The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No. 2096- If a man from the beginning intends not to pay the mahr, the marriage contract is in order, yet the payment of mahr is obligatory upon him.

Issue No. 2097- If a Muslim man who is born from Muslim parents becomes an apostate and denies Allah or the Prophet Muhammad (ṣ), or denies one of the indisputable commandments of Islam, likedenial of prayer and fasting being obligatory, in a manner that the denial entails denial of Allah or the Prophet (ṣ), his marriage becomes revoked, and his wife should separate from him and observe ‘iddah for death, that is, she should observe the waiting period of a woman whose husband has died. Once the ‘iddah period is over, she can marry another man. If she has reached the age of menopause or has not yet had sexual intercourse with her husband, it is not necessary for her to observe ‘iddah.

Issue No. 2098- If a woman imposes a condition at the time of marriage that her husband will not take her out of a particular town, the husband cannot take her out of that town unless she consents to it.

Issue No. 2099- If a man marries his son off to a girl, he himself can marry the mother of that girl. Also, if one has married the mother of that girl first, his son can marry the woman’s daughter.

Issue No. 2099- If a man marries his son off to a girl, he himself can marry the mother of that girl. Also, if one has married the mother of that girl first, his son can marry the woman’s daughter.

Issue No. 2100- If a woman becomes pregnant as a result of adultery, it is not permissible for her to have an abortion. It will be regarded as her child, except that it will not inherit from her.

Issue No. 2102- If a woman says that she does not have a husband, her word is accepted, provided that she is not known to be unreliable, but if she says that she has reached menopause, one cannot accept her claim as an obligatory precaution.

Issue No. 2101- If a man commits adultery with a woman who has no husband, nor is she in ‘iddah of anyone, it is permissible for him to marry her later, and if a child is born to them, and they do not know whether the child is the outcome of legitimate relation or illegitimate relation, the child will be considered legitimate.

Issue No. 2104- It is recommended that one should expedite the marriage of his daughter who has become mature. And one should do the same with boys who need to get married.

Issue No. 2106- If a man has sexual intercourse with his wife while fasting in the month of Ramadan or when she is in her menses, he has committed a sinful act, but if a child is conceived, it is legitimate.

Issue No. 2107- If a woman who is sure that her husband died while on a journey, marries another man after completing the ‘iddah of death (waiting period that will be explained in the rules relating to divorce), and later her first husband returns from his journey, she should immediately separate from the second husband and she will be halal to her first husband. However, if the second husband has had sexual intercourse with her, she should observe ‘iddah and the obligatory precaution is that the second husband should give her the agreed mahr or the mahr equal to that of a woman in her status in case the agreed mahr is less than that.

Issue No. 2108- If a woman suckles a child with the conditions which will be mentioned in the coming issues, that woman is regarded as its mother, and that man, i.e., the husband of the woman (to whom the milk is related) is considered as its father. The father of that man is considered its paternal grandfather and his mother is considered as its paternal grandmother, his brother is considered as its paternal uncle, his sister is considered as its paternal aunt, and his children are considered as its brothers and sisters. Similarly, the father of that woman (the one who suckles the child) is considered as the child’s maternal grandfather, her mother is considered as its maternal grandmother, her brother is considered as its maternal uncle and her sister is considered as its maternal aunt. Also, the girl who has been suckled by the woman will be haram to that woman’s husband, provided that this man has had sexual intercourse with his wife. One cannot marry the woman who has breastfed his wife, because she is considered to be as his mother-in-law. In other words, when a child is suckled with the conditions that will follow, that child will become maḥram to the following:1- The woman herself (i.e., the woman who suckles the child) and she is called the riḍā‘ī mother.2- The husband of the woman [to whom the milk is related to]; he is called the riḍā‘ī father.3- The father and mother [even the riḍā‘ī mother and father] of that woman and all above them in the family line.4- The children born of that woman or those who are born to her later. 5- The children of the children of that woman, however low they may go in the family line, regardless of whether they are born of her children or her children had suckled them.6- The sister and brother of that woman, even if they are her riḍā‘ī sister and riḍā‘ī brother.7- Paternal uncle and paternal aunt of that woman, even if they are her riḍā‘ī uncle and riḍā‘ī aunt. 8- Maternal uncle and maternal aunt of that woman, even if they are her riḍā‘ī uncle and riḍā‘ī aunt.9- The children of that woman’s husband (to whom the milk is related), however low they may go in the family line, even if they may be his riḍā‘ī children.10- The father and mother of that husband (to whom the milk is related), however high they may go in the family line.11- The sister and brother of the husband (to whom the milk is related), even if they are his riḍā‘ī sister and riḍā‘ī brother.12- The paternal uncle, paternal aunt, maternal uncle and maternal aunt of the husband (to whom the milk is related), however high they may go in the line. There are some other persons also (details regarding whom will be given in the following issues) who become maḥram on account of suckling.