Open Access Research Article
MAINTENANCE UNDER MUSLIM LAW
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Article Details
MAINTENANCE UNDER MUSLIM LAW
AUTHORED BY
- HARINI A – Third Year BALLB (hons)
Tamilnadu
Dr. Ambedkar Law University, School Of Excellence In Law
Perungudi
campus, M.G.R salai, perungudi, Chennai- 600113
ABSTRACT:
According to the family law
maintenance mean the amount paid by the husband to the wife if she cannot met
with her expenses. Basically maintenance is the thing which is started form the
marriage. That the obligation arise for the husband to maintain his wife and
his children. He also have the obligation to maintain his parents. He has to
maintain his grandparent as like their parent if they are not able to maintain
themselves or their children.
Maintenance include food, raiment, lodging, cost of education and
health. However the question will arise obligation of husband to maintain his
family during their marriage life is fine but what will be the obligation of
husband to maintain his wife after the dissolution of marriage? Yes Muslim
marriage is the contract so the maintenance will continue till the marriage
exiting. Muslim law allow the maintenance only during the period of iddat not
after that.
Due to the development of the society
women is also stared to earn if she earn the portion of maintenance will be
determined according to that. It will fixed according to the expenditure of the
family. The amount will be paid by considering the position of the parties The
maintenance can be entitled to the who are indigent and necessitous person
unable to earn livelihood.
But this scenario was changed in the
case of Shah Bano. Court held that
maintenance should be provide even after the iddat period. Even after the
enactment of the Muslim women protection of rights on divorce act 1986 court
held that husband has obligation to pay maintenance to his wife after iddat
till her remarriage and children should be maintained till they attain the age
of majority under sec 125 of CrPC.
This paper will deeply discuses about
the person who are eligible for the maintenance, when they are not eligible,
under which the maintenance can be provide to them, how the maintenance will be
calculated and what is the case for the arrears of the maintenance and
difference between Shia law and Suni law and Hindu and Muslim law.
KEYWORDS:
maintenance under Muslim law, eligible persons,
wife, ascendants, decedents, collateral relations, scale , arrears, sec 125 CrPC, act 1986, Muslim
personal law.
INTRODUCTION:
The general meaning of maintenance is
“keep something in the good condition “so the value spent to keep this in the
good condition is the maintenance. But here the term maintenance is for the
thing but for the persons who are alive. Here we can say that providing
necessary expenses for day to day life. Every Muslim wife have right to get
maintenance form her husband but only on the valid marriage. The word of Quran is the original Muslim law which give
right to maintenance till the period of iddat (dissolution of marriage) not
after that.
Muslim law is different from all the
other personal laws. Under Muslim law marriage is a contract so maintenance for
wife will exit till the marriage is exists after that there is no relation
between the husband and wife. They are stranger to each other. Men is bound to
maintain his family like his wife his children and his parents. He also
obligated to maintain his poor relative if they cannot maintain themselves.
After Shah Bano case many changes were brought into the practice of Muslim that
the maintenance only for the period during iddat. Muslim women protection of
rights on divorce act was came into existence. After this sec 125 of CrPC was
made applicable to the Muslim women also.
MEANING OF MAINTENANCE
The meaning of maintenance is
providing the necessary for the life. The Arabic equivalent of maintenance is
nafqah which literally means what a person spends over his family. Fatawa-
i-alamgiri[1] says
maintenance comprehends foods, clothing and lodging though in common parlance
it is limited to the first.The term Kharcha-i-pandan is the allowances paid to
the wife by the husband. This is the personal allowances and it cannot be
transferred even through the secured on immovable property. [2]
There is the duty for the husband to
maintain his wife and children. The concept of maintenance not arise after the
dissolution of marriage but it is arise when the marriage is commenced, husband
has to provide maintenance to his wife during his marriage life. According to
dissolution of Muslim marriage act failure to provide the maintence for 2 years
is one of the reason for the dissolution f marriage. So the obligation of
maintenance arise along with the marriage.
The Quran, scared book of Muslims
impose the obligation on the Muslim to provide maintenance
‘…men are protectors, and maintainers
of women’ (Quran: Sura 4 ; Aayat 34)
….” He (husband) shall bear the cost
of their (family) food clothing on equitable terms “(Quran : sura 2; Aayat 233)
…..” For divorced women maintenance
would be provided on a reasonable scale (during iddat)” (Quran
: Sura 2; Aayat 241)
From this we can say that The Quran
which have been communicated by prophet Mohammed as a final expression of God’s
will express about the obligation raised for men during marriage and he have to
maintain her.
