Agreement According To Quran

In Islamic law, a Mukataba () is a manicure contract between a master and a slave, according to which the slave is obliged to pay a certain amount of money for a certain period of time in exchange for freedom. In the legal literature, the slaves who conclude this treaty are called mukatab. [1] [Page required] The School of Islamic Justice considers them mandatory[2][3] while the Shafa`is, Malikis and Hanafis consider it only as a recommendation[3] and Mustahabb (laudable) do so. [4] Mukataba is one of the four methods made available in Islam to man-ins. [5] There are two different views of Mukataba among scholars that create a divergence in detail: some call mukataba as “conditional infranchen,” while others consider it a “ransom by the slave of his own person.” Lawyers generally refuse to enter a mukataba with a female slave without any honest source of income. [1] The majority of the Sunni authorities approved the mission of all “men of the Book”, i.e. Christians and Jews, but according to some jurists, especially among Shiites, only Muslim slaves should be freed. [16] According to Joseph Schacht, those who heard him say this verse should “know the details of the transaction, and the strictest interpretation of the passage suggests that it was not identical to the Moukataba Mission Treaty, as it was later elaborated by the former lawyers of the second century of Islam.” The earliest interpretation of the verse indicated that the mukatab was freed after paying half the agreed amount. Another early decision attributed to the scholar of Mecca Ata ibn Rabi Rabah was that the slave obtained freedom after paying three quarters. The teaching of a school of Islamic justice, based in Kufa, stipulated that the mukatab became free as soon as it had returned its value; other simultaneous opinions were that the mukatab was released pro-rata of the payments or that he was released immediately after the conclusion of the contract, the payments to his master being ordinary debts. In the end, the opinion of Kufan`s scholars prevailed and, according to Schacht, the hadith that supported this position was put into circulation; They were first projected onto Muhammad`s companions, then to Muhammad himself.

[15] The marriage contract may also determine where the couple will live, whether the first wife allows the husband to take a second wife without her consent. The woman has the right to start a divorce, it is Khula. Either she returns the dowry (mahr) or does not, depending on the reason for the divorce. This man has the right to divorce. In a way, the marriage contract is similar to that negotiated for Upper-class Western brides, but it can extend to non-financial issues that are normally ignored by marital agreements or pre-contract agreements.