Q&A › Marriage contract
📜 Q&A · 50 questions
Marriage contract
Pillars, wali, witnesses, mahr, walimah, mahram. Arranged by the most frequently asked questions.
🧭 Preparation & choosing a spouse💍 Proposal & engagement📜 The marriage contract🏡 Rights & responsibilities⚖️ Polygyny: rulings & justice🏛️ Polygyny: the law🤝 Existing & prospective wives🕊️ Conflict & resolution🚪 Divorce, ʿiddah & reconciliation🌍 Children, inheritance & global🧭 Regional & Middle East
1What are the pillars of marriage in Islam?
In the Shafi'i school, there are five pillars of marriage: the groom, the bride, the wali, two witnesses and the sighah (offer and acceptance).
If any pillar is missing, the contract is invalid. Each pillar also has its conditions: the groom and bride must be specific persons, not mahram to each other and not in ihram; the wali must be a qualified Muslim man; the witnesses two upright Muslim men; and the words of offer and acceptance must be clear, continuous and without a time limit. In Malaysia, the contract must also follow the procedure in the state Enactment and be registered. See the full summary in Marriage Essentials and Marriage contract.
If any pillar is missing, the contract is invalid. Each pillar also has its conditions: the groom and bride must be specific persons, not mahram to each other and not in ihram; the wali must be a qualified Muslim man; the witnesses two upright Muslim men; and the words of offer and acceptance must be clear, continuous and without a time limit. In Malaysia, the contract must also follow the procedure in the state Enactment and be registered. See the full summary in Marriage Essentials and Marriage contract.
Difference between schools. The Hanafi school does not make the wali a pillar for an adult woman of sound mind, while the Maliki school does not require witnesses at the contract but requires a public announcement before consummation.
Surah an-Nisa' 4:3Sunan Abu Dawud 2085 (sahih)Sunan Abu Dawud 2083 (sahih)
2Is a marriage without a wali valid?
According to the Shafi'i, Maliki and Hanbali schools, a marriage without a wali is invalid.
The Prophet ﷺ said: "There is no marriage except with a wali." He also said that any woman who marries without her wali's permission, her marriage is void. The wali's role is to protect the woman's interests, not to dominate her. If a woman has no wali by lineage, or the wali refuses without a Syariah reason, the right passes to a judge-guardian (wali hakim) appointed by the religious authority. In Malaysia, the marriage of a Muslim woman without a valid wali will not be registered. See The marriage guardian (wali).
The Prophet ﷺ said: "There is no marriage except with a wali." He also said that any woman who marries without her wali's permission, her marriage is void. The wali's role is to protect the woman's interests, not to dominate her. If a woman has no wali by lineage, or the wali refuses without a Syariah reason, the right passes to a judge-guardian (wali hakim) appointed by the religious authority. In Malaysia, the marriage of a Muslim woman without a valid wali will not be registered. See The marriage guardian (wali).
Difference among the schools. The Hanafi school allows an adult woman of sound mind to marry herself to a compatible partner, but Islamic family law in Malaysia follows the majority view, which requires a wali.
Sunan Abu Dawud 2085 (sahih)Jami' at-Tirmidhi 1101 (sahih)Sunan Abu Dawud 2083 (sahih)Jami' at-Tirmidhi 1102 (hasan)
3Who is entitled to be wali and in what order?
The order of wali by lineage (wali nasab) in the Shafi'i school is: father, paternal grandfather (and upwards), full brother, paternal half-brother, nephew (son of the full brother, then of the paternal half-brother), paternal uncle (full, then paternal half), and male cousin (son of that uncle).
The nearer wali (aqrab) must take precedence; a more distant wali (ab'ad) cannot conduct the marriage while a qualified aqrab wali exists. A maternal half-brother and a maternal uncle are not wali nasab. If there is no wali nasab at all, the wali hakim takes over. See Marriage wali.
The nearer wali (aqrab) must take precedence; a more distant wali (ab'ad) cannot conduct the marriage while a qualified aqrab wali exists. A maternal half-brother and a maternal uncle are not wali nasab. If there is no wali nasab at all, the wali hakim takes over. See Marriage wali.
Surah an-Nisa' 4:25Sunan Abu Dawud 2083 (sahih)
4What are the conditions for a person to qualify as a marriage wali (guardian)?
A wali must be Muslim, male, adult, of sound mind, free, not in ihram and not under coercion.
In the Shafi'i school, the wali must also be upright (not fasiq), although many later Shafi'i scholars accept a fasiq wali because general sinfulness is hard to avoid; this view is the one commonly practised, and specific cases should be referred to the religious affairs office. A wali who is insane, below puberty or in ihram for hajj/umrah cannot conduct a marriage; the right then passes either to the more distant wali (ab'ad) or to the wali hakim, depending on the situation. A non-Muslim father cannot be wali to his Muslim daughter. Refer to Marriage wali.
In the Shafi'i school, the wali must also be upright (not fasiq), although many later Shafi'i scholars accept a fasiq wali because general sinfulness is hard to avoid; this view is the one commonly practised, and specific cases should be referred to the religious affairs office. A wali who is insane, below puberty or in ihram for hajj/umrah cannot conduct a marriage; the right then passes either to the more distant wali (ab'ad) or to the wali hakim, depending on the situation. A non-Muslim father cannot be wali to his Muslim daughter. Refer to Marriage wali.
Differences between the schools. The Hanafi school does not require the wali to be upright ('adl).
Surah at-Taubah 9:71Sahih Muslim 1409
5What is a wali hakim and when is one used?
A wali hakim is the ruler or an official appointed by the religious authority to marry off a woman when the wali by lineage (wali nasab) cannot act.
Situations include: there is no wali by lineage at all; the nearest wali is more than two marhalah away (about 91 km) and cannot appoint a representative; the wali is missing and his whereabouts unknown; the wali is in ihram; the wali refuses without a Shariah reason (wali adhal); or the wali himself wishes to marry the woman (for example a cousin). The basis is the Prophet's ﷺ saying: "The ruler is the wali of one who has no wali." In Malaysia, using a wali hakim usually requires an order or permission from the Syariah Court/religious affairs office. See Marriage wali.
Situations include: there is no wali by lineage at all; the nearest wali is more than two marhalah away (about 91 km) and cannot appoint a representative; the wali is missing and his whereabouts unknown; the wali is in ihram; the wali refuses without a Shariah reason (wali adhal); or the wali himself wishes to marry the woman (for example a cousin). The basis is the Prophet's ﷺ saying: "The ruler is the wali of one who has no wali." In Malaysia, using a wali hakim usually requires an order or permission from the Syariah Court/religious affairs office. See Marriage wali.
Sunan Abu Dawud 2083 (sahih)Jami' at-Tirmidhi 1102 (hasan)
6My father refuses to marry me off without a reasonable cause. What can be done?
Jika bapa enggan menikahkan anaknya dengan lelaki yang sekufu tanpa alasan syarak, ia dipanggil wali adhal, dan anda boleh memohon kepada Mahkamah Syariah untuk wali hakim.
