BATCH 2019-20

“FINAL PROJECT ON”

"THEME :-CUSTOM "

TOPIC:-

TRIPLE TALAQ: AN AN LYTICAL STUDY ON SOCIO- LEGAL

ASPECTS

SUBJECT : LEGAL METHOD

SUBJECT CODE: 10BC0101

Submitted to: Submitted by:

Dr.Rachana Choudhary Name Rounak Sinha
Assistant Professor Roll No. 91901104001
Faculty of law, Marwadi university B.A. LLB Hons (sem1)

1
 DECLARATION

I Rounak Sinha certify that the work embodied in this project work,
entitled “TRIPLE TALAQ: AN ANLYTICAL STUDY ON SOCIO-
LEGAL ASPECTS” my own bona-fide work carried out by me under
the supervision of Dr. Rachana Choudhary of Faculty of Law,
Marwadi University. The matter embodied in this Project has not been
submitted for the award of any other degree/diploma.
I declare that I have faithfully acknowledged, given credit to and
referred to the authors/ research workers wherever their works have
been cited in the text and the body of the project. I further certify that I
have not willfully lifted up some other's work, para, text, data, results,
figures etc. reported in the journals, books, magazines, reports,
dissertations, theses, etc., or available at web-sites and included them
in this project work and cited as my own work.

Signature of the Student

Date:
Place:

2
 SUPERVISOR’S CERTIFICATE

This is to certify that the work embodied in the accompanying project

entitled “TRIPLE TALAQ: AN ANLYTICAL STUDY ON SOCIO-
LEGAL ASPECTS”, has been carried out entirely by Rounak Sinha
under my direct supervision and guidance and that the candidate has
fulfilled the requirements of the regulations laid down for the partial
fulfillment of B. A. LL. B Hons. Degree examination in the course of
Legal Method (Semester I), Faculty of Law, Marwadi University.

Dr. Rachana Choudhary

Assistant Professor (Legal Method)
Faculty of Law, Marwadi University

3
 ACKNOWLEDGEMENT

I would like to express my thanks to the people who have helped me

most throughout my project, be it directly or indirectly. I am most
grateful to my teacher Dr.Rachana Choudhary who actually inspired
to do this project by providing this opportunity.
A special thank of mine goes to my classmates Ram Malani and Tushar
Jain who helped me out in completing the project, where they all
exchanged their own interesting ideas, and made me realize both the
perspectives to the issue and thus made it possible to complete my
project with all accurate information. I wish to thank my parents for
their personal support or attention who inspired me to go my own way.

Last but not the least, I would also extend my appreciation to those
who could not be mentioned here but well played their role to inspire
the curtain

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 INDEX
1. INTRODUCTION
6
2. POSITION OF TRIPLE TALAQ IN QURAN
8
3. INEQUALITY CAUSED BY TRIPLE TALAQ
10
4. STEPS TAKEN BY INDIAN GOVERNMENT TO REDUCE
13
THE MISRY OF MUSLIM WOMEN
5. CONCLUSION AND SUGGESTION
15
6. BIBLIOGRAPHY 19

5
 INTRODUCTION
It is said in hadith1 also known as Prophet’s sayings that, “Islam with its realistic
and practical outlook on all human affairs recognises divorce but only as a
necessary evil, inevitable in certain circumstances”.
Divorce, since it distinguishes the family unity, is of course a social evil in itself.
The dissolution of a marriage is almost always and upsetting event as it is
marked as disappointment and the loss of dreams and expectations. According
to Islamic Concept, matrimonial alliance is a kind of social contract and it can be
dissolved when it ceases to serve its purpose. This does not mean that marriage
has no value or solemnity in Islam. Martial tie is always respected as well as it
should be continued as far as possible. Divorce is considered as last resort when
mutual adjustment and tolerance are emphasised beyond proportions. When
the parties, their well -wishers and courts are required not to leave any stone
unturned for the subsistence of martial tie in case of dispute and disagreement
between the parties, then divorce takes place. When the dissolution of marriage
tie proceeds from the husband, then it is called as “TALAQ”and when it takes
place by the wife ,it is called “KHULA”, And when it is by mutual consent, it is
called “MUBAARAAB”. Under such circumstances, the wife may move to the
Qadi2 or court in order to get released herself from martial tie.
As far as Triple Talaq is concerned, It is an obonoxious practice that have been
followed by the Muslims where in pronouncement of talaq word three times
leads to dissolution of marriage.

