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he most precise definition of economy is the utilization of methods and tools, which will bring about the most efficiency in production, distribution and consumption at the lowest cost. Making choices is the heartbeat of economy. The responsibility of the family in making choices about meeting various needs in accordance with costs and income is the main economic duty of this social entity. On the other hand, by making appropriate use of products a nd services, the family can play a major role in the frugal use of economic resources, especially those that cannot be reproduced. The difference between different schools of economy and proposed ideas comes from the principles and values on which they are based. Therefore, having a theological basis in every family will undoubtedly make the methods of gaining income and spending it different from other economic principles.

In classic economic principles, the dominant approach is the one based on secularism and the principle of the rule of individual interests and maximization of one’s profits. However, in the Islamic principles of economy, both dimensions of materialism and spirituality are paid attention to at the same time. In such an economy, social justice is the goal that has the top priority in all economic affairs. In the conventional economic strategies of the today’s world, the only limitation in consumption comes from the limitation of income. In the Islamic economy, there are certain religious limitations ruling over the income, based on which you are not allowed to use and consume more than you actually need although you might have the resources at your disposal to do so. On the other hand, when social justice becomes the ultimate goal in Islamic economy, and helping the needy becomes a principle, then some regulations aimed at moderating wealth and closing the gap between the social classes are created such as “Zakat” and “Khoms” (Islamic tax for justice and wealth distribution) which are actually forms of Islamic taxation. Family plays a great role in Islamic economy, for it, as a small social entity, can regulate income and prevent false spending and expenditures.

 The principle of dividing the tasks of the family according to the talents and expertise of each of the spouses means that they each accept their own responsibility.

In such a family, rearing children with love and enough care (women’s role) and earning a sufficient income in order to provide the livelihood of the family (men’s role) necessitate the capability of the spouses in their respective roles and the appropriate division of the tasks around the house.

This does not mean dependency but synergy. Today encouraging women to be present in the market and expanding kindergartens is like a principle, which is considered a cause. In this principle, the highest motivation of people is to have equal conditions, not the responsible use of freedom, because to them equality means comparing humans without making any sensible relationship between their rights and their responsibilities.

In this view, both men and women turn a blind eye to the management of the house and become equally involved in providing the livelihood. Although this idea has been followed in order to restore the forgotten rights of the women in the house, it has actually eventuated in another oppression against them because by entangling them in the market and canceling their unique natural skill i.e. motherhood, they faced yet another defeat. Amid all this, the children of such mothers and fathers had to bear the heavy costs.

In the view of Islam, the duty of being in charge and providing for the livelihood of the family is given to the fathers. 

God Almighty says in the Holy Qur’an:

“… and their maintenance and their clothing must be borne by the father according to usage…”   [The Holy Quran, Surah Al-Baqarah, verse 233] 

In this approach and when the economic responsibilities are ceded to the father, the large and important task of guiding the family culturally, which is considered one of the duties of mothers, becomes less severe for them. 

God Almighty says in the Holy Qur’an:

“ .... To men is allotted what they earn, and to women what they ear....” [the Holy Quran, Surah Al-Nisa, verse 32] 

Of course, in Islam women’s right to work and hold a job is maintained and respected, however it is not their responsibility to provide the livelihood of the family. Therefore, it is to the advantage of both men and women to exempt women from compulsory and sometimes crushing efforts to earn family’s livelihood. Actually, in Islam there is this complete legal package with joined and complementary chains of responsibilities for both men and women. In this package, ethics function as the balancing force in the family.

  Actually, this package has relieved women of economic concerns and obligations. Of course it has to be mentioned that according to valid religious decrees in Islam, working around the house and doing the chores is not considered to be the “obligation” of women and for doing housework they can ask their husbands to pay them a sum of money for doing the housework. In the Islamic view, a female as a girl, wife or mother needs to be economically supported by her family under any circumstances and if this is disturbed, then the government is responsible for it. Based on such an approach, the Islamic Republic of Iran has mentioned in Articles 1106, 1107, 1109, 1111, 1112, and 1129 of its civil laws the principle of the men’s economic responsibility and has also mentioned that if a husband neglects this responsibility of his, his wife can report to the judicial system.

 According to Article 642 of the Islamic Punishment Law, in case a man ignores this responsibility the court can sentence him from 3 to 5 months of imprisonment. It is obvious that in case the caretaker of the family (husband) dies or retires, his wife or daughter(s) can benefit from his pension in order to manage their lives and supply their basic needs.  (Amendment to Article 2 of the law for payment of pension to employees’ heritage. This article was passed in 1952 and has been revised in 1983 to allow payment of pension to children and grandchildren.)

 Of course, the government is responsible for the livelihood of girls and women who live under special conditions because they normally become more vulnerable as the result of divorce or loss of their caretakers. Paragraph 4 of Article 21 of the Iranian Constitution clearly says that the government has to create a special insurance for widows and old women. The Charter of Rights and Responsibilities of Women in the Islamic Republic of Iran mentions in paragraph 97 that women should benefit from needed support in case they have been subjected to divorce, physical disability, or if they have nobody to look after them or if they are subjected to bad care or should be rehabilitated.Paragraph 98 of this Charter refers to the right of women to ask their husbands to pay them for the work they do around the house (in case they make a request). Moreover, this Paragraph reaffirms the claim that women’s working in the house leaves a positive effect on the economy of the family as well as on the national income. In this regard, we can mention the plan for the social security of homemakers. In conclusion, although women’s working outside home is important in Iran since it contributes to the society, they are in no way burdened to get involved in the breadwinning process.The supreme Leader of Iran, Ayatollah Khamenei, says the following concerning the economic role of a Muslim Iranian woman:“No country can be needless of the female workforce in different areas. However, women’s working should not conflict with their dignity and divine value. Women’s working should not result in their devaluation or weakness.”