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This research discusses the implementation of divorce and reconciliation regulations in Indonesia in the perspective of surah Al-Baqarah verses 228, 229 and 230. This research aims to find out specifically how the implementation of divorce and reconciliation regulations in Indonesia according to several commentators regarding surah Al-Baqarah verses 228, 229, and 230. The method used in this research is data collection method through library research. Data is collected by gathering information from various literature sources, including books, documentary materials, magazines, journals, and newspapers. From this research it can be concluded that the Marriage Law (UUP) and the Compilation of Islamic Law (KHI) regulate the procedures and conditions for rujuk in divorce. KHI pays attention to formal aspects such as the 'iddah period, reasons for rujuk, and women's rights, with in-depth interpretations from scholars such as Ath-Thabari, Ibn Kathir, and Al-Misbah. Divorce in Islam is regulated by both the KHI and the UUP, focusing on variations of divorce, such as talak raj'i and talak bain shughra. Al-Baqarah verse 229 provides a maximum limit on the granting of divorce, linking it to the 'iddah period, and affirming women's rights in the divorce process. Article 120 KHI addresses the serious consequences of divorce ba'in kubra (three-time divorce) which cannot be annulled outright. Although there is an opportunity to reunite after divorce ba'in kubra, the process involves marriage to a third party and divorce after passing the 'iddah period.

All societies have rules of law for the security and peace of individuals. If these rules are not followed, they face certain sanctions. Since people think that these rules restrict their freedoms, they resort to certain tricks. In Islamic law, these tricks are divided into two parts: cheating against the law and hile-i shar'iyya. One of the examples of cheating against the law is hülle marriage. In his work, the author explains the definitions and types of cheating based on the context of the example of khulla marriage. He evaluated the bases and types of fraud against the law and hile-i shar'iyya with detailed examples. In addition, he explained the reasons for the prohibition of khulla marriage with examples from history. The reasons why this marriage became widespread and caused social and personal problems are also presented to the reader. [ABSTRACT FROM AUTHOR]

This study deals with the issue of three talaqs. There was a difference of opinion among the scholars about whether a man can say three talaqs in the same assembly in one word or in separate words. The study is limited to the opinion and evidence of Ibn al-Qayyim al-Jawziyya (d. 751/1350). On the other hand, the views and arguments of the scholars representing the majority were also touched upon for the purpose of comparison. Qualitative research method was used in this article. The works of many scholars, especially the works of Ibn al-Qayyim al-Jawziyya, were analyzed thematically. It is important to clarify the issue of three talaqs, which directly affects family unity. Ibn al-Qayyim al-Jawziyya considered a man's divorce in the form of three talaqs to be contrary to the Sunnah and invalid. This is because the Qur'an and Sunnah prescribe one divorce. Ibn al-Qayyim al-Jawziyya criticized the scholars who said that this divorce is in accordance with the Qur'an and the Sunnah. Likewise, he did not find it correct for them to consider three talaqs valid. According to him, three talaqs are valid as one divorce. He listed many evidences to justify his view. He mentioned rational evidences as well as narrative evidences. In the end, he found the evidence of those who considered three talaqs valid insufficient. [ABSTRACT FROM AUTHOR]

