Unit VII · UGC NET Law PYQFamily Law

Ans. (a) : True

Explanation: The sources of Muslim law have been divided into two categories:

Primary sources — (A) Quran (B) Sunna/Ahadis (C) Ijma (D) Qiyas

Secondary sources — (A) Customs (B) Judicial decisions (D) Legislation

Ans. (a) : 1, 2, 4 and 3

Explanation: The sources of Muslim law are as follows:

Quran

Ijma

Qiyas

Hadis

Sunna is also a source after Quran but it is not in the options.

Ans. (d) : All four (4, 3, 2 and 1) Explanation: The ancient sources of Hindu law include all four: Shruti (the Vedas, considered divine revelation), Smriti (recollections of sages like Manu, Yajnavalkya), Custom (local and community practices), and Digests and Commentaries (scholarly works interpreting Shruti and Smriti like Mitakshara and Dayabhaga).

Ans. (a) : (A) and (R) are true and (R) is the correct explanation of (A) Explanation: The Muslim Personal Law (Shariat) Application Act, 1937 made Muslim personal law applicable to all Muslims in matters of marriage, divorce, maintenance, dower, guardianship, gifts, trusts, and wakf. It abrogated customs that had deviated from Shariat and restored personal law to Muslims. Both A and R are correct and R correctly explains A.

Ans. (b) : Legislation, Precedents, Equity etc Explanation: The modern sources of Hindu law are legislation (statutory enactments like the Hindu Marriage Act, Hindu Succession Act), judicial precedents (decisions of High Courts and Supreme Court), and equity, justice and good conscience. These replaced the older reliance on Shruti, Smriti and Commentaries as primary sources.

Ans. (d) : A-3, B-4, C-2, D-1 Explanation: Among the four Vedas which are the primary ancient sources of Hindu law: Rigveda contains hymns in praise of the forces of nature. Yajurveda deals with rituals and sacrificial rites. Samveda is associated with musical chants and melodies (dance/song). Atharvaveda deals with magic, spells and incantations. Hence the correct matching is A-3, B-4, C-2, D-1.

Ans. (d) : Both (A) and (R) are right and (R) is the correct reason of (A) Explanation: The Muslim Personal Law (Shariat) Application Act, 1937 under Section 2 expressly makes Muslim personal law applicable to all Muslims in matters of marriage, divorce, maintenance, dower, guardianship, gifts, trusts and wakf (Assertion A is correct). The Act abrogated almost all customs applicable to Muslims except those relating to agricultural land, thereby restoring Shariat as the governing law (Reason R is correct and it correctly explains A).

Ans. (d) : A-3, B-1, C-2, D-4 Explanation: Shruti literally means "what was heard" — it refers to the Vedas considered as divine revelation. Smriti literally means "what is remembered" — it refers to recollections of sages like Manu and Yajnavalkya. Dayabhaga is a school of Hindu law written by Jimutavahana, prevalent in Bengal and Assam. Mitakshara is a commentary on Yajnavalkya Smriti written by Vijnjaneshvara, prevalent in the rest of India.

Ans. (b) : Customs and Usages

Explanation: The primary sources of Muslim law are the Quran, Sunna (traditions of the Prophet), Ijma (consensus of jurists), and Qiyas (analogical deduction). Judicial decisions are also an important modern source in India. However, Customs and Usages have ceased to be an important source of Muslim law in India after the enactment of the Muslim Personal Law (Shariat) Application Act, 1937, which abrogated most customs applicable to Muslims and replaced them with Shariat.

Ans. (d) : Sruti, Smritis, Custom, Digests etc Explanation: The ancient sources of Hindu law are: Sruti (the Vedas — divine revelation), Smritis (recollections of sages — Manusmriti, Yajnavalkya Smriti etc.), Custom and Usage (local, family and community practices recognized by law), and Digests and Commentaries (scholarly works like Mitakshara, Dayabhaga, Mayukha). Legislation and precedents are modern sources, not ancient sources.

Ans. (a) : Agricultural land, testamentary succession and Charities other than wakfs Explanation: Section 2 of the Muslim Personal Law (Shariat) Application Act, 1937 makes Muslim personal law applicable to Muslims in matters including succession, special property of females, marriage, dissolution of marriage, maintenance, dower, guardianship, gifts, trusts and wakfs. However, the Act specifically excludes agricultural land, testamentary succession, and charities other than wakfs from its operation. These areas continue to be governed by applicable territorial laws.

Ans. (c) : Dharamshastra Explanation: The modern sources of Hindu law are: Legislation (statutory enactments), Judicial Precedents (decisions of courts), and Justice, Equity and Good Conscience (applied when no specific rule exists). Dharamshastra (ancient religious texts) is an ancient source of Hindu law, not a modern source. Ancient sources include Shruti, Smriti, Custom, and Digests and Commentaries including Dharamshastra.

Ans. (b) : A-2, B-1, C-4, D-3 Explanation: Agnate (Section 3(a) of Hindu Succession Act) — a person related wholly through males by blood or adoption. Shruti literally means "what was heard" — refers to the Vedas as divine revelation. Cognate (Section 3(b) of Hindu Succession Act) — a person related by blood or adoption but not wholly through males. Smriti literally means "what is remembered" — refers to recollections of sages.

Ans. (d) : Controlled Polygamy Explanation: Islamic law as applicable in India provides for controlled polygamy — a Muslim male may marry up to a maximum of four wives, provided he treats them all equally. This is not unlimited polygamy since there is a ceiling of four wives. Under Shia law, a fifth wife is void and under Sunni law a fifth marriage is irregular. Polyandry (a woman having multiple husbands) is not permitted under Islamic law at all.

Ans. (a) : A-4, B-3, C-1, D-2 Explanation: Smriti means "what has been remembered" — it refers to recollections of sages. Mitakshara is a commentary on the Yajnavalkya Smriti written by Vijnjaneshvara, forming the basis of Hindu law in most parts of India. Shruti means "what was heard" — it refers to the Vedas as divine revelation. Dayabhaga is a digest written by Jimutavahana, prevalent in Bengal and Assam, with different rules of inheritance compared to Mitakshara.

Ans. (d) : Zaida Explanation: Muslim law is divided into two major branches — Sunni and Shia. The Sunni school has four sub-schools: Hanafi, Maliki, Shafai, and Hanbali. The Shia school has three sub-schools: Ithna Ashari (Imamiya), Ismaili, and Zaidi. "Zaida" is not a recognized school of Muslim law — it is a distortion of "Zaidi" which is a Shia sub-school. Hence Zaida as given in the option is not a recognized School of Muslim Law.

Ans. (c) : Takhleed Explanation: The four primary sources of Muslim law are: Quran (the holy book — the primary and supreme source), Sunna/Sunnat (traditions and sayings of Prophet Muhammad), Ijma (consensus of Muslim jurists), and Qiyas (analogical deduction). Takhleed refers to the practice of following a particular school of Muslim law (taqlid) — it is not a primary source of Muslim law but rather a method of following an established school of jurisprudence.

Ans. (b) : Precedents Explanation: The ancient or primary sources of Hindu law are: Shruti (the Vedas), Smriti (recollections of sages), Digests and Commentaries (like Mitakshara, Dayabhaga), and Custom. Precedents (judicial decisions) are a modern source of Hindu law — they developed with the establishment of courts during and after the British period. Justice, equity and good conscience and legislation are also modern sources. Hence Precedents is not an ancient source.

Ans. (a) : Welfare of people is supreme law Explanation: The Latin maxim "Salus Populi Suprema Lex" literally translates to "the welfare of the people is the supreme law." This is a fundamental principle of jurisprudence holding that the well-being of the public is the highest law and all other laws must yield to it. This maxim is the basis of Section 123 of the Indian Evidence Act, 1872, which protects documents whose disclosure would be prejudicial to public interest.

Ans. (c) : Urf Explanation: The four primary (original) sources of Muslim law are: Quran (supreme divine authority), Sunna/Sunnat (traditions and sayings of the Prophet), Ijma (consensus of Muslim jurists), and Qiyas (analogical deduction). Urf (custom and usage) is a secondary source of Muslim law — it is recognized alongside judicial decisions, legislation, and equity as secondary sources. Hence Urf is not a primary source.

Ans. (d) : The main schools of Jurisprudence are as follows:

Natural Law school

Analytical school

Historical school

Sociological school

Realist school The Critical school is not included in the schools of Jurisprudence.

Answer: (b) A-III, B-IV, C-I, D-II

Answer: (c) It means the independent or original interpretation of problems not precisely covered by the Quran

Explanation: In Islamic jurisprudence (Usul al-Fiqh), Ijtihad (literally meaning "striving" or "exerting total effort") refers to the process of making an independent legal reasoning or original interpretation to derive a legal ruling (hukm) on a novel issue or problem not explicitly covered by the primary sources (the Quran and Sunnah). A qualified scholar who exercises Ijtihad is called a Mujtahid.

Ans. (c) : Seema v. Ashwani Kumar

Explanation: In Seema v. Ashwani Kumar (2006 SC), the Supreme Court held that citizens of all religions must get their marriage registered in the state where the marriage was solemnized.

Ans. (c) : Fasid

Explanation: Under Sunni law, a Sunni man has full right to marry a Muslim girl (of any sect) as well as a Kitabiya girl. But if a Sunni man marries a girl who is neither Muslim nor Kitabiya, then that marriage is considered irregular or Fasid. That is, marriage of a Sunni man with a non-Muslim and non-Kitabiya girl is neither void (Batil) nor completely valid (Sahih) — it is irregular (Fasid).

Here are all the extracted questions, answers and explanations in English:

Ans. (a) : valid

Explanation: Section 5 of the Hindu Marriage Act 1955 lays down the essential conditions of marriage. Under Section 5(4), a marriage will not be valid on the ground of prohibited relationship. A brother's wife falls within prohibited relationship, but a brother's widow does not fall within prohibited relationship. Therefore the marriage is valid, but only when such custom or practice exists between the parties.

Ans. (b) : Batil (Void)

Explanation: Iddat is observed by a divorced or widowed woman. The purpose of iddat is to count or establish valid seclusion so as to determine any possible pregnancy carried by the wife before divorce. Therefore there is a prohibition on her marriage during the iddat period. If marriage (nikah) is contracted in violation of this condition, that nikah will be void.

Ans. (d) : None of the above

Explanation: In Rahmatulla v. State of U.P., the Allahabad High Court first held that talaq-e-bidat (triple talaq) is invalid as it is contrary to the commands of the Holy Quran. Therefore option (d) — none of these — is correct. Mohammad Ahmad Khan v. Shah Bano is related to maintenance, and Tahira v. Ali Hussain is related to divorce.

Ans. (b) : Batil (Void)

Explanation: Prohibition of marriage on the basis of fosterage relationship is a special feature of Muslim law. If any woman other than the child's own mother breastfeeds a child under two years of age, a fosterage relationship is established between them, and marriage within such relationship is void (Batil) under Muslim law.

Ans. (c) : Partly true and partly false

Explanation: According to Muslim law, marriage between husband and wife is not solemnized only for sexual enjoyment, it is an act of ibadat — this statement is partly true and partly false, because in the Shia community, Muta marriage whose meaning is 'enjoyment' (Anand) is prevalent, and this type of marriage is contractual and temporary in Sunni community it is forbidden.

Ans. (d) : Legitimate

Explanation: Section 16 of the Hindu Marriage Act 1955 deals with the legitimacy of children of void and voidable marriages, according to which children born out of void or voidable marriages under sections 11 and 12 are deemed to be legitimate.

Ans. (a) : A and R above are correct

Explanation: Nikah is considered a regular and permanent form of marriage among Muslims, while Muta marriage which means 'enjoyment' is prevalent in the Shia community and this marriage is contractual and temporary.

Ans. (d) : None of the above

Explanation: Section 5 of the Hindu Marriage Act 1955 provides the conditions of a valid marriage and Section 7 provides for religious ceremonies. A marriage performed in violation of the conditions mentioned in Section 5 will be void, voidable or punishable, but religious ceremony which is compulsory in every Hindu marriage in some form or other — a marriage performed in absence of religious ceremony is neither a valid marriage nor void nor voidable. In the absence of religious ceremony, the marriage performed is simply no marriage at all (No marriage).

Ans. (c) : Talaq-ul-Biddat

Explanation: In Muslim law, Talaq-ul-Biddat is prevalent among the Sunni community, and it is a type of irrevocable talaq. The special feature of this talaq is that once pronounced at one time, the talaq becomes complete. In Sayarabano v. Union of India (2017), the Supreme Court declared talaq-ul-biddat unconstitutional.

Ans. (c) : 1954

Explanation: The Special Marriage Act was passed in 1954 and came into force on 1 January 1955.

Ans. (c) : Seema v. Ashwani Kumar

Explanation: After Seema v. Ashwani Kumar, the Supreme Court directed that the marriages of Indian citizens belonging to various religions and all persons must be compulsorily registered in those states where the marriage was solemnized.

Consider the following Propositions:

A void marriage remains valid until a decree annulling it has been passed by a competent court

A void marriage is never a valid marriage and there is no necessity of any decree annulling it

Ans. (c) : II and III are correct

Explanation: According to the provisions under Sections 11 and 12 of the Hindu Marriage Act 1953, a void marriage is void from the beginning, it is never valid, therefore there is no need of any court order to annul it, whereas a voidable marriage is considered valid until a competent court annuls it.

Ans. (a) : Death

Explanation: The literal meaning of Iddat is 'to count'. In Muslim law, Iddat refers to the period during which a widow or divorced woman is prohibited from remarrying after divorce.

If after marriage, consummation has not taken place between husband and wife and the dissolution of marriage occurs through the death of the husband, then four months and ten days of iddat is compulsory for the widowed woman.

If dissolution of marriage occurs through divorce: (a) If consummation has already taken place between husband and wife, then iddat is three menstrual cycles. (b) If consummation has not taken place between husband and wife, then iddat does not have to be observed. (c) If the wife is pregnant at the time of dissolution of marriage, the period of iddat continues until miscarriage or birth of the child.

Ans. (a) : Valid

Explanation: If marriage between two persons is solemnized in violation of the age requirements given in Section 5(3) of the Hindu Marriage Act 1955 (girl's age not less than 18 years, boy's age not less than 21 years), such marriage will be considered valid. But every person shall be punishable for such violation under Section 18(a) with rigorous imprisonment which may extend to two years or with fine which may extend to one lakh rupees or with both.

Ans. (b) : Seema v. Ashwani Kumar

Explanation: After Seema v. Ashwani Kumar (2006), the Supreme Court held that every person who is a citizen of India and belongs to any religion, their marriage must be compulsorily registered in the state where the marriage was solemnized. After John Vallamattom v. Union of India (2003), the Supreme Court gave directions regarding the Uniform Civil Code. Githa Hariharan v. R.B.I. (2007) Supreme Court case is related to the mother being guardian.

Ans. (b) : Both (A) and (R) are correct

Explanation: Sapinda is defined under Section 3(f) of the Hindu Marriage Act 1955. The extension of Sapinda relationship to any person extends upwards on the line of the mother three generations, and upwards on the line of the father five generations (including the third generation on the mother's side and the fifth generation on the father's side). Sapinda relationship is based on the principle of exogamy (prohibition of marriage within the clan).

