ISLAMIC LAW (RESTATEMENT) ACT

CHAPTER 375
ISLAMIC LAW (RESTATEMENT) ACT

[SUBSIDIARY LEGISLATION]

INDEX TO SUBSIDIARY LEGISLATION

STATEMENTS

The Statements of Islamic Law

Mpango wa Sheria ya Kiislam

STATEMENTS

THE STATEMENTS OF ISLAMIC LAW

(Section 2(1))

G.N. No. 222 of 1967

This statement contains the English and Swahili versions of the following Chapters of the Statements of Islamic Law:

Chapter	Sections	Subject
I	1-3	Preliminary Provisions
II	4-64	Marriage
III	65-87	Mahr
IV	88-98	Mut'aa

STATEMENTS OF ISLAMIC LAW

(Section 2(1))

CHAPTER I
PRELIMINARY PROVISIONS

1. Short title and commencement

These Statements may be cited as the Statements of Islamic Law and shall come into operation on the date appointed for the commencement thereof by the Minister by notice published in the Gazette.

2. Construction of the statements

Except where it is otherwise expressly provided the provisions of these Statements shall be construed as being common to the Shafi'i Hanafi and Shiah schools.

3. Interpretation

In these Statements, unless the context otherwise requires, "Minister" means the Minister responsible for legal affairs.

CHAPTER II
MARRIAGE

PART I
GENERAL PROVISIONS

4. Definition

Marriage (nikah) is a contract between a man and a woman which has for its objects–

(a) enjoyment of conjugal rights by the contracting parties; and

(b) procreation and legalising of children.

PART II
COMPETENCE OF PARTIES

5. Competence to marry

(1) Every Moslem of sound mind who has attained puberty may enter into a contract of marriage.

Exceptions: (a) According to the Shafi'i school and the Shiah Ismaili school a woman of any age whatsoever is incompetent to enter into a contract of marriage.

(b) According to the Shiah Ithna' Asheri school a woman who has attained puberty shall be competent to enter into a contract of marriage only if she is discreet.

(2) Persons of unsound mind and minors (that is, persons who have not attained puberty), and according to the Shafi'i school and the Shiah Ismaili school, women of all ages, are incompetent to enter into a contract of marriage but may be validly contracted in marriage by their respective guardians.

6. Age of competence

(1) In the absence of any direct evidence to the contrary it shall be presumed that a person of either sex who has reached the age of fifteen years has attained puberty.

(2) No male under the age of twelve years and no female under the age of nine years shall be held to have attained puberty.

Exception: According to the Shiah Ithna' Asheri school it shall be presumed that males attain puberty at the age of fifteen years and females attain puberty at the age of nine years.

PART III
CONTRACT OF MARRIAGE

7. Consent of parties

(1) The consent to the marriage of a person competent himself to enter into a contract of marriage in accordance with the provisions of subsection (1) of section 5 must be expressed either by himself or his duly authorised agent or proxy.

(2) The consent to the marriage of a person not himself competent to enter into a contract of marriage must be expressed by the guardian of that person or by the duly authorised agent or proxy of the guardian.

(3) A marriage of a person competent to enter into a contract of marriage shall be void if the marriage is brought about without his consent unless that person subsequent to that contract ratified the marriage either expressly or impliedly.

(4) The provisions of this section shall be read together with the provisions of section 37.

8. Marriage by fraud

Where a marriage contract has been brought about by fraud the marriage shall be void, and the payment of mahr shall be unenforceable, unless the marriage contract has been subsequently ratified by consummation or otherwise.

9. Form of contract of marriage

(1) The contract of marriage must be in the form of proposal and acceptance, expressed at one meeting and uttered by the parties entering into the contract, either for themselves or as proxies or agents, or as guardians.

(2) The proposal and acceptance must be expressed by the persons required to express the same–

(a) in the presence and hearing of each other; and

(b) according to the Shafi'i, Shiah Ismaili and Hanafi schools, in the presence and hearing of two witnesses simultaneously present.

(3) Where witnesses are necessary to a contract of marriage they–

(a) must be sane and must have attained puberty;

(b) must be male; and

Exception: According to the Hanafi school there must either be two male witnesses or one male and two female witnesses.

(4) According to the Shiah Ithna' Asheri school the presence of witnesses is not necessary, nor is it necessary for the marriage to be made known.

10. Proposal and acceptance

(1) The proposal and acceptance must be in unequivocal terms.

(2) According to the Shafi'i and Shiah Ithna' Asheri schools it is necessary that the proposal should be made by the use of the Arabic words "tazwij" or "nikah". Where, however, the parties expressing the proposal and acceptance are unable to use the Arabic terms, equivalent terms in the language understood by them may be used.

(3) According to the Hanafi school the proposal may be expressed in words implying a sale ('bai') or gift ('hiba'), or transfer of ownership ('tamlik') or any other expression implying a permanent union; but words implying a mere hiring, lending or licence do not give rise to a valid marriage.

(4) Words implying marriage at a future time, or depending on a future event or condition, shall not constitute a valid marriage.

PART IV
PERSONS PROHIBITED FROM INTERMARRYING

11. Prohibition by consanguinity

(1) It shall be unlawful for a Moslem to marry–

(a) his own ascendants however high or descendants however low;

(b) his father's or mother's descendants however low;

(2) Marriage of persons prohibited to intermarry under subsection (1) shall be void.

12. Prohibition by affinity

(1) It shall be unlawful for a Moslem to marry–

(a) the ascendants or descendants however high or however low of his spouse (whether living or deceased);

(b) the spouse of any ascendant or descendant:

Provided that marriage with a descendant of a deceased or divorced wife with whom marriage was never consummated shall be lawful.

(2) According to the Shafi'i and Hanafi schools an irregular marriage, which has not been consummated, does not, for the purpose of establishing prohibition by affinity, make the parties husband and wife.

(3) Marriage of persons prohibited to intermarry according to the foregoing provisions of this section shall be void.

13. Effect of illicit intercourse

(1) According to the Hanafi school an illicit between a man and a woman intercourse shall carry all the consequences of prohibition by affinity as if the intercourse were in course of consummation of a lawful marriage of the persons concerned.

(2) According to the Shiah school where a man has an illicit intercourse with a woman it shall be unlawful for either to marry any ascendant or descendant of the other.

14. Effect of sodomy

According to the Shiah Ithna' Asheri school where two men commit an act of sodomy the active participant of that act shall be prohibited from marrying any of the following relations of the other participant:

(a) mother;

(b) foster-mother;

(d) foster-daughter;

(e) sister; and

(f) foster-sister.

15. Establishment of fosterage

(1) Where a child, under the age of two years, has been nursed by a woman other than its mother in accordance with the conditions prescribed in section 16–

(a) the child becomes the foster-child of the woman;

(b) the woman becomes the foster-mother of the child and her husband becomes the foster-father of the child.

(2) In this section the term "husband" means the man with whom the foster-mother had intercourse, whether lawful or otherwise, as a result of which the woman becomes physically able to nurse the child.

16. Conditions of fosterage

No fosterage shall be deemed to have been established unless–

(a) according to the Shafi'i school, the child has been suckled not less than five times from the breast of a living woman;

(b) according to the Hanafi school, the milk from the breast of the woman reaches the stomach of the child regardless of the quantity of the milk, or of whether the child is actually suckled or the milk is otherwise administered to the child, or of whether, at the time when the milk is taken out of the woman's breast, she is living or dead;

(i) the milk by which the child was nursed proceeds from a lawful intercourse; and

(ii) (a) the child is nursed direct from the breast of the same woman during one whole day and night and is not, during that time, suckled by any other woman or fed with any other food or drink (including water); or

(b) the child is nursed direct from the breast of the same woman for not less than fifteen times and is not, during the period when he is so nursed, suckled by any other woman; or

(c) the child is nursed direct from the breast of the woman for such length of time as to leave no doubt that her milk substantially contributed to the growth of the child and the formation of his flesh and bones; and

(iii) all the acts of nursing the child are completed before the child becomes two years of age;

(d) according to the Shiah Ismaili school–

(i) the milk by which the child is nursed proceeds from a lawful intercourse;

(ii) the milk is from the breast of a living woman and reaches the stomach of the child; and

(iii) the act of nursing is completed before the child becomes two years of age.

17. Prohibition by fosterage

(1) It shall not be lawful for a Moslem to marry–

(a) his foster-mother;

(b) her foster-father;

(i) father;

(ii) mother;

(d) any ascendant however high or any descendant however low of either of the foster-parents;

Exception: According to the Shiah school prohibition is not established by fosterage between foster-children of the same foster-mother unless their foster-father is the same person;

(e) the sister or brother of any foster-ascendant:

Provided that where the milk is ascribed to the foster-mother as the result of an illicit intercourse, the foster-child may marry the paternal or maternal aunts or uncles of his or her (illegitimate) foster-father;

(Note: According to the Shiah school no fosterage is established in any event where the milk is ascribed to the foster-mother as the result of an illicit intercourse);

(f) the foster-ascendants, however high, or the foster-descendants, however low of the spouse (whether living or deceased):

Provided that marriage with a foster-descendant of a deceased or divorced wife with whom marriage was never consummated shall be lawful;

(g) the spouse of a foster-parent or a foster-child; and

(h) according to the Shiah school–

(i) a descendant or foster-descendant of his or her own descendant's foster-father; and

(ii) a descendant of his or her descendant's foster-mother.

(2) Marriage of persons prohibited to intermarry by reason of fosterage shall be void.

18. Prohibition by conjunction

(1) A Moslem shall not–

(a) being a male, have more than four wives at the same time; or

(b) being a female, have more than one husband at the same time.

(2) According to the Shafi'i, Shiah Ismaili and Hanafi schools a man who is lawfully married shall not, during the continuance of the marriage, marry another woman who is so related, by consanguinity, affinity or fosterage, to the wife that, had either of the two women been a male, they could not have lawfully intermarried.

(3) According to the Shiah Ithna' Asheri school a man lawfully married shall not, during the continuance of the marriage–

(a) marry the sister of his wife; or

(b) marry, except with the consent of the wife, the niece of that wife.

(4) For the purposes of this section–

(a) a man shall cease to be married to a woman–

(i) upon the death of the woman; or

(ii) if he divorces the woman, upon the expiration of the iddat:

Exception: According to the Shiah and Shafi'i schools, where a marriage is dissolved by irrevocable divorce cessation of the marriage for the purposes of this section shall occur immediately upon the irrevocable divorce being effected;

(b) a woman shall cease to be married to a man upon the death of, or divorce by, the man and completion by her of her iddat.

(5) A contract of marriage in contravention of the provisions of this section shall be void, but the marriage contracted previous to the contract by which unlawful conjunction is established shall remain valid. Where it cannot be determined which of the two contracts of marriage was the earlier, and the two conjointly have the effect of establishing unlawful conjunction, both shall be void.

Exception: According to the Hanafi school a marriage contracted in contravention of the provisions of subsection (1)(a) or subsection (2) shall be irregular but not void.

19. Prohibition by iddat

It shall not be lawful for any woman who is observing iddat to enter into a contract of marriage during the period of her iddat and every such contract of marriage shall be void:

Provided that where a marriage is dissolved otherwise than by death of the husband and in circumstances which do not make it unlawful for the parties to remarry, it shall not be unlawful for the woman to contract marriage with the same husband during the period of her iddat.

20. Certain special prohibitions under Shiah law

According to the Shiah Ithna' Asheri school–

(a) if a man knowingly marries a woman who is at the time of the marriage observing iddat following dissolution of her marriage with another man and consummates that marriage, he shall be prohibited for ever after from marrying that woman:

Provided that if the purported marriage during the period of iddat is not consummated, the parties may lawfully intermarry on completion of the iddat;

(b) if a man has sexual relation with a woman lawfully married to another man, or with a woman who having been revocably divorced by another man is observing iddat, he shall be prohibited for ever after from marrying such woman.

21. Prohibition by difference of religion

(1) According to the Shafi'i and by Hanafi schools–

(a) a Moslem male cannot enter into a valid contract of marriage with any woman who is not a Moslem or a kitabia;

(b) a Moslem female cannot enter into a valid contract of marriage with any man who is not a Moslem.

(2) According to the Shiah law a Moslem, whether male or female, cannot enter into a valid contract of marriage with any person who is not a Moslem:

Provided that–

(a) where a kitabi husband of a kitabia wife converts to Islam while married to the kitabia wife (and the wife does not so convert) the marriage shall remain lawful notwithstanding the difference in religion;

(b) where a kitabia wife of a kitabi husband converts to Islam while married to the kitabi husband (and the husband does not so convert) the marriage shall be deemed to have dissolved as from the date of the wife's conversion and the wife shall be required to observe iddat; but if the husband also converts to Islam prior to the termination of the iddat the marriage between the parties shall revive immediately upon his conversion.

(3) "Kitabia" means a woman, and "kitabi" means a man, who believes in a revealed religion possessing a Divine Book.

(4) According to the Shafi'i school no person shall be deemed to be a kitabia or a kitabi unless it is shown that that person's ancestors, dating back to the times of prophet Mohammed, were kitabis.

(5) A woman who does not herself profess to be a fire-worshipper or idolatress shall be deemed to be a kitabia if one of her parents is a kitabi or kitabia.

(6) A marriage in contravention of the provisions of subsections (1) and (2) shall be void.

22. Prohibition by supervenient illegality

Where after a man or woman has been lawfully married–

(a) the parties acquire such foster-relations that had the relations existed at the time of their marriage they would have been prohibited to intermarry by reason of the fosterage; or

(b) one of the parties converts to a faith that had that party belonged to that faith at the time of the marriage, the parties could not have lawfully married by reason of the provisions of section 21,

the parties shall cease to be lawfully married.

23. Prohibition during pilgrimage

(1) According to the Shiah and the Shafi'i schools it shall be unlawful for a Moslem who is within the sacred territory of Mecca and who is in the state of ihram to enter into a contract of marriage, and every such contract of marriage shall be void.

(2) According to the Shiah school if a person purports to enter into a contract of marriage in contravention of the provisions of subsection (1) knowing it to be unlawful for him to do so that person shall be prohibited for ever after from marrying the same party.

24. Prohibition by divorce

(1) Where a marriage is irrevocably dissolved by pronouncement by the husband of three divorces, the husband cannot validly remarry the woman whom he has so divorced unless–

(a) the woman is first lawfully married to another man; and

(b) the marriage with that other man has been actually consummated and after such consummation has been lawfully dissolved.

(2) For the purpose of determining whether or not the second marriage by the woman has been consummated for the purpose of this section, the assertion or denial by the wife shall be presumed to be correct.

Exception: According to the Shiah school the assertion or denial by the husband shall be presumed to be correct.

(3) A marriage in contravention of the provisions of subsection (1) shall be void.

25. Certain special rules of Shiah law and Shafi'i law regarding marriage for legalising remarriage and effect of nine divorces by same man

(1) According to the Shiah school–

(a) where a marriage contracted with the second husband is contracted on the express understanding that its sole purpose is the legalisation of the proposed remarriage of the woman with the former husband and with a stipulation that the second marriage shall be effectual only for the said purpose, both the second marriage and the stipulation shall be void;

(b) if a woman is divorced nine times by one husband (being twice intermediately married to another or others) the husband who has divorced her nine times shall, for ever after, be prohibited from marrying the woman.

Effect of "li'an"

(2) According to the Shiah and Shafi'i schools, where a man has made a "li'an" against his wife and they have accordingly been separated, the husband shall be prohibited, for ever after, from re-marrying the wife with whom he has so separated.

PART V
AGENTS OR PROXIES FOR MARRIAGE

26. Minors and persons of unsound mind cannot act as agents or proxies

(1) A person who is not a Moslem, or has not attained puberty, or is of unsound mind, or is in the state of ihram, cannot validly act as an agent or proxy for marriage.

(2) According to the Shafi'i school a woman cannot act as an agent or proxy for marriage.

27. Authority may be specific or general

An agent or proxy may be authorised to contract a marriage–

(a) with a specified person only;

(b) with a person answering to a specified description; and

(c) generally, with any person: Provided that an agent or proxy cannot, unless he is expressly authorised to do so, contract his principal in marriage either with himself or with any person who is his ward for marriage.

