Kamar yadda Allah (SWT) ya shar'anta aure, haka ma ya shar'anta saki. Tushen halaccinsa shi ne Littafi, Sunnah da Ijma'i. Game da Littafi, Allah (SWT) ya ce:

Just as Allah (swt) legislated marriage He also legislated divorce. The basis of its legitimacy is the Kitab, Sunnah and Ijma’a. As for the Kitab, Allah (swt) said:

"Saki sau biyu ne; bayan haka, ko dai a riƙe ta bisa kyakkyawan sharaɗi (bil-ma'ruf), ko a sallame ta da alheri" [Al-Baqarah: 229]. Amma game da Sunnah, an ruwaito daga Umar bn al-Khattab cewa Manzon Allah ﷺ ya sake Hafsa, sannan ya mayar da ita. An kuma ruwaito daga Abdullahi bn Umar, wanda ya ce: "Ina da wata mata a ƙarƙashin kulawata wadda nake ƙauna, amma mahaifina bai so ta ba, sai ya umarce ni da in sake ta. Na ƙi. Sai ya kai lamarin ga Manzon Allah ﷺ. Ya ce: 'Ya Abdullahi bn Umar, ka sake matarka.'" Sahabbai sun yi ijma'i a kan halascin saki.

“The divorce is twice, after that, either you retain her on reasonable terms (bilmaroof) or release her with kindness” [Al- Baqarah: 229] As for the Sunnah it has been narrated on the authority of Umar b. al- Khattab that the Prophet (pbuh) divorced Hafsa then took her back. And it was narrated on the authority of Abdullah b. Umar who said: “I had under my charge a wife whom I loved but my father did not like her so He ordered me to divorce her. I refused.” He then mentioned it to the Prophet (pbuh). He (pbuh) said: “O Abdullah b. Umar divorce your wife.” The Sahabah reached an Ijma’a on the legitimacy of divorce.

Saki aure shi ne warware ƙullin aure, watau yankewar igiyar aure. Halaccin saki ba shi da wata Illah ta Shari'a. Nassosin da suka halatta shi ba su ƙunshi wata Illah ba, ko a cikin nassin Alƙur'ani ko a cikin Hadisi. An halatta shi ne saboda Shari'a ta halatta shi, ba saboda wani dalili daban ba. Saki na Shari'a ya ƙunshi furuci guda uku, ɗaya bayan ɗaya. Idan mutum ya saki matarsa sau ɗaya, to wannan ya zama furuci ɗaya. Halal ne a gare shi ya mayar da ita (Raj'a) a cikin lokacin iddah (lokacin jiran jira) ba tare da sabon aure ba. Idan ya sake ta a karo na biyu, to furuci na biyu ya faru. Halal ne ga miji ya mayar da ita a cikin iddah ba tare da sabon aure ba. Idan iddah ta cika a waɗannan lokuta biyu, bai mayar da ita ba, to za ta zama ba za a iya komawa gare ta ba (Ba'in) a gare shi, wannan shi ake kira rashin komawa ƙarami (Baynuna Sughra). Ba a halatta masa ya mayar da ita sai da sabon aure da sadaki. Idan ya sake ta a karo na uku, to furuci uku sun faru, kuma za ta zama ba za a iya komawa gare ta ba a gare shi, wannan shi ake kira rashin komawa babba (Baynuna Kubra). Ba a halatta masa ya mayar da ita ba sai bayan ta yi aure da wani mutum, shi kuma ya kwana da ita a matsayin miji, sannan ta cika iddarta daga gare shi. Allah (SWT) ya ce:

Divorce is an annulment of the contract of marriage i.e., the knot of marriage. The permissibility of divorce has no Shari’ah Illah. The texts which allow it do not include any Illah whether in the text (reason) of the Qur'an or the Hadith. It is allowed because the Shar’a has allowed it and not for any other reason. The Shari’ah divorce consists of three pronouncements, one after another. If a man divorced his wife once then that constitutes one pronouncement. It is allowed for Him to take her back (Raj'aa) during the Iddah (waiting period) without a new contract of marriage. If He divorced her the second time, then the second pronouncement has taken place. It is permitted for the husband to take her back during the Iddah without a new contract. When the Iddah has been completed in those two cases and He has not taken her back then she will become irrevocable (Bain) to Him, this being the lesser irrevocability (Baynuna Sughra). He is not permitted to take her back except with a new contract and dowry. If He divorced her a third time then three pronouncements have taken place, and she will become irrevocable to Him, this being the greater irrevocability. It is not allowed for Him to take her back except after she marries another person and He consummates the marriage with her and she completes her Iddah from Him. Allah (swt) said:

