Khula is not against islam | PLD 2023 FSC 286

Khulla is not against islam. Pld 2023 FSC 286

خلع اسلامی ھے یا غیر اسلامی فیڈرل شریعت کورٹ کا فیصلہ۔

مقدمہ نمبر 11-I/2022 وفاقی شریعت کورٹ میں خرم شہزاد نے دائر کیا، جس میں انہوں نے فیملی کورٹ ایکٹ 1964 کی دفعہ 10(4) کو چیلنج کیا۔ درخواست گزار نے دعویٰ کیا کہ اس دفعہ کے تحت خلع (جو کہ عورت کی طرف سے طلاق کی درخواست) شوہر کی رضا مندی کے بغیر دی جا سکتی ہے، اور یہ اسلامی اصولوں کے خلاف ہے۔

خرم شہزاد کا کہنا تھا کہ ان کی بیوی نے خلع کی درخواست دائر کی تھی جس پر عدالت نے شوہر کی رضا مندی کے بغیر فیصلہ سنایا۔ انہوں نے قرآن اور حدیث کی روشنی میں دلیل دی کہ اسلامی اصولوں کے مطابق شوہر کی رضا مندی کے بغیر خلع دینا غلط ہے۔

عدالت نے درخواست گزار کی دلائل کا جائزہ لیا اور پہلے بھی اس موضوع پر فیصلہ کیا گیا کیس "سلیم احمد اور دیگر بمقابلہ حکومتِ پاکستان اور دیگر" کا حوالہ دیا، جس میں خلع کی قانونی حیثیت اور عمل پر بات چیت کی گئی تھی۔

فیصلے میں عدالت نے درخواست کو بے بنیاد قرار دیتے ہوئے مسترد کر دیا اور کہا کہ موجودہ قانونی دفعات اسلامی اصولوں کے مطابق ہیں۔

اسلامی شریعت میں خُلع (Khula) ایک ایسا قانونی اور شرعی حق ہے جو بیوی کو اختیار دیتا ہے کہ وہ شوہر سے علیحدگی حاصل کرے، خاص طور پر اگر شادی کے دوران اسے برداشت کرنا مشکل ہو جائے۔ خُلع کے دوران شوہر کی جائیداد اور دیگر حقوق کے تعلق سے بھی اصول واضح ہیں۔

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1۔ خُلع اور جائیداد — حدیث کی روشنی میں

حضرت ابن عباس رضی اللہ عنہ سے روایت ہے کہ:

> جمیلہ بنت سلول نبی اکرم ﷺ کے پاس آئیں اور عرض کیا:

"اللہ کی قسم! میں ثابت کے دین اور اخلاق میں کوئی عیب نہیں پاتی، لیکن میں کفر اور نافرمانی کو برداشت نہیں کر سکتی۔"

نبی اکرم ﷺ نے فرمایا:

> "کیا تم اسے اپنی جائیداد واپس کرو گی؟"

جمیلہ نے کہا: "ہاں"

نبی اکرم ﷺ نے فرمایا کہ وہ اپنی جائیداد واپس لے لے، اور بس۔

یہ حدیث واضح کرتی ہے کہ خُلع کے دوران شوہر کی جائیداد کی حد مقرر ہے، اور بیوی کو کسی اضافی دعوے کا حق نہیں۔

حوالہ: سنن سعید بن منصور، کتاب الطلاق، حدیث نمبر 1270

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2۔ خُلع کے بعد شادی کی قانونی حیثیت

خُلع کے بعد شادی یا تو طلاق کے معمولی اثرات کے تحت ختم ہوتی ہے یا شوہر کی وفات کے بعد خاتون بیوہ بن جاتی ہے۔

یہ اصول عدالتی فیصلوں میں بھی تسلیم شدہ ہے، جیسا کہ:

کیس کا حوالہ اہم نکتہ

PLD 2013 Lahore 88 خُلع کے بعد بیوی کا حق اور مدت عدت

PLD 2013 Sindh 209 شوہر کی وفات کے بعد بیوی کے حقوق

2011 CLC 1211 خُلع کی قانونی بنیاد اور بیوی کی حفاظت

PLD 2010 Karachi 131 شوہر کی جائیداد میں بیوی کا حق

PLD 2003 Peshawar 169 بیوی کی علیحدگی کے اثرات

2000 MLD 447 خُلع اور جائیداد کے معاملات

PLD 1970 Lahore 1 خُلع اور زمین/پراپرٹی کی تقسیم

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3۔ عدالت کا موقف اور موجودہ کیس