28. One person may represent both sides

The same person may have, or be given, authority to act in a marriage as proxy or guardian for both parties; or as proxy or guardian for one party, and principal on his own behalf; or as proxy for one party and guardian for the others.

29. Subsequent ratification of marriage

(1) Where a marriage is purported to be contracted by a person on behalf of another person without the knowledge or authority of that other person, the latter may elect either to ratify or disown the marriage.

(2) Where a marriage is purported to be contracted by any person in the circumstances described in subsection (1) and the person on whose behalf the marriage is purported to have been contracted–

(a) disowns the marriage, the marriage shall be void;

(b) ratifies the marriage; either expressly or impliedly, before the death of the other party to the marriage, the marriage shall be valid in the same manner as if it had been initially contracted by the authority of the person ratifying.

Exception: According to the Shafi'i school a marriage contracted in the circumstances described in subsection (1) shall be void and cannot be ratified.

PART VI
GUARDIANS FOR MARRIAGE

30. Guardian defined

A guardian for marriage is a person who is authorised by law to make a valid contract of marriage on behalf of a minor, a person of unsound mind, or, according to the Shafi'i school and the Shiah Ismaili school, a woman of any age.

31. General rules as to capacity of guardian

(1) No person who is under the age of puberty, or of unsound mind, or who is not a Moslem, or who is in the state of ihram, may act as a guardian for the marriage of a Moslem.

(2) In addition to the disqualifications prescribed by subsection (1), according to the Shafi'i school and the Shiah Ismaili school, no woman may act as a guardian for marriage.

32. Persons entitled to act as guardians

(1) According to the Shafi'i school the following persons are entitled, in the order of precedence in which they are mentioned below, to act as guardians for marriage:

(a) the father;

(b) the nearest paternal grandfather;

(d) consanguine brother;

(e) full brother's son;

(f) consanguine brother's son;

(g) full brother of the father;

(h) consanguine brother of the father;

(i) son of the father's full brother;

(j) son of the father's consanguine brother:

Provided that no person other than the father or the paternal grandfather may act as guardian for the marriage of a minor.

(2) According to the Hanafi school, the following persons are entitled, in the order of precedence in which they are mentioned below, to act as guardians for marriage:

(a) the father;

(b) the nearest paternal grandfather;

(c) the brothers and remoter male paternal relatives, in the same order of preference as for inheritance by residuaries under the Hanafi law;

(d) the mother;

(e) maternal relatives (whether male or female):

Provided that no maternal relative shall act as a guardian for marriage unless he is so related to the person for whom he is acting as a guardian that he would be prohibited from marrying that person under the provisions of section 11.

(3) According to the Shiah Ismaili school the following persons are entitled, in the order of precedence in which they are mentioned below, to act as guardians for marriage:

(a) the father;

(b) the nearest paternal grandfather;

(d) son's son;

(e) full brother;

(f) full brother's son;

(g) consanguine brother;

(h) consanguine brother's son;

(i) full brother of the father;

(j) son of the father's full brother;

(k) consanguine brother of the father;

(l) son of the father's consanguine brother:

Provided that no person other than the father or the paternal grandfather may act as guardian for the marriage of a minor.

(4) Where two or more persons are included in any one group of persons entitled to act as guardians for marriage under subsection (1), subsection (2) or subsection (3)–

(a) according to the Shafi'i school and the Shiah Ismaili schools, the nearer shall be preferred to the more remote;

(b) according to the Hanafi school the nearer shall be preferred to the more remote:

Provided that amongst collaterals, a male shall be preferred to a female.

(5) According to the Shiah Ithna' Asheri school the father and the nearest paternal grandfather are alone entitled to be guardians for marriage, and either of them may contract a valid marriage on behalf of the person for whom he acts as a guardian.

33. Where two or more persons entitled to be guardians

Where more persons than one are equally entitled to be guardians for marriage of any person, any one of them may lawfully contract such person in marriage.

34. Contract by a remoter guardian

(1) According to the Shafi'i, Hanafi and Shiah Ismaili schools where two or more persons are entitled to be guardians for marriage of any person, and the remoter guardian, without the consent or authority of the nearest entitled guardian, purports to contract that person in marriage, the contract shall be void unless ratified by the nearest entitled guardian.

(2) According to the Hanafi and Shiah Ismaili schools where the nearest entitled guardian for marriage is at such distance that it is not possible to communicate with him without undue delay or inconvenience and there is a possibility of the opportunity of contracting the marriage being lost by delay, the person next entitled to act as guardian for marriage may contract the marriage.

35. Testamentary guardians not permitted

Neither the father nor any other person entitled to be a guardian can appoint, by his will or otherwise, a guardian for marriage of his ward, and every such appointment shall be void.

Exception: According to the Shiah Ithna' Asheri school the father or, if the father has predeceased the paternal grandfather, the grandfather may appoint a testamentary guardian for the marriage of his child or grandchild of unsound mind who has attained puberty while of unsound mind, and that guardian may enter into a valid contract of marriage on behalf of the deceased's child or grandchild, if that contract is in the interest of the child or grandchild.

36. Where no-one entitled to be guardian is living

(1) Where no person entitled to act as guardian for marriage of any person incompetent to contract a valid marriage on his own behalf is living, or where the person entitled to act as guardian refuses or neglects to act as the guardian, or is at such distance that it is not possible to communicate with him without undue delay or inconvenience, and there is a possibility of the opportunity of contracting the marriage being lost–

(a) according to the Shafi'i, Shiah Ismaili and Hanafi schools, a kadhi may act as the guardian or a court of competent jurisdiction may appoint any fit and proper person to act as the guardian;

(b) according to the Shiah Ithna' Asheri school–

(i) in the case of a person who has not attained puberty or who is of unsound mind, having attained puberty while of unsound mind, no valid contract of marriage can be entered into on behalf of the person; and

(ii) in the case of a person who has become of unsound mind after attaining puberty, the kadhi may act as the guardian or a court of competent jurisdiction may appoint any fit and proper person to act as his guardian for marriage.

(2) The term kadhi, when used in context of the Shiah Ithna' Asheri school, means a mujtahid or his representative.

37. Guardian to seek consent

(1) The guardian for marriage of a person who has not attained puberty or who is of unsound mind may contract that person into marriage without his consent.

(2) The guardian for marriage of any person who has attained puberty and who is of sound mind, shall not contract that person in marriage without his consent; the consent may be either express or implied from conduct.

Exception: According to the Shafi'i school the father or the paternal grandfather acting as guardian for marriage of a woman who is not a thayyaba may contract a valid marriage on behalf of the woman without her consent:

Provided that a court of competent jurisdiction shall annul the contract at the instance of the woman if she satisfies the court that the contract is to her manifest disadvantage and that the marriage has not been consummated.

(The term "thayyaba" means a woman who has lost her virginity as a result of sexual intercourse. In Shiah law a woman does not become a thayyaba unless the intercourse was pursuant to a valid marriage.)

38. Right to repudiate marriage on attaining puberty or recovering reason

(1) Where a person who has not attained puberty or who is of unsound mind has been contracted in marriage by his father or his paternal grandfather, or, according to the Shiah school, by a testamentary guardian or the kadhi pursuant to the authority vested in them by section 35 and section 36 respectively, the contract of marriage shall be valid and binding and that person shall not be entitled to repudiate it on attaining puberty or recovering reason, as the case may be:

Provided that where the father or the paternal grandfather has acted fraudulently or negligently or to the manifest disadvantage of that person, that person may repudiate the contract on attaining puberty or recovering reason, as the case may be.

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(2) According to the Hanafi school, where a person who has not attained puberty or who is of unsound mind has been contracted in marriage by a guardian other than the father or the paternal grandfather, that person may repudiate the marriage on attaining puberty or recovering his reason, as the case may be.

(3) The option to repudiate a marriage (khyar-ul-bulugh) conferred by subsection (1) or subsection (2) shall cease to operate–

(a) in the case of a female, if after attaining puberty or recovering her reason and after being informed of the marriage, she does not repudiate without unreasonable delay; and

(b) in the case of a male, if he ratifies the marriage either expressly or impliedly, as by payment of dower or by cohabitation.

39. Effect of repudiation

The mere exercise of the option of repudiation shall not by itself operate as a dissolution of marriage. The marriage shall be deemed to subsist until the repudiation is confirmed by a kadhi or by a court of competent jurisdiction.

40. Option of guardian to avoid marriage

(1) According to the Hanafi school where a woman who is competent to enter into a valid contract of marriage on her own behalf has contracted herself in marriage to a person not her equal the marriage may be dissolved by a court of competent jurisdiction at the instance of any of the persons who, being agnates, would have been her guardians of marriage had she been incompetent to contract herself in marriage:

Provided that the court shall not dissolve any marriage if–

(a) any one of the persons consented to or acquiesced in the marriage; or

(b) the woman has given birth to a child or is enceinte.

(2) For the purpose of determining whether a woman has contracted herself in marriage to a person not her equal the court shall have regard to the following factors only:

(a) the lineage of the husband;

(b) whether the husband or his father or his paternal grandfather belonged to a religion other than Islam;

(d) whether the husband is pious and virtuous.

PART VII
PRESUMPTIONS RELATING TO MARRIAGE

41. Presumptions as to marriage

Where the issue is whether or not a marriage was duly contracted in a valid form between a man and woman–

(a) if it is proved that the parties cohabited together continuously and for a long period as husband and wife and were treated as such by their friends; or

(b) if either party has acknowledged that he or she was married to the other, and the other party has confirmed, or acquiesced in, the acknowledgement; or

it shall be presumed, in the absence of direct proof to the contrary, that the parties were validly married.

42. Valid retirement

(1) According to the Hanafi school when the husband and wife are alone together under circumstances which present no legal, moral or physical impediment to marital intercourse, they are said to be in "valid retirement" (khilwat-i-sahih).

(2) Where there has been valid retirement between husband and wife such valid retirement shall, whether or not the marriage has been actually consummated, have the same effect as actual consummation of the marriage for the following purposes:

(a) the confirmation of mahr;

(b) the establishment of paternity;

(d) the wife's right to maintenance and residence during iddat;

(e) the prohibition by conjunction against the husband marrying the wife's sister;

(f) the prohibition by conjunction against the husband marrying more than three other women during the continuance of the marriage with the wife,

and the term "consummation of marriage" shall, whenever used in these Statements in relation to any of the matters specified above, include "valid retirement" for the purposes of the Hanafi law.

PART VIII
CLASSIFICATION OF MARRIAGES

43. Classification of marriages

(1) According to the Shafi'i and Hanafi schools, a marriage may be–

(a) valid (sahih); or

(b) void (batil); or

(2) According to the Shiah school a marriage is either valid or void and all the marriages which are irregular according to the Shafi'i and Hanafi schools are void under the Shiah law.

44. Definitions

(1) A marriage contracted in accordance with the rules of the appropriate school shall be a valid marriage.

(2) A marriage contracted in contravention of the rules prescribed by the appropriate school shall be void unless (under the Shafi'i and Hanafi laws) such marriage falls under the class of irregular marriages.

(3) According to the Shafi'i schools an irregular marriage is a contract of marriage–

(a) entered into in contravention of the rules relating to the presence of witnesses or in contravention of any other rule of purely formal nature; or

(b) (according to the Hanafi school only) purporting to marry persons in contravention of the provisions of subsection (1)(a) or subsection (2) of section 18.

45. Effect of void marriage

A void marriage shall be illegal ab initio and shall not, subject to the provisions of section 77, create any civil rights or obligations between the parties. A child born of a void marriage shall be illegitimate unless the child is conceived while the parties are under a mistaken belief that they are validly married.

46. Cancellation of irregular marriage

Where an irregular marriage has been contracted–

(a) if the marriage has not been consummated, either party may cancel the marriage, either expressly or impliedly, and with or without the knowledge of the other;

(b) if the marriage has been consummated, either party may, with the knowledge of the other and expressly, cancel the marriage.

47. Effect of cancellation

An irregular marriage shall not confer any rights or impose any obligations upon the parties:

Provided that where an irregular marriage has been consummated the following consequences shall follow:

(a) the wife shall be entitled to mahr in accordance with the provisions of section 78;

(b) the wife shall have a duty to observe iddat upon cancellation of the marriage or the death of the husband, whichever first occurs;

(d) where the marriage is irregular by reason only of it having been contracted in contravention of the rules relating to the presence of witnesses, the wife shall be entitled to be maintained by the husband.

(Note: An irregular marriage shall not in any event create mutual rights of inheritance between husband and wife.)

PART IX
LEGAL EFFECT OF MARRIAGE

(a) General

48. Rights and obligations created by a valid marriage

(1) Where a marriage contract is validly concluded–

(a) sexual intercourse between the parties shall become lawful and any child born out of the union shall be legitimate;

(b) the wife shall become entitled to maintenance by her husband;

(c) each party shall become entitled to a share in the other's estate upon the latter's death in accordance with the rules regulating inheritance;

(d) the wife shall be prohibited from remarrying another man upon dissolution of the marriage, either by the death of the husband or otherwise, unless she has first observed iddat for the prescribed period;

(e) neither party shall marry any of the relations of the other within the degree of prohibited affinity;

(f) the wife shall become entitled to dower in accordance with the provisions of Chapter III;

(g) the husband shall become entitled to restrain his wife's movements in a reasonable manner and to exercise marital authority.

(2) In addition to the rights conferred and duties imposed by subsection (1) the parties to a contract of marriage shall have any other rights and duties which may have been agreed to between them at the time of marriage or subsequent to it and the terms of which are not inconsistent with the provisions of any written law or against the public policy.

49. Wife to retain her status

For the avoidance of doubt it is hereby declared that a woman shall not, by reason of her marriage, be deemed to have lost her status or to have forfeited her right to dispose of her own property of her own free will.

50. Where wife is a minor

Notwithstanding the provisions of section 48 where a man marries a girl who has not attained puberty it shall be unlawful for him to have sexual intercourse with his wife until she has attained puberty.

51. Where more than one wife

Where a man is married to two or more wives it shall be his duty to distribute his favours equitably between his wives and to provide each wife with a separate apartment for herself, free from intrusion of any person other than the husband.

(b) Rules relating to Maintenance

52. Conditions upon which wife becomes entitled to maintenance

It shall be the duty of a husband to maintain his wife to whom he is validly married and who–

(a) if she has attained puberty–

(i) places, or offers to place, herself in his power, so as to allow him free access to herself at all lawful times; and

(ii) obeys all his lawful and reasonable commands; or

(b) if she has not attained puberty, is surrendered into the husband's custody by her guardian, according to the provisions of this Part:

Provided that the inability of the husband to provide due maintenance for his wife shall not affect her right to receive any maintenance.

Exception: According to the Shiah school a husband is liable to maintain a minor wife even if she has not been surrendered into his custody.

53. Assessment of maintenance

For the purpose of determining the rate of the maintenance payable by the husband to the wife the factors to be taken into consideration shall be–

(a) according to the Shafi'i school, the social position of the husband and the basic requirements of the wife, having regard to the custom among the husband's equals in the same city or locality;

(b) according to the Hanafi school, the social position of both the husband and the wife;

(c) according to the Shiah school, the wife's requirements in respect of condiments, food, clothing, residence, service and implements of anointing, having regard to the custom among her equals in the same city or locality.

54. Liability of husband not affected where access refused on ground or where consummation not possible or desirable

A husband shall not cease to be liable to maintain his wife by the fact that–

(a) she denies him access to her on some lawful ground; or

(b) the marriage cannot be consummated by lawful reason of the fact that the husband has not attained puberty, or that the wife remains absent from him with his permission or that the wife or the husband is suffering from a malformation or illness which makes the consummation impossible or undesirable.

55. Death of husband

A wife's right to maintenance shall cease on the death of the husband:

Provided that the wife shall be entitled to occupy the matrimonial home during the period of her iddat.

56. Dissolution of marriage

(1) Where a marriage is dissolved by divorce–

(a) if the divorce is revocable, the wife shall be entitled to maintenance during her iddat;

(b) if the divorce is irrevocable, the wife shall not be entitled to any maintenance during her iddat:

Provided that if at the time when the irrevocable divorce is pronounced the wife is pregnant she shall be entitled to maintenance during her pregnancy.

