Latest Judgment of Supreme Court on Succession Certificate

SUPREME COURT OF PAKISTAN
(Appellate Jurisdiction)
Present:
Justice Yahya Afridi, CJ
Justice Muhammad Shafi Siddiqui
Justice Shakeel Ahmad
C.P.L.A.181 of 2023
(Against the judgment dated 31.10.2022 passed by the Peshawar High
Court, Mingora Bench in Civil Revision No.371-M of 2020)
Aziz Ahmad and others …Petitioner(s)
Versus
Mst. Musarat …Respondent(s)
For the Petitioner(s) : Mr. Asghar Ali, ASC
Syed Rifaqat Hussain Shah, AOR
For Respondent(s) : N.R
Date of Hearing : 09.04.2025
JUDGMENT
Shakeel Ahmad, J.- This Civil Petition for Leave to Appeal
filed under Article 185 (3) of the Constitution of Islamic
Republic of Pakistan, 1973, arises out of the judgment dated
31-10-2022 passed by the learned Single Judge of the
Peshawar High Court, Mingora Bench, whereby Civil
Revision No. 371-M of 2020 filed by the respondent, Mst.
Musarat, was allowed and the concurrent findings of the
courts below denying her share in the inheritance of the
estate of Shah Bakht Rawan (hereinafter referred to as the
“deceased”) were set aside.

We find no legal flaw in the impugned judgment
of the High Court calling for interference. Therefore, in the
light of the foregoing discussion, we are of the view that the
petition has no force and is hereby dismissed and leave
declined. No order as to costs.
Chief Justice
Judge
Judge
Islamabad
09.04.2025
APPROVED FOR REPORTING
M.Rizwan/Rameen Shahram, L.C.

It will be first convenient to briefly state the factual
background against which the instant petition arises. The
dispute concerns the inheritance to the estate of the
deceased. The petitioners are the legal heirs of the deceased,
while the respondent, Mst. Musarat is his widow. It is an
undisputed fact that the respondent was married to the
deceased in accordance with Muslim rites; however, during
his lifetime, the deceased sent a divorce deed bearing No.
372 dated 27-8-2018 to the respondent through post,
thereby divorcing her. Thereafter, the deceased passed away
on 3-10-2018, prior to the expiry of the ninety days iddat
period. After his death, the mother of the deceased, Mst.
Bakht Begum, along with the children of the deceased, filed
an application under Section 372 of the Succession Act,
C.P.L.A.181 of 2023 2
1925, seeking a succession certificate in respect of the
deceased’s estate. It was pleaded that the respondent, having
been divorced before the death of the deceased, had ceased
to be his legal heir and was therefore not entitled to inherit
from his estate. The respondent, however, filed an
application seeking impleadment based on her status as the
widow of the deceased. Her application was allowed, and she
was arrayed as a respondent. She contested the petition by
filing her written reply, upon which, and in the light of the
divergent pleadings of the parties, issues were framed. After
a full-fledged trial, the learned Civil Judge/Guardian Judge
Swat, vide judgment dated 24-1-2020, granted succession
certificate in favour of the other legal heirs, being mother
and the children of the deceased, but declined to grant any
share to the respondent on the grounds that she stood
divorced before the death of the deceased. Being aggrieved of
the same, the respondent preferred an appeal which was
dismissed vide judgment dated 13-11-2020. She then filed a
Civil Revision before the Peshawar High Court, Mingora
Bench, after providing right of audience to both the parties ,
the High Court, vide judgment dated 31-10-2022, held that
succession opens immediately upon the death of the
deceased, and as on that date only two months and four
days had passed since the pronouncement of divorce and it
had not yet become effective, therefore, the respondent being
the deceased’s widow was entitled to inherit from his estate,
setting aside the concurrent judgments of the courts below.
The petitioners have now approached this Court seeking
leave to appeal against the judgment of the High Court.

Learned Counsel for the petitioners contended that the
divorce deed executed on 27-8-2018 took immediate effect,
thereby terminating the marital status of the couple and
ruling out any possibility for mediation or reconciliation, as a
result the respondent ceased to be the wife of the deceased,
and therefore, is not entitled to inherit from his estate.