"Saki sau biyu ne, bayan haka kuma sai dai ku riƙe ta cikin kyautatawa ko ku sallame ta cikin alheri. Kuma ba halal ba ne a gare ku ku karɓi wani abu daga abin da kuka ba su na sadaƙi, sai dai idan su biyun suna tsoron kada su iya tsayawa a iyakokin da Allah ya shar'anta. To idan kun ji tsoron kada su iya tsayawa a iyakokin da Allah ya shar'anta, to babu laifi a kansu biyun idan ta bayar da wani abu don ta fanshi kanta (Khula'i). Waɗannan su ne iyakokin Allah, don haka kada ku ƙetare su. Duk wanda ya ƙetare iyakokin Allah, to waɗannan su ne azzalumai. Idan kuwa ya sake ta (sau na uku), to ba ta halal a gare shi bayan haka har sai ta auri wani miji. Idan kuma wancan mijin ya sake ta, to babu laifi a kansu biyun su koma wa juna, matuƙar sun ji cewa za su iya tsayawa a iyakokin da Allah ya shar'anta. Waɗannan su ne Iyakokin Allah, waɗanda Yake bayyanawa ga mutanen da suke da ilimi" [Al-Baqarah: 229-230]. Don haka a cikin wannan Aya Allah (swt) ya koyar da Musulmai yadda ake saki. Ya ce: "Saki sau biyu ne". Sannan ya ba su zaɓi bayan ya koya musu hanyar saki: ko dai su riƙe matansu su zauna da su cikin mutunci tare da cika haƙƙoƙinsu a kansu, ko kuma su sallame su cikin kyakkyawar hanya, wanda hakan wajibi ne a kansu. Sannan ya ce: "Idan kuwa ya sake ta (sau na uku), to ba ta halal a gare shi bayan haka har sai ta auri wani miji"; watau idan ya sake ta sau na uku bayan sau biyun da suka gabata, ba a halatta masa ya auri ta ba sai bayan ta auri wani miji. Sannan ya ce: "Idan kuma wancan mijin ya sake ta, to babu laifi a kansu biyun su koma wa juna"; watau idan wancan mijin ya sake ta, to za a halatta wa mijin farko ya mayar da ita da sabon aure da sadaki. Ma'anar kalmar ta biyu 'Ya sake ta' ta koma ga mafi kusa da aka ambata a jumlar: 'wani miji'. Watau miji na biyu. Kuma ma'anar kalmar 's' ta koma ga miji na farko. Watau babu abin da zai hana kowannensu ya koma wurin abokin zamansa ta hanyar aure. Saboda haka, mijin yana da ikon sakin uku a kan matar, biyu daga cikinsu suna ba shi damar mayar da ita, na uku kuma ba ya ba shi damar mayar da ita sai bayan ta yi aure da wani miji.

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you to take back any of the dowry which you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah. Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the dowry or a part of it for her Khula (divorce)). These are the limits ordained by Allah, so do not transgress them. Whoever transgresses the limits of Allah, then such are the Zalimin (wrong-doers). And if He has divorced her (the third time), then she is not lawful unto Him thereafter until she has married another husband. Then, if the husband divorced her, it is no sin on either of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the Limits of Allah, which He makes plain for the people who have knowledge” [Al- Baqarah: 229-230] So in the Ayah Allah (swt) has taught the Muslims how to divorce. He (pbuh) said: “The divorce is twice”. Then He gave them the choice after teaching them (the manner of divorce) either to hold onto their wives and live with them honourably and discharge their obligations to them, or release them in a nice way, which is incumbent upon them. Then He (pbuh) said: “And if He has divorced her (the third time), then she is not lawful to Him thereafter until she has married another husband”; i.e. if He divorced her a third time after the two previous times, it is not allowed for Him to marry her until after she had married another husband. Then He said: “Then, if the husband divorced her, it is no sin on either of them that they reunite”; i.e. if the other husband divorced her, then, it will be allowed for the first husband to take her back with a new contract and dowry. The subject of the second word 'He divorced her' refers to the closest person mentioned which is the expression: 'another husband'. i.e. the second husband. And the subject of s refers to the first husband i.e. there is nothing to prevent each of them from returning back to his/her companion by marriage. Therefore, the man has the authority of three pronouncements of divorce over the woman, two of which allow Him to take her back and the third of which does not allow Him to take her back until she has married another husband.

Saki yana hannun mijin maimakon matar; don haka mijin shi kadai yana da ikon ya saki, ikon da ita ba ta da shi. Game da dalilin da ya sa mijin yake da wannan iko, hakan ne saboda Allah (swt) ya sanya shi a hannunsa. Babu wani dalili da za a iya samu a cikin Shari'a game da hakan. Saboda haka ba a neman wani dalili (Illa) a kansa. Lallai idan mutum ya yi tunani a kan gaskiyar aure da saki, zai lura cewa aure shi ne farkon sabuwar rayuwar aure, inda namiji da mace suke hadin kai wajen zabar juna a matsayin abokin zama da kowannensu yake so ya aura. Kowanne daga cikinsu yana da hakkin ya yi aure ko ya ki yin aure da duk wanda yake so. Duk da haka, da zarar aure ya tabbata a zahiri, an ba mijin jagorancin iyali kuma an ba shi wilaya a kan mace. Don haka babu makawa saki ma ya zama hakkin mijin, ko hakkinsa, domin shi ne shugaban iyali kuma shugaban gida. An dora masa kadai nauyi da ayyukan gidan. Saboda haka shi kadai ya kamata ya kasance yana da ikon warware igiyar aure. Iko yana daidai da nauyi, kuma rabuwar ma'aurata tana hannun wanda yake da wilaya a kan dayan. Duk da haka, wannan bayani ne na gaskiyar da ake ciki, ba dalilin hukuncin Shari'a ba, domin Illar Hukmi Shar'i ba a halatta ta zama wani abu banda Illar Shari'a da ake samu a nassin Shari'a.