HISTORICAL BACKGROUND

To understand the nature and concept of divorce law of Islam, a brief account of
historical background of divorce is necessary.

As the Islam has the roots from Arabia so, let us first talk about the period of pre-
Islamic Arabia3. In pre- Islamic Arabia divorce was used as an instrument of

1
Hadith in Islam refers to record of the words, actions, and the silent approval of the Islamic Prophet
Muhammad
2
Qadi is a Muslim Judge who renders decisions according to the Shariah Law( Islamic Law
3
Pre- Islamic Arabia is the Arabian Peninsula prior to the emergence of Islam in 610 CE

6
torture. Men treated their wives as slaves, when their personal desire get fulfilled,
they divorced their wives. It is like a sex-slavery. Among the pre-Islamic Arabs,
the power of divorce possessed by the husband was unlimited. They could divorce
their wives at any time, for any reason or without any reason. This period of time
is also known as Jahiliyah period i.e the time of ignorance.
According to Asghar Ali Engineer4, the Islamic Shariah which was formulated
more than hundred years after the death of prophet Muhammad, had evolved
under complex influences of various civilizations and took away what was given
to women by the Prophet and Quran the issue of instant divorce in one sitting
illustrates this very well.
These social and moral ills and injustices with women engaged the attention of
the Prophet Muhammad in Islam. Fully conscious of the evils flowing from
divorce, he framed the laws of marriage and divorce in order to remove these
evils. These laws ensured permanence of marriage, without impairing individual
liberty.

4
He was an Indian reformist-writer and social activist .Internationally known for his work on liberation
theology in Islam

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 CHAPTER 2
POSITION OF TRIPLE TALAQ IN QURAN

In the holy Quran, pronunciation of “TALAQ TALAQTALAQ” in one breath is

nowhere mentioned in the Quran which would amount to divorce. The verse of
the Quran 2.229 is very clear that “Divorce must be pronounced twice and then a
women may retained in honour or released in kindness. And it is not lawful for
you that ye take from women aught of that which ye have given them, except
when both fear that they may not be able to keep within the limits imposed by
Allah. And if ye fear that they may not be able to keep the limits of Allah, in that
case it is not sin for either of them if the woman ransom herself. These are the
limits by Allah. Transgress them or not. For whoso transgresses the Allah’s limit,
such are wrong doers.

According to Imam Razi, he writes; “Divorce two times is divorce on two

separate occasions. A lawful divorce is given separately because the existence of
two divorces will only take place when there is a space between the two divorces.
Thus it can be said that if two divorces cannot be regarded as valid divorce then
how three divorces can be treated as valid. Also it has been prescribed period of
waiting time that is known as Iddat. In short , there is not a single unequivocal
verse in the complete Quran or no basis which is talking about three divorces on
a single occasion should amount to an irrevocable divorce.

Also, no teachings of prophet Muhammad which express direction to the validity

of three divorces at one time. It is mentioned in Sahih Muslim,1482 that “
Abdullah bin Abbas, a companion of the prophet Muhammad said that triple talaq
in one sitting was considered as only one talaq during the prophet’s time. Another
story of Rukanah bin Yazid who was also companion of Prophet at that time who
had divorced his wife in one sitting. Regretting what he had done, he approached
the Prophet , who asked him how he had divorced his wife. Yazid answered he
had done so by pronouncing the word talaq thrice in single breath as well as single
sitting, Then Prophet told him , to take his wife back as it had the effect of one
divorce.

The views of jurists of Islamic schools of Jurisprudence have been different and
it is because of their different interpretation and application on Quranic Law. One
class of jurist is of the opinion that no leniency is to be shown in application of
laws so that people should not take undue advantage on that account that is why

8
Abu Hanifa5 ,therefore, hold the three repetitions of divorce to be final whereas
some group of jurists explained it in different manner that, Allah wants to treat
people leniently so that they may not be put to hardships and which also
minimizes the chances the separations. Hence, they hold three repetitions to
amount to one only. Thus on reviewing of all the religious literatures, it can be
said that practise of prophet be abrogated, but it has to prefer by all means. Also,
on the question of effectiveness of triple talaq , there is no clear commandment
in the Holy Quran nor any consensus of the opinion can be proved. Going through
the Quranic verses and its principles, it is pretty much obvious that God
discourages divorce and encourage the continuation of marriage.

5
He was an 8th century Sunni Muslim theologian and jurist of Persian Origin, who became the eponymous
founder of the Hanafi School of Sunni Jurisprudence.