İslam toplumlarında sıklıkla talâk, şarta bağlanabilmektedir. Genelde bir şeyi teşvik etmek, engellemek, pekiştirmek gayesi ile yapılmaktadır. Söz konusu şart, karı koca ve üçüncü şahıslar ile ilgili olabileceği gibi alım satım gibi önemli-önemsiz her bir konuda olabilmektedir. Talâkın gerçekleşmesi bazen bir mekâna, geçmişteki bir olaya, gelecekteki bir olaya veya evliliğe bağlanabilmektedir. Bu çalışmamızda konu ile ilgili dört mezhebin yanında Caferî, İbazî, Zeydî ve Zâhirî mezheplerinin görüşlerini inceledik. Ahvâl-i şahsiyye kanunlarının ve muasır alimlerin yaklaşımlarını ortaya koyduk. Dört mezhep, İbâzîler ve Zeydîlere göre şarta bağlanan talâk meselesinde, şart gerçekleştiği takdirde boşama da gerçekleşmektedir. Zâhirî ve Caferîlere göre ise boşama gerçekleşmemekte, boşamanın Allah’ın emrettiği şekilde ve derhal boşanmayı ifade eden siygalarla yapılması gerekmektedir. İbn Teymiyye ve İbn Kayyim’e göre şarta bağlanan talâkın gayesi boşamak ise boşama meydana gelmekte, boşama kastı olmayıp talâkın yemin gibi kullanılması olduğu takdirde yemin hükümleri geçerli olup, boşama meydana gelmemekte, yemin kefareti gerekmektedir. Cumhurun görüşüne göre talâkın bağlandığı şartın aile hayatı ile ilgili olup olmamasına, kadınla kocanın birbirini sevip sevmemelerine, şartın konuluş gayesine ve Sünnî talâka uygun olup olmadığına bakılmamıştır. Konulan şartın iptal edilmesine ve bundan rücu‘ edilmesine izin verilmemiş, şartın gerçekleşmesi ile her hâlükârda talâkın gerçekleşmesine hüküm verilmiştir. Söz konusu şartın kadının yapabileceği bir şey olup olmadığı da değerlendirmeye alınmamıştır. Şartlı talâk bazen üç talâk ile yapılmaktadır ki dini ve toplumsal sıkıntılara sebep olmakta, karı koca birbirine haram hale gelmekte, aileler dağılmakta, birbirinden ayrılmak istemeyenler birbirlerine dönmek için çeşitli hilelere başvurmakta veya çözüm yolları arayışına girmektedirler. Modern dönemde ahvâl-i şahsiyye kanunlarında ve bazı İslam hukukçuları nezdinde şartlı talâkın hükmünün değişimi söz konusudur. Ahvâl-i şahsiyye kanunları şarta bağlanan talâkın ya her türlüsünü geçerli saymamakta ya da niyete göre boşama maksatlı olanları geçerli saymakta, yemin maksatlı olanları ise geçerli saymamaktadır. Bu iki görüş, talâk dairesinin kapsamının daraltılması noktasında insanların maslahatına olmuştur. Bazı ülkeler ise boşamanın mahkeme huzurunda olması şartını getirerek, boşamaya bir disipline ederek müneccez olmayan boşamalara engel olmuşlardır. Bu boşama sünnî boşamaya uygun olup olmama açısından değerlendirilmelidir. Kur’ân ve sünnetteki boşamalar derhal boşamayı ifade eden/müneccez olan boşamalardır. Şarta bağlı boşamalar müneccez olmadığından Sünnî talâka uymamaktadır. Nikah nasıl şarta bağlanamıyorsa, boşanma da şarta bağlanamamalıdır. Şarta bağlanılan talâkla, evlilikler geçici süreye bağlanmış olmakta, bu yönü ile geçici evliliğe benzemiş olmaktadır. Boşanma, ayrılma ihtiyacı olduğunda başvurulabilecek bir işlemdir. Başka maksatlara ve muamelelere alet edilmemelidir. Boşamanın şarta ve zamana izafe edilebilmesi, lafızların boşamalarda esas alınması talâk kapsamını çok genişletmiştir. Bu şekildeki bir talâk usulünün şeriatın koyduğu sınırları aştığını ve konuluş amacı çerçevesinden çıktığını görmekteyiz. Bu şekildeki boşamanın gerçekleşeceğine dair Kur’ân’da bir delil bulunmadığı gibi, Resulullah (sav) döneminde böyle bir boşama ve bu boşamanın gerçekleşeceğine dair bir rivayet de gelmemiştir. Bu durum Hz Peygamberden sonra ortaya çıkan bir mesele olup, ictihadî bir mevzudur. Talâkın sınırları ve kuralları vardır ki bunlara uyulmalıdır. Kur’ân ve Sünnet, talâk için belli bir prosedür getirmiştir. Bu prosedüre uymayan uygulamalar geçerli olmamalıdır. Cumhurun görüşünü destekleyecek bir nass olmaması, aile kurumuna zarar vermesi, bu şekildeki talâk biçiminin Kur’ân ve Sünnetle uyumlu olmaması ve bid‘î talâkların engellenmesi adına boşamanın gerçekleşmeyeceği görüşünü doğru buluyoruz. Şarta bağlanan talâk genelde yemin manasında kullanılsa da, şeriatta böyle yemin biçimi olmadığından yemin de sayılmamalıdır. Bu görüş aile kurumunu koruyan, makâsıdü'ş-şerîa ile uyumlu ve bu konudaki toplumsal problemlere bir çözüm olup, talâk kapsamının sınırlar altına alınması adına önemli bir adımdır.

