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Status Of Divorce Given During Menstrual Cycle And In The Absence Of Witnesses?
حالتِ حیض میں طلاق دینا اگرچہ گناہ ہے لیکن کیا طلاق واقع ہو جائے گی؟ براہِ کرم یہ بھی وضاحت فرما دیں کہ کیا طلاق بھی گواہان کی موجودگی میں دینی ہو گی یا شوہر کسی کے علم میں لائے بغیر بھی ایسا کر سکتا ہے؟
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Status Of Divorce Given During Menstrual Cycle And In The Absence Of Witnesses?
updated 11 months, 2 weeks ago
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طلاق واقع ہو جاتی ہے اس حالت میں بھی، لیکن شوہر سے یہی کہا جائے کہ رجوع کرے اور درست طریقے سے طلاق دے۔
گواہوں کی ضرورت تنازع سے بچنے کے لیے ہے۔ ان کے بغیر بھی طلاق ہو جاتی ہے۔ کسی کے علم میں لانے شرط نہیں ہے۔
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اگر شوہر کو رجوع کرنے اور دوبارہ درست طریقے سے طلاق دینے کو کہا جائے گا تو کیا وہ پہلی شمار ہو گی یا دوسری؟ براہِ کرم یہ بھی وضاحت فرما دیجئے۔ جزاک اللہ
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The presence of witnesses is a mandatory requirement for proper divorce procedure commanded by God (65:2), which means that divorce is invalid if witnesses are not present. Please see verse 65:2.
65:2 Then, once the interim is fulfilled, either you remain together equitably, or part ways equitably and have it witnessed by two just people from among you; and give the testimony for God. This is to enlighten those who believe in God and the Last Day. And whoever reverences God, He will create a solution for him.
https://javedahmedghamidi.org/#!/books/5aa954f7b6705dbd7ccbf6a0?chapterNo=30
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Pronouncing a divorce during mestrual cycle or in the absence of witnesses is a clear violation of the procedure of Divorce prescribed in Quran. Every such violation, if goes to the court, would need to be decided in the light of the given circumstances of each case. And court may give different rulings in different scenarios.
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Following steps constitute Procedure of Divorce as per Quran:
1) Divorce should be given keeping in consideration the iddat (waiting period). It is necessary that divorce be given after a lady has completed her menstrual cycle in that period of cleanliness in which the husband did not have any sexual intercourse with his wife.
2) Until the iddat period expires, the husband has the right to take back his wife.
3) If the husband does not take back his wife within the iddat period, then once this period expires the relationship of wedlock will cease to exist.
4) If a husband revokes his decision within the iddat, the lady will continue to remain his wife, but a person can only twice exercise this right of divorcing his wife in the iddat and then revoking the decision in his marriage with a lady.
5) Whether the husband decides to divorce his wife or to take her back, in both cases the Quran directs him to call in two Muslim witnesses on his decision.
Ghamidi Sahab writes regarding the above five points on Procedure of Divorce:
…”The above paragraphs explain the correct way of divorce. If a person divorces his wife according to this prescribed way or takes her back during the iddat period, then his decisions shall stand legally implemented. However, if divorce is given in violation of the prescribed way, then this is a legal case that would require a court ruling.
Two similar cases of importance which came before the Prophet (sws) are as follows:
The first of these is the case of ‘Abdullah ibn ‘Umar (rta). When he divorced his wife during her menstrual cycle, ‘Umar (rta) presented his case before the Prophet (sws). The Prophet (sws) expressed great anger when he was informed of these details and said: “Ask him to take her back and retain her in wedlock until she enters her period of purity and then again passes through her menstrual cycle and is pure again. Then, if he wants, he can permanently retain her or divorce her without having intercourse with her because this is the beginning of ‘iddat keeping regard of which the Almighty has directed a husband to divorce his wife.”
The second case is that of Rukanah ibn ‘Abdi Yazid.By gathering all the narratives of this case, the whole situation that comes to light is that he had divorced his wife three times in one go. He then felt ashamed and presented his case before the Prophet (sws). The Prophet (sws) inquired: “How did you divorce her?” He replied: “I divorced her three times in one go.” The Prophet (sws) again inquired: “What was your intention?” He answered that he wanted to divorce her once only. The Prophet (sws) told him to reply on oath which he did and then said: “If this is the matter, then take her back. Only one divorce has been implemented.” Rukanah remarked: “O Prophet of Allah! I had divorced her three times.” The Prophet said: “I know, take her back and this is not the proper way of divorcing a wife. The Almighty has said that if one must divorce his wife, he should do so keeping in consideration the iddat.”
