INTRODUCTION
In the pre-Islam Arabia, the laws were favourable towards males and discriminatory against the women. Polygamy had to be accounted for in a very few blood relationships like in marriage with one’s real mother or sister. Marriages were of different kinds and divorce was simple and easy for the man. With absolute rights vested in men and no checks led to men denying the women their basic rights.
Islam brought with it a due status for women and regarded them as dignified members of the society. ‘Nikah’ literally means ‘to tie up together’ and referred to the Islamic marriage. It is a matrimonial contract as well as an institution that gives the women a particular and high status in the society. Nikah was to ensure stability in a married life as it bound both the partners together for an indefinite period and also required the woman to be honoured with the mahr.
Islam allows limited polygamy, i.e. four wives at a time. This was allowed as during the numerous wars during the Prophet’s time in Arabia, many Muslim men lost their lives. Thus, the women outnumbered the men. The war-widows and orphans became destitute as they had no standing in the society and lead miserable lives. In order to prevent injustice, Quran allows limited polygamy through the following Ayat: “marry of the women, who seem good to you, two or three or four, if you fear that you cannot do justice to so many, then one.”
Justice refers to equal love and affection as well as boarding and lodging. The Quran has another Ayat that “you will not be able to deal equally between your wives however much you wish to do so”. Thus, it can be safely inferred that though Islam permits four wives at a time it is actually in favour of monogamy. The Motazila Muslims follow monogamy strictly. But Muslims all over the globe follow the traditions of the Prophet and practise polygamy.
As per the statistics, Indian Muslims seem to prefer monogamy. Though they are allowed to have four wives as per the law, the Muslim government servants require the government’s permission before contracting the second marriage. Muslim countries like Turkey and Tunisia have laws for monogamy. Pakistan has discouraged polygamy by implementing laws that makes it difficult to marry two or more times.
DEFINITION
Hedaya says that “Marriage implies a particular contract used for the purpose of legalising children.
Justice Mahmood has defined the Muslim marriage as “a purely civil contract”.
NATURE AND CONCEPT OF MARRIAGE
The object of a Muslim marriage is to legalise children and to a large extent to regulate and validate the sexual relations. Apart from being a civil contract, it is also a social and religious institution.
LEGAL ASPECT
Legally speaking a Muslim marriage is a contract for it has a few elements of a contract. The parties have to be competent and offer, acceptance and free consent form an important part. Within a limit, the parties can decide the terms of the marriage and in case of breach; there are provisions for the rights and obligations of the parties. It can be safely said that marriage is very similar to a contract.
SOCIAL ASPECT
Marriage is a social institution and a social method to give an equal status to women. The dower, which is essential for a Muslim marriage, provides a security net for the woman in case of need. Limited polygamy helps raise the woman’s standing and dignity in the society. By placing prohibitions on the marriage, the relationships of families can be regulated and the ill effects of in breeding are avoided.
RELIGIOUS ASPECT
Marriage is the tradition of the prophet as well as present in the words of Quran. Thus, a person who marries gets religious benefits and the abstainer would have committed a sin. In ANIS BEGAM v MOHD. ISTAFA (1933)55 All, 743, it has been held to be a religious sacrament.
ESSENTIAL OF A VALID MARRIAGE
A marriage is a valid marriage or Sahih only if it is recognised by the courts to be lawful.
I) COMPETENCE OF THE PARTIES
a) Age of Puberty
For marriage, dower and divorce, the age of majority under the Muslim law is the age of puberty and not 18 years of age. Though Hedaya says the minimum age of puberty for a boy is 12 years and for a girl it is 9 years; it has been fixed at 15 years of age by the Privy Council in the year 1916. Thus, a boy or a girl of 15 years of age will be presumed to have attained the age of puberty unless the contrary is proved.
