Query: Request For Religious Verdict & Islamic Legal Ruling (Fatwa) On Questions Related To Borrowing (Aariyat) & Khul' / Dissolution Of Marriage
Part One: Details & Questions Related to Borrowing (Aariyah)
Title: According to the established customs of the "Muslim Marwari Silawat Jamaat" community, the Shariah ruling on gold jewelry given or worn to the bride as "Aariyah" (i.e., merely for use) during wedding and engagement occasions in the form of Offerings / Salami and Face Unveiling.
Personal Information Of The Questioner
My name is "Anas Chohan." I am a resident of Gazdarabad, Karachi, Pakistan. I belong to the "Muslim Marwari Silawat Jamaat" community. My wife "Hadiqa Maqsood" also belongs to our community, and my wife "Hadiqa" is also a resident of Gazdarabad, Karachi, Pakistan.
Details Of The Community's Custom
In our "Muslim Marwari Silawat Jamaat" community, it is a custom that during engagement and wedding, gold jewelry is given to the girl by the boy's side as Aariyah, merely for ceremonial use. The girl is not made the owner of these jewelry items; rather, they remain the property of the boy's side. Similarly, gold is given to the boy by the girl's side as Aariyah, but he is not made the owner.
Issue Of Borrowed Jewelry
Now the issue is that my wife Hadiqa has already taken back the gold given to me as aariyah by her family, but the gold that my mother Nasreen Sadaqat gave to my wife Hadiqa bint Maqsood as aariyah for mere ceremonial use, my wife Hadiqa is refusing to return it to my mother Nasreen. My wife Hadiqa claims that this gold is her gift and her right, whereas we never gifted these gold jewelry items to my wife Hadiqa, nor did I give this gold to my wife as part of her dower (mahr). It should be noted that we have no children.
Mention Of Borrowing (Aariyah) In Court
On the day of the decision in the khul' case, I clearly told the judge that if my wife Hadiqa returns my mother Nasreen's gold jewelry to me, I will accept her demand for khul'. However, in Pakistan's prevailing court system, the gold worn during marriage according to customs is considered a gift, so the judge said that the judge is bound by the law. (Meaning, the judge stated that he would decide only according to the law, not according to the community's customs.) In this regard, a written copy of the decision by our community's consultation committee is attached to this fatwa request.
Details of the Community's Consultation Committee
Here, I want to inform you about our community's consultation committee that it is a reputable committee of our Jamaat. In our Jamaat, elections are held every two years for 13 seats, in which male members of the community cast votes to elect representatives from our community for these seats, and one of these 13 seats is for this consultation committee. Therefore, the chairman of this committee is an elected member from our Marwari community.
Return Of Dowry & Other Items
It should be noted that my in-laws have taken back the dowry items after obtaining the decree from the court. Since the dowry items belong to the girl, I happily returned all the dowry items. Additionally, I returned the bike given by my in-laws as a wedding gift along with the dowry items. (As recorded in the court documents)
Questions Related To Borrowing (Aariyah)
Now my questions are as follows:
1. Is it permissible according to Shariah for my wife Hadiqa Maqsood to keep my mother Nasreen Sadaqat's gold with her? While we are demanding the return of our gold jewelry.
2. Is our demand for the return of gold jewelry from my wife Hadiqa valid? As per our community's custom.
3. Is my wife Hadiqa's refusal to return the gold jewelry to my mother Nasreen correct, while Hadiqa has already taken back her own gold?
4. If my wife Hadiqa does not return the gold jewelry to my mother Nasreen, what is the Shariah ruling on this? Will liability for usurpation apply to Hadiqa?
5. Can I (Anas Chohan) accept the demand for khul' by taking back my mother Nasreen's jewelry, which has been with my wife Hadiqa as aariyah since the wedding, as compensation (iwad) for khul'?
6. Is it permissible for the court to consider my mother Nasreen's gold jewelry given as aariyah as a gift for my wife Hadiqa?
7. Regarding this entire matter, one question is that when my wife Hadiqa claims that the gold jewelry is her gift, and our claim is that this gold jewelry was given to her as aariyah according to the community's custom, then in the presence of these two claims, what solution has Shariah provided us? Meaning, how will this matter be resolved from a jurisprudential perspective?
8. Whenever we demand the return of gold jewelry from my in-laws, they in response start demanding the expenses they incurred in wedding ceremonies or various rituals after engagement. It should be noted that rituals were performed by both sides from time to time. Is demanding these ritual expenses valid?