Allah melarang para wali menghalang wanita berkahwin dengan pasangan yang diredai secara makruf. Mahkamah akan mendengar kedua-dua pihak; jika alasan bapa munasabah (contohnya bakal suami tidak sekufu dari segi agama atau berisiko), permohonan boleh ditolak. Utamakan rundingan keluarga dan kaunseling dahulu kerana restu ibu bapa membawa keberkatan. Rujuk enakmen negeri anda dan Wali nikah.
Allah melarang para wali menghalang wanita berkahwin dengan pasangan yang diredai secara makruf. Mahkamah akan mendengar kedua-dua pihak; jika alasan bapa munasabah (contohnya bakal suami tidak sekufu dari segi agama atau berisiko), permohonan boleh ditolak. Utamakan rundingan keluarga dan kaunseling dahulu kerana restu ibu bapa membawa keberkatan. Rujuk enakmen negeri anda dan Wali nikah.
Surah al-Baqarah 2:232Sahih al-Bukhari 5130Sunan Abu Dawud 2083 (sahih)
7May a father force his daughter to marry?
Dalam mazhab Syafi'i, bapa atau datuk dianggap wali mujbir bagi anak dara, tetapi kuasa ini terikat dengan syarat ketat dan meminta izin anak tetap dituntut.
Syaratnya antara lain: tiada permusuhan antara bapa dan anak, bakal suami sekufu dan mampu membayar mahar, serta mahar tidak kurang daripada mahar mithil. Nabi ﷺ bersabda anak dara hendaklah diminta izinnya, dan Baginda membatalkan perkahwinan Khansa' binti Khidam yang dikahwinkan tanpa kerelaannya. Di Malaysia, enakmen negeri mensyaratkan persetujuan kedua-dua pihak sebelum perkahwinan didaftarkan. Lihat Wali nikah.
Syaratnya antara lain: tiada permusuhan antara bapa dan anak, bakal suami sekufu dan mampu membayar mahar, serta mahar tidak kurang daripada mahar mithil. Nabi ﷺ bersabda anak dara hendaklah diminta izinnya, dan Baginda membatalkan perkahwinan Khansa' binti Khidam yang dikahwinkan tanpa kerelaannya. Di Malaysia, enakmen negeri mensyaratkan persetujuan kedua-dua pihak sebelum perkahwinan didaftarkan. Lihat Wali nikah.
Perbezaan mazhab. Mazhab Hanafi tidak mengiktiraf ijbar ke atas wanita dewasa; persetujuannya wajib, sama ada dara atau janda.
Sahih al-Bukhari 5136Sahih Muslim 1419Sahih al-Bukhari 5138
8Is a virgin's silence counted as consent to be married?
Yes, a virgin's silence counts as permission, while a previously married woman must state her consent clearly.
The Prophet ﷺ said that a previously married woman is not married until her opinion is sought, and a virgin is not married until her permission is sought; when asked how a virgin gives permission, he answered: "She is silent." This is because of modesty. But if the virgin weeps in disagreement or states an objection, her silence can no longer be taken as permission. In Malaysian practice, the bride usually signs a consent form before the registrar. See Marriage wali.
The Prophet ﷺ said that a previously married woman is not married until her opinion is sought, and a virgin is not married until her permission is sought; when asked how a virgin gives permission, he answered: "She is silent." This is because of modesty. But if the virgin weeps in disagreement or states an objection, her silence can no longer be taken as permission. In Malaysian practice, the bride usually signs a consent form before the registrar. See Marriage wali.
Sahih al-Bukhari 5136Sahih Muslim 1419
9My father lives abroad. Who becomes the wali?
Bapa boleh mewakilkan (tawkil) kuasa walinya kepada orang lain, seperti jurunikah atau imam, dan ini cara paling mudah.
Wakalah wali boleh dibuat secara bertulis melalui borang rasmi yang disahkan oleh pejabat agama atau kedutaan. Jika bapa tidak dapat dihubungi dan berada melebihi jarak dua marhalah, mazhab Syafi'i memindahkan hak itu kepada wali hakim, bukan kepada wali ab'ad seperti datuk atau abang. Pastikan dokumen wakalah lengkap kerana pendaftar akan menyemaknya. Rujuk Wali nikah dan pejabat agama daerah anda.
Wakalah wali boleh dibuat secara bertulis melalui borang rasmi yang disahkan oleh pejabat agama atau kedutaan. Jika bapa tidak dapat dihubungi dan berada melebihi jarak dua marhalah, mazhab Syafi'i memindahkan hak itu kepada wali hakim, bukan kepada wali ab'ad seperti datuk atau abang. Pastikan dokumen wakalah lengkap kerana pendaftar akan menyemaknya. Rujuk Wali nikah dan pejabat agama daerah anda.
Perbezaan mazhab. Mazhab Hanafi dan Hanbali memindahkan hak kepada wali ab'ad (wali seterusnya) jika wali aqrab ghaib jauh, bukan terus kepada wali hakim.
Sunan Abu Dawud 2083 (sahih)
10May the wali appoint the marriage registrar or imam to conduct the marriage?
Boleh. Wali boleh mewakilkan kuasa menikahkan kepada orang lain yang memenuhi syarat wali.
Wakalah ini lazim di Malaysia: bapa melafazkan "Saya wakilkan kepada tuan untuk menikahkan anak saya …" kepada jurunikah atau Penolong Pendaftar. Wakil mesti bertindak mengikut had yang diberikan, contohnya nama bakal suami dan jumlah mahar. Wali tetap boleh menikahkan sendiri dan ini lebih afdal jika dia mampu melafazkan ijab dengan betul. Bakal suami juga boleh mewakilkan qabul dalam keadaan tertentu dengan kebenaran pendaftar. Lihat Wali nikah.
Wakalah ini lazim di Malaysia: bapa melafazkan "Saya wakilkan kepada tuan untuk menikahkan anak saya …" kepada jurunikah atau Penolong Pendaftar. Wakil mesti bertindak mengikut had yang diberikan, contohnya nama bakal suami dan jumlah mahar. Wali tetap boleh menikahkan sendiri dan ini lebih afdal jika dia mampu melafazkan ijab dengan betul. Bakal suami juga boleh mewakilkan qabul dalam keadaan tertentu dengan kebenaran pendaftar. Lihat Wali nikah.
Sunan Abu Dawud 2083 (sahih)
11What are the conditions for marriage witnesses?
Marriage witnesses must be two Muslim men who are adult, of sound mind, free, upright, and able to hear, see and understand the words of ijab and qabul.
The presence of witnesses makes the marriage known and protects the wife's rights and the children's lineage. Witnesses must be present at the contract ceremony and hear the words themselves. The wali conducting the marriage cannot count as one of the witnesses. In practice, the witnesses sign the marriage register. See Marriage contract.
The presence of witnesses makes the marriage known and protects the wife's rights and the children's lineage. Witnesses must be present at the contract ceremony and hear the words themselves. The wali conducting the marriage cannot count as one of the witnesses. In practice, the witnesses sign the marriage register. See Marriage contract.
Differences between the schools. The Hanafi school accepts one man and two women as witnesses; the Maliki school does not require witnesses at the contract, but the marriage must be announced before consummation.
Surah at-Talaq 65:2Sunan Abu Dawud 2085 (sahih)
12May women be marriage witnesses?
In the Shafi'i school, marriage witnesses must be two men; women witnesses are not sufficient to validate the contract.