PERSONS ENTITLE FOR THE MAINTENANCE:
1.
HIS
WIFE
2.
HIS
ASCENDANT
3.
HIS
DESCENTANT
4.
HIS
COLLATERALS
1.
HIS WIFE
According to the Muslim law, the
right of maintenance of wife come first. Wife’s maintenance is the obligation
to the husband that raise in the marriage. Therefore, whether the wife is
Muslim or a kitabiyah, healthy or sick, affluent or indigent, her maintenance
is obligatory for the husband. Maintenance becomes obligatory on the valid
marriage. Therefore in case of an irregular marriage no maintenance will be
obligatory. A women during iddat she is entitle to maintenance, after iddat she
is stranger to him. And no maintenance for her. Her right to maintenance is
absolute, even if she has property, income of her own and the husband is poor.
The husband is bound to maintain if
she fulfil the followings:
i) She has
attained puberty
ii) She is
faithful to him and obey all his lawful commands
Under the dissolution of Muslim
marriage act, 1939, sec 2 (ii) – a wife is entitle for the dissolution of
marriage if her husband refuse to maintain her for 2 years.
Khatijan vs. Abdulla [3]
Husband is bound to give maintenance
if she is faithful and obedient to the husband. If incase wife was living
separately with her mother and not willing to perform any marital duties. This
petition was dismissed.
Raza khan vs. muntaza khatoon [4]
It has been observed that even if the
Muslim law entitle the divorced wife to maintenance only till the end of period
of iddat. Sec 125 of CrPC entitle her to maintenance so long as she does not
marry again.
In certain cases wife is not entitle
to maintenance:
1. If a wife
leaves husband’s house without his permission or otherwise is disobedient
unless this disobedient is justified. She loses her right of maintenance.
i.e. conjugal domicile without any valid
reasons
2. When she
had married by an illegal contract or by an irregular marriage. unless the
irregular is on bases of absence of witness
3. When she
becomes a widow
4. If she has
been separated for her own fraud
5. If she had
been imprisoned for any offences
6. If she
refuse to access to her husband without any valid cause.
7. If she
deserted her husband voluntarily.
8. If there is
any agreement in between the wife and husband
According to sec. 125(3) of CrPC
If she voluntarily surrendered her
rights to maintenance after her divorce
Sec 125(4) of CrPC
i)
If wife live in adultery
Alavi vs. Safia [5]
The term wife under sec 125(4) CrPC
of is only for the marriage relationship existence not after the divorce.
ii) If she
refuse to live with her husband without any sufficient reason
Amir Mohd vs. Mt. Boshra [6]
It has been clearly held that a wife
has right to live separately from her husband due to ill-treatment.
iii) If they
live separately by mutual consent
So, Wife has right to maintenance
commences on marriage and ceases on the death of her husband.
2. HIS ASCENDENT
As parents and grandparent are under
obligation to maintain their children, their children also obligated to provide
maintenance to their parents and grandparents.
Kasim vs Saidq [7]
A child, male or female who has
sufficient property is responsible to maintain their parents and grandparents.
Under Sunni law whether the parents
are capable of earing or not make no difference in the maintenance. But in Shia
law children are relieved of their duty if the parents are capable of earing.
Muslim law lays down the following
conditions for the maintenance of parents and grandparents
i) Maintainer
should be in easy circumstances ( a person who has sufficient means to be
prevented from accepting alms is considered to be a person in easy
circumstances)
ii) The
claimant should be poor
A son is though poor, but earing
something is bound to support his poor father who ears nothing.
Maintenance for step mother is when
father is weak and infirm and has no means to maintain her.
It is also obligated to maintain his
poor grandparents both maternal and paternal. This obligation is same as for
parents. However this obligation will arise when grant parents have no children
or their children are not able to maintain them i.e. if father and mother alive
there is no obligation for the grand children to maintain them unless their
children are indigent.
3. HIS DESCENDANT
Here the husband has to maintain his
children. It becomes father’s liability which is absolute and it is not depend
on the capacity of his earing. Even though the children were in the custody of
his wife. His obligation will not lessen in such circumstances.
If the father is poor the liability
raise for the mother to maintain her children but she is entitles to recover
the expenses form the father when circumstance permits. If both mother and
father were poor and unable to maintain their children, the liability raise to
their grandparent (maternal, paternal) to provide for the maintenance of the children.
