Marriage in Islam: temporary and early marriages in Muslim countries, customs

Home / Family law / Civil marriage / Religion

Back

Published: 02/16/2018

Reading time: 6 min

536

Marriage according to Muslim traditions has a number of features, from the order of its conclusion to its legal status. Knowing these details is especially important for those who are planning to get married in accordance with religious traditions.

Marriage traditions
Temporary marriage
About the conditions of marriage
The difference between marriage in Islam and official
The state's attitude towards religious marriage Risks for women

Let's sum it up

Marriage traditions and customs in the Islamic world

The union of a man and a woman in Islam is as natural and necessary as air and water. For a full existence and prolongation of humanity.

The Almighty created a woman for a man and called on them to live in peace and mutual assistance as a strong family. In our times, marriage is an important and obligatory matter. They prepare for it from the birth of the child.

There are a number of marriage traditions and customs:

A dowry must be prepared for the girl. Household items. For example, 40 pillows and blankets embroidered by the bride herself;
Parents ask the groom for a bride price for their daughter. The ransom amount is determined by the parents. But if the bride does not live up to the groom’s expectations, during the divorce he may demand the return of part of the bride price;
The process of marriage is called nikah. It is carried out by the imam, the bride's guardians, three witnesses and those getting married themselves. The bride answers three times whether she agrees to the marriage and demands mahr. This is a gift from the groom to the bride, which remains with her in case of divorce;
After performing nikah, the young husband takes his wife to his home.

There are two main movements in the Islamic religion - Sunnis and Shiites. It all started a long time ago, after the death of the Prophet Muhammad in 632. A dispute began over who would continue to hold spiritual and political power in the Caliphate.

Some advocated the transfer of power through kinship (Shiites), while others advocated the choice of caliphs and adherence to the Sunnah (Sunnis).

The overwhelming majority was for the second option, until politics intervened in religion - in the middle of the last century there were no internal conflicts. Representatives of different movements lived peacefully for centuries and married among themselves.

The only difference regarding the institution of marriage is the existence of temporary marriage among Shiites.

Girls are often advised to ask for something valuable in the form of mahar, so that in case of divorce they will be financially secure.

Muslim wedding ceremony

Nikah is a marriage between a devout man and a woman. The history of the ceremony shows that the future husband, taking a girl as his wife, had to announce this in the main square of the city.

As evidenced by the description of early marriages in Muslim countries, despite ancient history, nikah has no legal force. However, this is a very solemn and beautiful ceremony, consisting of several stages:

Collusion.
Matchmaking (hitbs).
Transfer of the bride to the groom's house (zifaf).
Actually weddings (ursa, valima).
Actual entry into marital relations (first wedding night, nikah).

In order for a marriage to be recognized by society (which is very important for the faithful), certain conditions must be met:

The spouse is an adult Muslim.
The bride and groom must agree to get married.
Marriage between blood relatives is prohibited.
The girl must be accompanied at the ceremony by at least one male relative.
For the bride, the groom pays the bride price (mahr).
Men can marry Muslim women, as well as Christian and Jewish women. In the case of an interethnic marriage, the children born are raised according to the Koran.

Is parental consent required?

For a girl, the consent of her parents is mandatory - her father or a man on her father's side, who must marry her off.

If a decent and religious young man is wooing a girl, the guardian asks the bride if she agrees to the marriage, and if she answers in the affirmative, he is obliged to authorize the union.

It happens that, for no particular reason, the guardian himself does not agree to marry the girl off; if this is repeated three times, another man on the father’s side automatically takes his place.

If a girl does not agree to marriage, they cannot force her . It is a sin. Such a family is immediately doomed to suffering and torment, and this is contrary to the religion of Islam.

A man does not need the approval and consent of his parents for marriage. He is born free and decides his own future. The main thing is that the husband is able to provide his wife and children with a decent life and prosperity.

Dear readers! To solve your problem right now, get a free consultation

— contact the on-duty lawyer in the online chat on the right or call:
+7
— Moscow and region.
+7
— St. Petersburg and region.
8
- Other regions of the Russian Federation
You will not need to waste your time and nerves
- an experienced lawyer will take care of solving all your problems!

The wedding night

Just like organizing and conducting wedding rituals, the first wedding night also has its own traditions and customs:

Before enjoying each other’s closeness, the newlyweds must read two prayers in which they ask Allah to give them a happy and long family life;
further, revealing the wife’s face, the newly-made husband places his palm on her forehead and asks the Almighty to protect his wife and their offspring from evil, and for the wife to be submissive and God-fearing;
before the first wedding night, some things of the bride and her dowry must be brought to the newlyweds’ house;
if the husband and wife have not previously known each other, then intimacy on the first night is not necessary. First they must get to know each other better and get used to each other;
a young husband should be attentive and unhurried towards his wife’s feelings. And the young woman, in turn, should not be cold;
If a woman gets married for the first time, she must be a virgin. It is interesting that if a husband doubts the integrity of his newly-made wife, but does not have strong evidence, making claims or humiliating her is prohibited and is considered a sin.

In Islam, preparation for sex is very important. Beautiful attire, fruit, foreplay are a must. It is strictly forbidden to copulate like birds.

