"\u003chtml xmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\"\u003e\r\n\r\n\u003chead\u003e\r\n\u003cmeta http-equiv=Content-Type content=\"text/html; charset=windows-1252\"\u003e\r\n\u003cmeta name=ProgId content=Word.Document\u003e\r\n\u003cmeta name=Generator content=\"Microsoft Word 11\"\u003e\r\n\u003cmeta name=Originator content=\"Microsoft Word 11\"\u003e\r\n\u003clink rel=File-List href=\"2011J11_files/filelist.xml\"\u003e\r\n\u003ctitle\u003eROLE OF COURT IN KHULAA AND CANCELLATION OF NIKKAH\u003c/title\u003e\r\n\u003c!--[if gte mso 9]\u003e\u003cxml\u003e\r\n \u003co:DocumentProperties\u003e\r\n  \u003co:Author\u003eAdil Hafeez\u003c/o:Author\u003e\r\n  \u003co:Template\u003eNormal\u003c/o:Template\u003e\r\n  \u003co:LastAuthor\u003eAdil Hafeez\u003c/o:LastAuthor\u003e\r\n  \u003co:Revision\u003e2\u003c/o:Revision\u003e\r\n  \u003co:TotalTime\u003e0\u003c/o:TotalTime\u003e\r\n  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Section1\r\n\t{size:8.5in 11.0in;\r\n\tmargin:1.0in 1.25in 1.0in 1.25in;\r\n\tmso-header-margin:.5in;\r\n\tmso-footer-margin:.5in;\r\n\tmso-paper-source:0;}\r\ndiv.Section1\r\n\t{page:Section1;}\r\n--\u003e\r\n\u003c/style\u003e\r\n\u003c!--[if gte mso 10]\u003e\r\n\u003cstyle\u003e\r\n /* Style Definitions */\r\n table.MsoNormalTable\r\n\t{mso-style-name:\"Table Normal\";\r\n\tmso-tstyle-rowband-size:0;\r\n\tmso-tstyle-colband-size:0;\r\n\tmso-style-noshow:yes;\r\n\tmso-style-parent:\"\";\r\n\tmso-padding-alt:0in 5.4pt 0in 5.4pt;\r\n\tmso-para-margin:0in;\r\n\tmso-para-margin-bottom:.0001pt;\r\n\tmso-pagination:widow-orphan;\r\n\tfont-size:10.0pt;\r\n\tfont-family:\"Times New Roman\";\r\n\tmso-ansi-language:#0400;\r\n\tmso-fareast-language:#0400;\r\n\tmso-bidi-language:#0400;}\r\n\u003c/style\u003e\r\n\u003c![endif]--\u003e\r\n\u003c/head\u003e\r\n\r\n\u003cbody lang=EN-US style=\u0027tab-interval:.5in;text-justify-trim:punctuation\u0027\u003e\r\n\r\n\u003cdiv class=Section1\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003e\u003cspan style=\u0027letter-spacing:\r\n1.7pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003e\u003cspan style=\u0027letter-spacing:\r\n1.7pt\u0027\u003eROLE \u003c/span\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eOF COURT IN KHULAA AND\r\nCANCELLATION OF NIKKAH\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003e\u003cspan style=\u0027letter-spacing:\r\n.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003e\u003cspan style=\u0027letter-spacing:\r\n.2pt\u0027\u003eBy\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003eProf Dr. M. Shakil Auj.\r\nDepartment of Islamic\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal align=center style=\u0027text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\u0027\u003e\u003cb\u003eLearning, University of\r\nKarachi\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThe concept of\r\nKhulaa is based on the following verse:\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u0026quot;Then if you\r\nfear that they would not be able to keep the limits ordained by Allah, then\r\nthere is no sin on either of them if she gives back (the Mahr or a part of it)\r\nfor her Al-Khula (divorce).\u0026quot; (2:229)\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eIn this verse the\r\nwords of \u0027Fala Junaha Alaihuma\u0027 (there is no sin on either of them) related to\r\nforthcoming words, i.e. \u0027Fima-ftadat Bihi\u0027 (she gives back and (the Mahr or a\r\npart of it) for her Al-Khula (divorce)) but people have related it to Khulaa, although\r\nKhulaa itself is something else than the sum of redemption (fidya). At this\r\npoint people are confused in the subject of discussion that is why they\r\ncomprehend the sum of redemption as a condition for Khula. However, there is\r\nnoway that the word \u0027Junah\u0027 (sin) becomes a condition, this word is used in the\r\nmeaning of consequence, confinement or sin.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003ePutras Bustani has\r\nArabicized it to sin in Muheet-ul-Muheet.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eIn short Khulaa can\r\nhappen without the money of redemption and with the sum of redemption but it is\r\nmore admirable without it. Imam Kasani stated two types of Khulaa in his book\r\nBadaie-as-Sanae. One is Khulaa without exchange and the other is with exchange.