Children have their independent right
of maintenance under Muslim law and sec. 125 of CrPC. The independent right of
child cannot be squeezed. And the application for maintenance by the children
is not barred and will not affected by sec 3(1) (b) of 1986 act[8]. Where, if they are maintained by divorced
mother, she would be entitled to receive additional amount.
Daughter:
Husband is bound to maintain the
unmarried daughter. He has to maintain her till her marriage. Even he has to
maintain her daughter after her marriage if she is poor[9].
He has to maintain his divorced daughter. He cannot hire them for the work or
he cannot sent them into service under any circumstances.
Son:
Husband is bound to maintain his son
until they attain puberty. He should maintain his sons if they have no
sufficient property of their own and unable to maintain themselves by their own
labor or to fulfil his necessity. His is bound to maintain his son disabled by
infirmity or diseases in his adult age. He is not bound to give separate
maintenance for his son if they refused to live with him without reasonable
Illegitimate child:
In Muslim law father is not bound to
maintain his illegitimate child, but mother is bound to support her son or
daughter. Under 125 of CRPC provides that the putative father of an
illegitimate child can be ordered to make a monthly allowance as such court
thinks fit.
4. HIS COLLATERAL RELATIVES:
The meaning of collateral is a
poverty. Under Hanafi law persons who are not themselves poor are bound to
maintain their poor relations with in the prohibited relation degrees in
proportion to the share which they would inherit form them on their death. This
is one of the main difference comparing to other maintenance, because they are
not obligated to maintain their collateral relations.
Maintenance of his collateral
relatives within the prohibited degree only in the following cases;
i) When he
himself is in easy circumstances
ii) The
relative claiming to be maintained has no other means of maintenance.
The liability of a person to maintain
these relatives is in proposition to his share in their inheritance, not his
actual shares, for no can have any shares in the inheritance of another till
after his death, but his capacity to inherit.
Mohomed Abdul vs. Khairunnisa[10]
Father is not liable to maintain his
widowed daughter in law.
CLAIMING MAINTENANCE UNDER:
- MUSLIM PERSONAL LAW
- MUSLIM WOMEN PROTECTION OF RIGHTS ON DIVORCE ACT, 1986
- UNDER SEC. 125 OF
CRPC
1.
MUSLIM
PERSONAL LAW
Wife is entitle for the maintenance
after the divorce only during the period of iddat. After that she is not
entitled for the maintenance. If the iddat is not communicated to her, she is entitled
to maintenance until she is informed of the divorce. The Holy Quran is the
personal law for Muslims. They will follow the words in the Quran. Some
examples for divorce are ….
“let the women leave in iddat in the
same still as you leave according to your means (husband) and why they do not
restrict them and if he carry life there (she is pregnant) then spent your
substance or then deliver the burden (until the birth of child ) and for
divorce women let there be fair provision. This obligation on those who are
manful of god “
– aayat 1, sura II of Holy Quran
Muslim law does not recognize any
obligation on the part of husband to maintain his wife after divorce.
Tusliman Bibi vs. Abdul Latif[11]
The obligation of husband for the
maintenance of his wife will ceases on the completion of iddat. A divorced wife
is entitled to sue in the place where she normally resides for her dower,
maintenance or return of her jewels and cloths.
Mohd Ahmed Khan vs. Shah Bano Begum [12]
Wife seek maintenance form her
husband under sec 125 of crpc. Court also allowed, but this bring conflict
among the community, so the ACT the Muslim women protection of right on divorce
act, 1986 was enacted.
2.
MUSLIM
WOMEN PROTECTION OF RIGHTS ON DIVORCE ACT, 1986
This act was passed by the parliament
to protect the rights of the Muslim women who has been divorced form their
husband and to protect the matters connected to it.
This act was enacted to overrule the
judgment of Supreme Court in the case Mohd
Ahmed Khan vs. Shah Bano Begum[13]
which allowed the Muslim women to claim maintenance under sec 125 of CrPC even
after the iddat period. Before the enactment of the act the status of Muslim
women were entitled to get maintenance till the iddat period not beyond that.
Decision in the Shah Bano case led to
some controversy as to the obligation of the Muslim husband to pay maintenance
to the divorced wife. Mohammedan woman welcomed the decision. However Muslim
men and orthodox Muslim opposed the judgment. They argued that the decision in Shah Bano case was override the Muslim
personal law. To satisfy Muslim central government enacted the Act 1986 Muslim
women protection of rights on divorced act.
