35. HALALA KARNA AUR KARWANA [Marrying a women to enable her to remarry her former husband]
HALALA KARNE WALA AUR JIS KAY LIE HALALA KIA JAE:
Ibne Mas’ood رضي الله عنهما se riwayat hai keh RasullAllah ﷺ ne halala karne wale aur jis kay lie halala kia jae par la’anat farmai hai [Nisai: 149/6; Tirmidhi: 1120]
Imam Tirmidhi ne farmaya: ehle ilm ka is par amal hai, Umar bin khattab, Uthman bin Affan, Abdullah bin Amr رضي الله عنهم aur taba’een mein se fuqaha ka yahi muaqqafo mazhab hai, Ibne Abbas رضي الله عنهما bayan karte hain RasullAllah ﷺ se halala karne wale kay muta’alliq pucha gaya tou aap ne farmaya: nahin, nikah raghbat se hota hai, makro faraib ka nikah nahin hota aur Allah عزوجل ki kitab se istehza nahin hatta keh woh (nikah karne wala) jimaa’ ki lazzat se lutf andoz ho”
Uqbah bin Amir رض bayan karte hain RasullAllah ﷺ ne farmaya: kia main tumhen musta’aar bakre, mendhe kay muta’alliq na bataun? Sahaba ne arz kia kyun nahin Allah kay Rasul! Zarur bataen, aap ne farmaya:
“Woh halala karne wala hai, Allah ne halala karne wale aur jis kay lie halala kia jae par la’anat farmai hai”
Ibne Umar se riwayat hai keh aik aadmi ne unse pucha : tum us aurat kay baare mein kia kehte ho jis se main ne shadi ki hai taakeh main usko us kay khawand kay lie halal karun, us ne mujhe hukum dia na woh yeh janta hai tou Ibne Umar ne unse farmaya: nahin, nikah raghbat se hota hai agar tujhe pasand hai tou use rakh lo aur agar napasand hai tou use chor do, ham RasullAllah ﷺ kay daur mein ise zina shumar karte the
Jahan tak Sahabah aur taba’een kay asaar ka ta’alluq hai tou Asram aur Ibne munzir ne Umar bin khattab se riwayat kia hai unhon ne farmaya: “halala karne wala aur jis kay lie halala kia jae agar mere pas lae gae tou main unhen rajam kar dunga”
Abdullah bin Shareek aamri bayan karte hain main ne Ibne Umar se suna, unse aik aadmi kay muta’alliq pucha gaya jis ne apne chacha ki beti ko talaq dedi thi, phir woh nadim hua aur us mein raghbat zahir ki, kisi aadmi ne iradah kia keh woh usse nikah kare taakeh us ka us (pehle khawand) kay lie halala kare, Ibne Umar ne farmaya: woh donon zani hain, khuwah 20 saal bhi donon ikhatte rahen , jab yeh ma’lum hojae keh woh tou uska halala karna chahta tha
Ibne Abbas رضي الله عنهما se riwayat hai keh aik aadmi ne unse sawal kia : mere chacha kay bete ne apni biwi ko 3 talaqen dedi hain phir woh nadim hua tou unhon ne farmaya: tere chacha kay bete ne apne Rabb ki nafarmani ki tou us ne use nadamat ka shikar kardia, us ne shaitan ki ita’at ki, us kay lie koi hal nahin, us ne kaha: ap us shakhs kay baare mein kia farmate hain jo uska halala karta hai ? Unhon ne farmaya
Jo shakhs Allah se dhoka karta hai tou woh use dhoke ka shikar kardeta hai
Ibrahim Nakha’i ne farmaya: jab teenon mein se kisi aik (pehla ya dusra khawand ya aurat) ki halala karne ki niyat ho tou dusre ka nikah baatil hoga aur woh pehle kay lie bhi halal nahin hogi
Hasan Basri ne farmaya: jab teenon mein se kisi aik ne halale ka iradah kia tou us ne bura kia
Imamut taba’een Saeed bin Musayyab رحمه الله ne aik aadmi kay muta’alliq jis ne aik aurat se shadi ki taakeh woh use us kay pehle khawand kay lie halal kare farmaya: halal nahin
Malik bin Anas, lais bin Saad, Sufian Sauri aur imam Ahmed رحمهم الله bhi isi muaqqaf kay hamil hain