Ans. (c) : an idolatress or a fire worshipper woman

Explanation: Under Sunni law, a Sunni man can marry a Muslim girl or a Kitabiya girl. Only Jewish and Christian women are included under Kitabiya. Therefore a Sunni Muslim man can marry a Jewish and Christian girl. But a Shia man can only marry a Muslim girl.

Ans. (c) : 2 and 3 are correct

Explanation: Void marriage — according to Section 11 of the Hindu Marriage Act, if any marriage is performed in violation of clauses (1), (4) and (5) of Section 5 of this Act, it is a void marriage. A void marriage is void from the very beginning, whether it is made void or not it has no legal effect. If the other party remarries, they will not be guilty of bigamy. Voidable marriage (Section 12) — a voidable marriage is a marriage that can be annulled at the option of one party. Until it is annulled it remains a legally valid marriage, and the moment a competent court accepts the annulment and annuls it, the marriage becomes void from that moment.

Ans. (b) : Seema v. Ashwani Kumar

Explanation: The Supreme Court in Seema v. Ashwani Kumar (14 February 2006) held that all persons who are citizens of India, belonging to various religions, must compulsorily register their marriage in their respective states where the marriage was solemnized. Geeta Hariharan v. Reserve Bank of India (1999) case is related to Section 6 of the Hindu Minority and Guardianship Act 1956. In the judgment of this case the court held that during the lifetime of the father, the mother can also be the natural guardian of a minor boy or girl.

Ans. (c) : (A) is true, but (R) is false

Explanation: The Hindu Marriage Act 1955 prohibited polygamy and bigamy and permitted inter-caste marriage. The reason behind this change was not social pressure but the need to bring reform in Hindu society.

Ans. (c) : Ithna Ashari School

Explanation: Under Muslim law, Muta marriage is a special type of temporary marriage which only the Ithna Ashariya Shia law recognises. The relationship between a woman and a man for a fixed period in lieu of a fixed sum of money is called Muta marriage.

The term 'Hindu' denotes the person

Professing Hindu Religion

Professing Buddh, Jain or Sikh Religion

Who are not professing Muslim, Christian, Parsi or Jew Religion

Ans. (d) : 1, 2 and 3 are all correct

Explanation: Under Hindu law, the following persons come under the term "Hindu" — (1) Who professes Hindu religion (2) Who professes Baudh, Jain or Sikh religion (3) Who does not profess Muslim, Christian, Parsi or Jewish religion

Ans. (a) : A-2, B-4, C-3, D-1

Explanation:

Restitution of Conjugal Rights — Section 9

Void Marriage — Section 11

Voidable Marriage — Section 12

Divorce — Section 13

Ans. (b) : A-2, B-3, C-1, D-4

Explanation:

Pre-marriage pregnancy — Voidable Marriage

Marriage within Prohibited Degree Relationship — Void Marriage

Cruelty — Ground for Divorce

When any spouse without reason withdraws from the society of the other — Restitution of Conjugal Rights

Ans. (b) : A-2, B-3, C-1, D-4

Explanation:

Pre-marriage pregnancy — Voidable Marriage

Marriage within Prohibited Degree Relationship — Void Marriage

Cruelty — Ground for Divorce

When spouse without reason withdraws from the society of the other — Restitution of Conjugal Rights

Ans. (b) : Principle of Exogamy

Explanation: Rules relating to Sapinda relationship are based on the principle of Exogamy. This principle is contained in Section 5 of the Hindu Marriage Act 1955. Section 5 provides the essential conditions of Hindu marriage. One important condition among these is that the parties to the Hindu marriage should not be Sapindas of each other. One party to the marriage will be considered a Sapinda of the other party, if they come within five degrees on the paternal side or three degrees on the maternal side counting upwards.

Ans. (d) : neither (A) nor (B)

Explanation: Barrenness or sterility is not included among the grounds for divorce given in Section 13 of the Hindu Marriage Act, therefore it is not a ground for divorce. Moreover, the grounds for void marriage in Section 11 and voidable marriage in Section 12 of this Act have been given. Barrenness has not been made a ground in either of them. Therefore barrenness or sterility makes a marriage neither void nor voidable.

Ans. (b) : A-4, B-3, C-2, D-1

Explanation:

Ashok Hurra v. Rupa Hurra — Divorce by Mutual Consent

Bipin Chandra v. Prabhavati — Desertion

Sarla Mudugal v. Union of India — Uniform Civil Code

T. Sarita v. State of Andhra Pradesh — Restitution of Conjugal Rights

Ans. (a) : Shamim Ara v. State of UP, AIR 2002 SCR 4162

Explanation: In Shamim Ara v. State of UP, AIR 2002 SCR 4162, the Supreme Court held that 'three talaq' would be treated as 'single talaq' and would not be considered a valid talaq. In the Shayara Bano case, the Supreme Court declared triple talaq unconstitutional. Parliament has made it a punishable offence.

Ans. (c) : Grhiya Sutra

Explanation: The detailed description of the religious ceremonies of Hindu marriage is found in Grihyasutra. While Dharmasutra deals with duties related to external affairs of man, Dharmashashtra contains provisions for religious rituals, penances and legal system. Saptapadi ceremony is obligatory under these customs and ceremonies, and Saptapadi is essential for the validity of marriage wherever there is such custom and ceremony.

Ans. (c) : Saptapadi

Explanation: According to Section 7 of the Hindu Marriage Act 1955 — Hindu marriage may be solemnized in accordance with the customary rites and ceremonies of either party. And among the customs and ceremonies, Saptapadi ceremony is obligatory and wherever there is such custom and ceremony, Saptapadi is essential for the validity of marriage.

Ans. (d) : Legitimate but can inherit only the property of their parents

Explanation: According to Section 16 of the Hindu Marriage Act, children born from void and voidable marriages will be legitimate (lawful/valid). But they will be heirs only to the property of their own parents.

Ans. (d) : Both (a) and (b)

Explanation: In Muslim law, Iddat refers to the period during which a widow or divorced woman is prohibited from remarrying after dissolution of marriage.

Ans. (b) : ‘A’ marrying the widow of his elder brother is void because it falls under prohibited degrees of relationship as per Section 3(f) of the Hindu Marriage Act, 1955. According to Section 5(iv), such a marriage is void unless custom permits it. However, exceptions exist for custom and usage. Punishment under Section 18(b) may extend to one month imprisonment or fine up to ₹1000.

Explanation: Marriage within prohibited degrees is void unless a valid custom permits such marriage.

Ans. (c) : According to Section 12(1)(a) of the Hindu Marriage Act, if the marriage has not been consummated due to impotence of the respondent, it is a ground for nullity and can be annulled by a decree of nullity.

Explanation: Non-consummation due to impotence makes the marriage voidable and subject to annulment.

Ans. (b) : ‘Khula’ is initiated by a Muslim wife who seeks dissolution of marriage by offering consideration to the husband. It is essentially a form of divorce by purchase, where the wife gives compensation to obtain release from the marriage.

Explanation: Khula involves the wife giving consideration (often returning dower) to secure divorce from the husband.

Ans. (c) : Muta marriage is not dissolved by divorce. It can be dissolved by death, expiry of the fixed term, mutual agreement, or by Hiba-i-Mudat (gift of the remaining period).

Explanation: Divorce is not a recognized mode of dissolution for Muta marriage.

Ans. (d) : A Muslim husband can dissolve marriage by Talaq (express method), Ilia (oath of abstinence), and Zihar (injurious comparison).

Explanation: All listed methods are recognized forms through which a Muslim husband may dissolve a marriage.

Ans. (c) : Seema v. Ashwin Kumar, AIR 2006 SC 1158

Explanation: In Seema v. Ashwani Kumar (AIR 2006 SC), it was held that compulsory registration of all marriages must take place in every state where the marriage was solemnized. Section 8 of the Hindu Marriage Act 1955 deals with registration of marriage. Violation of it can result in a fine of up to 25 rupees.

Ans. (c) : Exogamy

Explanation: Rules relating to prohibited degree are based on the principle of Exogamy (marrying outside one's clan/group). Prohibited degree is defined in Section 3(g) of the Hindu Marriage Act.

Ans. (c) : Abdur-Rahim

Explanation: Famous Muslim jurist Abdur Rahim made the statement that in Islamic law "marriage is both an Ibadat and a Maamlat."

Ans. (c) : Both (a) and (b)

Explanation: A Muslim husband can delegate his right of talaq to his wife as well as to any other person. This is called Talaq-e-Tafweez. Even after delegating the right of Talaq-e-Tafweez to the wife, the Muslim husband can still exercise the right of talaq.

Ans. (b) : when the marriage was consummated before age of puberty

Explanation: A Muslim minor wife has the right to repudiate her marriage through Khyar-ul-Bulugh in certain circumstances. This right is available in the following circumstances: (i) When she attains the age of puberty (ii) When she is less than 18 years of age. The right of Khyar-ul-Bulugh is available to both minor husband and wife. But the right of a Muslim minor wife to repudiate the marriage ceases when such marriage was contracted by her father or father's father and the marriage was consummated after attaining the age of puberty.

Ans. (c) : May overlap each other

Explanation: Prohibited degree and Sapinda relationship may overlap each other. Sapinda kinship and prohibited degree of kinship have been defined in Section 3(f) and Section 3(g) of the Hindu Marriage Act 1955 respectively.

Ans. (b) : Mohd. Yunus v. Malooki

Explanation: In Mohd. Yunus v. Malooki, the Supreme Court held that "the presence of Qazi at the time of marriage is not necessary under Muslim law."

Ans. (b) : If the bride is below 18, the consent of her guardian has been obtained

Explanation: Section 5 of the Hindu Marriage Act 1955 does not contain this condition that if the bride is below 18 years of age, the consent of her guardian must be obtained. Violation of the age condition makes the marriage valid but punishable under Section 18(a).

Ans. (a) : True

Explanation: According to Muslim law, marriage is not only for sexual enjoyment between two spouses but it is an act of Ibadat — this statement is true. Various jurists have defined Nikah differently.

Here are all the extracted questions, answers and explanations in English:

Ans. (b) : I, III, IV, II

Explanation: Under Muslim law, the right to contract a minor in marriage belongs successively to: (1) Father (2) Grandfather (3) Brother (4) Mother

Ans. (*) : No option is correct

Explanation:

Registration of Hindu marriages — Section 8

Divorce by Mutual Consent — Section 13B

Legitimacy of children of void and voidable marriages — Section 16

Divorced persons when may marry again — Section 15

Ans. (b) : (A) and (R) both are correct

Explanation: Option of puberty is an easy process to repudiate marriage in both Hindu law and Muslim law. The only difference between the two laws is that in Muslim law, once the marriage is consummated after puberty, the option of puberty expires, whereas in Hindu law it does not expire.

Ans. (c) : Period between menstruation

Explanation: Tuhrkal refers to the period between two menstruations. It is also called the period of purity. Tuhrkal is very important for talaq in Muslim law. In Muslim law, it is necessary for the husband to give talaq to the wife during her Tuhrkal.

Ans. (a) : Talaq-i-Ahsan

Explanation: Talaq-e-Ahsan is the best way of dissolving the matrimonial contract. In this form of talaq, the husband has to pronounce talaq only once during the wife's Tuhr period. After properly pronouncing talaq, the wife has to observe iddat for three menstrual cycles or three lunar months. If during the observance of iddat a reconciliation takes place at any time, the words of talaq are revoked and the marriage is saved from breaking.

Ans. (d) : Asura

Explanation: In ancient Hindu marriage, the following types of marriages existed:

Approved forms of marriage:

Brahma marriage

Daiva marriage

Arsha marriage

Prajapatya marriage

Unapproved forms of marriage:

Asura marriage

Gandharva marriage

Rakshasa marriage

Paishacha marriage

Read Assertion (A) and Reason (R) and with the help of codes given below select the correct explanation.

Ans. (a) : Ila

Explanation: If a Muslim husband does not have sexual intercourse with his wife for four continuous months, this form of talaq is called Ila. This is one form of talaq and it can be practiced by the Muslim wife.

Ans. (a) : Both (A) and (R) are correct

Explanation: In Islam, a definite form of marriage called Nikah has been prescribed to permanently establish relationships between man and woman. The literal meaning of Nikah is "to bind each other." Whereas Muta marriage is a special type of temporary marriage which only Ithna-Ashariya Shia law recognises, which is a relationship between a woman and a man in lieu of a fixed sum of money for a fixed period.

Ans. (c) : Half-Blood

Explanation: Half-blood is defined in Section 3(c) of the Hindu Marriage Act 1955, according to which when two persons are descendants of a common ancestor but by different wives, they are said to be related to each other by half-blood.

The term "Hindu" denotes the persons:

Professing Hindu religion

Professing Budha, Jain or Sikh religion

Who are not professing Muslims, Christian, Paris or jain religion

Which of the above propositions is correct?

(a) (i) and (ii) are correct and (iii) is incorrect

(b) (ii) and (iii) are correct and (i) is incorrect

(c) (i) and (iii) are incorrect but (ii) is correct

(d) (i), (ii) and (iii) all are correct

Ans. (d) : (i), (ii) and (iii) all are correct

Explanation: According to Section 2 of the Hindu Marriage Act 1955, every person is a Hindu, if — (1) They follow Hindu religion in any form or development. (2) They follow Jain, Buddhist or Sikh religion. (3) They do not follow Muslim, Christian, Parsi or Jewish religions.

Ans. (a) : Both (A) and (R) are true

Explanation: Section 5 of the Hindu Marriage Act 1955 lays down conditions for Hindu marriage, according to which — neither of the parties should have a living spouse at the time of marriage, and according to Section 11 such marriage is declared void. If this condition is broken, i.e., if a person marries a second wife while the first wife is alive, such marriage is void.

Ans. (b) : Batil

Explanation: Under Muslim law, marriage between persons with fosterage relationship is Batil (void). A void or null marriage is no marriage at all, it is considered an unlawful relationship whose circumstances are:

On violation of complete prohibition in marriage.

On the basis of any one of prohibited relationship, closeness and fosterage relationship between husband and wife.

Here are all the extracted questions, answers and explanations in English:

Ans. (d) : Section-12(1)(d)

Explanation: Section 12 of the Hindu Marriage Act 1955 provides grounds for voidable marriage. According to Section 12(1)(d), if the respondent was pregnant at the time of marriage by a person other than the petitioner, the marriage can be declared voidable under this section.

Ans. (d) : A-2, B-3, C-1, D-4

Explanation:

Marriage during Iddat period — Irregular

Marriage with impotent person — Voidable

Marriage below the age of 18 years — Void

Inter-caste marriage — Valid

Ans. (a) : Death of husband

Explanation: Where marriage has not been consummated, even in the case of the husband's death, it is compulsory to observe Iddat.

Ans. (c) : A-1, B-3, C-2, D-4

Explanation:

Ram Narayan v. Rameshwari — Insanity

Lachman v. Meena — Desertion

Dastane v. Dastane — Cruelty

Mr. X v. Hospital Z — Venereal Diseases

Ans. (a) : Uterine Blood

Explanation: Sapinda is defined in Section 3(d) of the Hindu Marriage Act, according to which when two Hindus are descendants of the same ancestor but by different wives, they are said to be related to each other by Uterine Blood (Sahoder).