The foundations on which the decisions of the Prophet (sws) are based in both the above quoted cases are:
i. If divorce is not given according to the prescribed procedure but there is a possibility to make amends for the violation, then the sanctity of the law demands that amends be made.
ii. A person has the right to explain his statements. If he says that a particular statement was uttered by him without any intention or with full intention, his explanation can be accepted.
iii. If a person says that he has divorced his wife three times, then this can mean that he has in fact divorced her three times and this can also be a statement that portrays the severity and intensity of his decision. Since both these possibilities exist when these words are said, hence any explanation of the speaker regarding the meaning in which he used them should also be acceptable.
However, this does not mean that if there exists evidence contrary to the explanation made, then such an explanation be accepted. A court has full authority to reject such an explanation if it is not satisfied. Consequently, when Umar (rta) observed that people were no longer careful in uttering the divorce sentence he declared that he would not even accept a statement of explanation from the husband and three divorces pronounced would be counted as three”.
(Excerpt from Meezan: Javed Ahmed Ghamidi)
(English Rendering by Dr. Shehzad Saleem)
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(Complete Topic on Procedure of Divorce: Discussion 1410)
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Please also refer to the video below from 13:19 to 14:44
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میں جناب عرفان شہزاد صاحب، جناب حسن اظہار صاحب اور جناب عمر قریشی صاحب کا بے حد شکر گزار ہوں کہ آپ نے رہنمائی فرمائی۔ طلاق دینے کا طریقۂ کار تو الحمدللہ واضح ہو گیا لیکن تین ابہام ابھی تک باقی ہیں۔ براہِ کرم ان کی وضاحت فرما دیں۔
اول، اگرطلاق دینے میں قانون کی خلاف ورزی کی گئی (مثلاً جیسے حیض میں طلاق دی، یا طہر میں مجامعت کے بعد طلاق دی یا گواہوں کی غیر موجودگی میں تنہائی میں طلاق دی وغیرہ) تو کیا طلاق واقع ہو گئی یا طلاق واقع نہی ںہیں ہوئی؟
دوم، اگر عدالت حکم دیتی ہے کہ طلاق دوبارہ سے درست طریقے سے دی جائے تو کیا اب جو درست طریقے سے دوبارہ طلاق دی جائے گی وہ پہلی شمار ہو گی یا دوسری؟
سوم، آج کل کے دور میں چونکہ عدالتی نظام مؤثر نہیں اور خاندانی نظام بھی کمزور ہو چکا ہے تو ایسی صورت میں نہ تو شوہر کے عدالت جانے کے امکانات ہیں اورنہ اس بات کے کہ خاندان کے لوگ اس سے آ کرپوچھ سکیں گے تو کیا ایسی صورت میں کہ جب کوئی اُسے پوچھنے والا یا روکنے والا موجود نہ ہو تو اس کا قانون کی خلاف ورزی کرتے ہوئے طلاق دینا واقع ہو جائے گا؟
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In scenarios where courts are not easily accessible, a common Muslim should refer his/her matter to a religious scholar and take official fatwa in this regard.
If you have a personal case, then you can send all the details at the following link to get fatwa from GCIL under supervision of Ghamidi Sahab.
https://www.ghamidi.org/fatwa/
You can also choose to share all the relevant details privately with Dr. Irfan Shahzad Sahab who is a GCIL scholar, he can also guide in this regard.
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I am highly obliged for detailed and apt guidance. You have cleared all confusions. Jazak Allah.
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If Divorce is issued contrary to the clear injunctions of Quran, or by bypassing, skipping, or avoiding a material aspect of its procedure laid down by Quran, then divorce will remain invalid, void ab initio, and would count as if divorce has not been pronounced in the first place.
Presence of two just (neutral) witnesses in compliance with verse 65:2 is a mandatory and important part of the proper divorce procedure. It is not an optional or voluntary part. If this material requirement was not fulfilled, then such divorce is invalid and does not count. In this case divorce will have to be pronounced/issued again and that will count as first divorce.
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Thanks for efficient, clear and detailed responses. You were a great help. Jazak Allah.
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