Divorce is in the hands of the man rather than the woman; so the man alone has the power to divorce, a power she does not have. As for why the man has that power, this is because Allah (swt) has put it in his hands. No reasoning can be found for it in the Shar’a. Accordingly no reason (Illa) should be sought for it. Indeed, reflecting on the reality of marriage and divorce, one notices that marriage is the beginning of a new marital life, where the man and the woman cooperate in choosing each other as the spouse whom they respectively wish to marry. Each one has the right to marry or to refuse marriage with whomever he/she wants. However, once the marriage actually takes place, the man is given the leadership of the family and He is given guardianship over the woman. It is then inevitable that divorce too be the prerogative of the man, or his right, because He is the chief of the family and head of the household. The sole responsibility and the duties of the house have been placed on Him. Therefore only He should have the authority to untie the knot of marriage. The authority is commensurate with the responsibility, and separation between the spouses is in the hands of the one who has guardianship over the other. However, this is a description of the existing reality and not a reasoning for the Shar’a rule, because the Illa of the Hukm Shar'i is not allowed to be other than a Shari’ah Illa found in the Shar’a text.

Duk da haka, kasancewar saki yana hannun miji ba yana nufin mace ba za ta iya sakin kanta ko ta raba kanta da mijinta ba. Hakika shi, tun asali kuma babu shakka, yana da cikakken iko ba tare da an takura masa da kowane hali ba. Ma'ana, yana da hakkin ya sake ta ko da babu dalili. Sai dai mace tana da hakkin ta raba kanta da shi ta hanyar saki kanta, ta raba kanta da mijinta a wasu lokuta na musamman kamar yadda Shari'a ta bayyana. Shari'a ta halatta wa mace ta soke yarjejeniyar aure a cikin wadannan lokuta:

Nonetheless, divorce being in the hands of the man does not mean that the woman cannot divorce herself or bring about a separation between her and her husband. Indeed he, originally and unequivocally, has the sole authority without being restricted by any situation. In fact, He has the right to divorce her even without a reason. However, the wife has the right to divorce herself from Him and bring about separation between herself and her husband in special cases as stated by the Shar’a. The Shar’a has permitted the wife to annul the contract of marriage in the following cases:

1. Idan miji ya sanya al'amarin saki a hannun matarsa, to a wannan hali tana da hakkin ta saki kanta daga gare shi bisa abin da shi da kansa ya ba ta izini da shi. Saboda haka sai ta ce: Na saki kaina daga mijina, fulani, ko ta yi magana da shi tana cewa: Na saki kaina daga gare ka. Bai kamata ta ce: Na sake ka ko kuma an sake ka ba, domin saki yana faruwa ga mace ba ga namiji ba, ko da kuwa saki ya fito daga bangaren mace. An halatta miji ya bar al'amarin saki a hannun matarsa saboda Manzon Allah ﷺ ya ba matayensa zabi (su zauna a matsayin matansa ko a'a), haka kuma saboda ijma'in Sahabbai a kan wannan al'amari.

1. If the husband puts the issue of divorce under her authority. In this case she has the right to divorce herself from Him according to what He Himself has authorised her with. So she should say: I divorce myself from my husband such and such person or address Him saying: I divorce myself from you. She should not say I divorce you or you are divorced because divorce occurs on the woman and not the man, even if the divorce came from the woman. It is permitted for the husband to leave the issue of divorce to the wife because the Messenger (pbuh) gave his wives the choice (to remain as his wives or not) and also due to the Ijma’a of the Sahabah on this matter.

2. Idan mace ta sami labarin wani aibi a miji wanda ke hana jima'i, kamar rashin karfin jima'i (al-'unnah) ko yankewar gaba (al-khisa), alhali ita kanta babu irin wannan aibi a jikinta, to a irin wannan hali tana da hakkin neman a soke aurenta da shi. Idan alkali ya tabbatar da kasancewar wannan aibi, zai dage al'amarin na tsawon shekara guda, idan kuma har yanzu bai iya yin jima'i da ita ba, to za a amsa bukatarta kuma a soke auren. An ruwaito cewa Ibn Mundhir ya auri wata mace alhali an yanke masa gaba. Umar ya ce masa: "Shin ka sanar da ita?" Ya ce: "A'a." Sai ya ce: "Ka sanar da ita kuma ka ba ta zabi (na neman rabuwa)." Haka kuma an ruwaito cewa Umar ya dage al'amarin mai rashin karfin jima'i na tsawon shekara guda. Idan matar ta ga cewa azzakarin mijinta ya yanke ko kuma ya shanye, to nan take za a ba ta zabi. Ba za a sanya mata jira ba, domin jima'i ba shi da makoma kuma babu amfanin jira.

