Marriage Contract and Mahr
6,610 questions
Is it permissible to annul an engagement to a divorced woman based on disturbing dreams seen by the mother, out of fear that the marriage will not succeed or that God is warning them through these dreams?
What is the ruling of the Sharia regarding the continuation of a marriage between a couple where the husband constantly doubts and curses by Allah, has divorced his wife twice, threatens to tarnish her reputation, and has committed adultery and consumed alcohol?
What is the religious ruling regarding a wife who seeks divorce from her husband without cause, under the pretext that her family is not pleased with the marriage, which is not documented by an official contract, knowing that the wife is convinced of this decision and has fabricated her arguments? And what is the ruling on a husband divorcing his wife while she is menstruating? And is the divorce of an angry person considered null and void?
What is the Islamic legal ruling concerning a wife who seeks divorce without a clear reason, and does she have financial rights, and is the husband entitled to reclaim what he spent on her?
Does a dowry have to be paid before taking back one's wife after the husband pronounced "You are divorced" and six months have passed since their separation?
Is breaking off the relationship with the young man considered a correct action to avoid the forbidden, and what is the optimal course of action in this situation, knowing that the young man is clinging to her?
What is the ruling on the deferred mahr, who determines its amount, is it determined by custom and capability, and how should a young man act if his fiancée's family demands an excessive deferred mahr?
What is the ruling on the continuation of a secret marriage between a man and a woman, which the family and some friends know about, but whose continuation has been hidden from the mother, who stipulated its announcement or divorce, and from the wife’s ex-husband and the husband’s wife, for fear of the repercussions of its announcement on them and on the children?
Has the wife become forbidden to her husband after the aforementioned divorces, noting that the first divorce was three consecutive times, the second divorce was conditional on leaving the house with the intention of threatening and not divorcing, and the third divorce was in a state of anger?
Is a civil contract concluded at the municipality—which includes all pillars except the صيغة (formal declaration of marriage) and for which going to the municipality is considered its صيغة—a religiously valid contract that permits the seclusion of the spouses, and does it suffice in place of a religious contract?
What should I do about my wife, whom I discovered is older than me and uneducated, and that she lied to me about her age and the duration of her divorce, given the problems between me and her family, her knowledge that I am required to pay a large deferred dowry, and her neglect of my conjugal rights?
What is the religious ruling on the exaggeration of the bride's family in their marriage demands (dowry, deferred dowry, trousseau), knowing the groom's inability, and what should the groom do after the marriage contract has been concluded, should he divorce her? And what does religion say to the bride's family?
When is a husband accountable for his wife's actions: after the marriage contract (aqd al-qiran) or after consummation (al-dukhul biha)?
Is it permissible for a woman who has been divorced three times to return to her first husband after marrying another man with the intention of making herself lawful for her first husband, without the second husband's knowledge, and then fabricating problems with him to obtain a divorce or khul‘ (dissolution of marriage initiated by the wife), and would she be sinful for doing so?
Is there any prohibition for a wife to remain with her husband who only approaches her every 4 or 5 months, knowing that he has a medical condition preventing him from doing so, and is the waiting period (iddah) obligatory for her if a divorce occurs?
Does a betrothed girl suffering from chronic asthma sin by not informing her fiancé that doctors prohibit her from any physical exertion or pregnancy due to the severity of her condition, especially since she is receiving treatment and her health might improve?
What is the ruling on a husband having intercourse with his wife before giving her the dowry and holding the wedding ceremony due to expenditures on his father, and what should be done about brothers who refuse to contribute to these expenses?
What is the ruling of Islamic law regarding a girl who became religiously engaged (through the Fatihah and Mahr) to a man, then rejected him, and the man delayed dissolving the engagement and reclaiming the Mahr? Is it permissible for the girl to marry another person despite the first suitor's disapproval? And is she considered his wife, Islamically, prior to the civil contract?
Is the wife entitled to the deferred dowry, or should the husband demand the advanced dowry from her? And does the husband's condition of being infertile and impotent justify the judge granting the wife a divorce from him, especially if the wife leaves the marital home and demands a divorce after the husband patiently endured her disobedience and ill-treatment during his period of suffering from sexual weakness and infertility?
What is the religious ruling on a girl marrying someone else despite her intense love for her fiancé and her family's rejection of the latter, and is it permissible for the fiancé to abandon her, and what is the way to identify and invalidate sorcery if the girl's father has been afflicted by it?
What is the validity of the fatwa which states that a wife's abandonment of the marital home, whether voluntarily or involuntarily, for a certain period of time, is considered a divorce and necessitates a new marriage contract and mahr?
Is it permissible to accept money as aid from a non-Arab individual who demands marriage or the return of the money after it has been sent, knowing that the amount has already been spent?
Does divorce take effect with the husband's words "You are divorced by three" said in jest, or with the wife's words "I will leave you" said without intention? And is it better to remain with the more pious husband when in doubt, or to separate?
Is it preferable to renew the marriage contract due to the presence of a witness who is an innovator (follower of bid‘ah) whose innovation does not amount to disbelief, knowing that the husband has not yet consummated the marriage with his wife, and is it possible to send a new witness to ask the guardian if he married his daughter a week ago?