Nikah (Marriage) In Islam

Written By
Maulana Ashraf Ali Thanvi Rahmatullah Alaihi

Table Of Contents
Nikâh - Marriage
Persons With Whom Nikâh Is Harâm
The Wali Or Legal Guardian
The Question Of Compatibility Or Kufû'
Mahr - Dowry
Mahrul Mithl
The Marriages Of The Kuffâr
Equality Among Wives
The Virtues And Rights Of Marriage
Glossary

Nikâh - Marriage

1. Nikâh is a great bounty from Allah Ta'âlâ. The affairs of this world and the hereafter
are put in order through marriage. There is a lot of wisdom and many benefits in
marriage. A person saves himself from sinning and his heart is put at ease. He does not
have any evil intentions and his thoughts do not begin to wander and stray. The greatest
virtue is that there are only benefits and only rewards in this. This is because a husband
and wife’s sitting together and engaging in a loving conversation, joking with each other,
etc. is better than nafl salât.

2. A marriage can be executed by just two words, e.g. a person says the following words
in the presence of witnesses : "I give my daughter to you in marriage." The person who
is addressed replies : "I accept her in marriage." In so doing, the marriage is valid and
both of them are lawful husband and wife. However, if the person has several daughters,
the nikâh will not be executed by his uttering the words mentioned above. He will have to
mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in
marriage", and the person replies : "I accept her in marriage."

3. A person says : "Give so-and-so daughter of yours to me in marriage." The father

replies : "I give her to you in marriage." In so saying, the nikâh will be valid irrespective
of whether he says that he accepts or not. (In other words, it is not necessary for the word
"accept" to be mentioned).
4. If the daughter is present and the father says : "I give this daughter of mine in
marriage to you", and the person replies : "I accept her", the nikâh will be valid. It will
not be necessary to mention her name.

If the girl is not present, it is necessary to mention her name and the name of her father in
such a loud tone that all the witnesses are able to hear. If the people do not know the
father and there is a strong possibility that by mentioning his name they will still not
know whose nikâh is being performed, then it will be necessary to mention the name of
the grand-father as well. In other words, such identification is necessary whereby those
present immediately know whose nikâh is being performed.

5. In order for a nikâh to be valid, it is also essential for at least two males or one male
and two females to be present, to hear the nikâh being performed, and to hear the two
words (i.e. the offer and the acceptance) being uttered. Only then will the nikâh be valid.
If two persons sit together in privacy and one says to the other : "I give my daughter to
you in marriage" and the other person replies : "I accept your daughter", the nikâh will
not be valid. Similarly, if the nikâh was performed in the presence of one person only,
even then the nikâh will not be valid.

6. If there are no males present, but only females, the nikâh will not be valid even if there
are ten females present. Together with two females, one male has to be present.

7. If there are two males but they are not Muslims, the nikâh will not be valid. Similarly,
if both are Muslims but both or one of them is immature, the nikâh will not be valid.
Similarly, if there is one male and two females but both or one of the females is
immature, the nikâh will not be valid.

8. It is preferable to perform the nikâh in a large gathering such as after the jumu'ah salât
in a jumu'ah musjid or in any other large gathering. This is so that the nikâh will be well
announced and the people will become aware of the nikâh. A nikâh should not be
performed in secret and privacy. However, if due to some reason many persons are
unable to attend, then at least two males or one male and two females who hear the nikâh
being performed in their very presence should be present.

9. If both the man and woman are mature, they can perform their own nikâh. All that they
have to do is say the following in the presence of two witnesses : One of them must say :
"I am making my nikâh with you" and the other must say : "I accept." In so doing, the
nikâh will be valid.

10. If a person does not make his nikâh himself, but asks someone to perform his nikâh
with someone, or, he mentions the name of the person with whom he wishes his nikâh to
be performed and this person performs this nikâh in the presence of two witnesses - the
nikâh will be valid. Even if this person rejects or denies this later, the nikâh will still be
intact.

Persons with whom Nikâh is Harâm

1. Marriage with one's children, grand-children, great grand-children, etc. is not
permissible. Nor is marriage with one's parents, grand-parents, maternal grand-parents,
etc. permissible.

2. Marriage with one's brothers, uncles and nephews is not permissible. According to the
Sharî‘ah, a brother is one whose mother and father is the same, or they have one father
but two mothers, or one mother but two fathers. They are all brothers. But if the father is
different, and the mother is also different; that person will not be a brother. Nikâh with
him will be valid.

3. Marriage with one's son-in-law is not permissible. This is irrespective of whether the
daughter is already living with him or not. In all cases, nikâh with him is harâm.

4. A girl's father passed away. Her mother married another person. However, before the
mother could even live with her new husband, she passed away or he divorced her. In
such a case, the girl can marry this step-father of hers. However, if the mother lived with
him, it will not be permissible for this girl to marry him.

5. Nikâh with one's step-children is not valid. In other words, if a man has several wives,
then one of the wives cannot marry the children of the co-wives. This is irrespective of
whether she had lived with her husband or not. Nikâh with these children is prohibited
under all circumstances.

6. It is not permissible for a woman to marry her father-in-law or even the father or
grand-father of her father-in-law.

7. As long as a sister is married to her husband, it is not permissible for another sister to
marry this brother-in-law of hers. However, if her sister passes away or he divorces her
and she completes her iddah, it will be permissible for the other sister to marry her
brother-in-law. In the case where the brother-in-law divorces the first sister, it is not
permissible for the second sister to marry her brother-in-law until her sister completes her
iddah.

8. If two sisters marry one person, the marriage of the sister whose nikâh was performed
first will be valid while the marriage of the sister whose nikâh was performed later will
not be valid.

9. A man married a woman. As long as he remains married to her, he cannot marry her
maternal and paternal aunts and nieces.

