Nikah Nama Pdf
Nikah Nama Usa

NIKAH APPLICATION FORM. Date and Time of Nikah Booking. Certificate is provided we will issue the couple with the original Nikah Nama.

A Nikah Nama, otherwise known as the Islamic marriage contract, governs marital relations between any Muslim couple. This document details the rights and obligations of the partners to the marriage, and was deemed integral to any Muslim marriage long before pre-nuptial agreements became fashionable. In fact, the Islamic religion strongly emphasizes entering into contracts for any ‘transaction’ – and a marriage is treated as such.

Nikah Nama Sample. Fill out, securely sign, print or email your how to get copy of nikah nama in india form instantly with SignNow. The most secure digital platform to get legally binding, electronically signed documents in just a few seconds. Available for PC, iOS and Android. Nikah forms must be obtained Qadian, India as they have a unique serial number. In addition to the above mentioned general instructions, a verification letter from National Amir U.S.A is to be attached to a completed Nikah form. The National headquarters will issue the said letter within two weeks of receiving a completed Nikah form. (See Rule 8-10) This Form has been prepared in the light of Rules No. 8 and 10 of Muslim Family Ordinance 1961 NIKAH NAMA / MARRIAGE CERTIFICATE.

Today, with more than 1.6 billion Muslims worldwide, it is particularly important to fully comprehend the nuances of the Islamic marriage contract. To understand the Islamic marriage contract, it is necessary to examine its provisions in the historical context of the marital reforms that Islam brought about.

Historians have found that in pre-Islamic Arabia tribal customs and practices governed all matters, including marriages, and there was no uniform set of rules applicable to the citizens of the region. As a result, the extent of a woman’s emancipation largely depended on the tribe she belonged to and her status within her tribe. Undeniably, some tribes accorded women no rights and treated them as mere property or “ornaments” – it was relatively common for newborn girls to be buried alive and sons to inherit their fathers’ wives (numbering a hundred or more in some cases) in pre-Islamic Arabia. However, there were also contemporaneous records of Arabian women managing their own businesses and making proposals of marriage to men of their own accord much before the advent of Islam. Islam attempted to unify and consolidate the rules and regulations on marriage in keeping with Islamic principles, so that these remained consistent irrespective of the affiliations, social status or geographical location of the spouses. In light of the inconsistent pre-Islamic Arabian practices described above, it would be fair to posit that Islam, and particularly the marriage contract, aimed to broaden and extend the protection granted to all women, notwithstanding their individual bargaining powers; Surah Nisa and various Quranic verses lend credence to this contention. Men in that time were, as today, in lesser need of protection.

A study finds that one prominent obligation in early Islamic marriage contracts in Egypt was the husband’s responsibility to support his wife financially (Asifa Qureshi & Frank E. Vogel, The Islamic Marriage Contract: Case Studies in Islamic Family Law, the Islamic Legal Studies Program, Harvard Law School (2008)). The same study finds that Egyptian courts during the early Islamic period were considerably flexible and liberal in interpreting Islamic injunctions in favor of women so that a wife could successfully sue to end her marriage for inadequacy of financial support or lack of companionship. In one example, a judge referred to the Hanafimadhhab and concluded that a wife was not obliged to travel with her husband away from the home where she was secure and protected. Ironically, the study notes that women’s rights in marriage negotiation and dissolution were severely limited following adaptation of nineteenth-century European traditions of gender by the Egyptian legal system.

Taking the above facts into account, the Nikah Nama should be read as a document targeted at upholding the rights and dignity of women in a marriage. It is difficult to comment on the Islamic marriage contract exhaustively, but I have attempted to highlight the provisions that spouses (particularly brides) need to pay special attention to before signing this document. A standard template of the Islamic marriage contract (as per rules 8 and 10 of the Rules under the Pakistan Muslim Family Laws Ordinance, 1961 (VIII of 1961)) is contained below, with commentary on the relevant provisions set out in italics and any non-contentious, self-explanatory provisions have not been commented on):

04 侍唄 (さむらいソング) 05 罪と夏 06 パノラマ 07 NOROSHI 08 なぐりガキBEAT 09 奇跡の人 10 応答セヨ 11 大阪ロマネスク feat.

1. Ward No:Town/Union:Police Station:District: Where Marriage held

2. The name of the Bridegroom & his father’s name along with his residence:

3. The Bridegroom’s age:

4. The name of the Bride & her father’s name along with her residence:

5. Whether bride is a virgin, widow or divorced: Interestingly, a woman who has never been married is officially referred to as a virgin in most English translations of this document.

6. The Bride’s age: Although the age of a bridegroom must be at least 18 at the time of marriage, a bride may be 16 years old (Child Marriage Restraint Act, 1929). According to the Majority Act, 1875 a woman cannot vote or be issued an identity card at the age of 16, but oddly enough she is deemed capable of becoming a wife and bearing children at this young age.

7. The Bride’s attorney, if appointed, along with his father’s name and residence:

8. Names of witnesses to the appointment of the Bride’s attorney along with their father’s name and their residence and their relationship with the Bride:

9. The Bridegroom’s attorney, if appointed, along with his father’s name and residence:

10. Names of witnesses to the appointment of the Bridegroom’s attorney along with their father’s names and residences:

11. The name of the witnesses to the marriage along with their father’s names and residences:

12. The date when the marriage was celebrated:Java gui editor.

Smart stb free activation code. 13. The amount of Mahar: Mahar, also known as Haq Mahar, is one of the essential elements of a Muslim marriage without which the marriage may not be considered valid. It may not be payable if the couple divorces before consummation of the marriage. The Mahar effectively constitutes the bride’s personal savings because the only other financial support she can legally expect from her husband is basic living expenses for herself and her children. If this section is not filled, a wife is still entitled to approach the court to determine the amount of Mahar in light of the parties’ social status, the wife’s reasonable requirements and her husband’s financial means. In view of the fact that, in the majority of cases, a wife may be expected to leave her home to be with her husband, Mahar should be seen as the consideration paid by a bridegroom and his family to the bride for entering into the union and, at times, potentially foregoing the opportunity to independently earn her own livelihood; there is no shame in demanding a reasonable amount of Mahar from the social or religious perspective.

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The “Shariah” amount of Mahar frequently filled in this section is not calculated in accordance with the Shariah at all. The four prominent Imams of fiqh (Islamic jurisprudence) were not in agreement over the minimum amount of Mahar; only Imam Abu Hanifa was of the opinion that the minimum Mahar amount should be 10 Dirhams (approximately 30.618 grams of silver) whereas Imam Malik ibn Anas opined that it was 3 Dirhams (9.185 grams of silver). According to Imam

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