Minor’s Marriage
Under Muslim law, a person under 15 years of age is presumed to be a minor and has no capacity to give consent for marriage. Unless and until the guardian’s consent is not obtained the marriage will be void. Guardians for marriage are different from guardians appointed by the court. The order of the priority is as follows:
i) Father;
ii) Paternal Grandfather, how ever high;
iii) Brother or other male members of the father’s family;
iv) Mother; and
v) Maternal uncle, aunt or other maternal relatives.
A remoter guardian for marriage can not get the minor married off with out actually following the prescribed order and such a marriage will be void.
Shia Law says that only the father or the paternal grand-father how ever high can be the guardians for marriage.
The Child Marriage Restraint Act, 1929 provides that a child marriage exists and will be valid but the guardians and others who conduct it can be punished. A child marriage can be prevented by an injunction.
Option of Puberty (Khyar-ul-Bulugh)
Under Muslim marriage, a minor on attaining the age of puberty can exercise the option of puberty wherein the minor can approve or disapprove the marriage contracted by the guardian who is not the father or the grand father. If he disapproves, the marriage will dissolve with immediate effect. If the minor says nothing, it will be presumed that he has approved the marriage. As per the Shia law, a minor has to approve his marriage upon attaining the age of puberty.
If the father or the grandfather has contracted marriage fraudulently or negligently, the minor can repudiate the marriage on attaining the age of puberty. A wife can exercise the right even if the marriage was contracted by her father or her grandfather. There can be no unreasonable delay in the exercise of the option of puberty. The husband will lose his right to the option of puberty if the marriage has been consummated. The wife will also lose her right unless the consummation has taken place when the wife was still a minor and against her consent.
b) Soundness of Mind
Lunatics can get married during the lucid intervals for they can understand the consequences. Idiots on the other hand can not do so. Idiocy refers to an abnormal state of the mind wherein the person can not understand the consequences of their actions.
Marriage of insane persons
A person can contract a lawful marriage through a guardian. On recovering reason the said person can repudiate the marriage.
c) Religion of the parties
The parties can marry any Muslim irrespective of sects or sub sects.
Inter-Religion Marriage
Under Sunni law, a male can marry a Muslim girl of any sect/ sub sect or even a Kitabia girl. A Kitabia female is one who belongs to a community that originated in a book revealed by the heavens. Thus, the Jews and the Christians can be wed to a Sunni male. A marriage with a non-Muslim or non-Kitabia female, the marriage is merely irregular. Under Shia law, a marriage with a non-Muslim or a Kitabia woman is not permitted. However, a Muta marriage may be contracted with a Kitabia or Parsi female.
Marriage of a Muslim Female with a non-Muslim male
A Muslim female has no right to contract a marriage with a non-Muslim even if he is a Kitabia or Parsi. Such a marriage will be void.
The Special Marriage Act, 1954 allows any man or woman to get married to each other whether a Muslim or a non-Muslim. The succession will be governed under the Indian Succession Act, 1925.
II) FREE CONSENT OF THE PARTIES
If the parties are sane and adults, they can give consent on their own and the marriage will be a valid one. If the parties or one of them is either a minor or insane, the consent has to be obtained by the guardian. The consent will be deemed free when it is made at will and given voluntarily and not under any coercion or fraud.
Coercion is when the party is made to consent under the threat of harm to self or a loved one. All sects and schools render a marriage under coercion to be void. The Hanafi School is the only exception. It is believed in the school that three things can not be undone ever even if committed as a joke. The three things are marriage, divorce and taking back.
Fraud refers to a dishonest concealment of facts or presentation of false facts or statements to obtain consent. The moment the party whose consent was obtained by fraud comes to know of such fraud, he or she may accept the marriage as a legal one or altogether reject it.
Mistake of Fact is when the parties agree but not on the same thing. Consent refers to the meeting of the minds on the same issue. Where the identity of the bride to be, for example, is mistaken, the marriage will be void.
