Divorce - An Instance or a Process?

The requisite of arbiters (chapter 4:35^*1) and of two witnesses (chapter 65:2^*2) provide ample grounds for divorce to be a process instead of an instance of emotions.

This renders divorce not as a prerogative of men as is used in muslim societies especially of the Indian subcontinent. Men uttering 'divorce' or 'talaq' 3 times has, in effect, no value. Whether you sent the divorce through sms, email, were angry - divorce will not take effect.

Men should understand that Quran considers marriage as a sacred bond. God has not given men the right to break this bond by mere utterance of a word 3 times. Women should understand that the word 'divorce' cannot be used by men as a blackmailing tool. The State should understand that laws are to be moulded in such a way that no abuse of either party - especially women can take place by invoking the Quranic principles of justice with regards to divorce.



*1 - 4:35 - If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.

*2 - 65:2 - Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,

Check the following Post.

Divorce In Islam - The Quranic Perspective

Religious Quacks On-Line - Part 2

You guys should have seen Aalim Online last night. It was Council of Islamic Ideology (CII) hate-specific special. The 9 members of the CII were certified as 'not pure muslims'.

A certain scholar from Jamia Binoria termed that the recommendations would result in 'increase of divorce rate'. Our Mufti Muneeb said that even when 'khula' is mentioned in nikah nama, still this does not mean that the wife gets the right of divorce rather the court decides on her behalf. Its ok if a man divorces her without court.

The most striking thing - was this. Unfortunately when you are a reader of Quran you get a lot of lovely statements from people who claim to be the guardians of faith. Both of the gentlemen guests and a scholar on-line told audiences that 2 witnesses are not a requirement at the time of Divorce, its only a requirement at Nikah. And my jaws dropped. Check this verse.

Sura Talaq 65:2 - Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah....

Please tell me 'I' am wrong and these learned scholars are not! How on earth can they lie in front of the whole world?! But then its no surprise. Evey sort of quack is available as I had mentioned in this post.

They even threatened the Government of dire consequences if if went with the implementation of these recommendations.

Recommendations of Council of Islamic Ideology

(Source The News Editorial, 18th November 08)

- divorce will come into effect 90 days after a woman has filed for separation. Till now, even though family courts have over the past few years granted women seeking divorce their right to annul a marriage more often than before, the long drawn-out procedure for 'khula' has meant repeated visits to courts and the airing of all kinds of messy matters in public. In some cases, omen have been pressurized by judges to return to husbands they wish to leave. The CII's suggestion will make the matter a much simpler one for women

- An application for divorce be registered the same way as a 'nikahnama',
- a husband must register the 'first divorce' rather than sending his wife three simultaneous notices of 'talaq'.
- he should declare his assets at the time of marriage avoiding controversy over what a wife can claim if she files for divorce.
- The inclusion of a clause in the nikahnama granting women the right to divorce has also been recommended. At present, even the clause that allows a man to grant this right to his wife is in practice often struck out by 'nikah khawans'.

There are lot of problems women face when it comes to Divorce related matters in Pakistan. CCI recommendations are a step in the right direction. Unfortunately, the clergy will not allow that as it encroaches upon their domain - their territory. There are some very valuable guidelines in Quran in matters relate to divorce (link below) which can be adopted to stop the mistreatment of women in Pakistan.

Related Posts:

- Divorce in Islam - The Quranic Perspective

- Quacks On Air - Religious Ones

Rights in A Muslim Marriage (Pakistan)

The following text has been taken from Sustainable Policy Development Institute's (SDPI) website (Link) Please check the link and website because it contains very valuable information for spouses - especially women. They have to know their rights. I have divided the document in sections for easy navigation.

