DIVORCE UNDER ISLAMIC LAW

With reference to Muslim Women Act

Project work submitted to Rayat College of Law

In partial fulfilment of the requirement of the course
BA LLB for Third semester

Subject: FAMILY LAW-I

Submitted on: 20.11.23

Under the supervision of Submitted by

Dr. Mumtaz Zabeen Khan Medha

Asst. Prof. Law BA LLB (3rd SEM)

Rayat College of law Sec A

Roll no 20092

1
 INDEX
SR. NO. TOPIC PAGE NO.
1. ACKNOWLDGEMENT 3
2. INTRODUCTION 4
3. CONDITIONS OF 6
DIVORCE

4. EXPRESS TALAQ 7
5. DIVORCE BY COMMON 10
UNDERSTANDING

6. DIVORCE BY WIFE 11

7. DISINTEGRATIOIN OF 12
MUSLIM MARRIAGE
ACT, 1939
8. UNREVOCABLE 15
BREAKDOWN

9. MUSLIM WOMEN ACT, 16

2019
10. CONCLUSION 17
11. BIBLIOGRAPHY 18

2
 Acknowledgement

I am using this opportunity to express my gratitude to everyone who supported me throughout

the course of this FAMILY LAW project. I am thankful for the aspiring guidance, invaluably
constructive criticism and friend advice during the project work. I am sincerely grateful to them
for sharing their truthful and illuminating views on a number of issues related to the project. I
will strive to use gained skills and knowledge in the best possible way, and I will continue to
work on their improvement.

I express my warm thanks to my subject teacher Dr. Mumtaz Zabeen Khan for giving me
opportunity to work on this topic and without her support and guidance ,I would have not
completed this project.

Furthermore I would also like to acknowledge with much appreciation the crucial role of the
Library staff of the department, who gave the permission to use all required equipment, books
and necessary material required to complete the task, and thanks to all the people who provided
me with the facilities being required and conductive conditions for my Family law project. . I
choose this moment to acknowledge their contribution gratefully.

A special thanks goes to my class mate, who help me to assemble the parts and gave suggestion
about the task .

I also acknowledge with a deep sense of reverence, my gratitude towards my parents and
members of my family, who has always a supported me morally as well as economically.

Any omission in this brief acknowledgement does not mean lack of gratitude.

Medha

3
 INTRODUCTION

Firm association of the couple is a vital condition for a cheerful family life. Islam hence,
demands the subsistence of a marriage and recommends that break of marriage contract ought to
be dodged. At first no marriage is contracted to be disintegrated yet in shocking conditions the
wedding contract is broken. One of the methods for such disintegration is by method for
divorce . Under Muslim law the divorce may happen by the demonstration of the parties
themselves or by a pronouncement of the official courtroom. Anyway in whatever way the
divorce is affected it has not been viewed when in doubt of life. In Islam, divorce is considered
as a special case to the status of marriage.

The Prophet announced that among the things which have been allowed by law, divorce is the
most exceedingly bad . Divorce being a shrewd, it must be evaded similarly as possible.But in
certain events this wickedness turns into a need, since when it is incomprehensible for the parties
to the marriage to carry on their association with common friendship and love then it is smarter
to enable them to get isolated than urge them to live respectively in an air of contempt and
alienation. The premise of divorce in Islamic law is the failure of the spouses to live respectively
instead of a particular reason (or blame of a gathering) by virtue of which the parties can't live
respectively.

METHODS OF DIVORCE

A husband may divorce his wife by revoking the marriage without giving any reason.
Proclamation of such words which connote his goal to repudiate the wife is adequate. For the
most part this done by talaaq. In any case, he may likewise divorce by Ila, and Zihar which
contrast from talaaq just in structure, not in substance. A wife can't divorce her husband
voluntarily. She can divorce the husband just when the husband has designated such a privilege
to her or under an understanding. Under an understanding the wife may divorce her husband
either by Khula or Mubarat. Prior to 1939, a Muslim wife reserved no privilege to look for
divorce aside from on the ground of bogus charges of infidelity, madness or impotency of the
husband. Be that as it may, the Dissolution of Muslim Marriages Act 1939 sets out a few
different grounds based on which a Muslim wife may get her divorce order gone by the request
of the court.

