Fatwa ID: 07493
Answered by Alimah Saleha Bukhari Islam
Question:
As per fiqh criteria, the divorce procedure is complicated. For instance, triple talaq is considered as an irrevocable divorce. Likewise, divorce by kinayah is also considered as an irrevocable divorce.
I am anxious regarding the serverity of punishment like irrevocable divorce. Because such divorces are not mentioned in the Holy Quran & Sunnah. For instance, an ordinary Muslim who has a sense of Quranic vision, consider it against the Quran and Sunnah.
If those decisions were based on a Qadi’s opinion of earlier times then there should be a new ijtihad according to modern needs. For us, to save Islam in its original form is essential for the salvation of human beings.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Our Prophet Muhammad ﷺ stated seeking Islamic knowledge is an obligation upon every Muslim. As an example, having knowledge that divorce is a serious issue between a husband and a wife and understanding how to administer divorce in the various stages revealed by Allah (in the Quran), thus allowing both spouses to think calmly through the iddah period about how to resolve differences and to move on without regrets.
Divorce is a subject to be treated with utmost precaution and used only when it’s certain that there is no future together. Scholars agree that the rules of divorce as stated in the Quran are as follows:
Allah ﷻ says,
[Divorce may be retracted twice; the husband must then retain ˹his wife˺ with honour or separate ˹from her˺ with grace.] [Q 2:229]
[If a husband divorces his wife after the second divorce, she will not be lawful for him until she has taken another husband; if that one divorces her, there will be no blame if she and the first husband return to one another, provided they feel that they can keep within the bounds set by God. These are God’s bounds, which He makes clear for those who know.] [Q 2:230]
The rulings of divorce are detailed and clear in the Quran. Marriage is a sacred relationship and needs to be treated as such. Divorce is a serious issue and must be used when genuinely needed and not used as a weapon against the spouse.
There is wisdom behind the stages of divorce, the iddah period after the first two divorces allows the couple to work through their differences and to reconcile. However, if the divorce is applied more than twice then it is understood for it to have implications in its finiteness.
Furthermore, Kinaayah refers to words which may be used in and out of the context of divorce (i.e., they are not exclusive to divorce but may indicate towards it.
When such words are used, the intention of the husband and the circumstances under which he uttered them are taken into consideration. This type of divorce is offensive to the sanctity of marriage.
Disagreements are common between spouses or anyone for that matter. What is important is reconciling those differences to work together, and if one of the two spouses resorts to divorce due to differences arising then this is an insult to the sanctity of the bond of marriage which is about love, mercy and forgiveness.
The divine laws of Shariah are for protecting and preserving the rights of both spouses in a marriage. Where there are irreconcilable differences then Allah ﷻ in His infinite wisdom has permitted release from this bond should it become toxic for either party.
Divine guidance through the Quran and Sunnah was sent to humankind to protect them from others as well as themselves. The salvation of humankind lies in adhering to the divine laws of Shariah.
Only Allah knows best
Written by Alimah Saleha Bukhari Islam
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
ٱلطَّلَـٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَـٰنٍۢ ۗ
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهُۥۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِۗ وَتِلۡكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوۡمٖ يَعۡلَمُونَ
(الْفَصْلُ الْخَامِسُ فِي الْكِنَايَاتِ) لَا يَقَعُ بِهَا الطَّلَاقُ إلَّا بِالنِّيَّةِ أَوْ بِدَلَالَةِ حَالٍ كَذَا فِي الْجَوْهَرَةِ النَّيِّرَةِ. ثُمَّ الْكِنَايَاتُ ثَلَاثَةُ أَقْسَامٍ (مَا يَصْلُحُ جَوَابًا لَا غَيْرُ) أَمْرُك بِيَدِك، اخْتَارِي، اعْتَدِّي (وَمَا يَصْلُحُ جَوَابًا وَرَدَّا لَا غَيْرُ) اُخْرُجِي اذْهَبِي اُعْزُبِي قُومِي تَقَنَّعِي اسْتَتِرِي تَخَمَّرِي (وَمَا يَصْلُحُ جَوَابًا وَشَتْمًا) خَلِيَّةٌ بَرِيَّةٌ بَتَّةٌ بَتْلَةٌ بَائِنٌ حَرَامٌ
ص374 – كتاب الفتاوى العالمكيرية الفتاوى الهندية – الفصل الخامس في الكنايات في الطلاق – المكتبة الشاملة
طلاقاً سابقاً ليصح الأمر بالاعتداد، والمقتضى بائن بطريق الضرورة، يرتفع بأصله فلا يظهر سبق الطلاق في حق صحة بنية الثلاث فيه في قوله: اخرجي، اذهبي، اغربي، تقنعي، استتري، تخمري، تصح نية الثلاث، لأن هذه الألفاظ يبنى عن البينونة، وأنها نوعان على ما مر، وإذا قال لها وهبتك لأهلك فهو من جملة الكنايات لا يقع الطلاق به إلا بالنية، وإنما وقع الطلاق بالنية لأنه نوى ما يحتمله لفظه، لأن الهبة تقتضي زوال الملك، ويتسوى إن قبلتها أو لم تقبلها، لأن القبول في الهبة إنما يحتاج إليه لدخول الموهوب في ملك الموهوب له والبائن ههنا: إزالة الملك، فلا يحتاج إلى القبول.
ص233 – كتاب المحيط البرهاني – الفصل الخامس في الكنايات هذا الفصل يشتمل على أنواع – المكتبة الشاملة