This view is also held by the Maliki and Hanbali schools, and it is the practice in Malaysia. Women may still attend and witness the ceremony, but their presence does not replace the two male witnesses. This is not about lowering women's standing, but a specific ruling in the chapter of marriage according to the majority of jurists. See Marriage contract.
This view is also held by the Maliki and Hanbali schools, and it is the practice in Malaysia. Women may still attend and witness the ceremony, but their presence does not replace the two male witnesses. This is not about lowering women's standing, but a specific ruling in the chapter of marriage according to the majority of jurists. See Marriage contract.
Difference among the schools. The Hanafi school accepts the testimony of one man together with two women for a marriage contract.
Surah al-Baqarah 2:282Surah at-Talaq 65:2
13May the bride's father or brother be a marriage witness?
In general family members may be witnesses provided they meet the conditions for witnesses, except a person who is acting as wali in that contract.
For example, if the father is the wali, the bride's brother may be a witness. But if the brother is the wali (because the father has died), he cannot also be a witness. Some Shafi'i scholars discuss the issue of witnesses who are children of the couple, so to avoid doubt many religious affairs offices encourage witnesses from outside the family who are known to be upright. Follow your state religious affairs office's guidelines. See Marriage contract.
For example, if the father is the wali, the bride's brother may be a witness. But if the brother is the wali (because the father has died), he cannot also be a witness. Some Shafi'i scholars discuss the issue of witnesses who are children of the couple, so to avoid doubt many religious affairs offices encourage witnesses from outside the family who are known to be upright. Follow your state religious affairs office's guidelines. See Marriage contract.
Surah at-Talaq 65:2
14What are valid words of offer and acceptance (ijab qabul)?
Ijab dilafazkan oleh wali (atau wakilnya) dan qabul oleh bakal suami, dengan lafaz yang jelas, bersambung dan sepadan.
Contoh ijab: "Aku nikahkan dikau dengan Aisyah binti Ahmad dengan mas kahwin RM300 tunai." Qabul: "Aku terima nikahnya Aisyah binti Ahmad dengan mas kahwin RM300 tunai." Syaratnya: menggunakan lafaz nikah atau kahwin (atau terjemahannya), tidak diselangi perkara asing yang panjang, isi qabul menepati ijab, tidak digantung pada syarat masa depan dan tidak bertempoh. Lafaz boleh dalam apa-apa bahasa yang difahami semua pihak. Lihat Akad nikah.
Contoh ijab: "Aku nikahkan dikau dengan Aisyah binti Ahmad dengan mas kahwin RM300 tunai." Qabul: "Aku terima nikahnya Aisyah binti Ahmad dengan mas kahwin RM300 tunai." Syaratnya: menggunakan lafaz nikah atau kahwin (atau terjemahannya), tidak diselangi perkara asing yang panjang, isi qabul menepati ijab, tidak digantung pada syarat masa depan dan tidak bertempoh. Lafaz boleh dalam apa-apa bahasa yang difahami semua pihak. Lihat Akad nikah.
Surah an-Nisa' 4:21Sahih Muslim 1425
15If the words of acceptance (qabul) are said wrongly or falteringly, how many times must they be repeated?
Tiada had bilangan tertentu; lafaz diulang sehingga ijab dan qabul sempurna dan disahkan oleh saksi.
Akad sah sebaik sahaja qabul yang betul dan bersambung dengan ijab dilafazkan sekali. Tersasul nama, salah jumlah mahar, atau jeda terlalu panjang boleh menyebabkan saksi atau jurunikah meminta diulang, dan itu tidak menjejaskan apa-apa. Tidak perlu tekanan; lafaz tidak perlu sekali nafas, cuma jangan diselangi perkara lain yang memutuskan kesinambungan. Berlatih lafaz sebelum majlis sangat membantu. Lihat Akad nikah.
Akad sah sebaik sahaja qabul yang betul dan bersambung dengan ijab dilafazkan sekali. Tersasul nama, salah jumlah mahar, atau jeda terlalu panjang boleh menyebabkan saksi atau jurunikah meminta diulang, dan itu tidak menjejaskan apa-apa. Tidak perlu tekanan; lafaz tidak perlu sekali nafas, cuma jangan diselangi perkara lain yang memutuskan kesinambungan. Berlatih lafaz sebelum majlis sangat membantu. Lihat Akad nikah.
Surah al-Baqarah 2:286
16Must the offer and acceptance (ijab qabul) be in Arabic?
No. According to the authoritative view of the Shafi'i school, the offer and acceptance are valid in any language as long as the meaning is clear and understood by the wali, the husband and the witnesses.
In Malaysia, the words are usually said in Malay. For foreign couples or converts, the words may be said in English or another language, and the religious affairs office may provide an interpreter so that the witnesses understand. What matters is using words that carry the meaning of marriage, not vague words such as "gift" or "hand over". See Marriage contract.
In Malaysia, the words are usually said in Malay. For foreign couples or converts, the words may be said in English or another language, and the religious affairs office may provide an interpreter so that the witnesses understand. What matters is using words that carry the meaning of marriage, not vague words such as "gift" or "hand over". See Marriage contract.
Difference between schools. Some Hanbali scholars give preference to Arabic wording for those who are able, but still validate other languages for those who are not.
Surah Ibrahim 14:4
17Is a marriage contract by video call or online valid?
This is a contemporary matter of difference; many Shafi'i scholars require the wali, the groom and the witnesses to be physically present in one sitting, so a contract by video is not accepted by most religious affairs offices in Malaysia.
Some contemporary scholars permit it if all parties can be seen and heard live without doubt. The safe solution is for a wali or groom who is far away to appoint a representative who attends in person. During the pandemic, some states granted specific relaxations under guidelines. Always consult your state Islamic Religious Department before planning. See Marriage contract.
Some contemporary scholars permit it if all parties can be seen and heard live without doubt. The safe solution is for a wali or groom who is far away to appoint a representative who attends in person. During the pandemic, some states granted specific relaxations under guidelines. Always consult your state Islamic Religious Department before planning. See Marriage contract.
Sunan Abu Dawud 2085 (sahih)
18Must the bride be present at the marriage contract?
It is not required as a pillar; the contract takes place between the wali and the groom before two witnesses.
The bride is not the party who pronounces the offer (ijab) in the Shafi'i school, so her presence is not a condition. However, her consent must be obtained first, and in Malaysia she usually has to sign a consent document and is questioned by the registrar. Most brides attend because of custom and for the paperwork. See Marriage contract.
The bride is not the party who pronounces the offer (ijab) in the Shafi'i school, so her presence is not a condition. However, her consent must be obtained first, and in Malaysia she usually has to sign a consent document and is questioned by the registrar. Most brides attend because of custom and for the paperwork. See Marriage contract.
Sahih al-Bukhari 5136
19What is the mahr (dower) and is it obligatory?
The mahr (mas kahwin) is the wife's property, which the husband must give because of the marriage contract.
Allah says: "And give the women their mahr as an obligatory gift." Stating the mahr in the contract is recommended, but if it is not stated, the contract is still valid and the wife is entitled to mahr mithil. The mahr belongs entirely to the wife, not to her father or family; the husband may not take it back without her willing consent. See Mahr and Rights of husband & wife.
