Last year April 2013 I got married in Islamic republic of Pakistan in front of the judge & also in front of the Qazi (ISB) to a girl of the same nationality and religion (age 27, Doctor) after a struggle of 8 years. After which we were both living in KSA, and more than 300 people were invited in the reception. And countless people are aware about it in KSA and Pakistan through different social networks and friends.
Her father was against this marriage because I am not from the same
family & village, and he was forcing her to marry someone else; so we had to marry without informing her father – wali. (based on the Shariah knowledge we had).
On 24th March 2014 while coming back from the honeymoon we stayed in Dubai
for a day or two. I dropped her at her friend’s place since, during this visit her family arrived at her friend’s place, without my knowledge, they took her back with them.
Now they are saying that our Nikah is Haraam because it was against the parents concern and they won’t let her stay with me because they consider this marriage Haram. I tried my level best but they are now only asking for a separation. I seek your guidance to solve this problem under the light of Shariah Law.
PS: That her eldest brother was the one who suggested us to go for this
marriage, on different occasions and now even he is against us and
supporting his father. We both families are the followers of Imam Abu Hanifa school of thought.
We both have have saudi residence(Iqama) and we both were living in Saudi before honeymoon.
I love my wife and I can do anything to fix this marriage.
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salamu ‘alaykum wa-rahmatullahi wa-barakatuh.
In order for a marriage to be successful, it is important that all the role players of the spouses be included in a marital decision. The absence or sidestepping an important role player, like the father, has negative consequences as you are also witnessing and experiencing. As such, it would be advisable to exercise restraint and involve some influential people in order to win the girl’s father’s side.
Nevertheless, according to the Hanafi Mazhab (school of thought), a sane and mature girl has an independent right to get married. She does not require the consent of her parents or her representative (Wali).[1] As such, if the Nikah was conducted in the presence of two male witnesses or one male and two female witnesses, the Nikah is valid.[2]
At this stage, we advise you to seek the assistance of a sensible person who has influence on the girl’s family to intervene and if necessary, apologize. It is also important to enquire whether your wife wants a separation or not?
The issue seems complex as she married you on her own will and also left you on her own will. She could still return to you while in Dubai.
And Allah Ta’ala Knows Best
Ismaeel Bassa
Student Darul Iftaa
Durban South Africa
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1]بِلَا) رِضَا (وَلِيٍّ) وَالْأَصْلُ أَنَّ كُلَّ مَنْ تَصَرَّفَ فِي مَالِهِ تَصَرَّفَ فِي نَفْسِهِ وَمَا لَا فَلَا (فَنَفَذَ نِكَاحُ حُرَّةٍ مُكَلَّفَةٍ
{ رد المحتار على الدر المختار، ج 33، ص 55، دار الفكر-بيروت }
قَالَ – رَحِمَهُ اللَّهُ – (نَفَذَ نِكَاحُ حُرَّةٍ مُكَلَّفَةٍ بِلَا وَلِيٍّ)، وَهَذَا عِنْدَ أَبِي حَنِيفَةَ وَأَبِي يُوسُفَ فِي ظَاهِرِ الرِّوَايَةِ وَكَانَ أَبُو يُوسُفَ أَوَّلًا يَقُولُ إنَّهُ لَا يَنْعَقِدُ إلَّا بِوَلِيٍّ إذَا كَانَ لَهَا وَلِيٌّ، ثُمَّ رَجَعَ وَقَالَ: إنْ كَانَ الزَّوْجُ كُفْئًا لَهَا جَازَ وَإِلَّا فَلَا، ثُمَّ رَجَعَ وَقَالَ: جَازَ سَوَاءٌ كَانَ الزَّوْجُ كُفْئًا أَوْ لَمْ يَكُنْ،
{ تبيين الحقائق، ج 2، ص 117،المطبعة الكبرى الأميرية – بولاق، القاهرة }
نَفَذَ نِكَاحُ حُرَّةٍ مُكَلَّفَةٍ بِلَا وَلِيٍّ عِنْدَ أبي حَنِيفَةَ وَأَبِي يُوسُفَ رَحِمَهُمَا اللَّهُ تَعَالَى في ظَاهِرِ الرِّوَايَةِ كَذَا في التَّبْيِينِ
{ الفتاوى الهندية، ج 1، ص 287،دار الفكر }
[2] قال ولا ينعقد نكاح المسلمين إلا بحضور شاهدين حرين عاقلين بالغين مسلمين رجلين أو رجل وامرأتين عدولا كانوا أو غير عدول أو محدودين في القذف
{ الهداية، ج 1، ص 189، المكتبة الإسلامية }
ولا ينقعد نكاح المسلمين إلا بحضور شاهدين حرين بالغين عاقلين مسلمين أو رجلٍ وامرأتين، عدولاً كانوا أو غير عدولٍ، أو محدودين في قذفٍ،
{ اللباب في شرح الكتاب، ج 3، ص 3، المكتبة العلمية، بيروت – لبنان }