Marriage Contract and Mahr
6,610 questions
What are the rights of a wife if she is divorced before consummation, whether the divorce was at her request, or at the husband's request, or by mutual agreement, knowing that there is no deferred dowry, and a list of furnishings that have not yet been delivered was signed, and is it obligatory to inform the family and a future husband about what happened between the spouses in terms of seclusion and foreplay?
Is it permissible for my husband to take me back after divorcing me, on the condition that I waive my right to the list of movables, knowing that our marriage only lasted four months?
Is it obligatory for the man and the woman to repent or to do Istibra' (a short waiting period to ensure non-pregnancy) due to brief private meetings without desire after a minor irrevocable divorce (baynunah sughra) and before renewing the marriage contract, given that the man was aware of the impermissibility of her staying in his house?
Does the aforementioned divorce constitute a Khula' or a (regular) divorce? And is the wife obligated to observe the 'Iddah if consummation did not occur but privacy did? And is it permissible for her to get engaged to another man?
Is a wife's use of a sexually explicit word instead of the word "Islam" during a quarrel considered an act of disbelief (kufr), and does it lead to the annulment of the marriage contract, knowing that she did not intend to mock Islam but was in a state of anger and emotional distress?
Is it a condition to verbally utter the authorization for the agency in a marriage contract to be valid, especially if the custom is for the father or his representative to undertake the contract without explicit authorization from the husband?
Is there a source that proves that marriage in Islam is not complete except with a wedding, after the legal marriage contract?
Is it permissible for a wife to stipulate in the marriage contract that her husband house his second wife no less than fifty kilometers away from her, and what if the husband rejects this condition after agreeing upon the wedding date?
Am I obligated to obey my mother by not marrying a suitable man, despite my desire to marry, when she considers him a stranger due to the absence of prior dating?
What are the effects of seclusion (khalwa) or consummation of marriage (dukhul) with a woman upon whom the marriage contract has been concluded (ma‘qud ‘alayha) after the marriage contract, and what are the jurisprudential references for that?
What is the ruling on marrying a girl with whom the husband had an illicit relationship, knowing that he previously had an illicit relationship with her sister, and that this girl has a daughter from a previous illegitimate relationship and an invalid marriage? And do previous illicit relationships affect the validity of marriage after repentance?
How should a girl act with the young man to whom she is contractually married, with whom she had a private meeting, who then abandoned her and is hinting at divorce (khulʿ), especially since the deferred dower was not stipulated in the contract?
Is the marriage considered valid if the father said to the husband, "I have married my daughter to you," and the husband did not say, "I accept," despite the presence of two witnesses, consummation, and the giving of the dowry?
Is a marriage valid if it takes place with the permission of the girl's mother's husband, and with the knowledge and approval of her brother, in the absence of a father or grandfather for the girl?
Is the religious marriage that took place between a girl and a person residing in Europe, in the presence of her father only and without a guardian [wali] delegated on her behalf, considered religiously valid, knowing that the one who solemnized the marriage was her maternal cousin who is not an authorized marriage officiant (ma'dhun), and that she was the one who expressed her consent to the marriage without consulting her guardian? And what is the ruling on the suitor's family demanding a large sum of money after the engagement was broken off by the suitor and he abandoned the girl?
Is it permissible to buy a car with money from a deceased father, after the questioner had asked him for it before his death and he did not respond, knowing that the father had given cars, marriage dowries, and apartments to the questioner's siblings, but did not give him anything?
Must the fiancée inform her suitor about the burn marks on her body before the marriage contract?
What is the ruling on a khulʿ (divorce initiated by the wife) that the spouses agreed to postpone for six months? Does it take effect, and what are the implications?
What is the ruling on delaying the wife's move to her husband's home after the marriage contract and holding the wedding banquet, with the husband staying in her family's home for a long period, while intimate relations and trips occur between the spouses, and what is the ruling on holding the wedding banquet with the intention that the wife will not leave her father's home after the marriage?
Is it necessary to renew the contract immediately or to separate and observe the waiting period (iddah) due to pregnancy, based on the saying of the Prophet (PBUH): "A pregnant woman should not be engaged in intercourse until she gives birth," if a man conditioned divorce before consummation upon a past event, and the wife claimed not to have done it, but then it became clear after marriage and her pregnancy that she had done it?
What is the legitimate Islamic solution for this complex problem that involves a fake divorce, forgery of a marriage contract, and bringing a girl into the country as a legitimate wife, which resulted in psychological harm to both parties?
Is the khulʿ that took place through the court valid, given that I did not utter an explicit divorce pronouncement, nor did I receive any money in exchange for it, and the marriage is still considered valid based on that? And is it permissible for the woman to marry another man in this situation?
Is it permissible to marry a Russian girl in court in a city where there is no sheikh or mosque available, and what are the implications of that?
Will I be sinful if I do not divorce my wife, whose father is holding her and has demanded that I divorce her, and will I have to pay the deferred mahr if I divorce her?