III) FORMALITIES IN THE MARRIAGE
Under Muslim law, religious ceremonies are not essential for validating a marriage. The only essential formalities are that of offer and acceptance.
Offer and Acceptance
Offer or Ijab signifies the willingness of a party to contract marriage with another. The offer comes in form of a declaration from the boy or his guardian. This offer has to be accepted by the girl or her guardian. This is referred to as acceptance or Qubool. Though no specific form exists, the words must show the unequivocal intention of the parties orthe guardians to marry the parties. It may be oral or written. When written down, it is referred to ass the Kabinnamah.
It is essential that the offer and acceptance occur at the same sitting. Thus, simultaneous actions must become a joint whole. For example, the groom to be has to send the offer through another. The bride must accept it in presence of others and then the marriage will be a valid one.
Reciprocity is another important aspect. The acceptance has to be for the proposal word to word, as it is and without any variations.
Conditional or Contingent Marriage is void even if the event that they are made dependent upon does in fact occur.
Presence of Witnesses is not essential under the Shia law. Under the Sunni law, the offer and acceptance needs to two competent witnesses. A Muslim male who is of sound mind and has attained the age of puberty is a competent single witness. Two sane Muslim females who have reached the age of puberty can also be treated as competent witnesses. Thus, two Muslim women along with a competent Muslim male witness will be regarded as competent witnesses for the marriage. Four females will not be regarded as competent witness. The term ‘witnesses’ does not refer to any one specifically asked or invited for this purpose only.
Registration under Muslim law is not essential for the validity of the marriage. But certain enactments provide for registration in the matters of marriage as well as divorces. The acts do so because then there exists a proof of the marriage. But even then the registration is optional only and not mandatory. It has also been held in a few cases that if the community custom requires registration, even if it is in a different format, the marriage has to be registered then. Under the Indian Christian Marriages Act, 1872, the registration of marriage will be essential if the marriage is between a Muslim and a Christian.
IV) ABSENCE OF PROHIBITION
Prohibition refers to the impediments or restrictions placed on a person with respect to another person or an action. The Muslim law provides that the marriage should not be a marriage against Islam or have any other impediments to it. Absence of prohibition refers to the freedom to marry a person for they do not stand in a particular relationship to each other. For example, a father cannot marry his own daughter.
Absolute Prohibitions
They are mandatory and have to be followed or else the marriage will be void. If a person is within the prohibited relationship of the other party, the marriage cannot take place.
Whether a person is within the prohibited relationship or not can be decided on the following basis:
a) Consanguinity is relationship by Blood.A Muslim cannot marry one’s own descendant, however high or descendents of one’ father or mother no matter how low. Similarly brothers and sisters of one’s ascendants howsoever high can not be married to. However, there is no prohibition in the marriage of cousin brothers or sisters.
b) Affinity refers to relation by marriage. A Muslim can not marry the ascendant or descendant of one’s spouse or the spouse of one’s ascendant or descendant.
c) Fosterage refers to the relationship of nurture and feeding. A child is breast fed during its infancy. If the person providing the feeds is someone other than the biological mother, the infant or child will still stand in a prohibited relationship with her.
Relative Prohibitions
Where the compliance is not mandatory but non-compliance will be frowned upon. Any marriage in violation will be only irregular and not void. As per Shia law, the marriage will be either perfectly valid or void and not irregular.
a) Unlawful Conjunctions
A Muslim can not have two wives at the same time if the wives are related to each other in a way that would have made their marriage void if they had been of opposite sex. As per the Sunni law, a marriage against this condition is irregular. The Shia law will treat violation as a void marriage. The only exception will be if the marriage is with the wife’s consent.
b) Marriage with the fifth wife
If a Muslim man has more than five wives, it is merely irregular with respect to the fifth wife. If he divorces a wife or a wife dies, the irregularity will be removed with respect to the fifth wife.
c) Marriage with a non-Muslim has been discussed early on in the chapter.
d) Marriage without witnesses is irregular as per Sunni law.
e) Marriage during Iddat is irregular as per the Sunni law and void as per the Shia law.