10. If the relationship between two women is such that if we had to regard one of them as
a man, their nikâh will not be valid, then such two women cannot marry a person at the
same time. When one of them passes away or one of them is divorced and completes her
iddah, only then will it be permissible for the person to marry the other woman.
11. If a woman and her step-daughter marry a person at the same time, the nikâh will be
valid.

12. Adoption is not considered in the Sharî‘ah. By adopting a boy, he does not become
one's son. It is therefore permissible to marry one's adopted son.

13. If a man is not one's real uncle but he becomes an uncle through some other distant
relationship, marrying him is permissible. Similarly, if a man happens to be one's paternal
uncle or nephew through some distant relationship, nikâh with him is permissible. Nikâh
with one's cousins is also valid irrespective of whether they are paternal or maternal
cousins.

14. Two women who are not blood sisters but are maternal or paternal cousins are
permitted to marry one man at the same time. In the presence of such a cousin, another
cousin can also marry the same man. The same rule applies to a very distant maternal or
paternal aunt. That is, the niece and this distant maternal or paternal aunt can marry the
same man at one time.

15. All the relations which become harâm on account of lineage also become harâm on
account of breast-feeding. In other words, if a girl is breast-fed by a particular woman,
then this girl cannot marry the latter's husband because he will now be regarded as her
father. A girl who has been breast-fed by a particular woman cannot marry a boy who has
been breast-fed by the same woman. Nor can this girl marry the children of this woman
because she is also regarded as a child of this woman. All the maternal and paternal
uncles and maternal and paternal nephews who become related due to this breast-feeding
also become harâm on this girl.

16. If two girls have been breast-fed by one woman, they cannot marry the same man at
one time. In other words, whatever has been explained previously, will also apply to
relations based on breast-feeding.

17. A man committed adultery with a certain woman. Now it will not be permissible for
her mother or her children to marry this man.

18. Due to the passions of youth, a woman touched a man with evil intentions. It will now
not be permissible for her mother or her children to marry this man. Similarly, if a man
touches a woman with evil intentions, her mother and her children will be harâm on him.

19. In the middle of the night, a man decided to awaken his wife. However, he mistakenly
touched his daughter or his mother-in-law. Thinking them to be his wife, he touched them
with the passions of youth. Now, this man will become harâm on his wife forever. There
is no way in which she can become permissible for him. It will be necessary for him to
divorce his wife.
20. If a boy touches his step-mother with an evil intention, she will become harâm on her
husband. There is no way in which she can be halâl for him. If the step-mother touches
her step-son with an evil intention, the same rule will apply.

21. A Muslim woman cannot marry a man who belongs to any other religion. She can
only marry a Muslim man.

22. A woman's husband divorced her or he passed away. As long as she does not
complete her iddah, she cannot marry anyone else.

23. Once a woman marries a man, she cannot marry another person unless and until she is
divorced by this person and also completes her iddah.

24. If a woman is not married and she falls pregnant due to adultery, it will be
permissible to marry her. However, it will not be permissible to have intercourse with her
until she delivers the child. But if the woman marries the same person who had
committed adultery with her, it will be permissible for the person to have intercourse with
her.

25. If a person has four wives, he cannot marry a fifth woman. If he happens to divorce
one of his four wives, another woman cannot marry him until the one who is divorced
completes her iddah.

26. The marriage of a Sunnî girl with a Shî'ah man is not permissible according to the
majority of the ‘ulamâ.

The Wali or Legal Guardian

The person who has the power or choice of getting a boy or girl married is called a wali.

1. The first wali of a boy or girl is their father. If the father is not present, the grand-father
becomes their wali. If he is not present, then the great grand-father. If none of them are
present, the blood-brother becomes their wali. If he is not present, then the step-brother,
i.e. brothers from one father. Thereafter, the nephew, thereafter the nephew's son; and
thereafter, the nephew's grand-son. If none of them are present, the blood uncle becomes
their wali. If he is not present, then the step-uncle, i.e. the step-brother of their father.
Thereafter, the son of the blood uncle and thereafter his grand-son. Thereafter, the son of
the step-uncle and thereafter his grand-son. If none of them are present, the father's uncle
becomes their wali; and thereafter his children. If the father's uncle, his children and
grand-children are not present; then the grand-father's uncle becomes their wali.
Thereafter, his children, grand-children, and great grand-children.

If none of them are present, the mother will be their wali. Thereafter, the paternal grand-
mother, then the maternal grand-mother and then the maternal grand-father. Thereafter,
the blood-sister and then the step-sister, i.e. sisters from one father. Thereafter, the step-
brother and then the step-sister who is from one mother. Thereafter, the paternal aunt,
then the maternal uncle, and then the maternal aunt.

2. An immature person cannot become a wali of anyone. A kâfir cannot be a wali for any
Muslim, nor can a lunatic be a wali for anyone.

3. A mature girl has the choice to marry or not to marry. She can marry whomsoever she
wishes - no one can force her to marry a particular person. If she marries a person on her
own, the nikâh will be valid irrespective of whether the wali is informed or not, and
irrespective of whether the wali gives his consent or not. In all cases the nikâh will be
valid. However, if she does not marry a person who is of the same social standing as her,
and instead, marries a person who is of a lower standing than her family, and her wali is
not happy about this marriage, then the fatwâ in this case is that the nikâh will not be
valid.

If she marries a person who is in the same social standing as her, but the mahr that she
receives is less then what is normally fixed in her paternal grandfather’s family, then
although the nikâh will be valid, the wali will have the right to annul this marriage. The
mahr that is normally fixed in her paternal grandfather’s family is known as mahrul
mithl. The wali can go to a Muslim court and have such a marriage annulled. However, it
should be borne in mind that this right of annulment is only possessed by all those walis
whom we had mentioned before the mother. In other words, from the father onwards till
the children of the grand-father's uncle.

4. A wali performed the nikâh of a mature girl without asking her or without seeking her
consent. The validity of such a nikâh will be dependent on her permission and consent. If
she grants her permission, the nikâh will be valid. If she does not grant her permission or
is not happy, the nikâh will not be valid. The method of granting permission is mentioned
in the next mas'ala.

