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Draft:Marriage of a Virgin Girl

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Marriage of a Virgin Girl is generally contingent upon the permission of the girl's guardian (walī). According to al-Shaykh al-Saduq and the majority of jurists, a virgin girl must obtain consent from her father—or, in his absence, her paternal grandfather—prior to entering into either a temporary marriage or a permanent marriage. Conversely, certain prominent jurists, including al-Shaykh al-Mufid and Sahib al-Jawahir, argue that a guardian's permission is not a prerequisite for the marriage of a pubescent girl.

In Shi'a jurisprudence, it is widely held that if a girl's father and paternal grandfather are deceased or absent, she is not required to seek permission from any other relative. Furthermore, a consensus among several jurists dictates that if a socially and morally compatible match (kufw) is found for a virgin girl, the requirement for her guardian's permission may be waived.

Perspectives

The marriage of a virgin (maiden) is a critical jurisprudential topic extensively analyzed in both traditions and classical legal treatises.[1] Textual traditions are divided; some substantiate the necessity of paternal permission, while others seemingly oppose it.[2] Consequently, Shi'a jurisprudential literature presents diverse opinions regarding whether a virgin girl requires the consent of a guardian (father or paternal grandfather) to marry. The primary viewpoints are summarized as follows:

  1. Some jurists, including al-Shaykh al-Saduq, al-Shaykh al-Tusi, 'Allama al-Bahrani, and most contemporary authorities, maintain that a pubescent virgin must obtain permission for both temporary marriage and permanent marriage.[3]
  2. Others contend that the permission of the father or paternal grandfather is not strictly necessary, viewing a pubescent virgin as legally independent in this regard.[4] According to this school of thought, traditions that imply the "necessity of the father's permission" should be interpreted as a recommendation (istihbab) rather than a strict obligation. This theory has been advanced by scholars such as al-Shaykh al-Mufid, Sahib al-Jawahir, al-Sayyid al-Murtada, and al-Muhaqqiq al-Hilli.[5] Historically, this was considered a highly prominent opinion.[6]

Additionally, several esteemed jurists, such as al-Shaykh al-Ansari and Imam Khomeini, assert that the consent of both the girl and her father is mandatory.[7] Within jurisprudential texts, this theory is referred to as "tashrik" (partnership or joint consent).[8] A subset of scholars further differentiates the rulings between temporary and permanent marriages.[9]

Abu l-Qasim Alidust, a professor of advanced jurisprudential studies (dars al-kharij) at the Islamic Seminary of Qom, identifies seven distinct fatwas (religious edicts) concerning this issue:

  1. The mature (rashida) virgin possesses sole decision-making authority.
  2. The guardian of the mature virgin possesses sole decision-making authority.
  3. The mutual consent of both the mature virgin and her guardian is required.
  4. Decision-making authority rests independently with either the girl or the guardian. Consequently, a marriage contracted by the girl is valid even without the guardian's approval, and conversely, a marriage arranged by the guardian is valid even if the girl dissents.
  5. The mature virgin retains independent authority in a temporary marriage, but not in a permanent marriage.
  6. The mature virgin retains independent authority in a permanent marriage, but not in a temporary marriage.
  7. Both the father and the girl hold decision-making authority, but the father (excluding the paternal grandfather) retains the right to annul a marriage contracted independently by the girl.[10]

No Need for Permission

Shi'a jurists unanimously agree that a woman who was previously married and lost her virginity through sexual intercourse, or a girl whose father and paternal grandfather are deceased, is exempt from needing the permission of a guardian.[11] Furthermore, if a girl intends to marry a suitor who is legally, morally, and socially compatible (kufw), and her father opposes the union without a valid, rational justification, all Shi'a jurists agree that his permission is no longer required.[12] Additionally, certain scholars argue that the marriage of a "mature" (rashida) virgin girl without her father's consent is fundamentally permissible.[13] A prominent group of scholars, including 'Allama Tabataba'i, defines a rashida as an individual who, upon reaching puberty, demonstrates the capacity to recognize her own best interests, exhibiting maturity, intellectual soundness, and social awareness.[14]

Philosophy of the Father's Permission

According to the prominent scholar Murtada Mutahhari, the jurisprudential requirement for a father's permission is rooted in psychological and social considerations. He argues that women generally possess profound emotional and affectionate capacities, making them potentially more susceptible to expressions of love, whereas men are often driven more by physical desires. Consequently, a young woman might be easily swayed by a suitor's displays of affection, potentially overlooking the pragmatic or rational aspects of marriage. Furthermore, because young women historically had less unmediated exposure to broader society compared to men, they may possess less practical experience in evaluating a suitor's true character. Therefore, many scholars maintain that consultation and the acquisition of the father's permission serve as vital protective measures to safeguard a virgin girl's long-term interests.[15]