1. Haq Mehr: An Essential Right
2. Inheritance
a) What to do if your rights have been violated in Inheritance.
3. Other Rights in Marriage
4. Maintenance
a) What to do if your rights have been violated in Maintenance
5. Dissolution of Marriage
6. The Importance of Following Divorce Procedure
7. Talaq
a) The importance of Judicial Notice in Talaq
8. Khula
9. Judicial Divorce - Dissolution of Muslim Marriages Act 1939
10. Option of Puberty

Haq Mehr: An Essential Right



As an essential requisite of marriage, haq mehr is always due to the wife, no matter whether it has been written and specified in the marriage contract nor not (clauses 13-16). Mehr is one of the most basic rights of a married woman and therefore the custom of writing the purely symbolic amount of Rs 32.50 effectively denies women the benefit of their marriage rights.

If it has not been fixed in the nikahnama, it is known as ‘mehr ul misl’ or proper dower and the court will then set it by taking into account her status and the mehr given to her close female relatives. If the mehr has been fixed it can be prompt (mehr moajjal) or deferred (ghair moajjal or mu’wajjal) or split into parts some of which is prompt and some of which is deferred. If it is not specified which form the mehr is, it is assumed to be prompt.

Mehr can be in the shape of land, jewellery, cash or gold. Gold is preferable and its weight should be written in the nikahnama, which offers the wife some protection against inflation, whereas written cash amounts can become worthless after a few years.

Type of Mehr	When it can be Claimed	Rights
prompt	whenever the wife demands	Wife can refuse to consummate the marriage or to continue living with husband until it is paid. She can go to court to seek payment up to three years after husband refuses to pay. This is the best form of mehr as it gives the wife the greatest flexibility and control over her mehr.
deferred	on death of husband on talaq or dissolution of marriage at an agreed date specified in the nikahnama or any written agreement with the husband	On husband’s death, mehr is a debt that has to be paid before his property is divided among his heirs. Can be claimed in a court within three years of divorce or death of husband.
mehr ul misl	whenever the wife demands	as for prompt mehr
all forms of mehr	the amount can be raised at any time during the marriage on a written declaration by the husband a wife cannot be deprived of her mehr unless she has made a written agreement, signed by witnesses and the courts is satisfied she did this voluntarily, out of natural love and affection waiving off of mehr under pressure - e.g., at the husband’s qul or on his death-bed will not be held as valid by the courts when paying mehr, husband has to declare that this is part of mehr unless specified as part of mehr, things given to the wife by the husband during the marriage (e.g.,, jewellery, cash) are not considered part	of her mehr

Inheritance

Inheritance is the only area of family law where there are different provisions for different sects, the major difference being over the share given to daughters when there is no male heir.

As Daughter	woman has brothers: gets half of brother’s share woman has no other siblings: Hanafi: gets total 1/2 of inheritance; Jaifria: inherits entire property woman has sisters: Hanafi: share 2/3 of total inheritance equally among themselves; remaining 1/3 goes to other relatives; Jaffria: share total inheritance equally among themselves if parent predeceased: Sec. 4 MFLO: woman can inherit (along with any other siblings) her share of her parent’s share of her grandparent’s property
As Wife	1/8th if she has children; 1/4th if she does not have children a wife can inherit during her iddat period, i.e., when her divorce has not yet become final a wife cannot be denied her inheritance by a death-bed talaq there is no time limit for a wife to claim inheritance
As Mother	1/6th

Inheritance: What to do if your rights have been violated

By taking a firm stand against customary practices, the courts strongly uphold women’s right to inherit moveable and immovable property such as agricultural land. The courts do not accept a brother’s claim that they are maintaining their sister and therefore do not need to give them their share of inheritance. Any agreement surrendering inheritance rights which does not fulfill the following conditions is illegal under the Contract Act of 1872:

• the agreement must be in writing;
• the agreement must be witnesses and registered;
• the agreement must be voluntary and made out of natural love and affection.
  