Exception: According to the Hanafi school where a marriage is dissolved the wife shall be entitled to maintenance during her iddat regardless of whether the divorce is revocable or otherwise and regardless of whether the wife is pregnant or not.

(2) Notwithstanding the provisions of subsection (1) a wife shall not be entitled to maintenance if the marriage is dissolved on the ground of her misconduct or misbehaviour.

57. Where wife loses right of maintenance

(1) Where a wife ceases to be entitled to maintenance owing to a cause (as, for example, her disobedience) which does not by itself dissolve the marriage, her right to maintenance shall revive on the removal of the cause if the marriage has not in the meantime been dissolved by either party.

(2) Where a wife ceases to be entitled to maintenance in the circumstances described in subsection (1) and the marriage is dissolved before her right to maintenance revives, her maintenance during iddat shall be regulated, in the event of dissolution by the death of the husband, by the provisions of section 55 and in the event of dissolution by divorce, by the provisions of section 56.

(3) Where a wife loses her right to maintenance by some cause which by itself dissolves the marriage (as, for example, apostasy), her right to maintenance shall not revive on the removal of the cause.

58. Maintenance due from day to day

Maintenance shall become due and shall be payable by the husband to the wife day by day.

Exception: According to the Hanafi school maintenance shall be payable by monthly instalments.

59. Release of right to future maintenance

A wife cannot validly release her right to receive maintenance except after it has become due.

60. Arrears of maintenance

A wife shall be entitled to maintenance notwithstanding that she may have allowed it to get into arrears without having had the amount determined by a court of competent jurisdiction or before the amount has been agreed upon by the parties.

Exception: According to the Hanafi school the following rules apply–

(a) arrears of maintenance shall not be recoverable unless the amount of the maintenance has been determined by a court of competent jurisdiction or has been agreed upon by the parties;

(b) where a marriage is dissolved either by the death of the husband or by divorce and immediately before the dissolution the wife was entitled to any arrears in accordance with the provisions of the rule stated in paragraph (a), such arrears shall, by reason of the dissolution of the marriage, become irrecoverable;

(c) notwithstanding the provisions of the rules stated in paragraphs (a) and (b), where maintenance has been ordered by a court of competent jurisdiction, arrears of such maintenance shall, in all circumstances, be recoverable regardless of whether or not the amount of the maintenance payable is specified in the order.

61. Husband's right to claim refund of maintenance given in advance

Where a husband has given maintenance to his wife in respect of a specified future period he may claim refund of the portion of the maintenance which has not lawfully become due to the wife in accordance with the provisions of section 58.

62. Wife's right to maintenance to have priority

A wife's right to maintenance shall be a debt due from the husband and shall have priority over the rights of all other persons entitled to be maintained by the husband.

63. Application of husband's property

A wife may apply to her own use any articles (as, for example, money, food, clothing) owned by her husband which are in her possession and which she may be entitled to claim for her maintenance, but she shall have no right to sell any other property of her husband in order to maintain herself out of the proceeds of the sale.

64. Wife may pledge husband's credit

A wife may pledge her husband's credit in order to provide herself with maintenance.

CHAPTER III
MAHR (DOWER)

PART I
PRELIMINARY PROVISIONS

65. Definition mahr

Mahr (dower) is a sum of money or other property given or agreed to be given to, or a right conferred upon, the wife by the husband in consideration of marriage.

66. Agreement to marry without mahr

A wife shall be entitled to claim mahr from her husband even if she or her guardian for marriage has expressly waived her right to do so.

PART II
NATURE AND VALUE OF "MAHR"

67. What may constitute mahr

(1) Mahr may consist of any specified thing that has value:

Provided that nothing which is unlawful for a Moslem to possess (as, for example, hogs) or, in the case where the mahr is an article of food, unlawful for a Moslem to consume (as, for example, wine or spirits), shall be given as mahr.

(2) According to the Shiah and Shafi'i schools an undertaking by the husband that he will personally render services to the bride during a specified period and in a specified manner may validly be the subject of mahr.

68. The value of mahr

(1) A husband may settle any amount or a property of any value by way of mahr upon his wife regardless of whether the value of the mahr is beyond his means or of whether he has means to give mahr of far greater value.

Exception: According to the Hanafi school a husband shall not settle on his wife mahr the value of which is less than twelve shillings, and where a husband purports to settle on his wife mahr of less than twelve shillings, the wife shall be entitled to claim from the husband twelve shillings.

(2) Where a marriage has been contracted by a guardian for marriage on behalf of a male child who has not attained puberty and the guardian has agreed to a mahr of an unreasonable value a court of competent jurisdiction may, on the application of the husband after his attaining puberty, discharge the husband from liability to give the agreed mahr and substitute therefor liability to give customary mahr (mahr-ul-mithl).

69. Absence of mahr not to affect marriage

A contract for marriage shall not be invalid by reason only of the fact that–

(a) no mahr has been agreed upon;

(b) the mahr agreed upon is something which is unlawful for a Moslem to possess or, in the case where the mahr agreed upon is an article of food, unlawful for a Moslem to consume;

(d) there is uncertainty or ambiguity relating to mahr,

but in all those cases the wife shall be entitled to customary mahr (mahr-ul-mithl).

70. Mahr may be specified before or after marriage

Where mahr is not specified prior to or at the time of the marriage it may be specified at any time after the marriage and where it is specified subsequent to the marriage and the wife has agreed to that mahr the wife shall, notwithstanding the provisions of section 69, be entitled to the mahr so specified and not to the customary mahr.

71. Assessment of customary mahr

Where in the circumstances described in subsection (2) of section 68 or in section 69 a wife becomes entitled to customary mahr (mahr-ul-mithl), the mahr shall be of such amount as was settled by way of mahr upon other women in the same circumstances as the wife and regard shall be had particularly to the mahr settled upon the wife's full or consanguine sisters or other female descendants of her ancestors.

72. Mahr-ul-muajjal and mahr-ul-muwajjal

(1) Mahr may be either prompt mahr (mahr-ul-muajjal) or deferred mahr (mahr-ul-muwajjal).

(2) Prompt mahr is the mahr which is agreed to be payable immediately on marriage when demanded by the wife.

(3) Deferred mahr is the mahr which is payable after a specified period or on dissolution of the marriage or on the happening of some specified event.

(4) Mahr may be either wholly prompt or wholly deferred or partly prompt and partly deferred.

(5) Where it is not expressly agreed upon whether the mahr shall be prompt or deferred–

(a) according to the Shafi'i and Shiah schools, the whole of the mahr shall be presumed to be prompt mahr;

(b) according to the Hanafi school, the mahr shall be presumed to be partly prompt and partly deferred and the proportion referable to each class shall be regulated by custom amongst the parties or, in the absence of custom, by the status of the parties and the amount of the mahr settled.

73. Addition to mahr subsequent to marriage

Where mahr has been specified prior to or at the time of marriage the parties may, at any time during the continuance of the marriage, agree to add to the mahr and where such addition is agreed upon, the agreement in respect of the addition shall be deemed to have been incorporated in the original contract of mahr:

Provided that where the marriage is dissolved otherwise than by the death of either party and before consummation has taken place the agreement for addition to the mahr made subsequent to the marriage shall be void.

74. Remission or gift of mahr by wife to husband

(1) A wife may validly agree to a reduction of her mahr or make a gift or remission of the whole or any part of it to her husband, or, if the husband has died, to his heirs.

(2) Reduction, gift or remission may be made by the wife either conditionally or unconditionally.

(3) Where a widow purports to make a gift or remission of mahr in favour of her husband's estate or in favour of his heirs, the gift or remission shall operate as a release of her claim to the mahr and shall be operative even if it has not been accepted by the executors of the husband's will or by the administrators of his estate or by his heirs.

PART III
"MAHR": WHEN PAYABLE

75. When whole payable mahr

(1) Where mahr has been specified and the marriage has been consummated or either party dies during the continuance of the marriage but prior to its consummation, the wife or her estate, as the case may be shall be entitled to the whole of the mahr.

Exception: According to the Shiah school where either party dies prior to consummation the wife or her estate, as the case may be, shall be entitled to half of the mahr.

(2) Where the amount of the mahr has not been specified–

(a) according to the Shafi'i and Hanafi schools, if the marriage has been consummated or either party dies during the continuance of the marriage but prior to its consummation, the wife or her estate, as the case may be, shall be entitled to the customary mahr (mahr-ul-mithl);

(b) according to the Shiah school–

(i) where the marriage has been consummated, the wife shall entitled to the customary mahr:

Provided that where at the time of the marriage it was agreed that the mahr should be fixed by either party subsequently, and the mahr has been fixed, the wife shall be entitled to the mahr so fixed;

(ii) if either party dies during the continuance of the marriage but prior to its consummation, the wife shall be entitled neither to any mahr nor to anything in lieu of it.

76. Where marriage dissolved by husband prior to consummation

(1) Where a marriage is dissolved prior to its consummation either–

(a) by the husband by divorcing his wife; or

(b) by any act of the husband other than his exercising the right to repudiate marriage on attaining puberty or recovering sanity conferred upon him by section 38, the wife shall be entitled, where the mahr has been specified, to receive half of the mahr; where the mahr has not been specified the wife shall be entitled to receive a present (mit'at) in lieu of the mahr.

(2) The mit'at payable to the wife under subsection (1) shall be of such amount as may be agreed upon by the parties, or, in default of agreement, shall be assessed having regard to the condition and circumstances of the husband.

Exception: According to the Hanafi school, the mit'at shall be of not less than three articles of dress or their value.

77. Right to mahr where marriage is void

Where a contract of marriage entered into is void–

(a) according to the Hanafi and Shafi'i schools, the husband shall not be under any obligation to give mahr or mit'at;

(b) according to the Shiah school, if the marriage has been consummated, the woman shall be entitled to mahr-ul-mithl, but if the marriage has not been consummated the husband shall be under no obligation to give mahr or mit'at.

78. Right to mahr where marriage is irregular

According to Shafi'i and Hanafi schools, where a marriage is irregular–

(a) if the marriage has been consummated or either party dies before the cancellation of the marriage and prior to its consummation, the wife shall be entitled to the customary mahr;

(Exception: According to the Hanafi school the wife shall be entitled to mahr, customary or specified, whichever may be less);

(b) if the marriage is cancelled prior to consummation otherwise than by the death of either party, the husband shall be under no obligation to give mahr or mit'at.

79. Dissolution by an act of wife or by khyar-ul-bulugh prior to consummation

Where a marriage is dissolved prior to its consummation by an act of the wife or by either party exercising khyar-ul-bulugh in accordance with the provisions of section 38, the husband shall be under no obligation to give mahr or mit'at.

PART IV
LIABILITY FOR AND DISCHARGE OR "MAHR"

80. Liability for mahr on marriage of minor husband

(1) Where a marriage has been contracted by a guardian for marriage on behalf of a male child who has not attained puberty the property of the child shall be liable for the mahr, but if he has no property, the guardian shall be liable to the wife for the mahr.

(2) The liability of the guardian under subsection (1) shall cease upon the husband attaining puberty.

(3) Where the guardian has given to the wife the whole or any portion of the specified mahr, and the husband, on attaining puberty, divorces his wife prior to consummation of the marriage and otherwise than by the exercise of his khyar-ul-bulugh in accordance with the provisions of section 38, the wife shall refund such portion of the mahr received by her as is in excess of half of the total specified mahr.

(4) The provisions of this section shall apply mutatis mutandis where a male of unsound mind is contracted in marriage by his guardian for marriage.

81. Persons who can give valid discharge for mahr

Where the mahr is given–

(a) to the wife or to her executors, administrators or heirs; or

(b) if the marriage has been contracted by a guardian for marriage on behalf of a woman who is, by reason of her having not attained puberty or otherwise, incompetent to contract marriage on her own behalf, to that guardian; or

the husband shall be discharged from his liability in respect of the mahr.

82. Mahr a debt due to wife

Mahr shall be a debt due from the husband to the wife and, subject to the provisions of these Statements, shall become payable–

(a) in the case of prompt mahr, immediately upon demand made therefor by the wife after conclusion of the contract of marriage or upon dissolution of the marriage (either by death of either party or by divorce) whichever first occurs;

(b) in the case of deferred mahr, upon the expiration of the specified period or the happening of the specified event, as the case may be, or upon dissolution of the marriage (either by death of either party or by divorce) whichever first occurs.

PART V
WIFE'S RIGHTS IN RESPECT OF "MAHR"

83. Wife may refuse conjugal rights

(1) Where a husband fails or refuses to give to his wife the prompt mahr (mahr-ul-muajjal)–

(a) if the wife is a person who has not attained puberty, or is of unsound mind, and was contracted in marriage by her guardian for marriage, the guardian may refuse to give her into the custody of her husband or, if she is in her husband's custody, may take her back and keep her in his own custody until the husband pays the prompt mahr;

(b) in any other case, the wife may refuse to permit her husband to exercise his conjugal right until the husband pays the prompt mahr:

Provided that where a wife has once permitted her husband to exercise his conjugal rights she may not later deny him his conjugal rights on the ground only of failure or refusal by him to pay the prompt mahr.

(2) Where in the exercise of the option conferred upon her by paragraph (b) of subsection (1), a wife refuses to permit her husband to exercise his conjugal rights, the refusal shall not affect any of the other rights and obligation of the parties arising out of the contract of marriage.

84. Wife to retain profits when under obligation to return mahr

Where under the provisions of these Statements a wife is required to return the mahr received by her, or any portion of it, to her husband, any profits which may have accrued from the mahr while the mahr was in her possession shall be the absolute property of the wife and she shall not be required to account for the same.

85. Death of husband

Where a husband dies before he has paid the mahr, the widow shall become the creditor of the estate for her mahr and her claim for mahr shall rank equally and rateably with the claims of other creditors of the husband's estate.

86. Widow's right of retention

Where a husband dies before he has paid the mahr, the widow shall have a right to retain possession of any property of the husband of which she has acquired possession lawfully and without force or fraud.

87. Rules regulating right of retention

(1) Where a widow retains any property of her deceased husband pursuant to the right of retention conferred upon her by section 86–

(a) the widow shall be liable to account to the other heirs of the husband for the profits received by her from the property;

(b) the widow shall not alienate or charge the property in derogation of the rights of the other heirs of the husband;

(c) the widow shall not thereby be precluded from suing for her mahr but any judgement obtained by her shall be unenforceable unless she has first surrendered the property.

(2) Any transfer or alienation of property by a widow in contravention of the provisions of subsection (1) shall be void.

(3) The widow's right of retention shall be a right personal to the widow and may not be transferred, charged, mortgaged or otherwise disposed of by her; and that right shall cease to exist on the widow's death.

CHAPTER IV
MUT'AA (TEMPORARY MARRIAGE)

88. Application

The rules stated in this Chapter are the rules of the Shiah Ithna' Asheri school.

89. Definition

Mut'aa is a contract of marriage for a fixed term.

90. Form

(1) A contract of mut'aa must be in the form of proposal and acceptance expressed and uttered by the parties entering into the contract or by their agents or proxies.

(2) The proposal must be made by the use of the Arabic words "tazwij", "nikah" or "mut'aa".

91. Mahr must be specified

(1) Every contract of mut'aa shall specify the mahr to which the woman shall be entitled and where mahr is not specified the contract shall be void.

(2) The mahr for a mut'aa shall be deemed to be prompt mahr.

92. Duration must be specified

(1) Every contract of mut'aa shall specify the period for which the contract is entered into.

(2) Where in any contract of mut'aa the period is not specified as is required by subsection (1) the parties shall be deemed to have entered into a contract of permanent marriage:

Provided that where a contract of mut'aa is entered into between a man and a woman who, had they entered into a contract of permanent marriage, the marriage would have been void by the operation of the provisions of paragraph (a) of subsection (1) of section 18 or of subsection (2) of section 21, the contract of mut'aa shall not, by reason of the period of the contract having not been specified, convert to a contract of permanent marriage but shall, if such period has not been specified, be void.