OBJECTIVE OF THE ACT
1. Sec 3:
Muslim women shall be entitled to fair and reasonable provision of maintenance
within the period of iddat. Child born before or after the iddat have rights to
get maintenance for 2 years form the date of birth of the child.
Syed Iqbal Hussain vs. Syed Nasamunnia Begum[14]
It has been held that a divorced
Muslim wife cannot claim maintenance under sec 125 of CrPC after passing the
act. The liability of the husband is limited for during the period of
iddat.
Rizwana Regum vs Matiullah [15]
It was held that sec. 125 of CrPC
will have no application to the case of a divorced Muslim women who is governed
by the provisions of the Act of 1986
2. Muslim
divorced women entitled to mahr or dower
and all the properties given by her relatives
3. Sec 4 (1);
If Muslim divorced women is unable to maintain herself after the period of
iddat the magistrate is empowered to make an order for the payment of maintence
by her relatives. If they can’t state Wakf board to pay maintenance to pay her.
Hazi Farzand Ali vs. Mst. Noorjahan [16]
It has been held that if the divorced
women has no relative or such relative not enough means to pay her maintenance,
in such situation a direction can be made to the state Wakf board for payment
of maintenance.
Secretary,
Tamil Nadu Wakf board vs. Syed Fatima Nachi [17]
Is the Muslim women is entitled to
plead and prove such relevant fact in one proceeding as to the inability of her
relations to maintain her and can’t directing her claim against the state
wakf board in the first instance.
Syed Fazal vs Union of India [18]
When the wakf board pay the
maintenance from the wakf property for the divorced Muslim women because
division of their funds for sacrilegious purpose are not violate of art 26 of
the constitution.
The Preamble of the act states that
it is an ACT “to protect the rights of Muslim women who have been divorced by
or have obtained divorced form their husbands and to provide for matters
connected therewith or incidental there to “
CRITICISM
1. This act
take away the right of divorced women to maintain form the purview of the sec
125 of CrPC. Which is against the art of 44 which empathies the uniform civil
code throughout the territory of India.
2. The burden
of maintenance lays to her father, bother, or sister in 1st instance in the
failure of them wakf bord will.
3. It
nullifies the Supreme Court judgment in the shah bano case.
4. Instead of
the power confer to the husband, the power should be given to the wife then
only it is called as Muslim women protection of right on divorce act.
Constitutional validity of the Act:
Danial Latifi vs. Union of India [19]
Though the Muslim women’s act 1986
had been tested by different high court from every angle but Supreme Court has
finally confirmed the constitutional validity of the act.
Challenged that Muslim women
(protection of Rights on divorce) Act, 1986 under which s. 125 of CrPC was made
inapplicable to divorced Muslim women. The Act is unislamic and also has the
potential to suffocate Muslim women and to under the basic secular character of
the constitution. It violate Article 14, 15and 21 of the constitution.
Supreme Court held the validity:
1. Husband is
liable to make fair and reasonable maintenance beyond iddat period
2. Act not
offend art 14, 15 and 21
3. If divorced
wife unable to maintain by her ex-husband, relative has to if they can’t, they
may approach the state wakf board established under the act to pay such
maintenance.
After enacting act the right of
maintenance extended beyond the period of iddat.
A.A.Abdulla vs. A.B. Mohmuna Saiyad Bhai [20]
It was held that a divorced Muslim
women is entitled to maintenance is not limited ony for the period if iddat
period. The phrase used in sec 3 (1) (a) of 1986 act is “reasonable and fair
provision and maintenance to be made and paid to her” indicates the parliament
intention to see that the divorced woman gets sufficient means of livelihood
after the divorce and she does not become destitute or is not thrown on the
street without the roof over her head and without any means of sustaining
herself and her children. The word
“within” under sec 3 (1) (a) cannot be read as “for” or “during”. Therefore,
the husband as held to be liable for making reasonable and fair maintenance
even after the period of iddat.
V.
Bapputty Muhammed vs. Shahida [21]
Sec. 3 (1) (a) the formal husband
must be held to be sufficient provision for her till remarriage only not till
her end of her life.
Iqbal Bano vs. State of UP
The court held that the act applies
to divorced Muslim women and the view that no Muslim women can maintain a
petition under sec 125 of CrPC is not tenable.
Ahamad vs. Arab Bail Mohamuna [22]
The fair and reasonable maintenance
mentioned in clause (a) of subsection 1 of section 3 is not limited only for
the iddat period.