Having heard the learned Counsel for the petitioners,
the pivotal question that emerges here is whether a wife,
divorced through Talaq-e-Biddat is entitled to inherit her
deceased husband’s estate if his death occurs during her
iddat period.
C.P.L.A.181 of 2023 3

Marriage under Islamic law is a civil contract and not
a sacrament. It is ordained by Allah in the Holy Quran. It is
designed to ensure comfort, companionship, and mutual love
between spouses. The husband bears a solemn and
continuing obligation to treat his wife with love, compassion,
and respect, and to provide her with maintenance, including
food and clothing, throughout the subsistence of the
marriage, as reflected in the last sermon of the Holy Prophet
Muhammad (PBUH). The Holy Quran never intended for a
divorce to act as a device of instant magic whereby the
marital bond is severed immediately. A woman, who enters
into the sacred bond of marriage with the legitimate
expectation of sharing in all aspects of her husband’s life, its
joys, sorrows, burdens, and blessings cannot be discarded
whimsically nor should she be made to vanish from the
matrimonial home and the heart of her husband through a
mechanical invocation of divorce. In line with this sacred
view of marriage, Islamic jurisprudence provides a
structured and deliberate process of its dissolution. ‘Talaq’,
namely divorce at the instance of the husband, is generally
categorised into three forms: Talaq-e-Ahsan, Talaq-e-Hasan,
and Talaq-e-Biddat or Talaq-e-Bain. The first two forms of
divorce are expressly recognised and sanctioned by the
Quran and Hadith, requiring reflection and waiting periods,
thereby offering a room for reconciliation. In contrast, Talaqe-Biddat or triple divorce is neither endorsed by the Quran
nor supported by the Hadith. The very term ‘Biddat’ denotes
innovation and indicates that this form of divorce was a
post-Prophetic development. While early Islamic practice, as
reported by Ibn Abbas, treated three pronouncements of
divorce made at one time as a single revocable divorce during
the lifetime of the Prophet (PBUH), the tenure of the first
Caliph, and the initial years of the second Caliph, the
practice was altered during the Caliphate of Hazrat Umar
(RA) as a disciplinary measure to curb the misuse of
divorce.1 Thus, Talaq-e-Biddat might be regarded as a form
of talaq not rooted in divine command, but rather an
administrative necessity of earlier times.

The commandments of Allah regarding Talaq are set
out explicitly in Surah Al Baqra (2:226-232) and Sura-Al1 Chapter 4 of the Muslim Law of Divorce by K.N. Ahmed (1984)
C.P.L.A.181 of 2023 4
Talaq (65:1), which are clear and unequivocal. Additionally,
Sura-Al-Ahzab (33:49) and Sural-An-Nisa (4:35) are also
relevant herein. The directives contained in these verses are
clear, categorical, and leave no room for ambiguity. The
mandate of the Holy Quran is reproduced below, translated
into English and Urdu:
(2:226)
لِلَّذِیۡنَ یُؤۡ لُوۡ نَ مِنۡ نّ ِسَآئہِمۡ تَرَبُّصُ اَرۡ بَعَۃِ اَشۡ ہ ُرٍ ◌ۚ ف َاِنۡ ف َآءُوۡ ف َاِنَّ ဃّٰ َ غَفُوۡ رٌ رَّ
حِ یۡمٌ
Those who swear not to have intercourse with their
wives must wait for four months. If they change their
mind, then Allah is certainly All-Forgiving, Most
Merciful.
ان لوگوں کے لئے جو اپنی بیویوں سے تعلقات قائم نہ کرنے کی قسم
کھاتے ہیں چار مہینے تک انتظار کرنا (جائز) ہو گا۔ پس اگر وه
رجوع کر لیں تو الله یقینا ً بہت بخشنے والا (اور) باربار رحم کرنے
والا ہے۔
(2:227)
وَ اِنۡ عَزَمُواالط َّلاَ قَ ف َاِنَّ ဃّٰ َ سَمِیۡعٌ عَلِیۡمٌ
And if they decide upon divorce, then surely, Allah is
All-Hearing, All-Knowing.
