Chapter-1

MARRIAGE

1.1 INTRODUCTORY REMARKS

India is only country in the world which permits persons belonging to

different religious to follow their own personal laws based on religion.
Thus in respect of personal matters like marriage, divorce, succession
and maintenance, different personal laws are followed, depending on
the religion of the person. This gave rise to different marriage laws,
succession laws and divorce laws, applicable to different religions like
Hindusim, Islam, Christianity and Parsis.

Marriage is the very foundation of human civilization and civil society.

The institution of marriage has been made sanctified and sacrosanct so
much so under most of the systems that prevailed sometime or other in
the world that it began to be adored and worshipped by their adherents
who pushed its objective to the background in course of time. As a
result, society in general and women in particular were hard hit. In the
late eighteenth century, the French Revolution, the democratic ideas
and industrialism came to drive the blow on the base of the very fetish
character of this institution. Hereafter people began to raise doubt on
the relevance and utility of marriage as an institution. Some
sociologists attempted an empirical study to see if an alternative to
marriage is at all possible. In this part of the Indian sub-continent four
major communities, Hindus, Muslims, Christians and Parsis hold their
respective system of marriage. In India, laws on marriage and divorce
from part of the personal laws. In respect of these subjects each

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community is governed by its own personal laws deriving sanctity
from religion. In addition there exists a secular law providing for a
civil form of marriage. It is the Special Marriage Act, 1954. This can
be availed by the persons domiciled in India regardless of their faith.
Besides, any existing religious marriage can be registered under the
Special Marriage Act, 1954.

In India, different set of laws and rules are applied in respect of

marriage depending on the religion followed and practiced by the
individuals. Thus the Hindus are governed by the Hindu Marriage Act,
1955, the Muslims are governed by the tenets of Holy Quran and the
Christians are governed by the Christian Marriage Act, 1872 and other
laws.

Marriage is one of the most important of all Samaskaras under the

Gryha Sutras. According to Apasthamba, Marriage was meant for
doing good deed and for attainment of Moksha. Among the Hindu the
marriage was considered as a sacrament. It was obligatory for every
Hindu through which his well conducted life progresses to its ap-
pointed end. The rationale behind such sacramental character was to
make the spouse physically, psychically and spiritually united. Thus
marriage is an association for life here and hereafter, productive of full
partnership with temporal and divine rights and duties. In Tikait v.
Basant1 it was held that marriage under Hindu law was a sacrament, an
indissoluble union of flesh with flesh, bone with bone to be continued
even in the next world. Wife is ardhangini, half of her husband. 2 It was
held that the marriage was the last of ten sacraments enjoined by the

1
ILR 28 Cal. 758
2
Satpatha Brahmana v. 16. 10.

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Hindu religion purifying the body from inherited taint. Thus marriage
is a religious necessity rather than mere physical luxury. A Hindu has
to marry for a son who alone can save him from narak (hell) after
death. It was also observed by the court that marriage was binding for
life because a marriage performed by saptapadi before consecrated fire
was a religious tie which could never be united. 3

Now a relevant question arises whether Hindu marriage continues to be

a sacrament even after the Hindu Marriage Act, 1955. Some of the
judges are inferring that in the light of the changes effected by the
Hindu Marriage Act, 1951 Hindu marriage is no longer a sacrament.
For instance, Justice Saharya of the Delhi High Court quotes with
approval in Dhanjit Vadra v. Beena Vadra 4 the observations of a
division bench of the Andhra Pradesh High Court:

"Section 13-B radically altered the legal basis of a

Hindu marriage by treating it as an ordinary form of
contract which competent parties can enter into and put
an end to like any other contract by mutual consent. 5
In view of the above shastric texts and judicial decisions, we can say
that the sacramental marriage among Hindus has three main
characteristics. First, it is a permanent union. That means, it cannot be
dissolved on any ground whatsoever. Secondly, it is an eternal union
(Janma-janmantar bondhari), extending to series of births. Its im-
plication has been that widows' remarriages, as a rule, were not
recognized in Hindu law. 6 Thirdly, it was a holy or sacrosanct union.
This implies that such a marriage cannot take place without the

3
Shivonandh v. Bhagawanthumma, AIR (1962) Mad. 400.
4
AIR 1990 Del. 146 at 151.
5
K Omprakash V.K. Nalini, AIR 1986 AP 167 at 169.
6
Paras Dewan, Modern Hindu Law (sixth ed.)

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performance of sacred rites and ceremony.

It is now clear that the first characteristic of sacramental marriage has

been affected by Hindu Marriage Act, 1955, for Hindu marriage can be
dissolved on certain grounds specified under Section 13 of the Act.
The second characteristic was wiped out with statutory recognition of
widow marriage in 1856. 'Probably to some extent the third
characteristic' is still retained'. 7 In most of the Hindu marriages, a
religious ceremony is still sine qua non. Viewed from this side, one
may conclude that Hindu marriage has not remained purely a
sacrament and at the same time it has become completely a contract.
As Paras Diwan has observed:

"It has semblance of both. It has a semblance of a

contract as consent is of some importance; it has
semblance of a sacrament as in most of marriages a
sacramental ceremony is still necessary."8
1.2 HINDU WOMEN AND MARRIAGE

The law relating to Hindu women and marriage can be better

understood, if the position before the codification of Hindu laws is
made clear.

(a) Position before the Hindu Marriage Act, 1955

Prior to 1955, that is before the enactment of the Hindu Marriage Act,
1955, the Hindu Marriage was considered purely to be a sacrament, by
all the schools. There were eight forms of marriage among Hindus, out
of which four were approved forms and the rest unapproved. The

7
M.P. Tiwari, Indissolubility of Hindu Marriage and Divorce by Mutual Consent, Law Review
(Vol. II) p. 59.
8
Paras Dewan, Supra note 6.

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approved forms of marriage were Brahma, Daiva, Arsha and
Prajapathya. The unapproved marriages were Asura, Gandharva,
Rakshasa and Paisacha. In due course of time only two forms
remained in practice viz 'Brahma' in the approved form and 'Asura' in
the unapproved form. In the former type, the women were given as a
gift by her father to his son-in-law i.e. the husband of the women. In
the latter type, it was considered as a sale by the father to the son-in-
law, "Kanya Sulkam" was the consideration for such sale. Another
difference was that in a Brahma form of marriage, when the woman
died, her property devolved upon the legal heirs of the husband, in the
absence of the husband and children. In 'Asura' form of marriage, on
the death of the wife, in the absence of her husband & Children, her
property devolved upon her parental side. Polygamy was an accepted
practice and there was no limit on the number of women, a Hindu man
could marry. Widow remarriage was prohibited till the reformers like
Raja Rammohan Rai and Kandukuri Veereshalingam made some bold
attempts to introduce them. Child marriages were rampant, inspite of
sustained efforts by certain reformers.

(b) Position after the Hindu Marriage Act, 1955

The Hindu Marriage Act, 1955 was the first of the codified Hindu
laws. The Act does not specifically provide for any form of marriage.
It made the marriage more consensual and secular than religious. It no
more considers the marriage as a 'Samskara' as considered by Dharma
Sastras. The marriage is solemnized as per the customary ceremonies
prevalent in the community to which the bride and bride groom
belong:

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The Hindu Marriage Act, 1955 (Hereinafter referred to as the Act for
convenience) amended and codified the Hindu law relating to
marriage. The Act underwent several amendments by the Hindu
Marriage Amendment Act (Act 3 of 1956), (Act 44 of 1964). The
Marriage Laws Amendment Act (LXVIII of 1976) and the Child
Marriage Restraint Act of 1978.

The Hindu Marriage Act has made elaborate provisions as to the

conditions for a Hindu marriage, ceremonies, registration, legitimacy
of children, nullity of marriage and divorce etc. Even though almost all
the provisions are equally applicable to the Hindu husband and wife, a
few provisions may be discussed to understand the changed position of
the Hindu woman after the Act came into force.

Section 5 of the Act lays down the conditions for a Valid Hindu
Marriage. They are: i) Monogamy, ii) Sound mind, iii) a minimum age
of 18 years for the girl (bride) and 21 years for the boy (bridegroom),
iv) The parties are not within prohibited degrees of relationship, and v)
The parties are not Sapindas to each other.

The last two conditions may be waived if there is a custom or usage

governing each of the parties to the marriage permitting the same.

The Hindu Marriage Act, 1955 introduced radical changes in the

marriage laws of Hindus. Section 5 has the effect of abolishing the
prohibition on widow remarriage, child marriage and polygamy in one
stroke. The woman stands on the same footing as the man in all these
matters.

Before 1978, Section 6 of the Act provided that the consent of

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Guardian was necessary for a bride, if she was below the age of 18
years i.e. minor. However the Child Marriage Restraint (Amendment)
Act of 1978 deleted this section in view of the fact that the age of the
bride should be atleast 18 years at the time of marriage. Therefore
when the bride has already completed 18 years of age, the question of
consent of guardian would not arise as she would be a major.