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İslam’da evlilik esas ve teşvik edilmiş bir başlangıç ve işlem iken boşama istisna ve hoş karşılanmayan bir sonuçtur. Kur’ân’da en fazla ve ayrıntılı hüküm aile hukuku ile ilgilidir. İslam hukukçuları ilgili âyet ve hadislerden hareketle evlenme ve boşanma hukukunu “nikâh” ve “talak” başlıkları altında düzenlemişlerdir. Konu ile ilgili bir kısım âyet ve hadislerde geçen ifadelerden hareketle söz konusu hukukî düzenlemelerin ahlakî yönlerini de dikkate almışlardır. İslam birçok hükümde olduğu gibi kendisinden önce toplumda var olan hükümler konusunda birtakım ta’dilatlar yapmıştır. Evlenme ve boşanma konusu da bunlar arasındadır. Câhiliye döneminde yapılan evlenme ve boşanmalara Hz. Peygamber’in risaleti ve Kur’ân’ın nüzulünden sonra yeni bir sisteme kavuşmuş ve insan onuruna yakışan hükümler getirilmiştir. Daha önce evlenilen kadınların sayısında ve boşama konusunda belli sınırlar olmadığı halde Kur’ân her iki konuda da önemli sınırlamalar getirmiş ve zaman zaman bunları “hudûdullah/Allah’ın yasal sınırları” kavramı ile ifade etmiştir. Evlenmeyi aile kurmak, huzur bulmak ve hısım olmak gibi gayelerle teşvik eden İslam, boşanmayı hoş karşılamasa da mecbur kalındığında caiz görmüştür. Boşanan eşler ve aileleri arasında husumet oluşmaması için de boşamayı bir prosedüre bağlamış, boşanma adab ve ahlakı getirmiştir. Bunun için hassas noktalara değinen Kur’ân boşanan veya boşanacak eşlerin şiddete başvurmadan, birbirine zarar vermeden ve düşman olmadan medeni ve insana yaraşır şekilde ayrılmalarını önermiştir. Bu makalede boşanma prosedürü ve ahlakı konusu ele Kur’ân, sünnet ve fıkıh perspektifinden ele alınacaktır. Âyetlerin genel ifadeleri dikkate alındığında usulüne uygun evlilik yaparak sıcak bir yuva kurup huzurla yaşamak üzere bir araya gelmek hem kadının hem de erkeğin fıtratının bir gereğidir. Nikâh akdinin konusunu ve amacını sadece cinsel tatmine indirgemek, bu önemli akdi basitleştirmektir. Fıkıh kitaplarında nikâh akdinin “milk-i müt’â” (cinsel yararlanma) üzerine yapılan bir akit olarak tanımlanması, bir yönüyle fakihlerin akit teknikerinin ve hür kadından yararlanmayı oturtmak istedikleri temelin belirlenmesinde yaşadıkları zorluğun bir gereğidir. Dolayısıyla evlenmek, sadece basit cinsel tatmin için değil, sekinet, meveddet ve rahmet semerelerini elde etmek içindir. Bunun içinde hayatın zorluğunu, acılarını, sıkıntılarını, mefsedetlerini ve problemlerini beraber göğüslemek, nimetlerini, maslahat taraflarını ve güzelliklerini de paylaşmak vardır. Fakihler bu akde, dini ve dünyevi bir takım maslahatlar bağlamışlardır ki, neslin korunması ve devamı, kadınların himâye edilmesi, cinsel haramlardan korunma, Hz. Peygamber’in iftiharına layık müminlerin sayısını artırma bunlardan bir kısmıdır. Bütün bunlara rağmen mizaçları uyuşmayan, bütün iyi niyetli gayret ve yaklaşımlara rağmen yukarıda belirtilen aşamaları takip ettikten sonra bu güzellikleri beraber yaşayamayacakları anlaşılan eşler düşman olmadan, ve şiddete başvurmadan iyilikle, güzellikle ve dost kalarak ayrılabilirler ve Kur’ân’a, sünnete ve Müslümanların hukuk ve ahlak birikimine uygun olan da bu şekilde ayrılmalarıdır. Evliliği teşvik eden, boşamayı ise teşvik etmeyip kaçınılmaz olduğunda prosedürünü ve ahlakını gösteren Kur’ân, her konuda olduğu gibi bu konuda da insana ve insani duygulara büyük önem vermiştir. Kadının aile hayatının erkeğin iki dudağı arasında olduğu yönündeki bazı yaygın söylemlerin aksine, Kur’ân evlenmeyi kolaylaştırırken boşanmayı belli bir prosedüre bağlayarak bir ölçüde zorlaştırmıştır. Anlaşmazlık yaşayan eşlerin barışıp eksiklerini anlayarak evliliklerini kurtarmalarını yeniden denemek için eşlerin ailelerinden hakemler tayin edilmesini talep eden Kur’ân’ın evliliği iki kişi arasında meydana gelen basit bir sözleşmeden ibaret görmediği aksine aile kurmaya ve kutsal bir yuva oluşturmaya yönelik bir akit olarak gördüğü anlaşılmaktadır. Yüce Allah evliliği meşru kılarken evlenmenin hikmet ve sebeplerine de işaret etmiş, bunu varlığının delillerinden saymış ve sekinet, mevedet ve rahmet evliliğini ideal evlilik olarak ortaya koymuştur. Bu esaslar bir araya gelmeyip eşler kalben birbirinden soyuduğunda da zorla ve zoraki bir evliliği devam ettirmeyi doğru bulmayıp boşamayı da meşru kılmış ve bunun nasıl olması gerektiğinin yollarını göstermiştir.