5. The wali came and informed a young virgin girl that he intends performing her nikâh
with a certain person, or that he has already performed her nikâh with a certain person.
Upon hearing this, she remained silent, began smiling or began to cry. All these
responses of her's will be considered to be a permission and a consent. Now, if the wali
performs her nikâh, it will be valid. If he has already performed it, it will also be valid. It
is not a prerequisite for her to give a verbal permission. Those who force a girl in giving a
verbal permission are in error.

6. At the time of seeking her permission, the wali did not mention the name of her future
husband, nor did she have any prior knowledge of him. In such a case, her silence will
not be considered to be a form of consent, nor will it be considered to be a form of
granting permission. It is necessary to mention the boy's name or some other form of
identification whereby the girl can understand that the wali is referring to a particular
person. Similarly, if the wali performed the nikâh without mentioning the amount of
mahr to her and it was far less than the mahrul mithl, the nikâh will not be valid without
her permission. He will have to seek her permission again.
7. The girl is not a virgin, and instead had married previously and this is her second
marriage. When the wali asks her or seeks her permission for this second marriage, her
mere silence will not be considered to be a form of granting permission. Instead, she will
have to give a verbal reply. If she does not give a verbal reply and remains silent, and
despite this the wali performs her nikâh, then her nikâh will be in abeyance. Later, if she
gives a verbal permission, the nikâh will be valid. If not, it will not be valid.

8. Despite the father being present, the uncle, brother or any other wali sought the
permission of a virgin girl. If she remains silent, it will not be considered to be a form of
granting permission. Only when she gives a verbal permission will it be considered.
However, if the father sent these persons to seek her permission, her silence will be
considered to be a form of consent. In short, the wali who is given the first preference in
the Sharî‘ah and who has the most right to seek permission from the girl - when he asks
her or when someone who has been sent by him asks her, then only will her silence be
considered to be a form of consent. If the grand-father had the right of asking her, and
instead the brother asked her; or if the brother had the right of asking her and instead she
was asked by her uncle, then in such a case her silence will not be considered to be a
consent.

9. A wali performed the nikâh of a girl without asking her and without obtaining her
consent. After the nikâh, the wali or his messenger came and informed the girl that her
nikâh with a particular person has been performed. In such a case, if she remains silent,
this will be a permission on her part and the nikâh will be valid. But if someone else
comes and informs her, and this person is a pious, reliable person, or two persons come
and inform her, then by her remaining silent the nikâh will be valid. But if there is only
one person who informs her and he is an unreliable person, then by her remaining silent
the nikâh will not be valid. Instead, it will be held in abeyance. When she gives a verbal
reply or any other form of granting permission is found, then only will the nikâh be valid.

10. Upon being informed of her nikâh, the girl did not give a verbal reply although it was
necessary for her to give a verbal reply. However, when her husband approached her she
did not refuse him from engaging in sexual intercourse with her. Even in this case, the
nikâh will be valid.

11. The same rules apply to a mature boy, i.e. he cannot be forced into a marriage nor can
the wali perform his nikâh without his permission. If his nikâh is performed without his
permission, it's validity will be dependent on his permission. If he expresses his consent,
his nikâh will be valid. If not, it will not be valid. However, it should be borne in mind
that the boy's silence is not considered to be a form of granting permission. He will have
to give a verbal reply.

12. If a boy or a girl are immature, they do not have their own choice. Their nikâh is not
valid without a wali. If a boy (or girl) performs his nikâh on his own or someone else
performs it, it will be dependent on the permission of the wali. If the wali grants
permission, the nikâh will be valid. If not, it will not be valid. The wali has full rights
over such a boy or girl. He can get them married to whoever he wishes and refuse
whoever he wishes. Immature girls and immature boys cannot reject such a nikâh at that
time. This is irrespective of whether the girl is a virgin or had been married previously
and had also been sent to her (first) husband's home - the same rule will apply.

13. If the father or grand-father perform the nikâh of an immature girl or boy, they do not
have the right to reject or repudiate this nikâh even after they become mature. This is
irrespective of whether the marriage was executed with a person who is of the same
social standing or with a person of a lower class, and irrespective of whether the nikâh
was performed with mahrul mithl or whether it was far less than the mahrul mithl. In all
cases the nikâh will be valid and they cannot reject or repudiate this nikâh.

14. If a wali other than the father or grand-father performed the nikâh, and it was
performed with a boy of the same social standing and the mahrul mithl was also given,
then in such a case the nikâh will be valid. However, after reaching the age of maturity,
she has the right to endorse this nikâh or to go and complain to a Muslim judge and have
this marriage annulled.

But if the wali performed her marriage with a person of a lower social standing or
accepted a mahr which was far less than the mahrul mithl, the nikâh will not be valid
from the very outset. Similarly, if the wali performed the nikah of a boy with a mahr
which was far more than the mahrul mithl of the girl, the nikâh will not be valid from the
very outset.

15. A wali other than the father or grand-father had performed the nikâh of an immature
girl who also had knowledge of this nikâh. Thereafter, she became mature and until then
her husband hadn't had any sexual intercourse with her. In such a case, the moment she
becomes mature, she must mention her discontent with regard to marrying this person.
She must clearly state that she is not happy. Alternatively, she could say that she does not
wish to continue with this marriage. This could be said in the presence of others or in
privacy where she is all alone. But she has to mention it verbally. However, by her
merely saying this, the nikâh will not be annulled. She will have to go to a Muslim judge,
he will annul the marriage, and only then will it be annulled.

Once she becomes mature and allows even a moment to pass in which she does not
mention her discontent, she will not have the choice of having her nikâh annulled.

But if the girl did not have any knowledge of this nikâh and only learnt of it after
becoming mature, then the moment she is informed, she will immediately have the right
to reject the nikâh. If she remains silent for even a moment, she will forfeit this right to
reject the nikâh.