Allah says: "And give the women their mahr as an obligatory gift." Stating the mahr in the contract is recommended, but if it is not stated, the contract is still valid and the wife is entitled to mahr mithil. The mahr belongs entirely to the wife, not to her father or family; the husband may not take it back without her willing consent. See Mahr and Rights of husband & wife.
Surah an-Nisa' 4:4Surah an-Nisa' 4:24Surah an-Nisa' 4:20
20What is the difference between the mahr (dower) and hantaran money?
The mahr (dower) is obligatory under the Shariah and belongs to the wife; hantaran is custom and not obligatory.
The mahr is stated in the contract and its amount usually follows the minimum set by the state Religious Council. Hantaran money is a Malay customary gift to help with wedding expenses, and its amount is agreed between the families. Islam does not forbid hantaran as long as it is not burdensome and does not become an obstacle to marriage. Scholars encourage moderation because an easy marriage is more blessed. Do not take on large debts just for hantaran. See Mahr.
The mahr is stated in the contract and its amount usually follows the minimum set by the state Religious Council. Hantaran money is a Malay customary gift to help with wedding expenses, and its amount is agreed between the families. Islam does not forbid hantaran as long as it is not burdensome and does not become an obstacle to marriage. Scholars encourage moderation because an easy marriage is more blessed. Do not take on large debts just for hantaran. See Mahr.
Surah an-Nisa' 4:4Surah al-Isra' 17:27
21What are the lowest and highest amounts of mahr (dower)?
The Shariah sets no minimum or maximum for the mahr in the Shafi'i school, so long as it is something of value and lawful.
The Prophet ﷺ once told a Companion to look for a mahr "even if only an iron ring". The Qur'an, for its part, mentions a "qintar" (a great amount of wealth), showing that a high mahr is not forbidden. The mahr of the Prophet's ﷺ wives was twelve and a half uqiyah (500 dirhams). In Malaysia, each state sets a minimum mahr through its Religious Council; check the current rate in your state. Moderation is more encouraged. See Mahr.
The Prophet ﷺ once told a Companion to look for a mahr "even if only an iron ring". The Qur'an, for its part, mentions a "qintar" (a great amount of wealth), showing that a high mahr is not forbidden. The mahr of the Prophet's ﷺ wives was twelve and a half uqiyah (500 dirhams). In Malaysia, each state sets a minimum mahr through its Religious Council; check the current rate in your state. Moderation is more encouraged. See Mahr.
Difference between schools. The Hanafis set a minimum of 10 dirhams and the Malikis 1/4 dinar or 3 dirhams; the Shafi'is and Hanbalis have no minimum.
Surah an-Nisa' 4:20Sahih Muslim 1425Sahih Muslim 1426
22Can the mahr (dower) be paid as a debt or in instalments?
Boleh. Mahar boleh dibayar tunai, sebahagian tunai dan sebahagian hutang, atau keseluruhannya hutang, dengan persetujuan isteri.
Mahar yang ditangguhkan tetap menjadi hutang suami yang wajib dilunaskan, dan ia tidak gugur dengan berlalunya masa. Jika suami meninggal dunia, baki mahar dibayar daripada harta pusakanya sebelum faraid dibahagikan. Mahar hutang hendaklah dicatat dalam daftar perkahwinan dengan jelas untuk melindungi hak isteri. Lihat Mahar dan Faraid.
Mahar yang ditangguhkan tetap menjadi hutang suami yang wajib dilunaskan, dan ia tidak gugur dengan berlalunya masa. Jika suami meninggal dunia, baki mahar dibayar daripada harta pusakanya sebelum faraid dibahagikan. Mahar hutang hendaklah dicatat dalam daftar perkahwinan dengan jelas untuk melindungi hak isteri. Lihat Mahar dan Faraid.
Surah an-Nisa' 4:4Surah al-Baqarah 2:282
23Can the mahr (dower) be Qur'an memorisation, a set of prayer items or an umrah package?
Boleh, asalkan mahar itu sesuatu yang bernilai dan manfaatnya boleh diserahkan kepada isteri.
Nabi ﷺ menikahkan seorang sahabat yang tiada harta dengan mahar mengajar surah-surah al-Quran yang dihafalnya. Maka mengajar al-Quran, barang seperti alat solat, emas, atau pakej umrah boleh dijadikan mahar. Bacaan al-Quran semata-mata di majlis tanpa manfaat kepada isteri tidak memadai menurut ramai ulama; yang dikira ialah pengajaran. Di Malaysia, pastikan mahar memenuhi kadar minimum negeri. Lihat Mahar.
Nabi ﷺ menikahkan seorang sahabat yang tiada harta dengan mahar mengajar surah-surah al-Quran yang dihafalnya. Maka mengajar al-Quran, barang seperti alat solat, emas, atau pakej umrah boleh dijadikan mahar. Bacaan al-Quran semata-mata di majlis tanpa manfaat kepada isteri tidak memadai menurut ramai ulama; yang dikira ialah pengajaran. Di Malaysia, pastikan mahar memenuhi kadar minimum negeri. Lihat Mahar.
Perbezaan mazhab. Mazhab Hanafi tidak menerima pengajaran al-Quran sebagai mahar dan mewajibkan mahar mithil sebagai ganti.
Sahih Muslim 1425Surah an-Nisa' 4:24
24May a wife waive or return her mahr (dower)?
Yes, if it is by the wife's own free will without pressure.
Allah says: "But if they willingly remit to you any part of their mahr, then enjoy it (make use of the gift) as something wholesome and pleasant." Its lawfulness depends on genuine consent; the husband may not force, press or threaten his wife into giving up her mahr. It is best for the waiver to be recorded in writing to avoid disputes later. See Mahr.
Allah says: "But if they willingly remit to you any part of their mahr, then enjoy it (make use of the gift) as something wholesome and pleasant." Its lawfulness depends on genuine consent; the husband may not force, press or threaten his wife into giving up her mahr. It is best for the waiver to be recorded in writing to avoid disputes later. See Mahr.
Surah an-Nisa' 4:4Surah an-Nisa' 4:20
25If divorced before consummation, does the wife get the full mahr (dower)?
Isteri berhak mendapat separuh mahar yang telah ditetapkan jika diceraikan sebelum persetubuhan.
Allah berfirman bahawa jika kamu menceraikan isteri sebelum menyentuhnya sedangkan mahar telah ditetapkan, bayarlah separuh daripada apa yang ditetapkan, kecuali jika isteri atau wali memaafkannya. Jika mahar tidak ditetapkan, isteri berhak mendapat mut'ah (saguhati cerai). Jika salah seorang meninggal dunia sebelum bersama, mahar penuh menjadi hak isteri. Lihat Mahar.
Allah berfirman bahawa jika kamu menceraikan isteri sebelum menyentuhnya sedangkan mahar telah ditetapkan, bayarlah separuh daripada apa yang ditetapkan, kecuali jika isteri atau wali memaafkannya. Jika mahar tidak ditetapkan, isteri berhak mendapat mut'ah (saguhati cerai). Jika salah seorang meninggal dunia sebelum bersama, mahar penuh menjadi hak isteri. Lihat Mahar.
Perbezaan mazhab. Hanafi dan Hanbali mewajibkan mahar penuh jika berlaku khalwah sahihah (berdua-duaan tanpa halangan) walaupun tiada persetubuhan; Syafi'i (qaul jadid) mewajibkan separuh sahaja.
