Asala mulikum. I wanted to ask you views about a complicated issue. A girl was raped by her own maternal cousin. Later on he made her sign a marriage contract t(written in the handwriting of the paternal cousin )hreatning her that he would tell the family that they had consensual physical relations .. moreover that contract was written by that paternal cousin in his own handwritinig. No ajib and qabol tool place. There were no witness present. That person is still engaged in physical relation with the girl, now using the signed document as a threat .is this relation valid or not ? I will be immensely thankful to you for your guidance.
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We take note of the contents of your email.
We are deeply disturbed by the man’s immoral and unhuman behaviour. It is indeed sad to note that the sister had to face such tragic circumstances in her life.
Shariah condemns all forms of abuse including physical and emotional abuse. Rape is a heinous crime and a major sin. No woman deserves to be “physically and emotionally abused” by anyone.
If there is any threat against a woman in any way, that has to be addressed with the seriousness it deserves.
A nikaah is only valid through Ijaab and Qabool in the presence of two adult male or one male and two female witnesses. [1] You state that there were no witnesses present for the Nikaah. Accordingly, the Nikaah is not valid. The man and woman in reference are not married. It is Haraam for the man to have any type of relations with the woman.
The woman should identify an appropriate person in the family and seek his/her help against this oppression and abuse. She does not deserve to go through this type of oppression. She should not remain silent and accept the emotional and physical trauma. The woman may also report the matter to the local authorities.
She should put her trust in Allah and seek strength from Allah. Du’aa is the weapon of a believer. She is very close to Allah. She should try to put this behind her and progress in life. She should not hurt herself any further. No one should allow the wrong of another person to block ones progress in life. No oppressor will get away in the court of Allah.
We also advise her to seek professional counselling. That will assist her to overcome the anxiety and she will be in a better frame of mind to address the injustices done to her in an appropriate way.
May Allah Ta’ala ease her pain and suffering and grant her the courage to overcome the predicament she is faced with. Aameen
And Allah Ta’āla Knows Best
Muhammad I.V Patel
Student Darul Iftaa
Lusaka, Zambia
Checked and Approved by,
Mufti Ebrahim Desai.
_____
[1] بدائع الصنائع في ترتيب الشرائع (2/ 232)
وَأَمَّا) الَّذِي يَرْجِعُ إلَى مَكَانِ الْعَقْدِ فَهُوَ اتِّحَادُ الْمَجْلِسِ إذَا كَانَ الْعَاقِدَانِ حَاضِرَيْنِ وَهُوَ أَنْ يَكُونَ الْإِيجَابُ وَالْقَبُولُ فِي مَجْلِسٍ وَاحِدٍ حَتَّى لَوْ اخْتَلَفَ الْمَجْلِسُ لَا يَنْعَقِدُ النِّكَاحُ، بِأَنْ كَانَا حَاضِرَيْنِ فَأَوْجَبَ أَحَدُهُمَا فَقَامَ الْآخَرُ عَنْ الْمَجْلِسِ قَبْلَ الْقَبُولِ، أَوْ اشْتَغَلَ بِعَمَلٍ يُوجِبُ اخْتِلَافَ الْمَجْلِسِ، لَا يَنْعَقِدُ؛ لِأَنَّ انْعِقَادَهُ عِبَارَةٌ عَنْ ارْتِبَاطِ أَحَدِ الشَّطْرَيْنِ بِالْآخَرِ،
الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 9)
(وينعقد) متلبسا (بإيجاب) من أحدهما (وقبول) من الآخر (وضعا للمضي) لأن الماضي أدل على التحقيق
وينعقد أي النكاح أي يثبت ويحصل انعقاده بالإيجاب والقبول (قوله: من أحدهما) أشار إلى أن المتقدم من كلام العاقدين إيجاب سواء كان المتقدم كلام الزوج، أو كلام الزوجة والمتأخر قبول ح عن المنح فلا يتصور تقديم القبول، فقوله: تزوجت ابنتك إيجاب وقول الآخر زوجتكها قبول خلافا لمن قال إنه من تقديم القبول على الإيجاب وتمام تحقيقه في الفتح (قوله: لأن الماضي إلخ) قال في البحر: وإنما اختير لفظ الماضي؛ لأن واضع اللغة لم يضع للإنشاء لفظا خاصا، وإنما عرف الإنشاء بالشرع واختيار لفظ الماضي لدلالته
على التحقيق والثبوت دون المستقبل. اهـ
الفتاوى الهندية – ط. دار الفكر (1/ 267)
وَأَمَّا رُكْنُهُ فَالْإِيجَابُ وَالْقَبُولُ كَذَا في الْكَافِي وَالْإِيجَابُ ما يُتَلَفَّظُ بِهِ أَوَّلًا من أَيِّ جَانِبٍ كان وَالْقَبُولُ جَوَابُهُ هَكَذَا في الْعِنَايَةِ
وَمِنْهَا الشَّهَادَةُ قال عَامَّةُ الْعُلَمَاءِ إنَّهَا شَرْطُ جَوَازِ النِّكَاحِ هَكَذَا في الْبَدَائِعِ وَشُرِطَ في الشَّاهِدِ أَرْبَعَةُ أُمُورٍ الْحُرِّيَّةُ وَالْعَقْلُ وَالْبُلُوغُ وَالْإِسْلَامُ فَلَا يَنْعَقِدُ بِحَضْرَةِ الْعَبِيدِ وَلَا فَرْقَ بين الْقِنِّ وَالْمُدَبَّرِ وَالْمُكَاتَبِ وَلَا بِحَضْرَةِ الْمَجَانِينِ وَالصِّبْيَانِ وَلَا بِحَضْرَةِ الْكُفَّارِ في نِكَاحِ الْمُسْلِمِينَ هَكَذَا في الْبَحْرِ الرَّائِقِ