4
There are two classifications of divorce under the Muslim law:

1.) Extra legal divorce, and

2.) Judicial divorce

The classification of additional legal divorce can be additionally subdivided into three kinds,
specifically,

By husband-talaaq, ila, and zihar.

By wife-talaaq-I-tafweez, lian.

By common understanding khula and mubarat.

The second classification is the privilege of the wife to give divorce under the Dissolution of
Muslim Marriages Act 1939.

Talaaq in its crude sense implies dismission. In its exacting significance, it signifies "setting
free", "letting free", or removing any "ties or limitation". In Muslim Law it implies opportunity
from the subjugation of marriage and not from some other servitude. In lawful sense it implies
disintegration of marriage by husband utilizing suitable words. As it were talaaq is denial of
marriage by the husband as per the system set somewhere near the law.

The accompanying refrain is in help of the husband's position to articulate one-sided

divorce is frequently refered to:

Men are maintainers of ladies, since Allah has made some of them to exceed expectations others
and on the grounds that they spend out of their property (on their support and dower) . At the
point when the husband practices his entitlement to articulate divorce, in fact this is known as
talaaq. The most amazing component of Muslim law of talaaq is that every one of the schools of
the Sunnis and the Shias remember it contrasting just in certain subtleties. In Muslim world, so
far reaching has been the talaaq that even the Imams practiced it . The total intensity of a Muslim
husband of separating from his wife singularly, without allotting any reason, truly at his impulse,
even in a quip or in a condition of inebriation, and without plan of action to the court, and even

5
without the wife, is perceived in present day India. All that is fundamental is that the husband
ought to articulate talaaq; how he does it, when he does it, or in what he does it isn't basic.

In Hannefa v. Pathummal, Khalid, J., named this as "giant" . Among the Sunnis, talaaq might
be express, suggested, unexpected helpful or even appointed. The Shias perceive just the express
and the assigned types of talaaq.

CONDITIONS FOR A SUBSTANTIAL TALAAQ:

1) Capacity: Every Muslim husband of sound personality, who has accomplished the period of
adolescence, is equipped to articulate talaaq. It isn't vital for him to give any purpose behind his
declaration. A husband who is minor or of unsound personality can't articulate it. Talaaq by a
minor or of an individual of unsound personality is void and incapable. In any case, in the event
that a husband is insane person, at that point talaaq articulated by him amid "clear interim" is
legitimate. The watchman can't articulate talaaq for the benefit of a minor husband. At the point
when crazy husband has no watchman, the Qazi or a judge has the privilege to disintegrate the
marriage in light of a legitimate concern for such a husband.

2) Free Consent: Except under Hanafi law, the assent of the husband in articulating talaaq must
be a free assent. Under Hanafi law, a talaaq, articulated under impulse, pressure, undue impact,
extortion and willful inebriation and so on., is legitimate and breaks down the marriage.

Automatic inebriation: Talaaq articulated under constrained or automatic inebriation is void even
under the Hanafi law. 1

Shia law:

Under the Shia law (and furthermore under different schools of Sunnis) a talaaq articulated under
impulse, compulsion, undue impact, misrepresentation, or deliberate inebriation is void and
inadequate.

3) Formalities: According to Sunni law, a talaaq, might be oral or recorded as a hard copy. It
might be basically expressed by the husband or he may compose a Talaaqnama. No particular
equation or utilization of a specific word is required to comprise a substantial talaaq. Any

1
Tahir Mahmood, Introduction to Muslim Law 2017.

6
articulation which obviously demonstrates the husband's longing to break the marriage is
adequate. It need not be made within the sight of the observers.

As indicated by Shias, talaaq, must be articulated orally, aside from where the husband is unfit to
talk. On the off chance that the husband can talk yet gives it recorded as a hard copy, the talaaq,
is void under Shia law. Here talaaq must be articulated within the sight of two observers.