S.P. No.11-I/2022 میں عدالت نے فرمایا کہ:

> قرآن و سنت اور سابقہ فیصلوں کے مطابق، خُلع کے دوران شوہر کی جائیداد کے معاملات واضح اصولوں کے تحت طے ہوتے ہیں۔

بیوی کو خُلع کا حق حاصل ہے لیکن وہ اضافی جائیداد کا دعویٰ نہیں کر سکتی۔

عدالت نے موجودہ درخواست کو DISMISSED قرار دیا کیونکہ اس میں کوئی جواز یا قانونی بنیاد نہیں تھی۔

فیصلہ ساز جج:

جسٹس ڈاکٹر سید محمد انور (Acting Chief Justice)

جسٹس خادم حسین ایم. شیخ

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4۔ اہم قانونی نکات

1. خُلع ایک شرعی حق ہے، جو بیوی کو شادی سے علیحدگی کا اختیار دیتا ہے۔

2. شوہر کی جائیداد کا حق صرف واپسی تک محدود ہے، اضافی دعویٰ جائز نہیں۔

3. عدالتی فیصلے بار بار یہ واضح کرتے ہیں کہ خُلع اور جائیداد کے تعلقات میں حدود اور اصول واضح ہیں۔

4. قرآن و سنت کی روشنی میں خُلع کے اصول نہ صرف مذہبی ہیں بلکہ عدالتی لحاظ سے بھی مضبوط ہیں۔

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نتیجہ

بیوی کے پاس خُلع کا حق ہے لیکن وہ شوہر کی جائیداد یا اضافی حقوق کے لیے دعویٰ نہیں کر سکتی۔

عدالتی فیصلے اور حدیث کے مطابق، جائیداد کی واپسی حد تک محدود ہے۔

یہ فیصلہ عوام الناس کے لیے رہنمائی فراہم کرتا ہے کہ خُلع کے دوران حقوق اور حدود کیا ہیں۔

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Must read judgement.

ORDER SHEET

IN THE FEDERAL SHARIAT COURT OF PAKISTAN

(Original Jurisdiction)

Shariat Petition No.11-I/2022

Khurram Shehzad son of Irshad Hussain, resident of School Mohallah, Near Utility

Store, Jail Road, Mandi Bahauddin.

…… Petitioner

versus

1. Federation of Pakistan through Ministry of Law and Justice Commission of Pakistan,

Islamabad through its Secretary, 3rd Floor, R&S Blocks, Pak. Secretariat, Islamabad.

2. Mst. Amina Sarfraz d/o Sarfraz Ahmed, resident of Lalazar Colony, Mandi Bahauddin.

…… Respondents

PRESENT

06.

07.02.2023

Islamabad

Sayyed Umer Sohail Shah, Advocate for/along with

petitioner

PRELIMINARY HEARING:

ORDER

DR. SYED MUHAMMAD ANWER, ACJ: Through the

instant Shariat Petition, the petitioner has made the

following prayer:

“It is therefore, respectfully prayed that whole of the

above-mentioned impugned provision / section 10(4) of

the Family Court Act, 1964 may kindly be examined

in the light of Quran and Sunnah and be declared

un-Islamic and hence void being repugnant to the

injunctions of Islam. It is further prayed that as a

consequence thereof the respondent No.1 should be

directed to amend the above mentioned provision in

accordance with the tenants of Islam.”

The learned counsel for petitioner has mainly

stressed that Khula so granted by the ordinary courts of

law under Section 10(4) of the West Pakistan Family Court

Act, 1964 without the consent of husband is quite against

the injunctions of Islam. However, the learned counsel has

further raised a ground in his petition regarding the

dispute of Khula sought by the wife of the petitioner in the

following manner:

“It is pertinent to mention here that respondent No.2

was got married with petitioner under Muslim

Family Laws & Shariat-e-Muhammadi on 12-01-2009,

however there is no child does exist / alive of the

)

S.P.No.11-I/2022

spouse. The respondent No.2 got Khula from the court

of Miss Iram Ali Malik, Learned Judge, Family Court

Mandi Bahauddin in Family Suit No.24/2022 vide

judgment / order on 04-03-2022, which order was

passed without the consent of petitioner, as being

husband the consent of petitioner while granting

Khula is essentially required, but no such practice or

law is being followed in the country, which is quite

illegal and un-Islamic.”

