Basically between the obligations and rights of husband and wife is a reciprocal thing, that is what is the obligation of the husband is the right of the wife, and what is the obligation of the wife is the right of the husband.
"And women have equal rights with their obligations in the way of the Ma'ruf, but husbands, have a level of superiority over their wives and Allah is Mighty, Wise." (Surat al-Baqarah verse 228).
"And associate with them accordingly" (Surat al-Nisa 'verse 19).
Both husband and wife, both are required to carry out their respective obligations properly. In addition to the obligations of each party, on the other hand there is also a duty that becomes the responsibility of husband and wife. And the obligations of each of these parties should not be regarded as a burden, but regarded as a responsibility that must be implemented.
Broadly speaking, the obligation of the husband to the wife is of two kinds, namely: the obligation that is meteriil and obligation imateriil. Material obligations are dowries and livelihoods, while the immaterial obligations are good social relations and good mu'amalah and justice.
Obligations and material rights
- Mahar
Mahar is a property that is the wife's right to be fulfilled by the husband because of the contract or dukhul. There are at least nine other names of dowry, namely shadaq or shaduqah, nihlah, ajr, faridhah, hiba ',' uqr, 'alaiq, thaul and nikah.
The verses that show the obligation to pay dowry are:
"Give a dowry (dowry) to a woman (whom you marry) as a gift with full willingness. Then if they give unto you a portion of the dowry with pleasure, Then eat (take) the gift (as a meal) again good and good. "QS al-Nisa 'verse 4
This verse descends as a rebuke to the habit of a man at the time of the Prophet who married a slave woman without giving a dowry. In fact the opposite happened, the women who asked for dowry, then down verses above.
If you look at the asbab al-Nuzul above, we can know that the central theme of the verse above is the command to give dowry to the woman who is married. According to al-Qurthubi this verse is addressed to husbands. This is based on the history of Ibn Abbas, Qatadah, Ibn Juraih and Zaid. But Ibn Salih argued that the khitab verse suggestion was the guardians. Because at first the saints took dowry from their child without giving any parts.
According to Muhammad Thahir Ibn Assyria, as quoted by Qurasih Shihab, the word denoting the dowry of the dowry in this verse is the plural of the root word meaning "truth". This is because the dowry is preceded by a promise, then the gift is proof of the truth of the promise.
It could also be said that the dowry is not only a symbol that proves the truth and sincerity of a husband to marry and bear the needs of his wife's life, but more than that, he is a symbol of the promise not to open secrets in the household, especially the deepest rahadia not opened by a woman except to her husband. In terms of position, dowry as a symbol of the ability of the husband to bear the need. the life of the wife, then the dowry should be something of material value, even if it's just iron casting. And in terms of its position as a symbol of husband and wife loyalty, marriage can be a teaching of verses of the Koran.
Another verse that speaks of the command of giving the dowry is verse 25 of the letter al-Nisa ':
"And whoever of you (free people) does not have enough shopping to marry an independent woman again has faith, she may marry a woman who has faith, from the slaves you have. God knows your faith; some of you are from the others, so marry them with the permission of their master, and give their dowry according to what is appropriate, while they are women who care for themselves, not adulterers and not (also) women who take other men as their pets ; and when they have guarded themselves by marrying, Then they have committed an abominable (zina), So upon them half the punishment of the liberated women's women. (Wisdom to marry slaves) is, for those who fear the virtue of self-preservation (from adultery) among you, and that patience is better for you. and Allah is Forgiving, Most Merciful. "
The dowry or dowry is portrayed with something that is required for the husband. Masawin must be given according to the size of the local community and not give the husband and
nor does it harm the wife.
In Jalalain's interpretation, it means that the dowry given to the wife is not too small and also not excessive. Muhhammad Ali al-Shabuni interpreted it by giving a dowry in the form of something valuable and not reducing it.