In Islam, a mahram is a family member with whom marriage would be considered permanently unlawful (haram). A woman does not need to wear hijab around her mahram or spouse, and an adult male mahram or husband may escort a woman on a journey, although an escort may not be obligatory.
In Islam, a mahr is the obligation, in the form of money, possessions or teaching of verses from the Quran by the groom, to the bride at the time of the Islamic Wedding. While the mahr is often money, it can also be anything agreed upon by the bride such as jewelry, home goods, furniture, a dwelling or some land. Mahr is typically specified in the marriage contract signed upon marriage.
A total of eleven women are confirmed as having been married to Muhammad, the founder of Islam. As a sign of respect, Muslims refer to each of these wives with the title Umm al-Muʼminin, which is derived from 33:6 of the Quran.
In Islamic law (sharia), marriage is a legal and social contract between two individuals. Marriage is an act of Islam and is strongly recommended. Polygyny is permitted in Islam under some conditions, but polyandry is forbidden.
In Islam, nikah is a contract exclusively between a man and woman. Both the groom and the bride are to consent to the marriage of their own free wills. A formal, binding contract – verbal or on paper – is considered integral to a religiously valid Islamic marriage, and outlines the rights and responsibilities of the groom and bride. Divorce in Islam can take a variety of forms, some executed by a husband personally and some executed by a religious court on behalf of a plaintiff wife who is successful in her legal divorce petition for valid cause. Islamic marital jurisprudence allows Muslim men to be married to multiple women.
Sexuality in Islam contains a wide range of views and laws, which are largely predicated on the Quran, and the sayings attributed to Muhammad (hadith) and the rulings of religious leaders (fatwa) confining sexual activity to marital relationships between men and women. Sexual jurisprudence and marital jurisprudence are the codifications of Islamic scholarly perspectives and rulings on sexuality, which both in turn also contain components of Islamic family jurisprudence, Islamic marital jurisprudence, hygienical, criminal and bioethical jurisprudence. All instructions regarding sex in Islam are considered parts of, firstly, Taqwa or obedience and secondly, Iman or faithfulness to God. Sensitivity to gender difference and modesty outside of marriage can be seen in current prominent aspects of Muslim cultures, such as interpretations of Islamic dress and degrees of gender segregation. Islamic marital jurisprudence allows Muslim men to be married to multiple women.
Zayd ibn Ḥāritha al-Kalbī, was an early Muslim, Sahabi and the adopted son of the Islamic prophet, Muhammad. He is commonly regarded as the fourth person to have accepted Islam, after Muhammad's wife Khadija, Muhammad's cousin Ali, and Muhammad's close companion Abu Bakr. Zayd was a slave that Hakim ibn Hizam, Khadija's nephew, bought for her at a market in Ukaz. Zayd then became her and Muhammad’s adopted son. This father-son status was later annulled after Muhammad married Zayd’s ex-wife, Zaynab bint Jahsh.
Islamic views on slavery represent a complex and multifaceted body of Islamic thought, with various Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. Slavery was a mainstay of life in pre-Islamic Arabia and surrounding lands. The Quran and the hadith address slavery extensively, assuming its existence as part of society but viewing it as an exceptional condition and restricting its scope. Early Islamic dogma forbade enslavement of dhimmis, the free members of Islamic society, including non-Muslims and set out to regulate and improve the conditions of human bondage. Islamic law regarded as legal slaves only those non-Muslims who were imprisoned or bought beyond the borders of Islamic rule, or the sons and daughters of slaves already in captivity. In later classical Islamic law, the topic of slavery is covered at great length.
Islamic views on adoption are generally distinct from practices and customs of adoption in other non-Muslim parts of the world like Western or East Asian societies. Adoption in the western sense of the word is not recognized in Islam.
In Islamic legal terminology, bāligh or mukallāf or muhallāq or murāhiq or muhtalim refers to someone who has reached maturity or puberty, and has full responsibility under Islamic law.
Women in the Quran are important characters and subjects of discussion included in the stories and morals taught in Islam. Most of the women in the Quran are represented as either mothers or wives of leaders or prophets. They retained a certain amount of autonomy from men in some respects; for example, the Quran describes women who converted to Islam before their husbands or women who took an independent oath of allegiance to Muhammad.
