Qur’anic Perspective on Family Life: Socio-Economic Study
Abstract
The Qur’an presents the family as a central institution in human society, functioning not only as a space for emotional and spiritual fulfillment but also as a structured socio-economic unit. While the ethical and legal dimensions of Islamic family life have been widely discussed, the economic aspects—such as financial maintenance (nafaqah), dower (mahr), inheritance (irth), and the distribution of responsibilities between spouses, remain underexplored in modern academic literature. This study addresses this gap by examining the Qur’anic framework of family life from a socio-economic perspective, aiming to clarify how financial obligations, gender roles, and wealth distribution are integrated within the Qur’an’s broader vision of justice, equity, and social harmony. The central research question explores how the Qur’an defines and regulates economic roles and responsibilities within family relationships. The objectives include analyzing Qur’anic verses that deal with financial duties between spouses, assessing the gender-specific distribution of economic roles, and understanding how these principles respond to contemporary issues such as economic imbalance, financial abuse, and familial disintegration. Methodologically, the study employs a qualitative, doctrinal approach, using thematic analysis of selected Qur’anic passages, supported by classical exegesis and contemporary scholarship. The findings reveal that the Qur’anic model of family life promotes balance, mutual responsibility, and compassion in economic dealings. Financial responsibilities are clearly defined and linked with ethical values such as justice (‘adl), kindness (ma‘rūf), and mercy (rahmah). Women are guaranteed financial rights, including dower, inheritance, and maintenance, while men are obligated to provide, within a framework that respects individual dignity and social stability. The Qur’an also provides guidance for financial arrangements during divorce and outlines protections for children and vulnerable family members. In conclusion, this study demonstrates that the Qur’anic conception of family life is not only spiritually enriching but also socially and economically sustainable. It offers a comprehensive model capable of addressing modern challenges in Muslim family systems, providing valuable insights for legal reform, gender justice, and socio-economic policymaking grounded in Islamic principles.
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