93. Mut'aa between persons prohibited to intermarry by reason of consanguinity, affinity, fosterage, etc., unlawful

It shall be unlawful for persons who are, by reason of the operation of any of the provisions of Part IV of Chapter II, prohibited to intermarry to enter into a contract of mut'aa with each other:

Provided that–

(a) a Moslem man may enter into a contract of mut'aa with any woman who is a Moslem or a kitabia; and

(b) a Moslem man may contract mut'aa with any number of women, notwithstanding that he is already married to four wives.

94. Termination of mut'aa

A contract of mut'aa shall determine either on the expiration of the period for which it is entered or upon the death of either party, whichever first occurs, but cannot be validly dissolved by either party by divorce, li'an or in any other manner:

Provided that where the man makes a gift of the remaining term of the contract to the woman (hiba-i muddat) the contract shall determine as effectively as by effluxion of time.

95. Legal effects of mut'aa

(1) Where a mut'aa contract is validly concluded–

(a) sexual intercourse between the parties during the continuance of the contract shall become lawful and any child born out of the union shall be legitimate;

(b) the woman shall be prohibited from entering into a contract of permanent marriage or mut'aa with any other man during the continuance of the contract and also after the determination of the contract unless she has first observed iddat or is, by virtue of the provisions of section 96, exempted from observing iddat;

(c) the parties shall, for the purpose of section 12 and subsections (3) and (4) of section 18, be deemed to have entered into a contract of permanent marriage;

(d) the woman shall be entitled to receive the specified mahr upon demand made by her after conclusion of the contract.

(2) In addition to the rights conferred and duties imposed by subsection (1) the parties to a contract of mut'aa shall have such other rights and duties as may have been agreed to between them at the time of the mut'aa or subsequent thereto and the terms of which are not inconsistent with the provisions of any written law or against the public policy.

96. Iddat

(1) Where a contract of mut'aa is determined by effluxion of time or by the man making a gift of the term to the woman (hiba-i muddat) the woman shall observe iddat–

(a) if she is not pregnant, for a period covering two menstrual courses or, if the woman is suffering from menopause otherwise than by reason of old age, for forty-five days;

(b) if she is pregnant, until delivery:

Provided that if there has been no consummation it shall not be necessary for the woman to observe iddat.

(2) Where a contract of mut'aa is determined by the death of the man the woman shall observe iddat–

(a) if she is not pregnant, for a period of four months and ten days;

(b) if she is pregnant, until delivery or for a period of four months and ten days, whichever is the longer period.

97. Maintenance and inheritance

A contract of mut'aa shall not, unless it is expressly otherwise agreed upon by the parties–

(a) confer upon either party a right to a share in the other's estate upon the latter's death, whether that death occurs during the continuance of the contract or after its determination; or

(b) impose upon the man a duty to maintain the woman during the continuance of the contract or at any time thereafter.

98. Provisions of Chapters II and III to apply

For the avoidance of doubt it is hereby declared that subject to the provisions of this Chapter, the provisions of Chapters II and III shall apply, mutatis mutandis, to marriage in mut'aa form and to mahr for those marriages in the same manner as they apply to permanent marriages and to mahr for permanent marriages.

MPANGO WA SHERIA YA KIISLAM

(Chini ya fungu la 2(1))

SURA YA I
UTANGULIZI

1. Jina fupi na mwanzo wa kutumika

Mipango hii itaitwa mipango ya Sheria ya Kiislam na sura kadhaa wa kadhaa pamoja na masharti yaliyomo ndani ya mipango hii yataanza kutumika mnamo tarehe itakayowekwa na Waziri kwa taarifa itakayotangazwa katika gazeti la Serikali.

2. Fahamiko la mipango hii

Masharti ya mipango hii yatafahamika kwamba ndiyo yanayokubaliwa kwenye madhehebu ya Shafii, Hanafi na ya Shiah ila iwapo itaelezwa vinginevyo.

3. Tafsiri

Katika mipango hii, ila iwapo maelezo yake yanahitaji vinginevyo, "Waziri" maana yake ni Waziri ambae kwa wakati huo ndiye mwenye madaraka juu ya mambo ya sheria.

SURA YA II
NDOA

MLANGO WA I
UTANGULIZI

4. Ufafanuzi

Ndoa (nikah) maana yake ni mkataba kati ya mwanamume na mwanamke ambao madhumuni yake ni–

(a) haki ya mume kumuingilia mke na mke kuingiliwa na mume; na

(b) kuzaa watoto na kuwafanya watoto wawe ni wa halali.

MLANGO WA II
WATU WANAOFAA KUFUNGA NDOA

5. Uwezo wa kufunga ndoa

(1) Kila Muislamu mwenye akili timamu na ambaye amebaleghe aweza kufunga ndoa.

Kidakizo: (a) Kwa mujibu wa madhehebu ya Shafii na madhehebu ya Shia Ismaili, mwanamke wa umri wo wote hawezi kufunga ndoa.

(b) Kwa kufuata madhehebu ya Shiah Ithna' Asheri mwanamke ambaye amebalehe ataweza kujifungia ndoa iwapo tu ni mmaizi.

(2) Wendawazimu na watoto (yaani, ambao hawajabalehe), na kwa mujibu wa madhehebu ya Shafii na madhehebu ya Shiah Ismaili, wanawake wa umri wo wote, hawawezi kufunga ndoa lakini wanaweza kufungiwa ndoa na mawalii wa kila mmoja wao.

6. Umri wa kufaa

(1) Pakosekanapo ushahidi wo wote ulio safi ambao unaeleza vinginevyo, basi itafikiriwa kwamba mwanamke au mwanaume aliyefikia umri wa miaka kumi na tano kuwa amebalehe.

(2) Hakuna mwanamume aliye chini ya umri wa miaka kumi na mbili wala mwanamke aliye chini ya umri wa miaka tisa atakaefikiriwa kuwa amebalehe.

Kidakizo: Kwa mujibu wa madhehebu ya Shiah Ithna' Asheri wanaume wanafikriwa kuwa wamebalehe wafikiapo umri wa miaka kumi na tano, na wanawake wanafikiriwa kuwa wamebalehe wafikiapo umri wa miaka tisa.

MLANGO WA III
KUFUNGA NDOA

7. Idhini ya wenye kufunga ndoa

(1) Idhini ya ndoa ya mtu anayefaa kufunga ndoa yeye mwenyewe kwa mujibu wa kifungu cha (1) cha fungu la 5 lazima itamkwe na yeye mwenyewe au na wakili wake aliyemuidhinisha ipasavyo.

(2) Idhini ya ndoa ya mtu asiyefaa kufunga ndoa yeye mwenyewe lazima itamkwe na walii wa mtu huyo au na wakili wa walii huyo aliyeidhinishwa ipasavyo.

(3) Ndoa ya mtu anayefaa kufunga ndoa itabatilika iwapo ndoa hiyo imefungwa bila ya idhini yake, ila iwapo mtu huyo, baada ya kufungwa ndoa hiyo, ataikubali kwa matamko au kwa matendo.

(4) Masharti ya fungu hili yasomwe pamoja na masharti ya fungu la 37.

8. Ndoa ya udanganyifu

Iwapo ndoa imefungwa kwa udanganyifu, ndoa hiyo itabatilika na malipo ya mahari hayataweza kulazimishwa, ila iwapo baadaye ndoa hiyo itakubaliwa kwa mwanamke kuingiliwa au kwa vinginevyo.

9. Namna ya kufunga ndoa

(1) Ndoa lazima ifungwe kwa kutaka na kukubali kutakakotamkwa wakati mmoja na pande zote mbili zinazofunga ndoa hiyo, ama kutamkwa na wao wenyewe au mawakili au mawalii wao.

(2) Kutaka na kukubali lazima kutamkwe na watu wanaopasika kutamka–

(a) kila mmoja wao awepo na kusikia tamko la mwenziwe; na

(b) kwa mujibu wa madhehebu ya Shafii, Shiah Ismaili na ya Hanafi, mbele ya mashahidi wawili ambao wote wapo na wanasikia.

(3) Iwapo mashahidi wanalazimu kwenye kufunga ndoa, basi mashahidi hao–

(a) lazima wawe wenye akili timamu na lazima wawe wamebalehe;

(b) lazima wawe wanaume; na

Kidakizo: Kwa mujibu wa madhehebu ya Hanafi, lazima wawepo mashahidi wawili wanaume au shahidi mmoja mwanamume na wawili wanawake.

(4) Kwa mujibu wa madhehebu ya Shiah Ithna' Asheri, hakuna lazima ya mashahidi kuwapo wala si lazima andoa kujulikana.

10. Kutaka na kukubali

(1) Kutaka na kukubali lazima kuwe kwa matamshi yaliyo wazi.

(2) Kwa mujibu wa madhehebu ya Shafii na ya Shiah Ithna' Asheri, kutaka lazima kutamkwe kwa kutumia maneno ya Kiarabu haya, "tazwij" au "nikah". Lakini iwapo wale wanaotamka kutaka huko na kukubali huko hawawezi kutumia maneno ya Kiarabu basi wanaweza kutumia maneno yaliyo sawa na hayo kwa lugha wanayoifahamu.

(3) Kwa mujibu wa madhehebu ya Hanafi, kutaka kwaweza kutamkwa kwa maneno yenye maana ya uuzaji au hiba au kumilikisha au maneno yo yote mengineyo yenye maana ya mfungamano wa kudumu; lakini maneno yenye maana ya kukodisha, kuazima au kuruhusu hayaifanyi ndoa isihi.

(4) Maneno yenye maana ya ndoa ya wakati ujao, au ndoa inayotegemea tukio au sharti la wakati ujao hayataifanya ndoa isihi.

MLANGO WA IV
WATU AMBAO NI HARAMU KUOANA

11. Uharamu wa kufunga ndoa kwa sababu ya udugu

(1) Si halali kwa Muislam kuoa au kuolewa na–

(a) wazazi wake mwenyewe au wazazi wa wazazi wake na kuendelea juu; au vizazi vyake au vizazi vya vizazi vyake na kuendelea chini;

(b) kizazi cha baba yake au cha mama yake au kizazi cha kizazi cha baba yake au cha mama yake na kuendelea chini;

(2) Ndoa ya watu ambao wameharimishwa kuoana chini ya kifungu cha (1) itakuwa ndoa batili.

12. Uharamu wa kufunga ndoa kwa sababu ya ukwe

(1) Si halali kwa Muislam kuoa au kuolewa na–

(a) wazazi na kuendelea juu wa mkewe au wa mumewe au vizazi na kuendelea ya ukwe chini hadi itakavyokuwa vya mkewe au vya mumewe (awe yu hai au amekufa);

(b) mke au mume wa mzazi ye yote au wa kizazi cho chote:

Isipokuwa kwamba kufunga ndoa na kizazi cha mke aliyekufa au aliyeachwa bila ya kuingiliwa, au kizazi cha mume aliyekufa au aliyeacha bila ya kumwingilia mke, ndoa hiyo itakuwa ni halali.

(2) Kwa mujibu wa madhehebu ya Shafii na ya Hanafi, ndoa fasidi ambayo mke hakuingiliwa, kwa madhumuni ya kuwapo uharamu kwa sababu ya ukwe, haiwafanyi walioana kuwa mke na mume.

(3) Ndoa ya watu walioharimishwa kuoana kwa mujibu wa masharti yaliyotangulia ya fungu hili itakuwa batili.

13. Matokeo ya zinaa

(1) Kwa mujibu wa madhehebu ya Hanafi na ya Shiah, zinaa baina ya mwanamume na mwanamke itakuwa na matokeo yote ya uharamu wa ndoa kwa sababu ya ukwe kama kwamba watu waliofanya zinaa hiyo waliingiliana katika ndoa ya halali.

(2) Kwa mujibu wa madhehebu ya Shiah, iwapo mwanamume anamuingilia mwanamke kwa haramu itakuwa ni haramu kwa yeyote katika wawili hao kumuoa au kuolewa na mzazi ye yote au kizazi cho chote cha mwenziwe.

14. Matokeo ya kulawiti

Kwa mujibu wa madhehebu ya Shiah Ithna' Asheri, iwapo wanaume wawili wanatenda kitendo cha kulawiti basi yule mwenye kulawiti atazuiliwa kumuoa ye yote katika jamaa wafuatao wa mwenye kulawitiwa:–

(a) mama mzazi;

(b) mama wa kunyonya;

(d) binti wa kunyonya;

(e) dada; na

(f) dada wa kunyonya.

15. Kuwapo kwa udugu wa kunyonya

(1) Iwapo mtoto aliye chini ya umri wa miaka miwili ananyonyeshwa na mwanamke asiyekuwa mama yake mzazi, kwa mujibu wa masharti yaliyoelezwa kwenye fungu la 16–

(a) mtoto huyo anakuwa mwana wa kunyonya wa mwanamke huyo;

(b) mwanamke huyo anakuwa mama wa kunyonya wa mtoto huyo; na mumewe anakuwa baba wa kunyonya wa mtoto huyo.

(2) Katika fungu hili, neno "mume" maana yake ni mwanamume ambaye amemwingilia yule mama wa kunyoya kwa halali au vinginevyo, na kumwingilia huko kukawa ndiko kulikomfanya mwanamke huyo awe na maziwa ya kumnyonyesha mtoto huyo.

16. Masharti ya kunyonya

Udugu wa kunyonya hauthibitiki mpaka iwe–

(a) kwa mujibu wa madhehebu ya Shafii, mtoto huyo awe amenyonya kwenye titi la mwanamke aliye hai si chini ya mara tano;

(b) kwa mujibu wa madhehebu ya Hanafi, maziwa yaliyotoka kwenye titi la mwanamke huyo yawe yameingia tumboni mwa mtoto huyo bila ya kujali kiasi cha maziwa aliyonyonya au kwamba ameyanyonya kwa mdomo wake au amemiminiwa kinywani mwake, au wakati yalipokamuliwa maziwa hayo kwenye matiti ya mwanamke huyo alikuwa hai au amekufa;

(i) maziwa aliyonyonyeshwa mtoto huyo yawe yanatokana na kuingiliwa kwa halali kwa mwanamke huyo; na

(ii) (a) mtoto huyo awe ananyonyeshwa moja kwa moja kwenye titi la mwanamke huyo huyo kwa mchana mzima na usiku mzima, na ndani ya muda huo hanyonyeshwi na mwanamke mwingine wala halishwi chakula kingine au kunywesha kinywaji kingine cho chote (pamoja na maji); au

(b) mtoto huyo ananyonyeshwa moja kwa moja kwenye titi la mwanamke huyo huyo mara zisizopungua kumi na tano na ndani ya muda wa kunyonyeshwa hivyo hanyonyeshwi na mwanamke mwingine ye yote; au

(c) mtoto huyo ananyonyeshwa moja kwa moja kwenye titi la mwanamke huyo kwa muda wa kuaminika kwamba maziwa yake ndiyo yaliyosaidia kumkuza mtoto huyo na kukuza nyama za mwili wake na mifupa yake; na

(iii) kunyonyeshwa kwa mtoto huyo kukamilike kabla ya kufikia umri wa miaka miwili;

(d) kwa mujibu wa madhehebu ya Shiah Ismaili–

(i) maziwa anayonyonyeshwa mtoto huyo yawe yanatoka kwa mwanamke aliyeingiliwa kwa halali;

(ii) maziwa hayo yawe yanatoka kwenye titi la mwanamke aliye hai na yanaingia tumboni mwa mtoto huyo; na

(iii) kunyonyeshwa kwa mtoto huyo kukamilike kabla ya kufikia umri wa miaka miwili.

17. Uharamu wa ndoa kwa sababu ya kunyonya

(1) Si halali kwa Muislam kumuoa au kuolewa na–

(a) mama wa kunyonya;

(b) baba wa kunyonya;

(i) baba;

(ii) mama;

(d) mzazi au mzazi wa mzazi na kuendlea juu au kizazi au kizazi cha kizazi na kuendelea chini cha wazazi wa kunyonya;

(Kidakizo: Kwa mujibu wa madhehebu ya Shiah, hakuna uharamu wa kunyonya baina ya watoto wa kunyonya wa mama mmoja wa kunyonya ila iwapo baba yao wa kunyonya vile vile awe ni mmoja.)