16. If her husband engaged in sexual intercourse with her, and thereafter she becomes
mature, it is not necessary for her to reject the nikâh immediately after becoming mature
or after being informed. Instead, as long as she does not express her consent and
happiness, she will have the choice of rejecting or accepting irrespective of how much
time lapses. However, if she clearly states that she is happy about this marriage, or her
consent is made apparent in some other way such as being in solitude with her husband
like any other normal husband and wife, then she will have no choice and this nikâh will
become entrenched.

17. The person who is most entitled of being the wali of an immature girl is gone to a
foreign country. He is so far away that if the rest of the family had to await his arrival in
order to consult him, the girl will lose this opportunity. Furthermore, the person who has
come with the proposal is not prepared to wait for so long and it will be difficult for the
girl to receive a similar proposal. In such a case, the person who is next in line to become
her wali can also perform her nikâh. If he performs the nikâh without consulting the girl,
it will be valid. But if the first wali is not very far away, her nikâh should not be
performed without consulting him. If it is performed, it will be dependent on his
permission. Once he grants his permission, the nikâh will be valid.

18. Similarly, if the second wali performs the nikâh of an immature girl despite the most
rightful wali being present, it will be dependent on his permission. For example, if the
grand-father performs the nikâh without consulting the father despite the latter being
present, it will be dependent on the father's permission. If the right belonged to the
brother but the nikâh was performed by the uncle, it will be dependent on the brother's
permission.

19. A woman became a lunatic and lost her sanity. She has a mature son and a father as
well. If her nikâh has to be performed, her wali will be her son because the son is more
entitled of being a wali than the father (father of the woman).

The Question of Compatibility or Kufu'

1. The Sharî‘ah has taken great precautions in ensuring that nikâh with an incompatible
person or a person of a lower social standing does not take place. In other words, do not
perform the nikâh of a girl with a man who is not equal to her in status or who is of no
match to her.

2. Compatibility or equality is considered in several factors : (1) lineage, (2) Islam, (3)
piety, (4) wealth, (5) profession or occupation.

Equality in Lineage

1. Equality in lineage is that the Shaykh, Sayyid, Ansâri, and ‘Alawi are all equal to each
other. In other words, although the status of a Sayyid is more than the others, if the
daughter of a Sayyid marries a Shaykh boy; it will not be said that she did not marry
someone who is of her family relations. Instead, it will also be regarded as if she has
married one of her relatives.

2. In matters of lineage, the lineage of the father is considered and not the mother. If the
father is a Sayyid, the son is also a Sayyid; and if the father is a Shaykh, the son is also a
Shaykh - irrespective of what the mother may be. If a Sayyid marries a woman who is not
a Sayyid, their son will be regarded as a Sayyid. This son will be equal in status to all
other Sayyids. Although the son whose father and mother are both from a noble family is
respected more, according to the Shariah they will all be regarded as relatives or of the
same social standing.

3. The Moghuls and Pathans are regarded as one nation and are not of the same class as
that of the Sayyids and Shaykhs. If the daughter of a Sayyid or Shaykh gets married with
one of them, it will be said that she married someone who is of a lower social standing
than her.

Equality in being a Muslim

1. Equality in being a Muslim is only considered among the Moghuls, Pathans, and other
non-Arab nations. There is no consideration of this among the Shaykhs, Sayyids, ‘Alawis,
and Ansâris. A man who accepts Islam and his father was a kâfir cannot be on par or
equal to a woman who is a Muslim and her father was also a Muslim. The man who is a
Muslim, his father is also a Muslim, but his grandfather was a kâfir; cannot be equal to a
woman whose grandfather was also a Muslim.

2. A man whose father and grandfather were Muslims, but his great grandfather was a
kâfir will be regarded as equal to a woman whose several forefathers were Muslims. In
short, this equality is only considered till the grandfather. Equality beyond the
grandfather, such as the great grandfather and beyond him is not considered.

Equality in Piety

Equality in piety means that a man who does not follow the dictates of the Sharî‘ah - who
is a wicked person, a scoundrel, an alcoholic, a shameless person - will not be considered
to be equal to a pious, chaste and religious woman.

Equality in Wealth

Equality in wealth means that a person who is an absolute pauper cannot be compatible to
a rich woman. If the man is not an absolute pauper, but is capable of giving that amount
of mahr that is normally given on the first night and is also capable of giving her
maintenance, then he will be regarded to be equal to her in status even if he is unable to
give the entire amount of mahr. It is not necessary for the man to be in exactly the same
financial position as that of the woman. Nor is it necessary for him to be close to that
financial position.

Equality in Occupation

1. Equality in occupation is that, e.g. weavers are not regarded as equal to tailors and are
accorded a status that is lower than that of tailors. Similarly, barbers, washermen, etc. are
not regarded as being equal to tailors, but are regarded as being lower than tailors.
2. A mad, lunatic person cannot be equal to an intelligent, understanding woman.

Mahr - Dowry

1. Once a nikâh is performed, it will be valid irrespective of whether mention of any

mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a
person makes the condition that he will not give any mahr and that he is marrying the
woman without any mahr, he will still have to give the mahr.

2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of
mahr. The woman can stipulate as much as she wishes. However, it is not good to
stipulate a very high figure. If a person gives an amount less than 10 dirhams or its
equivalent, he will have to give the balance as well because mahr cannot be an amount
less than the minimum. If the husband divorces his wife (in this case) even before she can
come and live with him, he will have to give half of the minimum.

3. A person stipulated R20, R100, R1000, or any other amount according to his financial
position. The woman thereafter came and lived with him. He also had sexual intercourse
with this wife of his. Alternately, he did not have intercourse with her, but he and his wife
were able to meet in privacy where no one or nothing stopped them or prevented them
from engaging in sexual intercourse. In both these cases, it will be wajib on the person to
fulfil the full amount of the stipulated mahr. If none of the above transpired between
them, and one of them passed away, it will still be wâjib to fulfil the entire mahr.
Furthermore, if none of the above transpired between them, and the man divorced her, it
will be wâjib on him to fulfil half the stipulated mahr.