اور اگر وه طلاق کا قطعی فیصلہ کر لیں تو یقینا ً الله بہت سننے والا
(اور) دائمی علم رکھنے والا ہے۔
(2:228)
وَ الۡ مُطَلَّقٰ تُ یَتَرَبَّصۡ نَ ب ِاَنۡ فُسِہِنَّ ث َلٰ ث َۃَ ق ُرُوۡ ٓ ءٍ ◌ؕ وَ لاَ یَحِ لُّ لَہ ُنَّ اَنۡ یَّکۡ تُمۡ نَ مَا خَلَ
قَ ဃّٰ ُ فِیۡ ۤ اَرۡ حَامِہِنَّ اِنۡ کُنَّ یُؤۡ مِنَّ ب ِا๡ّٰ ِ وَ الۡ یَوۡ مِ الاۡ ٰ خِ رِ ◌ؕ وَ بُعُوۡ لَتُہ ُنَّ اَحَقُّ ب ِرَدِّ
ہ ِنَّ فِیۡ ذٰ لِکَ اِنۡ اَرَادُوۡ ۤ ا اِصۡ لاَ حًا ◌ؕ وَ لَہ ُنَّ مِثۡ لُ الَّذِیۡ عَلَیۡہِنَّ ب ِالۡ مَعۡرُوۡ فِ ◌۪ وَ لِ
لرِّ جَالِ عَلَیۡہِنَّ دَرَجَۃٌ ◌ؕ وَ ဃّٰ ُ عَزِ یۡزٌ حَکِیۡمٌ
And the divorced women shall wait concerning
themselves for three courses; and it is not lawful for
them that they conceal what Allah has created in their
wombs, if they believe in Allah and the Last Day; and
their husbands have the greater right to take them back
during that period, provided they desire reconciliation.
And they (the women) have rights similar to those (of
men) over them in equity; but men have a rank above
them. And Allah is Mighty, Wise.
اور مطل ّقہ عورتوں کو تین حیض کی مدت تک اپنے آپ کو روکے
رکھنا ہوگا۔ اور ان کے لئے جائز نہیں، اگر وه الله اور یوم آخرت پر
ایمان لاتی ہیں کہ وه اس چیز کو چھپائیں جو الله نے ان کے رِ حموں
میں پیدا کردی ہے۔ اور اس صورت میں ان کے خاوند زیاده حقدار ہیں
کہ انہیں واپس لے لیں اگر وه اصلاح چاہتے ہیں۔ اور اُن (عورتوں) کا
دستور کے مطابق (مَردوں پر) اتنا ہی حق ہے جتنا (مَردوں کا) اُن پر
ہے۔ حالانکہ مَردوں کو ان پر ایک قسم کی فوقیت بھی ہے۔ اور الله
کامل غلبہ والا (اور) حکمت والا ہے۔
(2:229)
اَلط َّلاَ قُ مَرَّتٰنِ ◌۪ ف َاِمۡ سَاکٌۢ ب ِمَعۡرُوۡ فٍ اَوۡ تَسۡ رِ یۡحٌۢ ب ِاِحۡ سَانٍ ◌ؕ وَ لاَ یَحِ لُّ لَکُمۡ اَ
نۡ تَاۡخُذ ُوۡ ا مِمَّاۤ اٰ تَیۡتُمُوۡ ہُنَّ شَیۡئًااِلاَّ ۤ اَنۡ یَّخَاف َاۤ اَلاَّ یُقِیۡمَا حُدُوۡ دَ ဃّٰ ِ ◌ؕ ف َاِنۡ خِ فۡ تُمۡ
اَلاَّ یُقِیۡمَا حُدُوۡ دَ ဃّٰ ِ ◌ۙ ف َلاَ جُنَاحَ عَلَیۡہِمَا فِیۡمَا افۡ تَدَتۡ ب ِہٖ ◌ؕ تِلۡکَ حُدُوۡ دُ ဃّٰ ِ ف َ
لاَ تَعۡتَدُوۡ ہَا ◌ۚ وَ مَنۡ یَّتَعَدَّ حُدُوۡ دَ ဃّٰ ِ ف َاُولٰٓ ئِکَ ہُمُ الظ ّٰلِمُوۡ نَ
Such divorce may be pronounced twice; then, either
retain them in a becoming manner or send them away
with kindness. And it is not lawful for you that you take
anything of what you have given them (your wives)
unless both fear that they cannot observe the
limits prescribed by Allah. But, if you fear that they
cannot observe the limits prescribed by Allah, then it
shall be no sin for either of them in what she gives to
get her freedom. These are the limits prescribed by
Allah, so transgress them not; and whoso transgresses
the limits prescribed by Allah, it is they that are the
wrongdoers.
