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IN
AND
IN THE MATTER OF :-
FILED BY:-
EJAZ MAQBOOL, ADVOCATE FOR THE RESPONDENT NO 8 (AIMPLB) IN
WRIT PETITION (CIVIL) NO. 118 OF 2016
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(I)
Concept of Personal Law
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(II)
Personal Laws cannot be tested on the anvil of Part III of the
Constitution of India
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4. This is clear from the definition of law and the expression laws in
force thus far interpreted by this Court under Article 13 of the
Constitution. If read along with Article 372 and Entry 5 of List III,
it is clear that personal laws are not subject to challenge under Part
III of the Constitution. This is evident from the following judgments:
-
(i) State of Bombay v. Narasu Appa Mali (AIR 1952 Bom 84) (@ Tab
11/Vol. 2 of the Compilation of Cases submitted by the
Union) at paragraph 16 (quoted above).
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18. For all such reasons, I would agree with the view expressed
in the referring order that uncodified personal laws not altered
by usage or custom are outside the purview of Part III of the
Constitution. But if such personal laws have been modified or
abrogated by statute, or varied by custom or usages having the
force of law, their constitutional validity is liable to be tested,
as the case may be, on the anvil of Article 13(1) and 13(2) of the
Constitution of India.
7. In any event, even when the legislature has enacted laws, such as
in case of the Hindu Marriage Act,1955 customs contrary to the Act
have been specifically protected by Section 29 (2) of the Act. In fact
by virtue of Section 2 of the Act, the Act has been made inapplicable
to Scheduled Tribes. The following cases reflect as to how, customs
contrary to the Act have been saved by the Courts :-
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10. This proposition is also clear from Article 371 A of the Constitution
in respect of the State of Nagaland wherein it is set out that no Act
of Parliament in respect of religious and social practices of Nagas
and other matters referred to therein shall apply to the State of
Nagaland unless the Legislative Assembly of Nagaland by resolution
so declares. This principle is also enunciated in Article 371 G which
applies to the State of Mizoram wherein too it is set out that no Act
of Parliament in respect of religious or social practices of the Mizos
along with other matters stated therein shall apply unless the
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(III)
Concept of Talaq in Sharia
4. Apropos the above, Islam represents (i) what is in the Quran, (ii)
what was stated and practiced by the Prophet from time to time, and
(iii) what was memorized and recorded in the Hadith which through
centuries of generations believe represents what the Prophet had
said and practiced. This represents Islamic law being practiced over
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ii. O you who believe, obey Allah and His Messenger, and do not
turn away from Him when you listen (to him). (Quran, Al-
Anfal 8:20) )[ Please see page 3 of compilation of original
texts, transliteration and translation
iii. We did not send any Messenger but to be obeyed by the leave
of Allah. Had they, after having wronged themselves, come to
you and sought forgiveness from Allah, and had the
Messenger prayed for their forgiveness, they would certainly
have found Allah Most-Relenting, Very-Merciful. (Quran, Al-
Nisa 4:64) )[ Please see page 4 of compilation of original
texts , transliteration and translation
iv. That is because they were hostile to Allah and His Messenger;
and whoever becomes hostile to Allah and His Messenger,
then, Allah is severe at punishment (Quran, Al- Anfal 8:13) )[
Please see page 5 of compilation of original texts ,
transliteration and translation]
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vi. Whoever breaks away with the Messenger after the right path
has become clear to him, and follows what is not the way of
the believers, we shall let him have what he chose, and We
shall admit him to Jahannam, which is an evil place to return.
(Quran, Al-Nisa 4:115); [ Please see page 7 of compilation
of original texts , transliteration and translation]
iii. When you have divorced women, and they have reached (the
end of) their waiting period, do not prevent them from
marrying their husbands when they mutually agree with
fairness. Thus, the advice is given to everyone of you who
believes in Allah and in the Hereafter. This is more pure and
clean for you. Allah knows and you do not know. (Quran, Al-
Baqarah, 2:232) [Please see page 10 of compilation of
original text, transliteration n and translation.]
