❀ Ruling on Marriage Based on Shighār in Light of Qur’an and Sunnah ❀
A man married his daughter to me on the condition that I marry my sister to his son. I accepted this condition, and both marriages were conducted according to Sharīʿah procedures.
In both nikāḥs, the mahr was fixed at fourteen cows, with one goat added as extra.
Now I ask in light of the Qur’an and Sunnah, in Arabic language:
❀ Is this marriage valid according to Sharīʿah or not?
❀ If invalid, are both marriages annulled or only one?
❀ If only one is annulled, which one — mine or my sister’s?
❀ If both are annulled, can the marriages be renewed later?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
فَقَدِ اضْطَرَبَتْ كَلِمَاتُ أَهْلِ الْعِلْمِ فِي صُورَةِ الشِّغَارِ الَّتِي سَأَلْتَنِي عَنْهَا، فَكَلِمَةُ بَعْضِهِمْ أَنَّهَا تَجُوزُ، وَكَلِمَةُ بَعْضِهِمْ أَنَّهَا لَا تَجُوزُ، وَالْأَرْجَحُ مِنْ أَقْوَالِهِمْ أَنَّهَا لَا تَجُوزُ، فَالنِّكَاحَانِ مَفْسُوخَانِ، بَلْ لَمْ يَنْعَقِدْ مِنْ أَصْلِهِمَا لِأَنَّ النَّبِيَّ ﷺ نَهَى عَنِ الشِّغَارِ، وَقَالَ: «لَا شِغَارَ». وَالنَّهْيُ يَقْتَضِي الْفَسَادَ، وَالْخَبَرُ يَسْتَدْعِي عَدَمَ الْوُقُوعِ.
والله أعلم
❀ On the form of shighār mentioned in your question, scholars have differed:
◈ Some hold it permissible.
◈ Others declare it impermissible.
❀ The stronger and correct opinion is that it is impermissible.
❀ Both nikāḥs are invalid — in fact:
◈ They were never valid from the beginning, since the Prophet ﷺ forbade shighār and said:
"Lā shighār".
❀ The prohibition by the Messenger of Allah ﷺ indicates that such marriages are null and void, and the hadith shows they are not valid at all.
ھذا ما عندي والله أعلم بالصواب
❖ Question
A man married his daughter to me on the condition that I marry my sister to his son. I accepted this condition, and both marriages were conducted according to Sharīʿah procedures.
In both nikāḥs, the mahr was fixed at fourteen cows, with one goat added as extra.
Now I ask in light of the Qur’an and Sunnah, in Arabic language:
❀ Is this marriage valid according to Sharīʿah or not?
❀ If invalid, are both marriages annulled or only one?
❀ If only one is annulled, which one — mine or my sister’s?
❀ If both are annulled, can the marriages be renewed later?
❖ Answer
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
فَقَدِ اضْطَرَبَتْ كَلِمَاتُ أَهْلِ الْعِلْمِ فِي صُورَةِ الشِّغَارِ الَّتِي سَأَلْتَنِي عَنْهَا، فَكَلِمَةُ بَعْضِهِمْ أَنَّهَا تَجُوزُ، وَكَلِمَةُ بَعْضِهِمْ أَنَّهَا لَا تَجُوزُ، وَالْأَرْجَحُ مِنْ أَقْوَالِهِمْ أَنَّهَا لَا تَجُوزُ، فَالنِّكَاحَانِ مَفْسُوخَانِ، بَلْ لَمْ يَنْعَقِدْ مِنْ أَصْلِهِمَا لِأَنَّ النَّبِيَّ ﷺ نَهَى عَنِ الشِّغَارِ، وَقَالَ: «لَا شِغَارَ». وَالنَّهْيُ يَقْتَضِي الْفَسَادَ، وَالْخَبَرُ يَسْتَدْعِي عَدَمَ الْوُقُوعِ.
والله أعلم
❖ Clarification
❀ On the form of shighār mentioned in your question, scholars have differed:
◈ Some hold it permissible.
◈ Others declare it impermissible.
❀ The stronger and correct opinion is that it is impermissible.
Conclusion
❀ Both nikāḥs are invalid — in fact:
◈ They were never valid from the beginning, since the Prophet ﷺ forbade shighār and said:
"Lā shighār".
❀ The prohibition by the Messenger of Allah ﷺ indicates that such marriages are null and void, and the hadith shows they are not valid at all.
ھذا ما عندي والله أعلم بالصواب