A package of mutual rights and responsibilities emanates from

marriage. Consortium is one of such important rights. In case one of
the parties to marriage refuses to discharge his or her marital duties, the
prejudiced has the right to get them enforced by resorting to the court
of law.

Section 9 of the Hindu Marriage Act, 1955.

When either the husband or the wife has, without reasonable excuse,
withdrawn from society of the other, the aggrieved party may apply,
by petition to the district court, for restitution of conjugal rights and
the court, on being satisfied of the truth of the statement made in such
petition and that there is no legal ground why the application should
not be granted, may decree restitution of conjugal rights accordingly.

Explanation- where a question arises whether there has been

reasonable excuse for withdrawal from the society the burden of
proving reasonable excuses shall be on the person who has withdrawn
from the society.

The remedy for restitution of conjugal rights has been incorporated

under Section 9 of the Hindu Marriage Act, 1955. Accordingly either
spouse under the Act can claim the remedy by way of a petition to the

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court. The aggrieved spouse has to prove that the other spouse has
without reasonable cause withdrawn from the society of the petitioner.
If the court is satisfied to the effect that the statements averred in the
petition are true and no other legal ground exists to ignore the
petitioner, it may pass the decree for restitution in favour of the
petitioning spouse. This apart, under Section 9(2), the proper defences
to assail the petition are laid down. 9

Restitution of Conjugal Right is a right available to both the spouses

i.e. wife and Husband equally. This provision has been challenged as
unconstitutional and as violative of Article 14 and 21 of the
Constitution in Sarita v. Venkatasubbaiah.10 Justice P.A. Chowdhary
of the A.P. High Court expressed the view that Section 9 of the Act
offends Articles 14 and 21. The learned judge held that the effect of
decree of restitution of conjugal rights is to coerce the unwilling party
to have sex against that person's consent and free will thus allowing.
one's body to be used as a vehicle for another human being's creation.
Section 9 was held to violate the right to privacy of the individuai also.

However the Supreme Court overruled the above decision of the A.P.
High Court recently in the case of Saroj Rani v. Sudarshan by holding
that in the privacy of home and married life, neither Article 21 nor
Article 14 has any place. It rnay be mentioned in this context that this
remedy has been abolished an England by Section 20 of the
Matrimonial Proceedings Act, 1970. However in India Section 9
affords a remedy to the aggrieved wife against the husband deserting
her without any reasonable cause. If the court passes a decree in her

9
For details, Section 9(2), Hindu Marriage Act, 1955
10
AIR 1983 A.P. 356.

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favour it can be executed as per the procedure contained in Civil
Procedure Code.

Section 10 of the Hindu Marriage Act, 1955 declares the right of either
spouse to a marriage for obtaining Judicial separation. This provision
is a statutory recognition of the right to Judicial separation among
Hindu spouses.

Section 10 of the Hindu Marriage Act, 1955 which contains the

provisions runs as follows:

(1) Either party to a marriage, whether solemnized before or

after the commencement of this Act, may present a
petition praying for a decree for judicial separation on any
of the grounds specified in sub-section (1) of Section 13,
and in the case of a wife also on any of the grounds
specified in sub-section (2) thereof, as grounds on which a
petition for divorce might have been presented.

(2) Where a decree for judicial separation has been passed it

shall no longer be obligatory for the petitioner to cohabit
with the respondent, but the court may, on the application
by petition of either party and on being satisfied of the
truth of the statements made in such petitions rescind the
decree if it considers it just and reasonable to do so,

Section 10 of the Hindu Marriage Act, 1955 incorporates various

grounds on which the remedy can be availed by the Hindu wives. It
mentions the outcome of the decree and that such a decree can be
rescinded by the court at the instance of either to the decree, if the

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court feels satisfied to do so.

Under the new Hindu Marriage Act, judicial separation has been given
a retrospective effect and the remedy was made available to either
spouse. A petition for judicial separation by wife can succeed on any
of the grounds mentioned in sub-section (1) and (2) of Section 13,
while the husband can avail only those grounds incorporated in sub-
section (l).

Besides Section 10 of the Hindu Marriage Act, 1955 Section 18 of the

Hindu Adoptions and Maintenance Act, 1956 also entitles the Hindu
wife to separate maintenance The grounds for maintenance under
Section 18 of the Hindu Adoption and Maintenance Act are the same
as have now been made available by the amendment of 1976 for
judicial separation such as existence of another wife, his keeping a
concubine, his conversion to another religion and any other cause
which may justify his separate living.

While the scope for judicial separation under Hindu Marriage Act,
1955 has been kept limited, that of Section 18 of the Hindu Adoption
and Maintenance Act has been a little too much. The latter extends to
the Hindu wife the right to live separately on any justifiable ground. It
has been observed that impact of this Act on the earlier enactment has
been profound. It was held by the Punjab High Court that the measures
taken by the legislature had laid down a new foundation of equality of
husband and wife. 11 However, inspite of the Hindu Marriage Act, the
Hindu married women's position could not be emancipated. Therefore,
the Indian Parliament has passed the Hindu Marriage Amendment Act,

11
Ram Prakash v. Savitri Devi, AIR 1958, Punjab 87 (FB).

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1976, by virtue of which the provisions of divorce has been liberalized
'Now we have to wait and see how far these changes will help the
Hindu women. ... Merely introducing changes by way of legislation
will not improve the status of Hindu women. If we want to change the
condition of woman there must be social change to improve their
status.12

A few relevant judicial pronouncements are referred below in order to

assess the recent trends:

Ishwar Kanta v. Om Parkash13

The appellant, Smt. Ishwar Kanta, was married to the respondent on

April 13, 1976. A son was born to the couple on September 9, 1977.
On September 29, 1981, the respondent husband filed a petition under
Section 13 of the Hindu Marriage Act, 1955, alleging that the wife was
guilty of cruelty and desertion for a period of more than two years
immediately prior to the filing of the petition. He further alleged that
she was suffering from schizophrenia of such a kind that it was not safe
for him to stay with her. The learned trial court judge found that the
present appellant was guilty of cruelty and desertion. Accordingly, on
July 21, 1982 the learned trial court judge passed a decree for judicial
separation. The appellant approached the High Court in an appeal
which has been dismissed by the learned Single Judge. Aggrieved, the
appellant has filed the present Letters Patent Appeal.

Another fact which deserves mention is that on March 13, 1982 the
appellant filed a petition under Section 9 of the Act for restitution of

12
M.A. Qureshi, marriage and Matrimonial Remedies, (1978)
13
I(1994) DMC 39 (DB) P&H High Court.

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conjugal rights. This petition was not contested by the respondent-
husband. As a result an ex parte decree for restitution of conjugal
rights was passed against him on May 28, 1982.

Upon this, the court held that it was the admitted position that the
parties have not stayed altogether since July 7, 1979. Furthermore, it is
also apparent that in spite of having obtained an ex parte decree for
restitution of conjugal rights, the appellant had refused to stay with her
husband. As such, it is clear that the marriage has irretrievably broken.
Accordingly, the appeal was dismissed.

Souruia Sanjey Karkhanis v. Sanjay Surendra Karkhatis14

It will be necessary to state at the outset that both the
parties are well educated and employed. The husband
first filed the petition seeking decree of divorce alleging
cruelty on the part of the wife. He sought decree under
Section 13(1) (ia) of the Hindu Marriage Act. The said
petition was bearing No. 371 of 1989 and was filed on
1-2-1988. The husband filed another petition for decree
of divorce on the ground of desertion i.e. Section 13 (1)
(ib) of the Hindu Marriage Act. The said petition
bearing no. 1185 of 1989 was filed on 21.8.89. In the
said petition, the husband alleged, that the wife has left
the matrimonial house without his consent on 2.5.87
and she does not intend and was not prepared to come
back to the matrimonial house as she was interested
only in service. Two years have passed prior to the
filing of the petition she was staying separately and
therefore he was entitled to get the said decree."
The petition filed by the husband seeking divorce on the ground of
cruelty came to be dismissed in which it was held that the husband had
failed to establish those allegations. Thus petition seeking decree of
divorce on the ground of desertion came to be allowed partly and

14
I(1994) DMC 100 (DB) Bombay High Court

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instead of decree of divorce, the learned Judge granted the decree for
judicial separation by exercising under Section 13-A of the Hindu
Marriage Act.

