Marriage and FamilyThe Rights of Spouses in Islam
All praise is due to Allah, Lord of all worlds. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, and all his Companions.
Marriage in Islam is a solemn covenant, an act of worship, and a responsibility. It is not merely a social bond or a passing emotion. Allah has made its purpose tranquility, affection, and mercy, and He has assigned rights and duties to each spouse that protect religion, dignity, and the stability of the home.
Allah the Exalted says:
{وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ} [الروم: 21].
Meaning: “And one of His signs is that He created for you spouses from among yourselves so that you may find tranquility in them, and He placed between you affection and mercy. Surely in this are signs for people who reflect.” [Ar-Rum: 21]
He also says:
{يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالمَعْرُوفِ فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا} [النساء: 19].
Meaning: “O believers! It is not lawful for you to inherit women against their will, nor mistreat them to make them return some of the dowry you gave them, unless they are found guilty of clear misconduct. Treat them fairly. If you happen to dislike them, you may hate something which Allah turns into a great blessing.” [An-Nisa: 19]
The foundation of married life is therefore fulfilling rights honorably, showing mercy, and cooperating in obedience to Allah, not domination, competition, or using Shariah texts as weapons to harm the other spouse.
Allah the Exalted says:
{وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُوا إِصْلَاحًا وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللَّهُ عَزِيزٌ حَكِيمٌ} [البقرة: 228].
Meaning: “Divorced women must wait three monthly cycles before they can remarry. It is not lawful for them to conceal what Allah has created in their wombs, if they truly believe in Allah and the Last Day. And their husbands reserve the right to take them back within that period if they desire reconciliation. Women have rights similar to the obligations upon them, according to what is honorable, although men have a degree of responsibility over them. Allah is Almighty, All-Wise.” [Al-Baqarah: 228]
Allah’s statement, {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ}, meaning, “Women have rights similar to the obligations upon them, according to what is honorable,” establishes a great principle concerning corresponding rights and duties. This does not mean that every role is identical. Each spouse has what Allah has assigned, while both share faith, human dignity, religious accountability, and the obligation of honorable companionship.
A distinction should also be made between obligatory rights, such as the mahr, maintenance, obedience in what is right, and chastity, and recommended excellence in companionship, such as gifts, going beyond what is required in service, and overlooking minor faults. The more the spouses move beyond the minimum obligation toward excellence, the closer they come to affection and a stable home.
The Mahr Is the Wife’s Exclusive Right
The mahr is the wife’s exclusive right and becomes established through the nikah contract. It may be paid immediately or deferred according to a valid agreement. Whether all or part of it becomes fully established depends upon consummation, valid seclusion, or the type of separation and its rulings. If no mahr was named in the contract, the nikah remains valid and she is entitled, when it becomes due, to a mahr comparable to that of women like her. Neither the husband nor her family may take any of it without her genuine consent.
Allah the Exalted says:
{وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا} [النساء: 4].
Meaning: “Give women their dowries graciously. But if they waive some of it willingly, then you may enjoy it freely with a clear conscience.” [An-Nisa: 4]
Maintenance According to What Is Honorable
The husband must provide his wife with food, clothing, housing, and basic needs in an honorable manner according to his ability, the spouses’ circumstances, and local custom. If his provision is limited, he must spend from what Allah has given him and is not charged with what he cannot afford. The wife’s wealth or employment does not cancel her obligatory maintenance, and she is not required to spend her own money on the home unless she contributes willingly or they enter a valid and equitable agreement.
Allah the Exalted says:
{لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا} [الطلاق: 7].
Meaning: “Let the wealthy spend according to his means. As for the one with limited resources, let him spend according to whatever Allah has given him. Allah does not require of any soul beyond what He has given it. After hardship, Allah will bring about ease.” [At-Talaq: 7]
Aishah, may Allah be pleased with her, reported that Hind bint Utbah, may Allah be pleased with her, said, “O Messenger of Allah, Abu Sufyan is a miserly man. He does not give me enough for myself and my child unless I take from him without his knowledge.” He said:
“خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ”.