Stages of marriage[ | ]

The marriage procedure in Islam developed on the basis of the pre-Islamic family legal complex. It was developed by Islamic jurists of the first centuries of Islam. Marriage consists of several stages:

The first stage is collusion, matchmaking (khitba). The groom himself or through a proxy proposes to the bride's proxy (father or guardian) and agrees on the property allocated by the husband to his wife (mahr) and other conditions that are included in the marriage contract (shiga).
The second and third stages are the transfer of the bride to the groom’s house (zifaf) and the wedding celebration (urs, valima). If the bride is still a child, then her transfer is postponed until she reaches adulthood (13-15 years old). During the wedding celebration, the marriage contract (siga) is announced and mahr or part of it (sadaq) is paid.
The fourth stage is the actual entry into marriage (nikah), after which the marriage is considered completed[5].

It is advisable to have a wedding in a mosque. A marriage contract is concluded with witnesses, who can be two men or one man and two women according to the Hanafi madhhab[6].

The ritual of marriage depends on the wealth and social status of the families of the couple and on local customs[9]. If possible, Muslims should invite friends and relatives to the wedding meal. Currently, in most Islamic countries, marriage is registered by a marriage notary (ma'zun). Despite the fact that the overall percentage of polygamous marriages has never been high, some countries are taking measures to limit such marriages, even banning them completely[9].

A widow or divorced woman can marry another man after the period of iddah has expired[6].

Bride[ | ]

Sharia obliges the groom, before getting married, to look at the woman he is going to marry. This is necessary both for the woman to meet the man who will become her husband, and for the groom to have a clear idea of his future wife. A man is allowed to look at the woman he is wooing, regardless of whether she gives her permission or not. He can do this repeatedly, but he is only allowed to look at her face and hands. According to Imam Ahmad and al-Auzai, in addition to her face and hands, a man is allowed to see her neck, arms and feet[7].

Consent to marriage[ | ]

All madhhabs, except the Hanafi one, insist that the condition for the validity of a marriage is the voluntary consent of both parties. If the bride is a virgin, the consent of her guardian is also required.

Consent to marriage from the legal guardian (wali) is mandatory if the girl has not been married before and is a virgin, according to the hadith: “ The marriage of a woman who marries without the permission of her guardian is invalid

"[10], and also: "
Marriage should not take place without a guardian
"[10].
Or, if the woman is already an adult or divorced, then, according to the hadith, “ A previously married woman should have the right to decide for herself, while a virgin must be asked for consent to marriage, and the sign of her consent is silence
”[11][12] .

Seriousness of intentions[ | ]

According to the four Sunni madhhabs, if a man or woman says the formula for marriage or divorce as a joke, the marriage or divorce is nevertheless considered valid. Likewise, they allow marriage to be performed in sign language. However, according to Jafarite fiqh, in all these cases, marriage or divorce is not valid.

Collusion[ | ]

The formula of the marriage contract must contain the proposal (ijab) made by the bride or her representative (guardian or trustee), and the corresponding response of the groom or his representative (kabul). Without pronouncing this formula, the marriage is considered invalid. According to the Maliki, Hanbali and Jafarite madhhabs, it should include the words “zawwajtu”

or
“ankahtu”
(“I got married”), pronounced by the bride, and the phrase “kabiltu” (“I agree”) by the groom. In addition, these madhhabs require that a response to a proposal be given immediately. Otherwise, in these legal senses, the marriage is regarded as invalid. However, the Hanafis allow the use of not only these, but also any words and expressions that imply the act of marriage, and do not stipulate that the answer must be immediate. The Shafiites consider it obligatory (wajib) that the words used in the formula, from a grammatical point of view, be derived from the stems “zawaja” or “nakaha”.

According to all madhhabs, it is allowed to read the formula in the native language of those entering into marriage if it is not possible to read it in Arabic. However, Islamic legal schools differ on this issue if it is possible to pronounce the formula of the marriage contract in Arabic. In this case, the Shafi'is and Ja'faris consider the marriage contract invalid, the formula of which was read in a different language, while the Hanafis, Malikis and Hanbalis recognize its validity.

Marriage contract[ | ]

According to the Hanbali madhhab, if a husband, when entering into a marriage, undertakes not to force his wife to leave her city or country, or not to take her with him on business trips, or not to take a second (third, fourth) wife, then both this condition and the marriage contract are valid. According to Hanafi, Shafi'i and Maliki fiqh, such a condition is not valid, but the marriage itself is considered valid.

According to the Hanafi madhhab, if the husband sets a condition that the wife will have the right to divorce on her own initiative, such a condition cannot be accepted. However, if she herself stipulates her very right to divorce, then both this condition and the marriage itself are valid.

According to the Jafarite madhhab, if at the time of marriage a wife sets a condition that her husband should not take another wife, or that he cannot divorce her, or cannot forbid her to go anywhere, or that she will be in charge there are issues of divorce, or that he will not inherit from her and other conditions that are contrary to Shariah norms, these conditions will not be valid, but the marriage itself will be considered legal. However, she can set many other conditions - for example, that her husband will not force her to leave her homeland, or that he must provide her with special housing, or that he allows her to engage in certain permitted activities (teaching, etc.), etc. If the husband agreed but does not fulfill these conditions, the wife has the right to file for divorce, but if he rejected these conditions at the time of marriage, she does not have the right to demand a divorce. However, if the wife refuses to leave her homeland with him, etc., she has every right to financial support from her husband and other guarantees that a woman enjoys in a permanent marriage.

