Fatwa No : 90262
Ruling of Halalah After Triple Divorce

Ruling of Halalah After Triple Divorce

I respectfully submit that on 15/12/2025 I pronounced three divorces upon my wife, as a result of which she has become unlawful (haram) for me, and both of us have become non-mahram to one another. The words of divorce were: “I give you divorce.” I wish to state that we have two daughters—one is seven years old and the other is five years old—who are dearer to us than our own lives. We had many hopes and dreams regarding their upbringing, education, and future, all of which have been shattered due to this divorce. The issue was not very serious; rather, due to emotions and anger, this incident occurred from me. Now, my wife and I wish—while remaining within the limits of Shariʿah, and especially for the sake of our two daughters—to re-establish our marital relationship through halalah.
However, a major issue we are facing in this regard is that my wife’s father and mother have both passed away, and she has no other place to reside in Karachi except this house of mine. This residence consists of a two-storey house built on 150 square yards. On the ground floor (lower portion), I used to live with my wife and our two daughters, while my two unmarried sisters live on the first floor, in the rear portion, consisting of two rooms, with a completely separate and independent entrance and exit. My wife wishes that, after the completion of her current ʿiddah of divorce, and thereafter during the ʿiddah following halalah, she may spend those days in this same residence on the ground floor along with our two daughters. During this time, I intend to stay with my two sisters on the first floor of the same house (which has a completely separate entrance and exit). Throughout this entire period, all my matters—such as eating, drinking, living arrangements, bathing, washing, and all affairs from beginning to end—will be confined to the first floor with my sisters. Moreover, during this entire period, due to my divorced wife being non-mahram to me, there will be no contact whatsoever, even the slightest, between me and the lower portion or my divorced wife. In this regard, I seek permission, guidance, and a Shariʿh ruling in accordance with Allah the Exalted, His Messenger ﷺ, and the Shariʿah of Muhammad ﷺ.
Note: Several years ago as well, three divorces had occurred between us, and after completing the entire process of ʿiddah, halalah, etc., we contracted Nikah again.

الجوابُ حامِدا ًو مُصلیِّا ً

For the questioner to give three divorces to his wife and then arrange and plan a halalah in an organized manner is not permissible according to Shariʿah; rather, it is a condemned and cursed practice. However, if after completing her ʿiddah, the questioner’s wife, without any precondition, contracts marriage with another person, and thereafter that second husband either divorces her—whether immediately after one instance of marital relations (which is necessary for the realization of a valid Halalah Shariyyah) or after some period of marital life—or if he does not divorce her but passes away, then in all such cases, after she completes her ʿiddah, if she wishes to marry the questioner again and the questioner is also willing to keep her as his wife, they may contract a new Nikah with a new mahr, in the presence of witnesses, and thereafter live together as husband and wife.
As for the ruling regarding ʿiddah, the original principle is that a divorced woman must observe her ʿiddah in the house of the husband who divorced her. Accordingly, if the questioner’s wife is divorced after Nikah, it will be obligatory upon her to observe her ʿiddah in her husband’s house. However, if there exists a Shariʿh impediment or valid excuse that prevents her from observing ʿiddah in the husband’s house, then due to necessity, there is scope—according to the method described in the question—for the questioner’s divorced wife to observe her ʿiddah along with her daughters.

مأخَذُ الفَتوی

کما قال اللہ تعالی: فإن طلقھا فلا تحل لہ من بعد حتی تنکح زوجاً غیرہ (الأیۃ : 230 ، سورۃ بقرۃ ، ) ۔
و في صحيح البخاري : عن عائشة رضي الله عنها جاءت امرأة رفاعة القرظي النبي صلى الله عليه وسلم فقالت كنت عند رفاعة فطلقني فأبت طلاقي فتزوجت عبد الرحمن بن الزبير إنما معه مثل هدبة الثوب فقال أتريدين أن ترجعي إلى رفاعة لا حتى تذوقي عسيلته ويذوق عسيلتك الخ ( باب شهادة المختبي، ج 2، ص 1243، رقم : 2639، ط : البشرى)۔
و فی سنن ترمذی: عن جابر بن عبد اللہؓ و عن الحارث عن علیؓ قالا إن رسول اللہﷺ لعن المحل والمحلل لہ (باب ما جاء فی المحل و المحلل لہ ج:1،ص:442،ط: بشری)۔
و فی احکام القرآن للجصاص: فلا تحل لہ من بعد حتی تنکح زوجا غیرہ ) فحکم بتحریمھا علیہ بالثالثۃ بعد الإثنین (إلی قولہ ) منتظم لمعان منھا تحریمھا علی المطلق ثلاثا حتی تنکح زوجا غیرہ مفید فی شرط ارتفاع التحریم الواقع بلطلاق الثلاث العقد و الوطء جمیعا لأن النکاح ھو الوطء فی الحقیقۃ ( إلی قولہ ) عن عائشۃ أن رفاعۃ القرضی طلق إمرأۃ ثلاثا فتزجت عبد الر حمٰن بن زبیر فجاءت إلی الی النبی صلی اللہ علیہ وسلم فقالت یا نبی اللہ إنھا کانت تحت رفاعۃ فطلقھا أخر ثلاث تطلیقات (الی قولہ ) إلا مثل ھدبۃ الثوب فتبسم رسول اللہ صلی اللہ علیہ و سلم فقال لعلک تریدین ان ترجعی إلی رفاعۃ لا حتی تذوقی عسیلۃ و یذوق عسیلتک الحدیث الخ ( ج: 1 ، ص: 390 ، ط: سھہل اکیڈمی)،
و فی الدر المختار: (وتعتدان) أي معتدة طلاق و موت (في بيت وجبت فيه) ولا يخرجان منه (إلا أن تخرج أو ينهدم المنزل ، أو تخاف) انهدامه ، أو (تلف مالها ، أو لا تجد كراء البيت) و نحو ذلك من الضرورات فتخرج لأقرب موضع إليه الخ (باب العدۃ فصل فی الحداد ج:3،ص:536 ط:سعید)۔
و فیھا أیضا: و إن کان الطلاق ثلاثا فی الحرۃ و ثنتین فی الأمۃ لم تحل لہ حتی تنکح زوجا غیرہ نکاحا صحیحا و یدخل بھا ثم یطلقھا أو یموت عنھا الخ (کتاب الطلاق فصل فیما تحل بہ المطلقۃ،ج:1،ص:473،ط: ماجدیۃ)۔