Other Rights in Marriage

Courts do not enforce customary practices: There are many issues related to marriage where the law has taken a firm stand in favour of women rights. For example an agreement between families regarding an exchange marriage (e.g., watta satta, addo baddo and pait likkhi) cannot be enforced through a court of law if one of the parties breaks the agreement. Similarly, engagement agreements and have no force in law.

The Dowry and Bridal Gifts (Restriction) Act 1976 means that giving a jehez of more than Rs 5,000 carries a penalty - for the bride’s family but not for the bride. The courts insist that jehez and bridal gifts (e.g. salami) are the property of the wife alone and in the event of divorce or separation will not allow husbands to keep any jehez valued over Rs 5,000 just because this jehez is in excess of the legal limit.

Maintenance

Rights	What Counts as Maintenance
Under Sec.9 MFLO: husband obliged to maintain wife ‘adequately’ and, in the event of polygamy, ‘equitably’ maintenance is payable throughout the marriage, during separation (as long as it is not unilateral separation by the wife) and during iddat period after pronouncement of divorce in the event of husband’s death, his heirs are bound to maintain the wife during iddat a wife cannot be denied maintenance if she owns property, or does not live with in-laws or misbehaves’	All necessary expenses for mental and physical well-being, including but not limited to food, clothing, lodging; expenses for delivery of child are also included in maintenance.
Post-divorce maintenance is only recognised by Pakistani law if a provision is written into the nikahnama (clause 20) or any agreement is made in this regard.	Can be in the form of a lump sum payment or monthly payment.

Maintenance: What to do if your rights have been violated

Failure to provide maintenance is one of the most common violations of women’s rights within marriage. To secure maintenance, the wife can either apply to the Union Council or to the Family Courts.

Forum	Procedure	Appeal	Advantages	Problems
Union Council	Arbitration Council formed (Union Council Chairman + representative of each wife and husband)decides by majority, (Chairman has deciding vote) & issues certificate specifying amount taking into account family’s status and husband’s income	wife or husband can apply to the Collector (who is the D.C.) within 30 days on payment of small fee for maintenance amount to be revised upwards or downwardsthere can be no further appeal	no lawyer needed easily accessible, close to wife’s homeusually decided within 2-3 months	Arbitration Council usually pressures wife to reconcilehusband caninfluence proceedingsmaintenance amount often very lowweak enforcement mechanism
Family Court	civil suit filed in Family Court; wife and husband called to hearings judge issues certificate specifying amount taking into account family’s status and husband’s income	wife or husband can approach the court which issued the order for maintenance amount to be revised upwards or downwards maintenance case can go up to Supreme court	wife gets proper legal represen-tation and her arguments are properly heard court can order the husband’s salary to be ‘attached’, i.e. maintenance is automatically deducted	proceedings lengthy and expensive as go before Court and require a lawyer the need to attend court hearings may be problematic for purdah-observing women

Dissolution of Marriage

A Muslim Marriage is a contract and can be dissolved like any other contract. It is automatically dissolved on the death of one of the spouses. Other than this, both wife and husband have legal and religious rights to dissolve a marriage. A husband has the unilateral right of talaq, which can never be taken away but can be restricted through the nikahnama (clause 19). A wife can dissolve her marriage unilaterally only if the right of divorce has been unconditionally delegated to her by the husband in the nikahnama (clause 18).

Other forms of dissolution of marriage which the wife can use are khula and judicial divorce (including option of puberty). These both have to be sought through the Family Courts.

The Importance of Following Divorce Procedures

No matter whether the marriage has been dissolved through talaq, khula or judicial divorce, it is vital that legal procedures be properly followed. Failure to do so can raise doubts about the effectiveness of the divorce and lead to serious legal problems, such as a case of bigamy and zina against a woman who later remarries, or difficulties in settling issues related to the divorce such as past maintenance or claiming deferred haq mehr. The paternity of children can also be disputed.

In addition to any court decree, the woman must make sure she collects her talaqnama certificate from the Union Council and keep it somewhere safe.