Iddat refers to the period that a woman undergoes after divorce or the death of her husband. It literally means counting. This period is essential to ascertain whether the wife/widow is pregnant or not. During this time, the woman leads a simple and chaste life. The circumstances where she has to observe Iddat and how are as follows.
1) Dissolution of Marriage by divorce
If the marriage was a valid one and consummated, the duration of Iddat is three monthly courses. The marriage could have been dissolved through Talaq, Ila, Zihar or under the Dissolution of Muslim Marriage Act, 1939. If the woman is pregnant, the period of Iddat extends till the delivery or abortion of the foetus. If the marriage has not been consummated, the woman is not required to observe Iddat.
2) Divorce of marriage by the death of the husband
If the marriage was a valid one, the period of Iddat extends up to 4 months and 10 days irrespective of the fact whether the marriage was consummated or not. If the woman was pregnant at the time, the period of Iddat is on till the delivery or the abortion or the earlier specified period, which ever is longer.
3) Death if husband during divorce Iddat
If the husband dies during the divorce Iddat, the wife has to start a fresh Iddat of 4 months and 10 days from the date of death of the husband.
4) Commencement of Iddat
The period of Iddat starts from the date of divorce or death and not from the date of the wife receiving a notice of the same. Thus, if the wife gets the notice of such an even after the specified period of Iddat has expired, she does not have to observe Iddat.
Under Shia law, Iddat need not be observed if the wife is past the childbearing age or if she has not even attained puberty.
Valid Retirement refers to when a couple spends time together in private and there is no moral, social or legal restriction in their intercourse. As per Sunni law, a valid retirement raises the presumption of consummation of the marriage. Thus, Iddat will have to be observed even if there was no actual consummation but a valid retirement has been proved. Shia law does not recognise the concept of valid retirement.
Husband is prohibited from remarrying during iddat if and only if he already has four wives. Thus, he can not marry another woman till the iddat period is over. In case, such a marriage does take place, it will be merely irregular and not void.
Miscellaneous Prohibitions
a) Marriage during pilgrimage is void as per Shia law only.
b) Rule of Equality refers to the society’s prohibition on marriage wherein the husband and wife must be of the same standing and equal therefore. The marriage in violation of this rule can be invalidated by the Qazi. The Shia law does not recognise this rule.
c) Re-marriage between the divorced couple is allowed provided a procedure if followed. The divorced wife has to marry another man fulfilling all the requisites of a valid marriage. The marriage has to be consummated. Then the present husband has to divorce her voluntarily and the wife has to observe Iddat. Then she may marry her first or former husband. If the procedure is not followed, the marriage will be merely irregular.
d) Polyandry is not permitted and the second marriage will be void under Shia and Sunni law.
KINDS OF MARRIAGE
Valid Marriage or the Sahih Marriage
Under all schools of Muslim law, the basic requirements have to be fulfilled, i.e. the parties are competent, the consent of the parties is free consent and the offer and acceptance has been duly made.
Legal Effect of a Valid Marriage
i) The co habitation of the parties becomes lawful and not immoral;
ii) The children born to a lawfully wedded couple are legitimate and can inherit accordingly;
iii) For the couple itself, mutual rights of inheritance arise;
iv) The wife can claim dower and has a right to maintenance and simultaneously the obligation to observe Iddat is bestowed upon her;
v) Prohibited relations are created due to the marriage;
vi) The legal identity or status of a Muslim woman does not blend in with her husband’s identity after marriage; and
vii) The parties have rights to regulate the movements of each other but they can not refrain each other from maintaining a relationship with their respective families or visits to then.
Void Marriage or the Batil Marriage
It is an illegal union that exists not in law. Thus, a marriage in violation of absolute prohibitions or polyandry is a void marriage. Shia law provides a few additional grounds like marriage during a pilgrimage or marriage with a non-Muslim or a woman observing Iddat.
