Showing posts with label Family Laws. Show all posts
Showing posts with label Family Laws. Show all posts

Monday 21 August 2023

Rights and Duties of Maintenance in Hindu Law of Bangladesh

Rights and Duties of Maintenance in Hindu Law of Bangladesh

Maintenance under Hindu Law: A Hindu man has a personal obligation to provide maintenance to certain persons including his wife whether or not he has any property, ancestral or otherwise. So this duty is not dependent on possession of any property. It depends on the specific relationship. A Hindu man, under classical law, has the duty to provide maintenance to his wife, aged parents and minor children.

Manu said, "Aged parents, chaste wives and children should be protected despite doing a hundred misdeeds."

In the case of children a minor son is to be maintained under the Dayabagha School and in the case of a daughter she is to be maintained till her marriage.

Manitenance of Wife: Maintenance of wife becomes husband's responsibility after marriage in Hindu SocietyA wife is entitled to maintenance from her husband, whether he has property or not. When a man marries, with his eyes open, a girl accustomed to a certain style of life, he undertakes to maintain her in that style [Prem Pratap Singh Vs. Jagar Pratap Kunwari, 1944 A LL 118].

The maintenance of the wife by the husband is a matter of personal obligation arising from the existence of the relationship and is not dependent on the husband's possession of ancestral or self-acquired property.

And the duty of the wife is to live under the same roof with the husband and under his control. If she leaves through no fault of her husband, her right to maintenance is suspended. Since Bangladesh and Pakistan do not have divorce under Hindu law, the question of maintenance after divorce does not arise under Hindu law.

Although divorce is not allowed, a wife can claim separate residence along with maintenance from her husband under the Hindu Married Women's Right to Separate Residence and Maintenance Act 1946. A Hindu wife can apply to the Family Court under the above Act. Section 2 of the said Act allows the court to grant decrees in favor of the wife in certain cases including desertion, polygamy, conversion, suffering from leprosy and cruelty etc.

“A wife is entitled to separate residence and maintenance if she can prove that by reason of his misconduct or refusal to maintain her at her own residence or for any other reasonable cause, she is compelled to live apart from him as if he habitually treats her with such cruelty. by doing which endangers his personal safety” Matangini v. Yogendra 1892, 19, CAL 84.

The Supreme Court of Bangladesh in the case of Gopal Chandra v Mitali Rani Chandra 16 MLR (AD) 2010 23-26 held,

"Hindu marriage is sacred and indissoluble. If the husband abuses and neglects his wife and her cohabitation with the husband is not secure, she is entitled to separate residence and maintenance.”

Where to sue: If a Hindu wife wishes to sue for maintenance, she has to file a suit in the family court. (as per Family Courts Act, 1985, section 5)



Monday 19 June 2023

Monday 19 December 2022

Thursday 8 December 2022

Marriage under Muslim Law: Bangladesh in Aspect

Marriage under Muslim Law: Bangladesh in Aspect



Introduction:


Marriage is a social institution that legalizes sex relationship between a man and a woman and protection of children. Marriage under Islamic law plays a central role in personal as well as social life of a Muslim because Islamic Law does not recognize any extra marital relationship. And many rights and obligations of Muslims i.e. legitimacy of children, claim of maintenance, question regarding right to inheritance etc., are solely dependent on a valid marriage.

Thursday 1 December 2022

Family Courts in Bangladesh

Family Courts in Bangladesh

 


Family Courts:

Black’s Law Dictionary defines Family Court as such:

  “The court that hears matters relating to members of a family.”

Family court is a court that has jurisdiction over domestic disputes involving the rights and duties of husband, wife, parent, or child especially in matters affecting the support, custody, and welfare of children.  It can further be defined as a court of law that hears cases involving domestic issues such as marriage, divorce and child custody. It is a court of special nature (Special Court). In Bangladesh Family Courts are established regulated under the Family Courts Ordinance, 1985 which contains 27 sections.

 


Establishment:

 

Section 4 of the Family Courts Ordinance, 1985 establishes the Family Courts and reads as such:

“(1) There shall be as many Family Courts as there are Courts of [Assistant   

       Judges].
(2) All Courts of [Assistant Judges] shall be Family Courts for the purposes

      of this Ordinance.
(3) All [Assistant Judges] shall be the Judges of Family Courts.”