The petitioner has argued the case at length and

relied upon the following Ayat of the Holy Quran and

Ahadith of the Holy Prophet (SAW):

قَبْلِاَنْتَمَس ُوْھُن َوَقَدْفَرَضْتُمْلَھُن َفَرِيْضَةًفَنِصْفُوَاِنْطَل َقْتُمُوْھُن َمِنْ(Surah Al-Baqarah (Verse-237

مَافَرَضْتُمْاَِّل َاَنْي َعْفُوْنَاَوْيَعْفُوَا ال َذِيْبِيَدِهٖ عُقْدَةُالن ِكَاحِۭوَاَنْتَعْفُوْْٓا

۔ ّلل َٰبِمَاتَعْمَلُوْنَبَصِْيٌْاَقْرَبُلِلت َقْوٰىۭوََلَتَنْسَوُا الْفَضْلَبَيْنَكُمْۭاِن َا

“And if you divorce them before you touch them or

settle a bridal gift upon them, then (give them) half of

what you have settled unless either the women act

leniently and forgo their claim, or he in whose hand is

the marriage tie acts leniently (and pays the full

amount). If you act leniently it is closer to being God

fearing. And forget not to act gracefully with one

another, for indeed Allah see all that you do.

Holy Prophet SAW said, Hadees in Sunan Ibn e Maja,

الن َبِ َـ صىل اهلل عليه وسلم ـرَجُلٌفَقَالَيَارَسُولَاّلل َِإِن َسَي ِدِي زَو َجَِنِأَمَتَهُمَةَ، عَنِابْنِعَب َاسٍ، قَالَأََتَلَھِيعَةَ، عَنْمُوَسَبْنِأَي ُوبَالْغَافِقِي ِ، عَنْعِكْرِحَد َثَنَا مُحَم َدُبْنُيَحَْيَ، حَد َثَنَا يَحَْيَبْنُعَبْدِاّلل َِبْنِبُكَْيٍْ، حَد َثَنَا ابْنُ-:Kitab ul Talaq, Bab ul Talaq al Abad, Hadees #2081

وَھُوَيُرِيدُأَنْيُفَر ِقَبَيِْنِوَبَيْنَھَا

." يُفَر ِقَبَيْنَھُمَاإِن َمَا الط َالَقُلِمَنْأَخَذَبِالس َاقِيَا أَي ُھَا الن َاسُمَابَالُأَحَدِكُمْيُزَو ِجَعَبْدَهُأَمَتَهُثُم َيُرِيدُأَنْ" نَْبََفَقَالَـ الْمِقَالَفَصَعِدَرَسُولُاّلل َِـصىلاهللعليه وسلم .

“A man came to the Prophet (صلى الله عليه وسلم) and said: 'O

Messenger of Allah, my master married me to his slave

woman, and now he wants to separate me and her.'

The Messenger of Allah (صلى الله عليه وسلم) ascended the pulpit and

said: 'O people, what is the matter with one of you who

marries his slave to his slave woman, then wants to

separate them? Divorce belongs to the one who takes

hold of the calf (i.e., her husband)

)

S.P.No.11-I/2022

spouse. The respondent No.2 got Khula from the court

of Miss Iram Ali Malik, Learned Judge, Family Court

Mandi Bahauddin in Family Suit No.24/2022 vide

judgment / order on 04-03-2022, which order was

passed without the consent of petitioner, as being

husband the consent of petitioner while granting

Khula is essentially required, but no such practice or

law is being followed in the country, which is quite

illegal and un-Islamic.”