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 CHAPTER 3

INEQUALITY CAUSED BY TRIPLE TALAQ

Equality as enshrined in Article 14 is the essence of democracy and a basic feature
of the constitution and it has been expanded to include concepts of non-
arbitrariness and principle of natural justice. It is necessary corollary of rule of
law and its underlying object to secure everyone’s equality of status and
opportunity. If any law is arbitrary or irrational, it would fall foul of Article 14.
Previously, the husband in a case of giving triple talaq had unequivocal right to
divorce the wife while wife could not do the same. Means, giving triple talaq was
manifestly arbitrary as it does not recognize equality of status of Muslim women
with that of men. As instant divorce is not the part of Islam as well the practise of
it is also against the Article 15 and 21, The Supreme Court of India banned this
controversial Islamic practise of instant divorce as arbitrary and unconstitutional,
by the 3:2 majority in a landmark verdict for gender justice that will stop Muslim
men calling off a marriage on a whim.

 No one should forget about Shayara Bano6, a 35 year old woman from
Uttrakhand, emerged as the defining persona in the legal battle against the
patriarchal custom. Mr. Bano was the original petitioner in the case after
she approached the court in 2016 demanding that the talaq-e-biddat
pronounced by her husband is void. Her battle against triple talaq was
spurred by her own experience. She was a victim of the custom. She get
married in April 2001 to Allahabad based property dealer Rizwan Ahmed,
she endured domestic violence and physical torture at the hands of her
husband and in-laws, who allegedly demanded additional dowry and a car
from parents. Her father, a low earning government employee, had made
special efforts to arrange her marriage beyond his capacity. She was often
beaten and kept hungry in closed room for days. And finally on October
2015, when her husband sent her a divorce note by speed post. The letter
contained a pronouncement of instant triple talaq. It was never going to be
easy for Ms. Bano and other women to go garner support from the
community as they were seen challenging the male dominance of Shariat
laws. Her legal battle received more coverage after other victims of triple
talaq also approached the court, though she was the first petitioner.

 There are the numbers of testimonies of women suffering from triple talaq
,for example; M Begum7, 31 years old , from Begumpore , Dindigul is the

6
Shayara Bano vs Union Of India
7
Mohd. Ahmed Khan vs Shah Bano Begum

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 mother of two children aged seven and three years. Her husband divorced
her seven years after their marriage ,in her absence. Domestic violence,
suspicion and a disturbed life with her in-laws were problems she faced in
her daily married life. He also not received any kind of maintenance post-
divorce, nor been allowed to take back her belongings. Then she decided
to live in her parent’s house with both her children.

 Similar type of incident happened with Fathima, who does not have her
nikahnama. Though she received her mehr at the time of marriage which
was fixed at 2 gms of gold, she received no maintenance post-divorce. A
victim of oral divorce, she faced harassment and violence at the hands of
her in-laws. She is not educated and post-divorce lives with her parents. .
Even she has not been able to get back her belongings nor her jewelleryetc
from her husband’s house post divorce.

 There is also a shocking story of Naveena J, an MPhil from Thirupore, is a

mother of a one year old .Divorced unilaterally three months of marriage
by her husband, by a mere letter through the Qazi, neither did she received
her mehr of ten grams of gold nor any kind of maintenance from her
husband post-divorce. She also faced domestic violence, harassments and
fight with in-laws.

 Another example is of Jennath N, 45 years of age became a victim of oral

talaq . Mother to a 16 years old, Jennath’sunilateral divorce by her husband
was communicated to her by the local jamat. She get no maintenance as
well as no mehr and she has to work very hard to make ends meet and stays
with her daughter at her brother’s house where she has to face a lot of
humiliation and social stigma.

The count of testimonies does not end here , there are many more women who
are suffering from this cruel practise that has destroyed many lives.

Sachar committee report8 (2006) on social, economic and educational status of

the Muslim community of India, pointed out that since Independence India has
been successful in reducing poverty and improving crucial human development
indicators such as levels of literacy, education and health. But the Muslims, the
largest minority community in the country, constituting 13.4 percent of the
population, are seriously lagging behind in terms of most of the human
development indicators and the perception of deprivation is widespread among

8
It is a report on the contemporary status of Muslims in India which was commissioned in 2005 by the then
Prime Minister of India , Manmohan Singh.