طلاق دو مرتبہ ہے۔ پس (اس کے بعد) یا تو معروف طریق پر روک
رکھنا ہے یا احسان کے ساتھ رخصت کرنا ہے۔ اور تمہارے لئے جائز
نہیں کہ تم اُس میں سے کچھ بھی واپس لو جو تم انہیں دے چکے ہو۔
سوائے اس کے کہ وه دونوں خائف ہوں کہ وه الله کی حدود کو قائم
نہیں رکھ سکیں گے۔ اور اگر تم خوف محسوس کرو کہ وه دونوں الله
کی مقرره حدود کو قائم نہ رکھ سکیں گے تو ان دونوں پر کوئی گناه
C.P.L.A.181 of 2023 5
نہیں اس (مال کے) باره میں جو وه عورت (قضیہ نپٹانے کی خاطر
مرد کے حق میں) چھوڑ دے۔ یہ الله کی قائم کرده حدود ہیں پس ان
سے تجاوز نہ کرو۔ اور جو کوئی الله کی حدو د سے تجاوز کرے پس
یہی لوگ ہیں جو ظالم ہیں۔
(2:230)
ف َاِنْ طَلَّقَھَا ف َلاَ تَحِ لُّ لَھٗ مِنْۢ بَعْدُ حَتّٰی تَنْكِحَ زَوْ جًا غَیْرَهٗ ؕ ف َاِنْ طَلَّقَھَا ف َلاَ
جُنَاحَ عَلَیْھِمَاۤ اَنْ یَّتَرَاجَعَاۤ اِنْ ظَنَّاۤ اَنْ یُّقِیْمَا حُدُوْ دَ ဃّٰ ِ ؕ وَ تِلْكَ حُدُوْ دُ ဃّٰ ِ
یُبَیِّنُھَا لِقَوْ مٍ یَّعْلَمُوْ نَ ۝
Then if he divorces (for the third time), she will not be
lawful for him until she marries some husband other
than him. But if he (the latter) also divorces her, in such
a case there shall be no sin on both of them (the former
husband and the wife) if they return (once more to the
wedlock), provided both of them (now) think that they
would be able to observe the limits set by Allah. And
these are the limits (prescribed) by Allah which He
explains to those who have knowledge.
پھر اگر اس نے (تیسری مرتبہ) طلاق دے دی تو اس کے بعد وه اس
کے لئے حلال نہ ہوگی یہاں تک کہ وه کسی اور شوہر کے ساتھ نکاح
کر لے، پھر اگر وه (دوسرا شوہر) بھی طلاق دے دے تو اب ان
دونوں (یعنی پہلے شوہر اور اس عورت) پر کوئی گناه نہ ہوگا اگر وه
(دوباره رشتۂ زوجیت میں) پلٹ جائیں بشرطیکہ دونوں یہ خیال کریں
کہ (اب) وه حدودِ الٰ ہی قائم رکھ سکیں گے، یہ الله کی (مقرر کرده)
حدود ہیں جنہیں وه علم والوں کے لئے بیان فرماتا ہے
(2:231)
وَ اِذ َا طَلَّقۡ تُمُ النّ ِسَآءَ ف َبَلَغۡ نَ اَجَلَہ ُنَّ ف َاَمۡ سِکُوۡ ہُنَّ ب ِمَعۡرُوۡ فٍ اَوۡ سَرِّ حُوۡ ہُنَّ ب ِمَعۡرُوۡ
فٍ ◌۪ وَ لاَ تُمۡ سِکُوۡ ہُنَّ ضِ رَارًا لِّتَعۡتَدُوۡ ا ◌ۚ وَ مَنۡ یَّفۡ عَلۡ ذٰ لِکَ ف َقَدۡ ظَلَمَ نَفۡ سَہٗ ◌ؕ
وَ لاَ تَتَّخِ ذ ُوۡ ۤ ا اٰ یٰتِ ဃّٰ ِ ہُزُوً ا ◌۫ وَّاذۡ کُرُوۡ ا نِعۡمَتَ ဃّٰ ِ عَلَیۡکُمۡ وَ مَاۤ اَنۡ زَلَ عَلَیۡکُمۡ مِّ
نَ الۡ کِتٰبِ وَ الۡ حِ کۡ مَۃِ یَعِظُکُمۡ ب ِہٖ ◌ؕ وَ اتَّقُوا ဃّٰ َ وَ اعۡ لَمُوۡ ۤ ا اَنَّ ဃّٰ َ ب ِکُلِّ شَیۡ ءٍ عَلِ
یۡمٌ
And when you divorce your wives and they approach
the end of their appointed period, then either retain
them in a becoming manner; or send them away in a
becoming manner; but retain them not wrongfully so
that you may transgress. And whoso does that, surely
wrongs his own soul. And do not make a jest of the
commandments of Allah, and remember the favour of
Allah upon you and the Book and the Wisdom which
He has sent down to you, whereby He exhorts you. And
fear Allah and know that Allah knows all things well.