Ismail bin Saeed bayan karte hain, main ne imam Ahmed se us aadmi kay muta’alliq pucha jo aurat se shadi karta hai aur us kay dil mein hai keh woh us ka pehle khawand kay lie uska halala karega, lekin aurat ko us baare mein pata nahin? Tou unhon ne farmaya: woh halala karne wala hai jab woh is tarah halala karne ka iradah rakhta hai tou woh mal’oon hai, imam Shafa’i ka mazhab yeh hai keh jab aqde nikah mein halale ki shart ho tou yeh aqde nikah baatil hoga kyun keh us ne aisi shart kay sath aqad kia hai jis ne uski ghayat ko munqate’ kardia hai aur yeh nikahe mat’a ki tarah hai aur agar aqad se pehle shart paai jae tou ziada Sahih bat yeh hai keh yeh sahi hai aur agar us ne isi tarah aqad kia, us ne aqad mein koi shart qaim ki na usse pehle tou phir aqad fasid nahin hoga aur agar us ne is par us aurat se nikah kia keh jab uska halala hojaega tou woh use talaq dedega, tou us mein do qaul hain aur un mein se sahih qaul yeh hai keh woh nikah baatil hai aur baatil hone ki wajah yeh hai keh us ne aisi shart qaim ki hai jo keh dawame nikah ki sehet mein maane’ hai aur us mein waqt ka ta’ayyun hai jo keh nikah ki sehet kay lie durust nahin, yahi muaqqaf ziada sahih hai
Aur dusri wajah yeh hai keh us ne faasid shart qaim ki hai jesa keh agar woh kisi aurat se is shart par shadi kare keh woh us par dusri aurat se shadi nahin karega aur na us kay sath safar Karega والله أعلم
Ham Allah se darkhwast karte hain keh woh apne pasandeedah umoor ki hamen taufeeq de aur apni ma’siat se bachae kyun keh woh sakhi daata fayyaz bakhshne wala rehem karne wala hai.
NASEEHAT:
Allah bhala kare un logon ka jinhon ne dunia ko us kay tark karne se pehle tark kardia, unhon ne us kay dushwar andheron se apne dilon ko tezi kay sath nikal lia, unhon ne salamti kay ayyam paae aur ghaneemat hasil ki, unhon ne apne maula kay kalam se lazzat hasil ki, us kay hukum kay samne sare tasleem kham kardia aur woh bach gae unhon ne us kay in’amat ko shukar kay sath wusool kia aur unhen qabze mein lelia , unhon ne uski ita’at mein neend ki lazzaton ko chora aur tamam makhlooq ko chor kar uski taraf bhage unhon ne uski ita’at ko ilmo danish se ikhtiyar kia unhon ne razamandi ka izhar kia aur jo kuch beeta us par koi aiteraz na kia, unhon ne apni jaanon ko baich dia pas kitni hi achi bai’ hai aur kitni hi achi khareed hai unhon ne apna sab kuch hatta keh Rooh bhi us kay hawale kardi, unhon ne uski khidmat ki aur seenah uski khidmat kay lie mashroo’ hai (ya’ani sharhe sadar kay sath khidmat ki) unhon ne darwaze par dastak di aur woh darawaza tou maftooh hai, woh musalsal rote rahe aur palkhen aansuon se zakham khoordah hain, unhon ne sehri kay waqt qiyam kia, us shakhs jesa qiyam jo rota aur nauha karta hai
Unhon ne oon kay tukron par sabar kia aur baalon kay bune hue taat pehne, unhon ne apni jaanon ko us waqt raazio mutmain rakha jab qabile muzammat logon ki madho surai ki gai ap unko unki nishanion se pehchan lenge un par sidq kay aasar chamakte hain, unhon ne uski uns ko aam karne kay lie qiyam kia unki musarratoj ki mehek mehekti hai, sana ki khushbu se unki khushbuen har jaga soonghi jati hain, khushbuon ko rokne wali quwwaten sun len keh woh ajnabi hain woh un kay siwa kisi kay han qiyam nahin kartin.
REFERENCE:
Book: “Kabeerah Gunah”
Taleef: Shaikh Ul Islam Shams ad-Dīn adh-Dhahabī Rahimahullah.