\r\nTherefore he writes if husband in the case of Khulaa without exchange has\r\nintention of divorce with the word of Khulaa, then divorce will take place\r\nwithout nay exchange. However in the case of Khulaa with exchange, Khulaa will\r\nnot occur without exchange.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e1\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eTherefore we see\r\nthe structure of \u0027Fala Junaha Alaihuma\u0027 alleged on the suspension of the conception\r\nof significance or confinement, not on the conception of condition. If the\r\ncause and the initiation of separation between spouses are from husband, then\r\nit is absolutely obligated on husband that he cannot take any thing back from\r\nhis wife.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u0026quot;But if you\r\nintend to replace a wife by another and you have given one of them a Qintar (of\r\ngold i.e. a great amount as Mahr) take not the least bit of it back\u0026quot;\r\n(4:20)\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red;letter-spacing:\r\n.2pt\u0027\u003e1. Albahr-ul-Araeq, Vol.3, p.151, Allama Ibn-e-Najeem, Published in Egypt\r\n1328 H, Vol.4, p.77.\u003c/span\u003e\u003cspan style=\u0027color:red;letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eBut if the cause of\r\nseparation of woman then the husband can take back his granted wealth and\r\nproperty wholly or partially, as stated in Al-Bagra verse 229.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eQazi Ibn Rushd\r\nMalki Undlusi writes:\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u0026quot;The\r\nPhilosophy of Khulaa is that woman has been given the right of Khulaa, since\r\nthe man has the option of divorce. Therefore if the soman has any difficulty\r\nwith her husband, so she has the right of Khulaa and if the man has any\r\ndifficulty with his wife then the legislator (i.e. Allah) has given the right of\r\ndivorce to him.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e2\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eIn our view, the\r\nprocess of Khulaa can be possible at home elegantly. So, there is not any\r\ncondition, neither it is necessary to pursue court. Although in general people\r\nbelieve that it is necessary, or a condition. In our opinion woman pursue court\r\nwhen she is forced to live with her husband against her desire and when any\r\nwoman goes in the court, it is obvious and clear that she seriously wants to be\r\nseparated from her husband. Otherwise why would any Muslim woman incline to\r\nconfront the court and want to destroy her blissful home and family unit? The\r\nQuran has therefore given the right to the court to listen to the essence of\r\nproblem, call the defendant party and after a true satisfaction implement the\r\nnecessary procedure in the form of decision. Therefore that decision from the\r\naspect of its consequence could be implemented \u003c/span\u003ein \u003cspan\r\nstyle=\u0027letter-spacing:.2pt\u0027\u003ethe form of divorce with Khulaa, and on the denial\r\nof husband, in the form of cancellation of Nikkah. But all of this could only\r\nbe possible if the husband and his wife could come before court. If the husband\r\ndoes not come in court and he is not keen on coming wither, then on his\r\nnon-serious attitude, in our view, the court attains the full right of\r\ncancellation of Nikkah. Allama Ibn-e-Haman states:\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u0026quot;When the judge\r\nsees the interests of his decision in the favour of absent or against him and\r\ndecides accordingly, then judge\u0027s decision will be validly functional, because\r\nit is an Ijtihadi problem.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e3\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eMoreover, for such\r\nhusbands any penalty could be proposed separately, so that the piety of court\r\ncould not be trodden. As there is the reign of indiscipline, lawlessness and\r\nconfusion in the society in which people do not have the sense of the\r\nimportance and essentiality of Court. In our humble opinion, declining the appropriate\r\nand based on reasons decisions of the court or releasing decrees against them,\r\nis nothing but an insult to the Court. Because the right of hearing a lawsuit\r\nand the decision of the judge is not only the need of society, in addition its\r\nestablishment is in the exigencies of the law of Islam.