In short, if the husband and wife meet in privacy, as mentioned above or one of them
passes away, the entire mahr becomes wâjib. And if the husband divorces her prior to
them being in privacy and seclusion, it will be wâjib to fulfil half the stipulated mahr.

4. If one of them was ill, keeping a fast of Ramadân, in the ihrâm of hajj, the woman was
in her hayd or there was someone who was peeping at them or intruding on their privacy,
and they met in private or seclusion in any of the above situations, then this privacy or
seclusion of their's is not considered. If they meet each other in any of the above
situations or circumstances, the total amount of mahr will not become wâjib. If the
husband divorces her, it will be her right to receive half the total mahr. However, if the
fast was not a fast of Ramadân, instead it was a qadâ, nadhr, or nafl fast, and this was
being kept by one of them, then in such a case if they happened to meet in privacy and
seclusion, the wife will have the right of receiving the full amount of the mahr. It will be
wâjib on the husband to fulfil the full amount.

5. The husband is impotent, however, both of them met in privacy and seclusion. The
wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they
meet in privacy and seclusion and thereafter he divorces her, she will receive the full
mahr.
6. The husband and wife met in privacy and seclusion but the wife is so young that she is
incapable of sexual intercourse. Alternately, the husband is so young that he is incapable
of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr
will not be wâjib.

7. If no mention whatsoever of the mahr was made at the time of the nikâh, or the nikâh
was performed on the condition that the woman will not receive any mahr, and thereafter
one of them passed away or they met in privacy - that is regarded as a valid privacy in the
Sharî‘ah - even then the mahr will have to be fulfilled. However, in such a case, the
mahrul mithl will have to be paid.

In the above case, if the husband divorced his wife prior to being in seclusion with her,
she will have no right to receive any mahr. Instead, she will only receive a set of clothing.
It is wâjib on the man to give this to the woman. He will be sinning if he does not do so.

8. When giving this set of clothing, only four items are wâjib on the man : a dress, a
scarf, a pants, and a sheet which can cover her body from head to toe. Apart from these
items it is not wâjib to give any other clothing.

9. The clothing that the man gives should be according to his financial position. If the
man is poor, he should give cotton clothing. If he is of a middle class, he should give silk
that is of an inferior quality. If he is very rich, he should give silk clothing that is of a
very high quality. However, it should be borne in mind that in all these circumstances the
clothing that is given should not be more than half the mahrul mithl in value. At the same
time, it should not be less than 5 dirhams in value.

In other words, it is not wâjib on the man to give clothing which is very expensive and
which exceeds half the mahrul mithl in value. However, it is permissible for him to give
clothing that is more than the stipulated amount provided that he gives it happily and out
of his own will.

10. At the time of the nikâh no mahr was stipulated. However, after the nikâh, the
husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl
will not have to be given. Instead, the amount that they had agreed upon will have to be
given. But if the husband divorced his wife prior to their meeting in privacy and
seclusion, she will not have any right of receiving any mahr. Instead, she will only
receive the clothing that had been mentioned previously.

11. A person stipulated R100, R1000 or any other amount according to his financial
position. Thereafter the husband decided to give more than the original amount that was
stipulated. This he did voluntarily and out of his own good will. For example, the
stipulated mahr was R100, but he decided to give R150. Whatever additional amount he
decides to give will now become wâjib upon him. If he does not give it, he will be
sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to
give half of the original amount that was stipulated. The additional amount that he had
decided to give will not be calculated.
Similarly, if the wife happily and willingly reduces the amount of mahr, it will be
considered to be reduced. If she absolves him from paying the entire amount, it will be
absolved. Now she has no right to claim it.

12. If the husband pressurized her into reducing the mahr or instilled some fear into her
so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be
considered to be forgiven. It will still be wâjib upon him to fulfil the mahr.

13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or
some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will
have to be given.

14. A horse, elephant or any other animal was stipulated as mahr. However, a specific
horse or a specific elephant was not stipulated. This is also permissible. In such a case an
average horse which is not too cheap nor too expensive will have to be given.
Alternatively, it's value in cash could be given. However, if an animal was stipulated
without specifying the type of animal, this will not be valid. Mahrul mithl will have to be
given.

15. A couple got married in an unlawful way and the husband and wife were therefore
made to separate. For example, they got married in secret without the presence of two
witnesses. Alternately, two witnesses were present but they were deaf and were therefore
unable to hear the words that make a nikâh valid. Alternatively, a man had divorced his
wife or he had passed away. Prior to completing her iddah, the woman married another
man. Or some other form of unlawful marriage had taken place and the husband and wife
were therefore made to separate. However, in all these cases, the man did not have any
sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact,
even if they met in privacy and seclusion, she will still not be eligible to receive any
mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However,
if at the time of nikâh some mahr had been stipulated and this mahr is less than the
mahrul mithl, then she will receive the mahr that had been stipulated at the time of the
nikâh and not the mahrul mithl.

16. A person had sexual intercourse with a woman after mistaking her for his wife. He
will have to give her mahrul mithl as well, and this intercourse with her will not be
regarded as adultery (zinâ) nor will there be any sin. In fact, if the woman falls pregnant,
the lineage of the child will be in order. It will not be tainted and it is not permissible to
label the child as being illegitimate. The moment the man realizes that this is not his wife,
he should immediately separate himself from her and it will not be permissible for him to
continue with the intercourse. It is also wâjib on this woman to observe the iddah. It is
not permissible for her to stay with her husband or to engage in sexual intercourse with
him. The rules related to iddah will be mentioned in a later chapter - Inshâ’ Allah.

