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Kufwiyyat

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Kufwiyyat or Kafa'a (Arabic: كفاءة) means the compatibility or equality of the husband and wife in marriage regarding various characteristics and conditions. Jurists (faqihs) have a consensus on the necessity of Kufwiyyat in marriage and divide it into two types: Customary Kufwiyyat (Urfi) and Religious Kufwiyyat (Shar'i).

Customary Kufwiyyat refers to characteristics such as age, knowledge, piety, health, beauty, and economic status. Marriage to someone who is not a customary match is not prohibited and may be considered a form of self-sacrifice, and the guardian (Wali) of the daughter cannot prevent her from marrying a person who is not a customary match.

Religious Kufwiyyat refers to religious criteria such as being a Muslim and the ability to provide Nafqa (maintenance). For this reason, the marriage of a Muslim woman to a disbeliever (Kafir) is considered void. Jurists also believe that lineage and occupation do not affect the validity of the contract, but if these are stipulated as conditions within the contract, the daughter has the right of revocation (Faskh) if they are not met.

In a case where the father chooses a religious match for the daughter, and the daughter chooses another individual who is also a religious match, jurists differ on whether the father's guardianship (Wilaya) is annulled or not. In the view of many jurists, if the daughter is mature (Baligha) and prudent (Rashida) and wishes to marry someone she considers a religious match, the authority to contract marriage transfers to her.

Concept and Jurisprudential Status

Kufwiyyat in marriage is defined as the husband and wife being on the same level regarding religion, character, lineage, family status, and similar characteristics.[1] In jurisprudential books, jurists have discussed Kufwiyyat in marriage in various sections of the Book of Marriage (Kitab al-Nikah): sometimes regarding the guardianship of the father or paternal grandfather over a virgin prudent daughter,[2] sometimes in a separate section titled "Kufwiyyat in Marriage and Selecting a Spouse",[3] and sometimes in the margins of discussions related to the marriage contract, such as the etiquettes and preliminaries of marriage.[4] As stated by jurists, there is no disagreement among Muslims regarding Kufwiyyat being a condition in marriage,[5] and Muhammad Hasan al-Najafi, the author of Jawahir, has referred to the consensus (Ijma') of jurists in this regard.[6]

Customary Kufwiyyat

Jurists have divided Kufwiyyat into two types: Customary ('Urfi) and Religious (Shar'i).[7]

Customary Kufwiyyat refers to the couple being on the same level in characteristics such as age, knowledge, piety, health, beauty, and economic status.[8] Jurists believe that marriage to a person who is not a customary match is not prohibited and may be considered a form of self-sacrifice. According to Nasir Makarim Shirazi, a Marja', the guardian of the daughter cannot prevent the marriage of the daughter to a person who is not a customary match.[9]

Religious Kufwiyyat

Religious Kufwiyyat, in the view of jurists and researchers, refers to criteria whose fulfillment is necessary for the validity of the marriage contract. In the absence of Religious Kufwiyyat, the contract is either considered void[10] or creates a right of revocation (Faskh) for one of the parties.[11] The criteria for Religious Kufwiyyat have been expressed in various ways by Shi'a jurists. According to researchers, this difference of opinion arises from two aspects: A) In determining the matters in which the man and woman must be equal as a condition for the marriage contract. B) In the nature and type of these conditions; i.e., whether these are conditions for the validity (Sihha) of the contract or conditions for its bindingness (Luzum).[12] [13] These criteria are as follows:

Equality in Islam

According to al-Sharif al-Murtada,[14] a Shi'a jurist of the Buyid era, the famous view among Imami jurists is that the main criterion for Kufwiyyat in marriage is the equality of the man and woman in Islam;[15] meaning the man and woman must be matches in religion.[16] According to jurists, since Islam is a condition for the validity of the marriage contract, if the man is a Kafir (disbeliever), the marriage contract will be fundamentally void.[17]

Is Being a Shi'a a Condition?