Talaq

Procedure	Role of Union Council	When Effective	Penalty for Violation of Procedure
By husband under Sec. 7 MFLO: husband pronounces talaq and sends written notice by registered post to the Union Council, mentioning address where wife	sends copy of notice to wife by registered post. constitutes Arbitration Council within 30 days of receipt of notice. once iddat is over, issues certificate of Talaq being effective to husband and wife.	talaq is not effective until the expiry of iddat. iddat is 90 days from when the Union Council received the notice of Talaq, or after the delivery of child if wife pregnant (whichever is later). if reconciliation has failed and notice has not been withdrawn	simple imprisonment for up to one year and/or a fine of up to As 5,000

The Importance of Registered notice of Talaq

A verbal talaq is not recognised by law and the husband’s failure to send written notice to the Union Council makes the talaq ineffective. Even if the Union Council issues a certificate of talaq, if notice was not properly served on the wife, the talaq can be challenged. This law was originally designed to protect women from a instant and unrecorded divorce. Before 1979 and the introduction of the Zina Ordinance, a woman who was not properly divorced and who later remarried could be punished for bigamy and sentenced up to 7 years (or up to 10 years if she concealed the previous marriage) and only on the complaint of her first husband. However, since 1979, bigamy makes a woman liable to charges of zina which can carry very severe penalty such as death. Therefore, it is vital for a woman to be absolutely clear about her marital status and to have documentary proof that she is properly divorced.

Notice of talaq can be served on a wife (with the Union Council’s permission) through her father, mother, adult brother or sister – but no other relatives. If this is not possible because her whereabouts are not known and notice cannot be served on her through her immediate family, the husband can still serve notice through a newspaper approved by the Union Council.

Sometimes families make the mistake of refusing to receive a registered notification, fearing that it is notice of talaq. This is dangerous because notice can then be served through a newspaper and the talaq will be effective, but the woman will be unaware of her status.

Talaq-i-Tafweez and Mubarat

In both of these forms of divorce, there is no need to approach the courts, meaning that the marriage can be dissolved rapidly, cheaply and with few procedural problems.

Form	Procedure
Mubarat	By wife & husband mutually under Sec.8 MFLO:couple sends written notification of mubarat to Union Council, which then proceeds as if has received notice of talaq(see table above)once iddat is over, Union Council issues certificate of divorce to husband and wife
Talaq-i-Tafweez	by wife under Sec.8 MFLO, only if she has delegated right of divorce (talaq-i-tafweez) specified in nikahnama (clause 18)wife sends written notice (in the same manner as the husband, if he was to dissolve the marriage through talaq) to Union Council, which then proceeds as if it has received notice of talaq (see table above)once iddat is over, Union Council issues certificate of divorce to husband and wife
Comments:	wife’s right to mehr is not affected if right of delegated divorce is conditional (e.g., it is operational only if husband has failed to maintain wife), husband can challenge fulfillment of conditions in Family Court

Khula

Khula, which literally means ‘untying the knot’, is the dissolution of marriage initiated by the wife and is granted by the court.

Procedure	Grounds & Proof	When Effective
By wife under Sec. 8 MFLO: wife files suit for khula in Family Court Family Court issues decree and sends notification to Union Council Union Council proceeds as if has received notice of talaq (see table above) once iddat is over, Union Council issues certificate of divorce to husband and wife	wife feels she can no longer live with her husband ‘within the limits prescribed by Allah’, i.e., an irretrievable breakdown ‘of the marriage has occurred husband’s permission is not required grounds are to be substantiated but not proved	khula is not effective until the expiry of iddat. Iddat is 90 days from when the Union Council received the decree for khula, or after the delivery of child if wife pregnant (whichever is later). if reconciliation has failed khula becomes effective on expiry of iddat.
Comments:	wife usually has to return haq mehr and other benefits received from husband as zar-ikhula gifts received from husband’s family do not have to be returned court decides how much & what is to be returned on the facts of the case wife’s failure to pay zar-i-khula does not render khula ineffective; husband has to file separate suit for recovery of zar-i-khula

Judicial Divorce - Dissolution of Muslim Marriages Act, 1939

Where the woman initiates the dissolution of marriage but regards the husband at fault, she approach the court for a judicial divorce.