Sudeskna Kar v. Dr. Abhijit Kar15

In this case the wife was living separately and there

was no genuine attempt on the part of the husband to
bring back his wife to matrimonial home. It was held
that the wife having good reason for leaving her
matrimonial home specially in view of the fact that her
fine sentiments and susceptibilities as educated and
cultured lady was mortally wounded by the acts of her
husband's parents and specially the mother-in-law and
in the absence of accompanying intention to bring
cohabitation permanently to an end the cruelty, as
alleged, cannot be said to have been proved. There is no
sufficient material on record to hold that the wife
misbehaved or quarreled with her husband or member
of his family. Those allegations have not also been
proved".
The court in this case was hesitant to grant a decree for divorce on the
ground of irretrievably break down of marriage as the party seeking
divorce failed to prove those grounds strictly. The court instead
granted judicial separation.

On the question of custody of the minor child the court held at the
same time that for the proper welfare and the education of the child,
the child should be allowed to stay with her mother. The husband
holds a transferable job and as such it will not be beneficial for the
child to stay with his father, that is, petitioner.

Hilda Basant Lal v. Lt. Col. Basant Lal16

15
I(1995) DMC 401 (DB) Calcutta High Court
16
I(1994) DMC 185 Delhi High Court

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In the petition under Sections 22 and 23 of the Indian Divorce Act, the
petitioner (wife) has prayed for judicial separation and also for grant of
permanent alimony under Section 37 of the Act to the extent of Rs.60
lakhs which would be about half of the respondent's income. Along
with the petition under Sections 22 and 23 of the said Act, the
petitioner has also filed the present application under Sections 27 and
28 of the Act seeking restraint order against the respondent husband
from selling, renting out or alienating in matter of the property No. X-
37, Green Park, New Delhi. On 01-10-1992 when the matrimonial
reference and the present application came up for preliminary hearing,
this court passed the following order:

In the meanwhile, the respondent is restrained from alienating or

transferring in any manner property bearing No. X-37 Green Park,
New Delhi. The respondent will also not interfere in the use and
occupation of the said property by the petitioner.

Smt. K. Vinayamani v. K. Subramanyam 17

"This is an appeal filed by the wife challenging the order of the second
Additional Judge, City Civil Court, Hyderabad dissolving the marriage
between the parties by granting a decree of divorce. The husband filed
an application under Section 13(1-A) (i) of the Hindu Marriage Act,
1955 seeking dissolution of marriage between the parties by a decree
of divorce. He stated in his application that marriage between the
parties was solemnized according to the Hindu Custom on 09-08-1974
and the same was consummated immediately. Later on a son was born
during the wedlock on 22-7-1975 who was aged 7 years by the time of

17
II (1995) DMC 320 (DB) A.P. High Court

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the filing of application. The husband alleged that the wife deserted
and living away from him in her parents' house. According to him ever
since 1977 she never returned to the house. The wife herself filed O.P.
25/86 on the file of the said court seeking judicial separation on the
ground of desertion by the husband. In the said proceeding the husband
remained ex parte and did not contest it with a view that better sense
would prevail on her and on her parents and also for facilitating
reconciliation between the parties. In the said O.P.25/86 a decree for
judicial separation was passed in favour of the wife on 25-4-1986.
Alleging that there was no resumption of cohabitation or reconciliation
after the passing of the decree for judicial separation on 25-4-1986 the
said application has been filed. The husband also referred to the fact
that far from any reconciliation between the parties, the wife filed suit
O.S. No. 1177 of 1986 on the file of the Second Additional Judge, City
Civil Court, Hyderabad, against him for her maintenance and
maintenance of her minor son. The filing of the suit indicates that there
was no possibility of the parties coming together and leading a marital
life and, therefore, the application was filed stating that the statutorily
required period has elapsed and that he is entitled to a decree for
divorce.

Held: When once a decree for judicial separation was passed under
Section 10 either party to a marriage can present a petition for
dissolution of marriage by a decree of divorce on the ground that there
has been no resumption of cohabitation between the parties to the
marriage for a period of two years or upwards after the passing of a
decree for judicial separation. Therefore, a plain reading on the section
indicates that either party to the marriage, irrespective of the fact as to

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who is the successful party in the earlier application for judicial separa-
tion, can approach the court under Section 13(1-A) for a decree of
divorce on the ground that there was no resumption of cohabitation
between the parties to the marriage for a period of two years or
upwards after the passing of the decree for judicial separation. The
section does not say that a successful party in the earlier proceeding for
judicial separation alone is entitled to file the application under Section
13(1-A). This is clear indication of legislative intendment even though
a person suffers a decree for judicial separation, yet that party also can
approach the court under Section 13(l-A) seeking a decree for divorce.
It is also well settled that a decree passed for judicial separation or for
restitution of conjugal rights etc. against a party cannot be treated as
"wrong" or "disability" within the meaning of Section 23 (l)(a) of the
Act as against the said party. It is also well-settled that Section 13(1-A)
is subject to Section 23(l)(a) of the Act."

And, therefore, the appeal was dismissed:

The case study in the preceding pages shows that the courts are
gradually freeing themselves from the snare of male obsession. The
interests of wife and welfare of children are receiving ardent attention
of the courts. This is surely a firm and positive step towards
achievement of woman's higher status in the society where gender
justice was a dream and women were used to receiving the bottom rock
priority down the ages.

The Supreme Court has explained the consequences of Judicial

separation in Jeet Singh v. State of UP.18 The Judicial sanction of

18
Jeet Singh v. State of UP (1993) 1 SCC 325

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separation creates many rights and obligations. A decree or an order
for Judicial separation permits the parties to live apart. There would be
no obligation for either party to cohabit with the other. Mutual rights
and obligations arising out of a marriage are suspended. The decree
however, does not sever or dissolve the marriage, It affords an
opportunity for reconciliation and adjustment. Though Judicial
separation after a certain period may become a ground for divorce, it is
not necessary and the parties are not bound to have recourse to that
remedy and the parties can live separately keeping their status of wife
and husband till their lifetime.

The grounds for Judicial separation for both the husband and wife are
the same as the grounds for divorce contained in Section 13 (1) of the
Act. They are Adultery, cruelty, desertion, conversion, unsound mind,
veneral diseases, incurable leprosy, renunciation of the world,
presumptipn of death and failure to comply with a decree of restitution
of conjugal rights etc. All these grounds are available equally to the
husband and wife.

Apart from the grounds aforementioned, a Hindu wife may invoke any
of the following grounds exclusively available to her. viz.,

(a) Remarriage by Husband

(b) Husband found guilty of rape sodomy or bestiality

(c) Non-resumption of co-habitation inspite of a decree for

aintenance of wife and

(d) option of puberty i.e. at the option of the wife if her marriage
was performed before her 15 years of age and she repudiates the

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 marriage after attaining the age of 15 years but before the
reaches 18 years of age.

These special grounds have been provided for Hindu wife exclusively
by the Marriage Laws (Amendment) Act, 1976 which amended
Section 10 and 13 of the Act. The object of this provision is mainly to
give time to the spouses for rapprochement and reconciliation. Thus a
wife can proceed against the husband on more special grounds than
mat are available to both the spouses. This provision no doubt places
the Hindu wife on a better pedestal compared to the Muslim and
Christian wives.

The belief of the ancient Hindu clergymen in an absolute

indissolubility of marital role of tyaga, might have been based on a
misreading of the holy Dharma shastras. For this reason and for
adapting the law to the demands of time, it could have been inevitable
for the reformers of Hindu law to open up the doors of divorce. So the
divorce was first legalized by customs here and there and then locally
by regional laws 19 and or the whole country by parliamentary
legislation.20 Thus the Hindu Marriage Act, 1955 was the first central
enactment which revolutionized the matrimonial reliefs under various
circumstances. Divorce, therefore, could be obtained by either party on
grounds of adulterous life, conversion, incurable unsoundness of mind,
virulent and incurable leprosy, communicable venereal disease and
renunciation of the world by entering any religious order, of the other
party A petition for divorce could also be made if the respondent had
not been heard of as being alive for a period of seven years or more by

19
In Bombay, Madras, Saurastra, UP, Baroda and Mysore.
20
Tahir Mahmood, Personal Law in Crisis, New Delhi (1986).

186
those persons who would naturally have heard of it had he or she been
alive. Besides these, non-resumption of cohabitation after a decree of
judicial separation and failure to comply with a decree of restitution of
conjugal rights, for a period of two years (which has been reduced to
one year by the amendment of 1976) or upwards also gave a right to
the decree holder to apply for a divorce. Apart from these grounds,
which were available both to the husband as well as to the wife, the
wife was given additional grounds to present a petition for the
dissolution of her marriage. These grounds were: pre-Act bigamous
marriage of the husband (provided the other wife was alive at the time
of the petition) and acts of sodomy, rape or bestiality on the part of the
husband. [The Marriage Laws (Amendment) Act, 1976 has added two
more grounds to this.] Thus, we see that the grounds available for
divorce were predominantly based on fault of the other party whether it
was voluntary, accidental or natural. The presence of break down
grounds, however, could not be wholly denied. For instance, divorce
on the ground that the other party had not been heard of as being alive
for seven years or more showed an element of break down rather than
fault of any party. Moreover, within a decade of passing of the Hindu
marriage Act, 1955, amendments started trickling in thereby making
divorce more easy and liberal. Mention may be made of an
Amendment made in 1964 to section 13(1) of the Act.