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Muslims. The report indicates that gender issues in the community are usually
given a religious slant. To the exclusion of a Muslim woman (income, jobs,
education, security and even caloric intake), such as the rules of marriage, right
to divorce and maintenance have become the benchmarks of a gender unjust
existence. The obsessive focus on select cases of Muslim women passionately
discussed in the media results identifying the Muslim religion as the sole locus of
gender - injustice in the community. Consequently, the civil society and the State
locate Muslim women’s deprivation not in terms of the „objective‟ reality of
societal discrimination and faulty development policies, but in the religious
community space.

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 CHAPTER 4

STEPS TAKEN BY INDIAN GOVERNMENT TO

REDUCE THE MISERY OF MUSLIM WOMEN

Following steps taken by Indian Government to reduce the misry of Muslim

women :-

1.The Muslim Women (Protection of Rights on Divorce) Act 19869

According to this act, the husband is liable to pay alimony during the time of iddat
or for the span of three months after the divorce. If the divorced woman has no
close relatives to look after her or she is incapable of providing her own
maintenance, the magistrate has the right to order the Waqf Board10 to take up the
responsibility of providing support to the woman and her children. The act shifts
the responsibility of maintenance from the husband to the relatives and the Waqf
Board. The husband knows that if he does not provide maintenance, he could still
control and harass his divorced wife to beg at different places for maintenance.
The husband takes responsibility for the children till they are two years old. After
that the responsibility falls on the wife to claim maintenance for them. The efforts
by a lone woman to rightfully claim maintenance after divorce got converted into
a huge political storm and the concerns of the woman were relegated to the
background, the Quranic injunctions on gender justice notwithstanding. Since
then there has been no effort either by the various governments or by the
community to revive the process of gender-just reforms in Muslim personal law.

2. Dissolution of Muslim Marriages Act 193911

Dissolution of Muslim Marriage Act, 1939 (DMMA) is sole document in the

history of Sub continent, which is a departure from the Hānāfi School of Islamic
thought. It is based on the Maliki School of Islamic jurisprudence. The two main
purposes of this document were to grant women more right which were not there
in the Hānāfi School of Islamic jurisprudence and to stop women from
committing apostasy to get out of their marriage. However, when the DMMA is
critically evaluated it is found that, DMMA may provide more right to women of
subcontinent if applied according to real intention of Maliki school of Islamic
jurisprudence. In this paper an evaluation of the DMMA, 1939 is made just to
clarify that there were more women rights hidden there but this law was not
9
Mohd Ahmad Khan vs Shah bano begum
10
A board that keeps tabs on the income, experiences and does audit of Muslim religious institutions.
11
Section 2- Grounds for decree for dissolution of marriage .

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implimented in its real sense and also the basic purpose seems to be stop women
from committing apostasy instead of giving more rights regarding dissolution of
marriage.
3.The Muslim Women (Protection of Rights on Marriage) Bill, 201912:-

The Muslim Women (Protection of Rights on Marriage) Bill, 2019 was

introduced in Lok Sabha by the Minister of Law and Justice, Mr. Ravi Shankar
Prasad on June 21, 2019.The Bill makes all declaration of talaq, including in
written or electronic form, to be void (i.e. not enforceable in law) and illegal. It
defines talaq as talaq-e-biddat or any other similar form of talaq pronounced by a
Muslim man resulting in instant and irrevocable divorce.The Bill makes
declaration of talaq a cognizable offence, attracting up to three years’
imprisonment with a fine. (A cognizable offence is one for which a police officer
may arrest an accused person without warrant.) The offence will be cognizable
only if information relating to the offence is given by: (i) the married woman
(against whom talaq has been declared), or (ii) any person related to her by blood
or marriage.

12
The Narendra Modi Government Formulated Triple Talaq Bill and introduced it in Parliament after 100 cases
of instant triple talaq in the country since the Supreme Court Judgement in August 2017.