Witnesses[ | ]

According to the Shafi'i, Hanafi and Hanbali madhhabs, the presence of at least two male witnesses at the wedding is a prerequisite for the legality of the marriage. Hanafis believe that the presence of two men or one man and two women is sufficient. However, if all the witnesses are women, such a marriage is regarded by the Hanafis as invalid. It is important to note that in the Hanafi madhhab, fairness of witnesses is not a necessary requirement. However, the Hanbalis and Shafi'is insist that these witnesses be fair ( adil

). As for the Malikis, they consider it permissible to pronounce the marriage formula without the presence of witnesses. However, the fact of the first wedding night must be witnessed by two men, otherwise the marriage contract is annulled and a divorce without the right of return is declared.

In the Jafarite madhhab, the presence of witnesses is not considered obligatory at all (wajib), it is only desirable (mustahabb). If a Muslim man marries a non-Muslim woman, then non-Muslims may be her witnesses[13]. However, all five of the schools listed consider it sufficient for only a narrow circle of people to know about the marriage; notifying the general public about the marriage is not necessary.

Mahr[ | ]

Main article: Mahr

The property that a husband allocates to his wife upon marriage is called mahr. Mahr is one of the main conditions for marriage. Mahr is determined during a conspiracy (hitba) by agreement between representatives of the parties getting married. In case of widowhood or divorce, at the request of the husband (talaq), the mahr remains with the wife. The mahr is paid directly to the wife and is part of her property. The obligatory nature of mahr is indicated by verse 4 of Surah an-Nisa[14].

Anything that has any value and to which ownership can be extended can act as mahr. This could be money, precious stones or metals, or any other valuable property. If the spouses did not stipulate the size of the mahr when concluding the marriage contract, then in this case the minimum amount of mahr established by Sharia is given. Thus, in the Hanafi madhhab, the minimum mahr is equal to the value of 33.6 grams of silver or 4.8 grams of gold; in Maliki - three dirhams; In the Jafarite madhhab, anything that has even a meager cost can serve as mahr. If the spouses have already had intimate relations, the husband is obliged to either pay this amount or dissolve the marriage and pay half of it. Payment of a smaller amount is prohibited, even if it was agreed upon before the marriage[15].

In all Sunni schools of law, with the exception of Maliki, mahr is not a necessary (fard) condition for marriage. Thus, if a non-Maliki for some exceptional reason was unable to pay the mahr, then his marriage is not dissolved[15].

The time for paying mahr must be agreed upon at the time of marriage. It can be paid either immediately upon conclusion of the marriage contract, or by division into parts, or upon divorce. The mahr can be transferred to the wife's guardian or proxy, or directly to the wife. Failure to pay the mahr within the stipulated period gives the wife the right to a conditional divorce (faskh), which continues until it is paid[16].

Wedding celebrations[ | ]

During the wedding celebration (urs), the newlyweds meet, after which the bride moves from her father's house to her husband's house. This custom is one of those legalized by Sharia. At these celebrations there is general joy; Close friends, relatives and neighbors share their joy with the newlyweds and congratulate them on the occasion of their marriage. During a wedding, some innocent entertainment is allowed to bring joy to people and decorate the celebration. During wedding celebrations, a woman enters her husband's house surrounded by people smiling and showing her respect.[17]

In some countries, during Muslim weddings, a number of prohibited actions are performed that are contrary to the spirit of Islam. Among the most forbidden things are spending time together between men and women, dancing, singing and drinking alcohol[17].

First wedding night[ | ]

Responsibilities of wife and husband

Marriage in Islam is built on mutual trust, respect and responsibility towards each other. In order to help Muslims build and maintain a strong marriage, the religion has a clear division of obligations and rights between spouses.

Thus, the head of the family undertakes to fully provide for the necessary needs of his wife, such as:

nice and comfortable home;
cloth;
nutrition;
other necessary needs of women and children;
good attitude and help to her parents;
respect for her opinion.

The husband is completely satisfied with life and provides for the needs of the family, and the wife, for her part, takes care of everyday life, comfort inside the house and the upbringing of children.

The wife's responsibilities include:

keep order in the house;
raise children;
create coziness and comfort in the family;
support and respect your husband;
do not leave the house without the permission of your husband;
do not let people home who are unpleasant for the head of the family.

Thus, responsibilities for arranging family life are strictly distributed between spouses.

New in blogs

Quran on marriage

From His signs is that He created for you from among yourselves spouses so that you could live with them, He created love and mercy between you. Verily, in this is a sign for a people who reflect! (30:21)

In the modern world, there are several types of relationships between a man and a woman. Basically they come down to two: marriage with certain obligations (official) and cohabitation. Naturally, their best form is considered to be marriage with certain obligations. In the Koran, marriage is designated by the term “nikyahun”

, the root of which is the word
“nakaha”
, meaning
“to marry”
,
“to copulate”
and is one of the orders of God.

Give in marriage (ankhiha) the unmarried among you and your righteous servants and maidservants. If they are poor, God will enrich them with His generosity. God is the Encompassing, the Knowing! (24:32)

For marriage, the Scriptures of God provide for certain rules, such as: 1) a ban on a secret meeting (alone) before matchmaking;

It will not be a crime for you to woo women or hide your (intentions) in your soul. God knows that you will remember them, and do not make an appointment with them in secret if you have not (yet) said the words approved by you (about matchmaking). Do not dare to tie the knot (ukdatan nikakhi) until you reach the order to wait a period (mourning for your deceased husband). Know that God knows what is in your souls. Fear Him and know that God is Forgiving and Merciful. (2:235)

2) full-fledged contract (nuptial agreement);

How can you take this away when some of you went to another, and they (women) took a full contract (marriage) from you!? (4:21)

3) dowry stipulated by the contract (ajr)

;