Thus the result was that whereas before 1964 only the decree holder
could apply for a divorce on the ground of non-resumption of
cohabitation for a period of two years or more after obtaining a decree
of judicial separation or restitution of conjugal rights, after the
Amendment of 1964 even the party against whom the decree was made

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could apply for divorce The idea behind tins amendment was to end
stalemate, since, quite, often a party might simply keep quiet after
obtaining a decree. He or she might choose to neither comply with the
decree nor obtain a divorce. Thus, the other spouse was faced with a
difficult situation, he had no locus standi to apply for divorce and
obtain freedom.

A perusal of the statement of objects and reasons 21 would show that a

deliberate beginning, though in a limited way, was made in 1964
towards the introduction of break down theory of divorce. The basis of
such ground, however, still rested on faults.

A further step towards the recognition of the principle of break down

as a ground for divorce and further liberalization of the divorce law
was taken up in 1976 when divorce by mutual consent was inserted
into the Hindu Marriage Act.

It cannot be ruled out that a system which permits divorce on the fault
of the other party has a number of flaws. Under the fault system of
divorce, parties whose marriage has obviously broken down are
impelled to live together in law. In absence of a technical fault viz., the
fault grounds enumerated in the divorce section, no divorce can be
granted. Similarly when both parties are at fault- the clean hands
theory of equity makes matters difficult for the spouses.

The Law Commission at last in its seventy-first Report has

recommended the introduction of matrimonial break down as a ground
for divorce. Accordingly it has suggested that a separation of three
years with no hopes of reconciliation should be as a proof of the break

21
Gazette of India Extraordinary part-II: 2 p. 86 July, 1963.

188
down and hence a decree of divorce should be available on this
ground.22

The Commission recommends some safeguards regarding the welfare

of children, wherein it suggests that unless the court is satisfied that
adequate provision for maintenance of children has been made which
is consistent with financial capacity of the parties, it should not give a
decree of divorce.

Yet another recommendation by the Commission is that where the wife

is the respondent and there is an irretrievable break down of the
marriage, the court should still have the discretion to refuse a decree if
they feel that it will cause grave financial hardship to the respondent,
and that in all the circumstances it would be wrong to dissolve the
marriage.

It is submitted that social justice and public interest demand that

irretrievable break down of marriage be a ground for divorce.

Section 13 of the Act provides several grounds for obtaining divorce

by either party to the marriage whether solemnised before or after the
commencement of the Act. Unless there is a custom in vogue, no
divorce can be obtained by a Hindu couple without apprcaching a
court of law.

The grounds common to both the Husband and wife are mentioned in
Section 13 (1). They are

(a) other spouse living in adultery

22
Kusum, Irretrievable break down of Marriage: Ground of Divorce, JILI Vol. 20: 2, pp. 288-299
(1978).

189
(b) cruelty /of the other spouse
(c) desertion by the other spouse
(d) conversiqn by the other spouse to other religion
(e) unsound mind of the other spouse
(f) virulent and incurable from of leprosy to other spouse
(g) other spouse suffering from venereal diseases
(h) renunciation of the .world by the other spouse and
(i) presumption of death of the other spouse.
To these grounds, two more grounds common to both the husband and
wife were added by an amendment made in 1964,23 in the form of
Section 13 (1-A). They are:

(i) nod-resumption of cohabitation as between the parties to the

marriage for a period of one year or upwards after the passing of
a decree for judicial separation and

(ii) no restitution of conjugal rights as between the parties for a

period of one year upwards, after passing of decree for
restitution of conjugal rights. These grounds could be invoked
by either the Husband or the wife for the purpose of obtaining
divorce.

There are four grounds mentioned in Section 13 (2) which are

available only to a wife, for the purpose of obtaining divorce. These
last two grounds were added by the Marriage Laws (Amendment) Act,
1976 (68 of 1976). Even though these grounds were added in 1976,
they can be availed by a wife whether her marriage was solemnized

23
Inserted by Act 44 of 1964, Section 2.

190
before or after 1976. These grounds are.

In the case of any marriage solemnized before the commencement of

the Act, if the husband had married again before such commencement
or if such other wife was alive at the time of marriage of the petitioner,
it would be an exclusive ground for the petition of such divorce.
Obviously the right to apply for divorce is available only to the first
wife.

Thus, in the case of a petition for divorce by the first wife on the
ground that her husband had married a second wife, the fact that the
husband divorced his second wife after filing the petition, is no ground
to disentitle the first wife for the relief. 24

This provision enables the wife to obtain divorce where the husband
has since the solemnization of the marriage been guilty of rape,
sodomy or bestiality as understood under Section 375 and 377 of the,
Indian Penal Code, 1860.

Where a wife obtains a decree or order for maintenance either under

Section 18 of the Hindu Adoptions and Maintenance Act, 1956 or
under Section 125 of Cr. P.C., 1973 and if cohabitation between the
parties had not been resumed for one year or upwards after the decree,
she can invoke that non-resumption of cohabitation as a ground for
obtaining divorce.

Where a Hindu girl's marriage was solemnized before she attains the
age of 15 years and she repudiates the marriage after 15 years but
before attaining 18 years, she can apply for divorce whether the

24
Naganna v. Lachmibai, AIR 1963 AP 82: (1962) 2 An. W.R. 198.

191
marriage is consummated or not. In this context, the repudiation must
be a valid repudiation. However certain authors are doubtful whether
any repudiation of marriage done by a wife below the age of 18 years
is valid because it amounts to repudiation by minor.25

It may be seen that similar right is given to a Muslim wife married

during her minority in the form of "Khyar-ul-Bulugh" (option of
Puberty).

Section 13-B of the Act, added by Act 78 of 1976 provides for divorce
by mutual consent. Thus when there total break-down of the
matrimonial relationship and the spouses are living separately for a
period of one, year or more on the mutual agreement between the
parties, divorce can be obtained from a court of law.

This provision is a progressive law as it treats the Hindu wife or equal

footing with the Hindu husband.

The Act makes no provision that bars the remarriage by a divorced

wife or husband, provided the divorce becomes final (Section 15). It
does not attach any stigma to a Hindu woman divorcee and she is free
to contract a fresh marriage.

According to Section 23-A of the Act,26 any proceeding for divorce or

judicial separation or restitution of conjugal rights may not only
oppose the relief sought by the petitioner but the respondent may also
make a counter claim on the grounds of petitioner's adultery, cruelty or
desertion. This provision appears to be an effort to avoid filing of two
petitions by the two spouses.

25
See Maynes Hindu Law and Usage (13th Ed.) p. 255.
26
Added by Section 17 of the Marriage Laws (Amendment) Act, 1976.

192
In any proceedings under the Act like the petition for restitution of
conjugal rights, judicial separation or divorce where the respondent
spouse has no independent income, sufficient for self support and also
for paying the necessary expenses, the other spouse may be directed by
the court to provide maintenance and legal expenses. The quantum of
maintenance depends on the petitioner's own income and that of the
respondent. This provision helps the spouse in financial distress to face
the legal proceedings initiated by the other spouse. This provision is,
only temporary and lasts till the disposal of the legal proceedings.
However the maintenance awarded to a wife under Section 24 of the
Act is independent and different from the proceedings under Section
125 Cr. P.C. which is a secular and social welfare provision applicable
to all the religions.

The Indian Divorce Act 1869, The Parsi Marriage and Divorce Act
1936 and the Special Marriage Act 1954, provide for permanent
alimony and maintenance in favour of the spouses. Section 25 of the
Act makes a similar provision. Under this provision the court is
empowered to grant permanent maintenance to either spouse, at the
time of passing the decree or any time thereafter at the instance of a
spouse who is not able to maintain himself or herself.

However, if the petition of the husband filed under the provisions of

Section 9 to 14 of the Hindu Marriage Act, for a decree of restitution
of conjugal rights, judicial separation for divorce is dismissed, no
alimony can be granted to the wife under Section 25 of the Hindu
Marriage Act. However maintenance can be claimed by her under
Section 18(1) of the Hindu Adoptions and Maintenance Act or under

193
Section 125 Cr.PC.27

The award and quantum of maintenance depends on the conduct and

status of the party seeking such relief. This provision is a boost to the
Hindu wife who is in financial distress and not able to maintain herself
during the legal proceedings.