17. If in a certain place or country, the norm is that the entire mahr must be given on the
first night, then the woman has the right to demand the mahr on the first night. If she does
not ask for it on the first night, she can ask for it whenever she wishes and it will be
wâjib on the husband to give it to her. He cannot delay in fulfilling the mahr.

18. The practice in India is that the paying and receiving of mahr is undertaken after
divorce or after death. When the woman is divorced, it is only then that she claims her
mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her
mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr.
As long as the husband and wife are living together, no one pays the mahr nor does she
ask for it. In such a situation, the woman cannot demand the mahr before divorce.
However, it is wâjib on the man to give an amount that is normally given in that place on
the first night. But if all these practices are not found in any place, these rules will not
apply.

19. If the husband does not give the amount of mahr that is normally given beforehand,
the wife has the right to refuse him to engage in sexual intercourse with her until he pays
that amount. If they engaged in intercourse once, she still has the right of refusing him the
next time or the following time if he does not pay the mahr. If he wishes to take her to
another city or country, she has the right of not going unless her mahr is paid. Similarly,
if the mahr is not paid and the woman wishes to travel to another city or country, or
wishes to go to her parents home, and there is a mahram who can take her, then the
husband does not have the right to stop her. But once he pays the mahr, she does not have
the right to do any of these things without her husband's permission. It is not permissible
for her to go anywhere without his consent. As for the husband, he can take her wherever
he wishes. It is not permissible for her to refuse him.

20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention
that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary
for him to inform his wife at the time of giving it to her that he is giving her mahr.

21. The man gave an item to his wife. She claims that the item was given as a gift and not
as mahr while the man claims that he gave it as mahr. In this case, the husband's claim
will be considered. However, if the item was such that it is consumed as food or drink, it
will not be considered to be mahr and the husband's claim will not be considered.

Mahrul Mithl

1. Family mahr or mahrul mithl is determined in the following way : look at any woman
in the girl's father's family who is similar or equal to this girl. That is, if the girl is young,
the woman must also be young at the time of marriage. If the woman is beautiful, this girl
must also be beautiful. If the woman's marriage had taken place when she was a virgin,
this girl's marriage must also take place while she is a virgin. The wealth that this girl
possesses at the time of her nikâh, that woman also had possessed the same at the time of
her nikâh. The place or locality from which this girl is, that woman must also be from the
same place. If this girl is religious-minded, intelligent, well-mannered and educated, that
woman must also be the same. In short, this girl whose nikâh is being performed now,
must also possess the qualities that that woman possessed at the time of her nikâh,. If they
share the same qualities, then the mahr that was stipulated for that woman will be the
mahrul mithl for this girl.

2. Women of the girl's father's family refer to the girl's sisters, paternal aunts, cousins
(children of paternal uncles), etc. In other words, girls or women who are connected to
her paternal grandmother. When determining the mahrul mithl, the mahr of the mother is
not considered. However, if her mother is also of the same family as that of her father's,
e.g. if her father marries his cousin (paternal uncle's daughter), then the mother's mahr
will also be regarded as mahrul mithl.

The Marriages of the Kuffâr

1. The different forms of marriage in the different religions are recognized in the
Sharî‘ah. If both, husband and wife, accept Islam, there is no need to repeat their nikâh.
The nikâh that they had performed as kuffâr will still be valid.

2. If the husband or the wife accepts Islam and the other partner does not accept, their
nikâh will be annulled. It will not be permissible for them to live as husband and wife.

3. If the wife accepts Islam and not the husband, then as long as the wife does not
complete three hayd periods, it will not be permissible for her to marry another person.

Equality among Wives

1. If a person has more than one wife it is wâjib upon him to treat each one equally.
Whatever he gives to one wife, the other wife also has the right to claim something equal
to that in value. This rule of equality applies to all types of wives, i.e. whether both were
virgins at the time of marriage, both were previously married or one was a virgin at the
time of marriage while the other had been previously married. If he spends one night with
one wife, he will have to spend one night with the other wife as well. If he spends two or
three nights with one wife, he will have to do the same with the other wife as well.
Whatever wealth, jewellery, clothes, etc. he gives to one wife, the other wife also has the
right to claim something equal to that in value.

2. If a person marries a second woman, the rights of this new wife and the rights of the
old wife are the same. There is no difference in rights between the two.

3. Equality is based on spending the night and it is not necessary to spend an equal time
with them during the day. If a person spends more time with one wife during the day and
less time with the other, there is no harm in this. However, it is wâjib to spend an equal
time with them at night. If a person goes to one wife immediately after maghrib, and the
following day he goes to the other wife after ‘ishâ, he will be sinning. However, if a
person's occupation is such that he works at night and remains at home during the day;
for him, the basis of equality will be the day. For example, a night watchman or guard
will have to base his equality with his wives according to the day and not the night.
4. There is no equality in engaging in sexual intercourse in the sense that if a person
engages in sexual intercourse with one wife, it is not necessary for him to engage in
sexual intercourse with the other wife as well.

5. The man has to maintain equality in allocating nights to his wives irrespective of
whether he is ill or not.

6. There is no sin in loving one wife more than the other because these matters are
connected to the heart and one does not have any control over one's heart.

7. Equality is not wâjib when embarking on a journey. The husband can take whichever
wife he wishes. However, it is preferable to cast a lot and to take the wife in whose
favour the lot was drawn. In this way there will be no unhappiness or disgruntlement.

The Virtues and Rights of Marriage

1. It is mentioned in a Hadîth that this world has been created to be utilised and that of all
the things that are utilised in this world, there is nothing better than a pious woman. In
other words, if a person is fortunate enough to get a pious wife, it will be a great blessing.
It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a
means for his success in this world and in the hereafter. A person enjoys comfort from
such a woman for his worldly needs and she also assists him in fulfilling his religious
duties.

2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said :

"Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not
of me." That is, there is no relationship between him and me. This is actually a warning
and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's
sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be
extremely cautious in this regard. Furthermore, how can a Muslim bear to have
Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May
Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the
displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.