And those of you who do not have the income to marry (yankiha) protected believers, then let them take as wives from among those who are in your property, from among the believing maidservants. Verily, God knows better the faith of some of you relative to others. Marry (fanqihu) them with the permission of their masters and give them their reward (ujurahum) with dignity, chaste, not taking friends by being debauched... (4:25)

O prophet! We have allowed you to marry those to whom you gave their reward (ujurahum)...(33:50)

…there is no sin on you if you marry (tanqihu) them when you give them their reward (ujurahum)… (60:10)

The Koran shows believers people with whom they cannot marry: Do not marry (tanqiha) with women who are involved (in God) until they believe (in one God). After all, a believing servant is better (for marriage) than one who makes partners (to God), even if you like her. Do not give in marriage (tunkiha) to the one who is involved (in God) until he believes (in one God). After all, a servant who believes is better (for marriage) than one who makes partakers (of God), even if you like him. Those who participate (with God) call for fire, and God calls for the Garden and forgiveness with His permission. He explains His signs to people, maybe they will come to their senses. (2:221)

An adulterer marries (yankihu) only an adulteress or one who makes partakers (of God), and an adulteress marries (yankihu) only an adulterer or one who makes partakers (of God). And (such a marriage) is prohibited for believers. (24:3)

Do not marry (tanqihu) those women to whom your fathers were married (nakha), unless this happened first. Truly, this is vile, disgusting and a bad way! Forbidden to you (in marriage): your mothers, your daughters, your sisters, your paternal and maternal aunts, your brother's daughters, your sister's daughters, your mothers who nursed you, your foster sisters, the mothers of your wives, your stepdaughters who are under your protection from your wives, to whom you have already entered; and if you have not yet entered into them, then there is no sin on you; and the wives of your blood sons, and do not marry two sisters unless this has happened first. Truly, God is Forgiving, Merciful! (Forbidden to marry) married women, unless they are your property, according to God's decree for you... (4:22-24)

The stumbling block among Muslims in understanding intimate relationships between a man and a woman is the 24th verse of the 4th sura of the Koran.
And married women are forbidden to you, unless they are possessed by your right hands (unless they become your slaves).
This is Allah's command for you. All other women are permitted to you if you pursue them through your property, observing chastity and not immorality. And for the pleasure you get from them, give them a set reward (dowry). There will be no sin on you if you come to a mutual agreement after determining the obligatory remuneration (dowry). Verily, Allah is Knowing, Wise. (translation by E. Kuliev-4:24) Based on this verse, some Muslims have concluded that an intimate relationship is possible, in which the main component is payment for the pleasure received from a woman. However, this is fundamentally wrong, because... no different from prostitution. “istamtatum bikhi” is misleading

.
Traditionally, this phrase is interpreted as “enjoy them, use them
,” i.e.
women. This meaning is understood by some Muslims as permission to have an intimate relationship with a woman, without entering into a full marriage with her, and after the pleasure received, simply reward her. But this understanding is fundamentally wrong. The meaning of the phrase “istamtatum bikhi”
is translated as
“to use it,”
and is grammatically applied to a masculine object and in the context of the verse refers to
“property
. Therefore, this expression cannot in any way be applied to women. In light of the above argument, the following translation of p4a24 is proposed:

(It is forbidden to marry) married women, unless they are your property, as God has ordained for you. Others are permitted for you, so that you may strive (to marry them) with your property, observing chastity and not immorality. And for the fact that you use it (the property), give them (the wives) their established (in the marriage contract) remuneration. There will be no offense for you in anything you agree upon after it has been established. Verily, God is Knowing, Wise! (4:24)

The fact that we are talking specifically about full marriage is revealed in the context of verses 22 to 25: Do not marry those women to whom your fathers were married, unless this happened earlier. Truly, this is vile, disgusting and a bad way! Forbidden to you (in marriage): your mothers, your daughters, your sisters, your paternal and maternal aunts, your brother's daughters, your sister's daughters, your mothers who nursed you, your foster sisters, the mothers of your wives, your stepdaughters who are under your protection from your wives, to whom you have already entered, and if you have not yet entered them, then there is no sin on you, and the wives of your blood sons, and do not marry two sisters, if this has not happened before. Truly, God is Forgiving, Merciful! (It is forbidden to marry) married women, unless they are your property, as God has ordained for you. Others are permitted for you, so that you may strive (to marry them) with your property, observing chastity and not immorality. And for the fact that you use it (the property), give them (the wives) their established (in the marriage contract) remuneration. There will be no offense for you in anything you agree upon after it has been established. Truly, God is knowledgeable and wise! And whoever among you does not have the opportunity to marry pious believing women, let him take as wives those who are his property, from among your believing slaves. Truly, God knows your faith best. After all, by faith you are equal. Marry them with the permission of their masters, and give to those who are chaste, not depraved, and do not take boyfriends (slave wives) the wages approved by them... (4:25)

Another point that can be confusing is the order to give the woman a reward - “ujur”

. But this has already been explained above in the 3rd paragraph on the rules of marriage, where remuneration is an integral procedure for marriage.

In the Muslim world, there is permission to have an unlimited number of concubines. This rule allows, without entering into a full-fledged marriage, to have intimate relations with a female slave. However, a closer look at this theme throughout the Qur'an reveals a different picture.