Procedure	Grounds & Proof		When Effective
	Cruelty	General
By wife under DMMA wife files suit for judicial divorce in Family Court Family Courtissues decree and sends notification to Union Council Union Council proceeds as if has received notice of talaq (see table above) once iddat is over, Union Council issues certificate of divorce to husband and wife	mental abuse habitual assault husband of bad character, in particular, a womanizer forces wife to lead immoral life disposes of wife's property or stops her from controlling/managing her property prohibits her from practicing her religious duties/obligations unequal treatment of more than one wife	desertion for 4 years and whereabouts of husband and not known non-maintenance for a continuous period of 2 years husband contracts another marriage in violation of procedures given in MFLO Husband imprisoned for 7 years of more husband has not performed marital duties for 3 years without reasonable cause husband impotent at time of marriage and still so husband insane for 2 years, or suffers from leprosy or any venereal disease grounds, i.e., husband's fault is to be proved	dissolutions not effective until the expiry of iddat. Iddat is 90 days from when the Union council received the notice of decree for dissolution, or after the delivery of child if wife pregnant (whichever is later). if reconciliation has failed dissolution becomes effective on expiry of iddat.
Comments :	wife retains right to mehr and other benefits received from husband

Option of Puberty

Child marriages are restricted and those responsible can be punished for violation, although a marriage contracted by a minor’s parents/guardian is not invalid. However, on becoming adult, the spouses have the right to repudiate the marriage and for a woman the procedure is through the courts.

Procedure	Conditions
by wife under Sec.8 MFLO and Dissolution of Muslim Marriages Act: woman aged between 16-18 files suit for option of puberty under DMMA in Family Court Family Court issues decree and notifies procedure to be followed	available provided marriage not consummated NOTE: if marriage consummated before wife aged16, courts consider this forced consummation and grant dissolution on grounds of option of puberty
Comments:	wife retains right to mehr and other benefits received from husband

Check Related Post

- Divorce In Islam - The Quranic Perspective

Divorce In Islam - The Quranic Perspective

As a student of Quran, I am giving below questions that deal with the issue of divorce. There are lot of misconceptions regarding this issue which I hope can be removed. I would like your opinion on aspects which you think need to be highlighted. I have given references of verses and they are posted at the end. I have dealt with Divorce in the following with purely Quranic point of view - nothing else.

Q. Does pronouncing 'talaq' (divorce) 3 times nullify a marriage bond? “my husband pronounced the word 'divorce' more than three times, the first time we were back together within the iddat but the second time he said the word more than three times, and within a week he told me that he was in anger and he did not mean to divorce me.”

A. No. Uttering the word ‘talaq’ or divorce 3 times does not nullify a marriage bond. You have to appoint an arbiter from both the sides (4:35 - Sura Nisa Verse 35). It is a 'process' whereby husband and wife choose to separate. Its does not rest upon the whims of the husband.

Q. Does divorce take effect immediately?

A. There is a 4 month period for the divorce to take effect when the husband and wife decide to divorce (2:226). If they want to reconcile - more the better. After 4 months, the Divorce takes effect but a woman can not remarry as she has to wait for 3 menstrual cycles (iddat) (2:228). Both can still reconcile but after the end of this period, divorce is final and for that 2 witnesses have to be present (65:2).

Q. Can the divorce be given during pregnancy?

A. Divorce is a process. An arbiter from both sides has to be appointed (4:35). There is a 4 month period for the divorce to take effect (2:226) and so there is no issue of divorce taking effect when the wife is pregnant, she is menstruating, the husband was intoxicated, the husband was angry, he sent divorce through email, he did not mean it or he was joking.