Surah al-Baqarah 2:237Surah al-Baqarah 2:236
26What is mahr mithil?
Mahar mithil ialah mahar setara yang lazim diterima oleh wanita yang setaraf dengannya dalam keluarga sebelah bapanya, seperti adik-beradik perempuan atau ibu saudara sebelah bapa.
Ia diwajibkan apabila mahar tidak disebut dalam akad, apabila mahar yang disebut tidak sah (contohnya barang haram), atau dalam kes perkahwinan yang dibatalkan selepas bersama. Sahabat pernah menghukum mahar seumpama wanita lain bagi seorang wanita yang suaminya meninggal sebelum menentukan mahar, dan Nabi ﷺ membenarkan keputusan itu. Penentuannya mengambil kira umur, kecantikan, pendidikan dan status. Lihat Mahar.
Ia diwajibkan apabila mahar tidak disebut dalam akad, apabila mahar yang disebut tidak sah (contohnya barang haram), atau dalam kes perkahwinan yang dibatalkan selepas bersama. Sahabat pernah menghukum mahar seumpama wanita lain bagi seorang wanita yang suaminya meninggal sebelum menentukan mahar, dan Nabi ﷺ membenarkan keputusan itu. Penentuannya mengambil kira umur, kecantikan, pendidikan dan status. Lihat Mahar.
Surah an-Nisa' 4:4Riwayat Abu Dawud dan at-Tirmidhi (sahih) — kisah Barwa' binti Wasyiq
27What is the ruling on holding a wedding feast (walimah)?
The walimatul urus is a strongly recommended sunnah (sunat muakkad) according to the authoritative view of the Shafi'i school.
The Prophet ﷺ said to Abdul Rahman bin Auf: "Hold a walimah even if with a single sheep." The walimah serves to announce the marriage and give thanks for the blessing. It need not be lavish; what matters is that it is lawful, modest and not wasteful. A feast that invites only the rich and leaves out the poor was described by the Prophet ﷺ as the worst of food. See Walimah.
The Prophet ﷺ said to Abdul Rahman bin Auf: "Hold a walimah even if with a single sheep." The walimah serves to announce the marriage and give thanks for the blessing. It need not be lavish; what matters is that it is lawful, modest and not wasteful. A feast that invites only the rich and leaves out the poor was described by the Prophet ﷺ as the worst of food. See Walimah.
Difference between schools. Some Shafi'i and Zahiri scholars hold that the walimah is obligatory, based on the command in the hadith.
Sahih Muslim 1427Sahih al-Bukhari 5177Sahih Muslim 1432
28Is it obligatory to accept an invitation to a wedding feast?
Memenuhi jemputan walimatul urus adalah wajib menurut mazhab Syafi'i, jika jemputan itu khusus kepada anda dan tiada keuzuran.
Nabi ﷺ bersabda: "Apabila salah seorang kamu dijemput ke walimah, hendaklah dia menghadirinya." Kewajipan gugur jika ada keuzuran syarak, seperti sakit, jarak jauh, atau terdapat kemungkaran dalam majlis yang tidak mampu dicegah. Jemputan umum (contohnya hebahan media sosial terbuka) tidak membawa kewajipan yang sama. Jika berpuasa sunat, hadir dan doakan tuan rumah. Lihat Walimah.
Nabi ﷺ bersabda: "Apabila salah seorang kamu dijemput ke walimah, hendaklah dia menghadirinya." Kewajipan gugur jika ada keuzuran syarak, seperti sakit, jarak jauh, atau terdapat kemungkaran dalam majlis yang tidak mampu dicegah. Jemputan umum (contohnya hebahan media sosial terbuka) tidak membawa kewajipan yang sama. Jika berpuasa sunat, hadir dan doakan tuan rumah. Lihat Walimah.
Sahih al-Bukhari 5173Sahih Muslim 1429
29When should the wedding feast (walimah) be held, before or after the contract?
The walimah is held after the marriage contract; its timing is broad, either immediately after the contract or after the couple have consummated the marriage.
Scholars differ on the best time: some Shafi'i scholars hold it is after consummation (dukhul) because of the Prophet's ﷺ practice, while others hold it is immediately after the contract. A feast held before the contract is not technically a walimatul urus, but it is fine as an ordinary meal. In Malaysian practice, the contract is often held a day or a few hours before the feast, and that is permitted. See Walimah.
Scholars differ on the best time: some Shafi'i scholars hold it is after consummation (dukhul) because of the Prophet's ﷺ practice, while others hold it is immediately after the contract. A feast held before the contract is not technically a walimatul urus, but it is fine as an ordinary meal. In Malaysian practice, the contract is often held a day or a few hours before the feast, and that is permitted. See Walimah.
Sahih Muslim 1427
30Which women are forbidden in marriage for ever?
Mahram women who may never be married fall under three causes: lineage (nasab), marriage ties (musaharah) and breastfeeding.
Lineage: mother, daughter, sister, aunt (paternal and maternal), niece. Marriage ties: mother-in-law, stepdaughter (if one has been intimate with her mother), daughter-in-law, and stepmother. Breastfeeding: the same as lineage, for example a foster mother and foster sisters. This list is given in Surah an-Nisa' verse 22–23. See Mahram.
Lineage: mother, daughter, sister, aunt (paternal and maternal), niece. Marriage ties: mother-in-law, stepdaughter (if one has been intimate with her mother), daughter-in-law, and stepmother. Breastfeeding: the same as lineage, for example a foster mother and foster sisters. This list is given in Surah an-Nisa' verse 22–23. See Mahram.
Surah an-Nisa' 4:22Surah an-Nisa' 4:23Sahih Muslim 1444
31May one marry one's wife's sister?
It is forbidden to be married to two sisters at the same time; but it is not a permanent prohibition.
Allah forbids "taking two sisters together". The Prophet ﷺ also forbade joining a woman with her aunt (paternal or maternal). If the wife dies, or is divorced and her ʿiddah has ended, only then may the man marry his former wife's sister. A contract with the sister while the wife is still married to him or in the ʿiddah of a revocable (raj'i) talaq is invalid. See Mahram.
Allah forbids "taking two sisters together". The Prophet ﷺ also forbade joining a woman with her aunt (paternal or maternal). If the wife dies, or is divorced and her ʿiddah has ended, only then may the man marry his former wife's sister. A contract with the sister while the wife is still married to him or in the ʿiddah of a revocable (raj'i) talaq is invalid. See Mahram.
Surah an-Nisa' 4:23Sahih al-Bukhari 5109Sahih Muslim 1408
32May one marry a cousin?
Yes. A cousin is not a mahram and Islam permits marriage between cousins.
The Qur'an mentions the lawfulness of the daughters of paternal and maternal uncles and aunts for the Prophet ﷺ, and he himself married Fatimah to Ali, his cousin. However, some advise genetic screening for families with a history of hereditary disease, as a precaution. Remember too that if the male cousin is the woman's wali, he may not marry her to himself; a wali hakim is needed. See Mahram.
The Qur'an mentions the lawfulness of the daughters of paternal and maternal uncles and aunts for the Prophet ﷺ, and he himself married Fatimah to Ali, his cousin. However, some advise genetic screening for families with a history of hereditary disease, as a precaution. Remember too that if the male cousin is the woman's wali, he may not marry her to himself; a wali hakim is needed. See Mahram.