Bu çalışma daha önce Islamic Law and Society dergisinin 26. cilt (2019) 1-2. sayısında yayımlanan açık erişimli (https://doi.org/10.1163/15685195-02612P01) “Khul‘: Local Contours of a Global Phenomenon” başlıklı makalenin çevirisidir. Makalenin çevirisini yayımlamak üzere verdikleri izinden dolayı yazarlar Nadia Sonneveld ile Erin Stiles’a teşekkür ederiz. İslami boşanma yollarından birisi olan hul‘un çağdaş Müslüman toplumlardaki uygulamalarının incelendiğini bu makalede ayrıca hul‘un mahiyeti, hukukiliği ve sonuçları üzerinde durulmuştur. Makaleye hul‘un Kur’ân ve hadis literatüründeki dayanakları açıklanarak başlanmış, devamında ise modern Müslüman toplumlardaki uygulamalar aktarılmıştır. Hul‘un uygulama şekilleri ise hem halktan insanların hem de yasal uygulayıcıların bakış açısından anlaşılmaya çalışılmıştır. Makalede yapılan incelemeler neticesinde hul‘ ile ilgili temel meseleler tespit edilmiş ve bunlar Asya, Afrika ve Avrupa’da çeşitli kültürel, dinî ve yasal bağlamlarda hul‘un anlaşılma ve kullanımını kıyaslayan bir yaklaşım benimsenerek ele alınmıştır.

The impact of intention on divorce, its feature and its number in classical jurisprudential works is approached from different perspectives. The explicit or allusive usage of divorce words directly affects three aforesaid issues. While there are exceptions among madhhabs, intention is generally not considered legal judgement in explicit divorce words, but it is taken into account as religious judgement under certain conditions. It is widely accepted among madhhabs that divorcing a wife who has sexual intercourse with her husband through explicit words is a revocable divorce. However, there are some disagreements regarding the legal consequences of using such words without intending divorce. As for the number of divorces resulting from explicit words, intention is generally considered with exceptions and some certain details. The impact of intention in divorce through allusive words has been subject to a considerable disagreement among madhhabs. Fuqahā see the marriage contract as an agreement through which husband has the legitimate right to benefit from his wife. Husband can immediately annul this right if he wishes based on a general principle that "a person can dispose of his property rights as he wishes. When we analyze divorce as an annulment transaction, divorces through explicit terms before sexual intercourse or through mukhālaʿa are considered irrevocable and consequently, immediate termination occurs between spouses, which is in line with this general principle. Nonetheless, it is established by textual evidence that divorce through ṭalāq word after sexual intercourse is revocable. Considering that revocable divorce grants some certain rights such as husband’s ability to return to his wife without a new contract, it appears to contradict this general principle. If we look at this issue from the viewpoint of the divorces through allusive words many of which imply baynūna, it becomes apparent that there is both a general principle that can be applied to these words and a textual evidence. More clearly, if these words are compared to the general principle, they should be considered revocable divorces, whereas if they are compared to the textual evidence, they should be considered irrevocable divorces. Some jurists have evaluated divorce through explicit word according to its number and have compared allusive words to the general principle rather than ṭalāq word. Some jurists have depended on the textual evidence and compared allusive words to ṭalāq word. Some scholars have taken a different approach by increasing the number of divorces to three to resolve this contradiction. Therefore, intention only serves the function of expressing the ambiguity in divorces through allusive words, and the features of divorce are determined by the meanings of the words themselves. The consideration of intention in determining the number of divorces is a highly detailed and disputed issue. Intention also plays a significant role in mukhālaʿa through allusive words. This study relies on classical sources by considering the authoritative views of the four schools and the Zahiri school. It briefly addresses the divorce words and their types mentioned in classical works and attempts to illustrate the impact of intention on divorce, its attributes, and number through examples. Moreover, it aims to correct some certain misconceptions that have become prevalent regarding the features of divorce through allusive words in recent works on Islamic Family Law. [ABSTRACT FROM AUTHOR]