4) Express words: The expressions of talaaq should obviously demonstrate the husband's goal to
break down the marriage. On the off chance that the declaration isn't express and is vague, at that
point it is totally important to demonstrate that the husband obviously expects to break up the
marriage.

EXPRESS TALAAQ (BY HUSBAND)

Whenever clear and unequivocal words, for example, "I have divorced thee" are articulated, the
divorce is express. The express talaaq, falls into two classifications:

Talaaq-I-sunnat,

Talaaq-I-biddat.

Talaaq-I-sunnat has two structures:

# Talaaq-I-ahasan (Most endorsed)

# Talaaq-I-hasan (Less endorsed).

Talaaq-I-sunnat is viewed as per the dictats of Prophet Mohammad.

THE AHASAN TALAAQ

It comprises of a solitary proclamation of divorce made in the time of tuhr (immaculateness,

between two feminine cycles), or whenever, if the wife is free from monthly cycle, trailed by
restraint from sex amid the period if iddat. The prerequisite that the profession be made amid a
time of tuhr applies just to oral divorce and does not make a difference to talaaq recorded as a
hard copy. Thus, this necessity isn't appropriate when the wife has passed the period of feminine
cycle or the parties have been far from one another for quite a while, or when the marriage has

7
not been fulfilled. The upside of this structure is that divorce can disavowed whenever before the
culmination of the time of iddat, accordingly hurried, neglectful divorce can be forestalled. The
disavowal may affected explicitly or impliedly.

In this way, if before the culmination of iddat, the husband resumes living together with his wife
or says I have held thee" the divorce is disavowed. Resumption of sex before the consummation
of time of iddat additionally results in the renouncement of divorce.

The Raad-ul-Muhtar puts it along these lines: "It is legitimate and appropriate to watch this
structure, for human instinct is adept to be deceive and to lead off track the psyche far to see
shortcomings which may not exist and to submit errors of which one is sure to feel embarrassed
a short time later"

THE HASAN TALAAQ

In this the husband is required to articulate the recipe of talaaq three time amid three progressive
tuhrs. On the off chance that the wife has crossed the time of feminine cycle, its proclamation
might be made after the interim of a month or thirty days between the progressive declarations.
At the point when the last profession is made, the talaaq, winds up last and permanent. It is
fundamental that every one of the three professions ought to be set aside a few minutes when no
intercourse has occurred amid the time of tuhr. Model: W, a wife, is having her time of
immaculateness and no sex has occurred. As of now, her husband, H, articulates talaaq, on her.
This is the primary proclamation by express words. On the other hand, when she enters the
following time of virtue, and before he enjoys sex, he makes the second profession. He again
renounces it. Again when the wife enters her third time of virtue and before any intercourse
happens H articulates the third profession. The minute H makes this third proclamation, the
marriage stands broke down unalterably, regardless of iddat. 2

TALAAQ-I-BIDDAT

It came into vogue amid the second century of Islam. It has two structures: (I) the triple assertion
of talaaq made in a time of immaculateness, either in one sentence or in three, (ii) the other
structure comprises a solitary unalterable profession of divorce made in a time of tuhr or even

2
Khalid Rasheed, Muslim Law 2016.

8
something else. This kind of talaaq isn't perceived by the Shias. This type of divorce is
denounced. It is viewed as sinful, due to its permanence.

ILA

Other than talaaq, a Muslim husband can disavow his marriage by two different modes, that are,
Ila and Zihar. They are called productive divorce. In Ila, the husband makes a vow not to have
sex with his wife. Pursued by this vow, there is no culmination for a time of four months. After
the expiry of the fourth month, the marriage breaks down unalterably. Be that as it may, if the
husband resumes dwelling together inside four months, Ila is dropped and the marriage does not
break down. Under Ithna Asharia (Shia) School, Ila, does not work as divorce without request of
the official courtroom. After the expiry of the fourth month, the wife is basically entitled for a
legal divorce. On the off chance that there is no living together, even after expiry of four months,
the wife may record a suit for compensation of matrimonial rights against the husband.3

ZIHAR

In this mode the husband contrasts his wife and a lady inside his precluded relationship e.g.,
mother or sister and so on. The husband would state that from today the wife resembles his mom
or sister. After such a correlation the husband does not live together with his wife for a time of
four months. Upon the expiry of the said period Zihar is finished. After the expiry of fourth
month the wife has following rights:

(I) She may go to the court to get a declaration of legal divorce

(ii) She may request that the court allow the declaration of compensation of marital rights.