Ans. (c) : I, III and IV

Explanation: Under Shia law, Muta marriage is recognised. The word Muta means enjoyment. Muta marriage is a marriage relationship for a fixed period and it is a woman who enters into such marriage to whom the man gives some consideration. It is a temporary marriage.

Ans. (a) : A-3, B-1, C-4, D-2

Explanation:

Ijma — Collective opinion of commentators

Faskh — Cancellation of marriage

Mahr-ul-misl — Customary dower

Qiyas — Opinion of one individual

Ans. (c) : Exogamy

Explanation: The principle of Sapinda is based on Exogamy (marrying outside one's clan). Sapinda relationship is defined in Section 3(f) of the Hindu Marriage Act.

Ans. (b) : inchoate divorce

Explanation: Zihar talaq is a form of inchoate (preliminary) divorce. By Zihar talaq is meant — an objectionable comparison in this form the husband compares his wife to a woman who is prohibited for him to marry, such as mother and sister.

Here are all the questions with answers and explanations:

Propositions are:

A void marriage remains valid until a decree annulling it has been passed by a competent court.

A void marriage is never a valid marriage and there is no necessity of any decree annulling it.

A voidable marriage is a valid subsisting marriage until a decree annulling it has been passed by a court of competent jurisdiction.

Which of the above propositions is correct? (a) I and III are correct, but II is incorrect (b) II and III are correct, but I is incorrect (c) I and III are incorrect, but II is correct (d) I and II are incorrect, but III is correct

Ans. (b) : II and III are correct, but I is incorrect Explanation: Under the Hindu Marriage Act, 1955, Section 11 declares void marriages as null and void ab initio — they never had any legal existence and require no court decree to declare them invalid (Proposition II is correct). Section 12 deals with voidable marriages, which remain perfectly valid and subsisting until a decree of nullity is obtained from a court of competent jurisdiction (Proposition III is correct). Proposition I is incorrect because a void marriage does not need any decree — it is void from the very beginning.

As per Section 5 of the Hindu Marriage Act, 1955 the essential conditions of a Hindu marriage are:

Monogamy

Mental capacity

Ans. (d) : I, II, III and IV Explanation: Section 5 of the Hindu Marriage Act, 1955 lays down all four as essential conditions for a valid Hindu marriage — Section 5(i) requires monogamy (no living spouse at the time of marriage), Section 5(ii) requires sound mental capacity, Section 5(iii) prescribes the minimum age of 21 for bridegroom and 18 for bride, and Section 5(iv) and 5(v) prohibit marriage within prohibited degrees and sapinda relationship unless custom permits. All four are mandatory conditions.

Ans. (d) : only if such woman marries another man, the marriage is consummated and he (second Husband) has divorced her Explanation: Under traditional Muslim law, after pronouncing triple talaq, the husband cannot remarry the same wife unless she undergoes Nikah Halala — she must genuinely marry another man, consummate that marriage, and be divorced by him of his own free will. Only after completing this process can the original husband remarry her. It is important to note that the Supreme Court in Shayara Bano v. Union of India (2019) declared instant triple talaq (talaq-ul-biddat) as void and unconstitutional in India.

Ans. (c) : Semblance of contract and sacrament Explanation: Under the Hindu Marriage Act, 1955, marriage is neither purely a contract nor purely a sacrament. It contains elements of both. Section 5 lays down conditions (contractual element) while Section 7 requires customary rites and ceremonies like Saptapadi (sacramental element).

Ans. (a) : A-2, B-1, C-3, D-4 Explanation: Section 5 deals with conditions for a valid Hindu marriage including monogamy. Section 10 deals with judicial separation. Section 11 declares void marriages. Section 13B provides for divorce by mutual consent.

Ans. (c) : 2, 3, 4 and 1 (All four) Explanation: Under Muslim law, absolute prohibition to marry applies to consanguine relations including mother/grandmother (how high so ever), daughter/granddaughter (how low so ever), aunt/great aunt (paternal or maternal), and niece/grand niece (how low so ever). All four categories are prohibited.

The Dissolution of Muslim Marriage Act, 1936 makes available the following grounds of divorce to a muslim woman:

Seven years imprisonment of the husband

No maintenance by husband for 2 years

Ans. (d) : I, II, III and IV Explanation: Section 5 of the Hindu Marriage Act, 1955 lays down all four as essential conditions for a valid Hindu marriage — monogamy (no living spouse), mental capacity, prescribed age (21 for groom, 18 for bride), and no prohibited degree or sapinda relationship unless custom permits.

Ans. (d) : only if such woman marries another man, the marriage is consummated and he (second Husband) has divorced her Explanation: Under Muslim law, after triple talaq (talaq-ul-biddat), the husband cannot remarry the same wife unless she undergoes Halala — she must marry another man, consummate that marriage, and be divorced by him. Note: The Supreme Court in Shayara Bano v. Union of India (2019) declared triple talaq void and unconstitutional.

Ans. (b) : 1 and 2 Explanation: Under Section 17 of the Hindu Marriage Act, bigamy is punishable only if the first marriage is valid. If the first marriage is null and void (no legal existence) or was performed without ceremonies (not a valid marriage), then the second marriage does not constitute bigamy. A voidable marriage remains valid until annulled, so marrying during its subsistence would constitute bigamy.

Ans. (c) : Either bride or bridegroom Explanation: Section 7 of the Hindu Marriage Act, 1955 provides that a Hindu marriage may be solemnized in accordance with the customary rites and ceremonies of either party to the marriage. It is not necessary that both parties follow the same customs.

Ans. (d) : Valid under Shia law, but irregular under Sunni law Explanation: Under Sunni law, presence of two witnesses is an essential requirement for a valid marriage, and their absence makes the marriage irregular (fasid). However, under Shia law, witnesses are not required at the time of marriage, so absence of witnesses does not affect the validity of the marriage.

Ans. (d) : Divorce of Ila Explanation: Ila is a form of constructive divorce under Muslim law where the husband takes an oath to abstain from sexual intercourse with his wife for a period of not less than four months. Under Hanafi law, after the expiry of four months, the marriage automatically dissolves. Under Shafi and Shia law, the wife can seek divorce after this period.

Ans. (d) : a common ancestress but by different husbands Explanation: Section 3(d) of the Hindu Marriage Act, 1955 defines "uterine blood" — two persons are related by uterine blood when they are descended from a common ancestress but by different husbands. This is the exact statutory definition of uterine blood relationship.

Ans. (c) : In both (a) and (b) Explanation: Under Muslim law, Iddat is the waiting period that a woman must observe after dissolution of marriage. It applies both where cohabitation was lawful (after valid marriage dissolution by divorce or death) and also where cohabitation was unlawful if pregnancy results, to establish paternity and avoid confusion of lineage.

Ans. (c) : Revocable during the period of iddat Explanation: Talaq-e-Ahsan is the most approved form of talaq. It is pronounced once during a period of tuhr (purity) when no intercourse has taken place, followed by abstinence during the iddat period. It is revocable during the entire iddat period. If not revoked before the completion of iddat, it becomes irrevocable and the marriage dissolves.

Ans. (c) : Exogamy Explanation: Sapinda relationship under Section 3(f) of the Hindu Marriage Act, 1955 prohibits marriage between persons related within certain degrees of consanguinity — three generations on the mother's side and five generations on the father's side. This prohibition is based on the principle of Exogamy, which means marrying outside one's own kin group or clan. It prevents marriage between close blood relatives.

Ans. (b) : A-2, B-4, C-1, D-3 Explanation: Under the Hindu Marriage Act, 1955: Section 7 prescribes the ceremonies required for a valid Hindu marriage. Section 9 provides for Restitution of Conjugal Rights. Section 15 deals with the right of divorced persons to remarry after the appeal period expires. Section 16 deals with legitimacy of children born of void and voidable marriages.

Read the following statements and answer with the help of the codes given below:

The guilty theory of divorce, on the one hand, implies a guilty party and on the other, it implies that the other party is innocent. In view of this which of the following is/are correct?

If cruelty is provoked, divorce will be refused.

If innocent party condones the acts of the guilty party, no divorce can be granted.

Ans. (a) : Only 1, 3 and 4 are correct Explanation: Muta marriage (temporary marriage) is recognized only under Shia law, not under Sunni law — making Statement 2 incorrect. It is indeed a temporary marriage (Statement 1 correct) contracted for a fixed, specified period which may range from a few hours to years (Statement 4 correct). It is recognized under Shia law (Statement 3 correct). Under Sunni law, Muta marriage is treated as irregular (fasid) or void altogether.

Ans. (b) : (1), (2) and (4) are correct, but (3) is incorrect Explanation: Proposition 1 is correct — Section 12 of the Hindu Marriage Act declares voidable marriages as valid until annulled by a court decree. Proposition 2 is correct — Section 11 declares void marriages as null and void ab initio requiring no decree. Proposition 3 is incorrect — a void marriage does not need any decree to make it invalid; it is void from the very beginning. Proposition 4 is correct — Section 16 of the Hindu Marriage Act expressly legitimizes children born of void and voidable marriages.

Ans. (c) : A-3, B-4, C-1, D-2 Explanation: Seema v. Ashwani (2006) — the Supreme Court held that all marriages in India should be compulsorily registered. Githa Hariharan v. Reserve Bank of India (1999) — the Supreme Court recognized mother as natural guardian during the father's lifetime if he is not taking due care. V. Bhagat v. D Bhagat (1994) — the Supreme Court dealt with cruelty as a ground of divorce under the Hindu Marriage Act. Mohd. Ahmad Khan v. Shah Bano Begum (1985) — the Supreme Court dealt with maintenance of a Muslim wife under Section 125 CrPC.

Ans. (d) : Free consent of the parties Explanation: Section 5 of the Hindu Marriage Act, 1955 prescribes the following conditions for a valid Hindu marriage — monogamy (no living spouse), mental capacity (sound mind), prescribed age, no prohibited degree relationship, and no sapinda relationship. Free consent of the parties is notably absent as a condition under Section 5. Lack of free consent (fraud or force) is a ground to make a marriage voidable under Section 12, but it is not listed as a condition for validity under Section 5.

Read the following and answer with the help of codes given below:

A married Hindu male can take a child in adoption:

Only with his wife's consent.

Ans. (b) : Ahsan talak Explanation: Talaq-e-Ahsan is considered the most approved and proper form of divorce in Islam. In this form, the husband pronounces talaq only once during a period of tuhr (purity) when no intercourse has taken place, and then abstains from intercourse during the entire period of iddat. It gives maximum opportunity for reconciliation and is revocable during the iddat period. Triple talaq (talaq-al-biddat) is the most disapproved form and has been declared unconstitutional in India.

Ans. (b) : Three degrees through the mother and five degrees through the father Explanation: Section 3(f) of the Hindu Marriage Act, 1955 defines Sapinda relationship. In the line of ascent, Sapinda relationship extends three generations upward through the mother's side (including the person themselves) and five generations upward through the father's side (including the person themselves). Marriage within these degrees is prohibited unless permitted by custom or usage.

Ans. (c) : 4 months and 10 days, or unto delivery, whichever is longer Explanation: Under Muslim law, when a marriage is dissolved by the death of the husband, the iddat period for the widow is four months and ten days. However, if she is pregnant at the time of the husband's death, the iddat extends until delivery of the child, whichever period is longer — four months ten days or until delivery. This rule applies under both Sunni and Shia law when dissolution is by death.

Ans. (c) : (1), (2) and (3) are correct, but (4) is incorrect Explanation: Under Section 12 of the Hindu Marriage Act, 1955, a marriage is voidable on the following grounds: non-consummation due to impotence of the respondent (Section 12(1)(a)), unsoundness of mind (Section 12(1)(b)), pre-marriage pregnancy by a person other than the petitioner (Section 12(1)(d)), and consent obtained by force or fraud (Section 12(1)(c)). Conversion to non-Hindu religion is a ground for divorce under Section 13(1)(ii), not a ground for voidable marriage under Section 12. Hence Statement 4 is incorrect.

Ans. (a) : A-4, B-3, C-1, D-2 Explanation: Dastane v. Dastane (1975 SC) — landmark case that defined mental cruelty as a ground of divorce. Iqbal Bano v. State U.P. (2007 SC) — dealt with maintenance of Muslim wife under Section 125 CrPC. Lily Thomas v. Union of India (2000 SC) — held that conversion to another religion to escape first marriage to commit bigamy does not dissolve the first marriage and constitutes bigamy. Harvinder Kaur v. Harmandar Singh (1983 SC) — upheld the constitutional validity of Section 9 (Restitution of Conjugal Rights).

Ans. (b) : Scheduled Tribes unless otherwise directed by the Central Government Explanation: Under Section 2 of the Hindu Marriage Act, 1955, the Act applies to Hindus including Virashaivas, Lingayats, followers of Brahmo, Prarthana or Arya Samaj, and persons who are Buddhists, Jains or Sikhs by religion. However, the Act does not apply to members of any Scheduled Tribe within the meaning of Article 366(25) of the Constitution unless the Central Government by notification in the Official Gazette otherwise directs.

Ans. (b) : 1, 2 and 4 are correct, but 3 is incorrect Explanation: Under Section 3 of the Hindu Marriage Act, 1955: Full blood relationship (Section 3(c)) — two persons descended from a common ancestor by the same wife (Statement 1 correct). Uterine blood (Section 3(d)) — descended from a common ancestress but by different husbands (Statement 2 correct). Half blood (Section 3(c)) — descended from a common ancestor but by different wives, not same wives (Statement 3 is incorrect; Statement 4 is correct). Statement 3 wrongly states "same wives" for half blood relationship.

Ans. (c) : His father was Christian, mother was Buddhist and he was brought up as Christian child Explanation: Under Section 2 of the Hindu Marriage Act, 1955, a person is treated as Hindu/Buddhist/Jain/Sikh if at least one parent belongs to these religions AND the child is brought up in that faith. If the father was Christian and the mother was Buddhist but the child was brought up as a Christian child, then the child cannot be treated as Buddhist under the Act. If the same child had been brought up as a Buddhist, the Act would have applied.

Ans. (b) : A-3, B-1, C-4, D-2 Explanation: Under the Hindu Marriage Act, 1955: Section 5(iii) prescribes the age of marriage (21 for bridegroom and 18 for bride). Section 13(1-A) provides breakdown grounds — non-resumption of cohabitation after judicial separation or restitution decree. Section 4 gives the overriding effect of the Act over other laws and customs. Section 8 deals with registration of Hindu marriages.

Ans. (d) : Revocable during the period of iddat Explanation: Talaq-e-Ahsan is the most approved form of divorce in Muslim law. The husband pronounces talaq once during a tuhr (period of purity) when no intercourse has taken place, and then abstains throughout the iddat period. The talaq is revocable at any time during the entire iddat period — either expressly by words or impliedly by resuming cohabitation. If not revoked before completion of iddat, it becomes irrevocable and the marriage stands dissolved. This is distinguished from Talaq-e-Hasan where talaq is pronounced in three successive tuhrs.