(e) dada au kaka wa mzazi wa kunyonya yo yote:

Isipokuwa kwamba iwapo mama wa kunyonya huyo alipata maziwa kutokana na kuingiliwa kwa haramu, basi mtoto wa kunyonya huyo aweza kuwaoa mashangazi, au kuolewa na ami za baba yake wa kunyonya (wa haramu); (Angalia: Kwa mujibu wa madhehebu ya Shiah hakuna udugu wa kunyonya kwa vyo vyote iwapo mama wa kunyonya alipata maziwa kutokana na kuingiliwa kwa haramu.);

(f) wazazi na wazazi wa wazazi wa kunyonya na kuendelea juu au vizazi na vizazi vya vizazi vya kuonyonya na kuendelea chini vya mume au mke (wawe wa hai au wamekufa):

Isipokuwa kwamba ndoa ya kizazi cha kunyonya cha mke aliyekufa au aliyeachwa bila ya kuingiliwa itakuwa halali;

(g) mume au mke wa mzazi wa kunyonya au wa mtoto wa kunyonya; na

(h) kwa mujibu wa madhehebu ya Shiah–

(i) kizazi cha udugu wa damu au cha kunyonya cha baba wa kunyonya wa kizazi chake mwenyewe; na

(ii) kizazi cha udugu wa damu cha mama wa kunyonya wa kizazi chake.

(2) Ndoa ya watu wanaoharimishwa kuoana kwa sababu ya udugu wa kunyonya itakuwa batili.

18. Uharamu wa kuchanganya

(1) Muislamu–

(a) awapo ni mwanamume, hatakuwa na wake zaidi ya wanne kwa wakati mmoja; au

(b) awapo ni mwanamke, hatakuwa na mume zaidi ya mmoja kwa wakati mmoja.

(2) Kwa mujibu wa madhehebu ya Shafii, Shiah Ismaili na ya Hanafi, mwanamume aliyeoa kwa halali, ndani ya muda wa kuwa ndoa yake inaendelea, hataweza kumuoa mwanamke mwingine anayehusiana na mkewe kwa udugu wa damu, ukwe au wa kunyonya ambapo lau kama mmoja wa wanawake hao angalikuwa mwanamume isingalikuwa halali kuoana.

(3) Kwa mujibu wa madhehebu ya Shiah Ithna' Asheri, mtu aliyeoa kihalali, ndani ya muda wa ndoa hiyo kuwa inaendelea hataweza–

(a) kumuoa dada wa mkewe; au

(b) mtoto wa ndugu wa mkewe ila kwa kupata idhini ya mke huyo.

(4) Kwa makusudi ya fungu hili–

(a) mwanamume atakoma kuwa mume wa mwanamke–

(i) baada ya mwanamke huyo kufa; au

(ii) atakapomuacha na baada ya kumalizika eda yake;

Kidakizo: Kwa mujibu wa madhehebu ya Shiah na Shafii, iwapo ndoa imevunjika kwa talaka isiyorejeleka basi, kwa madhumuni ya fungu hili, ndoa hiyo itakoma mara tu baada ya talaka hiyo.

(b) mwanamke atakoma kuwa mke wa mwanamume baada ya mwanamume huyo kufa au atakapoachwa na mwanamume huyo na baada ya kumalizika eda yake.

(5) Ndoa inayofungwa kinyume cha masharti ya fungu hili itakuwa batili, lakini ndoa iliyofungwa kabla ya kufunga ndoa inayoharamishwa kwa kuchanganya, ndoa hiyo itabaki kuwa inasihi. Iwapo haiwezi kutambulikana ni ipi katika ndoa mbili hizo ndio ilitangulia, nazo zote mbili kwa pamoja zinaleta uharamu wa kuchanganya, basi ndoa mbili hizo zote zitakuwa batili.

Kidakizo: Kwa mujibu wa madhehebu ya Hanafi, ndoa iliyofungwa kinyume cha masharti ya kifungu cha (1)(a) au kifungu cha (2) ndoa hiyo itakuwa fasidi lakini si batili.

19. Uharamu wa kufunga ndoa kwa sababu ya eda

Si halali kwa mwanamke ye yote aliye ndani ya eda kufunga ndoa wakati wa kuwamo edani na kila ndoa ya namna hiyo itakuwa batili:

Isipokuwa kwamba ndoa ivunjikapo kwa vinginevyo isivyokuwa kufa kwa mume, na kwa hali isiyoharimisha watu hao kuoana tena basi haitakuwa haramu kwa mwanamke huyo kufunga ndoa na mume huyo huyo wakati anapokuwa ndani ya eda.

20. Uharamu fulani kwa madhehebu ya Shiah

Kwa mujibu wa madhehebu ya Shiah Ithna' Asheri–

(a) iwapo mwanamume, kwa hali ya kujua, anamwoa mwanamke aliye ndani ya eda baada ya kuvunjika ndoa yake na mwanamume mwingine, na kumuingilia mwanamke huyo, basi mtu huyo ataharimishwa kumuoa mwanamke huyo maisha yake:

Isipokuwa kwamba ikiwa katika ndoa inayosemekana imefungwa wakati wa mwanamke kuwa yumo katika eda mume hakumuingilia mke, basi watu hao wanaweza kuoana kwa halali baada ya kumalizika eda hiyo;

(b) ikiwa mwanamume anamuingilia mke wa halali wa mtu mwingine, au anamuingilia mwanamke ambaye, kwa sababu ya kuachwa talaka ya kurejeleka na mume mwingine yumo ndani ya eda, basi baada ya kumuingilia huko mtu huyo ataharimishwa kumuoa mwanamke huyo maisha yake.

21. Uharamu wa ndoa kwa sababu ya tofauti ya dini

(1) Kwa mujibu wa madhehebu ya Shafii na ya Hanafi–

(a) mwanamume Muislam hawezi kumuoa mwanamke ye yote asiye kuwa Muislam kitabia;

(b) mwanamke Muislam hawezi kuolewa na mwanamume ye yote asiyekuwa Muislam.

(2) Kwa mujibu wa madhehebu ya Hhiah, Muislamu, awe mwanamume au mwanamke, hawezi kumuoa au kuolewa na mtu ye yote asiyekuwa Muislamu:

Isipokuwa kwamba–

(a) iwapo mume kitabi wa mke kitabia anasilimu wakati wa kuwa yeye ni mume wa mke kitabia huyo (na mkewe hakusilimu wakati huo huo), basi ndoa yao itaendelea kuwa ni ya halali ijapokuwa dini zao zimekuwa tofauti;

(b) iwapo mke kitabia wa mume kitabi anasilimu wakati wa kuwa mke wa mume kitabi (na mumewe hakusilimu), basi ndoa yao itahesabiwa kuwa imevunjika tangu tarehe ya mke kuwa Muislam na mke huyo itamlazimu kukaa eda; lakini ikiwa mumewe nae atasilimu kabla ya eda hiyo kumalizika, basi mara tu atakaposilimu ndoa yao itakuwa pale pale.

(3) "Kitabia" maana yake ni mwanamke, "Kitabi" maana yake ni mwanamume anayeamini dini iliyoteremshiwa Kitabu.

(4) Kwa mujibu wa madhehebu ya Shafii, hakuna atakaehesabiwa kuwa ni kitabi au kitabia ila iwapo itathibitika kwamba jadi za mtu huyo walikuwa kitabi tangu zama za Mtume Muhammad.

(5) Mwanamke ambaye yeye mwenyewe haabudu moto wala masanamu atahesabiwa kuwa ni kitabia ikiwa mmojawapo wa wazazi wake ni kitabi au kitabia.

(6) Ndoa iliyo kinyume na masharti ya kifungu cha (1) itakuwa batili.

22. Uharamu wa kutukia

Iwapo baada ya mwanamume kuoa au mwanamke kuolewa kwa halali–

(a) utazuka udugu wa kunyonya baina ya watu hao ambapo lau kama udugu huo ungalikuwapo walipofunga ndoa yao ungewaharimisha kuoana kwa sababu ya udugu wa kunyonya huo; au

(b) mmoja katika wawili hao anaingia katika dini ambayo lau kama mtu huyo alikuwamo katika dini hiyo wakati wa kuoana kwao wasingeweza kuoana kwa halali kwa sababu ya masharti ya fungu la 21, basi ndoa yao itakoma kuwa ya halali.

23. Uharamu kwa sababu ya hija

(1) Kwa mujibu wa madhehebu ya Shiah na ya Shafii, si halali kwa Muislam kufunga ndoa anapokuwa katika ardhi takatifu ya Makka na ambaye yumo katika kuhirimia hija, na kila ndoa kama hiyo itakuwa batili.

(2) Kwa mujibu wa madhehebu ya Shiah, ikiwa mtu anaoa au anaolewa ilivyo kinyume cha masharti ya kifungu cha (1) hali akijua kwamba ni haramu kwake kutenda hivyo, baada ya hapo mtu huyo ataharimishwa kumuoa au kuolewa na mtu huyo maisha yake.

24. Uharamu kwa sababu ya talaka

(1) Iwapo ndoa imevunjwa kwa talaka tatu zilizotolewa na mume, basi mume huyo hawezi tena kumuoa kwa halali huyo mwanamke aliyemuacha talaka tatu hizo mpaka–

(a) mwanamke huyo aolewe kwa halali na mtu mwingine kwanza; na

(b) hiyo ndoa atakayoolewa na huyo mtu mwingine mwanamke huyo aingiliwe vilivyo na baada ya kuingiliwa huko doa hiyo ivunjike kwa halali.

(2) Ili kuyakinisha kama katika ndoa ya pili aliyoolewa mwanamke huyo ameingiliwa au hakuingiliwa, kwa madhumuni ya fungu hili, kukiri au kukana kwa mwanamke huyo ndiko kutakakohesabiwa kuwa kunakubaliwa.

Kidakizo: Kwa mujibu wa madhehebu ya Shiah, kukiri au kukana kwa yule mume ndiko kutakakohesabiwa kuwa kunakubaliwa.

(3) Ndoa iliyofungwa kinyume cha masharti ya kifungu cha (1) itakuwa batili.

25. Kanuni fulani maalum za madhehebu ya Shiah na Shafii kuhusu ndoa ya pili ili kurejeana na matokeo ya talaka tisa za mume mmoja Matokeo ya "li'an"

(1) Kwa mujibu wa madhehebu ya Shiah–

(a) iwapo ndoa ya mume mwingine inafungwa kwa hali ya kufahamu kwamba madhumuni yake ni kuhalalisha kuolewa tena kwa mwanamke huyo na mumewe wa mwanzo, na kwa sharti kwamba ndoa ya pili hiyo ifungwe kwa madhumuni hayo tu, basi sharti hilo na ndoa hiyo yote mawili yatakuwa batili;

(b) ikiwa mwanamke anaachwa mara tisa na mume mmoja (na katikati yake akaolewa mara mbili na mume mwingine au wanaume wengine), basi yule mume aliyemuacha mara tisa hawezi, baada ya hapo, kumuoa tena mwanamke huyo maisha yake.

(2) Kwa mujibu wa madhehebu ya Shiah na ya Shafii, iwapo mume amefanya li'an kwa mkewe na wakawa wametengana, basi baada ya kufanya li'an hiyo mume huyo ni haramu kumuoa huyo mke aliyetengana naye hivyo maisha yake.

MLANGO WA V
MAWAKILI WA NDOA

26. Watoto na wenda wa zimu hawa-wezi kuwa mawakili

(1) Mtu ambaye si Mwislamu, au ambaye hajabalehe au ambaye ni mwendawazimu au ambaye yumo katika kuhirimia hija hawezi kuwa wakili wa halali wa ndoa.

(2) Kwa kufuata madhehebu ya Shafii mwanamke hawezi kuwa wakili wa ndoa.

27. Ruhusa yaweza kuwa maa-lum au ya jumla

Wakili anaweza kupewa ruhusa ya kufunga ndoa–

(a) na mtu mmoja tu aliyetajwa;

(b) na mtu mwenye sifa maalum; au

Isipokuwa kwamba wakili hawezi kumfungia ndoa muwakili wake na yeye (wakili) mwenyewe au na mtu ye yote ambaye wakili huyo ni walii wake, mpaka awe amepewa ruhusa ya dhahiri kufanya hivyo.

28. Mtu mmoja anaweza kuziwakilisha au pande zote mbili

Mtu mmoja anaweza kuwa ni wakili walii wa pande zote mbili za ndoa; au anaweza kuwa wakili au walii wa upande mmoja na muwakili wa nafsi yake; au kuwa wakili wa upande mmoja na walii wa upande mwingine.

29. Kusihisha ndoa kwa baadaye

(1) Iwapo ndoa imefungwa na mtu mmoja kumfungia mtu mwingine bila huyo mtu mwingine kujua au kutoa ruhusa, basi huyo mtu mwingine atakuwa na hiari kuisihisha ndoa hiyo au kuikataa.

(2) Iwapo ndoa imefungwa na mtu ye yote kwa namna iliyoelezwa katika kifungu cha (1) na huyo mtu aliyefungiwa ndoa hiyo–

(a) akaikataa ndoa hiyo, basi ndoa hiyo itakuwa ni batili; au

(b) akaisihisha ndoa hiyo, ama kwa matamko au kwa matendo, kabla ya kifo cha upande mmojawapo katika ndoa hiyo, basi ndoa hiyo itakuwa sahihi kama kwamba hapo mwanzo ilifungwa kwa ruhusa yake.

Kidakizo: Kwa mujibu wa madhehebu ya Shafii ndoa inayofungwa kwa namna iliyoelezwa katika kifungu cha (1) itakuwa batili na haiwezi kusihishwa.

MLANGO WA VI
MAWALII WA NDOA

30. Ufafanuzi wa walii

Walii wa ndoa ni mtu ambaye ameruhusiwa na sheria kumfungisha ndoa sahihi mtoto, mwendawazimu, au kwa mujibu wa madhehebu ya shafii na Shiah Ismaili, mwanamke wa umri wowote.

31. Masharti ya uwezo wa walii

(1) Haruhusiwi mtu aliye chini ya balehe, au mwendawazimu, au ambaye si Mwislamu, au aliye katika kuhirimia hija, kuwa ni walii wa ndoa.

(2) Zaidi ya hao waliokatazwa katika kifungu cha (1), kwa mujibu wa madhehebu ya Shafii na Shiah Ismaili, mwanamke haruhusiwi kuwa ni walii wa ndoa.

32. Watu walio na hali ya kuwa na mawalii

Kwa mujibu wa madhehebu ya Shafii watu hawa wafuatao, kwa kufuata utaratibu wa jinsi walivyopangwa hapa chini, wana haki ya kuwa mawalii wa ndoa:

(a) baba;

(b) babu mzaa baba wa karibu zaidi;

(d) ndugu ya kiume ya baba mmoja tu;

(e) mtoto wa kiume wa ndugu ya kiume ya baba na mama;

(f) mtoto wa kiume wa ndugu ya kiume ya baba mmoja tu;

(g) ndugu ya baba ya kiume ya baba mmoja na mama mmoja;

(h) ndugu ya baba ya kiume ya baba mmoja tu;

(i) mtoto wa kiume wa ndugu ya baba ya kiume ya baba mmoja na mama mmoja;

(j) mtoto wa kiume wa ndugu ya baba ya kiume ya baba mmoja tu:

Isipokuwa kwamba mtu ye yote asiyekuwa baba au babu mzaa baba hawezi, kuwa uwalii, kumwoza mtoto mdogo.

(2) Kwa mujibu wa madhehebu ya Hanafi watu hawa wafuatao, kwa kufuata utaratibu wa jinsi walivyopangwa hapa chini, wana haki ya kuwa mawalii wa ndoa:

(a) baba;

(b) babu mzaa baba wa karibu zaidi;

(c) ndugu ya kiume na jamaa wa kiume wa mbali kwa kufuata utaratibu wa jinsi walivyopangwa katika kurithi kwa nasaba kwa mujibu wa madhehebu ya Hanafi;

(d) mama;

(e) jamaa wa kukeni (wakiwa wanaume au wanawake):

Isipokuwa kwamba hakuna jamaa wa kukeni atakayeruhusiwa kuwa ni walii wa ndoa mpaka iwe amehusiana na huyo mtu anayemkalia uwalii wa ndoa kiasi cha kuwa ni haramu kwake kuweza kuoana na mtu huyo kwa mujibu wa masharti ya fungu la 11.

