Marriage Contract and Mahr
6,610 questions
Was the marriage invalid due to the absence of a contract, considering that it took place without documented proof, in the presence of two witnesses and the woman's guardian, without the payment of the dowry, and was then followed by a threefold divorce?
Is it obligatory to be fair between wives when one of them stipulates unequal treatment?
What is the ruling on a man who kicked his pregnant wife in her stomach, causing her to miscarry her fetus in its fifth month, after he had said to her: "You are divorced"?
What is the ruling regarding a Muslim woman in America choosing a male guardian (wali) for herself from among non-mahram men, considering the potential legal (Sharia) concerns that may arise from such a choice?
Is it permissible for the husband to take back his wife after divorcing her three times, based on her father's request, and is the condition set by the wife's father valid, that the husband says "حلّه لأي رجل آخر" (she is lawful for any other man) when divorcing her?
What is to be done if, after marriage, a groom discovers that his bride is pregnant by her ex-husband?
How can a man forget his love and the injustice of the slanders that caused his beloved to marry another man, knowing that he did not engage in any illicit contact with her?
Is a marriage, which took place without the father's consent for him to marry his daughter to the man, and then was dissolved due to the father's disapproval, valid or void? And should the woman observe an 'iddah if intercourse occurred between them? And how long is the 'iddah? And is marriage without the father's consent void and considered zina?
Is a common-law contract concluded without a legitimate (Sharia-compliant) formula and without the gathering of witnesses valid in Sharia? And does it entail divorce and 'iddah (waiting period)? And if you want to marry him publicly, does he divorce you first? And is it obligatory to inform the prospective husband about this secret marriage?
If the legitimate seclusion (al-khalwa al-shar'iyya) without consummation is considered as entry and necessitates the dowry and 'idda (waiting period), then why is it not counted in the case of al-muhallil (the one who makes lawful)? And do the divorce oaths sworn by the husband in the two aforementioned cases take effect, taking into account that he swore three times in one sitting, and his psychological state at the time of the last oath?
What is the legal ruling regarding a marriage in which the contract was concluded with the woman’s maternal uncle acting as her guardian, knowing that she has no father or paternal uncle? Is this marriage valid under these circumstances, and how can it be rectified if it is not?
Does a father's statement to a person, "You are married to my daughter," when she was three years old, constitute a legally binding marriage, and what is the legitimate way out for the daughter, who is now twenty years old, to marry another suitor, given that the aforementioned man is not deemed a suitable husband for his daughter?
What is the evidence and criterion that certain actions of the Messenger of Allah, peace and blessings be upon him, such as his listening to the slave girl who was beating the drum, are specific to him and not for the general public?
Is it permissible, in Islamic law, for a man to marry a woman by an 'urfi (customary) contract, with the knowledge of her brother and the testimony of witnesses, in order not to قطع (cut off) the pension of the woman whose husband has passed away?
Is it permissible for a girl with a hernia to contract marriage (aqd) with a man according to Sharia without informing him, knowing that she will undergo surgery before consummation?
Is it permissible for a father to change the agreed-upon conditions of marriage after the Fatiha has been recited and the mahr and wedding day have been set, and to add conditions such as the daughter completing her higher education and working, and the husband isolating himself from his parents, despite the daughter's objection to these conditions, and given that the father is an Imam of a mosque and knows the Prophet's saying, peace and blessings be upon him: "If someone whose religion and character you approve of comes to you seeking marriage, then marry him"?
Should I speak with the suitor only out of necessity, or should I not speak with him at all until he formally proposes, knowing that he requested not to speak except out of necessity?
What is the ruling on someone who married a virgin girl in the Sharia court without the knowledge of their families, then the girl was officially engaged by her family, and they agreed to the engagement and the marriage contract in the absence of her father, knowing that there was a previous secret marriage and the wife and husband have repented and wish to rectify their marriage, and they have two children?
Are "tahsiniyyah" (embellishing/complementary) interests permissible, forbidden, or recommended, and what should someone who wishes to marry and has the financial means for the dowry but not for the feasts do?
Is it permissible to borrow jewelry to feign its possession before a girl’s father, and is it valid to accept marriage to a girl without seeing her, and is it permissible to speak with her at university without her father’s knowledge?
Is it permissible for women to wear all the gold they possess and adorn themselves with it and go out to display it at popular celebrations?
Is it permissible for a woman to stipulate in the marriage contract that she not be prevented from supererogatory acts of worship, such as fasting on Mondays and Thursdays?
What are the real-life cases from the era of the Prophet, peace and blessings be upon him, in which Muslim women left their polytheist husbands, thereby confirming that it is impermissible for a Muslim woman to remain married to a non-Muslim man, in order to convince those who do not believe in this?
Is it permissible to speak with one's fiancée about various topics, and does that invalidate the fast, especially sexual topics?