Where the husband needs to repudiate Zihar by continuing living together inside the said
period, the wife can't look for legal divorce. It very well may be disavowed if:

(I) The husband watches quick for a time of two months, or,

(ii) He gives nourishment no less than sixty individuals, or,

(iii) He liberates a slave.

3
Abdur Rahim, Mohammedan Jurisprudence, Faridabad.

9
As per Shia law Zihar must be performed within the sight of two observers.

DIVORCE BY COMMON UNDERSTANDING

Khula and Mubarat: They are two types of divorce by common assent however in both of them,
the wife needs to part with her dower or a piece of some other property. A refrain in the Holy
Quran keeps running as: "And it not legitimate for you that ye remove from ladies from that
which ye have given them: aside from (for the situation) when both dread that they will most
likely be unable to keep inside the points of confinement (forced by Allah), all things considered
it is no wrongdoing for both of them if the lady deliver herself." The word khula, in its unique
sense signifies "to draw" or "uncover" or "to take off, for example, removing one's garments or
pieces of clothing. It is said that the spouses resemble garments to one another and when they
take khula every remove his or her garments, i.e., they dispose of one another.

In law it is said will be said to connote an understanding between the spouses for dissolving a
marital association in lieu of pay paid by the wife to her husband out of her property. Despite the
fact that thought for Khula is basic, the actual arrival of the dower or conveyance of property
comprising the thought isn't a condition point of reference for the legitimacy of the khula. When
the husband gives his assent, it results in an unalterable divorce. The husband has no intensity of
dropping the 'khul' on the ground that the thought has not been paid. The thought can be
anything, for the most part it is mahr, the entire or part of it. Be that as it may, it might be any
property however not fanciful. In mubarat, the extraordinary component is that both the parties
want divorce. Along these lines, the proposition may exude from either side. In mubarat both, the
husband and the wife, are cheerful to dispose of one another . Among the Sunnis when the
parties to marriage go into a mubarat every shared right and commitments arrive at an end.

The Shia law is stringent however. It necessitates that both the parties must real observe the
conjugal relationship to be maddening and lumbering. Among the Sunnis no particular structure
is set down, yet the Shias demand an appropriate structure. The Shias demand that the word
mubarat ought to be trailed by the word talaaq, generally no divorce would result. They
additionally demand that the profession must be in Arabic except if the parties are unequipped
for articulating the Arabic words. Goal to disintegrate the marriage ought to be obviously
communicated. Among both, Shias and Sunnis, mubarat is irreversible. Different necessities are

10
equivalent to in khula and the wife must experience the time of iddat and in both the divorce is
basically an act of the parties, and no intercession by the court is required. 4

DIVORCE BY WIFE

The divorce by wife can be sorted under three classes:

(I) Talaaq-I-tafweez

(ii) Lian

(iii) By Dissolution of Muslim Marriages Act 1939.

Talaaq-I-tafweez or appointed divorce is perceived among both, the Shias and the Sunnis. The
Muslim husband is allowed to assign his capacity of articulating divorce to his wife or some
other individual. He may assign the power completely or restrictively, incidentally or for all time
. A changeless assignment of intensity is revocable however an impermanent designation of
intensity isn't. This assignment must be made unmistakably for the individual to whom the power
is designated, and the reason for appointment must be obviously expressed. The intensity of
talaaq might be designated to his wife and as Faizee watches, "this type of appointed divorce is
maybe the most powerful weapon in the hands of a Muslim wife to get opportunity without the
intercession of any court and is currently starting to be genuinely basic in India".

This type of designated divorce is generally stipulated in prenuptial understandings. In Md.

