Marriage Contract and Mahr
6,610 questions
Does the engagement (Khutubah) fulfill the purpose of the legal marriage contract (Aqd Shar'i) and is it considered to have the same حكم (ruling), especially if this is the prevailing custom in the country, as is the case in Tunisia, and did the Maliki school of thought state this?
Does an expiation become necessary for an oath that was broken? And does what was issued by the husband in the other two situations count as a divorce, and what are the resulting rulings concerning that?
Is there any embarrassment in accepting a high dowry offered to a girl, knowing the Hadith, "The one with the least dowry is the most blessed"?
What is the ruling on a fornicating woman marrying a man who is not a fornicator, given her fear of engaging in intercourse due to her belief that this marriage is invalid based on Allah's saying: "The fornicator does not marry except a [female] fornicator or a polytheist, and none marries the fornicator except a [male] fornicator or a polytheist," and based on a Hadith that prohibits a repentant fornicator from marrying a virgin woman?
Is the marriage contract considered void if the wife refuses intimacy with her husband based on a pre-stipulated condition of hers, and should she be informed of this as an act of enjoining good and forbidding evil, or would that be considered sowing discord between the spouses?
What is the legal ruling for a woman whose marriage contract was tied to a man when she was a child, then she refused to marry him, then, as an adult, she agreed to the contract but refused to live with him, so she returned the dowry, then the husband agreed with her to divorce her in exchange for a sum of money, and when the money was handed over, he tried to harm her, and then after that the husband was afflicted with an accident that left him bedridden? Is she considered his wife legally? And must she wait until the husband's death, or can she take her case to the official courts?
Is the marriage invalid if the guardian who conducted the marriage was not the wife's true guardian, but merely an officiant agreed upon by the spouses without the approval of her eldest brother?
How is the value of my sister's deferred dowry calculated after her husband's death: is it by the currency in which it was written, or by its value in gold at the time of its inscription, or at the date of her husband's death, knowing that its value has significantly decreased from its original value in gold?
What is the ruling on a marriage that took place between a sister and a Muslim man in Tunisia without the knowledge of the family or parents, and is it considered permissible (halal) or forbidden (haram), and what is the solution if it is forbidden?
Is the girl's guardian justified in stipulating the presence of at least two women from the suitor's family for the wedding, or is the suitor justified in refusing this on the grounds of his family's indifference towards him and his living conditions?
Is it permissible for the husband to consummate his marriage with his wife, to whom he is already religiously wedded after giving the Mahr, when her father refuses to allow him to do so unless he furnishes three complete rooms, which he is unable to do?
Is the husband's message to his wife, whom he divorced with a single pronouncement of divorce for her to return to her home, considered a "revocation" (rajʿah), or is it necessary to have a new contract and dowry after her waiting period (ʿiddah) ends?
Is the testimony valid of a person who was brought to the marriage contract session without being informed of the reason for his presence until after the contract was concluded, and the testimony of the one who dictated the صيغة (formula) of the contract, given that the wife's family and the people did not know about the marriage until after a year?
Can a husband obtain a fatwa stating that the child is illegitimate (ibn haram) with the aim of nullifying the rights of the wife and the newborn, despite his knowledge that the child is his and that the marriage took place during the pregnancy?
What is the ruling on someone who uttered a word of disbelief – in mockery of the Qur’an – out of ignorance, and only learned its meaning four years later, then repented and regretted it, given his ignorance of the nullifiers of Islam and the fact that this occurred during the period of the marriage contract without him remembering whether it was before or after consummation? And is everyone who utters a word of disbelief ignorantly considered an apostate? And is his repentance accepted, and what is the sign of its acceptance? And does one become a Muslim by praying without the intention of entering Islam?
Is it permissible to request or give an exorbitant and excessive mahr (dowry), such as 100,000 rupees and 75 baflan of gold, in marriage, as is common in some Indian regions, and what is the solution to this problem?
Is it permissible to keep a marriage a secret and renew it later with the same wife, knowing that the father is ill and the family's positive view of the wife has changed, without their knowledge of the first marriage?
What are the rights that must be paid to the wife's family after the dissolution of the marriage contract due to threats of murder?
Is the aforementioned marriage contract Islamically valid, taking into account the presence of the wife's brother and the Ma'dhun as two witnesses (knowing that the brother's name was not mentioned as a witness), and the Ma'dhun not explicitly asking the wife's father and the husband for acceptance (ijab) and consent (qabul), given that the wife is pregnant and the circumstances mentioned?
Is the suitor entitled to retrieve what he offered in terms of a dowry and expenses after the fiancée's mother refused to complete the marriage?
Is a wife obligated to obey her husband and move to live with him in his country, despite the marriage contract not being officially documented and her family's disapproval?
Is a conditional divorce, made with the words "if she gives up her rights, I will divorce her," annulled after reconciliation, and does this conditional divorce revert if a dispute occurs months later, knowing that the intention was not an immediate divorce but contingent upon her waiving her rights?
What is the ruling regarding a husband's statement: "It is impossible for God to have created this human being; surely another god did," and does this annul the marriage contract, knowing that he will repent?
Is a new marriage contract required if the intention to marry was absent in the first contract, and then this intention became present after five years of a formal marriage that was documented both Islamically and legally?