Q. Is it true that Islam has vested the right to divorce with the husband only and not the wife?

A. This is not true. It is a process whereby husband and wife decide to divorce. (2:227)

Q. Is forced divorce accepted as divorce in Islam?

A. As already stated, it is a process and not a unilateral action by a certain person. Furthermore you have to have 2 witnesses in case of divorce to take effect (65:2). Witnesses are for the purpose that forced divorce does not take place. Arbiters from both the parties are to be appointed as well (4:35).

Q. What is 'Iddat' according to Quran?

A. 'Iddat' according to Quran are 3 menstruation cycles that a divorced woman has to observe before marrying again. This is to check for pregnancy. (2:228)

As for women who have reached menopause - their iddat is 3 months.

For women who are not menstruating for any reason - their iddat is 3 months.

For women who do not menstruate and are pregnant- their iddat ends when they deliver the child (65:4).

Q. What if someone does not observe 'iddat'?

A. There are guidelines in Quran for observing iddat and not otherwise. It will be better to observe iddat because it will remove a lot of ambiguities (perhaps). What is the hurry any way in remarrying?

Q. Can the husband evict the wife from house during the 3 month course?

A. She cannot be evicted from the house during this time (65:1).

Q. What if the husband is abusive and the woman does not want to stay with him? Should a woman stay in the same house during this waiting period?

A. There is no restriction on her to stay in the same house during this course.

Q. But Verse (65:1) states that she should stay at the same place?

A. In my opinion, the verse states the responsibilities of husband and wife. He can not evict her from the house and she is advised to better stay put. This is a general guideline so that reconciliation between the two can take place. As the verse states... "...Thou knowest not: it may be that Allah will afterward bring some new thing to pass."

Q. I have read that when the husband divorces his wife, she will have to spend her ‘Iddat’ in the matrimonial home. She must not leave the house during the day nor at night. Is it true?

A. Nowhere the wife is restricted to spend the ‘iddat’ at the husbands place and she is not prohibited from leaving the house as well.

Q. What if the divorced woman has no where to go, what should be done?

A. After the divorce, the husband is not allowed to force the wife out of the home and he is not allowed to misbehave with her (65:6 and 2:231). She can stay at the same place.

Q. Can a husband force the wife to stay with him after divorce?

A. He can not keep her with him against her wish if she does not want to stay at that place (2:231).

Q. I have heard that a Muslim woman is not entitled to ongoing maintenance. Is it true? Shall a divorced woman be provided for maintenance?

A. A divorced woman can not be forced out of the house by the husband (65:6). The ex-husband has to provide for her according to his means (2:241), of course it has to be an equitable provision (65:7).

Q. I have read that 'A woman observing the Iddat should neither go out of the house nor remarry, nor indulge in beautifying herself through make-up. Is it true?

A. She is only disallowed to re-marry. She can do whatever she pleases to do otherwise.

Q. Can the ex-husband and wife come back again after divorce?

A. Yes they can (2:232).

Q. What if the husband is missing for 60 days? Does divorce take effect?

A. Quran is silent when either of the spouse is 'missing' for any reason for whatever number of days. The reason for this is that it is left for the individual/ court or State to decide what is the best possible means to protect or promote the interests of either of the spouse. So do what is deemed best.

If you find this information useful or otherwise, do comment.

Quranic References:

4:35 - And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.

2:226 - Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.

2:227 - But if their intention is firm for divorce, Allah heareth and knoweth all things.

2:228 - Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.

2:231 - When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.

2:232 - When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.

2:241 - For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.

65:1 - O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass.

65:2 - Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him,

65:4 - And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him.

65:6 - Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suckle for you (off-spring), give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suckle for him.

65:7 - Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease.

Check My Other Posts:

1 - Polygamy in Islam - The Quranic Perspective
2 - Child Marriage and Islam