(3) Kwa mujibu wa madhehebu ya Shiah Ismaili watu wafuatao, kwa kufuata utaratibu wa jinsi walivyopangwa hapa chini, wana haki kuwa mawalii wa ndoa:

(a) baba;

(b) babu mzaa baba wa karibu zaidi;

(d) mtoto wa kiume wa mtoto wa kiume;

(e) ndugu ya kiume ya baba mmoja na mama mmoja;

(f) ndugu ya kiume wa ndugu ya kiume ya baba mmoja na mama mmoja;

(g) ndugu ya kiume ya baba mmoja tu;

(h) mtoto wa kiume wa ndugu ya kiume ya baba mmoja tu;

(i) ndugu ya baba ya kiume ya baba mmoja na mama mmoja;

(j) mtoto wa kiume wa ndugu ya baba ya kiume ya baba mmoja na mama mmoja;

(k) ndugu ya baba ya kiume ya baba mmoja tu;

(l) mtoto wa kiume wa ndugu ya baba ya kiume ya baba mmoja tu:

Isipokuwa kwamba mtu ye yote asiyekuwa baba au babu mzaa baba hawezi, kuwa walii, kumwoza mtoto mdogo.

(4) Iwapo wamekutana pamoja watu wawili au zaidi ambao wana haki ya kuwa mawalii wa ndoa kwa mujibu wa kifungu cha (1), cha (2) au cha (3)–

(a) kwa mujibu wa madhehebu ya Shafii na Shiah Ismaili, walii wa karibu zaidi ndiye atakayekuwa walii wa kuoza kuliko walii wa mbali;

(b) kwa mujibu wa madhehebu ya Hanafi walii wa karibu zaidi ndiye atakayekuwa walii wa kuoza kuliko walii wa mbali:

Isipokuwa kwamba katika ndugu wa kando mwanamume ndiye atakayekuwa walii wa kwanza kuliko mwanamke.

(5) Kwa kufuata madhehebu ya Shiah Ithna' Asheri baba na babu wa karibu zaidi wa upande wa mababa watupu ni wao tu ndio walio na haki ya kuwa mawalii wa kuoza, na ye yote kati yao anaweza kumfungisha ndoa sahihi mtu anayemkalia uwalii.

33. Wakutanapo mawalii wawili au zaidi wa daraja moja

Iwapo watu wawili au zaidi wana haki sawa sawa ya kuwa mawalii wa ndoa, ye yote kati yao anaweza kuozesha na ndoa ikasihi.

34. Kufunga ndoa kwa walii wa mbali

(1) Kwa kufuata madhehebu ya Shafii, Hanafi na Shiah Ismaili iwapo wamekutana watu wawili au zaidi wenye haki ya kuwa mawalii wa ndoa na walii wa mbali akaozesha bila ya idhini ya walii wa karibu, ndoa itakuwa batili mpaka isihishwe na walii wa karibu zaidi.

(2) Kwa kufuata madhehebu ya Hanafi na Shiah Ismaili iwapo walii wa karibu zaidi yuko mbali kiasi cha kuwa ni vigumu kuweza kumwarifu bila kuchelewa sana au kuleta usumbufu na ikawa kuna uwezekano wa kuipoteza nafasi ya kuifunga ndoa kwa sababu ya kuchelewa, basi walii wa karibu anayefuata anaweza kuifungisha ndoa hiyo.

35. Walii wa kuchaguliwa hakubaliwi

Baba wala mtu mwingine ye yote mwenye haki ya kuwa walii hawezi kumchagua; kwa wasia au vinginevyo, mtu kuwa ni walii wa ndoa wa mtu anayemkalia uwalii, na uchaguaji wa namna hiyo utakuwa batili.

Kidakizo: Kwa kufuata madhehebu ya Shiah Ithna' Asheri baba au babu mzaa baba, ikiwa baba amekufa mbele kabla ya babu mzaa baba, anaweza kumchagua mtu kuwa ni walii wa ndoa wa mtoto wake au mjukuu wake aliye ni mwendawazimu ambaye amebalehe hali ya kuwa ana wazimu, na walii huyu anaweza kumwozesha mtoto huyo au mjukuu huyo na ndoa ikasihi, ikiwa kufunga ndoa huko kuna maslahi na mtoto huyo au mjukuu huyo.

36. Akikosekana walii

(1) Iwapo hakuna walii wa ndoa aliye hai, au iwapo yupo hai lakini hataki au apuuza kuoza, au yuko mahali penye umbali wa kiasi ambacho ni vigumu kuweza kumwarifu bila kuchelewa sana au kuleta usumbufu na ikawa kuna uwezekano wa kuipoteza nafasi ya kuifunga ndoa hiyo, basi–

(a) kwa mujibu wa madhehebu ya Shafii, Shiah Ismaili na Hanafi kadhi ndiye atakayekuwa walii, au mahakama yenye mamlaka yaweza kumchagua mtu anayefaa akawa ni walii;

(b) kwa mujibu wa madhehebu ya Shiah Ithna' Asheri–

(i) kwa upande wa mtu ambaye hajabalehe, au ambaye ni mwendawazimu aliyebalehe huku anao wazimu, hawezi kufungishwa ndoa ikasihi; na

(ii) kwa upande wa mtu ambaye kapata wazimu baada ya kubalehe, kadhi anaweza kuwa walii wake wa ndoa au mahakama yenye mamlaka yaweza kumchagua mtu anayefaa akawa ni walii wa ndoa.

(2) Neno "kadhi" linapotumika katika madhehebu ya Shiah Ithna' Asheri lina maana ya mujtahidi au wakili wake.

37. Walii apate idhini

(1) Walii wa ndoa ya mtu ambaye hajabalehe au ambaye ana wazimu anaweza kumfungisha ndoa mtu huyo bila idhini yake.

(2) Walii wa ndoa ya mtu ye yote ambaye amebalehe na ni mwenye akili timamu hawezi kumfungisha ndoa mtu huyo bila idhini yake; idhini hiyo yaweza kupatikana kwa matamko au kwa matendo kutokana na tabia ya mtu huyo.

Kidakizo: Kwa mujibu wa madhehebu ya Shafii ni baba na babu tu ndio mawalii wanaoweza kumuoza mwanamke asiyekuwa mke mkuu bila idhini yake:

Isipokuwa kwamba mahakama yenye mamlaka itavunja ndoa iliyofungwa hivyo kwa maombi ya mwanamke ikiwa mwanamke huyo ataitosheleza mahakama kwamba ndoa hiyo ina madhara dhahiri upande wake na kwamba mwanamke huyo hakuingiliwa katika ndoa hiyo.

(Maneno "mke mkuu" yana maana ya mwanamke aliyeondokewa na bikra yake kwa sababu ya kuingiliwa na mume. Katika Shia mwanamkw hawi mke mkuu mpaka iwe ameingiliwa na mwanamume katika ndoa sahihi).

38. Haki ya kuvunja ndoa wakati wa kubalehe au kurudiwa na akili

(1) Iwapo mtu ambaye hajabalehe au ambaye ni mwenda wazimu amefungiwa ndoa na baba yake au babu yake mzaa baba au kwa kufuata madhehebu ya Shiah, walii wa kuchaguliwa au kadhi kwa mujibu wa mamlaka waliyo nayo chini ya fungu 35 na la 36, basi ndoa hiyo ni sahihi na mtoto huyo au mwenda wazimu huyo hatakuwa na haki ya kuivunja ndoa hiyo baada ya kubalehe au kurudiwa na akili kama itakavyokuwa:

Isipokuwa kwamba iwapo baba au babu mzaa baba alifanya hiyana au kupuuza kiasi cha kuleta madhara ya wazi kwa mtu huyo aliyefungiwa ndoa basi mtu huyo anaweza kuivunja ndoa hiyo atakapobalehe au kurudiwa na akili, kama itakavyokuwa.

(2) Kwa kufuata madhehebu ya Hanafi, iwapo mtu ambaye hajabalehe au ambaye ni mwendawazimu amefungiwa ndoa na walii asiyekuwa baba au babu mzaa baba, basi mtu huyo anaweza kuivunja ndoa atakapobalehe au kurudiwa na akili kama itakavyokuwa.

(3) Hiari ya kuvunja ndoa iliyotolewa katika kifungu cha (1) au cha (2) itakoma kutumika–

(a) kwa upande wa mwanamke, ikiwa baada ya kubalehe au kurudiwa na akili na baada ya kuarifiwa juu ya ufungwaji wa ndoa hataivunja ndoa hiyo bila kuchelewa bure bure; na

(b) kwa upande wa mwanamume, ikiwa ataisihisha ndoa hiyo ama kwa matamko au kwa matendo kama vile kulipa mahari au kumwingilia mwanamke.

39. Matokeo ya kuvunja ndoa

Nafsi ya kuchagua kuvunja ndoa hakutaifanya ndoa hiyo iwe imevunjika. Ndoa itahesabiwa kuwa ipo mpaka uvunjaji huo wa ndoa uwe umethibitishwa na kadhi au na mahakama iliyo na mamlaka.

40. Hiari ya walii kuvunja ndoa

(1) Kwa kufuata madhehebu ya Hanafi iwapo mwanamke anayeweza kujifungia ndoa mwenyewe amejifungia ndoa kwa mtu ambaye si kufui yake basi ndoa hiyo yaweza kuvunjwa na mahakama yenye mamlaka kwa maombi ya mtu ye yote katika maasaba wake ambao wangekuwa mawalii kwa mwanamke huyo lau kama mwanamke huyo angekuwa si mweza wa kujifungia ndoa mwenyewe:

Isipokuwa kwamba mahakama haitavunja ndoa hiyo ikiwa–

(a) ye yote katika hao mawalii alitoa idhini au kuiridhia ndoa hiyo; au

(b) mwanamke amezaa mtoto au ana mimba.

(2) Kwa ajili ya kutaka kuamua kwamba mwanamke amejioza mtu aisyekuwa kufui yake mahakama itafikiria juu ya mambo haya tu yafuatayo:

(a) wazazi wa mume;

(b) kama mume au baba yake au babu yake mzaa baba yu katika dini nyingine isiyokuwa Islam;

(d) kama mume ni mshika dini na mwadilifu.

MLANGO WA VII
KUHESABIWA KUWAPO NDOA

41. Kuhesabiwa kwa ndoa

Iwapo jambo liliopo ni kutaka kujua kama ndoa sahihi imefungwa kati ya mwanamke na mwanamume basi–

(a) ikiwa itathibitishwa kwamba watu wawili hao waliishi pamoja mfululizo kwa muda mrefu wakiwa kama mke na mumewe rafiki zao wakawa wanawahesabu kuwa ni mke na mume; au

(b) ikiwa mwanamume kwa halali anaukubali ubaba kwa mtoto aliyezaliwa na mwanamke huyo,

itahesabiwa, iwapo hakuna ushahidi wazi wa kuthibitisha kinyume cha hivyo, kwamba watu wawili hao wamo katika ndoa sahihi.

42. Faragha sahihi

(1) Kwa kufuata madhehebu ya Hanafi iwapo mume na mke watakaa pamoja peke yao faragha katika hali ambayo haileti kizuizi cha sheria, cha utu au cha kiwiliwili cha kumwingilia mke, basi wataambiwa kwamba wamekaa katika "faragha sahihi".

(2) Iwapo imepatikana faragha sahihi kati ya mume na mke, ni sawa kama umepatikana mwingiliano au haukupatikana, basi faragha sahihi hiyo italetesha matokeo yale yale yanayopatikana katika ndoa ambayo mke ameingiliwa katika kuhukumu mambo haya yafuatayo:

(a) kuthibitisha mahari;

(b) kuthibitisha nasaba ya mtoto;

(d) haki ya mke kupata masurufu na makazi wakati wa eda;

(e) uharamu kwa mume kumwoa ndugu ya kike ya mkewe;

(f) uharamu kwa mume kuoa zaidi ya wake watatu wengine wakati wa kuendelea na ndoa ya mke huyu,

na neno "kumwingilia" po pote litakapotumika katika Sheria hii kuhusu lo lote katika mambo yaliotajwa hapo juu litachanganya na "faragha sahihi" kwa ajili ya madhehebu ya Hanafi.

MLANGO WA VIII
AINA ZA NDOA

43. Aina za ndoa

(1) Kwa kufuata madhehebu ya Shafii na Hanafi ndoa itakuwa ama–

(a) sahihi; au

(b) batili; au

(2) Kwa kufuata madhehebu ya Shiah ndoa ama itakuwa sahihi au batili, na zile ndoa ambazo kwa mujibu wa madhehebu ya Shafii na Hanafi ni fasidi zinakuwa batili kwa mujibu wa madhehebu ya Shiah.

44. Ufafanuzi

(1) Ndoa iliyofungwa kwa mujibu wa shuruti za madhehebu yanayohusika itakuwa ni ndoa sahihi.

(2) Ndoa iliyofungwa kinyume cha shuruti zilizotajwa na madhehebu yanayohusika itakuwa ndoa hiyo ni batili ila iwapo (kwa mujibu wa madhehebu ya Shafii na Hanafi) ndoa hiyo imeangukia upande wa ndoa fasidi.

(3) Kwa kufuata madhehebu ya Shafii na Hanafi ndoa fasidi ni ndoa ambayo–

(a) imefungwa kinyume cha shuruti zinazohusu kuwapo kwa mashahidi au kinyume cha shuruti nyinginezo zisizokuwa nguzo; au

(b) (kwa kufuata madhehebu ya Hanafi) kuoana na watu ambao kuwaoa ni kinyume cha masharti ya kifungu (1)(a) na kifungu (2) vya fungu la 18.

45. Matokeo ya ndoa batili

Ndoa batili itakuwa si ya halali toka mwanzo wake na, kwa kufuata masharti ya fungu la 77, haitalazimisha haki au wajibu wo-wote kati ya mke na mume. Mtoto aliyezaliwa katika ndoa batili atakuwa ni wa haramu mpaka iwe mtoto huyo alizaliwa wakati ambapo mke na mume waliamini kwa kukosea kwamba wameoana kwa ndoa sahihi.

46. Kuvunja ndoa fasidi

Iwapo ndoa fasidi imefungwa–

(a) ikiwa katika ndoa hiyo mke hakuingiliwa, basi upande wo wote waweza kuivunja ndoa hiyo, ama kwa matamko au kwa matendo, ni sawa kama upande mwingine ulijua au haukujua;

(b) ikiwa katika ndoa hiyo mke ameingiliwa, upande wo wote waweza kuivunja ndoa hiyo kwa matamko na upande mwingine lazima ujue.

47. Matokeo ya kuvunja ndoa

Ndoa fasidi haitoi haki yo yote wala hailazimishi wajibu wo wote juu ya pande zote mbili:

Isipokuwa kwamba iwapo katika ndoa fasidi mke ameingiliwa haya yafuatayo yatatokea:

(a) mke atakuwa na haki ya kupata mahari kwa mujibu wa masharti ya fungu la 78.

(b) mke itamlazimu kukaa eda baada ya ndoa kuvunjika au baada ya kufa mume lo lote litakalotangulia mbele;

(d) iwapo ndoa ni fasidi kwa sababu tu kwamba ndoa imefungwa kinyume cha shuruti zinazohusu kuwapo kwa mashahidi mke atakuwa na haki ya kukimiwa na mume.

(Angalia: Ndoa fasidi hatoi haki ya kurithiana kati ya mke na mume.)