Khan v. Shahmai, under a prenuptial understanding, a husband, who was a Khana Damad,
embraced to pay certain measure of marriage costs acquired by the dad in-law in case of his
going out and gave a capacity to articulate divorce on his wife. The husband went out without
paying the sum. The wife practiced the privilege and divorced herself. It was held that it was a
legitimate divorce in the activity of the power appointed to her. Assignment of intensity might be
made even in the post marriage understandings. In this way where under an understanding it is
stipulated that in case of the husband neglecting to pay her upkeep or taking a second wife, the
will have a privilege of articulating divorce on herself, such an understanding is substantial, and
such conditions are sensible and not against open arrangement . It ought to be noticed that even
in case of possibility, regardless of whether the power is to be worked out, rely on the wife she
4
K. B. Agarwal, Family Law in India, Netherlands.

11
may practice it or she may not. The occurrence of the occasion of possibility does not result in
programmed divorce.

LIAN

On the off chance that the husband levels bogus charges of unchastely or infidelity against his
wife then this adds up to character death and the wife has the privilege to request divorce on
these grounds. Such a method of divorce is called Lian. Be that as it may, it is just an intentional
and forceful charge of infidelity made by the husband which, assuming false, would qualifies the
wife for get the wife to get the declaration of divorce on the ground of Lian. Where a wife
offends of her husband with her conduct and the husband hits back a claim of disloyalty against
her, at that point what the husband says in light of the awful conduct of the wife, can't be utilized
by the wife as a bogus charge of infidelity and no divorce is to be allowed under Lian. This was
held on account of Nurjahan v. Kazim Ali by the Calcutta High Court.

DISINTEGRATION OF MUSLIM MARRIAGES ACT 1939

Qazi Mohammad Ahmad Kazmi had presented a bill in the Legislature in regards to the issue on
seventeenth April 1936. It anyway progressed toward becoming law on seventeenth March 1939
and in this way stood the Dissolution of Muslim Marriages Act 1939.

Article 2 of the Act runs there under:

A lady wedded under Muslim law will be qualified for acquire a pronouncement for divorce for
the disintegration of her marriage on any at least one of the accompanying grounds, to be
specific:-

# That the whereabouts of the husband have not been known for a time of four years: if the
husband is absent for a time of four years the wife may record a request for the disintegration of
her marriage. The husband is esteemed to miss if the wife or any such individual, who is relied
upon to know about the husband, is unfit to find the husband. Area 3 gives that where a wife
records appeal for divorce under this ground, she is required to give the names and addresses of
every single such individual who might have been the lawful beneficiaries of the husband upon
his passing. The court issues notification to every single such individual show up before it and to
state in the event that they have any information about the missing husband. In the event that no

12
one knows, at that point the court passes a declaration with this impact which winds up
successful simply after the expiry of a half year. On the off chance that before the expiry, the
husband returns, the court will set aside the announcement and the marriage isn't broken down.

# That the husband has disregarded or has neglected to accommodate her upkeep for a time of
two years: it is a lawful commitment of each husband to keep up his wife, and in the event that
he neglects to do as such, the wife may look for divorce on this ground. A husband may not keep
up his wife either in light of the fact that he disregards her or on the grounds that he has no way
to give her upkeep. In both the cases the outcome would be the equivalent. The husband's
commitment to keep up his wife is liable to wife's own execution of wedding commitments.
Along these lines, if the wife lives independently with no sensible reason, she isn't qualified for
get a legal divorce on the ground of husband's inability to keep up her since her very own lead
disentitles her from support under Muslim law.

# That the husband has been condemned to detainment for a time of seven years or upwards: the
wife's privilege of legal divorce on this ground starts from the date on which the sentence ends
up last. In this way, the pronouncement can be passed to support her simply after the expiry of
the date for bid by the husband or after the intrigue by the husband has been rejected by the last
court.

# That the husband has neglected to perform, without sensible reason, his conjugal commitments
for a time of three years: the Act defines 'conjugal commitments of the husband'. There are a few
conjugal commitments of the husband under Muslim law. Be that as it may, with the end goal of
this condition husband's inability to perform just those matrimonial commitments might be
considered which are excluded in any of the provisos of Section 2 of this Act.