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e2. \u003cspan\r\nstyle=\u0027letter-spacing:.2pt\u0027\u003eBadayat-ul-Mujtahid, Vol.2, p.68, Published in\r\nEgypt, I379H.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e3. \u003cspan\r\nstyle=\u0027letter-spacing:.2pt\u0027\u003eFath-ul-Qadeer, Vol.5, p.368-369, Published Muktaba\r\nNooria Riazvia Sukkur\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eOn no account, is\r\nnot necessary for Khulaa that when the woman would be a plaintiff in the Court,\r\nshe would give details of her reasons against husband on the basis of which she\r\nwanted to be separated since \u003c/span\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003ethere are\r\nseveral matters in between spouses which could be explainable and\u003c/span\u003e\u003cspan\r\nstyle=\u0027letter-spacing:.2pt\u0027\u003e \u003c/span\u003ethere are various matters that are\r\nunexplainable and the law of Islam recognize\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e \u003c/span\u003e\u003cspan\r\nstyle=\u0027letter-spacing:.1pt\u0027\u003ethe value of keeping private issues concealed.\r\nThus, the judge\u003c/span\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e \u003c/span\u003e\u003cspan\r\nstyle=\u0027letter-spacing:1.4pt\u0027\u003edoes \u003c/span\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003enot\r\nlook\u003c/span\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e for the reasons behind the\r\nloathness, rather the coming of the chaste woman to the court should be enough\r\nfor the judge.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eA word may suffice\r\nfor a wise man\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThose who seek,\r\nsearch and detection and depends on investigation and research, should take\r\nlesson from the approach of Hazrat Umar, which he had taken in \u003c/span\u003e\u003cspan\r\nstyle=\u0027letter-spacing:1.5pt\u0027\u003ea \u003c/span\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003esimilar\r\nmatter. One woman came to Hazrat Umar and appealed for Khulaa. Initially he\r\nsuggested going back to her husband but she refused then he imprisoned her in a\r\nfilthy and stinky place. After three days of imprisonment he gave her the same\r\nadvise. Just then she replied:\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u0026quot;By God only\r\nthese three days gave \u003c/span\u003eme \u003cspan style=\u0027letter-spacing:.2pt\u0027\u003ecomfort,\r\nwhich I spent without my husband.\u0026quot;\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eBy hearing this\r\nHazrat Umar understood the need of Khulaa. Therefore, he did not look for the\r\nreasons behind taking Khulaa, because in this one sentence there is\r\nimmeasurable amount of complaint and oppressed behaviour of her husband. So, he\r\ncalled her husband and ordered him for Khulaa.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e4\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red;letter-spacing:\r\n.3pt\u0027\u003e4. Kashf-ul-Ghama, Vol.2, as referred in The Rights of Spouses, P.66,\r\nSayyed Abual Ala Mawdudi.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eIndeed after the\r\nfailure \u003c/span\u003eof \u003cspan style=\u0027letter-spacing:.2pt\u0027\u003ethe objective of nikkah.\r\nwhile the verdict of separation is a sign of the acknowledgement of free-will\r\nof woman, it also provides society matrimonial happiness fully.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThis tradition also\r\nmakes it obvious that if the judge of court decides any kind of other condition\r\n\u003c/span\u003ein \u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eplace of investigation, which could\r\ngive a kind of satisfaction that the woman is legitimately rightful in her\r\ndemand of Khulaa, then he could adopt likewise or any other similar condition.