Meaning: “Take what is sufficient for you and your child according to what is honorable.” Narrated by Al-Bukhari (5364) and Muslim (1714).
The hadith shows that obligatory maintenance is measured by reasonable sufficiency, not extravagance or stinginess. Applying this ruling in a dispute, or taking money secretly when circumstances differ, must be referred to a trustworthy scholar or the judiciary so that no one exceeds the extent of the right.
Muawiyah Al-Qushayri, may Allah be pleased with him, reported: I asked, “O Messenger of Allah, what right does the wife of one of us have over him?” He replied:
“أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وَتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْتِ”.
Meaning: “Feed her when you eat, clothe her when you clothe yourself, do not strike the face, do not insult her, and do not forsake her except within the home.” Narrated by Abu Dawud (2142) and graded hasan by scholars.
Suitable Housing and Privacy
The required housing is suitable accommodation that provides safety, concealment, and privacy according to ability, custom, and the marriage contract. It is not required to be a completely separate building in every situation, but she may not be housed in a way that destroys her privacy or exposes her to recognized harm.
Honorable Companionship and Protection of Dignity
The wife has the right to kind speech, gentleness, respect, and patience regarding ordinary human shortcomings. She must not be humiliated, insulted, threatened, or have her secrets exposed.
The Prophet, peace and blessings be upon him, said:
“خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ، وَأَنَا خَيْرُكُمْ لِأَهْلِي”.
Meaning: “The best of you are those who are best to their families, and I am the best of you to my family.” Narrated by At-Tirmidhi (3895) and authenticated by scholars.
He, peace and blessings be upon him, also said:
“لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ”.
Meaning: “A believing man should not hate a believing woman. If he dislikes one quality in her, he will be pleased with another.” Narrated by Muslim (1469). The Arabic verb *yafrak* means to hate. Justice requires that one fault not erase every good quality.
Qiwamah does not permit physical or psychological assault, humiliation, threats, or withholding obligatory money. Violence or danger is not treated through silence or a general fatwa. Safety must come first, and the competent authorities, scholars, and judiciary should be consulted according to the circumstances.
The Right to Intimacy in an Honorable Manner
Intimacy is a mutual right. The husband must not neglect his wife’s need or harm her, and he must consider her health, ability, and circumstances. The Prophet, peace and blessings be upon him, told Abdullah ibn Amr, may Allah be pleased with him and his father:
“إِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا”.
Meaning: “Your body has a right over you, your eyes have a right over you, and your wife has a right over you.” Narrated by Al-Bukhari (5199).
Neither spouse may turn intimacy into a means of humiliation or revenge. It is also impermissible to request anything Allah has prohibited or anything that causes recognized harm.
Teaching and Helping the Family Obey Allah
The husband must help his family establish prayer and obedience and enable them to learn the beliefs, acts of worship, and rulings they need, without extremism or improper control.
Allah the Exalted says:
{يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ} [التحريم: 6].
Meaning: “O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels who never disobey whatever Allah orders, always doing as commanded.” [At-Tahrim: 6]
He may not prevent her from fulfilling a Shariah obligation, command her to disobey Allah, or use religion as a cover to control matters in which he has no right.
Justice When a Man Has More Than One Wife
If a man has more than one wife, he must be just in what lies within his ability, such as the division of nights, maintenance, housing, and outward treatment. It is prohibited for him to incline toward one in a way that causes the other’s rights to be lost.
The Prophet, peace and blessings be upon him, said:
“مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلَى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَشِقُّهُ مَائِلٌ”.
Meaning: “Whoever has two wives and inclines toward one of them will come on the Day of Resurrection with one side leaning.” Narrated by Abu Dawud (2133) and authenticated by scholars.
A person is not held accountable for an inclination of the heart beyond his control unless it turns into injustice concerning rights he is able to fulfill.
Protecting Her Wealth and Privacy
The wife’s money, mahr, and salary belong to her. The husband may not take them or compel her to surrender them. She may spend on her home as an act of kindness and cooperation, but her voluntary contribution must not be turned into an obligation imposed without her consent.