2. If she learns of a defect in the husband which prevents intercourse, such as impotence or castration, and she is free from such defects herself. In such a situation, she has the right to request the annulment of her marriage to Him. If the judge confirmed the existence of this defect, He would delay the issue for a year, and if He was still unable to have intercourse with her then her request would be answered and the marriage would be annulled. It has been reported that Ibn Mundhir married a women while being castrated. Umar said to Him: “Have you informed her?” He said: “No.” He (Umar) said: “Tell her and give her the choice (to ask for divorce).” And it has been narrated that Umar delayed the impotent for one year. If the wife finds that her husband's penis is cut or paralysed then her choice is given at once. No delay would be imposed on her because sexual intercourse is hopeless and there is no point in waiting.

3. Idan ya bayyana ga matar, kafin jima'i ko bayan jima'i, cewa mijinta yana da wata cuta da ba ta barin ta zauna da shi ba tare da tsoron cutarwa ba, kamar kuturta, bura, siflis ko tarin fuka, to tana iya komawa wurin alkali ta nemi a raba ta da mijinta. Bukatarta za a amsa ta idan an tabbatar da kasancewar wannan cuta kuma babu yiwuwar warkewa cikin wani lokaci da aka kayyade. Zabinta na dindindin ne ba na wucin gadi ba. Wannan ya faru ne saboda abin da aka ambata a cikin Muwatta' daga Malik, daga Sa'id ibn al-Musayyab, ya ce: "Idan mutum ya auri mace, sannan ya zama mahaukaci ko yana da nakasa a jiki, to tana da 'yancin zabi. Idan ta so za ta zauna, idan kuma ta so za ta rabu da shi." 4. Idan mijin ya zama mahaukaci bayan aure, matar tana da 'yancin komawa wurin alkali ta nemi a raba ta da shi. Alkali zai jinkirta rabuwar na tsawon shekara guda. Idan hauka ba ta gushe ba a cikin wannan lokaci kuma matar ta dage, to alkali zai yanke hukuncin rabuwa. Wannan ya bisa ga hadisin Muwatta' da aka ambata.

3. If it became apparent to the wife before or after intercourse that the husband had a certain disease that does not permit her to reside with Him without fear of harm, such as leprosy, burs, syphilis or tuberculosis, she can refer to the judge and demand separation between her and her husband. Her request would be answered if the existence of this illness was established and there was no possibility of a cure within a specified period of time. Her choice is permanent and not temporary. That is due to what has been mentioned in the Muwatta on the authority of Malik that Said ibn al- Musayyab said: “If a man married a woman, and He was insane or had a physical defect, she has the right of choice. If she wished she could stay, and if she wished she could separate from Him.” 4. If the husband became mentally insane after the contract of marriage the wife has the right to refer to the judge and demand separation from Him. The judge would delay the separation for the period of a year. If his insanity did not cease in this period and the wife was insistent, then the judge would give a verdict of separation. This is according to the aforementioned Hadith of Muwatta.

5. Idan mijin ya yi tafiya zuwa wuri mai nisa ko kusa, ya kuma kasa dawowa, labarinsa ya tsaya, kuma samun kulawa (nafaka) ya zama ba zai yiwu ba, a irin wannan hali tana da haƙƙin neman rabuwa da shi bayan ta yi iya ƙoƙarinta wajen neman sa da kuma tambaya game da shi. Wannan saboda maganar Manzon Allah ﷺ (game da matar da ta ce wa mijinta) "Ka ba ni (abinci) in ci, ko ka sake ni." Ya sanya rashin ciyarwa ya zama dalilin saki.

5. If the husband travelled to a place either distant or close, and failed to return, and reports of Him cease and obtaining maintenance became impossible. In such circumstances she has the right to demand separation from Him after trying her best to search for Him and making inquiries about Him. That is due to the saying of the Messenger (pbuh) (about the wife who said to her husband) “Give me (something) to eat or divorce me.” He made the absence of feeding the Illa of divorce.

6. Idan miji ya daina ciyar da matarsa, kuma yana da dukiya, kuma ta zama ba zai yiwu ta samu nasa dukiyar don ciyarwa ta kowace hanya ba, to tana da hakkin neman saki, kuma alkali yana da wajibi ya sake ta daga gare shi nan take ba tare da jinkiri ba. Wannan saboda Manzon Allah ﷺ ya ce: "Matarka da kake ciyarwa ta ce: ka ba ni abinci, ko ka sake ni." Haka kuma Umar (ra) ya rubuta wa wadanda suka yi nesa da matayensu, ya umarce su da su ba su abincinsu ko su sake su. Sahabbai sun san wannan, kuma ba su saba hukuncinsa ba. Don haka wannan yana nuna Ijma'i (yarjejeniyar malamai).