A Hindu wife whether living with the husband or not, whether

divorced or not is equally entitled to the custody of her minor children,
of course subject to the satisfaction of the court by virtue of Section 26
of the Act. Even though there are no certain guidelines as to the right
to custody of the minor children, the courts held that the custody of a
child below 5 years of age shall be with the mother unless special
circumstances injurious to the child's interest are shown.28 Similarly
the court may not be influenced by the fact of re-marriage of the
mother.29

Thus it could be seen that in relation to the marriage and other related
aspects, the Hindu Marriage Act, 1955 has introduced radical and
progressive changes which go a long way in rendering gender justice.
They also provide certain special rights and privileges to the Hindu
woman apart from conferring equal rights on par with the Hindu men.

Apart from trying to abolish certain unequal and evil practices like
polygamy, child marriage, sati and restriction on widow remarriage
etc., the Modern Hindu Law has also not barred any inter-caste
marriages. Thus as long as both the parties are Hindus they can get
married under the provisions of the Act of 1955 irrespective of their

27
Chand Dhawan v. Jawahaurlal Dhawan, (1993) 3 SCC 406
28
See Radhabai v. Surendra, AIR 1971 Mys. 69. Chandra Prabha v. Premnath, AIR 1969 Delhi
283.

194
caste.

1.3 MUSLIM WOMEN AND MARRIAGE

Islam does not distinguish between the two halves of the sphere of
humanity. In order to affect perfect male-female equilibrium in the
human society, the Quran speaks in numerous verses of women
especially. It even promulgates a special chapter under the title "The
Woman" (Surah-al-Nisa), major parts of Surah-al-Nisa deal with
women and the family. Scattered over many chapters of the Quran
also are special exhortations, precepts and commands concerning all
stages of female life - childhood, marital life and old age.

In Abdul Qadir v. Salima30 the court had to make a number of

observations of which the nature of Muslim marriage received pre-
eminence. Mr. Justice Mahmood, referring to Munshi Buzlur Kuheem
v. Shamsoonnisa 31 (1867) decided by Privy Council, drawing
inspiration from the Tagore Law Lecture32 by Sarkar, and basing his
support from Hamilton's Translation of Hedaya observed that
'Marriage among Muhammadans is not a sacrament, but purely a civil
contract,33 ....', with ejab-o-kabool as 'declaration and consent, both
expressed in preterit,34 and dower partaking of consideration for the
connubial intercourse' 35 in gross disregard of the religious aspect of
marriage, although its social aspect has not been lost sight of by him
when he mentions that 'it was also instituted for the solace of life, one

29
Deepankai Chatterjee v. Rupa Rao (1989) 2 HLR 1990 (Cal).
30
(1886) 8 All 149
31
(1867) 11 MIA 551, 615.
32
SC Sircar, The Muhemmadan Law: Tagore Law Lectures, 1874 (1975)
33
Baillie
34
Hamilton, Hedaya
35
Abdul Qadir v. Salima (1867) 11 MIA 551, 615

195
of the prime or original necessities of man. 36 Mahmood, J., also set up
an analogy of sale of goods with wife married to her Muslim husband
in a limited sense.37

Subsequently, the 'purely civil contract' doctrine of Justice Mahmood

came under fire in the writings of Ameer Ali, J., Abdur Rahim, J., and
particularly in the judgment of Sir Sulaiman, J., of the same Allahabad
High Court in context of Ants Begum v. Tefa. In his poignant
observation, the Justice criticized the doctrine in the following terms:

"The line of reasoning based on the analogy of sale has

naturally been very severely criticized at pages 148 and
149 in Wajid Ali Khan's case by the Oudh Bench, and
so also by Mr. Ameer Ali in his Mohammadan Law, vol.
II, pages 459 and 460. No doubt, the Muslim
commentators have, by way of illustration, applied
certain principles governing a contract of sale of goods
to contract of marriage, but that was by way of analogy
only The similarity cannot be pushed too far, nor can be
principles governing the sale of goods applied in all
their details. Indeed, if one were to pursue the analogy
far enough there would be a reductic ad absurdian. The
contract of the sale of goods can be cancelled if a
portion of the price has not been paid. Even if the goods
have been once delivered they may in such event be
returned. But if the consummation of marriage has
taken place and the part of the dower remains unpaid, it
would be absurd to suppose that the marriage could be
cancelled by the wife at her will."
He went on observing that:
"It may not be out of place to mention here that Maulvi
Samiullah collected some authorities showing that
marriage is not regarded as a mere civil contract, but
as a religious sacrament,"38
36
Ibid.
37
Ibid
38
Anis Begum v. Muhammad Istafa (1933) 55 All 743, 756.

196
The deprecation by Chief Justice Sulaiman for equating marriage with
mercantile transaction and his protestation in strongest terms despite,
the courts in India have till date been possessed with the 'Civil
Contract' doctrine formulated by Justice Mahmood. In effect, it
changed the very basis of determining legal principles in the whole
gamut of Islamic matrimonial relation, 39 erroneously justifying the
application of the Transfer of Property Act, Indian Contract Act, Sale
of Goods. Act. the Registration Act, Specific Relief Act, so on and so
forth, supplanting the relevant Islamic legal principles in its place. 40 To
illustrate the point, a decision relating to dower by Mr. Justice Mitra of
Calcutta High Court may be drawn to attention. On the face of the
argument that dower being incidental to marriage under Muslim law
and hence, calling for treatment of Muslim personal law he was of the
view that:

"The marriage under Mohammadan Law is a Civil

Contract of sale. Sale is a transfer of property for a
price in contract of marriage; the wife is the property
and dower is price. 41
Hereupon, he upheld the application of the British law palpably in
defiance of objective assessment of the problem.

Marriage under Islamic law is neither a 'Samaskara' (purificatory

ceremony) as in the classical Hindu law, nor a sacrament in its pristine
form as among Roman Catholics. 42 It is far from the modern notion of
'non-marital cohabitation' and 'one-parent family' of the West. 43 Under

39
Dr. M. Shabbir, Muslim Personal Law and Judiciary (1988) 14.
40
Ibid.
41
Suburannessa v. Sabdu Sheikh, AIR 1934 Cal. 693:195 I.C. 422:38 CWN 747.
42
N.R. Madhava Menon (ed) National Convention on Uniform Civil Code for all Indians, (1986),
83.
43
Tahir Mahmood, Personal Law in Islamic Countries (1987) 268.

197
Islamic law, marriage is an over-emphasized and strongly enjoined
Sunnah of the Holy Prophet to be whole-heartedly and universally
exercisable by the generality of his following. The Qur'anic projection
of matrimonial concept is a sacred covenant, a solemn pact, Mithaq-i-
ghalid44 with a pious purpose of raising a blissful family life, and
having off springs in their trail. Looked at superficially, it seemingly
assumes the form of ordinary contract. But an in-depth and penetrating
probe bursts forth its true nature in the reflection of a highly
imaginative researcher:

"However it is palpably wrong to say that in Islam

marriage is nothing but a civil contract. In fact
marriage in Islam is contractual only at the formative
stage. Once a marriage is solemnized, it is much more
than, and much different from a civil contract. Islam
does not require a ceremonial solemnization of
marriage. An intended marriage is to be proposed by or
on behalf of one of the parties. This is ijab the
proposal. It is then to be accepted by or on behalf of the
other party. This is qubul acceptance. Ijab and qubul,
when made in the legally prescribed manner, results
into a binding marriage a relationship of sacred
partnership between the husband and wife, which the
Quran calls a sacred covenant and a "protective
fortress.45 To the strict legal requirements of ijab and
qubul and some procedural requirements, e.g., presence
of witnesses, the Muslim society has added the extra-
legal practice of recitation of the khutba-e-nikah
(marriage sermon) and the finale of du'a-e-khayr
(praying for the couple). These are superfluous so far as
the legal theory is concerned, but have great social
significance and add an aroma of solemnity to the
occasion and to the newly created relationship between
the two individuals and their families.