He must also protect her secrets, correspondence, and lawful privacy. He may not spy upon her merely because of suspicion or publish what harms her. Privacy, however, does not permit betrayal or concealing something that causes an obligatory right to be lost.
Obedience in What Is Right
The husband has the right that his wife obey him in what is right concerning marital rights and the proper functioning of the home, provided she is able and he does not command disobedience or something that causes her recognized harm.
The Prophet, peace and blessings be upon him, said:
“لَا طَاعَةَ فِي مَعْصِيَةٍ، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ”.
Meaning: “There is no obedience in disobedience. Obedience is only in what is right.” Narrated by Al-Bukhari (7257) and Muslim (1840).
Obedience does not make her person his absolute property or authorize him to control her wealth, sever her family ties, or prevent her from an obligation. At the same time, the husband’s right to qiwamah and lawful management of family affairs must not be discarded.
The Right to Intimacy in an Honorable Manner
The Prophet, peace and blessings be upon him, said:
“إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ أَنْ تَجِيءَ، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ”.
Meaning: “If a man calls his wife to his bed and she refuses to come, the angels curse her until morning.” Agreed upon; this wording is from Al-Bukhari (5193).
This warning concerns refusal without a Shariah, health, or harm-related excuse. Menstruation, illness, pain, obligatory fasting, and similar circumstances are recognized excuses according to the situation. This hadith does not authorize forced sexual contact, threats or abuse, nor does it permit requesting what Allah has prohibited. Neither spouse may use religious texts as a pretext to force or harm the other. Nor does it permit the husband to neglect his wife’s right or use abandonment to harm her.
Protecting Herself, the Home, Wealth, and Children
The Prophet, peace and blessings be upon him, said:
“كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ، وَالْأَمِيرُ رَاعٍ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ زَوْجِهَا وَوَلَدِهِ، فَكُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ”.
Meaning: “Each of you is a shepherd, and each of you is responsible for his flock. The ruler is a shepherd, the man is a shepherd over the people of his household, and the woman is a shepherd over her husband’s home and child. Each of you is a shepherd, and each of you is responsible for his flock.” Narrated by Al-Bukhari (5200) and Muslim (1829).
She protects herself from what is prohibited, safeguards the household’s wealth and secrets, cares for the children honorably, does not handle her husband’s property in a way that harms him, and does not conceal what must be disclosed.
Voluntary Fasting and Permission to Enter the Home
The Prophet, peace and blessings be upon him, said:
“لَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلَّا بِإِذْنِهِ، وَلَا تَأْذَنَ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ”.
Meaning: “It is not lawful for a woman to fast while her husband is present except with his permission, nor may she admit anyone into his home except with his permission.” Narrated by Al-Bukhari (5195) and Muslim (1026).
The fasting intended here is voluntary fasting while the husband is present. Ramadan and obligatory fasting do not depend upon his permission. She also must not receive in his home someone whose entry he reasonably objects to, while the husband must not use this rule to sever her family ties or prevent an obligatory need.
Respect and Good Treatment
The husband has the right to be addressed respectfully and not be humiliated, mocked, or have his efforts belittled by his wife. She should help him in goodness and advise him gently. Good character is not the right of only one spouse.
Article SectionThe Meaning and Limits of Qiwamah
According to the early generations and leading Quran commentators, qiwamah is a Shariah authority and responsibility assigned to the husband within his family. He is the head of the household and the one responsible for its affairs, caring for and protecting his family, spending upon them, teaching them the religion they need, and encouraging them to obey Allah in an honorable manner. He has the right that his wife obey him in what is right concerning marital rights and the sound functioning of the family, not absolute obedience in everything he requests or in matters where he has no right. Its foundation is Allah’s statement in Surah An-Nisa, verse 34.