The petitioner has argued the case at length and

relied upon the following Ayat of the Holy Quran and

Ahadith of the Holy Prophet (SAW):

مَافَرَضْتُمْاَِّل َاَنْي َعْفُوْنَاَوْيَعْفُوَا ال َذِيْبِيَدِهٖ عُقْدَةُالن ِكَاحِۭوَاَنْتَعْفُوْْٓا

۔ ّلل َٰبِمَاتَعْمَلُوْنَبَصِْيٌْاَقْرَبُلِلت َقْوٰىۭوََلَتَنْسَوُا الْفَضْلَبَيْنَكُمْۭاِن َا

“And if you divorce them before you touch them or

settle a bridal gift upon them, then (give them) half of

what you have settled unless either the women act

leniently and forgo their claim, or he in whose hand is

the marriage tie acts leniently (and pays the full

amount). If you act leniently it is closer to being God

fearing. And forget not to act gracefully with one

another, for indeed Allah see all that you do.

Holy Prophet SAW said, Hadees in Sunan Ibn e Maja,

وَھُوَيُرِيدُأَنْيُفَر ِقَبَيِْنِوَبَيْنَھَا

“A man came to the Prophet (صلى الله عليه وسلم) and said: 'O

Messenger of Allah, my master married me to his slave

woman, and now he wants to separate me and her.'

The Messenger of Allah (صلى الله عليه وسلم) ascended the pulpit and

said: 'O people, what is the matter with one of you who

marries his slave to his slave woman, then wants to

separate them? Divorce belongs to the one who takes

hold of the calf (i.e., her husband)

3 )

S.P.No.11-I/2022

Holy Prophet SAW said, Hadees in Sunan Nisai

Hadees #3463, Sunan Ibn e Maja Hadees #2056:-

فَقَالَلَھَا الن َبِ ُـصىلاهلل . رَهُالْكُفْرَِفِاإلِسْالَمَِلَأُطِيقُهُبُغْضًا وَلَكِِن ِأَكْ. خُلُقٍأَتَتِالن َبِ َـ صىل اهلل عليه وسلم ـفَقَالَتْوَاّلل َِمَا أَعْتِبُعَىلَثَابِتٍِفِدِينٍوََلَأَِبِعَرُوبَةَ، عَنْقَتَادَةَ، عَنْعِكْرِمَةَ، عَنِابْنِعَب َاسٍ، أَن َجَمِيلَةَبِنْتَسَلُولَ، حَد َثَنَاسَعِيدُبْنُحَد َثَنَاأَزْھَرُبْنُمَرْوَانَ،حَد َثَنَاعَبْدُاألَعْىلَبْنُعَبْدِاألَعْىلَ،

. وََلَيَزْدَادَاهللعليه وسلمـأَنْيَأْخُذَمِنْھَاحَدِيقَتَهُفَأَمَرَهُرَسُولُاّلل َِـ صىل . قَالَتْنَعَمْ. " أَتَرُد ِينَعَلَيْهِحَدِيقَتَهُ" عليه وسلم ـ

It was narrated from Ibn 'Abbas that: Jamilah bint

Salul came to the Prophet (صلى الله عليه وسلم) and said: "By Allah, I

do not find any fault with Thabit regarding his religion

nor his behavior, but I hate disbelief after becoming

Muslim and I cannot stand him. "The Prophet (صلى الله عليه وسلم) said

to her: 'WiIl you give him back his garden?" She said:

"Yes." So the Messenger of Allah (صلى الله عليه وسلم) told him to take

back his garden from her and no more than that.

Holy Prophet SAW said, Hadees in Sunan Saeed bin

Mansoor, Kitab ul Talaq, Hadees #1270:-

مالک، عن يحَي بن سعيد، عن سعيد بن المسيب؛ انہ کان يقول : الطالق

( 1270 للرجال،والعدةللنساء)سننسعيدبنمنصور،کتابالطالق،حديثرقم

Malik, on the authority of Yahya bin Saeed, on the

authority of Saeed bin Al-Musayyib; He used to say:

Divorce is for men, and the waiting is for women.

(Sunnan Saeed bin Mansoor, Kitab-ul-Talaq, Hadees

No. 1270).

However, the documents, which the learned

counsel has relied upon, relate to the case involving

matrimonial dispute decided by the Family Court, Mandi

Bahauddin against the petitioner. So far as the point of

determination regarding Section 10(4) of the Family

Courts Act, 1964 is concerned, the matter has already been

decided by the Full Bench of this Court in the case of

“Saleem Ahmad and others v. Government of Pakistan and

others”, reported as PLD 2014 FSC 43. The relevant

portions of the judgment are reproduced as under:

“……”Khula” and “Mubarat” operated as a single,

irrevocable divorce and even thereafter both the

spouses could contract fresh marriage with mutual

consent, of course if they wanted to, without any

( 4 )

S.P.No.11-I/2022

intermediary marriage of the wife with another

person.