44
The Holy Quran IV: 21
45
AA Mandudi, Huquq Al-Zawjayn (6th ed. 1968, Delhi)

198
 Most certainly, thus, marriage in Islam is much more
than a contract for production of children. The
contractual element in marriage is, in fact, introduced
by Islam exclusively for the benefit of the parties so that
they may enter into a life-partnership, as far as
permissible by Shanat on their own mutually agreed
terms and conditions. This element is aimed at giving
greater freedom to the parties in respect of the style of
their life and thus strengthens the marriage bond in its
own way. In no way does it detract from the sanctity of
the marriage. If properly used, it is in fact a great boon
for the parties to an intended marriage. 46
As quality of civilization and cultural consciousness of men enhances,
man's relationship with outside world registers a movement from status
to contract.47 Muslim law relating to marriage testifies this
development with transition of the world from Ahme-jahilia (the Dark
Age) to the age of enlightenment. (Early 5evcnth century A.D. which
almost provides a water-shed in the World History coincides with
revelation of the Holy Our'an). On objective analysis, it is not strictly a
contract in the commercial sense of the term. It carries with it the
major essentials and appellation of a contract. On intensive
appreciation, it brings out itself to be a covenant. Offer, acceptance,
mahr, consent of the parties, presence of witnesses, reasonable
interference of the guardian, legal consequences etc. all by way of
formation of a contractpresent the best form and modalities of
marriage solemnization that a civilized society can contemplate of.
Needless to say the Arabian society with advent of Prophet displayed
all principal characteristics and vital potentialities of a great civilized 48

46
Tahir Mehmood, Personal Law in Crisis, P.B. Gajendragadkar Endowment Lectures, Bombay
University, (First Edition, 1986), 66.
47
Ansons, Law of Contract.
48
For details, P.K. Hitti, History of Arabs; MN Roy, Historical role of Islam; Mohammad Qutb,
Islam the Misunderstood Religion

199
society, particularly considered from the contributions made and the
basic socio-economic infrastructural network it laid for the
emancipation of slave and women who constitute a major segment of
the population. The form of marriage incidentally touches certain
element of contract of commercial nature. However, the analogy, as we
have seen, is by no means conclusive. Justice Mahmood with all
respects to his eminent person, did not apply his mind independently
while pointing out its nature He heavily banked on the observation
made in the illustrious Tagore law Lecture (1873). However to
substantiate his point Justice Mahmood desperately fell back upon
Hamilton's Translation of the Hedaya to project ejab-o-kabul as a
qualifying clement for marriage solemnization to reach out for the
level of contract. Sarkar, the author of the Lecture, whose mind was
consciously or unconsciously directed to the pre-Islamic Arab women
on the pages of history, was allured to develop the idea as Women in
that era were often subject to sale during their conjugal alliance.49
From Mahmood J., the doctrine found its way into the later judicial
decisions by the Indian courts that were ceaselessly haunted by the
ghost let loose by the former. The triumph continued despite cautions
pronounced by Amer All, Abdur Rahim, Sir Sulaiman JJ. and the like
whose pre-eminence in Indian Judiciary was no less than Justice
Mahmood's. Thus basic tenets of Islamic matrimonial jurisprudence
were pushed to the background giving rise to a distorted concept in
man-woman equation in matrimony. It left a disastrous impact on
Muslim wives who came to be meted out a bottom-rock priority in the
scheme of distribution of Justice in course of their continued
degenerating process. Thus it is submitted with due respect that the

49
Abdur Rahim, Muhammedan Jurisprudence.

200
Indian Judiciary cannot disown the share of responsibility in the
downward trends of women's status in this part of the hemisphere. The
relegation of matrimonial concept from the altruistic 'Sacred Covenant'
to a temporal 'civil contract' has undone a lot so far as spiritual and
social values are concerned. Sociological experience has revealed that
irregular and random secularization within a religion-oriented society
promotes process of dehumanization. Such attitude has evermore
encouraged the whimsical Muslim husband to abruptly dismiss his
wife without any rhyme and reason or on any pretext. It is unfortunate
that multitude of Qur'anic verses seeking elevation of woman's status
escaped the notice of the judicial intelligentia. Instead, woman, to their
estimation, has grotesquely emerged as an object of sale. 50 And,
therefore, it will not be surprising, if, to the unscrupulous Muslim
husband, the reminder served by the Prophet in his Farewell Address
goes unheeded:

'People! your wives have certain rights over you and

you have certain rights over them. ... Do treat your
women well and be kind to them, for they are your
partners and committed helpers. Remember that you
have taken them as your wives and enjoyed their flesh
only under God's trust and with his permission."51
Therefore, it may be observed that marriage (nikah) among the
Muslims is a "solemn pact" (..) between man and a
woman, soliciting each other's life-companionship, which in law takes
the form of a contract (aqd).

50
Regulation IV of 1793 saved the application of the Muslim Personal Law. However a purely civil
contract doctrine in Abdul Qadir v. Salima brought about a sweeping change in the dispensation of
legal culture of India. Regulation IV of 1V of 1793 read, Inter alia, as follows:
In suits regarding succession, inheritance, marriage, caste and ail religious
institutions, the Mohammadan law with respect to Mohammadans as the
general rules by which die judges are to form their decisions" (Sec. 15).
51
Haykal, The Life of Muammad, 486-87 (1976)

201
There is a popular misconception that no religious significance or
social solemnity is attached to a Muslim marriage which is a mere
civil contract. However, on examination, it reveals that although it is
not a sacrament in the sense that the Hindus take their marriage,
Muslim marriage (nikah) is strictly a sunnah of the highest order
enjoined by the Prophet himself. Even the Qur'an does not deem the
marriage as an ordinary contract. In fact, it is only the form of Muslim
marriage that is contractual and non-ceremonial; marriage, as a
concept, is not merely a contract. Rather it is ebadat (service to God)
and muamlat (social dealings). 52

Muslim marriage is regarded as a contract between a Muslim man and

woman which has for its object procreation and legitimization of
children.53 Once a marriage comes into existence, it is treated with all
the essential attributes of a sacred covenant (mithag-i-ghalid). The
contractual element attaches to it only at the formative stage; and there
it is meant for the mutual benefit Office parties. A man and woman
intending to become life partners can, at the very inception mutually,
settle down their own terms for the entire duration of the intended
partnership and in respect of all its aspects and phases. Perhaps the
confusion about the Muslim marriage is compounded by the absence
of a codified law in that regard and the varying practices followed by
various schools.

Marriage of every Muslim, whether male or female, is permissible in

law provided the following conditions are satisfied.

52
Tahir Mahmood, Muslim Law of India (1980), also Abdur Rahim, The Principles of
Muhammadan Jurisprudence, Lahore (1958).
53
D.R. Mulla, Principles of Mohammedan Law, Section 20 (Bombay, 18th Ed. 1977).

202
(a) Sound mind and
(b) Puberty (bulugh).
As regards puberty, it is to be understood as a physical phenomenon to
be ascertained by evidence and in the absence of evidence to the
contrary, it is generally presumed that a person who has completed the
fifteenth year of age, has attained puberty.54 Text book writers
maintain that the earliest age of puberty for a boy is, generally twelve
years and for a girl it is nine years. Thus even a minor Muslim girl also
can marry if the consent of a "marriage-guardian" is obtained for that
purpose.

As regards those persons (both male and female) who are neither
minors nor insane, the rules of Muslim law are as follows.

(i) under all schools of Muslim law, such a boy can freely marry,
personally and without any body else.

(ii) under the hanafi and Ithna Ashari Laws (but not under shafei
and Ismaili school), such a girl can freely marry personally and
without the consent of any one else.

As regards those peoples male and female who are incompetent to

contract their own marriage due to insanity or minority, the Muslim
law lays down as under.

(i) under none of the schools of Muslim law, can an insane person
(male or female) or a minor contract a marriage without the
consent and intervention of his or her "marriage-guardian".

54
Mt. Aliqa Begum v. Ibrahim, AIR 1916 PC 250, as quoted in Tahir Mahmood: the Muslim Law
of India (1980) at p. 49.

203
(ii) under Shafei law a girl, though not a minor or insane, cannot
contract her first marriage without the consent of her marriage-
guardian; but where she is marrying for the first time, this rule
does not apply. The same principle applies to Ismaili Law.

Thus it could be seen that there is no uniform practice as to the

marriage of a Muslim either male or female even though he or she is a
major and of sound mind. It depends on the school to which the person
belongs to.

The authority of a person to contract the marriage of another who is

incompetent to contract his or her own marriage is called marriage-
guardianship (Witlyat-e-nikah). The person having such authority is
called marriage-guardian (Wali-e-nikah). Only those persons who can
contract their own marriage can act as marriage guardian for another
person.

There is no uniformity as to the persons who can act as marriage-

guardians. Different Schools of Muslim law follow different practices
in this regard. Eg: In Hanafi law, there are 18 relatives of the
bride/bride groom who can act as "marriage-guardians" they include
father, father's father, father's father's father, brother (first full, then
consanguineous) etc., one after the other. At the shafei, Ithna Ashari,
and Ismali laws, the entitlement to marriage-guardianship is extremely
restricted. Only the father, or the father's father of a minor can act as
the marriage guardian.

However, there is no "Kanyadan" or the "ceremonial giving of the

bride in marriage, as the guardian in marriage acts only as a mediator.

204
(iii) The Indian Majority Act, 1875 does not affect the roles of
Muslim law relating, to minor's marriage. 55

However, the rules of Muslim law relating to minor's marriage do

conflict with the provisions of the Child Marriage Restraint Act, 1929
(Popularly known as Sarada Act) which is applicable equally to all
Indians including Muslims. Under the provisions of this Act, every man
below the age of 21 years, as also every girl below the age of 18 years is
a "Child", every person under the age of 18 years is a "minor" and every
marriage either party to which is a child is a "child marriage". As
Muslims do not enjoy an exemption from any of the aforesaid
provisions of the Act of 1929, when a Muslim marriage is a "child
marriage" under the Act takes place, various persons responsible for it
including the bride groom not being a "child", the "marriage-guardian",
if any may be prosecuted. However there is nothing in the Art which
suggests that a marriage in violation of its provisions will be invalid.