This research is based on the practice of divorce conducted outside the Religious Court session. Such practices show that the birth of the Compilation of Islamic Law was not immediately accepted by the community. People still think that the rules contained in classical fiqh are final and irreplaceable. Therefore, this research aims to see that the renewal of Islamic law, especially divorce, is a necessity. This research is a library research (library research). The primary source of data in this research is Presidential Instruction Number 1 of 1991 concerning the Compilation of Islamic Law. The theory used to analyze the data is the theory of depreciation (al-Qabḍ) and development (al-Basṭ) popularized by Abdul Karim Soroush. The results of this study show that the mechanism of divorce before the Religious Court is a form of development of the rules contained in classical fiqh. Therefore, this mechanism cannot be said to be a form of desacralization of classical fiqh.

The main purpose of this study is to analyze the judge's decision of divorce (tafrik) based on a law that is not based on Islamic law from the perspective of Islamic law. In 1917, the provisions regarding the marriage contract and divorce were codified in the Decree on the Law of the Family, thus clarifying the limits of the judge's authority in this area. This work was followed by other works in other parts of the Islamic world, particularly in Egypt, and the issues of family law were generally regulated under the name of Ahwāl-i Şahsiyye Law. Although the aforementioned laws centered on the views of the Mālikī madhhab, which granted the judge a wide discretionary authority, they also benefited from other madhhabs. In other words, the regulations did not go outside the circle of fiqh. On the other hand, today, in countries where Islamic law is not in force, the decisions of judges regarding the divorce of Muslim couples are questioned from a Sharia perspective. In this study, by comparing the provisions of the Turkish Civil Code on divorce with the relevant articles of the personal laws, it is discussed whether the judge's decision on separation is sharʽīlically valid or not if the grounds on which the judge bases his decision on separation are out of the framework of fiqh. [ABSTRACT FROM AUTHOR]

The widely accepted view in Islamic law regarding divorce is that it can be carried out through a unilateral declaration of intent by the husband. There is a right to three divorces, the first two of which are revocable. The use by the husband of clear words of divorce or the use of indirect or allusive words with the intention of divorce result in divorce. According to most, it is possible for the man to do a triple divorce at once by mentioning the number or by way of repetition of the pronouncement of divorce. Tying divorce to a condition or a time has been accepted as valid among jurists. Divorce of the intoxicated person is valid according to most jurists and some also see valid the divorce of the mukrah, madhush, haazil, and mukhti. The husband does not have to have witnesses for the divorce, the reversal of the divorce, nor does he have to register it with a court or share these decisions with his wife. The rule is for divorce procedures to be handled within the family while going to the court is the exception. However, in Islamic family laws, considering today’s circumstances, possibilities, and needs, stipulate the registration of the divorce with a court or going to the court to seek divorce. There are also some who require two witnesses for divorce or for the reversal of a divorce alongside registration. In the new regulations multiple divorces by mentioning numbers or by repetition have been regarded as a single divorce, the divorce of the intoxicated, mukrah, madhush, haazil, and mukhti has been regarded as invalid. In these regulations it has usually been preferred for declaration of divorce tied to a condition or a time to not result in a divorce. The main purpose of these changes is thought to be the interests of the family and legal protection. [ABSTRACT FROM AUTHOR]