MLANGO WA IX
MATOKEO HALALI YA NDOA

(a) Kwa Jumla

48. Haki na wajibu kutokana na ndoa sahihi

(1) Iwapo ndoa ilipofungwa ni sahihi–

(a) mume kumwingilia mke itakuwa halali na mtoto ye yote atakayezaliwa katika ndoa hiyo atakuwa wa halali;

(b) mke atakuwa na haki ya kupata masurufu kutoka kwa mume wake;

(c) kila upande utakuwa na haki ya kupata fungu katika mirathi ya mwenzake baada ya kufa mwenzake kwa mujibu wa sheria ya mirathi;

(d) mke hataruhusiwa kuolewa na mwanamume mwingine baada ya kuachana na mumewe, ama kwa kufa mumewe au vinginevyo, mpaka awe amekaa eda kwa muda unaotakikana kwa sheria;

(e) upande wo wote hauwezi kuoa au kuolewa na mtu ye yote anayehusiana na upande mwingine ambaye ni haramu kufunga naye ndoa kwa sababu ya nasaba;

(f) mke atakuwa na haki ya kupata mahari kwa mujibu wa Sura ya III;

(g) mume atakuwa na haki ya kuzuia matembezi ya mkewe kwa sababu iliyo ya maana na kutumia mamlaka ya mume juu ya mke.

(2) Zaidi ya haki na wajibu unaotolewa na kifungu cha (1) mke na mume katika ndoa watakuwa na haki na wajibu kama watakavyopatana kati yao wakati wa kufunga ndoa au baada ya ndoa lakini mambo watakayopatana yasiwe ni kinyume cha sheria au siasa ya Serikali.

49. Mke atabaki na cheo chake

Kuepukana na shaka inatamkwa kwamba mwanamke hatahesabiwa kuwa amepoteza cheo chake au kunyang'anywa haki yake ya kusarifu mali yake anavyotaka kwa sababu ya kuolewa.

50. Mke awapo ni mtoto

Ingawaje kuna masharti ya fungu la 48 lakini iwapo mwanamume ameoa msichana ambaye hajabalehe itakuwa si halali kumwingilia mke huyo mpaka amebalehe.

51. Kuwa na mke zaidi ya mmoja

Iwapo mwanamume ameoa wake wawili au zaidi itakuwa ni wajibu wake kugawa ngono sawa sawa kati ya wake zake, na kumpa kila mke makazi ya peke yake ambayo hayaingiliwi na mtu mwingine ye yote asiyekuwa mumewe.

(b) Sheria kuhusu Masurufu

52. Hali inayo-mfanya mke awe na haki ya masurufu

Itakuwa ni wajibu wa mume kumpa masurufu mke wake ambaye amefunga naye ndoa sahihi na ambaye–

(a) ikiwa amebalehe–

(i) amejitolea na kujimakinisha kwa mume kwa kumruhusu mume kustarehe naye nyakati zote zinazofaa kwa sheria;

(ii) anatii amri zote za halali na za maana; au

(b) ikiwa hajabalehe, amesalimishwa katika ulinzi wa mume na walii wake mke, kwa kufuata masharti ya Mlango huu:

Isipokuwa kwamba kushindwa kwa mume kutoa masurufu yapasayo kwa mkewe hakutaondosha haki ya mke kupewa masurufu hayo.

Kidakizo: Kwa kufuata madhehebu ya Shiah mume hupaswa kumpa masurufu mkewe aliye mtoto mdogo ingawa hakusalimishwa katika ulinzi wake.

53. Kiasi cha masufuru

Kwa kutaka kukadiria kiasi cha masurufu ya kupewa mke na mumewe mambo yatakayofikiriwa yatakuwa haya yafuatayo:

(a) kwa kufuata madhehebu ya Shafii, hali ya maisha ya mume na mahitajio ya lazima ya mke, na kufuata kiasi wanachotoa watu wanaolingana na mume katika hali ya maisha katika mji au mahali hapo wanapokaa;

(b) kwa kufuata madhehebu ya Hanafi, hali ya maisha ya mke na mume;

(c) kwa kufuata madhehebu ya Shiah, mahitajio ya mke kuhusu kitoweo, chakula, nguo, makazi, utumishi na vifaa vya kujipakia mafuta, kwa kufuata desturi ya wanawake waliolingana na yeye katika mji au mahali hapo anapokaa.

54. Lazima ya masurufu haiondoki kwa mke kukataa kuingiliwa kwa sababu ya halali

Mume hatakoma kuwa na dhima ya kumpa mkewe masurufu kwa sababu–

(a) mke anakataa kuingiliwa kwa sababu ya halali; au

(b) mke hawezi kuingiliwa baada ya ndoa kwa sababu mume hajabalehe, au mke hayupo kwa ruhusa ya mume, au mke au mume ana maradhi ambayo yanafanya kuingiliana kuwe hakuwezakani au hakupendelewi.

55. Kufa kwa mume

Haki ya mke kupata masurufu inakoma baada ya kufa kwa mume:

Isipokuwa kwamba mke atakuwa na haki ya kupata makazi katika muda wa eda.

56. Kuvunjika kwa ndoa

(1) Iwapo ndoa inavunjwa kwa talaka–

(a) ikiwa talaka yenyewe ni ya kurejeleka, mke atakuwa na haki ya kupata masurufu wakati wa eda yake:

(b) ikiwa talaka yenyewe si ya kurejeleka mke atakuwa hana haki ya kupata masurufu yo yote wakati wa eda yake:

Isipokuwa kwamba ikiwa wakati wa kuacha talaka isiyorejeleka mke ana mimba basi atakuwa na haki ya kupata masurufu muda wote wa mimba.

Kidakizo: Kwa kufuata madhehebu ya hanafi iwapo ndoa imevunjika mke atakuwa na haki ya kupata masurufu wakati wa kukaa eda bila kuangalia kama talaka ni ya kurejeleka au si ya kurejeleka na bila kuangalia kama mke ana mimba au hana.

(2) Ingawaje kuna masharti ya kifungu (1)(a) mke hatakuwa na haki ya kupata masurufu ikiwa ndoa imevunjwa kwa sababu ya tabia mbaya ya mke.

57. Mke anapopoteza haki ya masurufu

(1) Iwapo mke amekoma kuwa na haki ya kupata masurufu kwa sababu ambayo haivunji ndoa (kama vile kuwa si mtii "nashiza"), haki yake ya kupata masurufu itamrudia baada ya kuondoka sababu hiyo ikiwa ndoa yao katika muda huo uliopita haikuvunjwa na mmojawapo.

(2) Iwapo mke atakoma kuwa na haki ya kupata masurufu kwa hali iliyoelezwa katika kifungu cha (1) na ndoa ikavunjika kabla ya kurudiwa na haki ya kupata masurufu, basi masurufu yake wakati wa eda yatarekebishwa kwa kufuata fungu la 55 ikiwa kuvunjika ndoa ni kwa sababu ya kufa mume, na kwa kufuata fungu la 56 ikiwa kuvunjika ndoa ni kwa kuachwa.

(3) Iwapo mke amepoteza haki yake ya kupata masurufu kwa sababu ambayo yavunja ndoa (kwa mfano, kama uzinzi), haki yake ya kupata masurufu haitamrudia kwa kuondoka sababu hiyo.

58. Masurufu ni lazima kila siku

Masurufu yatalazimu kwa mume kumpa mke kila siku.

Kidakizo: Kwa kufuata madhehebu ya Hanafi masurufu hulazimu kulipwa kwa kila mwezi.

59. Kusamehe masurufu ya baadaye

Mke hawezi kusamehe masurufu yake ya baadaye mpaka yawe yamekwisha lazimu.

60. Mabaki ya masurufu

Mke atakuwa na haki ya masurufu ingawaje karuhusu masurufu kuwa deni, bila ya kuitaka mahakama yenye mamlaka kuamua kiasi cha masurufu kabla ya kupatana na mume kiasi cha masurufu.

Kidakizo: Kwa kufuata madhehebu ya Hanafi sheria hii ifuatayo hufuatwa:

(a) deni la masurufu halitalipwa mpaka kiasi cha masurufu kimewekwa na mahakama yenye mamlaka au kimekubali na mke na mume;

(b) iwapo ndoa imevunjwa ama kwa kifo cha mume au kwa talaka na mara kabla ya kuvunjika huko kwa ndoa mke alikuwa na haki ya deni la masurufu kwa mujibu wa fasili (a), deni hilo halitalipika kwa sababu ya kuvunjika huko kwa ndoa;

(c) ingawaje kuna sheria iliyoelezwa katika fasili (a) na (b) lakini iwapo masurufu yameamriwa na mahakama yenye mamlaka yalipwe basi deni la masurufu hayo litalipwa kwa hali yo yote bila kuangalia kama kiasi cha masurufu cha kulipwa kimetajwa katika hukumu au hakikutajwa.

61. Haki ya mume kudai masurufu aliyoyatoa mbele

Iwapo mume ametoa masurufu kumpa mkewe kwa ajili ya muda unaokuja anaweza kudai arudishiwe ile sehemu ambayo kwa sheria haijalazimu kwake kwa mujibu wa fungu la 58.

62. Deni la masurufu ni la kwanza kulipwa

Masurufu ya mke yatakuwa ni deni juu ya mume na deni hilo litakuwa na haki ya kulipwa mbele kabla ya haki za watu wote wanaolazimu kupewa masurufu na mume huyo.

63. Kutumia mali ya mume

Mke anaweza kuitumia kwa nafsi yake mali (kama vile pesa, chakula, nguo) ya mumewe ambayo imo mikononi mwake na ambayo anaweza kuwa na haki kuidai kwa ajili ya masurufu yake lakini hatakuwa na haki ya kuuza mali yo yote nyingine ya mumewe ili kujipatia masurufu yake kutokana na uuzaji wa mali hiyo.

64. Mke aweza mwingiza mumewe katika deni

Mke anaweza kumwingiza mumewe katika deni ili ajipatie masurufu yake.

SURA YA III
MAHARI

MLANGO WA I

65. Ufafanuzi wa mahari

Mahari ni kiasi cha fedha au mali nyingineyo inayotolewa au iliyokubaliwa kutolewa au haki inayotolewa na mume kumpa mke kwa ajili ya ndoa.

66. Masikilizano ya kuowa bila ya mahari

Mke atakuwa na haki ya kumdai mumewe mahari hata ikiwa yeye mwenyewe au walii wake wa ndoa ameisamehe haki yake ya kufanya hivyo.

MLANGO WA II
MAHARI YENYEWE NA THAMANI YAKE

67. Nini kita-chofanya mahari

(1) Mahari yaweza kuwa kitu cho chote kilichotajwa ambacho kina thamani:

Isipokuwa kwamba hakuna kitu cho chote ambacho ni haramu kwa Muislamu kukimiliki (kwa mfano, nguruwe) au, ikiwa mahari yenyewe ni chakula ambacho Muislamu haruhusiwi kukitumia (kwa mfano ulevi) kitachoweza kutolewa au kupokewa kuwa ni mahari.

(2) Kwa mujibu wa madhehebu ya Shiah na Shafii ahadi itakayotolewa na mume kwamba atamtumikia mkewe kwa muda maalum na kwa njia iliyotajwa yaweza kusihi kuwa ni mahari.

68. Thamani ya mahari

(1) Mume anaweza kutoa kiasi cho chote au mali ya thamani yo yote kuwa ni mahari ya mkewe bila ya kufikiriwa kwamba thamani ya mahari hayo ni zaidi ya uwezo wake au ana uwezo wa kutoa mahari yenye thamani kubwa zaidi.

Kidakizo: Kwa mujibu wa madhehebu ya Hanafi mume hatoweza kumpa mkewe mahari ya thamani inayopungua shilingi kumi na mbili, na endapo mume ametoa kasoro kuliko shilingi kumi na mbili, mke atakuwa na haki ya kumdai mumewe shilingi kumi na mbili.

(2) Iwapo ndoa imefungwa na walii kwa niaba ya mtoto wa kiume ambaye bado hajabalehe na huyo walii akakubali mahari ya thamani isiyokuwa ya kawaida, mahakama yenye mamlaka, ikiombwa na mume huyo baada ya kubalehe kwake, itamuondolea mume huyo dhima ya kutoa mahari yaliyokubaliwa na badala yake itaweka dhima ya kulipwa mahari ya mfano (mahr-ul-mithl).

69. Kukosekana mahari hakuto-dhuru ndoa

Ndoa haitaweza kuwa batili kwa sababu pekee kwamba–

(a) hapakukubaliwa mahari;

(b) mahari yaliyokubaliwa ni kitu ambacho ni haramu kukimiliki muislamu au, ikiwa mahari yaliyokubaliwa ni chakula, ambacho ni haramu kukitumia muislamu;

(d) ipo shaka inayohusu mahari,

lakini katika kila hali kama hizi mke atakuwa na haki ya mahari ya mfano (mahr-ul-mithl).

70. Mahari yaweza kutajwa kabla au baada ya ndoa

Iwapo mahari hayakutajwa kabla au wakati wa ndoa; yataweza kutajwa wakati wo wote baada ya ndoa na ikiwa yatatajwa baada ya ndoa na mke akayakubali, mke atakuwa, bila ya kujali fungu la 69, na haki ya mahari yatakayotajwa na si mahari ya mfano.

71. Kukisia mahari ya kawaida

Iwapo katika hali zilizotajwa katika kifungu cha (2) cha fungu la 68 au la 69 mke ana haki ya kupata mahari ya mfano (mahr-ul-mithl), basi mahari hayo yatakuwa ya mfano wa kiasi kama kilichotolewa kwa wanawake wengine katika hali zilizo sawa na za mke huyo na yatafikiriwa vizuri mahari waliyopewa ndugu zake wakike kwa baba na mama au kwa baba au jadi yake kwa upande wa kuumeni.

72. Mahari yasiyokuwa na muda na mahari ya muda

(1) Mahari yanaweza kuwa ya kulipwa hapo hapo mahari yasiokuwa na muda au ya kuahirishwa-mahari ya muda.

(2) Mahari yasiyokuwa na muda ni mahari ambayo yanakubaliwa kulipwa wakati wa ndoa au yatakapotakiwa na mke.

(3) Mahari ya muda ni mahari ambayo yanalipwa baada ya muda maalum au inapovunjika ndoa au panapotokea jambo maalum.

(4) Mahari yanaweza kuwa yote yasiyokuwa na muda au yote ya muda au nusu yasiyokuwa na muda na nusu ya muda.

(5) Iwapo hapakukubaliwa kwa kutamkwa kwamba mahari yawe yasiyokuwa na muda au ya muda–

(a) kwa mujibu wa madhehebu ya Shafii na Shiah, mahari yote yatahesabiwa kuwa ni mahari yasiyokuwa na muda;

(b) kwa mujibu wa madhehebu ya Hanafi, mahari yatahesabiwa kuwa nusu ni yasiyokuwa na muda na nusu ya muda na sehemu za kulipwa zitategemea desturi za mke na mume au, ikiwa hapana desturi, hali za watu hao na kiasi cha mahari yaliyowekwa.

73. Nyongeza ya mahari baada ya ndoa

Iwapo mahari yametajwa kabla au wakati wa ndoa, watu waliooana waweza, katika wakati wo wote wa kuendelea na ndoa yao, kukubaliana kuongeza mahari; na nyongeza hiyo ikikubaliwa, mapatano yanayohusu nyongeza hiyo yatachanganywa na mapatano ya mwanzo ya mahari:

Isipokuwa kwamba ndoa ikivunjwa kwa njia isiyokuwa ya kifo cha mmojawapo kati ya mke na mume na kabla ya kuwahi kuingiliana basi mapatano yo yote kama hayo ya kuongeza mahari baada ya ndoa yatakuwa batili.

74. Kupunguza au hiba ya mahari yake kumpa mume

(1) Mke anaweza kwa kusihi kukubali kupunguza mahari yake au kuyatowa zawadi au kuyasamehe yote au sehemu yo yote kwa mumewe, au, ikiwa mume amekufa, kwa warithi wa mume.

(2) Kupunguzwa, zawadi au kusamehe kunaweza kufanywa na mke kwa shuruti au bila ya shuruti.

(3) Iwapo mfiliwa anatoa zawadi mahari yake au anayatia katika mirathi ya mumewe au kuwaachia warithi wa mumewe, zawadi hiyo au kutoa huko kutakuwa kama ni kusamehe haki yake ya kudai mahari na kutatumika hata kama hakutokubaliwa na mawasii wa wasia wa mume au wasimamizi wa mirathi au warithi wake.