It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "Marry so

that I can be proud (of your numbers) on the day of judgement over the other nations." In
other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large
numbers and more than the other nations. If this happens, his ’ummah will be carrying
out more good deeds, and in so doing he will receive more rewards and gain closer
proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds,
does so through his teachings. Therefore, the more people who act on his teachings, the
more reward he will receive for conveying those teachings. We also learn from this that
whenever and however possible, we should undertake to carry out those tasks and actions
that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this
regard.
It is mentioned in a Hadîth that on the day of judgement the people will be standing in
120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of
people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to
Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.

The one who is able to (fulfil the rights of a wife) should marry. As for the one who does
not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should
fast so that there will be a decrease in his desires. Fasting is actually a means of curbing
his desires. If a person does not have a very dire need for women, and instead has an
average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-
mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will
be fard upon him. This is because there is a fear that he will commit adultery and thereby
get the sin of committing a harâm act. If a person has a very urgent need but is
financially incapable of maintaining a wife, then such a person must fast abundantly.
Later, when he has sufficient funds to maintain a wife, he must get married.

3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the
amount of joy and happiness one will experience on seeing the flowers of paradise, that
same amount of joy and happiness is experienced when he looks at his children. And we
know fully well that children can only be obtained through marriage.

4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he

asks out of wonder : "How did I receive all this?" (That is, "How did I receive such a
high status when I hadn't carried out so many good deeds to deserve such a status?") It
will be said to this person that this high status is on account of your children asking for
forgiveness on your behalf. In other words, your children had asked for forgiveness on
your behalf. In return for that, you have been accorded this status.

5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the
due date) will "fight"(wrangle) with its Creator when its parents are entered into
jahannam. In other words, this child will go to extremes in interceding on behalf of its
parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His
bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and
lenient towards it. It will be said to this child : "O siqt (which means, miscarried foetus)
who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw
its parents out of jahannam with its navel cord and enter both of them into jannah. We
learn from this, that children of this sort, who are actually a by-product of marriage, will
also be of help in the hereafter.

6. It is mentioned in a Hadith that when the husband and wife look at each other (with
love), Allah Ta'âlâ looks at both of them with mercy.

7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His
mercy, He as taken the responsibility) of helping the person who gets married in order to
attain purity from that which Allah has made harâm. In other words, the person who
marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ,
Allah will help and assist him in his expenses and other affairs.

8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is

better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats
have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats
are written in favour of the person who fulfils the necessary rights of his wife and family,
and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary
rights, serves them more with his life, wealth and good habits.

9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with

regard to those whom he is responsible for (and to have shortcomings in fulfilling their
needs).

10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said : "I have
not left behind any test and tribulation on men more harmful than women." In other
words, of all the things that are harmful for men, women are the most harmful. This is
because, out of his love for a woman, a man loses all his senses, so much so that he does
not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a
person must not fall in love with a woman in such a way that he has to act contrary to the
Sharî‘ah. For example, her demands for her food and clothing are more than what the
husband can afford. In such circumstances, never accept any bribes in order to
supplement your present income. Instead, give her from the halâl earnings which Allah
Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate
respect and good manners in them. Do not allow them to become impudent and
disrespectful. The intellect of women is deficient, it is therefore incumbent to take special
measures in reforming them.

11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow
Muslim brother has already proposed to her until he gets married or gives up this
proposal. In other words, when a person has sent a proposal to a particular family and
there is a likelihood of their replying in the affirmative, another person should not send a
proposal to that same family. However, if they reject this first person, or he himself
changes his mind, or they are not too happy with him and are still hesitant in giving a
reply, it will be permissible for another person to send a proposal for the same girl.

The same rule applies to the transactions of buying and selling. That is, if a person is
busy buying or selling something, then as long as they do not separate or abandon the
transaction, another person should not enter into their transaction and should not offer a
price above or below that which has been already offered when there is an indication that
they are about to come to an agreement. Understand this well, and know that a kâfir is
also included in this rule.

12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her
wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other
words, a man may prefer a woman who is religiously inclined. While another may prefer
one who is wealthy. While yet another may prefer one who is beautiful. However,
Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined
woman and that it is preferable to marry such a woman. However, if the circumstances
are such that a woman is very pious but at the same time she is so ugly that one's nature
does not find her acceptable and there is a fear that if he marries such a woman there will
be no mutual understanding between them, and that he will be neglectful in fulfilling her
rights, then in such a case he should not marry such a woman. "May your hands become
dusty" is an Arabic mode of expression which is used on different occasions. In this
context, it is meant to create a yearning and a desire for a pious woman.

13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That
is, it is very easy for the man to fulfil her mahr. These days, there is the habit of
specifying a very high mahr. People should abstain from this.

14. It is mentioned in a Hadîth that you should look for a good place for your sperms
because a woman gives birth to children that resemble her brothers and sisters. In other
words, marry a woman who comes from a pious and noble family because the children
generally resemble the maternal relations. Although the father also has some influence
over the child's resemblance, we learn from this Hadîth that the mother's influence is
greater. If the wife is from a disreputable and irreligious family, the children who will be
born will be similar to that family. But if this is not so, then the children who will be born
will be pious and religious.

15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her
husband, and that the greatest right that he has to fulfil is to his mother. In other words,
after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very
great right to fulfil to her husband, so much so that the husband's rights supersede the
rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu
‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from
this that the right of the mother supersedes that of the father.

16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual

intercourse with his wife, he should recite the following du‘â :

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will
not be able to harm this child in any way.

17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed
‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is
with one sheep. In other words, even if you possess very little, you should spend. It is
preferable to have the walîmah after engaging in sexual intercourse with one's bride.
However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is
mustahab to have a walîmah.
Glossary

Explanation of Islamic Terms

‘Âlim : One who has attained a considerable amount of Islamic knowledge. He could
also be referred to as an Islamic scholar.