6. If the husband stopped maintaining his wife and He is wealthy, and it became impossible for her to reach his wealth for the purpose of maintenance in any way whatsoever, then she has the right to demand divorce and the judge is obliged to divorce her from Him at once without delay. This is because the Messenger (pbuh) said: “Your wife whom you support should say: give me (something) to eat or divorce me.” And because Umar (ra) wrote to those who were absent from their wives and ordered them to give them their maintenance or divorce them. The Sahabah knew this and they did not go against his decision. Thus it indicates Ijma’a (consensus).

7. Idan rigima da sabani suka bayyana tsakanin ma'auratan, a wannan hali matar tana da haƙƙin neman a raba aure. Alƙali to yana da wajibi ya naɗa mai sasantawa daga dangin matar da mai sasantawa daga dangin mijin. Wannan majalisar iyali za ta saurari korafe-korafen bangarorin biyu, kuma za ta yi iya ƙoƙarinta wajen sasanta su. Idan sulhu a tsakaninsu bai yiwu ba, to majalisar za ta raba su da juna ta hanyar da ta ga ta dace, bisa ga sakamakon binciken da ta yi. Shi (SWT) ya ce:

7. If dispute and conflict appeared between the spouses. In this case she has the right to demand separation. The judge is then obliged to appoint an arbitrator from the wife's family and an arbitrator from the family of the husband. This family assembly will listen to the complaints of both parties and do its outmost to bring a reconciliation. If a reconciliation between them was not possible, then the assembly would separate them from each other in the manner that it sees fit, according to the findings of its investigation. He (swt) said:

"Idan kuna tsoron rabuwa tsakanin su, to ku aika da mai shiga tsakani daga iyalan namiji, da wani mai shiga tsakani daga iyalan mace; idan dukansu suna son sulhu, Allah zai sa su sulhunta." [An-Nisa: 35] Saboda haka, a irin wadannan yanayi ne Shari'a ta ba wa mace damar saki kanta a bangare na farko, da damar neman rabuwa tsakaninta da mijinta a sauran lokuta. Hakikanin wadannan lamura ya nuna cewa Shari'a ta dauki mace a matsayin abokiyar zaman mijinta a rayuwar aure. Duk wata damuwa da abin kyama da ke faruwa a gida, yana shafar ta kamar yadda yake shafar miji. Saboda haka ya zama wajibi Shari'a ta tabbatar da cewa za ta iya kubuta daga wahalar da ke faruwa a gida ta hanyar warware igiyar aure. Don haka, Shari'a ba ta yashe ta ba, kuma ba ta tilasta mata ta zauna da miji lokacin da zaman lafiya a aure ya zama ba zai yiwu ba. Shari'a ta ba ta damar soke kwangilar aure a yanayin da ke kai ga rashin yiwuwar rayuwa mai mutunci ko natsuwa.

“If you fear a breach between them appoint arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation” [An- Nisa: 35] So, it is in these situations that the Shar’a has granted the woman the right to divorce herself in the first case, and the right to request separation between her and her husband in the remaining cases. The reality of these cases, shows that the Shar’a has looked upon the woman as a companion of the husband in marital life. Any distress and cause for aversion which takes place in the house, affects her just as it affects the husband. Therefore it became necessary that the Shar’a would ensure that she can free herself from the misery that takes place in the house by untying the knot of marriage. Therefore, the Shar’a did not abandon her, nor did it force her to remain with a husband when a peaceful marital life has become impossible. So the Shar’a has permitted her to annul the contract of marriage in situations which lead to the impossibility of an honourable or tranquil life.

A haka dai, a bayyane yake cewa Allah (swt) ya sanya saki a hannun miji saboda shi ne mai kula da mace kuma shi ne ke da alhakin gida. Haka kuma Ya (swt) ya ba mace hakkin soke aure domin kada ta sha wahala a cikin aurenta, kuma gidan, wanda wurin natsuwa ne da kwanciyar hankali, kada ya zama wurin wahala da damuwa.

In this way, it becomes clear that Allah (swt) has placed divorce in the hands of the man because He is the guardian over the woman and He is responsible for the house. He (swt) has also given the woman the right to annul the marriage so that she does not suffer misery in her marriage, and that the house, which is a place of tranquillity and stability, does not become a place of misery and anxiety.

Dangane da Illa (dalili) na halaccin saki, mun riga mun bayyana cewa nassoshin Shari'a ba su bayar da wata Illa ga saki ba, don haka babu Illa a gare shi. Duk da haka, ana iya bayyana hakikanin shari'antar saki da yadda aka ambaci ingancinsa dangane da aure da abin da ya ƙunsa. Hakikanin aure yana nuna cewa an yi shi ne domin samar da iyali da kuma samar da natsuwa ga wannan iyali. Idan wani abu ya faru a cikin wannan rayuwar aure wanda ke barazana ga wannan natsuwa, kuma al'amarin ya kai ga matsayin da ba zai yiwu a ci gaba da rayuwar aure ba, to dole ne a sami hanyar da ma'auratan za su rabu da juna. Ba a yarda a tilasta su su ci gaba da wannan igiyar aure wadda duka biyun ko ɗayansu ke ƙi. Saboda haka Allah (SWT) ya shar'anta saki. Yana cewa:

As for the Illa (reason) re the legality of divorce, we have stated that the Shar’a texts do not give an Illa for divorce, so it has no Illa. However, it is possible to clarify the reality of the legislation of divorce and the manner in which its validity has been mentioned in relation to marriage and what it entails. The reality of marriage indicates that it exists for the creation of the family and to provide tranquillity for this family. If anything happens in this marital life which threatens this tranquillity and the situation reaches a point where it becomes impossible to lead a married life, then there must be a way by which the spouses can separate from each other. It is not allowed to compel them to maintain this bond which is hated by both or by one of them. Thus Allah (swt) has legislated divorce. He (swt) says:

"Talaq sau biyu ne, bayan haka kuma sai dai ku riƙe ta bisa kyakkyawan sharaɗi, ko ku sake ta da alheri" [Al-Baqarah: 229] Domin kada wahala ta ci gaba da kasancewa a cikin gida, kuma domin natsuwar aure ta kasance tsakanin ma'aurata. Idan ya zama ba zai yiwu a kafa natsuwa tsakanin su biyu ba, saboda rashin jituwarsu ko saboda wani abu da ya faru da su wanda ya haifar da rikici a rayuwarsu tare, to kowannensu ya kamata a ba shi damar samun natsuwar aure tare da wani abokin zama daban. Duk da haka, Musulunci bai sanya kasancewar rashin gamsuwa da ƙyama kawai ya zama dalilin saki ba. Maimakon haka, ya umarci ma'auratan su zauna tare cikin mutunci, kuma ya ƙarfafa su su jure ƙyamar, domin akwai yiwuwar wani alheri a cikinta. Ya ce (SWT):

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness” [Al- Baqarah: 229] In order that misery does not continue in the house and so that marital tranquillity may exist between couples. If it becomes impossible to establish tranquillity between the two, due to their incompatibility or because of something which befell them causing disorder in their life together, then each should be given the opportunity to find marital tranquillity with a different partner. However, Islam did not make the mere existence of discontent and aversion a reason for divorce. Rather it ordered the spouses to live together honourably, and encouraged them to bear the aversion because there may be some good in it. He (swt) said:

"Ku zauna da su cikin kyautatawa (Bilmaroof). Idan kun ƙi su, to wataƙila kuna ƙin wani abu alhali Allah Ya sanya a cikinsa alheri mai yawa" [An-Nisa: 19]. Shi (SWT) ya umarci maza da su yi amfani da hanyoyin da za su iya rage fushin rashin biyayyar mace. Sai Ya ce (SWT):

“And live with them honourably (Bilmaroof). If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good” [An- Nisa: 19] He (swt) ordered the men to use means by which they can lighten the fury of the woman's disobedience. So He (swt) said:

"Game da waɗannan mata waɗanda ku ke ganin rashin ɗabi'a daga gare su, ku yi musu gargaɗi (da farko), (sannan), ku rabu da su a gado, (a ƙarshe) ku doke su (da sauƙi), amma idan sun koma biyayya, to kada ku nemi wata hanya ta cutar da su." [An-Nisa: 34] Ta haka ne Shari'a ta umarci yin amfani da duk hanyoyin sassauci da na tsauri don warware matsalolin da ke tasowa tsakanin ma'aurata, domin a sami mafita da za ta taimaka musu wajen guje wa saki. Ko da zama tare ba shi da daraja kuma sauran matakai masu tsauri ba su taimaka ba, kuma al'amarin ya wuce ƙiyayya, tawaye da rashin biyayya zuwa yanayin takaddama da rabuwa tsakanin su, Musulunci bai sanya saki a matsayin mataki na biyu ba, duk da tsananin rikicin da ke tsakaninsu. Maimakon haka, ya umarci a miƙa al'amarin ga mutane banda ma'auratan daga cikin iyalansu. Wannan domin su yi ƙoƙari su sasanta su. Don haka Allah (SWT) ya ce:

“As to those women on whose part you see ill-conduct, admonish them (first), (next), separate from them in the beds, (and last) beat them (lightly), but if they return to obedience, seek not against them means (of annoyance)” [An- Nisa: 34] In this manner the Shar’a ordered the taking of all lenient and non-lenient means to solve the problems which occur between spouses in order to find a solution which helps them to avoid divorce. Even when living together is not honourable and other stern means do not help, and the matter has gone beyond dislike, rebellion and disobedience to a state of dispute and breach between them, Islam did not make divorce the second step, despite the intensity of the crisis between them. Rather it ordered that the issue be referred to persons other than the spouses from their families. This is so that they could undertake an attempt to bring about a reconciliation between them. So He (swt) said:

"Idan kun ji tsoron rabuwa tsakaninsu, to ku tura alkali daya daga iyalinsa, ku tura alkali daya daga nata; idan suna son sulhu, Allah zai sanya sulhu tsakaninsu. Lalle Allah Masani ne, Mai sanin komai." [An-Nisa: 35] Idan wadannan alkalai biyu ba za su iya sulhunta ma'auratan ba, to babu sauran wuri ga rayuwar aure ta ci gaba tsakaninsu bayan dukkan wadannan yunkurin. Domin matsalar da ke tsakaninsu ba ta da mafita sai rabuwa. A wannan hali saki ba makawa ne, don haka za su iya samun natsuwar aure a wani auren, ko kuma matsalar ta warware ta hanyar sakin. Ya ce (SWT):