(iv) As a Muslim marriage partakes the character of Civil Contract,

there is always a proposal (Ijab) by either party or acceptance
(Qubul) by the other party. If the parties to the intending marriage
are not competent to contract their own marriage then the
proposal and acceptance can be made by their respective marriage
guardians. The proposal and acceptance can be made either
personally, or through a representative. Most of the Muslim
schools like Hanafi and Shafei insist on the presence of witnesses
(Gawah) when the contract takes place.

(v) In Pre-Islamic Arabia, unlimited polygamy was prevailing. After

55
See Section 2(a) of the Act, 1875, which specifically states that the Act shall not affect the
marriage, dower, divorce or adoption of any person governed by personal laws.

205
 the advent of Islam, the prophet introduced limited polygamy
which fixed the limit of four wives. A Mohammedan male may
have four wives at the same time. However it may be remembered
that it is only a permission given by the Holy Quran to contract a
polygamous marriage and it is not a compulsion. A Muslim male
can marry more than one woman subject to a maximum of four,
only when he can deal with them justly and equitably.

Though limited polygamy has been recognized by Islam, it is -tolerated

only under certain, circumstances. In the case of Moonshee Byzloor
Raheem v. Shamsonnisa Begum,56 the Privy Council observed:

"Mohammedan law enforced in India has considered

polygamy as an institution to be tolerated but not
encouraged and has not enforced upon the husband any
fundamental right to compel the first wife to share his
consortium with another woman in all circumstances"
Now after passing of the Dissolution of Muslim Marriage Act, 1939, a
Mohammedan wife can file a suit for divorce against the husband, on
the ground that her husband, having more than one wife, is not treating
her equitably.57

If a Muslim male contracts a fifth marriage when his first four

marriages are intact, such marriage is void (Batil) as per Shia law but is
only irregular (Fasid) as per the Sunni law.

(vi) A Muslim woman is not allowed to have at a time more than one
husband. If she marries again during the life-time of her husband,
she will be guilty of committing the offence of Bigamy under
Section 494 of Indian Penal Code. The children born to bigamous

56
11 MIA 551.
57
Zubaida Begum v. Sardar Shah, AIR 1943 Lah. 310.

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 marriages are illegitimate.

(vii) There are three kinds of prohibitions of impediments to a Muslim

marriage.

(1) A marriage between two Muslims is absolutely prohibited.

(i) on the ground of polyandry of the woman.

(ii) the ground of consanguinity (blood relationship)

(iii) on the ground of affinity (through earlier marriage) and

(iv) on the ground of fosterage,. .

A marriage performed or contracted disregarding these impediments are

void (Batil) and it does not give rise to any marital rights or obligations.

(2) A marriage between two Muslims is not absolutely prohibited:

(i) on the ground of unlawful conjunction

(ii) on the ground of polygamy

(iii) on the ground Iddat period

(iv) on the ground Difference of Religion

(v) on the ground absence of witnesses and

(vi) on the ground of Divorce (where the divorced female is sought

to be remarried by the husband).

Thus in the case of unlawful conjunction i.e. where a Mohammedan

male of Sunni is prohibited to marry at the same time two wives who
are so related each other by blood relationship, affinity or fosterage

207
that if one of them were a male they could have been lawfully married
if the husband divorces one, the marriage with the other is valid.

Similarly a Mohammedan male is prohibited to marry a woman who is

undergoing "Iddat" period after the dissolution of her first/earlier
marriage. Here the "iddat period" varies depending on the cause of
dissolution viz. death of husband or divorce etc. A Mohammedan
female is prohibited to marry a non-Mohammedan. These impediments
are only temporary and can be removed by a subsequent supervening
development like divorcing one of the wives, expiry of iddat period
and conversion to Islam etc. Any Muslim marriage contracted ignoring
these impediments are irregular (Fasid) which can be regularized by
certain actions or developments.

(viii) A Muslim wife is also entitled to dower (mahr) from her

husband. Dower or mahr is a sum of money or other property
which the wife is entitled to receive from the husband in
"consideration of marriage.58 It is inherent in the concept of
marriage under Mohammedan law. It is a sort of deterrented to
the husband's absolute power of pronouncing divorce on his
wife, so the main object of dower is to offer protection to wife
against such arbitrary power. 59 However some of the
Mohammedan Law commentators do not agree with the idea of
identifying mahr as consideration for marriage, but they
consider it as an obligation imposed upon a husband as mark of
respect for the wife.60

58
Mulla, Principles of Mohemmedan Law, 17th Ed. p. 277
59
Abdur Kadir v. Salima ILR 8 All. 149.
60
Abdur Rahim, Mohemmedan Jurisprudence p. 334.

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 The Dower may be Prompt Dower which is payable at the time
of marriage or Deferred Dower which may be paid at the time of
death of the husband or on the dissolution of marriage. The
Quantum of dower depends on the status of the husband and
wife.

(ix) In Muslim Law, the Shia law recognizes 'muta' marriages but
according to Sunni law, such marriages are void. 61 Among the
Shias also the "Ithna ashari School" only permits such
marriages.

The literal meaning of the word 'muta' is enjoyment, use. Thus a muta
marriage is a contract marriage for a certain period of time as agreed
by the parties.

A Mohammedan male of Ithna Ashari sect of the Shias may contract

any number of muta marriages, with a female belonging to Islam,
Christianity, or Jewish religion. However a female of Ithna Ashari
sect of the Shias has capacity to contract a valid muta marriage only
with a Mohammedan and nobody else of other religion. A major Shia
female of Ithna ashari School has capacity to contract a valid muta
marriage without the consent of her guardian but if she is a minor, she
can do so only with the consent of her guardian. The violation of this
condition by a minor girl will render the marriage unlawful.

In a Muta Marriage, the period of cohabitation and the amount of

dower must be specified. The condition of proposal and acceptance
should be fulfilled along with the use of the word 'tazwig' or 'nikah' or
'muta'.

61
Baillie, I, 18; The Hedaya, 33.

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(x) The following are the consequences of a valid muta marriage.

(1) The parties to a muta marriage will be called the muta husband
and the muta wife.

(2) A muta marriage does not give rise to mutual rights of

inheritance between the rights to inheritance between the muta
husband and the muta wife. However this practice -can be over-
ridden by an agreement to the contrary.

(3) A muta wife is not entitled to any maintenance from the

husband.

(4) In a muta marriage, the children born out of this union are
legitimate and capable of inheriting from both the parents in the
same manner as the off springs of a permanent marriage.

(5) If the muta marriage is dissolved by the death of the husband,

the muta widow must observe the period of iddat for 4 months
and 10 days or till the delivery in the case of pregnancy and.

(6) Dower or mahr must, be specified in a muta marriage.

Thus the status of a muta wife is very low and insecure, as compared
to that of a Muslim wife in a permanent marriage.

On the basis of above discussion amply makes it clear that in a

Muslim marriage, the female plays an important and almost an equal
role as compared to the males. However she enjoys a very fragile
marital life as the Muslim husband is vested with an almost absolute
right to divorce the wife at any time by resorting to Triple Talaq'
method. It is not to say that every Muslim husband is invoking his

210
right to divorce his wife indiscriminately but only to point out the
possibility of its misuse. The law relating to Divorce among Muslims
and the position of the Muslim wife papoose to it, has been discussed
in detail elsewhere in this work.

1.4 CHRISTIAN WOMEN AND MARRIAGE

English Law from the very beginning subscribed to the notion of

spousal consent to the marriage. The ecclesiastical was of the view that
though in its formation marriage was a contract, it was a sacrament in
its consequence. With the advent of Reformation, the Protestant World
came out with the notion that marriage was a civil contract and
matrimonial matters were subject to the jurisdiction of civil courts,
ecclesiastical court having no jurisdiction over them. The marriage
thereafter also came to be regarded as a dissoluble union. Thus the
Reformation caused a fundamental change of attitude towards marriage
among the Protestants, The Catholics continued to uphold and follow
the ecclesiastical doctrinaire view of sacra-mentality and
indissolubility of marriage, while the Protestants became liberated and
propounded the concept of contractually and dissolubility of marriage.
They regarded marriage as essentially man-made in sharp contrast to
the Catholic view that marriage was made in heaven. 62

Still, the Protestant though regarded their marriage as contract,

regarded it as a special contract. It was not equated with commercial
contract. They asserted that marriage being a social institution, there
was social interest in its preservation and protection.

62
Friedman, law in a Changing Society (1970), 174; also A.A. Maududi (Supra note, 24) who has
attributed this changed view of the protestant to the interaction of Christianity with the Islamic East
on the Reformation eve.