Among jurists, the question arises whether being a Twelver Shi'a is a condition for Kufwiyyat in marriage or not.[18] Some jurists believe that adherence to Twelver Shi'a, which is referred to as "Iman" (Faith),[19] along with being a Muslim, is among the conditions for the validity of marriage.[20] For example, al-Shahid al-Thani, a Shi'a jurist of the 10th/16th century, considers Kufwiyyat in marriage to be equality in Islam and Iman along with the man's ability to pay Nafqa, and emphasizes that a Muslim woman cannot marry a Kafir or a Nasibi. He also states that according to the famous view of jurists, a believing woman (Mu'mina) cannot marry opponents of the sect, even non-Imami Shi'as. According to him, a Muslim man can marry a woman from the People of the Book or a Zoroastrian, but a believing woman is considered a match only for a Muslim man who shares her beliefs.[21]

Notes

  1. ↑ Ibn Manẓūr. Lisān al-ʿArab. Under the word 'Kaf; Farāhīdī. Kitāb al-ʿAyn. Under the word 'Kaf.
  2. ↑ Shahīd al-Thānī. Al-Rawḍa al-bahiyya. Vol. 2, p. 71.
  3. ↑ See: Ibn Idrīs al-Ḥillī. Al-Sarāʾir. Vol. 2, p. 557.
  4. ↑ Muḥaqqiq al-Ḥillī. Sharāʾic al-Islām. Vol. 2, p. 243; ʿAllāma al-Ḥillī. Mukhtalaf al-Shīʿa. Vol. 7, p. 299.
  5. ↑ Najafī. Jawāhir al-kalām. Vol. 30, p. 29; Muḥaqqiq al-Karakī. Jāmiʿ al-maqāṣid. Vol. 12, p. 129.
  6. ↑ Najafī. Jawāhir al-kalām. Vol. 30, p. 20.
  7. ↑ ʿArabshāhī. Miʿyār-i ham-kuf' būdan-i zawjayn.... p. 18.
  8. ↑ Makārim Shīrāzī. Anwār al-faqāha (Kitāb al-Nikāḥ). Vol. 1, p. 299; ʿArabshāhī. Miʿyār-i ham-kuf' būdan-i zawjayn.... p. 18.
  9. ↑ Makārim Shīrāzī. Anwār al-faqāha (Kitāb al-Nikāḥ). Vol. 1, pp. 297-299.
  10. ↑ See: Khomeini. Taḥrīr al-wasīla. Vol. 2, p. 250.
  11. ↑ Kayfarokhī. "Kafāʾat dar nikāḥ...". p. 51.
  12. ↑ ʿArabshāhī. Miʿyār-i ham-kuf' būdan-i zawjayn.... p. 46.
  13. ↑ A "condition of validity" is a condition whose existence makes the contract valid and whose absence leads to the invalidity of the contract. In contrast, a "condition of bindingness" is a condition whose absence does not lead to the invalidity of the contract, but the stability and permanence of the contract depend on its existence; such that in the absence of this condition, the other party has the right to cancel the contract and annul it. (Hidāyatī. Kufwiyyat dar izdivāj. p. 76.)
  14. ↑ ʿAlam al-Hudā. Masāʾil al-Nāṣiriyyāt. p. 328.
  15. ↑ See: Mufīd. Al-Muqniʿa. p. 512; Makārim Shīrāzī. Kitāb al-Nikāḥ. Vol. 2, p. 20.
  16. ↑ Muḥaqqiq al-Ḥillī. Sharāʾic al-Islām. Vol. 2, p. 243; Ṣadr. Mā warāʾ al-fiqh. Vol. 6, pp. 129-136; Makārim Shīrāzī. Anwār al-faqāha. Vol. 1, p. 299.
  17. ↑ Ibn Idrīs al-Ḥillī. Al-Sarāʾir. Vol. 2, p. 557.
  18. ↑ Ṭabāṭabāʾī Karbalāʾī. Riyāḍ al-masāʾil. Vol. 11, p. 283.
  19. ↑ Ṭabāṭabāʾī Karbalāʾī. Riyāḍ al-masāʾil. Vol. 11, p. 283; Subḥānī Tabrīzī. Niẓām al-nikāḥ.... Vol. 2, p. 7.
  20. ↑ Ṭabrisī. Al-Muʾtalif. Vol. 2, p. 118; Ibn Idrīs al-Ḥillī. Al-Sarāʾir. Vol. 2, p. 557; Ṭabāṭabāʾī Karbalāʾī. Riyāḍ al-masāʾil. Vol. 11, p. 283; Tabrīzī. Istiftāʾāt-i jadīd. Vol. 1, p. 350.
  21. ↑ Shahīd al-Thānī. Al-Rawḍa al-bahiyya. Vol. 2, p. 100.

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