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Ans. (b) : Valid, if the custom or usage governing each of them permits marriage between the two Explanation: Under Section 5(v) read with Section 11 of the Hindu Marriage Act, 1955, a marriage between Sapindas is ordinarily void. However, the proviso to Section 5(v) provides an exception — if there is a custom or usage governing each of the parties that permits such a marriage, it will be treated as valid. The custom must govern both parties, not just one of them. Hence option (b) is correct.

Read the following and give correct answer with the help of codes given below:

A married Hindu female can adopt a child:

Only with the consent of her husband.

In case of void marriage, consent of husband is necessary.

In case of voidable marriage, consent of husband is not necessary.

Ans. (d) : 2 and 4 are correct, but 1 and 3 are incorrect Explanation: Statement 1 is incorrect — under Muslim law, a Muslim woman cannot marry a Kitabi (People of the Book); only a Muslim man can marry a Kitabi woman. Statement 2 is correct — a Shia male can contract Muta (temporary marriage) with a fire worshipper (Parsi). Statement 3 is incorrect — a Muslim woman's marriage with a Hindu is void (not merely irregular) under both Shia and Sunni law. Statement 4 is correct — under Muslim law, a Muslim man cannot marry his niece as she falls within absolutely prohibited degrees.

Read the following statements in the light of Hindu Adoptions and Maintenance Act, 1956 and give correct answer with the help of codes given below:

The obligation of husband to maintain his wife is co-extensive with his property.

Sec. 18(2) provides for maintenance and separate residence of wife in some conditions.

Father-in-law's obligation to maintain widowed-daughter-in-law is a personal obligation.

Ans. (c) : A-3, B-4, C-1, D-2 Explanation: Vishwanath Agrawal v. Sarla Agrawal (2012) — Supreme Court dealt with mental cruelty as a ground of divorce. Geeta Maugalani v. Jogdesh Maugalani — dealt with desertion as a matrimonial ground. Manish Goel v. Rohni Goel (2010) — Supreme Court dealt with divorce by mutual consent and the cooling-off period under Section 13B. Vishnu Prakash v. Sheela Devi (2001) — dealt with Saptapadi (seven steps) as an essential ceremony for a valid Hindu marriage.

Ans. (d) : Void Explanation: Under Section 15 of the Hindu Marriage Act, 1955, a divorced person can remarry only after the period for appeal has expired and no appeal has been filed, or if an appeal has been filed, only after the appeal is dismissed. If a Hindu contracts a second marriage during the pendency of an appeal against the divorce decree, such marriage will be void because the right to remarry has not yet accrued under the law.

Ans. (c) : Section 17 HM Act read with S. 494 IPC Explanation: In Lily Thomas v. Union of India (2000), the Supreme Court held that a married Hindu who converts to Islam merely to contract a second marriage cannot escape liability for bigamy. Such a person would be guilty under Section 17 of the Hindu Marriage Act (which makes bigamy punishable) read with Section 494 of the IPC (which penalizes bigamy). Conversion does not dissolve the first marriage under Hindu law, so the second marriage is void and punishable.

Ans. (d) : Shamim Ara Case Explanation: In Shamim Ara v. State of U.P. (2002), the Supreme Court held that triple talaq pronounced all at once would be treated as a single talaq and not as a valid and effective talaq. The court emphasized that talaq must be for a reasonable cause and must be preceded by attempts at reconciliation. This was a significant step towards recognizing the abuse of triple talaq before it was finally declared void and unconstitutional in Shayara Bano v. Union of India (2017).

Ans. (c) : (R) is correct but (A) is incorrect Explanation: Section 20 of the Indian Contract Act provides that an agreement is void where both parties are under a mistake as to a matter of fact essential to the agreement — not a fact that is non-essential. Assertion (A) incorrectly states "no essential to the agreement" whereas Section 20 applies only when the mistake is about a fact essential to the agreement. Reason (R) correctly states that Section 20 of the Indian Contract Act provides for this — hence R is correct but A is incorrectly worded.

Ans. (d) : Sarabai case Explanation: In the Sarabai case (1905), the court famously held that "divorce is good in law though bad in theology." This case recognized that even though triple talaq may be theologically disapproved under Muslim law, its legal effect of dissolving the marriage is valid. This principle established the distinction between the theological/moral validity and the legal validity of talaq under Muslim personal law in India.

Ans. (b) : (A) and (R) are true but (R) is not correct explanation of (A) Explanation: Assertion (A) is correct — under Hindu law (Section 13(2)(iv) of the Hindu Marriage Act), the option of puberty is a relatively straightforward ground available to the wife to repudiate the marriage before attaining 18 years of age, without needing to prove non-consummation. Reason (R) is also correct — under Muslim law (Section 2(vii) of the Dissolution of Muslim Marriage Act, 1939), the option of puberty requires proof that consummation did not take place, making it a more difficult process. However, R does not explain A — they deal with two separate legal systems independently. Hence both are true but R does not explain A.

Ans. (d) : Neither valid nor void or no talaq Explanation: Talaq-ul-biddat (triple talaq pronounced at once) has been declared void and unconstitutional by the Supreme Court in Shayara Bano v. Union of India (2017). An e-mailed talaq letter without witnesses saying "I divorce you" three times simultaneously would not constitute a valid talaq under any recognized form — it is neither the approved Ahsan form nor the Hasan form. Since triple talaq itself has been struck down, such an email would constitute no talaq at all — neither valid nor void in the traditional sense, but simply ineffective and legally non-existent.

Here are all the questions with answers and explanations:

Ans. (b) : Half Blood Relations Explanation: Under Section 3(c) of the Hindu Marriage Act, 1955, two persons descended from a common ancestor but by different wives are said to be related by half blood (step-siblings). Full blood relations are those descended from a common ancestor by the same wife. Uterine blood relations are those descended from a common ancestress by different husbands. Half blood relationship arises specifically when the common link is the father but the mothers are different.

Ans. (d) : Valid but Punishable Explanation: Section 5(iii) of the Hindu Marriage Act, 1955 prescribes the minimum age for marriage — 21 years for the bridegroom and 18 years for the bride. If this condition is violated, the marriage is not void or voidable under the Act, but it is punishable under Section 18(a) which provides for imprisonment up to two years or a fine up to one lakh rupees or both. The Child Marriage Restraint Act also operates in this area. Hence such a marriage is valid but punishable.

Under sec. 2 of Dissolution of Muslim marriage Act 1939, the following grounds of divorce are available to a wife:

Whereabouts of the husband are not known for four years

Four years imprisonment of the husband

Husband has treated her with cruelty

Ans. (d) : Seema v. Ashwani Kumar Explanation: In Seema v. Ashwani Kumar (2006), the Supreme Court directed that marriages of all persons who are citizens of India, belonging to various religions, should be made compulsorily registrable in their respective states where the marriage is solemnized. The court directed the states and union territories to create rules for compulsory registration of marriages within three months. This landmark ruling aimed to protect the rights of women and children arising from marriage.

'Muta' marriage is:

A temporary marriage

Recognized under Sunni law

Recognized under Shia law

Ans. (c) : 1, 3 and 4 Explanation: Muta marriage is a form of temporary marriage recognized exclusively under Shia law (Statement 3 correct) — it is not recognized under Sunni law (Statement 2 incorrect). It is a temporary marriage (Statement 1 correct) contracted for a fixed, specified period which may range from a few hours to years in exchange for a fixed dower (Statement 4 correct). The marriage automatically dissolves at the expiry of the agreed period without any formal divorce being required.

Ans. (b) : The third generation (inclusive) through the mother and the fifth (inclusive) through the father Explanation: Section 3(f) of the Hindu Marriage Act, 1955 defines sapinda relationship. The sapinda relationship extends three generations upward through the mother's side (inclusive of the person) and five generations upward through the father's side (inclusive of the person). The word "inclusive" is crucial here — it means the person themselves is counted as the first generation in the line of ascent.

Ans. (d) : Irregular Explanation: Under Sunni law, a marriage contracted during the period of iddat (waiting period) is irregular (fasid) — not void. An irregular marriage can be regularized upon the expiry of the iddat period. Under Shia law, however, marriage during iddat is void (batil). The distinction between void and irregular marriages is significant in Muslim law — irregular marriages can be rectified while void marriages have no legal effect whatsoever.

Ans. (a) : Under the Hindu Marriage Act, 1955, the husband can claim maintenance Explanation: Under Sections 24 and 25 of the Hindu Marriage Act, 1955, either spouse — husband or wife — can claim maintenance pendente lite (interim) and permanent maintenance. Both have equal rights to claim it. Statement (b) is incorrect — Section 18(3) of the Hindu Adoptions and Maintenance Act disentitles an unchaste wife from maintenance. Statement (c) is incorrect — Section 19(2) provides that the father-in-law's liability is not personal but charged against undivided property inherited from the son. Statement (d) is incorrect — Section 3(b) of the Hindu Adoptions and Maintenance Act specifically includes marriage expenses of unmarried daughters within the definition of maintenance.

Ans. (c) : five degree through the father and three degree through the mother Explanation: Section 3(f) of the Hindu Marriage Act, 1955 defines Sapinda relationship. In the line of ascent, the Sapinda relationship extends five generations upward through the father's side (inclusive of the person) and three generations upward through the mother's side (inclusive of the person). Marriage within these degrees of relationship is prohibited unless permitted by custom or usage.

Ans. (c) : Uterine blood Explanation: Section 3(d) of the Hindu Marriage Act, 1955 defines uterine blood relationship. Two persons are said to be related to each other by uterine blood when they are descended from a common ancestress (mother) but by different husbands (fathers). This is in contrast to full blood relationship (same father, same mother) and half blood relationship (same father, different mothers). The common link in uterine blood is through the mother's side only.

Ans. (c) : Void Explanation: Under Muslim law, a woman whose husband is alive and the marriage has not been dissolved cannot contract another marriage. If such a nikah is contracted, it is void (batil) because the woman is already a married woman. The woman can remarry only after divorce and completion of the iddat period. This absolute prohibition applies under both Sunni and Shia law.

Ans. (b) : Doctrine of Mushaa is also applicable in case of disposition by Will Explanation: The doctrine of Mushaa under Muslim law applies to gifts (Hiba) of an undivided share in property — such a gift of an undivided share in divisible property is invalid under Sunni law. However, the doctrine of Mushaa does NOT apply to disposition by Will (Wasiyat). A Will of an undivided share in property is perfectly valid under Muslim law. Hence Statement (b) is incorrect and is the answer.

Ans. (b) : A-III, B-II, C-IV, D-I Explanation: Under the Muslim Women (Protection of Rights on Marriage) Act, 2019: Section 3 declares talaq-ul-biddat (instant triple talaq) to be void and illegal. Section 4 provides punishment for pronouncing such talaq — imprisonment up to three years and fine. Section 6 deals with custody of minor children by the Muslim woman who has been subjected to talaq. Section 7 deals with the offence being cognizable, non-bailable, and compoundable at the instance of the wife.

Ans. (b) : Void and punishable Explanation: Under Section 11 of the Hindu Marriage Act, 1955, a marriage in contravention of Section 5(i) — which requires that neither party has a living spouse at the time of marriage — is void. Further, Section 17 of the Hindu Marriage Act makes bigamy punishable under Sections 494 and 495 of the Indian Penal Code. Thus a bigamous Hindu marriage is both void (no legal validity) and punishable (criminal consequences follow).

Ans. (b) : (B) and (D) only Explanation: Khula is a form of divorce where the wife seeks dissolution of marriage by returning the dower or other consideration to the husband — it requires mutual consent of both parties. Mubarat literally means "mutual release" — it is a divorce by complete mutual consent where both parties are equally desirous of separation. Talaq-e-Tafwid is a delegated talaq where the husband delegates his power of talaq to the wife or a third party — it is not strictly mutual consent. Lian is a form of divorce based on the husband's false accusation of adultery against the wife — it is not by common consent. Hence only Khula (B) and Mubarat (D) are divorces by common consent.

Ans. (b) : The correct matching is: A. Void marriage – Section 11, Hindu Marriage Act 1955 B. Divorce by mutual consent – Section 13B, Hindu Marriage Act 1955 C. Maintenance pendente lite – Section 24, Hindu Marriage Act 1955 D. Disposal of property – Section 27, Hindu Marriage Act 1955

Ans. (d) : As per Section 16 of the Hindu Marriage Act 1955, children born out of void and voidable Hindu marriages are legitimate, but such children have rights only in the property of their parents.

Ans. (b) : Section 11 of the Hindu Marriage Act 1955 provides that any marriage in violation of Section 5(1) (bigamy) shall be null and void. Section 16 of the Act grants legitimacy to children born out of void and voidable marriages.

Ans. (*) : As per Section 7 of the Hindu Marriage Act 1955, Saptapadi (taking seven steps jointly by the bride and groom before the sacred fire) is a customary ritual necessary for the completion of marriage. According to Hindu scriptures, chanting of mantras is necessary during Saptapadi, and Kanyadana, Panigrahanam, and Vivah Homa are also necessary. Note: NTA has removed this question.

Ans. (d) : As per Section 11 of the Hindu Marriage Act 1955, bigamous marriage is void and not voidable. However, Section 16 provides that children born out of void marriages (Section 11) and voidable marriages (Section 12) are legitimate children of their parents.

Here are the extracted questions in English:

Ans. (d) : Under Muslim Law, Muta marriage is a temporary marriage recognised only by the Ithna Ashariya (Shia school). The following are the legal implications of Muta marriage: (1) No mutual right of inheritance arises between husband and wife. (2) The children of such a marriage are legitimate. (3) Talaq is not recognised in Muta marriage. (4) There is no minimum period fixed for the duration of Muta marriage. (5) There is no limit on the number of wives in Muta marriage.

Ans. (b) : Under Muslim Law, the periods of Iddat are as follows: (1) Iddat of widowhood — a widow must observe Iddat for 4 months and 10 days. (2) Iddat of divorce — if the woman has menstrual cycles, the Iddat period is 3 menstrual cycles; if she has no menstrual cycles, it is 3 lunar months. The period of Iddat begins from the date of divorce and not from the date when she comes to know about it. (3) If the marriage is irregular and consummated, the wife is bound to observe Iddat; if there is no consummation, Iddat is not required. (4) If the wife is pregnant, Iddat extends till the birth of the child or miscarriage. The husband is responsible for the maintenance of the wife during the Iddat period.

Answer: (d) Exogamy

Answer: (b) Justice Arijit Pasayat

Answer: no single key (NTA dropped this question or changed its answer key)

Answer: (b) A, B and D only

Answer: (b) (A), (B), (C) and (E) Only

Answer: (a) Both (A) and (R) are correct and (R) is the correct explanation of (A)

Answer: (d) Void as his second marriage amounts to bigamy

Answer: (d) Marriage in violation of Conditions of Fosterage

Answer: (b) Both A and R are correct but R is NOT the correct explanation of A

Answer: (b) Imprisonment for a term which may extend to three years, and shall also be liable to fine

Explanation: Under Section 4 of the Muslim Women (Protection of Rights on Marriage) Act, 2019:

Any Muslim husband who pronounces talaq (specifically talaq-e-biddat or any other similar form of instant irrevocable divorce) upon his wife shall be punished with imprisonment for a term which may extend to three years, and shall also be liable to fine.