And those of you who do not have the wealth to marry protected believers, then let them marry those of the believing maids who are in your property. Verily, God knows better the faith of some of you relative to others. Marry them with the permission of their masters and give them their reward with dignity, chastity, not taking friends by immorality... (4:25)

The verse clearly and clearly prescribes precisely marriage with a slave. As we see, when marrying her, the law on remuneration remains the same. Another argument in favor of marrying a slave is the following verse: Do not marry (tanqiha) with women involved (in God) until they believe (in one God). After all, a believing servant is better (for marriage) than one who makes partners (to God), even if you like her. Do not give in marriage (tunkiha) to the one who is involved (in God) until he believes (in one God). After all, a servant who believes is better (for marriage) than one who makes partakers (of God), even if you like him. Those who participate (with God) call for fire, and God calls for the Garden and forgiveness with His permission. He explains His signs to people, maybe they will come to their senses. (2:221)

Nowhere in the Koran is there even a hint of “illegitimate”

relationship with anyone. The difference between a free woman and a slave is only in their social status. The existing status in no way affects the attitude towards a person, and even more so towards intimate things. If there were freedom in the intimate relationship between the master and the slave, then the following verse would not be logical:

O you who believe! Let those who are in your property and those who have not reached maturity ask permission from you three times: before prayer at dawn, when you take off your clothes around noon, and after evening prayer - three nakednesses for you. There is no sin on you or on them after them: then go some of you to others. This is how God explains the signs to you! God is knowledgeable and wise! (24:58)

Why be shy about a person with whom an open relationship is allowed? Such behavior is not typical between spouses, but a slave, judging by the “Sunnah”

, may well replace it.
Moreover, God forbids forcing female slaves to have sexual intercourse: And let those who do not find the possibility of marriage be abstinent until God enriches them with His generosity.
To those who want a record (about freedom), from those that are in your property, give them a prescription (about freedom), if you know that there is good in them, and give them from the property of God what He has given you. Do not force your maidservants into debauchery, seeking the accidents of their neighbor's life, if they want chastity. And whoever forces them, then (in this case) God, even after forcing them (the maids), is Forgiving, Merciful! (24:33) In addition to co-religionists, Muslims are allowed to marry those who possess the Scriptures following the Koran: the Torah, the Psalter and the Gospel.

Today good things are permitted for you; and the food of those to whom the Book was given is lawful for you, and your food is lawful for them. (Permissible in marriage) are the chaste among the believers and the chaste among those who were given the Book before you, if you have given them their reward by being chaste and not committing sexual immorality and not taking concubines. But if someone renounces the faith, then his work is in vain, and in the last life he will be among those who suffered a loss.” (5:5)

However, this verse raises the following questions. What kind of women, the owners of the Scripture, can you marry? It is no secret that many representatives of Christianity recognize the two and trinity of God, which is categorically rejected by God in the Koran and is considered polytheism.

Those who deny (the signs of God) say: “God is the anointed one, the son of Mary.”
And the anointed one said: “O children of Israel! Serve God, my Lord and your Lord. Truly, whoever associates those involved with God , He has forbidden Paradise.
Gehenna will be his refuge, and the obscurantists will have no helpers.” (5:72) After all, there is a ban on marriage with those who share in God, and this may seem at first glance to be a contradiction of the Koran, which is also denied by God. The answer to this is banal; all holders of the Scriptures up to the Koran, who do not divide into parts the hypostasis of God, are allowed to marry. It is akin to the food we consume. Apart from pork, blood and carrion, other animals and plants are allowed for food. However, as soon as you dedicate them to someone else besides God, they immediately become forbidden for consumption. Not all representatives of Christianity accept the two and trinity of God. Just like almost all Jewish women, a considerable number of Christians believe in only one, undivided hypostasis of God. This situation encourages Muslims to become interested in the doctrines of the owners of the Scripture, which implies high education for believers. Perhaps a keen interest in representatives of other Abrahamic religions will smooth out rough edges and prejudices in views towards each other.

Polygamy

The topic of polygamy raises heated debates. The issue of legitimizing polygamy is being discussed at the state level. The only verse for Muslims that allows them to marry several (no more than four) women is:

If you are afraid that you will not be fair to orphans, then marry the women you like: two, three, four. If you are afraid that you will not be fair to them (women), then be content with one (free) or your slave. This is closer to avoiding injustice. Give women their dowry from the pure heart. If they give you part of it of their own free will, then eat it for good and health. (4:3-4)

In order to have a complete picture, it is necessary to comprehend this verse from the beginning of the sura:

O people! Fear (the wrath of) your Lord, Who created you from one soul, made a couple from it and scattered many men and women descended from both of them. Fear (the wrath) of God, in whose name you ask each other, and of family ties. Truly God is watching over you. Give the orphans their property and do not exchange bad for good. Do not consume their property along with your property. Truly, this is a great sin. If you are afraid that you will not be fair to orphans, then marry the women you like: two, three, four. If you are afraid that you will not be fair to them (women), then be content with one (free) or your slave. This is closer to avoiding injustice. Give women their dowry from the pure heart. If they give you part of it of their own free will, then eat it for good and health. (4:1-4)

These four verses in context talk about spouses and orphans. The main emphasis is on the attitude towards orphans. In light of relations with orphans, permission for additional marriages of up to four women is said. I would like to point out that this resolution is based on the prevention of injustice against orphans

. Indeed, not everyone can equally treat other people's children as their own. In order for the adopted children not to feel disadvantaged, other women are called in in addition to one wife. However, as soon as injustice occurs towards women, such marriage is automatically prohibited. Those. The leitmotif of everything is justice. There are two opinions regarding the first 4 verses of the 4th sura. The first opinion says that we are talking about orphans, because of whom permission was given for an additional marriage. The second opinion states that we are talking about orphan women who can be taken as wives, up to 4. Both of these opinions are not without foundation. The first opinion comes directly from 4 verses of the 4th sura, and the second opinion is supported by the following verse:

They ask your decision about women. Answer: “God gives you a decision about them, what is read to you in the Scripture, about orphans among women to whom you do not give what is prescribed for them, wanting to marry them, and about weak children, and that you give justice to the children. Whatever good you do, God knows about it.” (4:127)

The following fact is interesting. God tells people that they cannot be fair with several wives and urges them not to leave them in limbo:

You cannot treat your wives equally even if you really want to. Do not evade with all your evasion, so as not to leave it just hanging. But if you correct the situation and are careful, then (in this case) God is Forgiving, Merciful. (4:129)

This verse shows a method for avoiding injustice towards one's wife. If this does not happen, then justice is not restored. Everyone must draw their own conclusion.

The theme of polygamy is closely related to orphans, whether children or women, and justice, which suggests a revision of the established traditional view of this phenomenon.

Divorce

Unfortunately, people cannot always get along with each other. The Almighty describes a similar situation in the Koran as follows:

And if they decide to divorce, then truly, God is Hearing, Knowing. (2:227)

Divorced women must wait three (menstrual) cycles themselves. They are not allowed to hide what God has created in their wombs if they believe in God and the last life. Their spouses in this (case) have the right to return them if they want to correct (the situation). They (women) have the same (rights) that apply to them. But husbands are superior to them, because God is Almighty and Wise. (2:228)

Divorce is allowed twice. After this, you can keep your wives with mutual consent or let them go in peace. But you are not allowed to take away anything that you gave them. Except in the case where husbands are afraid that women will not stand within the boundaries prescribed by God. If men fear that women will not stand within the boundaries set by God, then it will not be an offense for women if they redeem themselves (by returning the marriage gift in full). These are the boundaries set by God. So don't transgress them. Those who cross these boundaries are obscurantists. (2:229)

If a man divorces a woman (for the third time), then after that marriage between them is not permitted until she marries someone else. And if he divorces her, then it will not be a sin for them if they get back together (with their first husband), believing that they will remain within the boundaries established by God. These are the boundaries prescribed by God. And He explains them for people who know. (2:231)

If you divorced your wives and they waited the prescribed period after the divorce, then do not prevent them from marrying their former husbands by mutual consent. This is a sermon for those of you who believe in God and the last Day. It will be better and cleaner for you. After all, God knows everything, but you don’t know. (2:232)

There is no guilt on you if you divorce your wives without touching them or assigning them the (prescribed) share. (In case of divorce), allocate to women their share as follows: the wealthy (person) shall pay according to his ability, and the poor (person) shall pay according to his ability. So allocate their share, as the pious are supposed to do. (2:236)

If you divorced them before you touched them, but have already agreed on the gift of marriage with them, then give them half of what was assigned. Unless (you) are released (from paying the marriage price) or you are released (from payment) by the one who holds the terms of the marriage contract (the bride's proxy). If you (the bride's side) exempt the groom (from payment) - this is closer to prudence. And don’t forget to be kind to each other. Verily, God sees your deeds. (2:237)

If you wanted to replace one wife with another and you gave one of them the accumulated wealth, then do not take anything from it. Are you going to take it away by acting deceitfully and committing obvious sin? (4:20)

O you who believe! When you marry believing women and then divorce them before you touch them, then the women do not need to wait the prescribed period. Give them what they deserve and let them go in peace. (33:49)

Temporary marriage

It so happened that the Shiites followed the judgments and deeds of the prophet, while the Sunnis strictly followed the sunnahs.
Over time, Shiism has become more loyal in many matters, while Sunnism is pure and righteous Islam. One of these deviations is the existence of temporary marriage among Shiites.

The essence of a temporary union is that a man, having an attraction to a woman, can commit a temporary marriage with her for 2 hours and satisfy his needs.

Pseudo-spouses do not commit adultery in this way, and the sin is not counted against them. The man lives on with a pure soul, while the girl, having lost her purity, becomes a far from enviable bride.

In pure Islam, such a marriage is considered an even greater sin than adultery, for those with unclean thoughts cover up their lust with religion.

Sharia law clearly states that any marriage with time restrictions (even in the thoughts of the spouses) is considered invalid and further relations of such a family are considered a sin.

Fictitious marriage

There are cases when, in order to obtain citizenship in another country, a fictitious marriage is concluded.
It is also called secular. A man and a woman register their marriage in government institutions without the nikah ceremony. On the one hand, such a marriage was not consummated in the eyes of religion, and on the other hand, the very holding of a fictitious marriage may coincide with the requirements of nikah, and the union will be concluded according to religious norms.

For example, if the imam registers a fictitious marriage in the presence of three witnesses, and the man on her father’s side will give the girl away. In Islam, any fictitious marriage or matrimony for the purpose of obtaining benefits is considered sinful and invalid.

Starting a family is a big responsibility. This is why Allah created a woman for a man, so that they could live hand in hand, produce heirs, for the continuation of the human race and the growth of the community.

Marriage in Islam and its social aspects

In Muslim countries, the divorce rate today is extremely low. This is explained by the fact that the way of life of Muslims is based on the traditions of Islam, where the wedding ceremony and act of marriage is one of the righteous and wisest customs.

