Marriage Contract and Mahr
6,610 questions
What is the legal ruling on a revocable divorce in which the deferred dowry was given and the rest waived, and the wife refused to return during the waiting period despite the husband's saying, "I want you to return to me," and is the husband's saying considered a return even if the wife refused, especially since she is engaged and will be marrying soon?
Is the waiting period (iddah) obligatory for a woman whose husband died while he had been absent from her for five years, and what is the ruling on one who does not observe the waiting period or mourning (ihdad) for her deceased husband, and is a husband divorced from his wife and is the contract invalidated according to Islamic law if he is absent from her for a full year?
Does saying "it is forbidden for me to go down again" after the word "forbidden" came to my mind, count as an oath or a prohibition that must be fulfilled, knowing that I did not intend thereby to prohibit my wife or divorce, and that I did not go down to buy bread at that time?
What is the ruling that must be followed when there are two different judicial rulings in a divorce case: one issued by a Gulf court for an irrevocable major divorce (طلاق بينونة كبرى), and the other issued by the court of the spouses' home country deeming the divorces null because they were pronounced in anger?
Is it part of the guidance of the Messenger of Allah, peace and blessings be upon him, to separate the writing of the contract and the wedding night on which the man enters upon his wife, in order to prepare the wife's trousseau, knowing that this period may extend to two months or more? Is it better to delay both the contract and the wedding, or to accept delaying the wedding only? Is it permissible to give the Mahr (dowry) before the contract to purchase the trousseau?
Were the stages of marriage during the time of the Prophet Muhammad, peace be upon him, similar to the current stages, from engagement to the wedding night? If not, why are these stages applied now? If engagement is not part of marriage, is the fiancée legally considered the fiancé's wife, and does he have the right to demand his marital rights?
What is the ruling on speaking with one's fiancée online and seeing her via camera, and what are the limits thereof?
Should the questioner stop interfering in her engaged friend's life based on her mother's advice, or should she continue to involve herself and her friend in solving their problems, knowing her good intentions and the difficulty of abandoning them?
What should a husband do if he wants to divorce his wife after a four-month marriage, contracted Islamically but unrecognized in Germany, and the wife refuses reconciliation, and the husband claims that what is happening is sorcery and witchcraft, confirmed by a ruqyah-performing imam, while the wife's father refuses to hear about matters of sorcery and ruqyah?
Is it permissible for a brother to object to his sister's marriage to a Muslim man and to assault his parents because of it, knowing that the young man proposed to her, her father agreed, and his honesty was verified?
Is the husband obligated to give his wife a monthly sum of money as an allowance, given that he fulfills all her other needs?
Is it necessary for a 42-year-old woman, who secretly had her marriage contract (aqd) seven years ago but whose husband has not consummated the marriage, to be divorced if another man proposes to her?
Is the husband obligated to divorce his second wife under duress and the writing of checks, and what should she do when she is pregnant by him?
Do a husband and wife riding in a car together within the city, and their sitting in a room with open doors after the marriage contract and before divorce, count as a legitimate seclusion (khalwa shar'iyya) for which the wife deserves the full mahr?
Is it permissible, in Islamic law, to surgically restore the hymen of a divorced wife with whom consummation secretly occurred, and to discreetly give her her legitimate rights (deferred dowry), in order to avoid the danger of her father killing her, as he refuses to take her back after learning of the consummation?
Is it permissible for the sister of the questioner, whose husband has passed away and who has a minor son, to enter into an 'urfi marriage (customary marriage) or a misyar marriage (traveler's marriage), provided that the conditions for marriage are met, in order to preserve her livelihood, her administrative housing, and the interests of her children, and what is the legitimate and legal formula for such contracts?
Is a customary marriage (zawaj urfi) concluded without the guardian's knowledge Islamically invalid, and are the three divorces issued therein affected by the alleged invalidity, and is it permissible to marry the same husband again with the guardian's consent?
Does the wife become forbidden, necessitating a new marriage contract and dower, if the husband said: "You are forbidden to me if you do such and such," and she did that, and then he cohabited with her years after this statement, knowing that he was unaware that what he said was considered a divorce?
Is it permissible for me to ask an orphaned girl, who is facing circumstances that necessitate her marriage, to wait for me for five years until I am able to marry her, knowing that I cannot guarantee the continuation of my feelings towards her or the ability to see her during that period, and is it permissible for me to communicate with her via phone or Messenger or see her in public places during the proposed waiting period?
What is the ruling on a 40-year-old widow marrying without anyone's knowledge, if the marriage contract is performed by a mosque sheikh with two witnesses present? Is she required to pay a dowry? And is it permissible for her to gradually announce the marriage out of consideration for her children's feelings?
Is a Muslim man's marriage to a Christian woman valid if it takes place in the presence of his mother and two witnesses, with the knowledge and consent of her guardian even if he is not present, and without the contract being documented in court, given the impossibility of the guardian's presence and the independence of children in Europe?
What is the solution to the problem of not being able to fully relax with my fiancée due to her family and their arrogance, which is in contrast to her brother’s behavior with his niece?
Is it permissible for a girl whose father forced her into a marriage and who wishes to divorce him due to his ill-treatment, to marry herself off or for her brother to be her guardian, especially since her father is hasty in his decisions, disregards the husband's religiosity, and prevents her from wearing the hijab?
Is a brother considered disobedient to his father for marrying without his permission, and is a father entitled to prevent his children from communicating with their brother and their mother under the pretext of filial piety?