“If you fear a breach between them appoint arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knowing, Well-Acquainted with all things” [An- Nisa: 35] If these two arbitrators cannot reconcile the two spouses, then there is no room for the marital life to remain between them after all these attempts. For the problem between them has no solution except separation. In this case divorce is inevitable, so they might find marital tranquillity in another marriage or perhaps the problem is solved by the divorce. He (swt) said:

“Amma idan suka rabu, Allah zai wadatar da kowannensu daga falalarSa. Kuma Allah Mai yalwar falala ne, Mai hikima” [An-Nisa: 130]. Sai dai a wannan al’amari na saki, an bar wa ma’aurata dama ta sake haduwa, ta yadda rabuwar da ke tsakaninsu ba ta zama ta dindindin ba. An ba su hakkin komawa sau na farko da sau na biyu. Saki na farko da na biyu na iya sa ma’auratan su koma rayuwar aure, a karo na biyu bayan furucin saki na farko, da kuma karo na uku bayan furucin saki na biyu. Saboda haka, mun ga cewa Shari’a ta tsara saki a matakai uku: “Saki sau biyu ne, bayan haka, ko dai ku riƙe ta bisa sharuddan da suka dace, ko ku sake ta da kyautatawa” [Al-Baqarah: 229]. Ta haka kowane daga cikin ma’auratan yana da damar ya mayar da ɗayan, ya koma ga Taqwar Allah da take a zuciyarsa/zuciyarta. Don haka, za su iya sake yin ƙoƙari su koma rayuwar aure, su samu natsuwar aure da sauƙi ko kwanciyar hankali da ba su samu ba a baya. Sakamakon haka, mun ga Musulunci ya halatta wa miji ya mayar da matarsa bayan furucin saki na farko da na biyu. Shari’a ta shar’anta abin da zai taimaka wa ma’aurata su mayar da juna, su sake duba al’amarin, su sake yin tunani a kansa da himma fiye da yadda suka yi a baya. Musulunci ya sanya lokacin iddah bayan saki zuwa zagayowar haila uku, wato kimanin watanni uku ko har zuwa lokacin haihuwa (idan mace mai ciki ce), ya kuma wajabta wa miji ya ba da nafaka ga macen da aka sake, ya samar mata da masauki a duk tsawon lokacin iddah, ya kuma haramta wa miji ya fitar da matar da take cikin iddah har sai ta cika ta. Wannan don samun sulhu tsakaninsu da kuma samar da dama da za su mayar da juna su sake fara sabuwar rayuwa mai zaman lafiya. Daga wannan mahanga, an yi gargaɗi bayyananne a cikin Alƙur'ani. Ya ce (SWT):

“But if they separate, Allah will provide abundance for everyone of them from his Bounty. And Allah is Ever All-Sufficient for his creatures needs, All-Wise” [An- Nisa: 130] However, in this issue of divorce an opportunity has been left for the spouses to reunite, in a way that the separation between them is not definite. They have been given the right to go back a first time and a second. The first and second divorce might cause the spouses to return to marital life, for a second time after the first pronouncement of divorce, and for a third time after the second pronouncement of divorce. Therefore, we find that the Shar’a made divorce in three stages: “The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness” [Al- Baqarah: 229]. In this way, each one of the spouses has the opportunity to take the other back and return to the Taqwa of Allah which is entrenched in his/her heart. Thus they may attempt to go back again and try to have a marital life and attain marital tranquillity, and ease or peace of mind which they could not attain before. Consequently, we find that Islam permitted the husband to take back his wife after the first and second pronouncement of divorce. Thus Shar’a has legislated something that will assist the spouses to take each other back and review the matter and re-consider it more earnestly than they had done before. Islam made the period of the Iddah after divorce into three menstrual cycles which is approximately three months or until the time of delivery, (in the case of a pregnant woman) and imposed on the man the duty of providing maintenance to the divorcee and housing her throughout the period of the Iddah, and prohibited the man from expelling the woman that is observing her Iddah until she completes it. This is for the purpose of bringing reconciliation between them and making room for an opportunity by which they can take each other back and resume a new and peaceful life. From this point of view, a clear admonition has been given in the Qur'an. He (swt) said:

"Kuma idan kun saki matanku, sun kai ƙarshen wa'adinsu, to ku riƙe su da kyau, ko ku sake su da kyautatawa. Kuma kada ku riƙe su don cutar da su, don ku ci zalunci. Kuma duk wanda ya yi haka, to, ya zalunci kansa" [Al-Baqarah: 231]. Idan waɗannan matakan ba su yi tasiri ba, ko kuma sun yi tasiri bayan saki na farko da na biyu, sannan aka yi saki na uku duk da duk wannan, to matsalar ta fi zurfi, ta fi rikitarwa, kuma ta fi tsananin jayayya. Babu amfanin komawa baya, balle a ci gaba da aure. A wannan yanayin rabuwa gaba ɗaya ba makawa ce, kuma wajibi ne a yi wani auren daban kafin a sake komawa ga auren farko, ba tare da sake yin wannan aure iri ɗaya ba. Shi ya sa aka sanya saki na uku ya zama mai yanke hukunci. Ya ce (SWT):