Ans. (*) : Both (b) and (c) are correct

Explanation: In Sushil Kumar v. Usha (1987), the Delhi High Court, and in Satya v. Shriram (1983), the Punjab and Haryana High Court held that abortion by wife without husband's consent, when the husband wanted the child, amounts to cruelty. Cruelty is a ground for divorce and after the Hindu Marriage Amendment Act 1976, it is also a ground for judicial separation. Therefore both options (b) and (c) are correct.

Ans. (d) : Incompatible Temperamental adjustment

Explanation: Section 13 of the Hindu Marriage Act 1955 describes the grounds for divorce, which mentions cruelty 13(1-a), desertion 13(1-b), and adultery 13(1). Incompatible temperamental adjustment is not a ground for divorce.

Ans. (c) : The Husband has been sentenced to imprisonment for a period of two years or upwards

Explanation: Section 2 of the Dissolution of Muslim Marriage Act 1939 provides 9 grounds to a Muslim woman on the basis of which she can dissolve the marriage (divorce). Section 2(3) states that if the husband has been sentenced to imprisonment of seven years or more, a decree of dissolution of marriage can be obtained on this ground. If the imprisonment is of two years or more, it is not a ground — hence option (c) is not a ground.

Ans. (b) : Section 9

Explanation: Section 9 of the Hindu Marriage Act 1955 provides for restitution of conjugal rights. In Saroj Rani v. Sudarshan Kumar (1984), Section 9 (Restitution of Conjugal Rights) was not considered violative of Articles 14 and 21 of the Constitution.

Ans. (b) : (A) is correct, but (R) is incorrect

Explanation: Section 13(1-A) of the Hindu Marriage Act is based on the breakdown theory of marriage, according to which divorce can take place under the following circumstances: (1) If cohabitation has not resumed for 1 year after the decree of judicial separation. (2) If restitution of conjugal rights has not been implemented for 1 year or more after the decree of restitution of conjugal rights. It is not correct to say that 'breakdown of marriage' is an easy way of dissolution of marriage. The court dissolves marriage only when it becomes impossible to re-establish the matrimonial relationship for both parties. When the possibility of the parties living together comes to an end, it is just that such marriage should be dissolved.

Ans. (b) : Two years

Explanation: For desertion to mature as a ground for divorce, under Section 13(1)(ib) of the Hindu Marriage Act 1955, desertion must be continuous for at least two years. The essential meaning of desertion is that one party to the marriage permanently abandons the other without any reason or without their consent, and this must continue for two years.

Ans. (b) : One guilty party and other party to be innocent

Explanation: The fault/guilt theory of divorce can be applied only when one party is guilty and the other party is innocent. Section 13(1) of the Hindu Marriage Act provides grounds for divorce based on this theory. According to this theory, any marriage, if one party proves that the other party has committed any matrimonial offence, can be dissolved.

Ans. (d) : both (A) and (B)

Explanation: Under Section 13(1)(ib) of the Hindu Marriage Act 1955, desertion has been stated as a ground for divorce. It has now been judicially settled that desertion includes both actual desertion and constructive desertion.

Consider the following propositions and give the correct answer:

A void marriage remains valid until a decree annulling it has been passed by a competent court

A void marriage is never a valid marriage and there is no necessity of any decree annulling it

Ans. (a) : Both (A) and (R) are correct

Explanation: The grounds for divorce under the Hindu Marriage Act are given in Section 13. (A) Grounds available to both husband and wife equally (Section 13(1)) — (a) adultery (b) cruelty (c) desertion (d) religious conversion (e) mental illness (f) sexual perversion (g) renunciation of the world (h) civil death. (B) Grounds available only to the wife (Section 13(2)) — (a) Bigamy (b) rape, sodomy or bestiality committed by husband (c) decree for maintenance (d) option of puberty. Break down of marriage can be a ground for divorce only when it falls under one of the 2 grounds given in Section 13(1A). The provision for divorce by mutual consent is given under Section 13-B.

Ans. (c) : Cruelty

Explanation: Dastane v. Dastane case is related to cruelty. Cruelty includes both physical and mental cruelty. In this case, the wife was found guilty of cruelty towards the husband and consequently a decree of divorce on the ground of cruelty was passed.

Ans. (d) : Dissolution on rescission of the contract of marriage by judicial decree at the instance of the wife

Explanation: Dissolution of marriage by court order is called judicial divorce. In Muslim law, judicial dissolution of marriage is called Faskh. The Dissolution of Muslim Marriages Act 1939 provides one ground that any wife, whose marriage has been solemnized under Muslim law, can obtain judicial dissolution of marriage.

Ans. (b) : T. Sareetha v. T. Venkatasubah

Explanation: In T. Saritha v. Venkatasubbaiah, AIR 1983 Andhra Pradesh 356, the court held that Section 9 of the Hindu Marriage Act is constitutionally violative of the right to human dignity and privacy and therefore void. However in Saroj Rani v. Sudarshan Kumar, AIR 1984 SC, the Supreme Court reversed the law propounded in T. Saritha case and held that Section 9 does not violate Article 21.

Ans. (c) : Section 13(IA) of Hindu Marriage Act, 1955

Explanation: (1) Section 13(1) of Hindu Marriage Act 1955 — grounds for divorce available to both parties (2) Section 13(2) — four grounds available only to wife (3) Section 13(1-A) — Breakdown theory of divorce (4) Section 13(B) — Divorce by mutual consent

Ans. (d) : 4, 3, 1, 2

Explanation: In the Hindu Marriage Act 1955, the grounds of divorce are mentioned in Sections 13, 13A and 13B. (1) Customary grounds — these grounds have already been recognised as grounds for divorce in Hindu family law. (2) Fault (Fault) — the right to get the other party's marriage dissolved on the basis of fault or deficiency of any of the parties. Examples are the grounds given in Section 13 sub-clauses (1) and (2). (3) Mutual consent — it is given in Section 13B that parties can get the marriage dissolved by mutual consent. (4) Breakdown (Break down) — on the basis that if cohabitation has not resumed within one year after the decree of judicial separation between parties, a petition for dissolution of marriage can be presented under Section 13(1-A).

Ans. (a) : one year

Explanation: According to Section 13B of the Hindu Marriage Act 1955, both parties can together present a petition for dissolution of marriage by mutual consent before the district court, if — (1) The parties have been living separately for one year or more. (2) They have not been able to live together. (3) They have mutually agreed that the marriage should be dissolved.

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Ans. (b) : Two years

Explanation: Under Section 13(1)(i-A) of the Hindu Marriage Act 1955, this statutory provision is that desertion (abandonment) should be continuous for at least two years for it to be a ground for marital relief (divorce), as the period of desertion must be at least two years.

Ans. (b) : 71st Report

Explanation: Irretrievable breakdown of marriage (Break Down Principle of Marriage Divorce) is the most modern principle of divorce and many countries have given it recognition in their laws. The Law Commission of India recommended in the 71st Report to incorporate this principle. In 1964, the irretrievable breakdown of marriage divorce principle was established in Hindu law through the Hindu Marriage (Amendment) Act 1964.

Ans. (d) : Adultery by a Hindu husband is a ground for judicial separation under Section 10 of the Hindu Marriage Act, 1955 and a ground for divorce under Section 13(1). This right is available to both husband and wife.

Explanation: Under the Hindu Marriage Act, adultery is recognized as both a ground for judicial separation and divorce for either spouse.

Ans. (a) : Both (A) and (R) are true

Explanation: A marriage solemnized under the Hindu Marriage Act 1955 is dissoluble in certain circumstances if it fulfills the conditions given in Section 13. Hindu marriage is considered a sacred bond.

Ans. (d) : All the above

Explanation: Under Section 19 of the Hindu Marriage Act 1955, a matrimonial suit shall be filed before the district court within whose original civil jurisdiction: (i) The marriage was solemnized, or (ii) Where the respondent resides at the time of filing the petition, or (iii) Where the parties to the marriage last resided together, or (iv) If the wife is the petitioner, where she resides on the date of presenting the petition.

Ans. (a) : Saroja Rani v. Sudarshan Kumar

Explanation: In Saroja Rani v. Sudarshan Kumar A.I.R. 1984 SC, the case was related to the restitution of conjugal rights. In this case it was determined that Section 9 does not violate Articles 14 and 21 of the Constitution.

Ans. (c) : Divorce and Judicial Separation both

Explanation: A single act of adultery is a ground for both divorce and judicial separation. Section 10 of the Hindu Marriage Act 1955 deals with judicial separation and Section 13 deals with divorce.

Dower in Muslim Law is

Dowry

An obligation imposed upon husband as a mark of respect for wife

Sale price of women

Ans. (a) : (A) and (R) are true, (R) is correct explanation of (A)

Explanation: Section 2 of the Dissolution of Muslim Marriages Act 1939 gives grounds (I) to (IX) for decree of dissolution of marriage which are based on Maliki school. This Act is based on the opinion of Muslim scholars (Ijma).

Ans. (d) : A-2, B-3, C-4, D-1

Explanation:

Judicial separation — Section 10 (Hindu Marriage Act 1955)

Divorce — Section 13

Voidable Marriage — Section 10 (correct: Section 12)

Restitution of Conjugal Rights — Section 9

Ans. (b) : A-3, B-4, C-2, D-1

Explanation:

Impotency of husband — Nullity of marriage

Marriage between Sapinda relationship — Void marriage

Pre-marriage pregnancy — Voidable marriage

Option of puberty (Khyar-ul-Bulugh) — Divorce (Talaq)

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Ans. (b) : 2 years

Explanation: Under Section 2(vi) of the Dissolution of Muslim Marriage Act 1939, a Muslim wife can sue for divorce if her husband has been insane for a period of 2 years.

Ans. (c) : The wife has not received any maintenance

Explanation: Section 13-B of the Hindu Marriage Act deals with divorce by mutual consent. According to Section 13-B —

The parties must have been living separately for one year or more.

They have not been able to live together and have mutually agreed.

They can present a petition for dissolution of marriage before the district court. Within 6 months of presenting the petition and within 18 months, upon the request of both parties and after hearing both parties, if the court is satisfied that the marriage has taken place or not, the court can pass a decree declaring that the marriage has been dissolved from the date of the decree.

Ans. (a) : One year or upwards

Explanation: According to Section 13(1)(A) of the Hindu Marriage Act 1955, any party to the marriage, whether before or after this Act, can file a petition for dissolution of marriage by divorce on this ground — if cohabitation between the parties to the marriage has not resumed for one year or more after the passing of the decree of judicial separation.

Ans. (d) : II, III and IV

Explanation: Judicial separation is defined in Section 10 of the Hindu Marriage Act, according to which any party to the marriage may file a petition in the district court on any ground under Section 13 sub-clause (1) and in the case of wife under Section 13(2) on any of the specified grounds on which divorce can be sought, for a decree of judicial separation. The result of a decree of judicial separation —

The matrimonial bond is not dissolved, only matrimonial rights and obligations are suspended.

The parties are not bound to cohabit together.

The same Section 13(1A) provides that if cohabitation does not resume between the parties for one year, a decree of divorce can be obtained.

Ans. (b) : Saroj Rani v. Sudarshan Explanation: In Saroj Rani v. Sudarshan Kumar (1984), the Supreme Court upheld Section 9 (Restitution of Conjugal Rights) of the Hindu Marriage Act as constitutionally valid and intra-vires Articles 14 and 21 of the Constitution. The court held that the right to live together is inherent in the institution of marriage. In contrast, the Andhra Pradesh High Court in T. Sareetha v. T.V. Subbhiah had struck down Section 9 as unconstitutional, but that view was overruled.

Ans. (a) : A-2, B-1, C-4, D-3 Explanation: Under Section 2 of the Dissolution of Muslim Marriage Act, 1939, the grounds are mapped as follows — Section 2(iii) deals with imprisonment of husband for seven or more years; Section 2(vii) deals with option of puberty (allowing a wife married before puberty to repudiate the marriage); Section 2(i) deals with husband missing (whereabouts unknown) for four years; and Section 2(v) deals with impotency of the husband. Hence A-2, B-1, C-4, D-3 is the correct matching.

Ans. (b) : Will Theory Explanation: The Hindu Marriage Act, 1955 recognizes three theories of divorce: the Fault Theory under Section 13(1) (where one party must prove a matrimonial offence by the other), the Mutual Consent Theory under Section 13B (added by the Marriage Laws Amendment Act, 1976), and partially the Breakdown Theory under Section 13(1A) (where breakdown of marriage is presumed after judicial separation or restitution decree). The Will Theory — where either spouse can unilaterally dissolve the marriage simply by expressing their will without any fault or consent — has never been recognized or enacted under the Hindu Marriage Act, 1955.

Ans. (d) : 1, 3, and 4 Explanation: Under Section 13(1) of the Hindu Marriage Act, 1955, fault grounds of divorce include adultery (extra marital sex) under Section 13(1)(i), desertion under Section 13(1)(ib), and conversion to non-Hindu religion under Section 13(1)(ii). Consent obtained by force or fraud is a ground to annul a voidable marriage under Section 12, not a ground for divorce.

Ans. (b) : 1, 2, 3 and 4 Explanation: Under Section 2 of the Dissolution of Muslim Marriage Act, 1939, all four are valid grounds: husband's imprisonment for 7 years (Section 2(iii)), failure to maintain for 2 years (Section 2(ii)), husband missing for 4 years (Section 2(i)), and failure to perform marital obligations for 3 years (Section 2(iv)).

Ans. (a) : Fault theory only Explanation: Originally, the Hindu Marriage Act, 1955 recognized only the fault theory of divorce under Section 13. Divorce by mutual consent (consent theory) was added later by the Marriage Laws (Amendment) Act, 1976 through Section 13B. Breakdown theory has not yet been fully adopted under the Act.

Propositions are:

A void marriage remains valid until a decree annulling it has been passed by a competent court.

A void marriage is never a valid marriage and there is no necessity of any decree annulling it.

A voidable marriage is a valid subsisting marriage until a decree annulling it has been passed by a court of competent jurisdiction.

Which of the above propositions is correct? (a) I and III are correct, but II is incorrect (b) II and III are correct, but I is incorrect (c) I and III are incorrect, but II is correct (d) I and II are incorrect, but III is correct

Ans. (b) : II and III are correct, but I is incorrect Explanation: Under the Hindu Marriage Act, 1955, Section 11 declares void marriages as null and void ab initio — they require no court decree to annul them (Proposition II is correct). Section 12 deals with voidable marriages which remain valid until a decree of nullity is passed by a competent court (Proposition III is correct). Proposition I is incorrect as a void marriage does not need a decree to be declared invalid.

As per Section 5 of the Hindu Marriage Act, 1955 the essential conditions of a Hindu marriage are:

Monogamy

Mental capacity

Ans. (b) : Saroj Rani v. Sudarshan Explanation: In Saroj Rani v. Sudarshan Kumar (1984), the Supreme Court upheld Section 9 of the Hindu Marriage Act as constitutionally valid, holding that the right of spouses to live together is inherent in the concept of marriage and does not violate Articles 14 or 21 of the Constitution.

Ans. (a) : A-2, B-1, C-4, D-3 Explanation: Under Section 2 of the Dissolution of Muslim Marriage Act, 1939: imprisonment of husband falls under Section 2(iii), option of puberty under Section 2(vii), husband missing under Section 2(i), and impotency of husband under Section 2(v).

