Fatwa No : 92333
The ruling on living together and pregnancy after three divorces.

The ruling on living together and pregnancy after three divorces.

“I have, in a state of anger, uttered the following words to my wife: ‘I, Muhammad Karim, in my full senses, give divorce to Mehrin,’ and I repeated this sentence three times. After the completion of two menstrual cycles and before the third one, we had marital relations again, and she became pregnant. Now I want to remarry her. Please provide a clear answer in the light of the Qur’an and Sunnah.
The second question is: due to repeated violence by the husband, my sister is staying at her parental home. Can we file a case in court and obtain khula or not? She has two children, and the husband neither gives divorce nor provides maintenance. Can we go to court and seek "khula" in such a situation, and will the marriage be terminated in this case or not?

الجوابُ حامِدا ًو مُصلیِّا ً

“In the given case, by the husband uttering three times in a state of anger the words: ‘I, Muhammad Karim, in my full senses, give divorce to Mehrin,’ all three divorces have taken place, and the state of "hurmat-e-mughallazah" (permanent and severe prohibition) has been established. Their marriage has therefore ended.
Accordingly, it was absolutely unlawful and forbidden for them to continue living together as husband and wife thereafter without performing a valid "halalah shar‘iyyah". Because of this, both have committed a serious sin. Therefore, it is necessary for the questioner and his wife to immediately separate from one another and sincerely repent and seek forgiveness for the sin committed by continuing marital relations after divorce.
Furthermore, although the wife is currently pregnant, even then it is not permissible in Islamic law for the questioner to remarry his former wife without "halalah shar‘iyyah", and one must avoid this.
Rather, "halalah shar‘iyyah" is necessary, and it is defined as follows: the woman, after separation from her previous husband and completion of her waiting period ("iddah"), must enter into a new marriage contract with another Muslim man without any precondition. Then, if the second husband, after consummation of the marriage (which is necessary for the validity of "halalah") or after some period of marital life, divorces her, or does not divorce her but passes away before her, then after completing her waiting period, she may return to her first husband if both consent, and they may remarry with a new "Mahr" and witnesses, and live as husband and wife again.
However, it is Makruh e Tahrimi (severely disliked and impermissible) to arrange "halalah" with the condition that the second husband will divorce the woman after intercourse so that the first husband may remarry her. There is also a warning in hadith regarding this, so it must be avoided. If done without any such condition, it is unquestionably permissible.

(2) If the clarification mentioned in the question is indeed correct and based on reality, and there is no falsehood in it, and if the husband of the sister is truly subjecting her to violence or refusing to provide maintenance and is also not willing to give divorce or "khula", then in such a case the woman has the right to seek dissolution of marriage through the court by filing a case for "faskh-e-nikah" (annulment of marriage).
The procedure is that an application for "faskh-e-nikah" should be submitted in court. The judge, after investigation, examination, and verification of evidence, if issues a decree for dissolution of marriage, then this decree will also be valid in Shariah. Through this decree, a "talaq-e-bain" (irrevocable divorce) will take place, the marriage will end, and after completing her waiting period, the woman will be free to remarry elsewhere.”

مأخَذُ الفَتوی

‌کما فی التنزیل العزیز :فإن ‌طلقها فلا تحل له من بعد حتى تنكح زوجا غيره ‌فإن ‌طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله وتلك حدود الله يبينها لقوم يعلمون (230)
و فی صحیح البخاری :أن عائشة، أخبرته: أن امرأة رفاعة القرظي جاءت إلى رسول الله صلى الله عليه وسلم، فقالت: يا رسول الله، إن رفاعة طلقني فبت طلاقي، وإني نكحت بعده عبد الرحمن بن الزبير القرظي، وإنما معه مثل الهدبة، قال رسول الله صلى الله عليه وسلم: «لعلك تريدين أن ترجعي إلى رفاعة؟ لا، حتى يذوق عسيلتك وتذوقي عسيلته(11)
قال اللہ تعالیٰ : فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ (سورۃالبقرۃ،آیت 228)
وفی الحیلۃ الناجزۃ: وأما المتعنت الممتنع عن الاتفاق ففی مجموع الامیر ما نصہ: ان منعھا نفقۃ الحال فلھا القیام فان لم یثبت عسرۃ انفق أو طلق، وإلا طلق علیہ، قال محشیہ: أی طلق علیہ الحاکم من غیر تلوم الخ ( ص 73 )
وفی الھدایۃ: وإذا تشاق الزوجان وخافا أن لا يقيما حدود الله فلا بأس بأن تفتدي نفسها منه بمال يخلعها به(باب الخلع ج 2 ص96 ط: انعامیہ)
وفی الحیلۃ الناجزۃ: ان المتعنت اذارجع عن التعنت بعد العدۃ فالمرأۃ لاترجع الیہ بحال کما ھو مذکور فی ھذاالمقام الغائب المطلق علیہ اذا قدم بعد العدۃ واثبت خلاف ما ادعتہ فالمرأۃ لہ وان عاند بعد ما ارسل الیہ الحاکم(ص73 ط : دارالاشاعت)