Khulʿ (Arabic: خلع, also called khula, is a procedure based on traditional jurisprudence, that allows a Muslim woman to initiate a divorce by returning the mahr and everything she received from him during their life together, or without returning anything, as agreed by the spouses or judge's decree, depending on the circumstances.
Breastfeeding is highly regarded in Islam. The Qur'an regards it as a sign of love between the mother and child. In Islamic law, breastfeeding creates ties of milk kinship that has implications in family law. Muslims throughout the world have varied breastfeeding traditions.
The common view is that the Islamic prophet Muhammad had three sons, named Abd Allah, Ibrahim, and Qasim, and four daughters, named Fatima, Ruqayya, Umm Kulthum, and Zaynab. The children of Muhammad are said to have been born to his first wife Khadija bint Khuwaylid, except his son Ibrahim, who was born to Maria al-Qibtiyya. None of Muhammad's sons reached adulthood, but he had an adult foster son, Zayd ibn Harithah. Daughters of Muhammad all reached adulthood but only Fatima survived her father. Citing, among others, the advanced age of Khadija, some Shia sources contend that Fatima was the only biological daughter of Muhammad, as she is known to have enjoyed a close relationship with Muhammad, unlike Ruqayya, Umm Kulthum, and Zaynab. That Fatima was the only biological daughter of Muhammad appears to be the mainstream view among Shia Muslims.
Islamic teachings on humanity and human welfare have been codified in its central religious book known as the Quran, which the Muslims believe was revealed by God for the humankind. These teachings have often been exemplified by Islamic prophet Muhammad as displayed in his sayings and practices. To the Muslims, Islam is what the Quran has instructed to do and how Muhammad has put them into practice. Thus, the understanding of any Islamic topic generally rely on these two.
In Islam, morality in the sense of "non practical guidelines" or "specific norms or codes of behavior" for good doing, are primarily based on the Quran and the Hadith – the central religious texts of Islam – and also mostly "commonly known moral virtues" whose major points "most religions largely agree on". They include kindness, charity, forgiveness, honesty, patience, justice, respecting parents and elders, keeping promises, and controlling one's anger, love of God and those God loves, love of his messenger (Muhammad) and of believers.
Walī is an Arabic word primarily meaning primarily "ally", from whnce other related meanings with Islamic cultural tones derive, such as "ally of God" or "holy man/saint", etc. "Wali" can also mean a "legal guardian", or ruler; someone who has "Wilayah" over somebody else, and in fiqh is often "an authorized agent of the bride in concluding a marriage contract ",
In 2003, Nigeria adopted the Child Rights Act to domesticate the Convention on the Rights of the Child. The Children's Rights Act of 2003 expands the human rights bestowed to citizens in Nigeria's 1999 constitution to children. Although this law was passed at the Federal level, it is only effective if State assemblies also codify the law. The bill was first introduced in 2002, but did not pass because of opposition from the Supreme Council for Shari'a. The act was officially passed into law in 2003 by Former President Chief Olusegun Obansanjo as the Children's Rights Act 2003, in large part because of the media pressure that national stakeholder and international organizations put on the National Assembly.
Islamic family jurisprudence or Islamic family law or Muslim Family Law is the fiqh of laws and regulations related to maintaining of Muslim family, which are taken from Quran, hadith, fatwas of Muslim jurists and ijma of the Muslims. It contains pubertal, marital, sexual, child upbringing, adoption and fostering, inheritance, criminal and other related subjects. The subject mainly discusses on foster relationship, marriage, divorce, Ila, li'an, Raj'ah, Khul', Zihar, Iddah, custody and maintenance of children etc. From the political aspects, Muslim family law is a part of almost every national constitution of the world regarding religious (Muslim) laws, especially of the Muslim-majority countries.
In classical Islamic law, a concubine was a slave-woman with whom her master engaged in sexual relations. Concubinage was widely accepted by Muslim scholars in pre-modern times. Most modern Muslims, both scholars and laypersons, believe that Islam no longer permits concubinage and that sexual relations are religiously permissible only within marriage.