Kunhammed Haji UK Amina [23]
It has been observed that a divorced
Muslim woman is entitled to get a fair and reasonable provision made for her
live hood after the period of iddat apart from her right to get maintenance
during the period of iddat.
3. SEC. 125 OF CRPC:
Sec 125 of CrPC gives effect to the
fundamental and natural duty to the husband to maintain his wife, children and
parents when there are unable to maintain themselves the right to be maintained
conferred by the section is a statutory right. It is not opposed to the spirit
of Mohammedan law. It is quite clear from Sura 24 of Holy Quran “for a divorced
women maintence (should be reasonable)”. This is a duty on the righteous.
Shah Bano case
was the 1st case which change that sec 125 of crpc applicable to the
divorced Muslim women. In this case shah
bano approach the court under sec 125 of crpc to claim maintence for her
and her children her husband conducted that they were divorced Muslim used to
not give maintence after the period of iddat but court allowed the maintenance
for her by her formal husband.
So 125 of CrPC is the uniform right
avail to all irrespective of their religion, anyone can claim maintenance under
this section.
shabana Bano vs. Imran Khan[24]
By pronouncing triple talaq husband
had divorced his wife. Wife had filed the petition to claim maintenance under
sec 125 of CrPC. Husband argued that he is not liable for the payment of
maintenance because after iddat he has no obligation to pay for it. But court
held that he has to pay maintence.
Fuzail Ahmad Ayyubi vs Union of India [25]
The same thing was held in the case
as of Ishabana Bano case in addition to that Muslim personal law recognize the
concept of mehr which is payable to the wife at the time of marriage that
should be considered while allowing the maintenance.
Noor Saba Khatoon vs. Md. Quasim [26]
The supreme court held that the male
children of Muslim parents are entitled to maintain under section 125 of CrPC
till they attain the age of majority or able to maintain themselves whichever earlier
and in the case of female children till the age of marriage and this is not
restricted under Muslim women protection of rights on divorces act, 1986
SCALE OF MAINTENNCE
The amount of maintenance are not
accurately determined. The maintenance should be paid reasonable. In Hanafi law
the position of husband and wife’s position were considered. In shafi law only
the position of husband is considered and in Shia law wife’s requirement is
considered.
According to sec 3(3) of Muslim woman
(protection of rights on divorce) act ,1986 the court have power for fixing the
quantum of maintenance to divorced Muslim women directing her former husband to
pay such reasonable and fair provision. And there is no such limit for fixing
the maximum limits under sec 125 crpc.
Abdul Haq vs. Yasmin Talat[27]
Maintenance should be grant as
separate amount by the way of fair and reasonable provision. Over and above the
amount of maintenance was not permissible.
Gulsher Ali vs. Mumtaz Fatma [28]
The husband took the plea of his
wife’s employment in proceedings for recovery of a maintenance allowances. The
court held that he could not be so at this stage since the allowances has
already become due to the wife under the decree. It could be raised for seeking
modification or for cancellation of the maintenance order.
A husband who wishes to contest his
wife’s claim for maintenance on the ground that she herself is working, has to
take this plea before a maintenance order is passed. Once such an order is
passed the husband is bound by it unless he has modified it or cancelled it
under sec 127 of CrPC
ARREARS OF MAINTENANCE
Scale of maintenance should be
reasonable and fair one. There was no accuracy for it. Then what for the arrear
of maintenance.
Under the Hanafi law the wife is not
entitle for the maintenance against the husband in the absence of a specific
agreement or degree. Under shafi law past maintenance may be claimed without
any distinct agreement.
EV.Kunhimariam vs. Ooramveetil Mammu[29] -As a general and inflexible rule
the court cannot be justified in fixing a lower rate in relation to past
maintenance.
A divorced Muslim wife belonging to shafii
entitled to the past maintenance. Reducing the rate of maintenance payable to
the helpless woman is not justifiable. If the maintenance claimed is a legal
right and if the claim is within the limited period, ordinarily party who
default the payment should pay the full measure to the party who claim that.
But it may be lead to hardship when sudden
claim for the large amount.
Kaka vs. Hussan Bano[30]
- the petitioner
husband is directed to pay the arrears of maintenance in four equal monthly
instalments.
No other relations are not entitle
for the arrear of maintenance
EFFECT OF CONVERSION ON MAINTENANCE:
Any person professes the Mohammedan
religion which acknowledge that there is one God and Mahomet is his prophet, is
a Mohammedan. Such person may Mohammedan by birth or by conversions. A person
born a Mohammed an remains until he renounces the religion. A person belonging
to other religion is also considered to be a Muslim when he converted to
Muslim.