9. What is the ruling on gifts given by both sides during wedding and engagement occasions? Such as the bike given by the girl's side and the mobile given by the boy's side, etc.
Part Two: Details and Questions Related to Khul'a and Dissolution of Marriage
Title: Shariah Ruling on the Court Case of Khul' / Dissolution of Marriage "Hadiqa Maqsood vs. Anas Chohan" (Family Suit Number: 945/2023)
Dates of Wedding and Engagement
Two and a half years after the wedding, my wife "Hadiqa" obtained a decree for khul' / dissolution of marriage on August 25, 2023, from Family Court South Number 16 at City Court Karachi, under the order of Family Judge Mr. Majid Ali, through her lawyer Asadullah Lashari, in which my consent was not included. It should be noted that our engagement took place on October 28, 2014, and it lasted for 6 years. During the engagement, there was no such quarrel that could have led to breaking the engagement. Then, after 6 years, our wedding took place on January 1, 2021. The last meeting was in court on August 25, 2023.
Details of Court Proceedings
I (Anas Chohan) appeared in court. I refuted all the false allegations made by my wife (Hadiqa). The false allegations made by the wife and the responses to those false allegations can be seen in the court documents attached to this fatwa request. Also, Hadiqa did not present a single witness in court to support her false allegations. Nevertheless, the judge issued a one-sided khul' decree in favor of my wife Hadiqa under Pakistani law, in my presence, without my consent, and ordered my wife Hadiqa to deposit ten thousand rupees, which was our dower (mahr), in court so that the court could return that dower amount to me. Meaning, the judge himself designated the dower as compensation (iwad) for khul' and issued decree of khul' in favor of my wife. Despite the judge's decision, I neither took back the dower, nor accepted my wife's demand for khul', nor demanded the return of the dower from my wife because I am not satisfied with this judicial khul'. Moreover, I did not sign any khul'a or divorce papers or decree. I was present in court on the day of the decision in the khul'a case, August 25, 2023, and I clearly denied this judicial khul'a in front of the judge. In this regard, the relevant court documents, i.e., the court's khul' / dissolution of marriage decree, the judge's order, the wife's (Hadiqa) statement, and the husband's (Anas Chohan) response to the statement, certified copies from the court, have been provided to the Dar-ul-Ifta along with this fatwa request.
Questions Related to Khul' and Dissolution of Marriage
Now my questions are as follows:
10. Has khul' taken effect merely by the judge's decision and issuance of the court decree, or not? Is my wife "Hadiqa" still in my marriage? Or has our marriage been dissolved according to Shariah?
11. If khul' or dissolution of marriage has not occurred according to Shariah, then if my wife "Hadiqa" marries someone else without obtaining divorce or khul' from me or without having the marriage dissolved according to Shariah, what is the Shariah ruling on that marriage? And what is the Shariah ruling on those who participate in that second marriage and the one who performs the nikah? And in that case, if children are born, what is their ruling?
12. Who has the authority to determine the compensation (iwad) for khul'? Does the judge have the authority to arbitrarily determine the compensation (iwad) for husband and wife and issue a khul' decree to the woman?
13. Among the general public, there is an opinion that since my wife Hadiqa has not been with me since 2023, divorce has automatically occurred. While some people say that by returning the dowry items, khul' has occurred. Does khul' occur by returning the dowry items? Especially when the wife is demanding both khul' and the return of dowry at the same time? And if a woman obtains a decree from court without reason and stays at her parents' house, is she entitled to maintenance from her husband? Or will she be considered disobedient (nashiza)?
14. Is it permissible for a woman, after marriage, to obtain a decree for dissolution of marriage merely on the basis of personal dislike for her husband, and for the court to grant the decree on that basis? And does dissolution of marriage occur according to Shariah on that basis? Some people refer to the hadith of Hazrat Saabit bin Qais (may Allah be pleased with him) and consider a woman's dislike as justification for one-sided khul'.
15. Some people refer to the narration of Hazrat Khansa bint Khizaam Ansariya (may Allah be pleased with her) and consider judicial dissolution of marriage valid in case of the wife's dislike. A response to this is needed. It should be noted that my and Hadiqa's marriage was with our consent. No force or coercion was involved. (Copies of the nikah registration form and marriage certificate are attached to this fatwa request)
Questioner's Information
Questioner: Anas Chohan
Address: Gazdarabad Karachi
Phone: 00923222203174
Email: energetic.anas@gmail.com
Note: These questions require a written, stamped fatwa certified by Dar-ul-ifta.
