Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

is farz to learn, his rich father will have to support him even if he
is over the age of puberty.” It is stated in Bahr-ul-fatâwâ: “If a
woman’s husband has gone away to another country without
having left nafaqa for her, she cannot force the bailee to whom her
husband delivered his property to pay her nafaqa from that
property. That she would be able to receive her nafaqa if she
applied to the court of law, is written in Fatâwâ-i-Hindiyya.
According to (the ijtihâd of) Imâm Abû Yûsuf, it is legal to force
a person to provide nafaqa for his (domestic) animal, (i.e. to feed
it.)” [Please see the ninth chapter!]
If a woman is divorced by way of a kind of divorce called ‘ba’în’
or ‘rij’î’, it will be farz for her ex-husband to pay her nafaqa
throughout the period of time termed ’iddet. However, it is not
farz to pay nafaqa to a woman who is waiting for the expiration of
’iddet (or ’iddat) after a divorce that have taken place inexorably
as a result of a guilt on her part such as becoming a murtadd or
kissing her stepson with lust, or after her husband’s death. If a
woman who has been divorced with three talâqs (divorces)
becomes a murtadd within the period of ’iddet, she will not be paid
nafaqa. (Please see the fifteenth chapter!)
[Recently we have been hearing of people who say that
(making a) living is (a) common (responsibility). They are right to
say so. What is wrong, however, is what they understand from that
statement. That is, it does not mean that the woman also should go
out and earn money. It means: “The man should go out, work,
earn, buy the things necessary, and bring them home, as the
woman does her housework and other indoor duties instead of
going out and spending her days out with unnecessary
occupations. Qutdoor work is the man’s duty, whereas doing the
work indoors devolves on the woman.]
2– A poor child’s nafaqa is to be paid by its father only. If its
father is poor, then its rich mother will pay it, on the understanding
that she charge its father, (i.e. he will have to repay it to the child’s
mother when he becomes rich enough.) If its mother also is poor,
its rich grandfather will pay it. If the child itself is rich, it will live
on its own means. If an orphan with no property has a mother, a
maternal uncle, and sons of its paternal uncle, its mother will pay
its nafaqa. If a child’s father is missing and its mother is poor and
its paternal uncle is rich, its paternal uncle will pay its nafaqa.
When its closer ’asaba are missing or poor, its less close ’asaba will
pay its nafaqa. (Please scan the twenty-second chapter of the fifth
fascicle of Endless Bliss for the term ’asaba.) None of these people,
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