\r\nHowever, he could not carry out investigation, seeking and cross-questioning in\r\nevery respect. So that the privacy between man and his wife could not spread\r\nout and no one will suffer ignominy in society. In this manner the natural\r\nshyness and modesty of a woman will be saved. But it is remorseful that our\r\napproach is inconsistent to it. In some cases both the parties do not spare\r\neach other or one of them to the opposite one, consequently through the\r\ncross-questioning in the court make other one exposed.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:1.5pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eIn our view on\r\nwoman\u0027s demand of Khulaa, no Mufti has the right in the name of Sharie (lawful)\r\nto expose the private matters and relationship of both parties and not even for\r\nthe court it is appropriate to spray a lot of questions, \u003c/span\u003eso \u003cspan\r\nstyle=\u0027letter-spacing:.2pt\u0027\u003ethat both of them or at least one of them\r\nnecessarily would be exposed.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eLikewise when the\r\nwife of Hazrat Thabit bin Qais came to the Prophet (S.A.W.) and demanded\r\nseparation from her husband then He (S.A.W.) asked her that why she wanted to\r\nbe separated? She replied: \u0026quot;O messenger of God! I do not see any defect in\r\nQais\u0027s religion; it is only that I do not like him and I do not want to fall\r\ninto infidelity after living in Islam.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e5\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eAccording to the\r\ntradition, the inquiring of the Prophet (S.A.W.) for the reason of separation\r\nfrom her husband was on habitual moral reason not for investigative purpose\r\notherwise the Prophet (S.A.W.) must have made some unsatisfactory remark or\r\nwould have investigated more \u003c/span\u003eon \u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eher\r\nanswer.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThis incident\r\nprovides evidence that whenever a woman requires Khulaa, the judge should\r\nabsolutely not insist on the, reasons behind Khulaa, rather on the objective of\r\nKhulaa.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThe personal\r\ndislike of a woman has got its own importance that simply on the basis of it\r\nthe separation is lawful between them. It is narrated by Ibn-i-Abbas (R.A.)\r\nthat the husband of Barira (R.A.) was a slave, whose name was Mugis. (Narrator\r\nreports) as if I am seeing him wandering crying after his woman and tears are\r\nfalling on his beard, on this circumstance the Prophet (S.A.W.) said to Hazrat\r\nAbbas (R.A.): \u0026quot;O Abbas! Don\u0027t you surprise on the love that Mugis has for\r\nBarira, and the hatred that Barira has for Mugis?\u0026quot; Then the Prophet\r\n(S.A.W.) said to Barira would that be better if you return to your husband. She\r\nreplied: 0 messenger of God! Is - it an order? He said: No, I am only suggesting\r\nit.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eShe replied: Then I\r\nam not in need, of him.\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e6\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;letter-spacing:.2pt\u0027\u003e5.\r\n\u003c/span\u003e\u003cspan style=\u0027font-size:10.0pt;letter-spacing:.3pt\u0027\u003eAs-Sahi Al Bukhari,\r\nVol.2, Chapter Al Khulla and how divorce will happen in it.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt\u0027\u003e6. \u003cspan\r\nstyle=\u0027letter-spacing:.3pt\u0027\u003eAs-Sahi Al Bukhari, Chapter, Recommendation of the\r\nProphet for Barira\u0027s husband.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThis tradition \u003c/span\u003ehas\r\n\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003emade the substance of the issue more obvious\r\nand clear.