- At the time of marriage, the gifts given to the spouses should first be examined in detail. Gifts given by the bride’s family to the bride are her property. Jewelry given by the groom’s family to the bride will belong to the groom’s family if it was explicitly stated at the time that it was given as a loan (ʿāriyah). If it was clearly stated as a gift, then it belongs to the bride. If, at the time of giving the jewelry, it was not explicitly stated, then the custom of the groom’s family will be considered, if their customary practice is to give it as a loan. if there is no established custom, then it will be considered the property of the bride. However, if their custom is to give it as a loan, then it will remain the property of the groom’s family, and they have the right to take it back. Therefore, if it is indeed the established custom of the groom’s family to give such jewelry as a loan, then it belongs to them, and it is not permissible for the wife to keep it.
- Requesting the return of such items is permissible.
- Not returning them is incorrect.
- From a Shariah perspective, returning them is necessary; otherwise, one will be held accountable in the Hereafter.
- Khula’ may be accepted with the mentioned condition.
- Since it is the custom of the groom’s family to give such items as a loan, they remain the property of the groom’s family and cannot be considered a gift.
- The claim of the bride will not be معتبر (valid); the statement and custom of the groom’s family will be given precedence.
- Demanding reimbursement of wedding expenses is not valid, because they are considered a favor (ihsan) and a voluntary act (tabarru‘).
- Items given as ownership become the property of the recipient after being given. For example, a mobile phone or a car—these are generally given as ownership. Thus, the car belongs to the groom and the phone to the bride. However, if it was clearly stated that the item was given as a loan, then it remains the property of the giver and must be returned. If nothing was specified, then customary practice will determine ownership.
- A ruling regarding khula can only be given with full details and the court decision. However, it should be noted that a unilateral court decision of khula without the husband’s consent and signature is not valid in Shariah.
- If khula is not conducted according to Shariah, then it is not permissible for the woman to marry someone else; such a marriage will not be valid.
- اصلًا (fundamentally), the authority to accept khula lies with the husband. However, in certain cases—when the wife’s rights are not fulfilled and this is proven through valid Shariah evidence—an Islamic court may dissolve the marriage.
- Merely living separately for a long period does not result in divorce. Likewise, merely returning the mahr does not constitute khula unless the husband accepts it.
- It is not permissible in Shari‘ah to demand divorce without a valid reason out of mere displeasure; rather, such a woman is warned of being deprived even of the fragrance of Paradise. However, if discord, hatred, and conflict between الزوجین (spouses) reach such a level that reconciliation becomes impossible and the حقوق (rights) of each other cannot be fulfilled, then separation through khula is permissible. In the narration of Thabit bin Qais, khula was completed with mutual consent. Due to the difficulty in maintaining the marriage, the Prophet ﷺ advised khula as a form of resolution, and it was accepted. The marriage was not dissolved unilaterally based solely on the woman’s dislike without the husband’s consent.
