Fatwa No : 84788
Ruling on Writing a Divorce Deed and Signing It

Ruling on Writing a Divorce Deed and Signing It

What do the esteemed scholars say regarding the following issue: My marriage took place on 25/07/2016. On 12/10/2019, I sent a written divorce to my wife through the court. I signed the divorce deed and placed my thumb impression on it with full consent and the clear intention of divorce in the presence of two witnesses. The magistrate stamped it, and I sent the divorce deed to my wife. When the divorce document reached my former wife’s home, she refused to receive it. The postman went to her house for three consecutive days, but she did not accept it. I then sent it again through the post office, but she refused to receive that as well. I also submitted a copy of the divorce deed to the relevant police station because I was being threatened by my in-laws, and I submitted another copy to the local union council. I signed the divorce deed with full intention, after reading the words of three divorces (ṭalaq) written in it, fully intending to divorce my wife. I was unable to fulfill my wife’s unreasonable demands. My father is a dialysis patient and often unwell, and my wife persistently demanded that I ask for a share from my father, sell the house, and buy her a separate house near her parents’ home in her name. Besides this, there were many other issues, and we were not mentally compatible. When reconciliation became impossible, I decided to divorce her. As a bridal gift, I had given her a gold set on the wedding night. Now I seek a fatwa: Has my wife been divorced according to Shariah, or is she still in my nikah (marriage)? I have no intention of revoking (ruju) the divorce. Since 07/03/2019, my wife has been living at her parents’ home after an argument.
Note: My wife left me on 07/03/2019, and I issued the divorce on 12/10/2019. From which date am I financially responsible for her expenses — from when she left the house or from the date of divorce during her iddah? Also, from which date will the divorce be considered effective — from the date I signed the divorce deed, or from when my wife receives it? Since my wife refused to accept the document and may deny receiving it, what is the Shariah ruling regarding her refusal, while I openly admit that I issued the divorce on 12/10/2019?

الجوابُ حامِدا ًو مُصلیِّا ً

From the date on which the questioner (husband) prepared and signed the divorce deed (12/10/2019), all three divorces (talaq) mentioned in that document took effect, and consequently, an irrevocable divorce (talaq-e-mughallazah) was established, even though the wife did not receive the divorce document. Therefore, revocation (ruju) is no longer possible, and a new marriage between them cannot take place without a valid halalah according to Shariah. After the completion of her iddah (waiting period), the woman is free to marry whomever she wishes. Since the wife left her husband’s home after a dispute, she is considered nashizah (disobedient); hence, she is not entitled to maintenance (nafaqah) either from the time she left (before the divorce) or during the period of iddah after the divorce.

مأخَذُ الفَتوی

كما قال الله قال الله تعالى: {فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ } [البقرة: 230]۔
وفي أحكام القرآن للجصاص: قوله تعالى ﴿فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره﴾ منتظم لمعان منها تحريمها على المطلق ثلاثا حتى تنكح زوجا غيره مفيد في شرط ارتفاع التحريم الواقع بالطلاق الثلاث العقد والوطء جميعا لأن النكاح هو الوطء في الحقيقة وذكر الزوج يفيد العقد اھ (2/ 88)۔
و في الفتاوى الهندية: الكتابة على نوعين مرسومة وغير مرسومة ونعني بالمرسومة أن يكون مصدرا ومعنونا مثل ما يكتب إلى الغائب وغير موسومة أن لا يكون مصدرا ومعنونا وهو على وجهين مستبينة وغير مستبينة فالمستبينة ما يكتب على الصحيفة والحائط والأرض على وجه يمكن فهمه وقراءته وغير المستبينة ما يكتب على الهواء والماء وشيء لا يمكن فهمه وقراءته اھ (1/ 378)۔
و في الفقه الإسلامي وأدلته للزحيلي: النشوز: هو معصية المرأة لزوجها فيما له عليها مما أوجبه له عقد الزواج. والنفقة تسقط بنشوز المرأة، ولو بمنع لمس بلا عذر بها، إلحاقاً لمقدمات الوطء بالوطء؛ لأن النفقة هي في مقابلة الاستمتاع، فإذا امتنعت فلا نفقة للناشز. وقال الحنفية: النفقة التي تسقط بالنشوز أو الموت هي النفقة المفروضة، لا المستدانة في الأصح اھ (10/ 7364)۔
وفيه ايضاً : تعجيل النفقة: إذا عجل الزوج نفقة زوجته، ثم طرأ ما يوجب سقوط النفقة كنشوز الزوجة أو موت أحد الزوجين، فليس للزوج أو لورثته في رأي أبي حنيفة وأبي يوسف أن يسترد شيئاً منها؛ لأن النفقة صلة أو هبة، والزوجية من موانع الرجوع في الهبة. (10/ 7406)۔
و في حاشية ابن عابدين (رد المحتار): و في المجتبى: نفقة العدة كنفقة النكاح. و في الذخيرة: وتسقط بالنشوز وتعود بالعود، وأطلق فشمل الحامل وغيرها والبائن بثلاث أو أقل كما في الخانية اھ (3/ 609)۔