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.2pt\u0027\u003eThe word of\r\n\u0026quot;Khulaa\u0026quot; has been emphasized in our society greatly, if this word is\r\nused as the proclamation and conveying the conception that the separation is\r\nnot from the husband rather from the \u003c/span\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003ewife,\r\nthen obviously it is a clear and decisive terminology and we and our courts\r\nshould use this word in Khulaa\u0027s circumstance, so that it can be differentiated\r\nthat the husband has not taken out the wife from his life, rather the wife has\r\ntaken out the husband from her life. However, if the separation of spouses\r\noccurs by the decisive factor the court then we and the court should use the\r\nterminology of nullifying or cancellation of Nikkah so that the essence of the\r\nfact will be understood through one word. But this fact should be obvious that\r\nwhether it \u003c/span\u003eis \u003cspan style=\u0027letter-spacing:.1pt\u0027\u003eKhulaa or Cancellation\r\nof Nikkah or divorce, the end result of all of them \u003c/span\u003eis \u003cspan\r\nstyle=\u0027letter-spacing:.1pt\u0027\u003esame that is the parting of spouses. Therefore, we\r\nhave doubts on the validity of the decrees which are given out without considering\r\nthe objective of law and which do not accept the decision of court only because\r\nwhy they have used the word of Khulaa in place of nullifying or Cancellation of\r\nNikkah? When the result of all three of them is same then the differentiation\r\nlike this (such as) not acknowledging Khulaa as the cancellation of Nikkah \u003c/span\u003eis\r\n\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003ein fact equal to not understanding the\r\nessence of the problem. This reality should be in mind that the decision of\r\ncourt can not be annihilated by the wordy tricks because in the acknowledgement\r\nof decisions only words are not significant, rather its spirit, wisdom and\r\nobjective are important.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003eIn the matter of\r\nspouses the role of authorities/court is decisive which is obvious from the\r\nwords of Quran. The way of reconciliation in between spouses in the\r\ncircumstance of breach is described in the 35 verse of Sura-e-Nisa:\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u0026quot;If you fear a\r\nbreach between them (the man and his wife), appoint (two) arbitrators, one from\r\nhis family and the other from her.\u0026quot;\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003eThe ulama have two\r\nviewpoints in the meaning of the word \u0026quot;hakam\u0026quot; (arbitrator). One view\r\nis that the word \u0026quot;hakam\u0026quot; (arbitrator) is in the meaning of lawyer or\r\nrepresentative and according to other view the word \u0026quot;hakam\u0026quot;\r\n(arbitrator) is \u003c/span\u003ein \u003cspan style=\u0027letter-spacing:.1pt\u0027\u003ethe meaning of\r\ndecision make that is judge of court. In the light of second view, it is\r\nimportant that the arbitrators would be declared as decisive authority \u003c/span\u003ein\r\n\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003ethe circumstance of breach in between.\r\nIbn-e-Saeed, Saeed bin Jubair, Ibrahim Nakhei, Shaoubi, Muhammad bin Sirin and\r\nother have shown this point of view.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003eOur view is that is\r\nthe matter of breach could not be settled in home then the court should be\r\ninvolved. As per Quran the court should appoint one arbitrator from husband\u0027s\r\nfamily and one arbitrator from wife\u0027s family and this court appointment itself\r\nwill be a validation of the fact that the arbitrators are authorized to take\r\nthe absolute decision. This fact is obvious with the words of\r\n\u0026quot;appoint\u0026quot; and \u0026quot;arbitrators\u0026quot;.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027letter-spacing:.1pt\u0027\u003eIt is finely\r\nevident that for the matters of breach in between spouses which could end up in\r\nseparation, for any Islamic society the \u003c/span\u003eground court could set up an\r\nespecial court comprising two judges from the relatives of both parties, in our\r\nview this appointment is nothing but an endeavor to keep the secrecy of two\r\nfamilies. It means that principally, the law of Islam (Sharia) is more\r\ninterested to settle the disputes of both parties in a familiar environment,\r\nrather than in a strange environment. So that the private and concealed matters\r\nwould be limited to concerned person\u0027s family, and not turn into publicized, as\r\nwell as the environment of society do not become contaminated.