Ans. (b) : Will Theory Explanation: The Hindu Marriage Act, 1955 recognizes the Fault Theory (Section 13), Mutual Consent Theory (Section 13B added in 1976), and partially the Breakdown Theory (Section 13(1A)). The Will Theory — where either party can unilaterally dissolve the marriage at will — has never been statutorily recognized under the Act.

The offence of bigamy is not committed under the Hindu Marriage Act, 1955 if a person marries during lifetime of his or her spouse provided:

The first marriage is null and void

The first marriage was performed without ceremonies

The first marriage is voidable and decree annulling it has not been passed

Ans. (b) : Cannot petition for divorce within one year of marriage except in exceptional cases

Explanation: Section 14 of the Hindu Marriage Act, 1955 embodies the "fair trial" rule which bars any petition for divorce within one year of marriage. However, the court may allow such a petition in exceptional cases of exceptional hardship to the petitioner or exceptional depravity on the part of the respondent.

With the help of codes given below mark the incorrect statement in the light of the Hindu Adoptions and Maintenance Act, 1956:

Permission of the court is not necessary except when guardian gives the child in adoption

Ans. (c) : A-3, B-1, C-2, D-4 Explanation: Section 9 deals with Restitution of Conjugal Rights. Section 5 prescribes conditions including marriageable age. Section 29(2) saves customary divorce. Section 7 prescribes ceremonies of marriage.

In which of the following cases, a child could be a Hindu?

Only one parent is a Hindu and the child was brought up as a Hindu.

Only one parent is a Hindu and the child was not brought up as a Hindu.

Ans. (c) : (2), (3) and (4) Explanation: Under Section 10 of the Hindu Marriage Act, 1955, a decree of judicial separation does not dissolve the marriage (so Statement 1 is wrong). The parties continue to be husband and wife but are not obligated to live together and neither is free to remarry (Statements 2 and 3 are correct). Section 13(1A) further provides that if cohabitation is not resumed for one year after the decree, either party may seek divorce (Statement 4 is correct).

Ans. (d) : Desertion for one year Explanation: Under Section 10 of the Hindu Marriage Act, 1955, grounds for judicial separation include renunciation of the world, seven years' absence, and conversion to non-Hindu religion among others. Desertion as a ground for judicial separation requires desertion for at least two years (not one year), so "desertion for one year" is not a recognized ground.

Ans. (b) : 3, 4, 1 and 2 (All four) Explanation: Section 13(2) of the Hindu Marriage Act provides additional grounds available exclusively to the wife: pre-Act bigamy by husband (Section 13(2)(i)), husband guilty of rape, sodomy or bestiality (Section 13(2)(ii)), non-payment of maintenance order for one year or more with no cohabitation (Section 13(2)(iii)), and repudiation (option of puberty) of marriage by the wife before 18 years of age (Section 13(2)(iv)).

Ans. (d) : Six months Explanation: Under Section 13B(2) of the Hindu Marriage Act, 1955, after presenting the petition for divorce by mutual consent, the parties must wait for a minimum period of six months (cooling off period) before the court can hear the petition and pass the decree, subject to a maximum of eighteen months from the date of presentation.

Ans. (b) : A-2, B-1, C-4, D-3 Explanation: Under the Dissolution of Muslim Marriage Act, 1939: Section 3 deals with notice to heirs when husband's whereabouts are not known. Section 4 deals with effects of conversion of wife to another faith. Section 5 provides that dower rights shall not be affected. Section 2(v) lists impotency of husband as a ground for dissolution.

Ans. (c) : Only 1, 2 and 3 are correct Explanation: Under the fault/guilty theory of divorce under Section 13(1) of the Hindu Marriage Act: Statement 1 is correct — if cruelty is provoked by the petitioner, divorce will be refused as the petitioner cannot take advantage of their own wrong. Statement 2 is correct — condonation by the innocent party of the guilty party's acts bars divorce. Statement 3 is correct — if both parties are guilty (doctrine of recrimination), neither can get divorce. Statement 4 is incorrect — unreasonable delay in filing the petition is indeed a bar as it implies condonation of the guilty party's acts by the innocent party.

Ans. (a) : Jewish Law Explanation: The remedy of Restitution of Conjugal Rights has its historical roots in Jewish law. It was later adopted into English ecclesiastical law and then introduced into Indian law through British influence. Under the Hindu Marriage Act, 1955, it is provided under Section 9, which allows either spouse to seek a court decree compelling the other to return to matrimonial home when they have withdrawn from the society of the other without reasonable cause.

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Read the following propositions and give correct answer with the help of codes given below:

Propositions are:

A voidable Hindu marriage is regarded as a valid marriage until a decree annulling it has been passed by a competent court.

A void Hindu marriage is never a valid marriage and there is no necessity of any decree annulling it.

Ans. (c) : Epilepsy Explanation: Under Section 13 of the Hindu Marriage Act, 1955, the grounds of divorce include leprosy (incurable, Section 13(1)(iv)), insanity/unsoundness of mind (Section 13(1)(iii)), and venereal disease (Section 13(1)(v)). Epilepsy was originally a ground for divorce but was removed by the Marriage Laws (Amendment) Act, 1976. Therefore, Epilepsy is no longer a ground of divorce under the Hindu Marriage Act, 1955.

Ans. (a) : 1, 3 & 4 are correct, but 2 is incorrect Explanation: Under Section 10 of the Hindu Marriage Act, 1955, a decree of judicial separation does not dissolve the marriage — Statement 2 is incorrect. It merely suspends marital rights and obligations during its subsistence — Statement 1 is correct. Under Section 13(1A), if cohabitation is not resumed for one year after the decree, either party can seek divorce — Statement 3 is correct. Since the marriage bond is not dissolved, neither party can remarry — Statement 4 is correct.

Ans. (d) : 1 and 2 are both correct

Explanation: Both propositions are correct because the consent theory of divorce operates differently depending on circumstances. Under Section 13B of the Hindu Marriage Act, 1955, when both parties mutually agree to divorce, the process becomes straightforward and easy (Proposition 1 correct). However, if one party refuses to give consent or withdraws consent during the cooling-off period, divorce becomes very difficult as the court cannot grant it without mutual agreement, making the process extremely difficult (Proposition 2 correct). Hence both propositions are simultaneously true.

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Ans. (a) : 1, 2 and 4 are correct, but 3 is incorrect Explanation: Under Section 2 of the Dissolution of Muslim Marriages Act, 1939: seven years or more imprisonment of husband is a ground under Section 2(iii) — Statement 1 correct. Continued impotence of husband is a ground under Section 2(v) — Statement 2 correct. Four years absence of husband is a ground under Section 2(i) — Statement 4 correct. Statement 3 is incorrect because the ground is not insanity for one year but rather insanity, leprosy or virulent venereal disease under Section 2(vi) — there is no specific one year requirement for insanity as a standalone ground.

Ans. (d) : Pre-marriage pregnancy of wife Explanation: Under Section 13(1) of the Hindu Marriage Act, 1955, grounds of divorce available to both parties include desertion, cruelty, conversion, unsoundness of mind, leprosy, venereal disease, renunciation of the world, and presumption of death. Non-resumption of cohabitation after judicial separation is a ground under Section 13(1A). Pre-Act bigamy by husband is a ground available exclusively to the wife under Section 13(2). Pre-marriage pregnancy of wife is a ground to annul a voidable marriage under Section 12 — it is not a ground for divorce/dissolution of marriage.

Ans. (c) : Fault, Breakdown of Marriage, Mutual Consent and Customary Explanation: The Hindu Marriage Act, 1955 currently recognizes the following theories of divorce: Fault Theory under Section 13(1) and 13(2) (matrimonial offences like cruelty, desertion, adultery etc.); Breakdown Theory under Section 13(1-A) (non-resumption of cohabitation after judicial separation or restitution decree); Mutual Consent Theory under Section 13-B (added in 1976); and Customary divorce under Section 29(2) (where custom permits divorce). Irretrievable breakdown as a standalone ground has not yet been fully codified.

Ans. (c) : A-3, B-1, C-4, D-2 Explanation: Saroj Rani v. Sudarshan Kumar (1984) — upheld the constitutionality of Section 9 of the Hindu Marriage Act (Restitution of Conjugal Rights). Jarden Diengadeh v. S.S. Chopra (1985) — Supreme Court strongly recommended enactment of a Uniform Civil Code under Article 44. Russel v. Russel (1897) — English case that defined and laid the foundation for the meaning of cruelty in matrimonial law. Shastri v. Muldas (1961) — Supreme Court defined the meaning and scope of "Hindu" and Hindu religious institutions.

Ans. (c) : Cruelty by the husband Explanation: Section 13(2) of the Hindu Marriage Act provides exclusive grounds of divorce for the wife only: pre-Act bigamy by husband (Section 13(2)(i)), husband guilty of rape, sodomy or bestiality (Section 13(2)(ii)), non-payment of maintenance with no cohabitation for one year (Section 13(2)(iii)), and repudiation of marriage before age 18 (Section 13(2)(iv)). Cruelty by the husband is a ground for divorce available to both husband and wife under Section 13(1)(i-a) — it is not an exclusive ground for the wife under Section 13(2).

Read the following statements and give correct answer with the help of codes given below:

A Muslim woman can marry a Kitabi.

A Shia male can contract 'Muta' with a fire worshipper.

Marriage of Muslim woman with a Hindu would be irregular.

Ans. (c) : Whereabouts of the husband have not been known for a period of 3 years Explanation: Under Section 2 of the Dissolution of Muslim Marriage Act, 1939, the ground of husband's missing whereabouts requires that his whereabouts have not been known for a period of four years — not three years. The Act specifies four years under Section 2(i). All other options are valid grounds: seven years imprisonment under Section 2(iii), failure to maintain for two years under Section 2(ii), and failure to perform marital obligations for three years under Section 2(iv). Hence option (c) states an incorrect period and is not a valid ground.

Ans. (d) : 3 and 4 only Explanation: Under Section 10 of the Hindu Marriage Act, 1955, grounds of judicial separation are the same as grounds for divorce under Section 13 with certain exceptions. Extra marital sex (adultery) by wife is a ground available to the husband for judicial separation (Statement 1 available). Conversion of wife to non-Hindu religion is a ground (Statement 2 available). Wife's pre-marriage pregnancy is a ground only for annulment of a voidable marriage under Section 12 — it is not a ground for judicial separation (Statement 3 not available). Non-consummation due to impotence of wife is a ground for voidable marriage under Section 12, not for judicial separation (Statement 4 not available). Hence Statements 3 and 4 are not grounds for judicial separation.

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Ans. (d) : Maliki School Explanation: The Dissolution of Muslim Marriage Act, 1939 was enacted primarily to give statutory recognition to various grounds of divorce for Muslim women. The grounds provided in Section 2 of the Act are based on the principles of the Maliki school of Muslim law, which is the most liberal school regarding the rights of Muslim women to seek divorce. The Maliki school recognizes the widest range of grounds for dissolution of marriage at the instance of the wife compared to the Hanafi, Shafai, and Shia schools.

Ans. (a) : 1, 3 and 4 Explanation: Under Section 2 of the Dissolution of Muslim Marriage Act, 1939: whereabouts of husband not known for four years is a ground under Section 2(i) — Statement 1 correct. Cruelty by husband is a ground under Section 2(viii) — Statement 3 correct. Failure to pay maintenance for two years is a ground under Section 2(ii) — Statement 4 correct. Statement 2 is incorrect because the ground is seven years imprisonment (not four years) under Section 2(iii). Hence Statements 1, 3 and 4 are correct.

Ans. (a) : A-4, B-1, C-2, D-3 Explanation: Under the Hindu Marriage Act, 1955: Section 14 bars any petition for divorce within one year of marriage (fair trial rule). Section 13-A provides for alternative relief in divorce proceedings — the court may grant judicial separation instead of divorce. Section 9 deals with Restitution of Conjugal Rights. Section 10 deals with Judicial Separation. Hence the correct matching is A-4, B-1, C-2, D-3.

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Ans. (b) : A-2, B-4, C-1, D-3 Explanation: Section 5(i) prescribes the condition of monogamy — neither party should have a living spouse at the time of marriage. Section 11 deals with void marriages. Section 7 prescribes the ceremonies required for a valid Hindu marriage including Saptapadi. Section 5(iii) prescribes the marriageable age — 21 for the bridegroom and 18 for the bride.

Ans. (d) : decree of judicial separation Explanation: Chandra v. Suresh (AIR 1971 Delhi 208) deals with the decree of judicial separation. Judicial separation is provided under Section 10 of the Hindu Marriage Act, 1955. The application for judicial separation is made to the District Court. This case is related to the procedural and substantive aspects of judicial separation under Hindu matrimonial law.

Ans. (b) : A-3, B-1, C-4, D-2 Explanation: Section 5(i) of the Hindu Marriage Act prescribes monogamy as an essential condition — neither party should have a living spouse. Section 7 prescribes ceremonies required for a valid Hindu marriage. Section 8 deals with registration of Hindu marriages. Section 5(iii) prescribes the age of marriage — 21 for bridegroom and 18 for bride.

Ans. (c) : 1, 2 and 4 only Explanation: Section 13 of the Hindu Marriage Act deals with divorce on various fault grounds. Section 13(1-A) provides breakdown grounds — if parties have not resumed cohabitation for one year after a decree of judicial separation (Section 9) or restitution (Section 10). Section 13-B provides for divorce by mutual consent. Section 17 deals with punishment for bigamy — it is not a matrimonial remedy of divorce but a penal provision. Hence Sections 13, 13(1-A) and 13-B are the correct provisions dealing with divorce remedy.

Ans. (d) : (A), (B) and (D) only Explanation: Under Section 13(1) of the Hindu Marriage Act, 1955, the fault grounds of divorce include: Desertion under Section 13(1)(ib), Cruelty under Section 13(1)(ia), and Conversion to non-Hindu religion under Section 13(1)(ii). Consent obtained by force or fraud (C) is not a ground for divorce — it is a ground to annul a voidable marriage under Section 12(1)(c). Hence A, B and D are correct fault grounds for divorce.

Given below are two statements:

Statement I: No person except the father or mother of a child shall have the capacity to give the child in adoption under the Hindu Adoptions and Maintenance Act 1956.

Ans. (c) : (3), (4), (1), (2) Explanation: The correct chronological order of these landmark cruelty cases is: Dastane v. Dastane (1975 SC) — first major Supreme Court judgment defining cruelty in matrimonial law; Bhagat v. Bhagat (1993 SC) — expanded the concept to include mental cruelty; A. Jaya Chandra v. Aneel Kaur (2004 SC) — further refined the standard of proof for cruelty; Naveen Kohli v. Neelu Kohli (2006 SC) — recommended introduction of irretrievable breakdown of marriage as ground for divorce.

Ans. (c) : Fault Theory Explanation: Originally when the Hindu Marriage Act, 1955 was enacted, divorce was based solely on the Fault Theory (also called the guilt theory) under Section 13(1). Under this theory, one party must prove a matrimonial offence committed by the other party. The Consent Theory (mutual consent divorce) was added later by the Marriage Laws (Amendment) Act, 1976 through Section 13B. The Breakdown Theory was partially introduced through Section 13(1A). The Will Theory has never been recognized under the Act.