Barakah : Literally means "blessings". It refers to the experiencing of abundance in

things which are apparently insignificant or little, both in value and amount.

Bid'ah : Literally means "innovation". In Islam it refers to introducing new things into
religion which have no basis in the Quran or Sunnah, and in addition to this, to regard
these new things as acts of ‘ibâdah. A bid'ah is a major sin in Islam.

Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and asking Him for His forgiveness.

’Îlâ’ : Annulment of a marriage after the husband's sworn testimony to have refrained
from sexual intercourse with his wife for a period of at least four months. For further
details, refer to the chapter on ’îlâ’.

Fard : Literally means "compulsory". In Islam it refers to those acts and things which are
compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin.
Rejecting a fard act amounts to kufr.

Fatwâ : A formal legal opinion or verdict in Islamic law.

Ghayr mahram : Refers to all those persons with whom marriage is permissible. Based
on this, it is incumbent to observe purdah with all ghayr mahrams.

Ghîbah : Slander or backbiting.

Hayd : Monthly periods or menstruation experienced by a woman.

Hajj : Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to

Makkah.

Halâl : That which is lawful or permissible in Islam.

Harâm : That which is unlawful or prohibited in Islam.

Hûr : Refers to the large-eyed women of jannah, promised to the believers.

‘Ibâdah : Literally means "worship". In Islam it refers to all those acts of worship which
one renders to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman may not remarry after being
widowed or divorced. For further details, refer to the chapter on ‘iddah.

Ihrâm : Two pieces of unstitched cloth donned by the person performing hajj or ‘umrah.

Jahannam : Hell.

Jamâ'ah : A group, party, community.

Jannah : Paradise.

Kâfir : Literally means "a disbeliever". In Islam it refers to one who rejects Allah and
does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of
Allah.

Kaffârah : Literally means "penance, atonement, expiation". In Islamic law it refers to

redemption from the omission of certain religious duties by a material donation or a ritual
act. For further details, refer to the chapter on kaffârah.

Khula' : Divorce at the instance of the wife who must pay a compensation. For further
details, refer to the chapter on khula'.

Kuffâr : Plural of kâfir.

Li'ân : Sworn allegation of adultery committed by either husband or wife. For further
details, refer to the chapter on li'ân.

Madrasah : Literally means "a school". Also used to refer to a religious school.

Maghrib : Literally means "evening or sunset". Also refers to the time of sunset and the
salât that is offered thereafter.

Mahr : Dower or bridal money.

Mahram : Refers to the person with whom marriage is not permissible and with whom
strict purdah is not incumbent.

Mahrul mithl : The dower or bridal money that is equal to or similar than that which was
given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul
mithl.

Masâ'il : Plural of mas'ala.

Mas'ala : Literally means "an issue, problem or question". In Islamic jurisprudence, it

refers to a rule or regulation.
Mustahab : Literally means "preferable or desirable". Refers to that act which was
carried out by Rasûlullâh sallallâhu ‘alayhi wa sallam or the Sahâbah occasionally.
Carrying out these actions entails reward and leaving them out does not entail
punishment.

Nafl : Optional.

Nadhr : A vow or solemn pledge.

Nifâs : Refers to the flowing of blood after child-birth.

Nikâh : Marriage.

Purdah : An Urdu word meaning "seclusion". It is an equivalent of the Arabic word

"hijâb". Refers to the seclusion of women from strangers. There are different stages of
purdah, the highest of which is that the woman should not come out of her home except
for a valid Islamic reason.

Qadâ’ : Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to

fulfilling or completing those duties that one may have missed out due to some reason or
the other.

Qadiani : A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of
Allah. Qadianis are regarded as disbelievers.

Qiblah : The direction in which one faces when offering salât.

Qurbâni : Literally means "sacrifice". In Islam it refers to the sacrificing of animals

solely for the pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and the two days
following it.

Rahmah : Mercy.

Ramadân : The ninth month of the Islamic calendar which is regarded as the most sacred
month.

Salâm : Literally means "peace".

Sharî‘ah : The Islamic Law.

Shaytân : Satan or the devil.

Shî‘ah : A heretical sect found primarily in Iran.

Sunnat-e-
Mu'akkadah : Refers to those actions which Rasûlullâh sallallâhu ‘alayhi wa sallam
carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.

Sunni : Refers to those who belong to the Ahlus Sunnah wal Jamâ'ah. This term is
generally used as an opposite to Shî‘ah.

Surmah : Antimony. A black powdery substance that is applied to the eyes. It is sunnah
to apply surmah.

Talâq : Divorce.

Talâq-e-

kinâyah : A divorce that is issued in vague terms without clearly uttering the words of
talâq.

Talâq-e-sarîh : A divorce that is issued in clear terms without leaving any vagueness or
doubt.

Talâqul bâ'in : A divorce which causes the annulment of the marriage. If a person wishes
to retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e.
their nikâh will have to be re-performed.

Talâqul

mughallazah : A divorce which not only causes the annulment of the marriage, but if the
couple wish to remarry, the woman will have to marry another person first, when he
divorces her or passes away, only then can she remarry her first husband.

Talâqur raj'î : A revocable divorce.

For further details with regard to all the above forms of talâq, refer to the relevant
chapters.

‘Ulamâ : Plural of ‘âlim.

’Ummah : Literally means "community or nation". Here it refers to the Muslim

community and nation.

Wâjib : Literally means "obligatory". In Islamic jurisprudence it refers to that act which
has not been established by an absolute proof. Leaving out a wajib without any valid
reason makes one a fâsiq and entails punishment.

Wali : In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walîmah : Refers to the feast that is organized after a marriage. It usually takes place
after the bride and bride groom have spent a night together.

Wudû’ : Literally means "purity or cleanliness". In Islamic terminology it refers to the

act of washing oneself before offering salât.

Zihâr : Likening one's wife to one's mother. It is a form of divorce. For further details,
refer to the chapter on zihâr.