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eAmin Ahsan Islahi has written \u0026quot;after reaching\r\nany matter in court then from the court will be handed over to the panchayat (a\r\nnative court of arbitration consisting of five or more members) and the court\r\nwill also authorize the right of making decision to the Panchayat.\u003cb\u003e\u003csup\u003e\u003cspan\r\nstyle=\u0027color:red\u0027\u003e7\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eAs per Islahi\u0027s writing \u0026quot;authorize the right of\r\nmaking decision\u0026quot; indicates that the arbitrators will not be authorized to\r\nmake decision until they are empowered by the court. Yet they are sanctioned\r\nafter court\u0027s permission. Hence from one aspect this might be correct to\r\nadjudge but in our view the court appointment of arbitrators is itself logical\r\nto enable them for the authorization of making decision. Since the word\r\n\u0027arbitrator\u0027 has the meaning of authorization which is obvious in itself. In\r\nthis affair the decision of arbitrators is actually the decision of court. Imam\r\nMalik and Imam Shafai have the similar view on it.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eImam Ragib Asfahani has described \u0027arbitrator\u0027 in\r\nthis manner:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u0026quot;(Arbitrator) or judge is called Hakam, and\r\narbitrator is more eloquent than judge and in the verse instead of Haakiman\r\n(Judge), Hakman (arbitrator) is used, this indicates that the two arbitrators\r\nare appointed on condition that both of them will decide on their own insight\r\nwithout going in details, whether that decision is acceptable to the spouses or\r\nundesirable to them.\u0026quot;\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e8\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eAnd Muth Ahmed Yar Khan Naeemi writes:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u0026quot;Haakim (Judge) is the person who evaluates\r\nordinary cases and Hakam (arbitrator) is the one who evaluates extraordinary\r\ncases which is called in Urdu as \u0026quot;Panch\u0026quot;\u0027 (a council: an assembly of\r\nfive men). \u0026quot;\u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e9\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e7. Tadabbur\r\nQuran, Vol.2, p.294, Tafseer Surat-un-Nisa Verse 35.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e8.\r\nAlmufradat Fi Gharib-ul-Quran, Kitab-ul-Ila, Noor Muhammad Tijarat Kutub,\r\nKarachi.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e9.\r\nAshraf-ut-Tafaseer. Al-Maruf Bihi (famous as) Tafseer-i-Naemi, Vol.5, p.64,\r\nMaktaba-i-Islamia, Lahore.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eThe word Hakam (arbitrator) is illustrated by our\r\nUrdu translators through different terms. Most of the translators have used\r\nmunif (judge) and panch (a council: an assembly of five men), however Ghulam\r\nAhmad Pervaiz has translated Hakam as Saalis (mediator) and Waris Sirhindi has\r\nregarded these three as synonyms by giving the meaning of Saalis (mediator) as\r\nmunsif (judge) and panch (a council: an assembly of five men). Muhammad Ali has\r\ntranslated it as the one who judges. Whereas Ashraf Ali Thanvi has regarded him\r\nas hakam who has the ability of making decision and few of our translators have\r\nleft hakam as it is and did not try to describe it with other words for\r\nexample: Abdul Majid Darya Abadi, Abual Ala Mawdudi, and Zeeshan Haider Jawadi\r\netc.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eso, the outcome of this discussion is that the word\r\n\u0026quot;Hakam\u0026quot; is giving the same reality of its different translations and\r\nthat is Hakam is the name of legal authorization of complete power of decision.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eRather Imam Abu Al Fardh Abdur Rehman bin Ali bin\r\nMuhammad Jauzi Hanbali (D. 597H) writes: \u0026quot;Imam Malik and Imam Shafae state\r\nthat the inclination of the spouses are not necessary for the decision of\r\narbitrators.