Surah al-Ahzab 33:50Surah an-Nisa' 4:24
33Does a mother-in-law remain mahram after divorcing one's wife?
Yes. A mother-in-law becomes mahram for ever as soon as there is a valid marriage contract with her daughter, even before consummation and even if there is a divorce or the wife dies.
Allah mentions "your wives' mothers" in the list of women forbidden without condition (4:23). Likewise, a father-in-law remains mahram to his daughter-in-law, and a stepmother is permanently mahram (4:22). So a son-in-law may shake hands with his mother-in-law and it does not break wudu according to the Shafi'i school. By contrast, a stepdaughter (the wife's daughter) only becomes mahram if the husband has consummated the marriage with her mother; if they divorce before consummation, the stepdaughter may be married. See Mahram.
Allah mentions "your wives' mothers" in the list of women forbidden without condition (4:23). Likewise, a father-in-law remains mahram to his daughter-in-law, and a stepmother is permanently mahram (4:22). So a son-in-law may shake hands with his mother-in-law and it does not break wudu according to the Shafi'i school. By contrast, a stepdaughter (the wife's daughter) only becomes mahram if the husband has consummated the marriage with her mother; if they divorce before consummation, the stepdaughter may be married. See Mahram.
Surah an-Nisa' 4:23Surah an-Nisa' 4:22Surah an-Nur 24:31
34How many breastfeedings make a person mahram?
In the Shafi'i school, breastfeeding makes a person mahram if there are five separate, satisfying feeds while the baby is under two years old.
Sayyidah Aisyah narrated that the final ruling was five known feeds. Breastfeeding makes people mahram just as lineage does: the foster mother, her husband and their children become mahram. If the number or the age is in doubt, consult the mufti or religious affairs office before marrying, especially for adopted children or milk banks. See Mahram.
Sayyidah Aisyah narrated that the final ruling was five known feeds. Breastfeeding makes people mahram just as lineage does: the foster mother, her husband and their children become mahram. If the number or the age is in doubt, consult the mufti or religious affairs office before marrying, especially for adopted children or milk banks. See Mahram.
Difference between schools. The Hanafi and Maliki schools hold that a little or a lot of breastfeeding already makes a person mahram.
Surah an-Nisa' 4:23Surah al-Baqarah 2:233Sahih Muslim 1452Sahih al-Bukhari 2645
35May one marry a woman who is still in her ʿiddah?
It is forbidden and invalid to marry a woman in her ʿiddah, whether the ʿiddah of talaq or the ʿiddah of her husband's death.
Allah says: "And do not resolve on the marriage contract until the prescribed term is fulfilled." Even an explicit proposal to a woman in the ʿiddah of a revocable (raj'i) talaq is forbidden; for the ʿiddah of death or an irrevocable (ba'in) talaq, only an indirect hint is permitted. A contract made during the ʿiddah requires the couple to be separated, and if they have been intimate, the woman must complete her ʿiddah. See ʿIddah & reconciliation.
Allah says: "And do not resolve on the marriage contract until the prescribed term is fulfilled." Even an explicit proposal to a woman in the ʿiddah of a revocable (raj'i) talaq is forbidden; for the ʿiddah of death or an irrevocable (ba'in) talaq, only an indirect hint is permitted. A contract made during the ʿiddah requires the couple to be separated, and if they have been intimate, the woman must complete her ʿiddah. See ʿIddah & reconciliation.
Surah al-Baqarah 2:235Surah al-Baqarah 2:228Surah al-Baqarah 2:234
36May one marry while in ihram for hajj or umrah?
No. A marriage contract while one of the parties (husband, wife or wali) is in ihram is invalid according to the Shafi'i school.
The Prophet ﷺ said: "A person in ihram may not marry, may not give in marriage and may not propose." The akad must be postponed until tahallul is completed. If the wali is in ihram, the right of guardianship does not pass to a more distant wali; instead a wali hakim may conduct the marriage or the akad is postponed. See Mahram.
The Prophet ﷺ said: "A person in ihram may not marry, may not give in marriage and may not propose." The akad must be postponed until tahallul is completed. If the wali is in ihram, the right of guardianship does not pass to a more distant wali; instead a wali hakim may conduct the marriage or the akad is postponed. See Mahram.
Difference between schools. The Hanafi school holds that a contract made in ihram is valid, though not encouraged.
Sahih Muslim 1409
37May one marry a woman who is pregnant out of wedlock?
This is a disputed issue. The Shafi'i school permits a contract with a woman pregnant through zina, whether by the man who committed zina with her or another man, because a pregnancy from zina does not require an ʿiddah.
The Hanbali school, however, requires the woman to repent and wait until she gives birth. Nevertheless, the contract does not make the child legitimate if born less than six lunar months from the date of the akad; questions of the child's lineage, wali and inheritance are subject to the state fatwa. Seek advice from the religious affairs office and a counsellor. See Custody (hadhanah) & lineage and Counselling.
The Hanbali school, however, requires the woman to repent and wait until she gives birth. Nevertheless, the contract does not make the child legitimate if born less than six lunar months from the date of the akad; questions of the child's lineage, wali and inheritance are subject to the state fatwa. Seek advice from the religious affairs office and a counsellor. See Custody (hadhanah) & lineage and Counselling.
Difference between schools. The Hanbalis require repentance and an ʿiddah (until she gives birth); the Malikis also require that the woman's womb first be confirmed clear.
Surah al-Furqan 25:70Surah al-Ahqaf 46:15
38What is the ruling on nikah mut'ah (contract marriage)?
Nikah mut'ah, that is a marriage with a fixed term, is forbidden and void according to all four Sunni schools.
It was once permitted in the early days of Islam in certain circumstances, then forbidden until the Day of Judgement. The Prophet ﷺ said: "Indeed Allah has forbidden it until the Day of Judgement." Nikah mut'ah does not give the rights to maintenance, inheritance and protection that are the purpose of marriage. In Malaysia, this practice is not recognised and may attract action under state Syariah law. See Nikah siri, misyar & urfi.
It was once permitted in the early days of Islam in certain circumstances, then forbidden until the Day of Judgement. The Prophet ﷺ said: "Indeed Allah has forbidden it until the Day of Judgement." Nikah mut'ah does not give the rights to maintenance, inheritance and protection that are the purpose of marriage. In Malaysia, this practice is not recognised and may attract action under state Syariah law. See Nikah siri, misyar & urfi.
Sahih Muslim 1406Surah al-Mu'minun 23:5Surah al-Mu'minun 23:6Surah al-Mu'minun 23:7
39Is a marriage valid if contracted with the intention of divorcing after a certain period?
If the term is not stated in the contract, the majority of scholars hold that the contract is legally valid, but the intention to deceive the spouse is condemned and some scholars forbid it.
This differs from a mutʿah marriage, whose term is stipulated in the contract and which is void. Yet a marriage planned to end in divorce, without the wife's knowledge, runs against the purpose of marriage, namely tranquillity and love, and can wrong women. Most contemporary scholars discourage it. See Siri, misyar & ʿurfi marriages.