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iii. (When Abdullah Ibn Umar divorced his wife once while she
was having menses. The Prophet (Pbuh) asked him to retain
his wife saying, O Ibn e Umar, Allah Tabarak wa taala didnt
command like this: You acted against Sunnah. And sunnah
is that you wait for Tuhar then divorce at every purity period.
He said so Prophet (Pbuh) Ordered me so I retained her. Then
he said to me : When she becomes pure divorce at that time
or keep (her) So Abdullah ibn Umar asked: Had I resorted to
Triple Talaq then, could I retain her?" The Prophet (Pbuh)
replied: No, she would be separated from you and such an
action on your part would have been a sin (Sunan Bayhaqi,
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(i) "Of all the things permitted by Allah, divorce is the most
undesirable act. (Sunan Abu Dawud, Bab Karahiya al- Talaq,
Hadith no: 2178). [Please see page 32 of compilation of
original texts , transliteration and translation]
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(iv) A man met another playful man in Medinah. He said, Did you
divorce your wife? He said, Yes. He said, How many
thousand?( How many ? he replied : thousand.) So he was
presented before Umar. He said so you have divorced your
wife? He said I was playing. So he mounted upon him with the
whip and said out of these three will suffice you. Another
narrator reports Umar saying: Triple Talaq will suffice you
(Musannaf Abd al- Razzaq, Kitab al- talaq, Hadith
number:11340). [Kindly see page 59 of compilation of
original texts, transliteration and translation]
(vi) Imran Ibn Hussain was asked about a person who divorced
his wife by Triple Talaq in single session. He said that the
person had disobeyed his Lord and his wife had become
prohibited to him. (Musannaf Ibn Abi Shayba, Hadith no:
18087). [Please see page 65 of compilation of original
texts, transliteration and translation]
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(vii) If one tells his wife with whom he did not have conjugal
relations: Triple Talaq be upon you it will be effective. For he
divorced her while she was his wife. Same holds true for his
wife with whom his marriage was consummated. (Al-
Muhadhdhab, 4/ 305). [Please see page 83 of compilation
of original texts, transliteration and translation]
(viii) Chapter heading runs thus: The stance of those who take the
Quranic statement: Divorce can be pronounced twice, then
either honourable retention or kind release; to mean that
Triple Talaq becomes effective. (Bukhari, 3/402). [Please see
page 92 of compilation of original texts, transliteration
and translation]
6. In the light of the above, the submissions made that the Quran alone
has said everything about Talaq and the manner in which it is to be
administered and the procedures to be followed in different forms of
Talaq is a misconception.
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8. The Quran and Hadith represent the Islamic beliefs. Islam also relied
upon interpretations by scholars of both Quran and Hadith, together
they from the Sharia. The core values of Islam were perfected during
the time of the Prophet. However Islamic law was enunciated taking
into account these core values.
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(IV)
Triple Talaq
3. Imam Abu Hanifas disciple, Imam Abu Yusuf in his book entitled as
Ikhtilaaf Abi Hanifah wabni Abi Laila [First Edition, 1357] stated
the following on the Triple Talaq:-
i. If the man said to his wife, "Your matter is in your hand, she
said, "I have divorced myself three times. Abu Haneefah (may
Allah be pleased with him) says: If the husband intends three
times, then it is three. (Page 190)
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(v) Imam ShafeI (of ShafeI School) has stated as follows in his
book entitled as Al-Umm (Fifth Volume):-
If he says you are divorced absolutely, with the intention of
triple divorce then it will be considered triple divorce and if he
intends one it will be considered one divorce and if he says you
are divorced with the intention of three it will be considered
three. (Page 359)
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(vii) Allama Ibn Qudama, a Hanbali jurist is of the view that if one
divorces thrice with a single utterance, this divorce will be
effective and she will be unlawful for him until she marries
someone else. Consummation of marriage is immaterial. The
validity of Triple Talaq is also endorsed by all Ahl Al Sunnah
jurists. Allama Ibn Qudama adds that: This view is attributed
to Abdullah ibn Abbas, Abu Huraira, Umar, Abdullah ibn Umar,
Abdullah ibn Amr ibn Aas, Abdullah ibn Masud, and Anas. The
same stance is shared by most of the successors and later
scholars. (Al- Mughni li Ibn Qudama, 10, 334) [Please see
page 86 of compilation of original text, transliteration and
translation.]