“And when you have divorced women and they have fulfilled the term of their prescribed period, either retain them on reasonable terms or set them free with kindness. But do not retain them back to hurt them. And whoever does that, then He has wronged Himself” [Al- Baqarah: 231] If these procedures did not have an effect, or it had an affect after the first and second pronouncements of divorce and then the third took place despite all of this, then the issue is more deep rooted, complicated and intensely disputed. There is no point in going back, let alone in continuing the marriage. In this case a complete separation is inevitable and resuming another marital union is necessitated without re-attempting the same marital union, before trying another marital union. That is why the third pronouncement of divorce has been made the decider. He (swt) said:

“Sa'an nan idan ya sake ta (sau na uku), to ba za ta halatta gare shi ba daga baya har sai ta auri wani miji, banda shi.” [Al-Baqarah: 230] Mijin ya haramta gare shi gaba ɗaya ya sake komawa ga matarsa bayan saki na uku, har sai ta zauna da wani miji banda shi, wanda zai kwana da ita. Dole ne ta ɗanɗana zumarsa, shi kuma ya ɗanɗana tata, watau ya yi jima'i da ita, domin ta dandana cikakkiyar haɗuwar aure. Idan ta yi wani auren da kanta, sai ba ta samu sauƙi da natsuwar zuciya a wannan auren na biyu ba, rabuwa ta faru tsakaninta da mijin na biyu, to a lokacin za ta iya komawa ga aure da mijin farko, domin ta riga ta gwada auren na biyu, kuma ta kwatanta tsakanin auren biyu. Sa'an nan idan ta zaɓi komawa, sai ta yi hakan da wayewa mafi kyau. Saboda haka, mun ga Mai Shari'a ya halasta mata ta koma wajen mijinta na farko wanda ya sake ta sau uku, bayan aurenta da wani miji. Ya ce (SWT):

“And if He has divorced her (the third time), then she is not lawful unto Him thereafter until she has married another husband” [Al- Baqarah: 230] The husband has been absolutely forbidden to take back his wife after the third divorce until she has lived with another husband other than Him who consummates the marriage with her. She must taste his honey and He tastes hers i.e. to have sexual intercourse with Him, in order to experience the marital union completely. If she tries another marital union with someone else naturally, and she does not find ease and peace of mind in this second marital union and separation takes place between her and the second husband, it is then possible for her to return to marital union with the first husband because she has passed the second attempt of a marital union with the second husband and she has compared between the two. Then when she chooses to return, she does so with a better awareness. Consequently, we find that the Legislator permitted her to return to her first husband who divorced her three times after her marriage to another husband. He (swt) said:

"Sai idan shi (mijin na biyu) ya sake ta (a karo na uku), to ba ta halatta a gare shi ba daga baya har sai ta auri wani miji." [Al-Baqarah: 230] Sannan bayan haka sai Ya (SWT) nan take ya ce a cikin aya guda: "Idan kuma shi ya sake ta", watau mijin na biyu ba na farko ba: "Babu laifi a kan su duka biyu", watau mijin na farko da matar da aka sake ta a karo na biyu: "Su koma ga juna", watau kowannen su ya koma ga dayan a cikin aure.

“And if He has divorced her (the third time), then she is not lawful unto Him thereafter until she has married another husband” [Al- Baqarah: 230] Then after that He (swt) immediately said in the same verse: “And if He has divorced her”. i.e. the second husband and not the first: “It is no sin on both of them”. i.e. the first husband and the woman who has been divorced for the second time: “That they reunite”. i.e. each one returns to the other in marriage.

Wannan ne abin da tsarin dokar saki ke nunawa. Don haka a bayyane yake cewa abin da ke cikin dokar saki, da tsarin shari'arta, da hanyar faruwarta, yana ɗauke da hikima mai zurfi da kallo mai kyau game da rayuwar al'umma, domin tabbatar da rayuwa mai kwanciyar hankali da jin daɗi wadda ke kawo natsuwa. Idan wannan jin daɗi ya ɓace, kuma babu wata fata ta dawo da shi, to ba makawa ma'auratan su rabu. Shi ya sa Allah (SWT) ya shar'anta saki a irin tsarin da muka bayyana.

This is what the procedure of divorce legislation alludes to. Thus it appears that what is contained in the legislation of divorce, the procedure of its legislation and the manner of its occurrence, has a far-reaching wisdom and an accurate view towards the social life, so as to ensure for it the peaceful comfortable life in a way that imparts tranquillity. If this comfort is lost and there is no hope to restore it, then it is inevitable that the spouses should separate. That is why Allah (swt) has legislated divorce in the form which we have clarified.