Marriage Contract and Mahr
6,610 questions
Should a young man leave his fiancée, whom he intends to marry in 4 years, knowing that continuing the relationship now is forbidden (haram), and fearing God's punishment if he leaves her, for breaking her heart?
Can a person afflicted with obsessive-compulsive disorder (waswasah) regarding divorce avail himself of dispensations such as requiring the addition of the word "divorce" to the wife, or the occurrence of divorce through voice and tongue movement, or requiring witnesses or a judge, in order to alleviate the waswasah and distinguish between intention and waswasah?
What is the ruling on conditioning marriage upon a stipulation, knowing that the family was able to free the girl from the kidnapper who stipulated marriage for her return? Is the girl considered to be under the man's marital authority or divorced due to a corrupt marriage contract? And what is the ruling on the iddah (waiting period) in this case?
What is the ruling on a marriage between a Coptic Egyptian doctor and a Filipina without witnesses or an authorized officiant, and what is the ruling on his actions towards her with repeated divorce and reconciliation, and his failure to provide for her and his Egyptian wife and daughters in a befitting manner?
Is not paying a dowry to the man who proposes to my sister forbidden?
What is the legal ruling regarding marital phrases such as "I am going to our house" or "You are difficult to deal with and live with," and are these phrases considered a divorce by intention, especially with doubt concerning the intention of both parties?
Is the husband entitled to intimacy with his wife before the marriage contract is formalized, even though her guardian stipulated that consummation should not occur until formalization, in order to avoid falling into what is forbidden? Is it permissible to see the wife without a hijab or touch her without intercourse before formalization? Is it permissible for the wife to move in and live with her husband before the marriage contract is formalized?
Is it permissible to marry عرفياً ( عرفي - a type of informal marriage contract in some Muslim countries without official registration, but in compliance with Islamic law, where the contract is written and signed by the couple and two witnesses) with two witnesses and a dowry for the purpose of travel and preserving the wife's religion, knowing that her guardian is not a Muslim?
What are the legal rights of the wife regarding the deferred dowry (mu'akhkhar) and the list of contents (qa'imah) if she is divorced after the husband discovers that she is speaking with her first fiancé?
What are the consequences of swearing by triple divorce not to go with the wife alone to her maternal uncle's house again, and is there an expiation or a way to annul it, given that the wife has no one but her maternal uncle?
Is it permissible for a fiancée who does not wish to complete the marriage, and who was coerced into the engagement, to request an absentee divorce, and what is the procedure for an absentee divorce?
What is the ruling on marrying a girl to whom one has been betrothed, then it becomes clear that she and her family are plotting troubles with the intention of taking the dowry to pay off their debts, and is the dowry lawful for her if he divorces her, and what is the ruling on this type of deception?
What is the ruling on the first marriage contract after a triple divorce, and what is the ruling on convincing the wife to return on the pretext that the first marriage was void?
Is the mother of the stepfather considered forbidden to the children of the wife?
What is the ruling on a man marrying a woman he divorced thrice, and he asks about the possibility of her returning to him, based on the premise that the marriage contract was not valid because it was conducted with the wife's mother as her guardian, despite the husband knowing that her mother was her guardian, and the documented contract was attended by the notary and other parties, and the offer and acceptance took place?
Is a divorced wife considered to have been irrevocably divorced (bainunah kubra), or is she still under the marital bond, according to the madhhab of Imam Abu Hanifa al-Nu'man, given a series of marriages and divorces that began with a contract during her 'iddah, followed by a new contract after being informed of the 'iddah, interspersed with successive divorces and revocations, leading to a dispute between the spouses regarding the validity of the marital relationship and the number of divorces that have occurred?
Is it permissible for the judge to accept Khul’ without the return of the Mahr, or what should a wife do who desires Khul’ but does not possess the money to return the Mahr, given the husband's refusal to divorce and the wife's inability to provide the money or obtain assistance from her family or friends?
Is it permissible for a woman to falsely swear that she did not carry the knife to strike her husband, even though she did, in order to preserve her right to the dower?
Is the return of the first wife considered valid before the expiry of her iddah and without a new contract, knowing that the husband told her, "You have returned to me," and her family witnessed that?
Is it permissible for a suitor to give his fiancée gifts such as "flowers and the like, and flirtatious poetic writings"?
Is a wife entitled to stipulate to her husband that her children should not get to know his new wife?
What is the ruling on an 'urfi marriage without the knowledge of the guardian, given that the guardian drinks alcohol and does not approve of the marriage?
What is the ruling on a husband rupturing his wife's hymen with his hand during foreplay after the marriage contract (aqd) but before the wedding night (zafāf), and is this considered as if he had consummated the marriage with her, and does she have to observe the 'iddah (waiting period) if he divorces her, and is his taking her back (raj'ah) done through words and consummation, or with a new contract?
Is a marriage that took place in court without the knowledge or consent of the family, and was then followed by the forced consent of the guardian, considered Islamically valid or void?