# That the husband was weak at the season of the marriage and keeps on being so: for getting an
announcement of divorce on this ground, the wife needs to demonstrate that the husband was
barren at the season of the marriage and keeps on being feeble till the recording of the suit. Prior
to passing a declaration of divorce of divorce on this ground, the court will undoubtedly provide
for the husband one year to improve his strength gave he makes an application to it. In the event
that the husband does not give such application, the court will pass the announcement
immediately. In Gul Mohd. Khan v. Hasina the wife documented a suit for disintegration of

13
marriage on the ground of impotency. The husband made an application under the steady gaze of
the court looking for a request for demonstrating his power. The court enabled him to
demonstrate his intensity.

# If the husband has been crazy for a time of two years or is experiencing uncleanliness or a
harmful veneral illness: the husband's craziness must be for at least two years promptly going
before the introduction of the suit. Be that as it may, this act does not determine that the
unsoundness of mind must be reparable or serious. Sickness might be white or dark or cause the
skin to shrink away. It might be treatable or serious. Veneral malady is an ailment of the sex
organs. The Act gives that this sickness must be of serious nature. It might be of any span. In
addition regardless of whether this sickness has been tainted to the husband by the wife herself,
she is qualified for get divorce on this ground.

# That she, having been given in marriage by her dad or other gatekeeper before she achieved the
age of fifteen years, renounced the marriage before accomplishing the age of eighteen years,
gave that the marriage has not been fulfilled;

# That the husband treats her with brutality, in other words

(a) Habitually attacks her or makes her life hopeless by cold-bloodedness of direct regardless of
whether such lead does not add up to physical abuse, or

(b) Associates with ladies with a bad reputation or leads a scandalous life, or

(c) Attempts to constrain her to lead a shameless life, or

(d) Disposes of her property or keeps her practicing her legitimate rights over it, or

(e) Obstructs her in the recognition of her religious calling or practice, or

(f) If he has more than one spouses, does not treat her evenhandedly as per the orders of the Holy
Quran.

In Syed Ziauddin v. Parvez Sultana, Parvez Sultana was a science graduate and she needed to
take confirmation in a school for medicinal examinations. She required cash for her
investigations. Syed Ziaudddin guaranteed to give her cash gave she wedded him. She did. Later

14
she petitioned for legal separation for non-satisfaction of guarantee with respect to the husband.
The court allowed her divorce on the ground of brutality. Subsequently we see the court's
mentality of crediting a more extensive importance to the articulation mercilessness. In Zubaida
Begum v. Sardar Shah, a case from Lahore High Court, the husband sold the trimmings of the
wife with her assent. It was presented that the husband's lead does not add up to remorselessness.

In Aboobacker v. Mamu koya, the husband used to force his wife to put on a sari and see
pictures in film. The wife would not do as such on the grounds that as indicated by her
convictions this was against the Islamic lifestyle. She looked for divorce on the ground of mental
savagery. The Kerela High Court held that the direct of the husband can't be viewed as
remorselessness in light of the fact that minor takeoff from the benchmarks of choking out
universality does not comprise un-Islamic conduct.

In Itwari v. Asghari, the Allahabad High Court saw that Indian Law does not perceive different
sorts of brutality, for example, 'Muslim remorselessness', 'Hindu pitilessness, etc, and that the
trial of cold-bloodedness depends on all inclusive and compassionate measures; in other words,
lead of the husband which would cause such substantial or mental agony as to jeopardize the
wife's security or wellbeing.

UNRECOVERABLE BREAKDOWN

Divorce based on unrecoverable breakdown of marriage has appeared in Muslim Law through
the legal understanding of specific arrangements of Muslim law. In 1945 in Umar Bibi v. Md.
Noise , it was contended that the wife loathed her husband so much that she couldn't in any way,
shape or form live with him and there was complete contradiction of personalities. On these
grounds the court would not concede an announcement of divorce. In any case, a quarter century
later in Neorbibi v. Pir Bux, again an endeavor was made to concede divorce on the ground of
hopeless breakdown of marriage. This time the court allowed the divorce. In this way in Muslim
law of present day India, there are two breakdown justification for divorce: (a) non-installment
of support by the husband regardless of whether the disappointment has come about because of
the direct of the wife, (b) where there is all out hopelessness between the spouses. 5