This study is the translation of the open access (https://doi.org/10.1163/15685195- 02612P01) article titled “Khul‘:Local Contours of a Global Phenomenon” which was previously published in the journal of Islamic Law and Society, volume 26(2019) and issue 1-2. We thank the authors Nadia Sonneveld and Erin Stiles for their permission to publish the translation of the article. In this article, which examines the practices of khul‘ that is one of the Islamic divorce ways in the contemporary Muslim communities, the nature, legality and the consequences of khul‘ are also emphasized. The article was started by explaining the bases of khul‘ in the Qur'an and hadith literature, and then the practices in modern Muslim communities were conveyed. Khul‘s practices have been tried to be comprehended from the point of view of both commoners and legal practitioners. As a result of the examinations made in the article, the main issues related to khul‘ have been identified and these have been addressed by adopting an approach that compares the understanding and practicing of khul‘ in various cultural, religious and legal contexts in Asia, Africa and Europe. [ABSTRACT FROM AUTHOR]

Marriage is an essential and encouraged beginning in Islam, while divorce is an excep)tion and an unwelcomed outcome. The most detailed provisions in the Qur'an are related to family law. Based on the relevant verses and hadiths, Islamic jurists have arranged the law of marriage and divorce under the headings of “nikah” and “talaq”. They also considered the moral aspects of the legal regulations, depending on the expressions in some verses and hadiths on the issue., Islam has modified some of the rulings that existed in the society before its emerge. Marriage and divorce are also among these changes. After the Prophet’s prophethood and the Qur’an’s revelation, the marriages and divorces in the period of ignorance gained a new system, and provisions befitting human dignity were introduced. Although there were no certain limits on the number of women who had been married before and on the issue of divorce, the Qur'an brought significant restrictions on both issues and sometimes expressed them with the concept of “hududullah/Allah’s legal limits.” Islam, which encourages marriage to establish a family, find peace and be kin, does not welcome divorce, but accept it permissible when necessary. In order not to create enmity between the divorced spouses and their fami)lies, Islam established a divorce procedure, and introduced manners and morals into the divorce. Touching on the sensitive points for this, the Qur’an recommends that the spouses should be divorced in a kind and humane manner without resorting to vio)lence, harming each other, and being hostile. In this article, the issue of divorce proce)dure and morality will be discussed from the perspective of the Qur'an, sunnah, and fiqh. Considering the general expressions of the verses, it is a requirement of the nature of both men and women to marry appropriately, establish a warm home and come together to live in peace. Reducing the subject and purpose of the marriage contract to only sexual satisfaction is simplifying this important contract with malicious intent. The definition of the marriage contract as a contract made on "milk-i mut'a" (sexual exploitation / temporary marriage / fixed-term marriage) in Islamic Jurisprodence books is a necessity of the difficulties faced by jurists in determining the contracting techniques and the basis on which they want to benefit from a free woman. Therefore, getting married is not only for simple sexual satisfaction, but also for obtaining the fruits of tranquility, happiness and mercy. Thisincludes facing the hardships, pains, troubles, envy and problems of life together, and sharing the blessings, benefits and beauties of life. Faqihs have tied some religious and worldly interests to this contract, such as the protection and continuation of the lineage, the protection of women, protection from sexual harams, and increasing the number of believers worthy of the pride of the Prophet. Despite all these, spouses whose temperaments do not match, and who, despite all well-intentioned efforts and approaches, seem to be unable to experience these beauties together after following the above-mentioned steps, can leave without being hostile, without resorting to violence, and by staying friendly and benevolent. It is this way of separating them that is in line with the Qur'an, the Sunnah and the knowledge of the law and morality of Muslims. The Qur'an, which encourages marriage, does not promote divorce and shows its procedure and morality when it is inevitable, gives great importance to people and human feelings in this matter, as in every other issue. Contrary to some common statements that the woman's family life is between the man's two lips, the Qur'an facilitates marriage but makes divorce somewhat difficult by binding it to a specific procedure. It is understood that the Qur'an, which demands the appointment of arbitrators from the families of the spouses to try to save the marriage by understanding the deficiencies of the discordant spouses, does not see the marriage as a simple contract between two people, on the contrary, it sees it as a contract for establishing a family and creating a holy home. While legitimizing marriage, Almighty Allah also pointed to the wisdom and reasons for marriage, counted it as evidence of its existence, and revealed the marriage of tranquility, majesty and mercy as the ideal marriage. Even when these principles did not come together and the spouses robbed each other by heart, they did not find it suitable to continue a forced marriage, made divorce legitimate, and showed how this should be done. [ABSTRACT FROM AUTHOR]

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