This differs from a mutʿah marriage, whose term is stipulated in the contract and which is void. Yet a marriage planned to end in divorce, without the wife's knowledge, runs against the purpose of marriage, namely tranquillity and love, and can wrong women. Most contemporary scholars discourage it. See Siri, misyar & ʿurfi marriages.
Difference among the schools. The Hanbali school (well-known view) and Imam al-Auza'i consider it the same as mutʿah marriage and invalid.
Surah ar-Rum 30:21Sahih Muslim 1406
40What is a misyar marriage and is it valid?
A misyar marriage is a marriage that fulfils its pillars and conditions, but the wife willingly gives up some of her rights such as maintenance for housing or her nightly turn.
Some contemporary scholars consider it valid because the pillars of marriage are complete, although it is not encouraged. Other scholars criticise it because it can undermine women's rights and family stability, and the wife is entitled to reclaim the rights she gave up. In Malaysia, every marriage must be registered and follow the procedure, including polygyny permission where relevant. This is not a shortcut to a secret marriage. See Nikah siri, misyar & urfi.
Some contemporary scholars consider it valid because the pillars of marriage are complete, although it is not encouraged. Other scholars criticise it because it can undermine women's rights and family stability, and the wife is entitled to reclaim the rights she gave up. In Malaysia, every marriage must be registered and follow the procedure, including polygyny permission where relevant. This is not a shortcut to a secret marriage. See Nikah siri, misyar & urfi.
Surah an-Nisa' 4:4Surah an-Nisa' 4:19
41Is a nikah siri or an unregistered marriage valid?
A marriage that fulfils its pillars and conditions (including a wali and two witnesses) may be valid in fiqh, but failing to register it is an offence under the state Enactment and exposes the wife and children to great risk.
Without registration, the wife will find it hard to claim maintenance (nafkah), jointly acquired matrimonial property (harta sepencarian) and inheritance, and the children will find it hard to obtain documents. A secret marriage without a wali or witnesses is invalid. If a marriage took place without registration, apply at once for confirmation and registration at the Syariah Court. Never keep a marriage secret. See Nikah siri, misyar & urfi and States.
Without registration, the wife will find it hard to claim maintenance (nafkah), jointly acquired matrimonial property (harta sepencarian) and inheritance, and the children will find it hard to obtain documents. A secret marriage without a wali or witnesses is invalid. If a marriage took place without registration, apply at once for confirmation and registration at the Syariah Court. Never keep a marriage secret. See Nikah siri, misyar & urfi and States.
Sunan Abu Dawud 2085 (sahih)Narrated by at-Tirmidhi and an-Nasa'i (hasan) — the hadith on beating the tambourine as what distinguishes the lawful from the unlawful
42What is a syighar marriage?
A syighar marriage is the exchange of daughters or sisters in place of mahr: "I marry my daughter to you on condition that you marry your daughter to me," with no mahr for either.
The Prophet ﷺ clearly forbade syighar marriage. In the Shafi'i school, such a contract is invalid because one woman's marriage is made the mahr for another woman, denying them their right to mahr. If two families marry their children to each other, each with its own separate mahr and without a condition of exchange, that is not syighar. See Mahram.
The Prophet ﷺ clearly forbade syighar marriage. In the Shafi'i school, such a contract is invalid because one woman's marriage is made the mahr for another woman, denying them their right to mahr. If two families marry their children to each other, each with its own separate mahr and without a condition of exchange, that is not syighar. See Mahram.
Difference between schools. The Hanafi school regards the contract as valid but the exchange condition as void, and each woman is entitled to mahr mithil.
Sahih al-Bukhari 5112Sahih Muslim 1415
43What is the ruling on a cina buta (muhallil) marriage to return to a former husband?
A muhallil marriage (cina buta), that is, marrying solely so that a woman divorced three times becomes lawful for her former husband again, is forbidden, and the Prophet ﷺ cursed the muhallil and the man for whom she is made lawful.
The Qur'an states that a woman divorced three times is only lawful for her former husband after she marries another man genuinely, they are intimate, then they divorce or the husband dies naturally, and her ʿiddah ends (2:230). The second marriage must take place out of a genuine wish to build a home. If the condition "divorce after intimacy" is stated in the contract, the contract is invalid in the Shafi'i school; if it is merely intended, the schools differ.
Such schemes degrade the dignity of women and of marriage. If you are in a situation of three talaq, accept that outcome and seek guidance. See Rujuk & Remarriage.
The Qur'an states that a woman divorced three times is only lawful for her former husband after she marries another man genuinely, they are intimate, then they divorce or the husband dies naturally, and her ʿiddah ends (2:230). The second marriage must take place out of a genuine wish to build a home. If the condition "divorce after intimacy" is stated in the contract, the contract is invalid in the Shafi'i school; if it is merely intended, the schools differ.
Such schemes degrade the dignity of women and of marriage. If you are in a situation of three talaq, accept that outcome and seek guidance. See Rujuk & Remarriage.
Difference among the schools. If the intention of tahlil is not stated in the contract, the Shafi'i and Hanafi schools consider the contract valid though disliked (makruh); the Maliki and Hanbali schools consider it void.
Surah al-Baqarah 2:230Sunan Abu Dawud 2076 (sahih)Jami' at-Tirmidhi 1120 (sahih)
44May a Muslim man marry a Christian or Jewish woman?
Al-Quran mengharuskan lelaki Muslim berkahwin dengan wanita Ahli Kitab yang menjaga kehormatan, tetapi ulama meletakkan syarat dan banyak menasihatkan agar dielakkan.
Mazhab Syafi'i mensyaratkan wanita itu daripada keturunan yang menganut agama tersebut sebelum ia dimansuhkan, syarat yang sukar dipastikan hari ini. Kebimbangan juga melibatkan pendidikan agama anak-anak. Di Malaysia, enakmen negeri hanya mendaftarkan perkahwinan antara orang Islam, maka pasangan biasanya perlu memeluk Islam terlebih dahulu. Rujuk Antara agama & mualaf.
Mazhab Syafi'i mensyaratkan wanita itu daripada keturunan yang menganut agama tersebut sebelum ia dimansuhkan, syarat yang sukar dipastikan hari ini. Kebimbangan juga melibatkan pendidikan agama anak-anak. Di Malaysia, enakmen negeri hanya mendaftarkan perkahwinan antara orang Islam, maka pasangan biasanya perlu memeluk Islam terlebih dahulu. Rujuk Antara agama & mualaf.
Perbezaan mazhab. Jumhur Hanafi, Maliki dan Hanbali menerima Ahli Kitab masa kini dengan hukum makruh, tanpa syarat keturunan seketat Syafi'i.
Surah al-Ma'idah 5:5Surah al-Baqarah 2:221
45May a Muslim woman marry a non-Muslim man?
Tidak boleh. Wanita Muslim haram berkahwin dengan lelaki bukan Islam, termasuk Ahli Kitab, dan akad itu tidak sah.
Allah berfirman: "Mereka (wanita beriman) tidak halal bagi orang kafir dan orang kafir tidak halal bagi mereka." Jika bakal suami ingin berkahwin, dia perlu memeluk Islam dengan ikhlas terlebih dahulu dan didaftarkan sebagai mualaf. Perkahwinan sivil di luar negara dengan lelaki bukan Islam tidak diiktiraf sebagai perkahwinan menurut syarak. Lihat Antara agama & mualaf.