……

……The word used here is (قوامون) plural of (قوام),

which means a person responsible for administering

managing and protecting the interests of a person or

an organization and looks after its affairs. In the

context, this verse 'refers to the responsibilities of the

man who is required to protect, safeguard and provide

for the needs of those under his supervision.

Obviously, there are psychological and physiological

differences between the sexes and they have to perform

different roles but, admittedly, no one is superior to the

other except by Taqwa (i.e. faith and good deeds). In

fact they are complementary to each other. No one can

ever exist without the other. Both have similar rights/

responsibilities with different roles to play in life.

Nevertheless Islam affirms their equality as human

beings and advocates and duly protects their

fundamental rights. All these three verses referred to

again and again by the petitioner/counsel/Jurist

Consult, thus do not specifically create a bar for court

of competent jurisdiction to decree the case of "Khula"

when reconciliation fails. After all what are the Courts

of law established for? The courts are there to dissolve

the disputes that arise between the parties. They can

decide all type of matters including, admittedly,

dissolution of marriage on certain grounds. One

wonders why they are not authorized to decide the case

of Khula, if a husband does not at all agree to the

divorce of his wife and all the reconciliatory efforts fail.

In this view of the matter we find that this verse has

nothing to do with the subject of "Khula", in the

context as has been agitated and argued.”

[emphases added]

In addition to above, we would like to

highlight a very important point regarding the legal

effect of Khula i.e. according to Shariah, Khula operates

( 5 )

S.P.No.11-I/2022

as a single irrevocable divorce, which means that both

the spouses can contract a fresh marriage with mutual

consent, of course if they want to, without any

intermediary marriage of the wife with another person,

which is known as “Halala” and is required in case when

a husband pronounces divorce to his wife for the third

time and that attained finality. This is one of the legal

differences between Talaq pronounced by the husband

and Khula sought by the wife from her husband.

However, Iddat shall be incumbent upon the wife if she

wants to contract marriage with someone else after

Khula. Khula is a unique right given by Islam to women,

which is not available to men, that a woman can seek the

dissolution of marriage on the basis of Khula and to

remarry the same man depends only on her will and

consent, if she wants to, without entering into marriage

with someone else as is necessary for a man if he once

pronounced divorce to his wife, which attained finality,

and then he wants to remarry that lady, he cannot do so

unless the lady marries somebody else and that marriage

dissolves in normal course either by divorce or due to the

death of her second husband and she becomes a widow.

This important aspect of Khula has also been discussed

by the superior Courts in cases reported as PLD 2013

Lahore 88 (Major Qamar Zaman Qadir v. Judge Family

Court, Jehlum and others), PLD 2013 Sindh 209 (Danish v.

Mst. Fozia Danish and another), 2011 CLC 1211 (Attiq

Ahmed Khan vs. Noor-ul-Saba and another), PLD 2010

Karachi 131 (Muhammad Ayub Khan v. Mst. Shehla Rasheed

and another), PLD 2003 Peshawar 169 (Fazli-e-Subhan v.

Mst. Sabereen and 3 others), 2000 MLD 447 (Gulzar Hussain

v. Mst. Mariyam Naz) and PLD 1970 Lahore 1 (Mst. Nawab

Bibi and 14 others v. Mst. Anwar Bibi and 6 others).

( 6 )

S.P.No.11-I/2022

In the light of above referred judgments and

arguments advanced by the learned counsel for petitioner

together with the points he raised from the Holy Quran

and Sunnah, we are of the same view as that of earlier held

by the Full Bench of this Court in the case of Saleem Ahmad

and others as discussed supra. Hence, the instant petition

having no merit is hereby DISMISSED in limine.

(JUSTICE DR. SYED MUHAMMAD ANWER)

ACTING CHIEF JUSTICE

(JUSTICE KHADIM HUSSAIN M. SHAIKH)

JUDGE

Khalid/*

APPROVED FOR REPORTING.

(JUSTICE DR. SYED MUHAMMAD ANWER)

ACTING CHIEF JUSTI

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