اور جب تم عورتوں کو طلاق دو اور وه اپنی مقرره میعاد پوری کر
لیں (تو چاہو) تو تم انہیں دستور کے مطابق روک لو یا (چاہو تو)
معروف طریق پر رخصت کرو۔ اور تم انہیں تکلیف پہنچانے کی
خاطر نہ روکو تاکہ ان پر زیادتی کرسکو۔ اور جو بھی ایسا کرے تو
یقینا ً اس نے اپنی ہی جان پر ظلم کیا۔ اور الله کی آیات کو مذاق کا
نشانہ نہ بناؤ۔ اور الله کی اس نعمت کو یاد کرو جو تم پر ہے۔ اور جو
اس نے تم پر کتاب اور حکمت میں سے اتارا وه اس کے ساتھ تمہیں
نصیحت کرتا ہے۔ اور الله کا تقویٰ اختیار کرو اور جان لو کہ الله ہر
چیز کا خوب علم رکھتا ہے۔
(2:232)
وَ اِذ َا طَلَّقۡ تُمُ النّ ِسَآءَ ف َبَلَغۡ نَ اَجَلَہ ُنَّ ف َلاَ تَعۡضُلُوۡ ہُنَّ اَنۡ یَّنۡ کِحۡ نَ اَزۡ وَ اجَہ ُنَّ اِذ َا تَرَا
ضَوۡ ابَیۡنَہ ُمۡ ب ِالۡ مَعۡرُوۡ فِ ◌ؕ ذٰ لِکَ یُوۡ عَظُ ب ِہٖ مَنۡ کَانَ مِنۡ کُمۡ یُؤۡ مِنُ ب ِا๡ّٰ ِ وَ الۡ یَوۡ مِ
الاۡ ٰ خِ رِ ◌ؕ ذٰ لِکُمۡ اَزۡ کٰ ی لَکُمۡ وَ اَطۡ ہَرُ ◌ؕ وَ ဃّٰ ُ یَعۡلَمُ وَ اَنۡ تُمۡ لاَ تَعۡلَمُوۡ نَ
And when you divorce women and they reach the end
of their period, prevent them not from marrying their
husbands, if they agree between themselves in a decent
manner. This is an admonition for him among you who
believes in Allah and the Last Day. It is more blessed
for you and purer; and Allah knows but you do not
know.