Marriage (in Arabic “nikah”) is considered in Islam, first of all, as a righteous act, an act of devotion and responsibility, as a means of calming the soul and heart. It represents a person's commitment to Allah, society and himself. This is a type of commitment in which a man and woman who love and desire each other, adhering to the principles of mutual understanding, sincerity and tolerance, find love and peace, compassion and reciprocity, comfort and hope, and in an atmosphere of love and tenderness raise children and build a happy family. All these values and goals of marriage acquire special significance and are strengthened if they comply with the norms of Islam and are perceived by the spouses as religious principles, i.e. accepted as a holy blessing.

Allah created a man - the forefather of humanity Adam (peace be upon him) - and created for him from his own flesh a wife (Hawa) so that in their union they would find comfort and relaxation, find peace and tranquility. The establishment of love, affection and grace between spouses is a sign of Allah.

There are verses in the Koran that contain the command of Allah about the need for a person to create a family. And it is not surprising that all the prophets mentioned in the Koran, except 'Isa (peace be upon him), were married. As for the prophet 'Isa (peace be upon him), he will create a family and have children after his last coming to earth, which will occur closer to the End of the World.

Prophet Yahya (peace be upon him), although there are scholarly opinions that he did not marry at all, was in fact married. He married in order to gain the benefit and reward that a married Muslim receives from the Creator, as well as to fulfill the Sunnah and warn his eyes from the forbidden.

Marriage is a Sunnah and a characteristic characteristic of the prophets. The hadith of the Messenger of Allah (peace and blessings of Allah be upon him!) says: “Marriage is my Sunnah, whoever avoids my Sunnah avoids me.” Another hadith says: “Marriage is my Sunnah. Whoever loves this quality of mine, let him act according to my Sunnah.” There are many hadiths that clearly recommend getting married, not only to avoid delusions, debauchery, adultery, since marriage solves these problems, but also in order to receive rewards from the Almighty.

The Prophet (peace and blessings of Allah be upon him!) said that all human deeds cease with death, except for three, among which was a righteous child who calls on Allah for his parents. And a godly child is born and raised in a good family.

Caliph 'Umar (may Allah be pleased with him!) said: “Marriage is not abandoned except due to insolvency or debauchery.” Here, insolvency means the lack of necessary material resources or physical health. 'Umar (may Allah be pleased with him!) married many times and emphasized that he was marrying for the sake of a pious child.

The Prophet's cousin Ibn 'Abbas (may Allah be pleased with him!) noted that a person's heart nowhere receives such great satisfaction, pleasure and peace as in his family.

The companion of the Prophet Ibn Mas'ud (may Allah be pleased with him!) said: “If I had only ten days left to live, I would want to get married so that when I meet the Almighty I would not be single.” And Ma'az bin Jabal (may Allah be pleased with him!) had two wives die of the plague. And he himself also suffered from the plague, but, despite all this, he said: “Marry me! Truly, I do not want to meet Allah while I am single.” These examples indicate that a person receives a great reward for marriage. They saw in creating a family not the pursuit of worldly goods, but obedience to the Will of the Creator and following the Sunnah of the Prophet (peace and blessings of Allah be upon him!), which contains great dignity and boundless happiness.

The eminent scholar and imam al-Ghazali (may Allah sanctify his soul!) notes that the dignity and advantage of a married Muslim over a single one is the same as that of one who fights in the path of Allah over one who remains at home. And one rak'at of prayer for a married person is more valuable and highly respected than seventy rak'ats of an unmarried person.

Creating a family through marriage, as a duty to Allah and the Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him!), entails a number of important social aspects:

1. Satisfying a person’s need for procreation. The birth of a child is one of the most important goals for which a family is created. As a result of the birth of a child, parents acquire:

a) the favor and pleasure of Allah, as they perform divine services, seeking to give birth to a child for the continuation and preservation of humanity on earth;

b) the love of the Messenger of Allah (peace and blessings of Allah be upon him!), as they increase his community;

c) the blessing of Allah due to the supplication (du'a) of righteous children to Allah after the death of their parents;

d) intercession of a child for his parents if the child died at an early age. To achieve this, parents must show patience and contentment with the Will of Allah. On this occasion, the Prophet (peace and blessings of Allah be upon him!) said: “Truly, a child will drag his parents with him to Paradise” (Ibn Majah).

The Messenger of Allah (peace and blessings of Allah be upon him!) said that on the Day of Judgment, children who died in infancy will gather in a place where everyone will account for their deeds. Angels will lead children into Paradise, but they will remain standing at the gates. The children will be told to go into Heaven as they will not be accountable. When the children inquire about the whereabouts of their parents, the angels will answer that their parents are unclean because they sinned and now they will have to answer to Allah. Children will begin to scream and make a noise at the gates of Heaven. Allah will ask about the reason for their cries. The angels will answer that Muslim children refuse to enter Paradise without their parents. Then Allah will order the angels to guide the parents and their children to Paradise.

The birth of a child marks the beginning of a new stage in the development of the family, when the family assumes greater responsibility for the future of society. The birth of children is a great happiness for spouses. It is not for nothing that the Prophet (peace and blessings of Allah be upon him!) said that in a house where there are children, there is grace, and the more children, the more grace. Even raising children becomes easier as their number increases. Parents receive rewards from Allah for caring for their children, as well as for good deeds performed by their children. However, if the upbringing of children is not carried out at the proper level and the children commit evil, then the parents will receive the same sin as the children. It is necessary to pay maximum attention to raising children, since this is also the reason for the happiness of parents both in this world and in the next.