Urdu Tarjumah: Abu Anas Muhammad Sarwar Gohar.
Marrying Solely to Return to the Previous Husband
Ibn Mas’ud (may Allah be pleased with him) said that “The Messenger of Allah (pbuh) cursed the man who marries a women after her divorce solely to permit her first husband.”¹
However, this ruling comes in accordance with the opinion of all men of profound knowledge like ‘Umar Ibn AI-Khattab, ‘Uthman Ibn ‘Affan, ‘Ali Ibn Abi Talib and the jurists of the successors. It is reported also by Imam Ahmad in his Musnad and An-Nasa’i in his Sunan with sahih transmission.
Ibn ‘Abbas (may Allah be pleased with him) said that the Messenger of Allah (pbuh) was asked about the ruling of the one who marries solely to permit the first husband to return to his divorced wife, whereupon he said,
“No (it is not a legal marriage), the legal marriage should be founded on wish and desire. No marriage is permitted which is based on deception or contradiction to Allah’s Book. Satisfaction of sexual desires is a condition for legal marriage.”²
‘Uqbah Ibn ‘Amr said that the Messenger of Allah (pbuh) once asked, “Would I tell you about the hired billy goat?” “Yes: O Messenger of Allah!” the people said. He (pbuh) explained,
“It is the one who marries solely to permit the first husband to return to his divorced wife. Verily, Allah Most High cursed this one and the former husband as well.”³
Once a man said to Ibn ‘Umar (may Allah be pleased with them) “I have married a woman with the intention of permitting her first husband to remarry her. However, I have done so without the knowledge of the previous husband and he did not command me to do this. Is there any wrong?” Ibn ‘Umar (may Allah be pleased with them both) replied, “Oh, it is not legal. Permissible marriage should be based on complete desire, if you wish, you could hold her and if you wish you could divorce her. In the lifetime of the Prophet (pbuh), we used to consider the like of your marriage as illicit sexual relation.”
Moreover, there are many narrations and reports that condemn the act of marring a woman solely to return to her first husband. The following are some of these narrations:
AI-Thram and Ibn AI-Mundhir narrated that ‘Umar (may Allah be pleased with him) said, “I would stone to’ death the one who marries to permit the previous husband to return to his divorced wife. I would also stone to death the first husband.”
‘Umar (may Allah be pleased with him) was asked about marring a woman to permit her to return to the previous husband, whereupon he said, “It is an illicit sexual relation.”
‘Abdullah Ibn Sharauk AI-`Amri said, “I heard Ibn ‘Umar (may Allah be pleased with them both) when he was asked about a man who divorced his wife (his uncle’s daughter) and someone else wanted to marry
| ¹Reported by At-Tirmidhi. ²Reported by Ibn Majah. ³Mentioned by Ibn Hagar in Majma’ Al-Zawaid and reported by Ibn Majah. |
her to permit the former husband to remarry her. Ibn ‘Umar (may Allah be pleased with him) explained, ‘The former and latter are adulterers even if the marriage lasted for 20 years. However, the knowledge of the former husband by the aim of the marriage is the main criteria of incurring curse upon himself.”
A man asked Ibn ‘Abbas (may Allah be pleased with him), “My uncle’s son has divorced his wife and so he became regretful.” Ibn `Abbas declared, “Your uncle’s son disobeyed Allah and, therefore, he was inflicted with regret, whereas he obeyed Satan who will not relieve him.” The man asked more, “What do you say in a man who wants to marry her to permit him to remarry her?” He disclosed, ‘He, thus, seeks to deceive Allah, but it is Allah who deceives him.”
Ibrahim An-Nakh’i stated, “If the first husband, the second husband, or the woman intends to marry solely to permit the first husband to remarry his divorced wife, the marriage will be illegal.”
Sa’id Ibn AI- Musaib said concerning this issue, “It is prohibited in Islam.”
However, Malik Ibn Anas, Al-layth Ibn Su’d, Sufyan AI- Thawri, Imam Ahmad and other great scholars are of the same opinion. Iman Shafi’i considers the contract of marriage, in which one is compelled to divorce his wife to permit her former husband to remarry her, is null and void.
REFERENCE:
BOOK: “MAJOR SINS” OF IMAM SHAMSU ED-DEEN DHAHABI.
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