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 CHAPTER 4

CONCLUSION
India is a diverse country where every religion has its important and has the right
to continue its practices. Muslims are the largest minorities in India and have been
given various privileges to follow their religion and are not bound to do anything
which against their religion or something which they are not allowed to do.
Triple talaq, a practice that is being followed in India under the cover of religion
and traditions has devastated results in our society. Suppress the right of other
because of Religion is not acceptable. But this practice has gone against many
rights enshrined in our Constitution. A husband divorces his wife over the phone
just because he wanted a son; another person send a text on Whatsapp and ends
the marriage, there and then only; another person ended his marriage with his
wife in a drunken state, not even realizing the consequences of it. These instances
clearly shows that this practice must be stopped, the aftermath of this inimical
practice not only ruins the life of the wife but also shatters the dreams of the
children and affects the future life of the husband. The wife looses trust in
marriage, alumina, which is a must, is not provided to the wife because of which
she and her kids have to live a life in poverty. Unemployment, illiteracy, criminal
activities are few aftermaths of this practice. Husbands too take this practice for
granted, they marry whoso ever they want to and for how short period they want
to, at times they have a purpose behind it and when the purpose is over they leave
the girl like that only.
Furthermore, Muslim women and girls face several challenges of safety, security,
survival and dignity in modern times like women and girls from all other
communities. They are gradually learning to cope with these challenges. The
solution cannot be that of confining them to homes for their own safety and well-
being. They have aspirations like other citizens and it is binding on both the
government and the community to recognize and support their concerns. Muslim
women cannot forever live with the threat of instant oral unilateral divorce or
polygamy or post-divorce economic uncertainty. These must be resolved by
evolving a just and fair legal framework based on the principles of the Quran
There have been instances where courts gave judgments in the favour of wife and
asking the husband to state reasonable cause (Dagdu v Rahimbi Dagdu

15
Pathan13), whenever they repudiate a marriage and if they fail to provide a valid
reason there wasn’t any talaq.
A 2015 survey of about 5,000 women across 10 states by the Bharatiya Muslim
Mahila Andolan (BMMA) found that over 90% wanted an end triple talaq. Of the
525 divorced women surveyed, 78% had been given triple talaq; 76 of these
women had to consummate a second marriage so that they could go back to their
former husbands.
In India we have arrived at this common sense that women in marriage have less
rights then men. Article 2514 and 2615 of Indian Constitution are equally meant
for men and women, whatever be the denomination. Triple Talaq is Against the
Progressive spirit of Quran. It symbolizes the subordination, subjugation and
suppression of human rights of women. The practice of triple Talaq is grossly
injurious to the human rights of the Muslim women. This form of Talaq is infested
with the malady of inequality which goes against equality which is enshrined in
Article 14 of the Indian Constitution.
The Sharia law as practiced in India falls short of meeting the evolved standards
of gender equality and justice, now it is the society who has to change it. India
has moved away from the clutches of orthodoxy and fanaticism, this era is an era
of empowerment, literacy and freedom, and then why not gives women her due.

SUGGESTION
Article 44 of The Indian Constitution speaks about Uniform Civil Code 16 that,
“The State shall endeavor to secure for the citizens a uniform civil code
throughout the territory of India”. Under which all the personal laws based on the
scriptures and customs of each major religious community in India will be
replaced with a common set governing every citizen.
Religion is the root of all these problems and if Uniform Civil Code is
implemented then it can resolve all the contradictions that will arise from
substitution of the present system with any other system that derives its
sustenance and sanctity primarily from religion. If religion is continued to be
treated as a supreme when it is about marriage, divorce or anything which directly
affects the life of a woman, then the women of that society will continue to suffer

13
Dagdu S/o Chotu Pathan ,Latur vs Rahimbi Dagdu Pathan
14
Article 25 says “All persons are equally entitled to freedom of conscience and right to freely profess, practise
and propagate religion subject to public order ,morality and health.
15
Article 26, gives every religious group a right to establish and maintain institutions for religious and
charitable purposes, manage its affairs , properties as per the law.
16
Uniform Civil Code is the ongoing point of debate regarding Indian Constitution’s mandate to replace
personal laws based on religious scriptures and customs with a common set of rules governing every citizen.