6. Many women belonging to the Hanafi school who accept Triple Talaq
as a valid form of divorce cannot be as a matter of law be denied the
consequences thereof. Such belief of women should not be interfered
with and cannot be set at naught through a judicial pronouncement,
the consequence of that would be what as a matter of faith is valid
in law with legal consequences within the faith will create societal
complications to such women.
7. From the above, it is, therefore, clear that Triple Talaq for the
Hanafis, a religious denomination is a matter of faith.
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(V)
Triple Talaq in foreign countries
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(VI)
The Muslim Personal Law (Shariat) Application Act, 1937
(Act of 1937)
1. The essential purpose of the said Act of 1937 was to ensure that all
those customs and practices which were contrary to Islam but being
followed by those who embraced Islam should be discontinued and
declared to be contrary to Islam. This is made not only clear from
the objects and reasons of the Act of 1937 but also the language of
Section 2. The following judgments of various High courts reflect
that position:-
(i) In Ashrafalli Cassim Ali Jairazbhoy v. Mahomedalli Rajaballi
[ILR 1947 Bom 1] (@pgs. 76-98 of the Compilation of
Respondent No. 8-AIMPLB), the question arose regarding the
testamentary succession of Khoja Muslims, whether their
customs would govern the testamentary succession or the
same would be governed by Muslim Personal Law. The Honble
Bombay High Court, noted that since testamentary
succession is not a matter enumerated in Section 2 of the
Shariat Application Act, the customary law would prevail. The
Honble High Court at page 7 observed as follows: -
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(iv) In Sulaika Bivi v. Rameeza Bivi, [2000 (4) CTC 454] (@ pgs.
111-125 of the Compilation of Respondent No. 8-AIMPLB),
the father died bequeathing more than 1/3rd of his estate by
a will. Under Muslim law a testator can only bequeath 1/3rd
of his estate by way of a will and not beyond. Under Hanafi
law, if the heirs of the testator gave consent for the bequest
exceeding 1/3rd of the estate, the bequest is valid otherwise
the bequest would abate. In this case, the widow gave her
consent to the bequest and also gave consent on behalf of her
minor children. It was held that since mother was not a
natural guardian under Muslim Personal Law, the consent
given by her was invalid. The Honble Madras High Court
observed as follows (@ paragraphs 28-32): -
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that the application of Muslim Personal Law was the rule and
anybody's attempt to go by any custom or usage was
considered as an exception. Only under certain stated
circumstances where the enforcement of any customary usage
or practice was attempted to be tinkered with in certain sects
such as in the case of Mappillas, Kozas, etc., the need for a
declaration under section 3 of the Act for enforcement of the
Muslim Personal Law in respect of any particular individual
would arise. Therefore going by the history of the said
Legislation, it will have to be held that the application of the
Muslim Personal Law being the rule, that would govern the
parties and there would be no need or necessity to hold that
unless a declaration is made under section 3, there is no scope
for application of the Muslim Personal Law..
(i) to persuade the suitor to have their marriage registered under the
the Special Marriage Act, 1954.
(ii) to negotiate in the Nikah Nama and include provisions therein
consistent with Islamic law to contractually stipulate that: -
a) Husband does not resort to Triple Talaq
b) Right to herself pronounce Talaq (in all forms)
c) Ask for very high mehr amount in case of Talaq and impose
such other conditions as are available to her in order to
protect her dignity.
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