Legal Effects of a Void Marriage
No mutual rights or obligations are created for the parties in this union. The children born to such a couple are deemed illegitimate and the wife has no rights to dower or maintenance. The parties can actually marry any one they wish for this marriage does not exist in law or in fact.
Irregular Marriage or Fasid Marriage
An incomplete marriage where the deviation from procedure or a flaw can be removed, it is called an irregular marriage. For example, the marriage with the fifth wife or with a woman observing Iddat will be treated as an irregular marriage.
Legal Effects of an irregular Marriage
The cohabitation is lawful and the children are legitimate and can inherit the properties of their parents. Mutual rights of inheritance do not arise. After consummation only, can the wife claim dower. The wife does not have to observe Iddat if the marriage is not consummated.
Temporary marriage or Muta Marriage
It is a unique form of marriage recognised only under the Ithna Asharia School. It is a union for a particular time only with consideration as a pre-requisite. The roots can be
traced back to the early Arabia, where men had to travel long and far. To confer legitimacy on the offspring produced during the travels, the Prophet allowed this Muta or enjoyment marriage for some time. Later, he prohibited it absolutely.
It is essential that the parties must be competent to contract marriage because the guardians cannot contract for a Muta marriage. The Muslim male can contract Muta marriage with a Muslim,
Kitabia or Parsi woman but the Muslim woman can contract the same only with Muslim men. Any number of Muta wives can be contracted with.
The formalities of free consent, offer and acceptance as well as absence of prohibition have to be followed. The dower must be specified at the time of marriage otherwise the marriage will be deemed void. The duration of the Muta marriage must be specified or else it will be deemed as a permanent marriage.
Legal Effects of Temporary Marriage
The cohabitation between parties becomes lawful and consequently even the children are legitimate children. There will be no mutual rights of inheritance between the husband and wife. The husband has to pay the whole dower amount if he leaves without finishing the duration of the marriage. If the wife were to leave before the expiry of the specified time, the husband can deduct a proportionate amount from her dower.
Maintenance is not available to the wife as a right. There is no divorce in Muta marriages. It ends on the prescribed time or departure of one of the parties. Iddat has to be observed for two months if the marriage has been consummated, else it is not needed. If the marriage dissolved due to death, 4 months and 10 days is the iddat period.
Marriage Agreements are allowed under Muslim law. Even subsequent to the marriage, a couple can enter into an agreement for regulation of their relationship. If the guardians have made such agreements when the parties are not competent to do so, the agreement will be binding on them. Any agreement working against Islam is void. For example a marriage agreement wherein the wife is not allowed to claim her dower or the couple can stay separately without any reasonable cause would be illegal.
Marriage agreements are binding on the parties as long as they are legal. For example an agreement wherein the husband can not contract another marriage during the subsistence of the first is a valid agreement. Similarly, an agreement stating that the husband shall not stop the wife from receiving her relatives at his house at any time is also valid.
Breach of a Marriage Agreement if the agreement was a valid one gives rise to rights of refusal for restitution, dower related rights and in extreme scenarios, dissolution of the marriage.
RESTITUTION OF CONJUGAL RIGHTS
Restitution of conjugal rights refers to giving back the right to one party to stay with the spouse. As a couple is entitled to stay together and enjoy each other’s company, if one spouse stays away without reason, the other can file a suit to move back with the aggrieved party. The courts have to look into the circumstances of each case and then decide. A wife can claim defences against her husband’s claim as given below:
a) He falsely accused her of adultery;
b) Her prompt dower was not paid on demand;
c) The husband has been expelled from the caste;
d) Cruelty, physical or emotional, by the husband; and
e) Husband converted from Islam to another religion or used objectionable words against the Prophet, etc.
The Dissolution of Muslim Marriages Act, 1939 has widened the defences even more.