16
from inequality and discrimination. And that has happened with the Muslim
women, under the rule of Ostrich-like mentality of the AIMPLB. AIMPLB has
always been against it, it was formed when the question of implementation of
Uniform Civil Code arose in the early 1970s by the then law minister Mr H R
Gokhalewhen Mrs. Indira Gandhi tried to control the dominance of Sharia Law
of 1937. AIMPLB has consistently asserted that Sharia is beyond reach and scope
of India’s courts of law, including the Supreme Court, as in its opinion, secular
courts do not have the authority to either interpret or apply Sharia, which is based
on the Quran and the Hadith, which are above any manmade law.In its self-
appointed role as the sole arbiter of Muslim destiny in secular, democratic India,
AIMPLB may have taken upon itself the onerous task of saving the minority
Indian Muslims from the persecution of majority Indian Hindus.
The point is, once you remove the words ‘Muslims’ and ‘Hindus’, only Indians
remain – with no majority or minority – but equal in every respect before law
(today they are guided by different sets of laws) enjoying equal rights and
privileges under the Constitution. That can happen once the Shariah is no longer
allowed to control the lives of Indian Muslims and their freedom to worship and
follow their religious practices are left to individuals, as in most religions.
AIMPLB cannot allow it to happen, since it then loses its raison-d’etre. In no
other religion and perhaps in no other country, least of all in any democracy, the
clergy, or the mullahs, are allowed to wield so much power by the State.
In Mohd. Ahmed Khan v. Shah Bano Begum Case, when Supreme Court made a
recommendation of Uniform Civil Code. The All India Muslim Personal Law
Board17 defended the application of their laws and supported the Muslim
conservatives who accused the government of promoting Hindu dominance over
every Indian citizen at the expense of minorities. The Criminal Code(under which
the Shah Bano got justice which she rejected after sometime) was seen as a threat
to the Muslim Personal Law, which they considered their cultural identity.
According to them, the judiciary recommending a uniform civil code was
evidence that Hindu values would be imposed over every Indian. The orthodox
Muslims felt that their communal identity was at stake if their personal laws were
governed by the judiciary. The members of the Muslim board, including Khan,
started a campaign for complete autonomy in their personal laws. An independent
Muslim parliamentarian proposed a bill to protect their personal law in the
parliament. The Congress reversed its previous position and supported this bill
while the Hindu right, the Left, Muslim liberals and women’s organizations
strongly opposed it. The Muslim Women’s (Protection of Rights on Divorce) was
17
It is a non-government organisation constituted in 1973 to adopt suitable strategies for the protection and
continued applicability of Muslim Personal law in India.

17
passed in 1986, which made Section 125 of the Criminal Procedure Code
inapplicable to Muslim women. The debate now centered on the divinity of their
personal law. A Muslim member of parliament made a claim emphasizing the
importance of the cultural community over national by saying that only a Muslim
judge could intercede in such cases.This clearly shows that AIMPLB will never
let Uniform Civil Code happen but if it is implemented then there will be equal
status to all the citizens, gender parity, accommodation to the aspirations of young
population, national integration will be supported and it will bypass the
contentious issue of reform of existing personal laws. Facing the difficulties like
diverse nature of India and fighting against people like AIMPLB who consider
UCC as encroachment on religious freedom, once is implemented all the worries
and discrimination towards Muslim women will flew away.

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 BIBLIOGRAPHY
 Ahmad A.Galwash, The Religion Of Islam (1945)
 Anderson, J.N.D Anderson, Islamic Law in the Modern Law (1959)
 W.H McNaughten, Principles and Precedents of Muhammadan Law
 Mistry, Malika;July-Sept 1999, Role of Religion in Fertility and Family
Planning Among Muslims in India.
 Ahmed Khan v. ShahBano Begum (1985 SCR(3)844)
 Dagduv.RahimbiDagduPathan,(2003(1)BomCR 740)
 Sachar committee report (2006)
 Author’s paper, “Understanding Islamic Divorce” in Indian express(1
August 1993)
 Supreme Court of India Judgment WP(C) No.118 of 2016 Triple Talaq.
 Survey of about 5,000 women across 10 states by Bhartiya Muslim
MahilaAndolan.
 The Constitution Of India
 Quran
 Tahir Mahmood, Halaalab: A Misunderstood Concept of Muslim Law’ in
Islamic comparative Law Quarterly 1301(1982)

REFRENCES :-
 https://www.prsindia.org/billtrack/muslim-women-protection-rights-
marriage-bill-2019
 https://www.thehindu.com/news/national/triple-talaq-law-
challenged-in-sc/article28799562.ece
 https://www.thehindu.com/news/national/other-states/triple-talaq-
act-ploy-to-create-schisms-in-community/article28802691.ece
 https://www.india.gov.in/sites/upload_files/npi/files/coi_part_full.pdf
 https://www.thehindu.com/opinion/letters/triple-talaq-
bill/article28777018.ece
 https://indianexpress.com/article/india/rajya-sabha-passes-triple-
talaq-bill-5864548/
 https://indianexpress.com/article/opinion/columns/triple-talaq-bill-
passed-in-parliament-pm-modi-bjp-586763

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 https://www.indiatoday.in/news-analysis/story/triple-talaq-bill-in-
rajya-sabha-do-you-know-why-it-is-controversial-1575100-2019-07-
30
 https://www.aljazeera.com/news/2019/07/india-criminalises-muslim-
practice-instant-divorce-190730143217161.html

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