5
A. A. A. Fyzee, Outlines of Mohammaden Law, Oxford University Press, New Delhi.

15
The Muslim Women (Protection of Rights on Marriage) Act, 2019

 This act was enacted to protect the rights of married Muslim women and to prohibit
divorce by pronouncing talaq by their husbands and to provide for matters connected
therewith or incidental thereto.
 This act declared talaq as void and illegal

 Any pronouncement of talaq by a Muslim husband upon his wife, by words,

either spoken or written or in electronic form or in any other manner whatsoever,
shall be void and illegal.

 Any Muslim husband who pronounces talaq referred to in section 3 upon his wife
shall be punished with imprisonment for a term which may extend to three years,
and shall also be liable to fine.

 It also provides for the protection of the rights of married Muslim women

 Without prejudice to the generality of the provisions contained in any other law
for the time being in force, a married Muslim woman upon whom talaq is
pronounced shall be entitled to receive from her husband such amount of
subsistence allowance, for her and dependent children, as may be determined by
the Magistrate.

 This act highlights that a married Muslim woman shall be entitled to custody of
her minor children in the event of pronouncement of talaq by her husband.

Triple Talaq and the Indian Constitution

 Article 25 of the Constitution guarantees religious freedom as Freedom of Practice and

Propagation of Religion.
 Like all other Fundamental Rights, it is subject to restrictions and does not protect
religious practices that can negatively affect the welfare of citizens.
 Hence, Article 25 is overridden by Article 14, which guarantees the Right to Equality as
triple talaq denies a Muslim woman’s equality before the law.
 Article 25 is also subject to Article 15 (1) which states that the State “shall not
discriminate against any citizen on grounds only of religion, race, caste, sex…” Since
triple talaq does not work in the favour of women, it violates Article 15 (1) of the
Constitution.
 However, section 2 of the Muslim Personal Law (Shariat) Application Act of 1937
recognises triple talaq as a statutory right, bringing it under the ambit of Article 13 of the
Constitution. Article 13 defines ‘law’ and says that all laws, framed before or after the
Constitution, shall not be violative of the fundamental rights.

16
 CONCLUSION

As opposed to the Western existence where divorce was moderately remarkable until present day
times, and as opposed to the low rates of divorce in the advanced Middle East, divorce was a
typical event in the pre-current Muslim world. In the medieval Islamic world and the Ottoman
Empire, the rate of divorce was higher than it is today in the cutting edge Middle East. In
fifteenth century Egypt, Al-Sakhawi recorded the conjugal history of 500 ladies, the biggest
example on marriage in the Middle Ages, and found that somewhere around 33% of all ladies in
the Mamluk Sultanate of Egypt and Syria wedded more than once, with many wedding at least
multiple times.

As per Al-Sakhawi, upwards of three out of ten marriages in fifteenth century Cairo finished in
divorce. In the mid twentieth century, a few towns in western Java and the Malay landmass had
divorce rates as high as 70%.In practice in the majority of the Muslim present reality divorce can
be very required as there might be discrete mainstream strategies to pursue too.

Generally, accepting her husband requests a divorce, the divorced wife keeps her mahr, both the
first blessing and any beneficial property indicated in the marriage contract. She is additionally
given tyke support until the time of weaning, so, all things considered the kid's authority will be
settled by the couple or by the courts. Ladies' entitlement to divorce is regularly incredibly
restricted contrasted and that of men in the Middle East.

While men can divorce their spouses effectively, ladies face a ton of legitimate and monetary
deterrents. For instance, in Yemen, ladies for the most part can request divorce just when
husband's powerlessness to help her life is conceded while men can divorce freely. Be that as it
may, this quarrelsome zone of religious practice and custom is in effect progressively tested by
those advancing increasingly liberal understandings of Islam.

17
BIBLIOGRAPHY

www.byjus.com

www.indiankanoon.com

www.indialegalservice.com

www.muslimlaws.com

Books

Muslim Law by Paras Diwan.

18