Fatwa ID: 09230
Answered by Muftiyah Maryam Badshah
Question:
Our marriage was without wali
Divorce before consummation and before being alone together before khalwah shahiha
Me and he doesn’t remember that if he said I am divorcing you thrice or he said divorce divorce divorce
But I have a little memory that he said divorce divorce divorce
Now I can’t remember my husband said in one sentence or separate words of divorce But I can remember that he said in separate words I have vague memory but I am not sure and he can’t remember It causes mental problem of mine
And there are no proof those messages because messages has been deleted and we can’t remember that So what should we do
Now my marriage is set with him
No one knows about this situation
Please answer urgently because my marriage is within 5 days
So what should we think here what is the situation Can we remarry now with consent of our parents now?
Please reply as soon as possible
Please reply urgently my wedding is within 5 days
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Words of divorce are of two types: clear/explicit (Ṣariḥ) and ambiguous (Kināyah). The statements “divorce” and “I am divorcing you thrice” are clear and explicit, therefore the situation and intention will not be taken into account.[1]
When divorce occurs before consummation or valid seclusion (Khalwah as-Sahiha), two possible scenarios arise. The first is where three divorces are delivered in a single statement, such as “I am divorcing you thrice”. In this situation, all three divorces would apply and the nikah cannot be renewed until the former wife enters into a genuine marriage with a different husband and then that marriage naturally ends in divorce. However, in the situation where the divorces occurred in three separate statements, like “divorce, divorce, divorce”, only the first statement will apply, and the husband will be permitted to remarry his wife with a new nikah contract and dowry, and the two issuances of divorce remaining. This would not be the case once consummation or a valid seclusion (Khalwah as-Sahiha) occurs.[2]
A Nikah consists of three conditions: first the proposal of marriage (Ijaab) is made, after which would be the acceptance (Qabul), alongside witnesses. According to the Hanafi Mazhab, the marriage of a mature woman without a Wali (guardian) is valid so long as the person she has married is considered Islamically compatible (kafā’ah) with her at the time of marriage. If the husband is not considered Islamically compatible, the marriage would be considered invalid.[3]
Taking the above into consideration, if you were not Islamically compatible with this man, the secret nikah you performed without the consent of your Wali would not be valid, and as such, these divorces he pronounced would also not be valid. However, if he was considered Islamically compatible with you, then your nikah would be considered valid, and as no valid seclusion occurred, you will need to investigate which statement of divorce was given. If three separate statements of divorce were issued, then remarriage would be valid and result in only two statements of divorce remaining. However, if three divorces were issued in a single statement, it would not be permissible for you to remarry.
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
مِنْ أَنَّ الصَّرِيحَ مَا لَا يَحْتَاجُ إلَى نِيَّةٍ بَائِنًا كَانَ الْوَاقِعُ بِهِ أَوْ رَجْعِيًّا خَاصٌّ بِالصَّرِيحِ فِي الْجُمْلَةِ الْأُولَى: أَعْنِي قَوْلَهُمْ الصَّرِيحُ يَلْحَقُ الصَّرِيحَ وَالْبَائِنَ
Raddul Muhtār (Vol.3, pg.308, Dār Al-Fiqr)
فَصْلٌ فِيمَنْ يَقَعُ طَلَاقُهُ وَفِيمَنْ لَا يَقَعُ طَلَاقُهُ) يَقَعُ طَلَاقُ كُلِّ زَوْجٍ إذَا كَانَ بَالِغًا عَاقِلًا سَوَاءٌ كَانَ حُرًّا أَوْ عَبْدًا طَائِعًا أَوْ مُكْرَهًا
Al-Fatāwa al-Hindiyyah (Vol.1, pg.353, Dār Al-Fiqr)
[2]
الْفَصْلُ الرَّابِعُ فِي الطَّلَاقِ قَبْلَ الدُّخُولِ) إذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ ثَلَاثًا قَبْلَ الدُّخُولِ بِهَا وَقَعْنَ عَلَيْهَا فَإِنْ فَرَّقَ الطَّلَاقَ بَانَتْ بِالْأُولَى وَلَمْ تَقَعْ الثَّانِيَةُ وَالثَّالِثَةُ وَذَلِكَ مِثْلُ أَنْ يَقُولَ أَنْتِ طَالِقٌ طَالِقٌ طَالِقٌ وَكَذَا إذَا قَالَ أَنْتِ طَالِقٌ وَاحِدَةً وَوَاحِدَةً وَقَعَتْ وَاحِدَةٌ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.373, Dār Al-Fiqr)
الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ … فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
Qur’an (2:229-230)
قَوْله تَعَالَى: ﴿فَلا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا﴾ [البقرة: ٢٣٠] أَيْ يَتَنَاكَحَا بَعْدَ طَلَاقِ الزَّوْجِ الثَّانِي وَذَا فِي الْحُرِّ وَالْحُرَّةِ
Badā’i’ Al-Ṣanā’i’ (Vol.3, pg.97, Dār Al-Kutub Al-’Ilmiyyah)
[3]
وَأَمَّا رُكْنُهُ) فَالْإِيجَابُ وَالْقَبُولُ، كَذَا فِي الْكَافِي وَالْإِيجَابُ مَا يُتَلَفَّظُ بِهِ أَوَّلًا مِنْ أَيِّ جَانِبٍ كَانَ وَالْقَبُولُ جَوَابُهُ هَكَذَا فِي الْعِنَايَةِ…(وَمِنْهَا) الشَّهَادَةُ قَالَ عَامَّةُ الْعُلَمَاءِ: إنَّهَا شَرْطُ جَوَازِ النِّكَاحِ هَكَذَا فِي الْبَدَائِعِ وَشُرِطَ فِي الشَّاهِدِ أَرْبَعَةُ أُمُورٍ: الْحُرِّيَّةُ وَالْعَقْلُ وَالْبُلُوغُ وَالْإِسْلَامُ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.267, Dār Al-Fiqr)
فَإِنَّ حَاصِلَهُ: أَنَّ الْمَرْأَةَ إذَا زَوَّجَتْ نَفْسَهَا مِنْ كُفْءٍ لَزِمَ عَلَى الْأَوْلِيَاءِ وَإِنْ زَوَّجَتْ مِنْ غَيْرِ كُفْءٍ لَا يَلْزَمُ أَوْ لَا يَصِحُّ بِخِلَافِ جَانِبِ الرَّجُلِ فَإِنَّهُ إذَا تَزَوَّجَ بِنَفْسِهِ مُكَافِئَةً لَهُ أَوْ لَا فَإِنَّهُ صَحِيحٌ لَازِمٌ
Raddul Muhtār (Vol.3, pg.84-5, Dār Al-Fiqr)
ثُمَّ الْمَرْأَةُ إذَا زَوَّجَتْ نَفْسَهَا مِنْ غَيْرِ كُفْءٍ … وَرَوَى الْحَسَنُ عَنْ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – أَنَّ النِّكَاحَ لَا يَنْعَقِدُ وَبِهِ أَخَذَ كَثِيرٌ مِنْ مَشَايِخِنَا رَحِمَهُمْ اللَّهُ تَعَالَى، كَذَا فِي الْمُحِيطِ وَالْمُخْتَارُ فِي زَمَانِنَا لِلْفَتْوَى رِوَايَةُ الْحَسَنِ وَقَالَ الشَّيْخُ الْإِمَامُ شَمْسُ الْأَئِمَّةِ السَّرَخْسِيُّ رِوَايَةُ الْحَسَنِ أَقْرَبُ إلَى الِاحْتِيَاطِ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.292, Dār Al-Fiqr)