MLANGO WA III
MAHARI LINI YALIPWE

75. Wakati gani mahari yote yalipwe

(1) Iwapo mahari yametajwa na mke ameingiliwa au mmoja wapo amekufa wakiwa katika ndoa lakini kabla ya kuingiliana, mke au mirathi yake, kama itakavyokuwa, atakuwa na haki ya mahari yote kamili.

Kidakizo: Kwa mujibu wa madhehebu ya Shiah endapo mmojawapo atakufa kabla ya kuingiliana mke au mirathi yake, kama itakavyokuwa, atakuwa na haki ya nusu ya mahari.

(2) Iwapo kiasi cha mahari hakikutajwa–

(a) kwa mujibu wa madhehebu ya Shafii na Hanafi, ikiwa mke kaingiliwa au mmojawapo kafa wakiwa katika ndoa lakini kabla ya kuingiliana, mke au mirathi yake, kama itakavyokuwa, atakuwa na haki ya mahari ya mfano;

(b) kwa mujibu wa madhehebu ya Shiah–

(i) ikiwa mke ameingiliwa, atakuwa na haki ya mahari ya mfano:

Isipokuwa kwamba iwapo wakati wa ndoa ilikubaliwa kwamba mahari yakisiwe na mmojawapo baadaye, na kwamba mahari yamekisiwa basi mke atakuwa na haki ya nusu ya mahari hayo yaliyokisiwa;

(ii) ikiwa mmojawapo atakufa wakiwemo katika ndoa lakini kabla ya kuingiliana mke hatokuwa na haki ya mahari au ya cho chote badala yake.

76. Ndoa inapovunjwa na mume kabla ya kuingiliana

(1) Iwapo ndoa inavunjwa kabla ya kuingiliana ama–

(a) kwa mume kumuacha mkewe; au

(b) kwa kitendo cho chote cha mume kisichokuwa kile cha kutumia haki yake ya kuvunja ndoa baada ya kubalehe au kurudiwa na akili aliyopewa na fungu la 38,

mke atakuwa na haki, endapo mahari yametajwa, kupata nusu ya mahari, endapo mahari hayakutajwa mke atakuwa na haki ya kupokea zawadi (muta) badala ya mahari.

(2) Muta anayolipwa mke kwa mujibu wa kifungu cha kwanza itakuwa ni ya kiasi kitachokubaliwa na watu hao, au, pakikosekana masikilizano, itakisiwa kwa kufikiria hali ya mume.

Kidakizo: Kwa mujibu wa madhehebu ya Hanafii, muta haitopunguwa nguo tatu au thamani yake.

77. Haki ya mahari iwapo ndoa ni batili

Iwapo ndoa iliyofungwa ni batili–

(a) kwa mujibu wa madhehebu ya Hanafi na Shafii, mume hatokuwa na wajibu wo wote wa kulipa mahari au muta;

(b) kwa mujibu wa madhehebu ya Shiah, ikiwa mke ameingiliwa atakuwa na haki ya mahari ya mfano, lakini ikiwa mke hakuingiliwa mume hatokuwa na wajibu wa kulipa mahari au muta.

78. Haki ya mahari ndoa ikiwa fasidi

Kwa mujibu wa madhehebu ya Shafii na Hanafi, iwapo ndoa ni fasidi–

(a) ikiwa mke ameingiliwa au mmojawapo anakufa kabla ya kubatilishwa ndoa hiyo na kabla ya kuingiliana, mke atakuwa na haki ya kupata mahari ya mfano;

(Kidakizo: kwa kufuata madhehebu ya Hanafi mke atakuwa na haki ya kupata mahari ya mfano au yaliyotajwa, yo yote yatakayokuwa machache);

(b) ikiwa ndoa imebatilishwa kabla ya kuingiliana kwa sababu nyingine isiyokuwa ya kifo cha mmojawapo, mume hatokuwa na wajibu wa kulipa mahari au muta.

79. Kuvunja ndoa kwa kitendo cha mke au kwa au kwa kutumia hiari ya kubalehe kabla ya kuingiliana

Iwapo ndoa imevunjwa kabla ya mke kuingiliwa kwa ajili ya kitendo cha mke au kwa ajili ya mmojawapo kutumia hiari ya balehe kwa mujibu wa masharti ya fungu la 38, mume hatokuwa na wajibu wa kulipa mahari au muta.

MLANGO WA IV
DHIMA NA KULIPA KWA MAHARI

80. Dhima ya mahari katika ndoa ya mume mdogo

(1) Iwapo ndoa imefungwa na walii kwa niaba ya mtoto wa kiume ambaye hajabalehe basi mali ya mtoto huyo itakuwa na dhima ya mahari, lakini ikiwa hana mali, huyo walii atakuwa na dhima ya mahari ya huyo mke.

(2) Dhima ya walii kwa mujibu ya kifungu (1) itamalizika huyo mume atakapo balehe.

(3) Iwapo walii amempa mke mahari yote au sehemu ye yote ya mahari yaliyotajwa, na mume, atakapofikia balehe, akamwacha mkewe kabla ya kumuingilia na kwa sababu isiyokuwa ya kutumia hiari ya balehe kwa mujibu wa masharti ya fungu la 38, mke atarudisha sehemu ya mahari aliyopokea itayokuwa ni zaidi ya nusu ya jumla ya mahari yaliyotajwa.

(4) Masharti ya fungu hili yatatumika kwa hali zote iwapo mwanamume asiyekuwa na akili timamu amefungiwa ndoa na walii.

81. Watu wanaoweza kumpokelea mke mahari

Ikiwa mahari yametolewa–

(a) kwa mke au kwa mawasii wake, waangalizi mirathi yake; au warithi; au

(b) ikiwa ndoa imefungwa na walii kwa niaba ya mwanamke ambaye, kwa sababu ya kutotimia balehe au nyingineyo, hafai kujifungia ndoa mwenyewe, kwa walii huyo; au

(c) ikiwa mke mwenyewe si mke mkuu, kwa baba au babu wa mke huyo, mume huyo atakuwa keshaondolewa dhima yake ya kulipa mahari.

82. Mahari ni deni la mke

Mahari yatakuwa ni deni analodaiwa mume na mkewe na, kwa mujibu wa masharti ya mipango hii, litabidi kulipwa–

(a) ikiwa mahari yenyewe ni yasiyo na muda, mara tu yatakapodaiwa na mke baada ya kufungwa ndoa au baada ya kuvunjwa ndoa hiyo (ama kwa kifo cha mmojawapo au kwa kuachana) kama litalotokea mwanzo;

(b) ikiwa mahari yenyewe ni ya muda, utapotimia muda uliowekwa au litapotokea jambo lililotajwa kama itakavyokuwa au itapovujwa ndoa hiyo (ama kwa kifo cha mmojawapo au kwa kuachana) kama litakalotokea mwanzo.

MLANGO WA V
HAKI ZA MKE KUHUSU MAHARI

83. Mke anaweza kukataa kujisalimisha kwa mume

(1) Iwapo mume anashindwa au anakataa kumpa mkewe mahari yasiyokuwa na muda–

(a) ikiwa mke mwenyewe hajafikilia balehe, au hana akili timamu, na amefungiwa ndoa na walii wake, walii huyo anaweza kukataa kumkabidhi mke huyo mumewe, au, ikiwa yupo kwa mumewe, anaweza kumchukua na kumweka mpaka mume alipe mahari yasiyokuwa na muda;

(b) kwa hali yo yote nyingineyo, mke anaweza kumkatalia mumewe asimwingilie mpaka mume amlipe mahari yasiyokuwa na muda:

Isipokuwa kwamba iwapo mke amewahi kumruhusu mumewe kumwingilia hatoweza baadaye kumkatalia kumuingilia kwa sababu ya kushindwa au kukataa huyo mume kulipa mahari yasiokuwa na muda.

(2) Iwapo kwa kutumia hiari aliyopewa na ibara (b) ya kifungu cha (1), mke anamkatalia mumewe asimuingilie, kukataa huko hakutotengua haki nyinginezo na wajibu wa watu hao unaotokana na ndoa.

84. Mke atabaki na faida akiwajibika kurudisha mahari

Ikiwa kwa mujibu wa mipango hii mke inambidi amrudishie mumewe mahari aliyoyapokea, au sehemu ye yote ya mahari hayo, basi faida yo yote iliyopatikana katika mahari hayo wakati mahari hayo yalipokuwa mikononi mwake, itakuwa ni mali ya mke na hatotakiwa aeleze lo lote juu ya faida hiyo.

85. Kifo cha mume

Iwapo mume anakufa kabla ya kulipa mahari, mfiliwa atakuwa mdeni katika mirathi kwa ajili ya mahari yake, na deni lake litakuwa sawa sawa na madeni ya wadai wengineo katika mirathi ya mumewe.

86. Haki ya mfiliwa ya kuzuwia mali

Iwapo mume anakufa kabla hajawahi kulipa mahari, mfiliwa atakuwa na haki ya kuzuwia mali yo yote ya mumewe ambayo imefika mikononi mwake kwa haki na bila ya nguvu au udanganyifu.

87. Kanuni zinazoongoza haki ya uzuwiaji

(1) Iwapo mfiliwa anazuwia mali yo yote ya mumewe aliyefariki kwa mujibu wa haki aliyopewa na fungu la 86–

(a) mfiliwa itambidi awaeleze warithi wengine wa mume faida aliyoipata kutokana na mali hiyo;

(b) mfiliwa hatoitoa au kuichukua mali kwa njia ya kudhuru haki za warithi wengine wa mume huyo;

(c) mfiliwa hazuiliwi kushitaki kwa ajili ya mahari yake lakini hukumu yo yote atakayoipata haitoweza kutekelezwa mpaka kwanza airudishe mali hiyo.

(2) Kuhawilisha kokote au kuchukua kokote mali kwa mfiliwa dhidi ya kifungu cha (1) kutakuwa batili.

(3) Haki ya mfiliwa ya kuzuwia mali itakuwa ni haki yake nafsi yake tu na hatoihawilisha, kuitoa mikononi mwake, kuiweka rehani au kuisarifu vinginevyo; na haki hiyo itamalizika anapofariki mfiwa mwenyewe.

SURA YA VI
MUTAA

88. Matumizi

Sheria zinazotajwa katika mlango huu ni sheria za madhehebu ya Shia Ithna' Asheri.

89. Ufafanuzi

Mutaa ni ndoa ya muda maalum.

90. Namna yake

(1) Ndoa ya mutaa inabidi iwe kwa njia ya kutaka na kukubali kutakakotamkwa na watu wanaofunga ndoa, au mawakili wao.

(2) Maneno ya kutaka yanabidi yatamkwe kiarabu "tazwij", "nikah" au "mutaa".

91. Mahari lazima yatajwe

(1) Kila ndoa ya mutaa itataja mahari ambayo mwanamke atakuwa na haki nayo na kama mahari hayakutajwa ndoa hiyo itakuwa batili.

(2) Mahari ya ndoa ya mutaa yatafikiriwa kuwa ni yasiokuwa na muda.

92. Muda lazima utajwe

(1) Kila ndoa ya mutaa itataja muda wa ndoa hiyo.

(2) Iwapo muda wa ndoa ya mutaa haukutajwa kama itakiwavyo na kifungu cha (1) watu hao watahesabiwa kuwa wamefunga ndoa ya kudumu:

Isipokuwa kwamba iwapo ndoa ya mutaa imefungwa na mwanamume na mwanamke ambao, ingelikuwa wamefunga ndoa ya kudumu, ndoa hiyo ingelikuwa batili kwa ajili ya masharti ya fasili (a) ya kifungu cha (1) cha fungu la 18 au ya kifungu cha (2) cha fungu la 21, basi ndoa ya mutaa, kwa sababu ya muda wa ndoa kutotajwa, haitokuwa ndoa ya kudumu ila, ikiwa muda huo haukutajwa, itakuwa batili.

93. Ndoa ya mutaa haisihi kati ya watu waliohari mishwa kuoana kwa sababu ya udugu, ukwe au kunyonya

Itakuwa ni haramu kufunga ndoa ya mutaa kwa watu ambao, kwa sababu ya matumizi ya masharti ya mlango IV wa juzuu ya II wameharamishwa kuoana:

Isipokuwa kwamba–

(a) Muislamu mwanamume anaweza kufunga ndoa ya mutaa na mwanamke yo yote ambaye ni muislamu au kitabia; na

(b) Muislamu mwanamume anaweza kufunga ndoa ya mutaa na idadi yo yote ya wanawake hata ikiwa ameshaowa wake wanne.

94. Kumalizika ndoa ya mutaa

Ndoa ya mutaa itamalizika ama kwa kwisha muda wa ndoa hiyo au kwa kufa mmojawapo, lo lote litalotokea mwanzo, lakini haiwezi kuvunjwa kwa kuacha, lian au kwa njia yo yote nyingineyo:

Isipokuwa kwamba mwanamume akitoa zawadi ya muda uliobakia wa ndoa kumpa mwanamke basi ndoa hiyo itahesabiwa imemalizika kama kuwa imetimia muda wake.

95. Matokeo ya ndoa ya mutaa

(1) Ikiwa ndoa ya mutaa imefungwa kwa kusihi–

(a) kuingiliana watu hao wakati ndoa ikiendelea kutakuwa halali na watoto watakaozaliwa katika ndoa hiyo watakuwa wa halali;

(b) mwanamke hatoweza kufunga ndoa ya kudumu au ya mutaa na mtu ye yote mwingine wakati ndoa yake ikiendelea na pia baada ya kumalizika ndoa mpaka kwamba akae eda au, kwa mujibu wa masharti ya fungu la 96, amesamehewa kukaa eda;

(c) watu hao kwa madhumuni ya fungu la 12 na vifungu vya (3) na (4) vya fungu la 18, watahesabiwa kama wamefunga ndoa ya kudumu;

(d) mke atakuwa na haki ya kupokea mahari yaliyotajwa akiyadai baada ya kumalizika kufungwa ndoa.

(2) Zaidi ya haki zilizotolewa na wajibu uliolazimishwa na kifungu cha (1) watu waliofunga ndoa ya mutaa watakuwa na haki nyinginezo na wajibu mwingineo kama watakavyosilizana wenyewe wakiwa katika mutaa au baadaye lakini masharti yake yasiwe kinyume na sheria yo yote iliyoandikwa au siasa ya Serikali.

96. Eda

(1) Iwapo ndoa ya mutaa imemalizika kwa kuisha muda wake au kwa kutoa zawadi ya muda mke atakaa eda:–

(a) ikiwa hana mimba, kwa muda wa hedhi mbili au, ikiwa mwanamke hapati hedhi kwa sababu nyingineyo isiyokuwa uzee, kwa muda wa siku arubaini na tano;

(b) ikiwa ana mimba, mpaka azae mimba hiyo:

Isipokuwa kwamba ikiwa hawakuwahi kuingiliana, hapatokuwa na lazima mke kukaa eda.

(2) Ikiwa ndoa ya mutaa imemalizika kwa ajili ya kifo cha mume basi mke atakaa eda–

(a) ikiwa hana mimba, kwa muda wa miezi minne na siku kumi;

(b) ikiwa ana mimba, mpaka azae mimba hiyo au kwa muda wa miezi minne na siku kumi, utakaokuwa muda mrefu zaidi.

97. Masurufu na kurithi

Ndoa ya mutaa haitowezesha, ila ikiwa watu wenyewe wamekubaliana vyinginevyo kwa matamshi–

(a) kumpa mtu ye yote haki ya kumrithi mwenziwe afapo iwe kifo hicho kimetokea wakati muda wa ndoa hiyo ukiendelea au baada ya kumalizika kwake; au

(b) kumlazimisha mume kumpa mwanamke masurufu wakati muda wa ndoa hiyo ukiendelea au wakati wo wote baadae.

98. Masharti ya sura ya II na III yatatumika

Kwa madhumuni ya kuondoa shaka hivi sasa inatamkwa kwamba, kwa kufuata masharti yaliyomo katika sura hii, masharti yaliyomo katika sura II na III yatatumika kwa kila hali, katika ndoa za mutaa na mahari ya ndoa hizo kama vile yanavyotumika katika ndoa za kudumu na mahari ya ndoa za kudumu. {/mprestriction}

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