Accordingly, All the Assistant Judges Courts are the Family Courts in Bangladesh within the meaning of this section. Here the question lies regarding the capability of the judges of family courts who are the least experienced and newly appointed in the service whereas in India and Pakistan judges require comparatively compatible experience to hold the position.

 


Jurisdiction:

Section 5 of the Family Court Ordinance, 1985 provides the provisions relating to the jurisdiction of the Family Courts which reads as follows:


"Subject to the provisions of the Muslim Family Laws Ordinance, 1961 (VII of 1961), a Family Court shall have exclusive jurisdiction to entertain, try and dispose of any suit relating to, or arising out of, all or any of the following matters, namely:-


(a) dissolution of marriage;
(b) restitution of conjugal rights‘
(c) dower;
(d) maintenance;
(e) guardianship and custody of children.“

 

It is to be noted here that A Family Court shall be deemed to be district court for the purpose of the Guardians and Wards Act, 1890 and an appeal shall lie to the Court of District Judge (Section 24 & Section 17)

 


Access to the Family Courts:

Dispute regarding the access to the family courts has been prevalent since its enactment. Section 5 containing the words “Subject to the provisions of the Muslim Family Laws Ordinance, 1961 (VIII of 1961)” emerged the distinguishing point as to whether only Muslims can go to Family Courts or every citizen can do so for the enforcement of their legal rights relating to family matters. The Supreme Court of Bangladesh has held several decisions regarding the matter which are contradictory with each other.

In Krishnapada Talukder V. Geetasree Talukder [14 (1994) BLD 415] the question was whether a woman, Hindu by faith, could file a suit in a Family Court for maintenance against her husband. The honourable justice of the High Court Division held that

 "As per the provisions of the present Ordinance, all the sections of the 27 sections statute have been made available for the litigants who are Muslim by faith only."

But in Nirmal Kanti Das Vs Sreemati Biva Rani [14 (1994) BLD (HCD) 413], the High Court Division expressed totally opposite view. From the expression 'other laws', in section 3 it appears that the Family Court Ordinance controls the Muslim Family Laws Ordinance, 1961, and not vice versa. Thus, any person professing any faith has a right to bring a suit for settlement and disposal of disputes relating to dissolution of marriage, restitution of conjugal rights, dower, maintenance, guardianship and custody of children. However, a Hindu wife is entitled to bring a suit for maintenance against her husband in a Family Court.

Finally, Pochon Rikssi Das Vs Khuku Rani Dasi and others [50 (1998) DLR (HCD) 47] removed all the confusions and held that:

"the Family Court Ordinance has not taken away any personal right of any litigant of any faith.....Family Courts Ordinance applies to all citizens irrespective of religion.”

 


Procedure of Family Courts:

Family courts Ordinance, 1985 being a special law overrides the Code of Civil procedure about what is contained in the Act directly but CPC will apply in cases where the ordinance is salient. In Family Courts the proceeding is initiated with the presentation of plaint by the plaintiff under section 6 of the Ordinance. The defendant, after being noticed within the meaning of section 7 of the ordinance, shall have to appear before the Family Court and file written statement under section 8 within 30 (thirty) days from the date of filing the suit. But, on the application of the defendant, the court may fix a further date not beyond twenty-one days for the presentation of the written statement of his defense.

 


Section 9 deals with the consequence of non-appearance of parties. Accordingly, if, on the day called on for hearing, neither the plaintiff nor the defendant appears in the court, the Court may dismiss the suit. Again, if the defendant does not appear in the court and the notice is duly served, the court may proceed the hearing ex-parte and a further notice can be directed to be served, if it is not proved that the notice has been duly served. The court may also extend for 21 days for appearance, if the notice is served but the defendant does not have enough time to appear before the Family Court. Furthermore, where the defendant appears and the plaintiff does not appear, on the day of hearing the Court shall dismiss the suit, unless the defendant admits the claim or part thereof.

 


As per section 10 the Family Court shall fix a date for ordinarily of not more than thirty days for a pre-trial hearing of the suit from the date of filing the writing statement. The family courts record the evidence according to rules laid down by section 12 of the ordinance. After the close of evidence of all parties, if compromise or reconciliation is not possible, the Court shall pronounce judgment and, on such judgment either at once or on some future day not beyond seven days of which due notice shall be given to the parties or their agents or advocates a decree shall follow.