Allah berfirman: "Mereka (wanita beriman) tidak halal bagi orang kafir dan orang kafir tidak halal bagi mereka." Jika bakal suami ingin berkahwin, dia perlu memeluk Islam dengan ikhlas terlebih dahulu dan didaftarkan sebagai mualaf. Perkahwinan sivil di luar negara dengan lelaki bukan Islam tidak diiktiraf sebagai perkahwinan menurut syarak. Lihat Antara agama & mualaf.
Surah al-Mumtahanah 60:10Surah al-Baqarah 2:221
46Who is the wali of a convert woman whose family is not Muslim?
Wali bagi wanita mualaf yang tiada saudara lelaki Muslim ialah wali hakim.
Bapa bukan Islam tidak boleh menjadi wali kepada anak perempuannya yang Muslim, kerana perwalian dalam nikah mensyaratkan Islam. Jika ada saudara lelaki dalam susunan wali yang telah memeluk Islam (contohnya abang), dia menjadi wali mengikut tertib. Pejabat agama negeri akan menguruskan wali hakim. Hormati dan maklumkan keluarga asal sebagai ihsan, walaupun mereka tidak menjadi wali. Lihat Antara agama & mualaf.
Bapa bukan Islam tidak boleh menjadi wali kepada anak perempuannya yang Muslim, kerana perwalian dalam nikah mensyaratkan Islam. Jika ada saudara lelaki dalam susunan wali yang telah memeluk Islam (contohnya abang), dia menjadi wali mengikut tertib. Pejabat agama negeri akan menguruskan wali hakim. Hormati dan maklumkan keluarga asal sebagai ihsan, walaupun mereka tidak menjadi wali. Lihat Antara agama & mualaf.
Surah at-Taubah 9:71Surah an-Nisa' 4:141Sunan Abu Dawud 2083 (sahih)
47What is the ruling on eloping to marry without the wali's permission?
Eloping without a lawful wali or without a recognised wali hakim is invalid according to the Shafi'i school and carries great risk.
Many couples claim to have used a "wali hakim" who is not accredited; such a contract may be considered invalid and need to be repeated. If the wali refuses without a Shariah reason, the right path is to apply for a wali hakim through the Syariah Court. A marriage abroad must also be registered in Malaysia within the set period; failure to do so is an offence. See Marriage guardian and Nikah siri, misyar & urfi.
Many couples claim to have used a "wali hakim" who is not accredited; such a contract may be considered invalid and need to be repeated. If the wali refuses without a Shariah reason, the right path is to apply for a wali hakim through the Syariah Court. A marriage abroad must also be registered in Malaysia within the set period; failure to do so is an offence. See Marriage guardian and Nikah siri, misyar & urfi.
Sunan Abu Dawud 2083 (sahih)Surah al-Baqarah 2:232
48May the marriage contract be held at home, or must it be in a mosque?
Yes — the place is not a condition for a valid contract; a marriage is valid at home, in a hall or in a mosque as long as its pillars and conditions are complete.
The pillars of marriage are the groom, the bride, the wali, two witnesses and the offer and acceptance; none of them relates to the location. Holding the contract in a mosque is a good practice common in Malaysia, but the narration telling people to hold marriages in the mosque is graded weak by hadith scholars, so it is not an obligation. What is required is that the marriage is announced, not kept secret.
In Malaysia, wherever the contract is held, it must be conducted by an authorised marriage registrar or official after permission to marry has been obtained, and registered under the state Enactment. Check the location requirements and fees with your district religious affairs office. See Marriage Contract and Procedure.
The pillars of marriage are the groom, the bride, the wali, two witnesses and the offer and acceptance; none of them relates to the location. Holding the contract in a mosque is a good practice common in Malaysia, but the narration telling people to hold marriages in the mosque is graded weak by hadith scholars, so it is not an obligation. What is required is that the marriage is announced, not kept secret.
In Malaysia, wherever the contract is held, it must be conducted by an authorised marriage registrar or official after permission to marry has been obtained, and registered under the state Enactment. Check the location requirements and fees with your district religious affairs office. See Marriage Contract and Procedure.
Narrated by Ahmad — "Announce the marriage" (hasan)Narrated by at-Tirmidhi — the addition "hold it in the mosque" is graded da'if (weak)refer to the state Enactment (marriage registration)
49What is tajdid nikah (renewal of marriage) and when is it needed?
Tajdid nikah means renewing the marriage contract between the same couple, usually because of doubt about the validity of the original contract.
For example, the wali used before was not qualified, the witnesses did not meet the conditions, or something happened that is feared to affect the marriage. Tajdid is not the same as rujuk (taking back) and does not erase the number of talaqs that have occurred. A new mahr is usually stated. If there is a possibility that a talaq has taken effect, the couple must go to the Syariah Court for confirmation first, not merely do a tajdid. Consult the state religious affairs office. See Marriage contract.
For example, the wali used before was not qualified, the witnesses did not meet the conditions, or something happened that is feared to affect the marriage. Tajdid is not the same as rujuk (taking back) and does not erase the number of talaqs that have occurred. A new mahr is usually stated. If there is a possibility that a talaq has taken effect, the couple must go to the Syariah Court for confirmation first, not merely do a tajdid. Consult the state religious affairs office. See Marriage contract.
Surah al-Baqarah 2:229Surah al-Baqarah 2:232
50Is the marriage sermon (khutbah nikah) obligatory before the contract?
Khutbah nikah hukumnya sunat, bukan rukun; akad tetap sah tanpanya.
Nabi ﷺ mengajar khutbah al-hajah yang dimulakan dengan pujian kepada Allah, syahadah, dan bacaan ayat-ayat takwa (Surah Ali 'Imran 3:102, an-Nisa' 4:1 dan al-Ahzab 33:70–71). Khutbah ini mengingatkan pasangan tentang takwa dan tanggungjawab. Di Malaysia, jurunikah lazimnya menyampaikan khutbah ringkas dan nasihat sebelum akad. Pasangan digalakkan mendengarnya dengan penuh perhatian kerana ia ringkasan amanah rumah tangga. Lihat Akad nikah.
Nabi ﷺ mengajar khutbah al-hajah yang dimulakan dengan pujian kepada Allah, syahadah, dan bacaan ayat-ayat takwa (Surah Ali 'Imran 3:102, an-Nisa' 4:1 dan al-Ahzab 33:70–71). Khutbah ini mengingatkan pasangan tentang takwa dan tanggungjawab. Di Malaysia, jurunikah lazimnya menyampaikan khutbah ringkas dan nasihat sebelum akad. Pasangan digalakkan mendengarnya dengan penuh perhatian kerana ia ringkasan amanah rumah tangga. Lihat Akad nikah.
Surah Ali 'Imran 3:102Surah an-Nisa' 4:1Surah al-Ahzab 33:70Riwayat Abu Dawud dan at-Tirmidhi (sahih) — khutbah al-hajah
Comments or feedback
Dibaca oleh pentadbir MYPolygyny dan tidak diterbitkan. Jangan sertakan maklumat peribadi yang sensitif. Notis privasi.
About Us · Ask · Site Map · Privacy · Editorial policy · Updated: 5 Oct 2026 · Disclaimer