See Also

Notes

  1. ↑ Najafī, Jawāhir al-kalām, 1395 AH, vol. 29, p. 175; al-Shaykh al-Ṣadūq, al-Hidāya, 1418 AH, p. 260; al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 7, p. 120; al-Kulaynī, al-Kāfī, 1363 Sh, vol. 5, p. 111.
  2. ↑ al-Kulaynī, al-Kāfī, 1363 Sh, vol. 5, p. 111; al-Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1367 Sh, vol. 5, p. 119.
  3. ↑ al-Shaykh al-Ṣadūq, al-Hidāya, 1418 AH, p. 260; al-Shaykh al-Ṭūsī, al-Khilāf, 1417 AH, vol. 4, p. 253; al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1406 AH, vol. 23, pp. 212-214; Risālih-yi touḍīḥ al-masāʾil-i marājiʿ, 1392 Sh, vol. 2, p. 590.
  4. ↑ Najafī, Jawāhir al-kalām, 1395 AH, vol. 29, p. 175; al-Shaykh al-Mufīd, Aḥkām al-nisāʾ, Qom, p. 36; al-Sayyid al-Murtaḍā, Rasāʾil al-Sharīf al-Murtaḍā, 1405 AH, vol. 1, p. 235; al-Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1409 AH, vol. 2, p. 509.
  5. ↑ Najafī, Jawāhir al-kalām, 1395 AH, vol. 29, p. 175; al-Shaykh al-Mufīd, Aḥkām al-nisāʾ, Qom, p. 36; al-Sayyid al-Murtaḍā, Rasāʾil al-Sharīf al-Murtaḍā, 1405 AH, vol. 1, p. 235; al-Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1409 AH, vol. 2, p. 509.
  6. ↑ Najafī, Jawāhir al-kalām, 1395 AH, vol. 29, p. 175.
  7. ↑ al-Shaykh al-Anṣārī, Kitāb al-nikāḥ, 1415 AH, pp. 125-126; Mūsawī Khumaynī, Taḥrīr al-wasīla, Qom, vol. 2, p. 254.
  8. ↑ al-Shaykh al-Anṣārī, Kitāb al-nikāḥ, 1415 AH, pp. 125-126; Mūsawī Khumaynī, Taḥrīr al-wasīla, Qom, vol. 2, p. 254.
  9. ↑ al-Ṭūsī, Tahdhīb al-aḥkām, 1417 AH, p. 440.
  10. ↑ ʿAlīdūst, Luzūm yā ʿadam-i luzūm-i idhn yā ijāzih-yi walī dar ṣiḥḥat-i izdiwāj-i dūshīzih-yi bāligh-i rashīd, pp. 4-6.
  11. ↑ Risālih-yi touḍīḥ al-masāʾil-i marājiʿ, 1392 Sh, vol. 2, p. 590.
  12. ↑ Risālih-yi touḍīḥ al-masāʾil-i marājiʿ, 1392 Sh, vol. 2, p. 590.
  13. ↑ Rūḥānī, Istiftāʾāt, 1382 Sh, p. 56.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, 1362 Sh, vol. 4, p. 274; Rūḥānī, Istiftāʾāt, 1382 Sh, p. 56; Imāmīfar, Barrasī-yi fiqhī ijtimāʿī-yi idhn-i pidar dar izdiwāj-i dukhtar, p. 94.
  15. ↑ Muṭahharī, Majmūʿih-yi āthār-i Muṭahharī, 1381 Sh, vol. 19, p. 92.

References

  • al-Anṣārī, Murtaḍā. Kitāb al-nikāḥ. Qom, al-Muʾtamar al-ʿĀlamiyya, 1415 AH.
  • al-Baḥrānī, Yūsuf. al-Ḥadāʾiq al-nāḍira. Qom, Muʾassasat al-Nashr al-Islāmī, 1406 AH.
  • Banīhāshimī Khumaynī, Sayyid Muḥammad Ḥasan. Touḍīḥ al-masāʾil-i marājiʿ. Qom, Daftar-i Intishārāt-i Islāmī Jāmiʿih-yi Mudarrisīn-i Ḥawzih-yi ʿIlmiyya-yi Qom, 1392 Sh.
  • Imāmīfar, ʿAlī. Barrasī-yi fiqhī ijtimāʿī-yi idhn-i pidar dar izdiwāj-i dukhtar. In Faṣlnāmih-yi ʿulūm-i islāmī, Saveh Azad University, Spring 1386 Sh.
  • al-Kulaynī, Muḥammad b. Yaʿqūb. al-Kāfī. Tehran, Markaz-i Intishārāt-i ʿIlmī Farhangī, 1363 Sh.
  • al-Muḥaqqiq al-Ḥillī, Abū l-Qāsim Najm al-Dīn. Sharāʾiʿ al-Islām. Tehran, Istiqlāl, 1409 AH.
  • al-Murtaḍā, ʿAlī b. al-Ḥusayn. Rasāʾil al-Sharīf al-Murtaḍā. Qom, Dār al-Qurʾān al-Karīm, 1405 AH.
  • Mūsawī Khumaynī, Rūḥullāh. Taḥrīr al-wasīla. Qom, Muʾassasih-yi Nashr wa Tanẓīm-i Āthār-i Imām Khumaynī, [n.d.].
  • Muṭahharī, Murtaḍā. Majmūʿih-yi āthār-i Muṭahharī. Tehran, Intishārāt-i Ṣadrā, 1381 Sh.
  • Najafī, Muḥammad Ḥasan. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-islām. Tehran, Maktabat al-Islāmiyya, 1395 AH.
  • al-Ṣadūq, Muḥammad b. ʿAlī. Man lā yaḥḍuruh al-faqīh. Translated by Ghaffari. Tehran, Nashr-i Ṣadūq, 1367 Sh.
  • al-Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Masālik al-afhām. Qom, Muʾassasat al-Maʿārif al-Islāmiyya, 1413 AH.
  • al-Shaykh al-Mufīd, Muḥammad b. Muḥammad. Aḥkām al-nisāʾ. Qom, Muʾtamar al-ʿĀlamiyya al-Alfiyya li-sh-Shaykh al-Mufīd, [n.d.].
  • al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Tehran, 1362 Sh.
  • al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Khilāf. Qom, Muʾassasat al-Nashr al-Islāmī, 1417 AH.
  • al-Ṭūsī, Muḥammad b. al-Ḥasan. Tahdhīb al-aḥkām. Edited by Ghaffari. Tehran, Ṣadūq, 1417 AH.
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