A special feature has been laid down by section 11 that a Family Court may, if it so deems fit, hold the whole or any part of the proceedings under this Ordinance in camera. But where the both the parties request to hold the proceeding in camera, the court shall do so.

 


ADR in Family Courts:

Alternative Dispute Resolution (ADR) does mean a alternative way to settle the dispute out of ordinary court procedure. There are four types of ADR namely negotiation, mediation, conciliation and arbitration. FCO, 1985 embodies two types of ADR e.g. negotiation and mediation. Section 10(3) deals with ADR in Pre-trial stage and says:


“At the pre-trial hearing, the Court shall ascertain the points at issue between the parties and attempt to effect a compromise or reconciliation between the parties, if this be possible.”

 

Section 13(1) deals with ADR in Post-trial stage and puts it thus:

“After the close of evidence of all parties, the Family Court shall make another effort to effect a compromise or reconciliation between the parties.”

 

Presiding judge can be the mediator for this ADR purpose. In case the parties fail to settle the dispute by reconciliation or compromise, the proceeding will be restituted in normal proceeding.


Compromise decree (Section 14):  Where a dispute is settled by compromise or conciliation, the Court shall pass a decree or give decision in the suit in terms of the compromise or conciliation agreed to between the parties.

 

Besides FCO, 1985, in family matters Muslim Family Laws Ordinance also introduced the option of ADR out of court proceeding. Muslim Family Laws Ordinance, 1961 contains arbitration as a form of ADR. The Chairman of Union Porishad or Councilor in city corporation area are the arbitrators. Following sections give option of arbitration in five matters i.e., Polygamy (Section 6), Talaq (Section 7), Dissolution of marriage otherwise than by talaq (Section 8), Maintenance (Section 9) and Dower (Section 10).

 


Appeal (Section 17):


Section 17 provides rule regarding appeal from the decree and order given by Family Courts and reads as follows:


(1) Subject to the provisions of sub-section, an appeal shall lie from a judgment, decree or order of a Family Court to the Court of District Judge.


(2) No appeal shall lie from a decree passed by a Family Court-


(a) for dissolution of marriage, except in the case of dissolution for reasons specified in section 2 (viii)(d) of the Dissolution of Muslim Marriages Act, 1939 (VIII of 1939);

(b) for dower not exceeding five thousand taka.

(3) An appeal under this section shall be preferred within thirty days of the passing of the judgment, decree or order excluding the time required for obtaining copies thereof:

Provided that the Court of District Judge may, for sufficient cause, extend the said period.

(4) An appeal shall-
(a) be in writing;
(b) set out the grounds on which the appellant seeks to challenge the judgment, decree or order;
(c) contain the names, description and addresses of the parties; and
(d) bear the signature of the appellant.

(5) A certified copy of the judgment, decree or order of the Court from which the appeal is preferred shall be attached with the appeal.

(6) Any order passed by the Court of District Judge shall, as soon as may be, be
communicated to the Family Court which shall modify or amend the judgment,
decree or order accordingly and shall also make necessary entries to that effect
in the appropriate column in the register of decrees.

(7) The District Judge may transfer an appeal to the Court of an Additional
District Judge or a Subordinate Judge for hearing and disposal and may
withdraw any such appeal form such Court.


 


Other important provisions of the Family Courts Ordinance 1985 include:

 

Section: 15. “Writing of judgment:

(1)  Every judgment or order of a Family Court shall be written by the presiding Judge or from the dictation of such Judge in the language of the Court and shall be dated and signed by the Judge in open Court at the time of pronouncing it.

(2)  All judgments and orders which are appealable shall contain the point for determination, the decision thereon and the reasons therefore.”

Section: 16. Enforcement of decrees: The Family Court may enforce its decree in such form and manner as it thinks fit.

 


Section: 16A. Interim order by Family Courts: Where, at any stage of a suit, the Family Court is satisfied by affidavit or otherwise, that immediate action should be taken for preventing any party from frustrating the purpose of the suit, it may make such interim order as it deems fit.

