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Allah describes marriage as “a firm covenant” when He says: “and they have taken from you a firm covenant” (An-Nisa 4:21). Like any covenant, the nikah contract has pillars and conditions worth understanding before you enter it, so that a new home stands on a sound foundation. This guide explains them in plain language according to the majority of scholars, and points out where the schools differ.
Please note: this article is general information, not a fatwa. Details vary between the schools of Islamic law, so consult a trusted scholar or the relevant court in your country about your own circumstances.
Pillars versus conditions
A pillar (rukn) is part of the very substance of the contract; without it there is no contract. A condition (shart) sits outside that substance, but the contract’s validity depends on it. Jurists sometimes classify the same element differently, but in practice it must be present either way.
Pillar one: ijab and qabul
Ijab is the offer, made by the wali or his representative, for example: “I marry my daughter so-and-so to you.” Qabul is the acceptance by the groom: “I accept this marriage” or simply “I accept.” Jurists require the acceptance to match the offer, for both to take place in the same sitting without a long break that suggests the offer was abandoned, and for the wording to express a permanent marriage rather than a temporary one.
This pillar is where Qabool takes its name. Qabul is the moment the offer is answered and the contract becomes a covenant, and we hope every journey on the platform is a step towards it.
Pillar two: two eligible spouses
The bride and groom must be specifically identified, and there must be no legal impediment between them. Impediments include being related in a way that makes marriage forbidden, through lineage, breastfeeding or marriage, or the woman still being in the waiting period (’iddah) from a previous marriage, among others the jurists detail.
Condition one: consent of both parties
No one may be forced into marriage. The Prophet, peace be upon him, said: “A previously married woman should not be married until she is consulted, and a virgin should not be married until her permission is sought.” They asked: “O Messenger of Allah, how is her permission given?” He said: “By her silence” (reported by Al-Bukhari and Muslim). The woman’s consent counts, as does the man’s. Jurists discussed the extent of a father’s authority over a never-married daughter, but seeking her permission is the principle the hadith establishes.
Condition two: the wali
The Prophet, peace be upon him, said: “There is no marriage without a wali” (reported by Abu Dawud, At-Tirmidhi and Ibn Majah). This is the position of the majority, including the Maliki, Shafi’i and Hanbali schools. The Hanafi school holds that an adult woman of sound mind may contract her own marriage to a suitable man. In Saudi Arabia and the Gulf states, the majority view requiring a wali is applied.
Condition three: two witnesses
The majority of scholars require two upright witnesses to be present at the contract, so that the marriage is public and rights are protected. The Maliki school has its own position: witnessing must take place before the marriage is consummated even if not at the moment of the contract, with strong emphasis on announcing the marriage. The shared aim is that a marriage is never secret.
The mahr: the bride’s right
Allah says: “And give the women their bridal gifts graciously” (An-Nisa 4:4). The mahr belongs to the bride alone; neither her wali nor anyone else may take it without her consent. The majority hold that the contract is valid even if no mahr is named, in which case she is entitled to a mahr comparable to women like her, while the Maliki school counts the mahr among the pillars of marriage. Either way, it is wise to name it clearly in the contract to avoid later disputes.
There is no upper limit, but Islam encourages keeping the mahr manageable; excessive demands are one reason marriages are delayed.
Conditions the couple agree on
The couple may agree on lawful conditions that serve one of them, such as finishing studies, continuing to work or living in a particular country. The Prophet, peace be upon him, said: “The conditions most deserving to be fulfilled are those by which you make intimacy lawful” (reported by Al-Bukhari and Muslim). Scholars differ on certain types of conditions and how binding they are, so:
- Write any conditions clearly into the contract document.
- Discuss them with the other party and their family well before the contract day.
- Ask the officiant or the court for help wording them.
Official registration
In most countries a religious contract alone is not enough; it must be registered with the competent authority, such as the court or an authorised marriage officiant, to protect the rights of both spouses and their children. In Saudi Arabia, registration involves steps including a premarital medical check. Muslims living abroad face their own local requirements and should ask about them early.
How Qabool helps
Qabool is named after the pillar that completes the contract, and it is designed to lead you there the right way:
- Family accounts. A guardian can register and manage family members’ accounts, staying involved from the first introduction to the contract.
- Chat after mutual acceptance. Conversations begin only once both sides have shown interest, keeping things serious.
- Clear profiles. Marital status and expectations are visible from the start, so the essentials are known early.
- Matchmaker service. A trusted intermediary who can follow up with both families through to the final steps.
Begin the path to qabul: register free on Qabool.