Does the presence of a singing group that commits Sharia violations, the existence of a clause prohibiting their attendance, the occurrence of an unintentional polytheistic verbal error, the stopping of one of the polytheistic songs, the wording of the offer and acceptance in the contract, the conclusion of the contract session with Al-Fatiha, the wearing of jewelry after the contract, and the failure to name the Mahr in the contract, affect the validity of the marriage contract?

The statement of the suitor to his fiancée before the marriage contract, "It's either me or separation," carries no legal religious ruling, as she is not yet his wife by contract. If he swears by it, he must offer expiation for breaking an oath.

The use of the duff (a type of tambourine) by men is disliked by some scholars, and others have forbidden it due to the general evidence prohibiting musical instruments. As for women, it is permissible for them to play the duff at weddings by the consensus of jurists, and according to the majority of scholars, it is permissible on every occasion of joy, such as circumcisions, the return of a traveler, and Eid.

The wife's saying to her husband, "O Prophet," is a forgivable mistake, but repeated use of such an address is a grave reprehensible act for which she must seek forgiveness and repent.

The guardian's statement during the marriage contract, "In the name of Allah, with the blessings of Allah, and according to the Sunnah of the Messenger of Allah," is contrary to the Sunnah. The Sunnah of the Prophet for the marriage contract is the Khutbat al-Hajah (Sermon of Need).

Concluding a gathering with Surat al-Fatihah is contrary to the Sunnah. The Sunnah of the Prophet for concluding a gathering is: "Glorified are You, O Allah, and with Your praise, I bear witness that there is no god but You. I seek Your forgiveness and repent to You."

There is no harm in adorning the wife with jewelry after the marriage contract, and it is not considered the prohibited imitation.

There is no harm in not explicitly mentioning the mahr (dowry) during the ijab (offer) and qabul (acceptance) if it has already been agreed upon before the contract, and the contract remains valid because the mahr is not a condition for the validity of the contract.