 

Section: 18. Power of Family Court to summon witnesses: A Family Court may issue summons to any person to appear and give evidence, or to produce or cause the production of any document subject to conditions contained in this section.

Section: 19. Contempt of Family Courts: The Family Court may sentence a person who is proved to be guilty of its contempt, to fine not exceeding two hundred taka.

 


Section: 20. Application and non-application of certain laws: Unless otherwise expressly provided by the Ordinance, the following laws shall not apply to proceedings before the Family Courts:

(1)  The provisions of the Evidence Act, 1872 (I of 1872), and of the Code of Civil Procedure, 1908 (except sections 10 and 11)

(2)   The Oaths Act, 1873 (X of 1873)

 

Section: 21. Appearance through agents: With the permission of Family Court, a pardanishin woman can appear through her agents.

 

Section: 22. Court-fee: 25 taka has to be paid as court fees for filing any kind of suit before Family Courts.

 


Section: 23. Ordinance VIII of 1961 not affected:

“(1) Nothing in this Ordinance shall be deemed to affect any of the provisions of the Muslim Family Laws Ordinance, 1961 (VIII of 1961), or the rules made thereunder.

 

(2) Where a Family Court passes a decree for the dissolution of a marriage solemnised under the Muslim Law, the Court shall, within seven days of the passing of the decree, send by registered post a certified copy of the same to the appropriate Chairman referred to in section 7 of the Muslim Family Laws Ordinance, 1961 (VIII of 1961), and upon receipt of such copy, the Chairman shall proceed as if he had received an intimation of talaq required to be given under the said Ordinance.

  

(3) A decree passed by a Family Court for the dissolution of a marriage solemnised under the Muslim Law shall-

 

(a) not be effective until the expiration of ninety days from the day on which a copy thereof has been received under sub-section (2) by the Chairman; and

  

(b) be of no effect if within the period specified in clause (a) a reconciliation has been effected between the parties in accordance with the provisions of the Muslim Family Laws Ordinance, 1961 (VIII of 1961).”



Section: 24: Family Courts are deemed to be a District Court for purposes of Act

                     VIII of 1890 i.e., The Guardians and Wards Act, 1890.

 

Section: 25. Transfer and stay of suits and appeals: The High Court Division or the District Court either on the application of any party or of their own accord may transfer a suit form one family court to another.

 

 

Section: 26. Power to make rules: “The Government may, by notification in the official Gazette, make rules for carrying out the purposes of this Ordinance.”

Section: 27. Provisions relating to pending cases: Notwithstanding anything contained in this Ordinance, all suits, appeals and other legal proceedings relating to, or arising out of, any of the matters specified in section 5 pending in any Court immediately before the commencement of this Ordinance shall continue in the same Court and shall be heard and disposed of by that respective Court as if this Ordinance had not been made.

Sunday 27 November 2022

Divorce / Talaq under Muslim Law: Bangladesh Perspective

Divorce / Talaq under Muslim Law: Bangladesh Perspective

 
 

Introduction:

In Islamic law, marriage is a legal and social institution between a man and woman. Though a marriage under Islamic Law is contractual in nature, from the religious point of view it carries a vital role in our family as well as religious life. The following verse of the Holy Quran has emphasised to sustain the sacred relation of husband and wife:

Wednesday 23 November 2022

Islamic Law: Nature, Sources & Schools

Islamic Law: Nature, Sources & Schools

 


Islam, Islamic Law and Sharia:

Islamic law is a divine law. It affirmed only one true God. It demanded that believers obey God's will and laws. 

“And indeed this, your religion, is one religion, and I am your Lord, so fear Me." (23:52) 


Then Allah declared at the time of Hajjul Bida: 

“This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion.” (Q- 5:3)


Then Islam was Introduced to remove all the darkness into the chaotic Arab world. 