Here are the extracted questions in English:

Ans. (c) : Under Section 13(2) of the Hindu Marriage Act 1955, the following grounds of divorce are available to the wife: (1) Pre-Act bigamous marriage of the husband (2) Husband guilty of rape, sodomy or bestiality after marriage (3) Non-resumption of cohabitation between parties even one year after passing of decree under the Hindu Adoption and Maintenance Act 1956 or Section 125 CrPC 1973 (4) Repudiation of marriage. Cruelty by husband is a ground for divorce under Section 13(1) of the Act.

Ans. (c) : Under Section 13 of the Hindu Marriage Act 1955, desertion is a ground for divorce, and the following statements are true in this regard: (1) Factum of separation (2) Animus deserendi (intention to desert) (3) The prescribed period of 2 years must have elapsed before presentation of the petition (4) Desertion must be without the consent of the petitioner

Ans. (a) : The chronological order of case laws relating to cruelty under the Hindu Marriage Act 1955 is as follows: (a) Bhagwat v. Bhagwat (b) Parveen Mehta v. Inderjeet Mehta (c) Durga Prasad Tripathi v. Arundhati Tripathi (d) Swapan Kumar Das v. Maya Rani Dutta (e) Satendra Kumar Gupta v. Kanchan Gupta & Ors

Here are the extracted questions in English:

Ans. (b) : In the case of T. Sareetha V/s T.V. Subbaiah, Section 9 of the Hindu Marriage Act 1955 was declared unconstitutional. However, in Saroj Rani V/s Sudarshan Kumar (1984), the court later held that the right of husband and wife to live together in India is not a creation of law but is inherent in the very concept of marriage. It cannot be said that Section 9 of the Act violates Articles 14 and 21 of the Constitution.

Ans. (b) : The correct matching of List I with List II is as follows: A. Restitution of Conjugal rights — Section 9, Hindu Marriage Act 1955 B. Judicial separation — Section 10, Hindu Marriage Act 1955 C. No petition for divorce within 1 year of marriage — Section 14, Hindu Marriage Act 1955 D. Voidable marriage — Section 12, Hindu Marriage Act 1955

Ans. (b) : Under the Hindu Marriage Act 1955, cruelty is mentioned as a ground for both judicial separation and divorce. Cruelty can be physical or mental, but it is extremely difficult to give a universal definition of cruelty applicable to all circumstances.

Answer: (a) Respondent is convicted for committing an offence

Answer: (b) (A), (C), (B), (E), (D)

Answer: (a) (A), (B), (C), (D) Only

Answer: (d) When the divorce decree was stayed

Explanation: A party can remarry if divorce decree is stayed

Answer: (c) 71st Report

Explanation: The 71st Law Commission Report of India recommended inclusion of irretrievable breakdown of marriage as a valid ground for divorce.

Answer: (d) E, B, A, C, D

Ans. (a) : Balasubramaniyam v. Suruttayam, AIR 1992 SC 756

Explanation: In Bala Subramaniyam v. Suruthayan AIR 1992, the Supreme Court held that there is a presumption that those who cohabit are husband and wife.

Ans. (b) : D. Velusamy v. D. Patchaiammal Explanation: In D. Velusamy v. D. Patchaiammal (2010), the Supreme Court held that under the Protection of Women from Domestic Violence Act, 2005, a "relationship in the nature of marriage" must fulfill certain basic criteria. Merely spending weekends together or one night together does not constitute a domestic relationship. The court laid down conditions — the couple must hold themselves out to the world as being akin to spouses, must be of legal marriageable age, must be otherwise qualified to marry, and must have voluntarily cohabited for a significant period.

Ans. (b) : Sharda V. Dharmpal Explanation: Sharda v. Dharmpal (2003 SC) dealt with the relevance of medical examination in divorce proceedings — not live-in relationships. The other three cases are landmark decisions on live-in relationships: Indra Sarma v. K.V. Sarma (2013) laid down guidelines defining live-in relationships for legal purposes; S. Khushboo v. Kanniammal (2010) held that living together without marriage cannot be treated as a criminal offence; Chanmuniya v. Chanmuniya Kumar Singh (2011) held that women in live-in relationships are entitled to all reliefs available to legally married wives.

Answer: (c) It is not a valid marriage as legal validity test is not complete

Explanation: For inter-religious marriages in India, legal solemnization under the Special Marriage Act is necessary. Mere customary rites and registration on stamp paper do not validate such a marriage unless all statutory formalities are fulfilled. Procedure of Marriage under Special Marriage Act

• Giving the Intended Marriage Notice

• Notice Publication

• Objections, if any

• Solemnization of Marriage

• Certificate of Marriage

• Marriage Registration

Answer: (b) Indra Sharma v. V.K.V. Sharma

Explanation: In Indra Sharma v. V.K.V. Sharma (2013) 15 SCC 755, the Supreme Court specifically held that "not all live-in relationships are in the nature of marriage". The Apex Court laid down elaborate guidelines and identified 8 key tests/guidelines to determine whether a live-in relationship falls within the ambit of a "relationship in the nature of marriage" under Section 2(f) of the Protection of Women from Domestic Violence Act, 2005 (DV Act). (Note: While D. Velusamy v. D. Patchaiammal (2010) laid down the basic conditions for live-in relationships under the DV Act, it was in Indra Sharma (2013) that the Court exhaustively categorized various types of live-in relationships and explicitly ruled that not all such relationships amount to a relationship in the nature of marriage).

Ans. (a) : Section 13 Explanation: Section 13 of the Code of Civil Procedure, 1908 deals with when a foreign judgment is not conclusive. Under this provision, Indian courts may refuse to recognize a foreign decree of divorce if it was not pronounced by a court of competent jurisdiction, was obtained by fraud, was passed without hearing the defendant on merits, was based on a breach of Indian law, or is opposed to natural justice or public policy. This section is the basis for recognizing or refusing foreign divorce decrees in India.

Answer: (b) (A)-(III), (B)-(I), (C)-(IV), D-(II)

Ans. (a) : A-2, B-1, C-4, D-3

Explanation:

Danial Latifi v. Union of India (2001) — Maintenance of Muslim divorced woman

Shamim Ara v. State of U.P. (2002 Supreme Court) — Triple talaq

Mukker Rathor v. State of Kerala — Oral gift

Husain Ara v. Zubaida Begum — Dower (Meher)

Ans. (c) : either (A) or (B)

Explanation: Under Section 18(3) of the Hindu Adoption and Maintenance Act, a Hindu wife will not be entitled to separate residence and maintenance from her husband if she has ceased to be Hindu by conversion or has become unchaste.

Ans. (c) : When she is not less than 18 years of age

Explanation: A Muslim wife can voluntarily relinquish her right of Mahr. The remission of Mahr may be full or partial. For a legally valid remission, the following conditions are necessary: (1) The wife should be major and of sound mind (2) The relinquishment of Mahr should be voluntary (3) The relinquishment of Mahr should be in writing

Ans. (d) : Abdul Kadir case

Explanation: In Abdul Kadir v. Salima, Justice Mahmood held that Mahr (Dower) should be regarded as the sale price of women.

Ans. (c) : Subrunnissah's case

Explanation: In Subrunnissa's case, it was held that Mahr is the sale price of women. In Muslim law, Mahr is an essential consequence of Nikah. It acts as a check on the unlimited power of talaq of Muslim husband. In Hamira Begum's case it was held that even if Mahr is not fixed, the court can fix it later.

Ans. (c) : II and IV are correct

Explanation: Under Muslim law, Mahr is a legal obligation imposed upon the husband as a mark of respect for the wife (according to Abdul Rahim) and according to Sir D.F. Mulla, Mahr is the consideration for marriage. Therefore option (c) i.e. 2 and 4 are correct.

Ans. (b) : Chand Dhawan v. Jawaharlal Dhawan, (1993) 3 SCC 406

Explanation: In Chand Dhawan v. Jawaharlal Dhawan (1993), the Supreme Court held that even the wife of a void marriage will be given maintenance. Section 11 of the Hindu Marriage Act deals with void marriage. According to this, a marriage will be void and null if the conditions of Section 5 clauses (1), (4) and (5) are violated.

Ans. (c) : Subrunnisan case

Explanation: In Subrunnisa v. Sabdusheikh 1934, the Calcutta High Court held that Mahr is the sale price of women. Mahr is an essential part of Nikah. If Mahr is not fixed, the court can fix it later. Mahr is the legal obligation of the Muslim husband towards his wife.

Ans. (a) : Both (A) and (R) are true and (R) is correct explanation of (A)

Explanation: According to Section 3 of the Muslim Women (Protection of Divorce Rights) Act 1986, a Muslim divorced wife must be given maintenance during the iddat period and if there are no relatives, according to Section 4 clause 2, this liability falls on the Wakf Board. The above Act 1986 was passed by Parliament to reduce the effect of the judgment in Mo. Ahmad Khan v. Shah Bano case, and this Act was entirely done due to the pressure of the Muslim community.

Read Assertion (A) and Reason (R) and with the help of codes given below select the correct explanation.

Ans. (a) : 1 and 3 Explanation: Under Section 18 of the Hindu Adoptions and Maintenance Act, 1956, a Hindu wife is entitled to maintenance. Even if she is unchaste but living with her husband (Statement 1), she is entitled to maintenance as held in Parsee Mahadevia (1909). She is also entitled if she lives separately on any ground under Section 18(2) (Statement 3). An unchaste wife not living with her husband loses the right to maintenance, and conversion to another religion disentitles her.

Ans. (d) : 1, 4, 2, 3 Explanation: Under the Muslim Women (Protection of Rights on Divorce) Act, 1986, after the liability of the former husband, the order of liability for maintenance is: first the Children of the divorced woman, then her Parents, then other Relatives (who would inherit her property), and finally the State Wakf Board if no one else is able to pay. This sequential liability ensures that the divorced Muslim woman does not go without maintenance.

Here are all the questions with answers and explanations:

Ans. (b) : one year or until payment if sooner made Explanation: Under the Muslim Women (Protection of Rights on Divorce) Act, 1986, if any person fails without sufficient cause to comply with an order made under Section 3(3), the Magistrate may sentence such person to imprisonment for a term which may extend to one year, or until payment is sooner made. This provision ensures enforcement of the maintenance order and protects the rights of divorced Muslim women by making non-compliance a punishable offence.

Here are all the questions with answers and explanations:

Ans. (b) : 2 and 4 are correct, but 1 and 3 are incorrect Explanation: Statement 1 is incorrect — the husband's obligation to maintain his wife is a personal obligation, not merely co-extensive with property. Statement 2 is correct — Section 18(2) specifically provides grounds under which a wife can claim maintenance and separate residence. Statement 3 is incorrect — under Section 19(2), the father-in-law's obligation to maintain the widowed daughter-in-law is not a personal obligation but is charged against the undivided property he inherited from his son. Statement 4 is correct — Section 18(3) expressly provides that an unchaste or non-Hindu wife is not entitled to maintenance.

Ans. (a) : A-3, B-4, C-1, D-2 Explanation: Nijhawan v. Nijhawan — dealt with cruelty in matrimonial relations. Daniel Latifi v. Union of India (2001) — Supreme Court interpreted the Muslim Women (Protection of Rights on Divorce) Act, 1986 and upheld the right of maintenance of divorced Muslim women. Husain Ara v. Zubaida Begum — dealt with dower/mehr (mistakenly listed as dowry in the question; dower/mehr is the correct context). Gujarat Woman Workers Association Case — dealt with Uniform Civil Code under Article 44 of the Constitution.

Ans. (a) : Abdul Kadir v. Salma Explanation: In Abdul Kadir v. Salma (1866), the Allahabad High Court observed that under Muslim law, marriage is a civil contract similar to a contract of sale, and dower (mehr) is the consideration for connubial intercourse — analogous to consideration in a contract of sale. This observation established the contractual nature of Muslim marriage and the legal character of dower as consideration for the wife's submission to the marriage.

Ans. (c) : Section 13 Explanation: Section 13 of the Hindu Adoptions and Maintenance Act, 1956 deals with the right of adoptive parents to dispose of their properties. It provides that subject to any agreement to the contrary, an adoptive father or mother shall not be deprived by reason of the adoption of the power to dispose of their property by transfer inter vivos or by will. In other words, adoption does not restrict the adoptive parents' right to deal with their own property.

Ans. (c) : Both (A) and (R) are true and (R) is the correct explanation of (A) Explanation: Assertion A is correct — Section 20 of the Hindu Adoptions and Maintenance Act, 1956 casts an obligation on every Hindu to maintain his or her legitimate and illegitimate minor children during their lifetime. Reason R is also correct — Section 20(2) specifically provides that a legitimate or illegitimate minor child may claim maintenance from his or her father or mother as long as the child is a minor. R correctly explains A as the statutory basis for the obligation stated in A.

Here are all the questions with answers and explanations:

Ans. (a) : A and E only Explanation: Under Section 3(1) of the Muslim Women (Protection of Rights on Divorce) Act, 1986, a divorced Muslim woman is entitled to: (a) reasonable and fair provision and maintenance within the iddat period from her former husband (Statement A correct), and (c) an amount equal to the Mehr/dower agreed at the time of marriage or thereafter (Statement E correct). Maintenance of children for two years (not three) is available under Section 3(1)(b). Properties given by relatives — not just the husband — are also covered. Statement C is incorrect as maintenance from relatives is not available after remarriage. Hence only A and E are fully correct as stated.

Ans. (a) : Both statements are correct. Explanation: Section 20(1) of the Hindu Adoption and Maintenance Act 1950 provides that a Hindu is bound to maintain his aged or infirm parents during his lifetime. As per the Explanation to Section 20, the term 'parent' includes a childless stepmother. Section 11 of the Act provides that if a son is to be adopted, the adoptive father or mother must not have a Hindu son, son's son, or son's son's son (whether by natural blood relationship or by adoption) living at the time of adoption.

Ans. (b) : According to Wilson, dower (Mahr) is a consideration for the surrender of the person by the wife. The word 'Dower' is the Anglo-Muslim legal equivalent of the Arabic word 'Mahr'. Under Muslim Law, dower is an essential incident of marriage, and even if it is not mentioned at the time of marriage, the law confers the right of dower upon the wife and it is determined according to settled principles.

Answer: (a) Maintenance

Answer: (d) Proper Dower

Answer: (d) (A), (B), (D), (C), (E)

Answer: (c) Badshah v/s Sou. Urmila Badshah Godse

Answer: (d) D, A, C, B

Explanation: Chronological order of these landmark cases is as follows:

1. Shah Bano Case (1985)

2. Saira Banu (1987)

3. Noor Saba Khatoon (1997)

4. Danial Latifi (2001)

Answer: (d) Chanmuniya V/s Virendra Kumar Singh Kushwaha

Answer: (c) If she has ceased to be a Hindu

Answer: (a) A-III, B-I, C-IV, D-II

Explanation: Matching each term under List I with its legal definition under List II:

• A. Muwajjal Mahr: III. Deferred Dower:: Mahr-i-Muwajjal is the deferred portion of the dower under Muslim law. It becomes payable upon the dissolution of marriage (either by death of a spouse or by divorce) or upon the happening of a specified agreed event.