اور جب تم عورتوں کو طلاق دو اور وه اپنی میعاد پوری کر لیں، تو
انہیں اس بات سے نہ روکو کہ وه اپنے (ہونے والے) خاوندوں سے
شادی کر لیں، جب وه معروف طریق پر آپس میں اس بات پر رضامند
ہوجائیں۔ یہ نصیحت اُسے کی جارہی ہے جو تم میں سے الله پر اور
یوم آخرت پر ایمان لاتا ہے۔ یہ تمہیں زیاده نیک اور زیاده پاک بنانے
والا طریق ہے۔ اور الله جانتا ہے جبکہ تم نہیں جانتے۔
(65:1)
یٰ ۤ اَیُّہَا النَّب ِیُّ اِذ َا طَلَّقۡ تُمُ النّ ِسَآءَ ف َطَلِّقُوۡ ہُنَّ لِعِدَّتہِنَّ وَ اَحۡ صُوا الۡ عِدَّةَ ۚ وَ اتَّقُوا ဃّٰ َ
رَبَّکُمۡ ۚ لاَ تُخۡ رِ جُوۡ ہُنَّ مِنۡ ۢ بُیُوۡ تہِنَّ وَ لاَ یَخۡ رُجۡ نَ اِلاَّ ۤ اَنۡ یَّاۡتِیۡنَ ب ِفَاحِ شَۃٍ مُّبَیِّنَۃٍ ؕ
وَ تِلۡ کَ حُدُوۡ دُ ဃّٰ ِ ؕ وَ مَنۡ یَّتَعَدَّ حُدُوۡ دَ ဃّٰ ِ ف َقَدۡ ظَلَمَ نَفۡ سَہٗ ؕ لاَ تَدۡ رِ یۡ لَعَلَّ ဃّٰ َ
یُحۡ دِثُ بَعۡدَ ذٰ لِکَ اَمۡ رًا
C.P.L.A.181 of 2023 6
O Prophet! (Say to the Muslims:) ‘When you seek to
divorce your women, divorce them during their period
of purity and count their prescribed period. And keep
fearing Allah, who is your Lord. And do not drive them
out of their homes, nor should they leave unless they
commit open indecency. And these are Allah’s (fixed)
limits. And whoever transgresses Allah’s limits has
surely wronged his own soul. (O man,) you do not
know that Allah may perhaps develop a new situation
(to turn you back to her after divorce).
.1 اے نبی! (مسلمانوں سے فرما دیں:) جب تم عورتوں کو طلاق دینا
چاہو تو اُن کے ط ُہر کے زمانہ میں انہیں طلاق دو اور عِدّت کو شمار
کرو، اور الله سے ڈرتے رہو جو تمہارا رب ہے، اور انہیں اُن کے
گھروں سے باہر مت نکالو اور نہ وه خود باہر نکلیں سوائے اس کے
کہ وه کھلی بے حیائی کر بیٹھیں، اور یہ الله کی (مقررّ ه) حدیں ہیں،
اور جو شخص الله کی حدود سے تجاوز کرے تو بیشک اُس نے اپنی
جان پر ظلم کیا ہے، (اے شخص!) تو نہیں جانتا شاید الله اِس کے
(طلاق دینے کے) بعد (رجوع کی) کوئی نئی صورت پیدا فرما دے (33:49)
یٰ ۤ اَیُّہَا الَّذِیۡنَ اٰمَنُوۡ ۤ ا اِذ َا نَکَحۡ تُمُ الۡ مُؤۡ مِنٰ تِ ث ُمَّ طَلَّقۡ تُمُوۡ ہُنَّ مِنۡ ق َبۡلِ اَنۡ تَمَسُّوۡ ہُنَّ ف َمَ ا
لَکُمۡ عَلَیۡہِنَّ مِنۡ عِدَّةٍ تَعۡتَدُّوۡ نَہَا ۚ ف َمَتِّعُوۡ ہُنَّ وَ سَرِّ حُوۡ ہُنَّ سَرَاحًا جَمِیۡلاً
O believers! When you marry the believing women and
then divorce them before you have touched them (i.e.,
had sexual intercourse with them), then no waiting
period is (obligatory) on them for you which you may
start counting. So, give them some provision, and send
them off nicely extending to them kindness.
اے ایمان والو! جب تم مومن عورتوں سے نکاح کرو پھر تم انہیں
طلاق دے دو قبل اس کے کہ تم انہیں مَس کرو (یعنی خلوتِ صحیحہ
کرو) تو تمہارے لئے ان پر کوئی عدّت (واجب) نہیں ہے کہ تم اسے
شمار کرنے لگو، پس انہیں کچھ مال و متاع دو اور انہیں اچھی طرح
oحُسنِ سلوک کے ساتھ رخصت کرو
(4:35)
وَ اِنۡ خِ فۡ تُمۡ شِ قَاقَ بَیۡنہِمَا ف َابۡعَث ُوۡ ا حَکَمًا مِّنۡ اَہۡلِہٖ وَ حَکَمًا مِّنۡ اَہۡلِہَا ۚ اِنۡ یُّرِ یۡدَاۤ
اِصۡ لاَ حًا یُّوَ ف ّ ِقِ ဃّٰ ُ بَیۡنَہ ُمَا ؕ اِنَّ ဃّٰ َ کَانَ عَلِیۡمًا خَب ِیۡرًا
And if you fear a breach between the two, then appoint
one arbitrator from the husband’s family and the other
from the wife’s family. If both (the arbitrators) resolve to
bring about settlement, Allah will create harmony
between them. Indeed, Allah is All-Knowing, All-Aware.