“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” (2:256) 

“And say,“Truth has come, and falsehood has perished. Indeed falsehood, [by its nature], is ever perishing/bound to perish (The Night Journey (17:81) 


This verse is rationalized due to chaotic situation in the then Arab because Before Islam, the nomadic tribes inhabiting the Arabian peninsulas used to worship idols. These tribes frequently fought with one another. Each tribe had its own customs governing marriage, hospitality, and revenge. Crimes against persons were answered with personal retribution or were sometimes resolved by an arbitrator. The Holy Quran declares that:

“And most of them believe not in Allah without associating (others as partners) with Him.” (Q. 12:06) 

Then women did not have any recognized social status. “In general, women were treated as chattels. There was no limit to a man’s taking as many wives as he liked. There was no recognized rule for a woman to inherit from her ancestors or husband. Birth of a daughter was regarded as inauspicious and disliked (Q. 16:58-59). Most inhuman was that many Arabs, out of a false sense of honour and for fear of poverty buried alive their young daughters (Q. 6:137; 6:151).”  

 

However, laws and rules came from principles of Islam are regarded as Islamic Law. David Pearl and Werner in Muslim Family law/ Joseph Schacht in An Introduction to Islamic Law pointed out correctly that:

“The sacred law of Islam is an all-embracing body of religious duties, the totality of Allah’s commands that regulate the life of every Muslim in all its aspects; it comprises on an equal footing ordinances regarding worship and ritual, as well as political and legal rules.”

 


Sharia is an Arabic word which means "the right path,". It refers to traditional Islamic law. And Fiqh refers to deep knowledge about Sharia. It can be termed as the science of studying Sharia law. The Sharia comes from the Holy Quran, the sacred book of Islam, which Muslims consider the actual words of God, Hadith and Sunnah of the prophet Mohammad (SM. Again, developments to Islamic Law come from Analogy and consensus are also recognized in Islamic jurisprudence.  

 

Why is Islamic law relevant to our Legal System? 

 

In spite of having a secular legal system, we find relevancy of Islamic Law in our country. Our legal system recognizes personal laws to be followed for personal matters like marriage, divorce and inheritance etc. This matter is reflected in the following definition of law contained in our Constitution which includes customs and usages having force of law as laws applicable in Bangladesh:

"law" means any Act, ordinance, order rule, regulation, bye-law, notification or other legal instrument, and any custom or usage, having the force of law in Bangladesh; (Art 152 of the Constitution of BD)

 

Again article 41 of the Constitution provides that:

“Subject to law, public order and morality- (a) every citizen has the right to profess, practice or propagate any religion”

 

Again, section 2 of the Muslim Personal Law (Shariat) Application Act, 1937  requires Muslims to follow Islamic Law in all the personal matters. Section 2 of the said Act reads as follows:

Application of Personal Law to Muslims.—Notwithstanding any custom or usage to the contrary, in all questions (save questions relating to agricultural land) regarding intestate succession, special property of females, including personal properly inherited or obtained under contract or gift or any other provision of Personal Law. marriage, dissolution of marriage, including talaq, ila, zihar, lian, khulaand mubaraat, maintenance, dower, guardianship, gifts, trusts and trust properties, and wakfs(other than charities and charitable institutions and charitable and religious endowments) the rule of decision in cases where the parties are Muslims shall be the Muslim Personal Law (Shariat).”

 


Above discussion about relevancy of Islamic Law in our country carries process that we have a pluralistic legal system. Legal pluralism refers to the idea that in any one geographical space defined by the conventional boundaries of a nation state, there is more than one law or legal system. Thus having the recognition of the practice of personal law for personal matters covers the nature of pluralistic legal system.  

 

Sources of Islamic Law

 

The Quran: First Source of Sharia Law: Quran is the sacred book of Muslims, and is the primary source of the Muslim Law. Allah revealed the Holy Quran through Angle Jibrael (AS) to Prophet Muhammad (Peace be upon him). The Holy Quran is a complete code of life. It tells us what Allah wants us to do and not to do from birth to death. However, when it does not speak directly on a certain subject, Muslims only then turn to alternative sources. 

 

Sunnah: Second Source of Shariah Law: The word Sunnah means “a system”, “a path”, or “an example”. In Islam, it refers to the words, practices and consensus of the Prophet Muhammad (Peace be upon him. Sunnah and hadiths are regarded as the interpretation of Holy Quran because it clarifies details of what is stated generally in the Quran. Thus Sunnah, it is the part of every Muslims’ faith that it must be followed.