Mohammedan law applies not only to
who Muslims by birth but also by conversion because conversion will not only
change the religion but also his personal law unless they consciously adopt
another. The pure Muslim law disallowed maintence where there was the
difference in religion.
The Freedom of Religion Act, 1850
enacted law or usage as inflicted on any person forfeiture of rights or
property by reason of renouncing, from the communion of any religion shall
cease to be enforced as law. The result is that the pure rule of Mohammedan law
in respect of maintenance stands abrogated.
DIFFRENCE BETWEEN MUSLIM LAW AND HINDU LAW
- in Muslim law there
is no obligation to maintain widowed daughter-in-law but in Hindu law
father is obligated to maintain widowed daughter in law
- Muslim law has an
obligation to maintain their grandparents but in Hindu law that is moral
obligation not mandatory
- poor relatives are to
be legally maintained but in Hindu law it is not obligated
DIFFERENCE BETWEEN SHIA LAW AND SUNNI LAW [31]
1. In Shia law
it is not obligatory to maintain the father if he is able to earn but in Sunni
law even if the father can able to earn it is obligatory to give maintenance
2. If there
are more persons than one who are liable to maintain the burden is shared
according their means and ability for Shia law but in Sunni law it is equally
shared between them
3. In Shia law
when the father is poor man the mother rich the liability to maintain the
infant child rests on the grandfather if he has means but in Sunni law the
maintenance of the child lays on the mother if she is rich even though the
paternal grandfather is rich
4. In Shia law
wife is entitle for the past maintenance even if there is the absence of
agreement but in Sunni law wife is not entitle for the past maintenance if
there is absence of agreement
5. The
collaterals are not liable for the maintenance. There is obligation only to
maintain descendants and ascendants namely sister, brother, uncle or aunt,
whether maternal or paternal in Shia law but in Sunni law if Muslims have means
are bound to maintain their poor relatives within the prohibited degrees in the
same proportions in which they would inherit form such collaterals.
6. Shia law
consider s the entitlement of pregnant divorced wife maintenance till the
delivery if it take beyond the expiry of period of iddat. In Sunni law divorced
wife is entitled to maintenance for the period of iddat not after that even she
is pregnant.
7. In Shia law
the amount of maintenance of wife according to wife’s requirements in respect
of conditions, clothes, food, residence, and as also the custom of her equal
among her own people in the same city but in Sunni law husband and wife will
fix the amount of maintenance payable by the husband to the wife.
CONCLUSION:
The whole concept of maintenance is
to protect the women’s (wife) rights and dignified life even after the divorce.
It protect not only the wife but also the minor children who are basically
considered as the weaker sections who are to be protected. Husband’s obligation
extents to his parents and grandparents is they have no mean for their
maintenance.in Muslim law there is the obligation to provide maintenance for
the poor relatives if they don’t have any means.
The amount of maintenance different
from one family to another family based on their financial stability, expenses
of the family, capacity of the income and based on their own law i.e. his law
etc. these maintenance are paid according to their expenditure and this is the
financial support to the family by the husband should be paid. After enacting
the Muslim women protection of rights on divorce act, the right of the women
was improved by getting maintenance after the divorce or the period of iddat.
However the customs and the practice
of Muslim make their maintenance different from other religion
REFERENCE:
- Dr. S.R. Myneni,
Muslim Law and other personal Law (Family Law II) 1Ed 2009.
- Aqil Ahmad Mohammedan
law 23Ed 2009 (Prof. I.A. Khan).
- Dr. Paras Diwani
Muslim Law in Modern India 12Ed 2016.
- Mahesh Prasad Tondon
Rajesh Tandon, Mohammedan Law 12Ed 2003.
- Asaf A.A Fyzee,
Outline of Mohammad Law, 5Ed 2008.
- Muslim women
protection of rights on divorce Act, 1986.
- Criminal procedural
code , 1973.
- Constitution of
India.
- Dissolution of muslim marriage Act, 1939.
Article Information
MAINTENANCE UNDER MUSLIM LAW
Authors: HARINI A
- Journal IJLRA
- ISSN 2582-6433
- Published 2024/03/09
- Issue 7
About Journal
International Journal for Legal Research and Analysis
- Abbreviation IJLRA
- ISSN 2582-6433
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