2. The issue of physiological needs is resolved. The correct satisfaction of these needs is in no way condemned by Islam, but, on the contrary, is approved and even considered a holy act for which great reward is in store. By this, a person protects himself from the machinations of Satan, protects his eyes from the forbidden, as well as from adultery. At the same time, Islam insists on restraint and compliance in this matter, like satisfying all other human needs.

3. Acquiring special peace of mind, harmony and warmth for spouses, manifested in affection and at the same time strengthening their faith in Allah, which can be considered as a psychological factor in the impact of marriage on a person.

4. Reducing worries about the household for men (cooking, cleaning, washing, etc.) and for women worries related to financial support.

5. Satisfaction of special emotional needs that are possible only in family life. At the time of puberty, a person feels that he wants to love and be loved. He looks for an object of love for himself, falls in love, is often disappointed and seeks new feelings. Many young people waste precious time of their youth on this problem, weakening their nervous system from endless emotional stress, and ultimately, with broken hopes and dissatisfied with life, they meet their old age. But they can find reciprocity in marriage, living with their beloved in peace, harmony and mutual understanding. A family created in this way, in accordance with the moral principles of Islam, gives a person great pleasure and joy in life. She is a guarantor of stability and success, family happiness and well-being. Thus, the need to love and be loved is an internal and natural human need that is best satisfied in family life.

In many ways, it is thanks to marriage that a person can resist his “nafs”, his passions, fulfilling his duties, teaching and guiding his wife and children on the path of Allah Almighty. Islamic injunctions regarding marriage apply equally to both women and men. Each of them learns about his responsibilities to the Lord and His Prophet, to society and to himself, primarily in his family. Respect for elders and care for younger ones are also developed in the family. Family is the first source of love and education. This is the Islamic point of view on marriage in its highest and purest form.

Do consanguineous marriages take place in Muslim countries?

The Qur'an clearly describes which women are forbidden to men:

siblings;
aunts on the father's or mother's side.

Thus, it is permissible to marry a cousin on the religious side. However, in some hadiths, consanguineous marriages are not desirable.

This may have a bad effect on future offspring and family ties. Currently, among Muslims, marriages with relatives up to the seventh generation are considered unacceptable. It’s simpler, if the great-great-grandmothers or great-great-grandfathers were siblings or cousins, marriage is prohibited.

At what age can you get married according to Islam?

According to the Jafari Personal Status Law, a man only needs to be 15 years old to get married. The future wife must be at least nine years old. An amendment to the code is the statement that with the consent of the father or grandfather, a girl can get married earlier.

History confirms this view of early marriages in Muslim countries. According to the Koran, one of the wives of the Prophet Muhammad, Aisha, was six years old at the time of their marriage. But the girl truly became a wife (that is, she experienced intimate intimacy with her husband) at the age of nine.

Today the age of marriage in Muslim countries is eighteen years old. Under special circumstances, with the approval of guardians, you can get married at the age of fifteen.

Cases of the earliest marriages

In Islam there is no specific age at which a girl can get married.
It all depends on her sexual and psychological state. It happens that a girl is already fully formed at the age of 13, ready for reproductive functions and leading a family life, in which case the parents can, with her consent, marry off their daughter.

Unfortunately, there are parents who treat their daughters like a commodity. They can force them to agree to marry at a young age to an old and unpleasant man. And due to the lack of clear restrictions in religion, girls cannot stand up for their rights. Everything is complicated by the fact that children are obliged to obey their parents and carry out their will. Disobedience is a sin.

In the modern world, people understand that an early marriage will not produce a happy and strong family, and the creation of a deliberately unhappy family is contrary to Islamic concepts and norms of marriage. This is a great sin in advance.

Modern Muslim society and early marriages

Nikah is a simple ritual that has no legal force. Today, after observing a beautiful tradition, the newlyweds must register their relationship in the registry office. A marriage certificate, wedding rings and a wedding waltz are a solemn tradition of officially recognizing marriage. Thus, the marriage of modern believers is divided into two stages: traditional and official.

As photographs from early marriages in Muslim countries testify, such a celebration usually pleases the child bride, who perceives the event as a wonderful fairy tale. Her fate is predetermined, and sometimes not very joyful. But now she is happy because she is the main character at the holiday.

Is marriage possible between a Muslim woman and a Christian?

A Muslim man can marry a Christian or Jewish girl who observes her religion.

According to Islam, there is one God, and different “names” and scriptures exist only because the Almighty addressed different peoples in their language. But polytheism and paganism are not recognized.

Children in such a family are born Muslims and the mother, as a decent wife, must give them an appropriate religious education. It is also desirable that the husband encourage his wife to accept his religion.

When a Muslim girl agrees to an interethnic marriage, she betrays her family and religion.

But a Muslim woman cannot marry a Christian. Since she is a woman and is obliged to listen and obey her husband, she will no longer be able to preserve her religion and teach it to her children.

Legalization of a marriage certificate in Israel

In Israel, marriage can only be concluded through the rabbinate, that is, it is a religious marriage, possible only between people of Jewish origin.
To marry representatives of other nationalities, you need to travel abroad and register your marriage there, and then legalize your marriage in Israel in a long and tedious way. This entire process often takes up to 5 years.

Moreover, there are a number of mandatory procedures, for example, before the marriage is confirmed, the newly-made spouse cannot come to Israel without an appropriate invitation.

There is a small loophole, marriages of Israelis concluded in Cyprus are recognized, but, nevertheless, require additional legalization. It certainly goes faster and easier than in other cases.

It is worth seeking help from the appropriate law firm, this way you can save not only time, but also money.