it is subject to li'an (imprecation), and annulment when it is rendered impossible due to emasculation or impotence. The third category is that which invalidates the marriage from its origin, such as if they stipulate a time limit for the marriage, which is mut'a (temporary) marriage; or that he will divorce her at a specific time; or he makes it conditional, such as saying: "I marry you to myself if your mother approves," or someone else. Or if he stipulates an option (khiyar) in the marriage for both of them, or for one of them; these are conditions that are void in themselves, and the marriage is invalidated by them. Likewise, if he makes her dowry the marriage of another woman, which is shighar (muta' marriage) marriage, and we shall mention that in its place (23), if Allah the Almighty wills. Abu al-Khattab mentioned, regarding the case where he stipulates the option, or (24) if her mother approves, or if he brings her the dowry at such and such a time, and otherwise there is no marriage between them, two narrations: one of them is that the marriage is valid (25) and the condition is void. This is also the view of Abu Thawr regarding the case where one stipulates (26) an option. He attributed this from Abu Hanifa and claimed that there is no disagreement regarding it. Ibn al-Mundhir said: Ahmad and Ishaq said: If he marries her on the condition that if he brings the dowry at such and such a time (27), and otherwise there is no marriage between them, the condition is void and the contract is valid. This is the position of 'Ata', al-Thawri, Abu Hanifa, and al-Awza'i. This has also been narrated from al-Zuhri. Ibn Mansur narrated from Ahmad regarding this that both the contract and the condition are valid, based on the saying of the Prophet - peace and blessings of Allah be upon him: "Muslims are bound by their conditions." The other narration is: The contract is invalidated from its origin in all of this, because marriage cannot be anything but binding, while this entails making it permissible; and because when he says: "If her mother approves," or "If you bring me the dowry (24) at such and such a time," he has suspended the marriage upon a condition (28), and it is not permissible to suspend it upon a condition. This is the position of al-Shafi'i, and a similar view is attributed to Malik and Abu 'Ubayd.