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Wahhabi Islam: From Revival and Reform to Global Jihad: Difference between revisions
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Wahhabi Islam: From Revival and Reform to Global Jihad (view source)
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# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}} | # contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}} | ||
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref> | # presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref> | ||
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home | # equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}} | ||
While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref> | While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref> | ||