بسم اللہ الرحمن الرحیم
- الجواب و باللہ التوفیق: نکاح کے موقع پر جو تحفے زوجین کو دیئے جاتے ہیں اولاً ان کی تفصیل ملاحظہ فرمائیں۔ لڑکی والوں کی جانب سے جو تحفے لڑکی کو دیئے جاتے ہیں وہ لڑکی کی ملکیت ہوں گے، لڑکے والوں کی جانب سے جو تحائف سونے زیورات لڑکی کو دیئے جاتے ہیں اگر دیتے وقت سسرال والوں کی جانب سے صراحت کی گئی ہو کہ یہ بطور عاریت کے ہیں تو یہ زیورات لڑکے والوں کی ملکیت ہوں گے ،اگر سسرال والوں نے گفٹ اور تحفہ کہہ دیا ہے تو یہ لڑکی کی ملکیت ہوگا ۔اگر زیور دیتے وقت صراحت نہ کی ہو کہ تو پھر لڑکے والوں کے خاندان کا اعتبار ہوگا اگر ان کا عرف اور رواج بطور عاریت دینے کا ہے یا کوئی رواج نہیں ہے تو یہ لڑکی کی ملکیت ہوگا اور اگر بطور عاریت کے دینے کا ہے تو لڑکے والوں کی ملکیت ہوگا ،اس کو واپس لے سکتے ہیں چونکہ لڑکے والوں کا عرف بطور عاریت دینے کا ہے اگر واقعتا ایسا ہی ہے تو یہ لڑکے والوں کا ہوگا ،زوجہ کا ان کو رکھ لینا جائز نہیں۔
- واپسی کی درخواست جائز ہے ۔
- واپس نہ کرنا درست نہیں ہے۔
- شرعی اعتبار سے واپس کرنا ضروری ہے ورنہ آخرت میں مواخذہ ہوگا ۔
- مذکورہ شرط کے ساتھ خلع قبول کر سکتے ہیں۔
- چونکہ لڑکے والوں کا رواج ہے کہ وہ عاریتاً دیتے ہیں اس لئے وہ لڑکے والوں کا ہوگا اس کو تحفہ نہیں مانا جا سکتا۔
- لڑکی کا دعویٰ غیر معتبر ہوگا، لڑکے والوں کی بات اور ان کا رواج کا اعتبار ہوگا۔
- شادی کے اخراجات کا مطالبہ درست نہیں ہے، کیونکہ وہ احسان اور تبرع ہوتا ہے ۔
- جو چیزیں بطور ملک دی جاتی ہے وہ دینے کے بعد جس کو دی گئی ہیں اس شخص کی ملکیت ہو جاتی ہیں ۔جیسے موبائل فون اور گاڑی یہ چیز یں عرفاً اور عامۃً بطور مِلک دی جاتی ہے لہٰذا گاڑی لڑکے کی اور موبائل لڑکی کی مِلکیت ہوگا ،ہاں اگر دیتے وقت صراحت کی گئی ہو کے عاریت ہے تو دینے والے کی مِلکیت شمار ہوگا اس کی واپسی ضروری ہوگی۔ اس طرح اگر صراحت نہ ہو تو عرف کا اعتبار ہوگا، عرف دینے وقت عاریت سمجھا جاتا ہو تو عاریت مانا جائے گا، اگر بطور مِلک دیا جاتا ہو تو جس کو دیا گیا اس کی مِلکیت ہو گا ۔
- خلع کے بارے میں وضاحت کے ساتھ اس وقت مسئلہ بتایا جا سکتا ہے جبکہ کورٹ کا فیصلہ اور تفصیلات سامنے ہو۔ البتہ اتنی بات معلوم رہنی چاہیے کہ عدالت کی جانب سے یک طرفہ خلع کا فیصلہ کہ جس میں شوہر کی رضا مندی اور دستخط نہ ہوں شرعاً غیر معتبر ہے۔
- اگر خلع شریعت کے مطابق نہ ہو تو حدیقہ کا کسی اور سے نکاح جائز نہیں ہے۔ بلکہ منعقد نہیں ہوگا۔
- اصلاً خلع کے قبول کرنے کا اختیار شوہر کے پاس ہوتا ہے، لیکن بعض صورتوں میں جب کہ بیوی کے حقوق کی ادائیگی نہ ہو اور شوہر اس سلسلہ میں کوتاہ ہو اور شرعی گواہوں کے ذریعہ یہ بات ثابت ہو جائے تو اسلامی عدالت کو نکاح کے ختم کرنے کے اختیار ہوتا ہے ۔
- محض طویل عرصہ علیحدہ رہنے سے طلاق واقع نہیں ہوتی، نیز محض مہر واپسی کرنے سے خلع نہیں ہوتی جب تک کہ شوہر اس کو قبول نہ کرے۔
- بلا عذر ناراضگی اور اس کی وجہ سے طلاق کا مطالبہ شرعاً جائز نہیں ہے بلکہ ایسی عورت جنت کی خوشبو سے بھی محروم رہتی ہے تاہم اگر زوجین کا شقاق و تنفر اور اختلاف اس حد تک بڑھ جائے کہ نباہ کی کوئی شکل ممکن نہ رہے اور ایک دوسرے کے حقوق کی رعایت نہ ہو سکے تو پھر خلع کے ذریعے علیحدگی کی گنجائش ہے۔ حضرت ثابت بن قیس کی روایت میں باہمی رضا مندی سے یہ خلع مکمل کیا گیا ۔چونکہ ان کے مابین نباہ مشکل تھا اس پس منظر میں آپ صلی اللہ علیہ وسلم نے بطور اصلاح مشورۃ ان سے خلع کے لئے کہا،اور انہوں نے قبول کرلیا،ان کی رضامندی کے بغیر یک طرفہ محض لڑکی ناپسندیدیگی کی وجہ سے یہ نکاح ختم نہیں کیا گیا۔