Ibn Kathir reported from Ibn Abbas, may Allah be pleased with him and his father, concerning qiwamah: “أُمَرَاءُ عَلَيْهَا؛ أَيْ تُطِيعُهُ فِيمَا أَمَرَهَا اللَّهُ بِهِ مِنْ طَاعَتِهِ”. Meaning: “They are authorities over them; that is, she obeys him in the obedience to him that Allah has commanded.” The intended meaning is the husband’s leadership of his family according to what is right, not that every man has authority over every woman or that a husband may command whatever he wishes. At-Tabari explained qiwamah as the man’s fulfillment of what is due regarding Allah and marital rights toward his wife and connected it to the mahr, maintenance, and sufficiency Allah has obligated upon him.
Allah has assigned the husband qiwamah over his wife because of the distinct qualities and rulings He gave men and because of the mahr and maintenance He obligated upon them. It is not merely service or spending without leadership, nor is it an honor free of duty. It is a Shariah authority joined to obligation and accountability. This is a general ruling concerning the family’s structure and duties; it does not mean every individual man is superior before Allah to every individual woman. The measure of honor before Allah is piety.
Qiwamah does not mean ownership of the wife. It does not permit taking her wealth, wronging or humiliating her, cancelling her lawful rights, or controlling matters in which the husband has no right. The husband is commanded to consult, listen, and choose what best serves the family, and he is accountable before Allah for his decision. The wife is commanded to obey him in what is right and cooperate with him in maintaining the household. There is no obedience to him in disobedience to Allah or in something that causes her harm recognized by the Shariah. At the same time, merely opposing her preference or experiencing ordinary hardship does not cancel an established Shariah right.
The rulings concerning nushuz mentioned in the verse form a separate area of jurisprudence with an order, conditions, and restrictions. They must not be applied to every marital disagreement or used according to personal desire and anger. Neither qiwamah nor this article may be understood as permission for assault, revenge, humiliation, or harm, nor may a wife be forced to do something that is not the husband’s right. When a dispute or fear of harm exists, the matter must be referred to a trustworthy scholar, the judiciary, and the competent authorities, and the safety of the harmed person and children must come first.
Honorable Companionship and Respect
Each spouse treats the other with honesty, mercy, and respect, and avoids mockery, insults, raised voices, contempt, and comparisons with other people.
Protecting Marital Secrets
The Prophet, peace and blessings be upon him, said:
“إِنَّ مِنْ أَشَرِّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ الرَّجُلَ يُفْضِي إِلَى امْرَأَتِهِ وَتُفْضِي إِلَيْهِ، ثُمَّ يَنْشُرُ سِرَّهَا”.
Meaning: “Among the people in the worst position before Allah on the Day of Resurrection is a man who is intimate with his wife and she is intimate with him, then he spreads her secret.” Narrated by Muslim (1437).
The ruling applies to both spouses. Private details must not be shared, and secrets must not be used during disputes. When needed, the necessary amount may be disclosed to a scholar, judge, physician, or trustworthy reconciler without public shaming or unnecessary detail.
Chastity and Intimacy in an Honorable Manner
Each spouse has a right to chastity and intimacy in an honorable manner. Both must consider health, ability, and valid excuses, express their needs gently, and not use intimacy or abandonment for punishment or extortion.
Raising the Children
Raising children is a shared responsibility. Neither spouse should place its entire burden upon the other or undermine the other’s guidance in front of them. They should agree upon prayer, character, education, and suitable boundaries and place the child’s interests above their dispute.
Consultation in Family Affairs
They consult one another regarding housing, spending, raising children, employment, travel, and major decisions. Qiwamah does not cancel consultation, just as consultation does not cancel the responsibilities the Shariah assigns to each spouse.
Inheritance and Establishment of Lineage
Each spouse inherits from the other if one dies while the nikah remains in effect, according to the rulings of inheritance. The children’s lineage is established through the lawful marital bed. These are rights that may not be manipulated or altered because of a dispute.
Question and AnswerAre the Rights of Spouses Identical in Every Matter?
They have corresponding rights according to what is honorable and are equal in fundamental human dignity and religious accountability, but not every right and role is identical. Allah has obligated maintenance and qiwamah upon the husband, obligated obedience in what is right and protection of the home upon the wife, and obligated honorable companionship and chastity upon both.
Question and AnswerMust a Wife Obey Her Husband in Everything?