. اور اگر تمہیں ان دونوں کے درمیان مخالفت کا اندیشہ ہو تو تم ایک
مُنصِ ف مرد کے خاندان سے اور ایک مُنصِ ف عورت کے خاندان سے
مقرر کر لو، اگر وه دونوں (مُنصِ ف) صلح کرانے کا اِراده رکھیں تو الله
ان دونوں کے درمیان موافقت پیدا فرما دے گا، بیشک الله خوب جاننے
oوالا خبردار ہے

The concept of triple talaq, not finding its roots in the
Holy Quran or the authentic Hadith, has been a subject of
considerable controversy among various schools of Islamic
thought. Notably Fiqah Jaffaria and the Maliki School do not
recognize its validity, a view also shared by the Shafi School.
The Hanbali School of thought, however, treats triple talaq
as a single divorce if the marriage was consummated and the
pronouncement made in a specific form.2 This divergence of
interpretation and the social consequences of a unilateral
and instant divorce have given rise to legislative intervention
and compassion in the form of Sub-section 3 of Section 7 of
the Muslim Family Law Ordinance, 1961 (the “Ordinance”).
This provision mandates that a talaq shall not take effect
unless a period of ninety- days has elapsed from the date on
2 Pg.91, Muslim Law of Divorce by K.N Ahmed (1984)
C.P.L.A.181 of 2023 7
which notice is given to the Chairman of the Union Council.
During this statutory period, the marital status of the
spouses remains unaffected, thereby affording an
opportunity for reconciliation. The legislative intent is to
discourage hasty divorces requiring a cooling-off period
consistent with Islamic principles. Far from being repugnant
to the Islamic Injunctions, this provision is in harmony with
the Quranic commandment found in Surah Al Baqrah, which
enjoins a period of waiting and reflection before the finality of
divorce.

Furthermore, whilst Islam has permitted the
dissolution of marriage in cases of necessity, it is a course
strongly discouraged and disapproved in principle. The
Quran prescribes a structured procedure for when divorce
becomes final and absolute, which necessarily includes the
observance of Iddah, that is, a waiting period a woman must
observe following the death of her spouse or a divorce. Iddah
is not merely symbolic but serves a substantive purpose, for
it allows for reflection, potential reconciliation, and the
possible retraction of the pronouncement of divorce.
However, recognising Talaq-e-Biddat as immediately effective
undermines this essential safeguard, depriving the husband
of the opportunity to revisit a hasty decision and standing in
clear conflict with the Quranic injunctions governing the
sanctity and dissolution of marriage.

This Court, in Mst.Rehmat Bibi case3, upheld the High
Court’s decision, where the husband had pronounced talaq
three days before his death. It was held that succession
opens at the time of death, and since the ninety-day period
under the Ordinance had not passed, the divorce was not
effective. Consequently, the wife was deemed a legal heir.

Before parting our ways with this judgment, it is
imperative to note that divorce, although permissible, has
been disdained by the Holy Quran to a very high degree,
particularly for its grave consequences, especially for women.
A divorced woman is frequently subjected to significant
economic, social and psychological hardships upon leaving
her matrimonial home, along with a stigma that may
continue to haunt her for the rest of her life. It is precisely
for these reasons that Islam prescribes a deliberate and
3 1988 SCMR 1812, Mst.Rehmat Bibi v. Mst.Sharifan Bibi & Others
C.P.L.A.181 of 2023 8
reconciliatory process for the dissolution of marriage,
emphasising restraint and fairness to all parties involved.

For all the aforesaid reasons, we are of the considered
view that written talaq pronounced by the deceased, Shah
Bakht Rawan, had not become final in accordance with the
injunctions of the Holy Quran nor did it fully comply with
the mandatory statutory period under Sub-section (3) of
Section 7 of the Ordinance. Consequently, Mst. Mussarat,
the respondent, continues to remain the lawful widow of
Shah Bakht Rawan, entitled to inherit his estate.