• B. Mahr-i-Musamma: I. Specified Dower: Mahr-i-Musamma refers to the dower amount that has been explicitly settled and specified by the parties to the marriage either before, at the time of, or after the marriage contract.

• C. Muajjal Mahr : IV. Prompt Dower: Mahr-i-Muajjal is the prompt portion of the dower. It is payable immediately on demand by the wife after the marriage contract is solemnized.

• D. Mahr-i-Misl : II. Customary Dower: Mahr-i-Misl (also known as Proper Dower or Customary Dower) applies when the dower amount was not explicitly fixed at the time of marriage. It is determined by considering the social standing, qualifications, and customary dower amounts settled for female relatives of the wife’s father’s family (such as her sisters or paternal aunts). Matching these pairs gives: A-III, B-I, C-IV, D-II.

Ans. (a) : Mother's custody of child

Explanation: The right of guardianship of the body of minor boys and minor girls is called Hizanat. In Muslim law, Hizanat relates to a mother's custody of her child. Under Hanafi law, the mother is entitled to Hizanat (custody) until the son reaches the age of 7 years or until the daughter reaches puberty.

Ans. (d) : All of above

Explanation: According to Section 9 of the Hindu Adoption and Maintenance Act 1956, a child can be given in adoption by the mother, father or guardian.

Ans. (c) : Hindu Law

Explanation: Adoption of children is legally recognised under Hindu law. Provisions in this regard have been made in the Hindu Adoption and Maintenance Act from Sections 6 to 17. A Hindu male can adopt under Section 7 and a Hindu female can adopt under Section 8.

Ans. (b) : Father

Explanation: According to Section 6 of the Hindu Minority and Guardianship Act 1956 — the father is the natural guardian of a minor son and an unmarried minor daughter. After the father, the mother becomes the natural guardian of such minors.

Ans. (b) : valid

Explanation: According to the Hindu Adoption and Maintenance Act 1956, adoption of the wife's sister's daughter's son will be valid because Section 10 mentions the person who can be adopted, i.e., he must be Hindu and must not have been previously adopted and must not have completed the age of 15 years.

Ans. (d) : Mithila

Explanation: Kritrim (artificial) adoption is prevalent in the Mithila region of India.

Ans. (c) : He or she must consent to adoption

Explanation: Under Section 10 of the Hindu Adoption and Maintenance Act 1956, the conditions for being adopted are as follows: (i) He/she must be Hindu. (ii) He/she must not have been previously adopted. (iii) He/she must not have been married (except by custom or practice). (iv) He/she must not have completed the age of 15 years (except by custom or practice). Therefore the consent of the person being adopted is not necessary for adoption.

Ans. (c) : A-3, B-1, C-2, D-4

Explanation:

Gujarat Women's Workers Association v. Union of India — Uniform Civil Code

Humara Bibi v. Zubaida Bibi — Dower (Mahr)

Anwari Begum v. Ziauddin — Triple Talaq

Bai Tahira v. Ali Hussain Fissalli — Maintenance

Ans. (a) : Valid

Explanation: According to Section 8 of the Hindu Adoption and Maintenance Act 1956, a widow can independently adopt a child without the consent of anyone because her husband has already died. Therefore a junior widow can adopt without the consent of the senior widow.

Ans. (c) : Madras and Bombay

Explanation: In the states of Madras and Bombay, a widow could adopt a child without her husband's consent before the Hindu Adoption and Maintenance Act 1956, but otherwise according to Section 8 of this Act, the consent of the husband is mandatory.

Ans. (a) : 2, 1, 3, 4

Explanation: According to the Shia school, the chronical order of persons entitled to Hizanat of a minor child will be — (1) Mother (2) Father (3) Grandfather (4) Grandmother

Here are all the extracted questions, answers and explanations in English:

In which of the following cases, a child could not be a 'Hindu' under the Hindu Marriage Act, 1955?

Only one parent is a Hindu and the child was brought up as a Hindu

If after the birth of a child both the parents convert to Buddhism

Only one parent is Jain and the child was not brought up as a Jain

Ans. (b) : III and IV

Explanation: According to the explanation of Section 2 of the Hindu Marriage Act 1995, the following persons are Hindu by religion as the case may be — (A) Any child, whether legitimate or illegitimate, both of whose parents are Hindu, Buddhist, Jain or Sikh. (B) A person who has been brought up as a member of the tribe, community, group or family of a progenitor who is or was a Hindu, Buddhist, Jain or Sikh, and any person who has embraced or re-embraced Hindu, Buddhist, Jain or Sikh religion.

Ans. (c) : 1, 2 and 3 Explanation: Under Section 9 of the Hindu Adoptions and Maintenance Act, 1956, when a Hindu father wishes to give a child in adoption, the consent of the mother is ordinarily required. However, this consent can be dispensed with in three specific situations: (1) she has been declared of unsound mind by a competent court, (2) she has finally and completely renounced the world (entered sanyas), or (3) she has ceased to be a Hindu by converting to another religion. Age less than 18 years is not a ground prescribed under the Act to dispense with the mother's consent, making Statement 4 incorrect.

Ans. (d) : Githa Hariharan v. Reserve Bank of India Explanation: In Githa Hariharan v. Reserve Bank of India (1999), the Supreme Court gave a landmark purposive interpretation to Section 6 of the Hindu Minority and Guardianship Act, 1956. The court held that a Hindu mother can act as the natural guardian of her minor child even during the lifetime of the father, if the father is not taking due care of the child. This interpretation upheld gender equality and the best interests of the child over a strict literal reading of the provision.

Ans. (c) : 1, 2 and 3 Explanation: Under Section 9 of the Hindu Adoptions and Maintenance Act, 1956, the consent of the mother can be dispensed with if she has been declared of unsound mind by a competent court, has renounced the world completely, or has ceased to be a Hindu. Age less than 18 years is not a ground to dispense with mother's consent.

Ans. (d) : Githa Hariharan v. Reserve Bank of India Explanation: In Githa Hariharan v. Reserve Bank of India (1999), the Supreme Court held that a Hindu mother can act as natural guardian of her minor child during the lifetime of the father if the father is not taking due care of the child, giving a purposive interpretation to Section 6 of the Hindu Minority and Guardianship Act, 1956.

Ans. (b) : 2 and 4 Explanation: Statement 2 is incorrect — once an adoption is made, it is irrevocable and cannot be cancelled even by natural parents (Section 15). Statement 4 is incorrect — Section 11 of the Hindu Adoptions and Maintenance Act, 1956 expressly provides that performance of datta homam ceremony is NOT necessary for a valid adoption. Hence both statements 2 and 4 are incorrect.

Ans. (a) : (1), (3) and (4) only Explanation: Under Section 2 of the Hindu Marriage Act, 1955, a child is Hindu if: both parents are Hindu (4); only one parent is Hindu and the child is brought up as Hindu (1); or if the father converts after the child's birth, the child retains Hindu status (3). If only one parent is Hindu but the child is not brought up as Hindu (2), the child is not Hindu by religion.

Under the provisions of the Hindu Marriage Act, 1955 the decree of Judicial Separation:

dissolve the marriage

does not dissolve the marriage bond but only suspends marital rights and obligations during the subsistence of the decree

the parties continue to be husband and wife but not obligated to live together and neither party is free to marry

Ans. (c) : 2 is correct and 1, 3 and 4 are incorrect Explanation: Under Section 10 of the Hindu Adoptions and Maintenance Act, 1956, a child who has already been adopted cannot be given in adoption again. This is an absolute bar. Neither natural parents' consent nor court permission can override this. Therefore, Statement 2 (cannot be given in adoption) is the only correct statement.

Ans. (a) : A-3, B-1, C-4, D-2 Explanation: Section 18 deals with maintenance of wife. Section 19 deals with maintenance of widowed daughter-in-law. Section 20 deals with maintenance of children and aged parents. Section 22 deals with maintenance of dependants of the deceased Hindu.

Ans. (a) : A-2, B-1, C-4, D-3 Explanation: Under the Hindu Minority and Guardianship Act, 1956: Section 9 deals with testamentary guardians and their powers. Section 6 specifies natural guardians of a Hindu minor. Section 13 declares welfare of minor as paramount consideration. Section 11 prohibits de facto guardian from dealing with minor's property.

Ans. (a) : (1), (2) and (4) are correct but (3) is incorrect Explanation: Under Section 7 of the Hindu Adoptions and Maintenance Act, 1956, a married Hindu male requires the consent of his wife before adopting. If he has more than one wife, consent of all wives is required (Statements 1 and 2 correct). In case of a voidable marriage, the wife's consent is necessary as the marriage is still subsisting (Statement 4 correct). However, in case of a void marriage, since the marriage has no legal existence, the wife's consent is not required (Statement 3 is incorrect).

Ans. (b) : 2, 1, 3, 4 Explanation: Under Muslim law, in default of the mother and female relatives, the right of custody (Hizanat) passes to male relatives in the following order of priority: first the Father, then the Nearest paternal grandfather (how high so ever), then the Full brother, and then the Consanguine brother. The father has the primary right among male relatives, followed by the paternal grandfather, then brothers.

Ans. (c) : Legitimate or adopted Hindu son, son's son or Son's Son's son Explanation: Under Section 11 of the Hindu Adoptions and Maintenance Act, 1956, a Hindu male can adopt a male child only if he has no son, son's son, or son's son's son — whether by legitimate birth or by adoption — living at the time of adoption. The word "son" here includes both legitimate and adopted sons. This rule prevents a person who already has a male heir (biological or adopted) in three generations from adopting another male child.

Ans. (b) : 2, 1, 3 Explanation: Under Muslim law, in the matter of Hizanat (custody), after the mother fails, the right of custody passes to female relatives in the following order of priority: first the Mother's mother (how so ever high), then the Father's mother (how so ever high), then the Full sister, then the consanguine sister, then the uterine sister, and so on. The maternal grandmother takes priority over the paternal grandmother in the order of custody under Muslim personal law.

Ans. (a) : 1 and 4 are correct, but 2 and 3 are incorrect Explanation: Under Section 8 of the Hindu Adoptions and Maintenance Act, 1956, a married Hindu female can adopt only with the consent of her husband. Statement 1 is correct. In case of a void marriage, since the marriage has no legal existence, the husband's consent is not required — Statement 2 is incorrect. In case of a voidable marriage, since it is still subsisting until annulled, the husband's consent is necessary — Statement 3 is incorrect. If the husband has converted to another religion (like Islam), he ceases to be a Hindu and his consent is therefore not required — Statement 4 is correct.

Ans. (a) : (A) and (R) are true and (R) is correct explanation of (A) Explanation: In Armugha Udyar v. Paliyammal (1967), the Supreme Court affirmed that in Mithila school of Hindu law, a widow cannot adopt at all even if she has express authority from her husband. This is in contrast to Bengal, Benaras and Madras schools where a widow can adopt with the consent or authority of her husband. The Reason correctly explains the Assertion by noting that the authority from husband is what would otherwise enable adoption — but in Mithila this exception does not exist.

Ans. (c) : Mother's custody of child Explanation: Hizanat under Muslim law refers specifically to the right of custody of a minor child, which primarily vests in the mother. Under both Sunni and Shia law, the mother has the primary right of custody — for a male child up to the age of 7 years, and for a female child until puberty (15 years) under Sunni law. The mother's right of Hizanat continues even after divorce as long as she does not remarry. After the mother, the right passes to female relatives and then male relatives in a prescribed order.

Ans. (c) : Both (A) and (R) are correct Explanation: Assertion A is correct — under Section 9(1) of the Hindu Adoptions and Maintenance Act, 1956, only the father, mother, or guardian of a child has the capacity to give that child in adoption. No other person has this right. Reason R is also correct — under Section 10(ii) of the Act, a child who has already been adopted cannot be given in adoption again (no re-adoption). Both statements are independently correct provisions of the Act.

Ans. (b) : A-3, B-4, C-1, D-2 Explanation: Under the Hindu Adoptions and Maintenance Act, 1956: Section 18 deals with maintenance of wife. Section 19 deals with maintenance of widowed daughter-in-law. Section 22 deals with maintenance of dependants (after the death of the Hindu). Section 23 prescribes the amount of maintenance to be awarded by the court.

Ans. (c) : (A) is true, but (R) is false Explanation: Assertion A is correct — Section 12 of the Hindu Adoptions and Maintenance Act, 1956 provides that an adopted child shall be deemed to be the child of his adoptive father or mother for all purposes from the date of adoption, and all ties with the family of birth are severed. Reason R is false — once adopted, the adoption is irrevocable. The adopted child cannot renounce the status of adopted child on attaining 21 years and return to the birth family. The principle of "once adopted always adopted" applies under the Act.

Ans. (a) : 1 and 3 Explanation: Statement 1 is correct — Section 7 of the Hindu Adoptions and Maintenance Act, 1956 deals with the capacity of a Hindu male to take in adoption. Statement 3 is correct — Section 12 deals with the effects of adoption, providing that the adopted child becomes the child of the adoptive parents from the date of adoption. Statement 2 is incorrect — Section 15 (not Section 13) deals with a valid adoption not being cancelled. Statement 4 is incorrect — Section 13 (not Section 15) deals with the right of adoptive parents to dispose of their properties.

Ans. (c) : C and D only Explanation: Under Section 6 of the Hindu Adoptions and Maintenance Act, 1956, the conditions precedent for a valid adoption are: the adopter must have the capacity and right to take in adoption (A is a condition — correct), the child must be eligible for adoption (B is a condition — correct), and the adoption must comply with other conditions in the chapter. The giver's capacity (C) is not listed as a separate condition precedent under Section 6. Datta-homam (D) was expressly abolished as a mandatory requirement under Section 11 of the Act. Hence C and D are NOT conditions precedent.

Ans. (a) : Both A and R are correct and R is the correct explanation of A Explanation: Section 11(i) of the Hindu Adoptions and Maintenance Act, 1956 expressly provides that if the adoption is of a son, the adoptive father or mother must not have a Hindu son, son's son or son's son's son — whether by legitimate blood or by adoption — living at the time of adoption. Assertion A correctly states this rule and Reason R correctly identifies Section 11(i) as its statutory basis. Both are correct and R properly explains A.

Ans. (d) : Statement I is incorrect but Statement II is correct Explanation: Statement I is incorrect — Section 9(1) of the Hindu Adoptions and Maintenance Act, 1956 provides that the father, mother, OR guardian of a child has the capacity to give the child in adoption. The guardian can also give a child in adoption with court permission, so it is not limited to only the father or mother. Statement II is correct — Section 11(v) expressly provides that the same child cannot be adopted simultaneously by two or more persons. Hence Statement I is wrong and Statement II is correct.

Ans. (b) : As per Section 14(4) of the Hindu Adoption and Maintenance Act 1956, where an unmarried woman adopts a child, any husband whom she subsequently marries shall be deemed to be the stepfather of the adopted child.

Ans. (b) : In Muslim law, Sariri is the stage in which the age of the boy or girl is above 7 years but below 15 years. In this stage, the consent of the boy or girl for marriage is not valid. However, the marriage can be validly contracted by the guardian. Explanation of other stages — Saghir: when the age of the boy or girl is below 7 years; marriage in this stage is void ab initio. Bulugh: when the age of the boy or girl is above 15 years; in this stage they can marry of their own will.