No. She obeys him in what is right concerning marital rights and the sound functioning of the family. There is no obedience in disobedience to Allah, in something beyond her ability, or in something that causes recognized harm. At the same time, this qualification must not be used as a pretext to reject established rights merely because she does not wish to fulfill them.
Question and AnswerMay a Husband Take His Wife’s Salary?
No. Her salary and wealth belong to her, and he may take nothing from them without genuine consent. They may enter a clear and equitable agreement that she will contribute to certain expenses, but her agreement must not be extracted through pressure or threats.
Question and AnswerIs Maintenance Cancelled If the Wife Is Wealthy or Employed?
It is not cancelled merely because she is wealthy or employed. Maintenance is determined honorably according to the husband’s ability and the spouses’ circumstances. Conditions in the nikah contract and valid agreements may affect certain details, so a disputed case must be reviewed with a trustworthy scholar or judicial authority.
Question and AnswerMust the Husband Provide Completely Separate Housing?
She has the right to suitable housing that protects her and provides privacy and safety according to the husband’s ability, custom, and the contract’s conditions. This does not always mean a separate house or building, but she cannot be required to live in accommodation shared with someone who intrudes upon her privacy or causes her recognized harm. Details concerning ability and shared housing must be referred to qualified scholars when a dispute occurs.
Question and AnswerMust a Wife Serve Her Husband’s Parents?
Serving them is not an established marital obligation upon her, although kindness and assistance toward them are part of good character and causes of affection. She may not be forced or humiliated because of this, just as she may not mistreat them or prevent her husband from honoring them. The primary responsibility for caring for them rests upon their children according to ability.
Question and AnswerMay a Husband Prevent His Wife from Visiting Her Parents?
It is not permissible to command the severing of family ties or prevent a Shariah obligation toward parents. At the same time, visits and care should be organized in a way that does not neglect the husband’s, wife’s, or children’s rights or bring harm into the home. If genuine obligations conflict, qualified scholars should be asked about the specific case.
Question and AnswerWhat Is the Ruling on Refusing Intimacy?
Neither spouse may refuse with the intention of harming the other or neglecting the other’s right without an excuse. Shariah and health-related excuses are considered, including menstruation, illness, pain, obligatory fasting, and fear of harm. Forced sexual contact, threats or abuse and requesting a prohibited act are impermissible. Both spouses should address health or psychological causes confidentially and respectfully.
Question and AnswerDoes a Wife Need Her Husband’s Permission for Voluntary Fasting?
If the husband is present, she does not observe a voluntary fast without his permission because his obligatory right takes precedence over a voluntary act. Fasting Ramadan, a Ramadan make-up whose time has become restricted, and an obligatory vow do not depend upon his permission. There is no blame if he is absent or has granted permission explicitly or through an established understanding.
Question and AnswerMay Marital Secrets Be Shared with a Counselor or Judge?
The amount required by the need may be disclosed to a scholar, judge, physician, or trustworthy reconciler in order to obtain a ruling or treatment. What is prohibited is public shaming, entertaining others by mentioning faults, and sharing private details with someone who has no need to know them.
Question and AnswerIs the Husband’s Participation in Household Work Part of the Sunnah?
Yes. It is established that the Prophet, peace and blessings be upon him, served his family. Participating according to ability is part of honorable companionship and does not diminish a man’s qiwamah. Rather, it demonstrates humility and noble character.
Question and AnswerWhat Should the Spouses Do When Violence or Danger Exists?
Violence cannot be justified in the name of qiwamah, obedience, or preserving the home. When danger exists, protecting the person and children comes first. Help must be sought from a trustworthy person and the competent authorities, and the details must then be presented to a trustworthy scholar and the judiciary. Direct reconciliation sessions do not have to continue when they expose the harmed person to renewed danger.
Question and AnswerWhen Must the Matter Be Referred to the Judiciary or Qualified Scholars?
A general article is insufficient when a dispute concerns maintenance, housing, contractual conditions, abandonment, nushuz, violence, or divorce, or when financial and children’s rights are involved. Both parties must be heard, and the facts, evidence, and country in which they live must be known.
