What Is Compatibility in Marriage and Its Modern Relevance?
Answered By Shaykh Dr. Muhammad Fayez Awad
Question
What is compatibility in marriage, and how do we apply it in our time?
Answer
All praise is due to Allah, Lord of the worlds. Blessings and peace be upon the Messenger of Allah, his Family, and his Companions.
The marriage contract in Islam is a strong bond between a man and a woman, providing stability and tranquility to the soul. It is a solemn covenant, as described by Allah (Most High):
“And she has taken from you a firm commitment.” [Quran, 4:21]
Meaning of Compatibility (Kafa’a)
One of the foundations for the success of marriage is compatibility. But what does this term mean?
Linguistically, compatibility (kafa’a) refers to equivalence and equality. It is said that one person is compatible with another when they are equal or similar. The term is used to describe someone as a suitable match for another in marriage. The plural form is “akfa’.”
In Islamic legal terminology:
- According to the Hanafis, compatibility is a specific type of equality between a man and a woman. [Haskafi, Durr al-Mukhtar]
- The Malikis define it as similarity and closeness in religion and status, meaning being free from defects that would give grounds for annulment. [Mawwaq, al-Taj wa al-Iklil]
- The Shafi‘is consider it as a condition whose absence would bring dishonor. [Shirbini, Mughni al-Muhtaj]
- The Hanbalis see it as equality and similarity in five specific aspects. [Buhuti, Kashshaf al-Qina‘]
The Ruling on Compatibility in Marriage
There is a difference of opinion among the jurists regarding the ruling on compatibility in marriage:
The Hanafis and Hanbalis hold that it is obligatory to consider compatibility in marriage. A woman should only be married to a man who is compatible with her, and it is forbidden for a guardian to marry her to someone who is not her equal. They also argue that compatibility is considered for men in relation to women, not the other way around. However, it has been transmitted from Abu Yusuf and Muhammad that compatibility should be considered for women as well.
The Hanbalis also state that it is forbidden for a guardian to marry off a woman to someone who is not her equal without her consent, as this would harm her and bring dishonor upon her. If the guardian intentionally does this, he would be considered sinful. [Kasani, Bada’i‘ al-Sana’i‘; Ibn ‘Abidin, Radd al-Muhtar; Ibn Qudama, al-Mughni]
The Malikis have varying opinions:
- Khalil said that both the woman and her guardian have the right to forego compatibility.
- Dusuqi, however, prohibits marrying her to a corrupt man initially, even if she is safe from him, and neither she nor her guardian has the right to consent to this. This is because associating with a corrupt person is forbidden, and avoiding him is obligatory, so how could marriage, which involves close association, be allowed? [Dusuqi, Hashiyat al-Dusuqi]
The Shafi‘is consider it disliked to marry off a woman to someone who is not her equal if there is consent, except for a benefit.
‘Izz Ibn ‘Abd al-Salam holds that it is strongly disliked to marry a woman to a corrupt man unless there is a concern that greater harm would result from not marrying her to him, such as fear that he might commit fornication with her if he does not marry her, or that he might subject her to harm. [Qalyubi, Hashiyat al-Qalyubi; Ansari, Hashiyat al-Jamal ‘ala Sharh al-Manhaj]
Application in Our Time
The concept of compatibility remains significant in contemporary times. It is essential to ensure that prospective spouses are similar and harmonious in terms of their religious commitment, character, social status, and life goals.
These aspects contribute to the stability and success of the marriage. Guardians should be diligent in considering compatibility to protect the rights and well-being of those under their care, while also taking into account the changing dynamics of modern society.
The Qualities of Compatibility
Compatibility is considered in marriage to prevent disgrace and harm. The key qualities include:
- Religion: The level of religious commitment.
- Lineage: Sometimes referred to as social status.
- Occupation: The type of work or profession.
- Freedom: Whether the person is freeborn or not.
- Wealth: Financial stability.
- Freedom from Defects: Being free from defects that would allow for annulment.
Some jurists have expressed different views on these aspects. [al-Mawsu‘at al-Fiqhiyya al-Kuwaytiyya]
Is Compatibility Still Applicable in Our Time?
The European Council for Fatwa and Research has addressed this question:
“The issue of compatibility in marriage is one of the matters heavily influenced by customs and traditions, to the extent that many jurists expanded their interpretation of texts or were lenient in authenticating them to justify following the customs people were accustomed to.
The primary reason behind this approach by jurists is that one of the most important objectives of marriage is to ensure understanding and cooperation between spouses. This can only be achieved by having a certain degree of compatibility between them in matters that are significant in the eyes of people, according to the prevailing customs of society.
Therefore, Dr. Abdul Sattar Abu Ghudda mentioned in his paper presented to the European Council for Fatwa and Research during its 13th session:
‘The aspects of compatibility vary according to time, place, customs, and environments. If a common custom deems that one of these aspects is not required for compatibility, it is then referred back to custom, which is recognized in Sacred Law. For example, if society’s view on lineage or occupation changes, considering that working in any permissible profession is honorable for a person, then custom takes precedence.’
This opinion likely summarizes the true legal stance of those who consider compatibility as a condition in marriage.” [Faysal Mawlawi, al-Majlis al-Urubi li al-Ifta’ wa al-Buhuth (al-Kafa’a fi al-Nikah)]
We ask Allah to make things easy for all Muslim men and women in a way that pleases Him. All praise is due to Allah, the Lord of all worlds.
[Shaykh] Dr. Muhammad Fayez Awad
Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.
He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.
He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.
Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.