211
Among the Indian Christians, marriage is regarded as a civil contract,
though it is usually solemnized by a Minister of religion licensed under
the Christian Marriage Act, 1872. It can also be solemnized by
Registrar of Marriages. 63

Every marriage between Indian Christians may be solemnized

provided the bride is 18 years of age and the bride groom 21 years.
Polygamy is prohibited among the Christians. For the contract of
marriage among Christians, the free and intelligent consent of the
parties is indispensable. As the Christian do not have a personal law,
the law of marriage with special exceptions is codified in the Indian
Christian Marriage Act, and Indian Divorce Act.

There are number of enactments in India that deal with the Christian
marriages and matrimonial causes. They are the Indian Christian
Marriage Act, 1872, the Marriage's Validation Act, 1892,

The Cochin Christian Civil Marriage Act, 1905, The Indian

Matrimonial causes (War Marriages) Act," 1948. The convert's
Marriage Dissolution Act, 1866 and The Indian Divorce Act, 1869 etc.
However many lawyers and jurists are of the opinion that the law
relating to Christian marriage is deficient and that it lacks coherency.

The Indian Christian Marriage Act, 1872 deals with a Christian

marriage in India. This Act lays down various provisions dealing with
the marriage registrar, time and place of marriage registration of
marriages and the grant of marriage certificates etc. A perusal of
various legislations on the topic makes it amply clear that a Christian
marriage has the right to maintenances during marriage to restitution

63
Section 4 of the Christian Marriage Act, 1872.

212
of conjugal rights, to judicial separation and divorce. Every Christian
marriage may be solemnized by complying with certain preliminary
procedural formalities like notices of the intended marriage,
publication of such notice and declaration by one of the parties.
Registration such marriage is compulsory. A marriage between the
Indian Christians may be solemnized without the preliminary
procedural formalities of notice etc. by any person licensed to
solemnize such marriages.

The Christian women enjoy equal rights in her marital life along with
her husband. There is no polygamy permitted among the Christians
similarly to Christians cannot marry each other, if they are within the
prohibited degrees of relationships. The Child Marriage Restraint Act,
1929 is applicable to the Christian also. It is clear that a Christian wife
enjoys co-equal rights with Hindu and Muslim wife even though her
status and rights are not governed by a single law.

1.5 PARSI WOMEN AND MARRIAGE

Among the Parsis, marriage, as it stands now, is regarded as a contract.

In Parsi marriage though a religious ceremony called ashirbad 64 is
mandatory for its validity, it is essentially regarded as contract.
Consent is essential in marriage. A Parsi priest solemnizes the marriage
amid ceremony of ashirbad in the presence of two witnesses. Ashirbad
is a prayer or exhortation to the parties for observance of their marital
obligations.65

It is notable, therefore, that a Hindu husband takes wife in the presence

64
Hastings, J. (ed.) Encyclopedia of Religion and Ethics, Vol.-VII, Fourth impression 1958 pp.
455-456; also Karaka, Dosabhai Framji, History of the Parsis, vol. I, 1884 edn. p. 178.
65
Section 3(b) of the Parsi Marriage and Divorce Act, 1936

213
of consecrated fire, a Muslim husband takes her under God's trust and
with His permission, a Christian husband unites with his wife with all
holiness of the Church and a Parsi husband takes wife in the presence
of a priest under a solemn vow. While under Hindu and Christian
system of marriage, the bond between husband and wife are sought to
be strengthened through a concept of sacrament, under Islamic
marriage the same object 15 sought to be achieved by declaring
marriage as Sunnah of highest order ordained by the Prophet and as
ibadat i.e. service to God and devotional act.

A marriage under the Parsi Marriage and Divorce Act, 1936 is nullity,
if (1) the parties are within the prohibited degrees of consanguinity or
affinity (Section 3), (2) necessary formalities of marriage are not
performed (Section 3), (3) party/parties to marriage is/are less than 21
years and the marriage solemnized without guardian's consent (Section
30), and (4) either party was impotent (Section 30).

Section 34 of the Parsi Marriage and Divorce Act, 1936 which contains
the provision runs as follows:

Any married person may sue for judicial separation on

any of the grounds for which such person could have
filed a suit for divorce, or on the ground that the
defendant has been guilty of such cruelty to him or her
or their children, or has used such personal violence, or
has behaved in such a way as to render it in the
judgment of the court improper to compel him or her to
live with defendant.
It may be observed that the provisions of the Hindu Marriage Act and
the Special Marriage Act are more or less comprehensive; the
provisions under the Indian Divorce Act are most inadequate. The
grounds provided under the Parsi law leave room for rationalization as
214
the Act has incorporated certain grounds which should normally have
been grounds for nullity. In addition to those nine grounds, Hindu
Marriage Act, 1955 incorporates a few more additional grounds for
wife alone.66

Section 36 of the Parsi Marriage and Divorce Act, 1936 also delineates
the circumstances in which a suit for conjugal rights can be lodged.
Section 38 of the Act says that no suit is to be filed to enforce marriage
or contract arising thereof in those cases where the husband is below
sixteen years or the wife below fourteen. According to Section 15 of
the Act, the provision of the Code of Civil Procedure, 1908 shall so far
as the same may be applicable, apply to proceedings in suits instituted
under this Act including proceedings in execution and orders
subsequent to a decree.

Section 36 of the Act says where a husband shall have deserted or

without lawful cause ceased to cohabit with his wife, or where a wife
shall have deserted or without lawful cause ceased to cohabit with her
husband, the party so deserted or with whom cohabitation shall have so
ceased may sue for the restitution of his or her conjugal rights and the
court, if satisfied of the truth of the allegations contained in the plaint,
and that there is no just ground why relief should not be granted, may
proceed to decree such restitution of conjugal rights accordingly.

The words of this Section are same as used in Section 32 of the Indian
Divorce Act with this difference that the expression used there is
"without reasonable cause" whereas it is "ceasing to cohabit without
lawful or just cause". The two expressions, says histice S.C.

66
Sampath, Uniform Civil Code: Judicial separation and Divorce, National Convention on
Univirm Civil Code for all Indians (1988), New Delhi

215
Manchanda, mean the same thing.67 Therefore, for the correct
interpretation of these words reference may be made to the Section 32
of the Indian Divorce Act. The question as to what would be a lawful
or just cause, among the Parsis, for a refusal to cohabit, is one of fact to
be decided by the delegates. In Hirabai v. Dhanjibai68 it was held that
the grounds for refusal to cohabit must be grave and weighty so as to
make the due performance of the marital obligation a moral
impossibility.

A defence to restitution petition under Parsi law is the same as under

Section 33 of the Indian Divorce Act. It was held in Kawasji v.
Sirinbai69 that an agreement to live separate is as good a defence to a
suit for restitution among the Parsis as it is under the Indian Divorce
Act.

It is observed that Act of 1936 deletes the penal clause which existed in
Section 36 of the Act of 1865. Under the Act, 1865 a failure to obey a
decree for restitution rendered the defaulting party liable to
imprisonment for a term which right extend to one month or with fine
or with both.70 But under the Act, 1936 a decree for restitution is
enforceable only in the manner provided for in the Code of Civil
Procedure. Apart from this remedy, the plaintiff has been conferred a
statutory right lo apply for a divorce on tlie ground of refusal to
comply with a decree for a year.

The object of the Section 37 is to avoid multiplicity of suit between the

same parties. This Section provides that the respondent need not file a

67
SC Manchanda, The Law and Practice of Divorce (4th ed.) 1973
68
(1900) 2 Bom. LR 845
69
23 Bom. 279.
70
Ardesar v. Arabai, 9 Bom. H. C. Rep. (ACJ) 290.

216
separate suit in order to obtain relief. It is enough for him or her to
counter-charge in his or her answer to the petition and the court will
then grant him such relief to which he is entitled as if he or she had
prescnted a cross-petition. In this respect it differs essentially from
Section 15 of the Indian Divorce Act which provides relief to the
respondent in case of opposition on certain specific ground only. This
Section therefore has the merit of completely avoiding multiplicity of
suits and the defendant need never file a separate petidon for any relief
under the Act that he may desire to obtain.

It may be submitted that the restitution of conjugal rights as a

matrimonial remedy under Section 36 of the Parsi Marriage and
Divorce Act, 1936 has never been tesled on the constitutional touch-
stone of the judiciary as was done with respect to the remedy under
Section 9 of the Hindu Marriage Act, 1955.71 And issues involving the
restitution of conjugal rights incorporated under Parsi law does not
materially differ from those under Hindu law which was framed in the
backdrop of similar social facts so far as women's interests are
concerned. As already stated Parsi community like Christians forms an
infinitesimal fraction of our populace.

71
Dr. M. Shabbir, Parsi Law in India (1991).

217