجْعَةُ إبْقَاءُ النِّكَاحِ عَلَى مَا كَانَ مَا دَامَتْ فِي الْعِدَّةِ كَذَا فِي التَّبْيِينِ وَهِيَ عَلَى ضَرْبَيْنِ: سُنِّيٌّ وَبِدْعِيٌّ (فَالسُّنِّيُّ) أَنْ يُرَاجِعَهَا بِالْقَوْلِ وَيُشْهِدَ عَلَى رَجْعَتِهَا شَاهِدَيْنِ وَيُعْلِمَهَا بِذَلِكَ فَإِذَا رَاجَعَهَا بِالْقَوْلِ نَحْوُ أَنْ يَقُولَ لَهَا: رَاجَعْتُك أَوْ رَاجَعْتُ امْرَأَتِي وَلَمْ يُشْهِدْ عَلَى ذَلِكَ أَوْ أَشْهَدَ وَلَمْ يُعْلِمْهَا بِذَلِكَ فَهُوَ بِدْعِيٌّ مُخَالِفٌ لِلسُّنَّةِ وَالرَّجْعَةُ صَحِيحَةٌ وَإِنْ رَاجَعَهَا بِالْفِعْلِ مِثْلُ أَنْ يَطَأَهَا أَوْ يُقَبِّلَهَا بِشَهْوَةٍ أَوْ يَنْظُرَ إلَى فَرْجِهَا بِشَهْوَةٍ فَإِنَّهُ يَصِيرُ مُرَاجِعًا عِنْدَنَا إلَّا أَنَّهُ يُكْرَهُ لَهُ ذَلِكَ وَيُسْتَحَبُّ أَنْ يُرَاجِعَهَا بَعْدَ ذَلِكَ بِالْإِشْهَادِ كَذَا فِي الْجَوْهَرَةِ النَّيِّرَةِ
…
وَكَمَا تَثْبُتُ الرَّجْعَةُ بِالْقَوْلِ تَثْبُتُ بِالْفِعْلِ وَهُوَ الْوَطْءُ وَاللَّمْسُ عَنْ شَهْوَةٍ كَذَا فِي النِّهَايَةِ وَكَذَا التَّقْبِيلُ عَنْ شَهْوَةٍ عَلَى الْفَمِ بِالْإِجْمَاعِ فَإِنْ كَانَ عَلَى الْخَدِّ أَوْ الذَّقَنِ أَوْ الْجَبْهَةِ أَوْ الرَّأْسِ اخْتَلَفُوا فِيهِ وَظَاهِرُ مَا أَطْلَقَهُ فِي الْعُيُونِ الْقُبْلَةُ فِي أَيِّ مَوْضِعٍ كَانَتْ تُوجِبُ حُرْمَةَ الْمُصَاهَرَةِ وَهُوَ الصَّحِيحُ كَذَا فِي الْجَوْهَرَةِ النَّيِّرَةِ النَّظَرُ إلَى دَاخِلِ فَرْجِهَا بِشَهْوَةٍ رَجْعَةٌ كَذَا فِي فَتْحِ الْقَدِيرِ وَلَا يَكُونُ بِالنَّظَرِ إلَى شَيْءٍ مِنْ بَدَنِهَا سِوَى الْفَرْجِ رَجْعَةٌ كَذَا فِي التَّبْيِينِ كُلُّ مَا تَثْبُتُ بِهِ حُرْمَةُ الْمُصَاهَرَةِ تَثْبُتُ بِهِ الرَّجْعَةُ كَذَا فِي التَّتَارْخَانِيَّة
…
وَلَوْ شَرَطَ الْخِيَارَ فِي الرَّجْعَةِ لَا يَصِحُّ وَلَوْ قَالَ الزَّوْجُ بَعْدَ الطَّلَاقِ: رَاجَعْتُكِ غَدًا أَوْ رَأْسَ شَهْرٍ كَذَا لَمْ تَصِحَّ الرَّجْعَةُ فِي قَوْلِهِمْ جَمِيعًا هَكَذَا فِي الْبَدَائِعِ
وَإِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ تَطْلِيقَةً رَجْعِيَّةً أَوْ تَطْلِيقَتَيْنِ فَلَهُ أَنْ يُرَاجِعَهَا فِي عِدَّتِهَا رَضِيَتْ بِذَلِكَ أَوْ لَمْ تَرْضَ كَذَا فِي الْهِدَايَةِ.
الفتاوى الهندية ج١ ص٤٦٨-٤٧٠