\u0026quot; \u003cb\u003e\u003csup\u003e\u003cspan style=\u0027color:red\u0027\u003e10\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eAnd Justice Tanzeel-ur-Rahman writes: \u0026quot;If both\r\nof the spouses have disagreements then the decision that they won\u0027t be able to\r\nkeep, the limits ordained by Allah, and should do Khulaa, will only be a third\r\nperson who can do and in this condition Khulaa will perform through\r\ncourt.\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eFurther on he writes:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u0026quot;One famous case of Bilqees Fatima for\r\nNajm-ul-Ikram (PLD 1959, Lahore, 566) Learned Judges Justice Shabbir Ahmad,\r\nJustice B.Z. Kaikaus and Justice Masud Ahmad had declared that if the court\r\nreach on the decision that the spouses cannot keep the limits ordained by Allah\r\nthen the court can perform Khulaa (on the reasonable amount taken out from\r\nwife) without the willingness of husband. This opinion is on appropriate\r\njudgment and this viewpoint was adopted by the Supreme Court in the case of\r\nKhursheed Begum (PLD 1967 Supreme Court. \u003cspan style=\u0027letter-spacing:1.0pt\u0027\u003e13:97)\u003cb\u003e\u003csup\u003e\u003cspan\r\nstyle=\u0027color:red\u0027\u003e11\u003c/span\u003e\u003c/sup\u003e\u003c/b\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e10. \u003cspan\r\nstyle=\u0027letter-spacing:.1pt\u0027\u003eZaad-ul-Munir, Vol, 2, p.77-78, Published Maktab\r\nIslami, Bairut 140H.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red;letter-spacing:\r\n.1pt\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003cspan style=\u0027font-size:10.0pt;color:red\u0027\u003e11. Majmua\r\nQuaneen Islam, Vol.2, p.592-597, Idara Tahqiqat-i-Islamic, Islamabad,\u003cspan\r\nstyle=\u0027letter-spacing:.1pt\u0027\u003e 3rd Edn.1984.\u003co:p\u003e\u003c/o:p\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eBriefly our objective is that if any woman appealing\r\ncourt for Khulaa then it is the responsibility of the court to provide her\r\nright, means ensure to release her from her husband. There is not a single\r\ntradition in our abundant traditions in which the woman was not got released\r\nafter her demand of Khulaa, since the law of Khulaa has been made for the\r\nreason which led to separation, parting. Those who know the objective of nikkah\r\nduly, they cannot do the foolishness to leave the woman on the mercy and pity\r\nof husband. Therefore in the matters of Khulaa it is important that the court\r\nshould call the husband and order him to give divorce to his wife. If the husband\r\nreleases his wife on court order then it is good enough, otherwise court should\r\nuse its right of making decision and perform separation in between them.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003eHere it is important to restate that Khulaa could\r\nhappen in exchange and without exchange. This exchange is depicted in Quran\r\nwith the words of \u0026quot;if she gives back (the Mahr or a part of it) for her\r\nAl-Khulaa (divorce).\u0026quot; (2:229) and the reciprocal of exchange as \u0026quot;then\r\nthere is no sin on either of them\u0026quot;. This is the exchange, due to which the\r\nwillingness of husband in Khulaa is acknowledged and if Khulaa is happening\r\nwithout exchange on the court orders then there is absolutely no need of the\r\nwillingness of husband. Rather the non-appearance of husband in the \u0027court is\r\nenough to order Khulaa without exchange. And the same is the case in\r\nCancellation of Nikkah, since this is that authority of court which is used\r\nafter the failure of getting husband\u0027s acknowledgement. And this is the\r\nauthorization, through which the oppressed woman is guaranteed separation from\r\nher husband. If the court is forbidden this right then one can think how\r\npossibly the woman will get justice? Obviously in \u0027this way she will never get\r\nfreedom from her husband\u0027s violence and tyrant behavior. Therefore in our view,\r\nit is quite rational from the Sharia\u0027s aspect, rather highly important to\r\nacknowledge the decisive role of court in Khulaa and in Cancellation of Nikkah.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none\u0027\u003e\u003co:p\u003e\u0026nbsp;\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003c/div\u003e\r\n\r\n\r\n  \r\n\u003c/head\u003e\r\n \r\n\r\n\u003c/html\u003e\r\n"