Second marriage and the Procedure of Online Marriage in Pakistan:
Nazia Law Associates can assist you in second marriage through the procedure of online marriage in Pakistan. There is the vital question of the role of the ulama of Islam, the great learned men, and jurists, who have tried to guide the Muslims after the death of the Prophet. The great imams and the founders and leaders of the four schools of Islamic jurisprudence and their students have left behind volumes of works in the light of which the procedure of online marriage in Pakistan is considered valid. They, too, have tried to solve the problems arising out of polygamous unions but have never prohibited polygamy outright, even though the procedure of online marriage in Pakistan.
What has been discovered since 1953 that the great ulema over the last 1400 years, had they been aware of it, would have persuaded them to prohibit polygamy? By declaring prohibition, the so-called modernist reformers have refused to accept the Quranic injunction. They have directly rejected the Sunnah of the Prophet, declaring it unworkable, and have also disregarded the opinions of the great ulema. Since Tunisia in 1957, polygamy has been banned in some Muslim countries. Much has been written in appreciation of these reformers by European scholars. Such reforms are cited as a factor that makes people more cautious in Contracting a second marriage even though the procedure of online marriage in Pakistan, or else moves them to be more reckless in marrying more wives. ‘If one takes statistics of polygamous marriages before and after the restrictions in Syria and Tunisia, one would find a few cases where people have refrained from contracting a second marriage.
At the same time, it has heightened tensions in the minds of those who are capable, both economically and physically, of marrying more wives. A few have married contrary to the law and undergone penalties, but many have taken the shortcut of secretly entering into extramarital relations following the lifestyle of the western world. Has the prohibition of polygamy served as a deterrent?” or “Has Muslim society prospered better as a result of the prohibition?” Quite naturally, the empirical evidence in this field will remain extremely scarce. It is a commonplace to say that the imaginary fear of the misuse of polygamy is widespread and enduring in the minds of Western-trained Muslim elites.
The question is whether such fear, even if justified to some extent knowing how unpredictable human nature is, will remain uppermost when we think of the alternative of importing the moral vices of the contemporary world, where human nature has proved that marriage, divorce, commerce and all other aspects of the law are bound to be misused. Those Muslim countries that have imposed heavy fines and imprisonment (or both) on someone who does not first obtain the permission of the Arbitration Council, as in Pakistan, or authorization from the judge, as in Morocco, are obviously in violation of the Shariah provision on polygamy.
The permission will only be granted if the existing wife gives her consent except in cases of insanity, physical infirmity, or sterility. This permission is also valid for the procedure of online marriage in Pakistan. Thus, obliging a man to justify his intention by convincing reasons would give the arbitration councils or courts far more power to restrain necessary polygamous marriages. Some women tend to be very jealous by nature, and even though the husband needs a second wife on reasonable grounds, she will not understand her husband’s needs, nor would the court easily understand the man’s need since “one would have great difficulty in explaining, biologically, such a sudden change of heart.
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