Marriage Contract and Mahr
6,610 questions
Is a marriage contracted over the phone, without a guardian (wali), witnesses, or public announcement, with the words "I marry myself to you" and "I accept your marriage," considered valid in the Hanafi school of thought, and does it necessitate a divorce from the current husband?
Is it permissible for the husband to demand the return of the Mahr (dowry), marriage expenses, and the wife’s gold due to the existence of messages and a previous relationship between the wife and another man, and her seclusion with him before marriage?
Is the phrase "daily married and divorced" or "every day married and divorced" considered anything when expressed during a discussion or sermon?
What is the ruling on the wife’s mother interfering by imposing unjust conditions on the husband, such as demanding an upfront payment and a deferred payment (mahr), a monthly salary for the wife, frequent travel to her family’s home, and separate housing, especially after the husband sent his pregnant wife to finalize some documents and pay money to her mother? And how should the husband deal with his wife who refuses to return to him and adopts her mother’s conditions?
Are my sister and her husband considered to be living in a state of sin, especially after he uttered the phrase "you are divorced" multiple times, including three clear instances, and each time he tells her "you are divorced," even after the three confirmed divorces?
Is the problem with the shy, religious girl who had her engagement broken off twice because she was accused of being emotionally cold and unexpressive, due to her desire to adhere to Islamic boundaries and postpone words of love until after the marriage contract?
Is anxiety about establishing a physical relationship with one's wife after the marriage contract (aqd al-qiran) but before the wedding (zafaf) considered natural, due to fear of potential separation and subsequent regret?
What is the ruling on an experimental marriage that stipulates that divorce will not occur for a certain period, such as five years, and what is the ruling on stipulating that verbal divorce will not occur, so that divorce is only through the courts?
Is an informal marriage (zawaj urfi) that took place without a guardian (wali) or the audible pronouncement of the marriage formula (sighat al-aqd) valid, and does a woman's subsequent marriage to another man make her married to two men if the first marriage was not dissolved?
Is an urfi marriage valid if it takes place without the presence of two witnesses, and the husband merely informs them by phone and signs on their behalf, and without the verbal pronouncement of the formula by the two spouses?
Is an 'urfi' marriage valid if it was conducted in the presence of one witness, and the second witness appointed the first witness as his proxy, and the contract was signed on two different days?
Is a man who proposed to a girl entitled to demand from her guardian—her father—the price of the two engagement rings after the engagement was called off, given the girl's claim that she sold them to him and refused to return them?
What is the ruling regarding the children of a deceased man whom he fathered from a marriage contracted without the knowledge of the wife's guardian, and do they and their mother inherit, especially since the court had not ruled on the divorce case before his death?
How can one deal with oneself and the feelings of guilt and psychological pressure after postponing the wedding, and is this considered a tribulation?
Can my ex-husband take me back without my knowledge and consent after a final, irrevocable divorce, and as my waiting period is about to end?
Is the wife entitled to claim the money she spent on her pregnancy and child, and the value of the gold she sold at the husband's request, and her deferred mahr upon khulʿ? And is the husband entitled to take the bedroom set and the amount he gave the wife to buy other furniture?
Is it permissible for a husband to abandon his wife in bed if she refuses to conceive before their sexual problems are resolved, and is the wife entitled to claim all her rights if she seeks a divorce?
Is a divorced woman obligated to observe the waiting period ('iddah) after an 'urfi marriage in which offer and acceptance and witnesses were not completed in a single session, and what is its duration if it is obligatory?
Do the aforementioned situations constitute a valid seclusion (khalwa shar'iyya) necessitating the waiting period (iddah), despite the absence of intercourse, and does the ruling of consummation (al-dukhool) apply to them? And if the husband wishes to take his wife back, does that require a new contract?
What are the rights of a woman who was engaged and it was discovered that she had entered menopause and had no egg reserve, meaning she was unable to conceive, when she is divorced?
Can a fiancée who has agreed to a religious suitor withdraw from the engagement due to his lack of sufficient funds to cover the dowry, marriage expenses, and housing, especially after a month has passed since the engagement?
Is it permissible for a brother to leave his foreign Catholic wife, who has no desire to embrace Islam, in order to marry a Muslim woman in an Arab country without informing her, while she wishes for him to stay with her?
Is it permissible for the husband to consider the money he pays his wife as daily expenses against her deferred mahr?
Is a mother's obedience paramount to a husband's obedience regarding his visit to his wife after the marriage contract, given the mother's refusal unless she is present, along with the husband's distant location and limited time?