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Financial Security Of Woman Other Than Bare Minimum Nafqa
Assalamu alaikum.I hope you will reply based on reality & not based on islamic utopia which hardly exists.
1. If it is said that a house wife’s impact on society is also great she raises future generation and sometimes it is ideal for her to provide care the how is it justice to her she has no right on the property that her husband made after marriage?Because she is the one who take care of them.Now at the time of marriage she will get 3 months nafaqa???How is it fair to her?
2.If this is such a rule that can not be changed or fine tuned then why should a woman even dare to leave her career? How is it fair? In one hand we tell her service of raising kid is so important and on the other hand she has no right on the marital property which her husband made after the marriage.Then why she would feel encouraged to serve inside the house? Because we all need financial security.And bare minimum nafaqa provided by husband is actually not that much.
3.If islam really say s she has no right on marital property then why shouldn’t she ask a high mahr as financial security because either way full mahr is not paid before divorce.
4.Why shouldn’t she sign prenap where demanding some property at the time of divorce?
She needs money to live. And world can be ruthless to a poor lady and all the father doesn’t have ability to welcome a divorcee daughter.
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3 Replies
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Financial Security Of Woman Other Than Bare Minimum Nafqa
updated 3 months, 3 weeks ago
2 Members
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Replies
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1. The wife’s domestic work and child‑rearing are recognized as socially and morally important, and the husband’s duty to maintain his wife and children is a binding obligation, not a gratuity. Ownership of assets follows legal title: property acquired by a husband with his earnings is his property unless he or the law gives the wife a share or there is proof of joint ownership. This is a legal rule, not a moral judgment about the value of domestic labour. Where religious law is silent or permissive on details, public law should create fair mechanisms (for example, maintenance rules, social security, or family courts) so that moral deserts are translated into enforceable rights.
2. Society and the state should provide structures that protect economically vulnerable spouses (better maintenance enforcement, work‑rehabilitation, social safety nets). At an individual level, pragmatic steps can be adopted by the person, including negotiating a higher mahr, written marital stipulations (contractual clauses) that secure financial protections, or keeping some independent savings/education/employment options to reduce vulnerability. These are legitimate, Sharia‑permissible ways to manage risk.
3. Mahr is the wife’s right and a primary token of financial responsibility by husband at the time of marriage. It is lawful and reasonable for a woman to insist on a substantial mahr if she wishes to secure financial protection; mahr is a negotiable contractual term in marriage and can be set high by mutual consent. Payment of Mahr should be done immediately or as soon as practically possible. Delay in Mahr being practiced now a days is against religious directives and is more of a cultural practice now.
4. A wife can lawfully stipulate rights (including a share of property, maintenance levels, or delegated divorce) in the marriage contract; such stipulations are a form of mutual consent and are valid to the extent they are implemented by the law and accepted by both spouses.
Please watch the videos shared below for explanation of these points in more detail.
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