 


Ijma: Third Source of Sharia: It may be defined as: “Consensus of opinion of the companions of the Holy Prophet Muhammad (Peace be upon him) or Muslim jurists of the first three centuries of the Hijra.” Ijma can be simply described as the agreement on any dispute arisen after the departure of prophet Mohammad (SM). The recognition of Ijma may be understood from the following Hadith of Prophet Muhammad (SM), who said: 

“If anything comes to you for decision, according to the book of Allah, if anything comes to you, which is not in the book of Allah, then look to the Sunnah of the Prophet (Peace be upon him). If anything comes to you, which is not in the Sunnah of Prophet Muhammad (Peace be upon him), then look to what people unanimously agrees upon.” 

Qiyas: Fourth and Last Source of Shariah Law: Qiyas means analogy or “Judging by comparing with a something”. It may be defined as “The analogy from the Quran, the Sunnah, and Ijma”. Qiyas can be carried out only when it be in accordance with Quran, Sunnah, and Ijma but direct contradiction with these sources invalidates Qiyas. Qiyas may be validated from the following Hadith of Prophet Muhammad (SM), who said: 

“Judge upon the book of Allah, upon the Sunnah of the Prophet, and if you do not find it in that, then use your personal opinion.” 

For example, about smoking there is no explicit quranic verses or hadith that told Muslims about smoking. But some scholars consider smoking as "haram" (forbidden) and some consider as “makruh e tahrimi” using qiyas because scientific research told us that smoking has a harmful effect for our body (health) and The Quran says that Muslims are forbidden to do something harmful to their body.

 


Methods of analyzing or interpreting Sharia law 

Ijtihad: Ijtihad is the secondary source of Islamic law. It is the interpretation of principles and provisions of Quran and hadith by faqeeh or imam.  

Istihsan: it means preference. If the number of solutions to a given problem are available then the jurists will accept the most favourable one.

Istislah: this means public good. The jurist will reach to a solution in order to ensure public good.

 


Statutory law and Judicial Ijtehad 

Statutory Law: For unification and codification the legislatures make law relating to family matter in modern time following the fundamental principles of Islamic Sharia law. In Bangladesh we have many legislations on Islamic personal matters like: 

1.    The Dissolution of Muslim Marriage Act, 1939

2.    The Muslim Family Laws Ordinance, 1961 

3.    The Family Courts Ordinance, 1985 

4.    The of Muslim Marriages and Divorces (Registration) Act, 1974 

Judicial Ijtehad/ Judicial Precedent: the decision of the Supreme Court and interpretation regarding any sharia matter is regarded as judicial ijtehad. For example; Hefzur Rahman vs. Shamsun Nahar (51 DLR, AD 172) case.



Schools of Islamic law  

• The difference in opinion of Islamic jurists regarding Qiyas in any disputing matters signifies the identity of a new discipline. This gave birth to different schools of Islamic law. • Sunni and Shia are the two main sections in Islam. 

• There are four important schools of law among Sunnis. They are Hanafi, Maliki, Shafie and Hanbali. 

 

Hanafi School: Hanafi school is the most popular one amongst Muslims. This school’s name derives from its founder, Abu Hanifa. This school basically relies on customs and precedents of the Muslim traditions came from Prophet Mohammad (SM). And following the tradition Hanafi school emphasizes on Qiyas and tries to give solution regarding many disputing matters. Hedaya is the most authoritative book of this school.


Maliki School: This school got its name after the name of its founder Malik-bin-Anas. It originates almost to the same period as the Hanafi school but it flourished first in the city of Madina. While the Hanafi school relies on Qiyas (interpretations of jurists), the Maliki school originates from Sunna and Hadith.

Shafie School: This school originates from Muhammed bin Irdis Shafi, who was a student of both Imam Malik and Imam Hanafi. The Muslim world considers him to be one of his most important jurists. The Shafi school is basically a combination of the Maliki school and the Hanafi school. 

Hambali School: Ahmed bin Hanbal, a disciple of Imam Shafi, was the creator of this school. His theory rejected the Shafi school for relying on Qiya, i.e. the personal analogical reasoning and interpretations of the people. Instead, he insisted on going back to Sunna and Hadith to interpret the Quran and other laws.

(If any dispute arises between the opinions of two imams on any subject matter, every opinion will be regarded as correct.)