The practice of dowry in Pakistan, despite being outlawed under the Dowry and Marriage Gifts (Restriction) Act of 1976, remains deeply entrenched in societal norms. Defined as the transfer of material goods, cash, or property from the bride’s family to the groom’s family as a precondition for marriage, dowry has evolved from a symbolic gesture into a coercive financial burden. According to the Punjab Commission on the Status of Women (2020), approximately 62% of marriages in Pakistan involve dowry demands, with families often pressured to provide luxury items such as cars, electronics, or cash payments exceeding ₨2 million. This systemic exploitation reflects a patriarchal mindset that commodifies women, reducing their worth to material transactions. Meanwhile, alimony—legally mandated financial support for divorced women under Section 25 of the Muslim Family Laws Ordinance of 1961—is rarely enforced. UN Women (2022) estimates that only 12% of divorced women in Pakistan receive alimony, highlighting a stark disconnect between legal provisions and societal realities. Both practices, though framed as cultural traditions or religious obligations, perpetuate cycles of economic dependency and gender inequality.
The historical roots of dowry in South Asia trace back to feudal systems where women were perceived as economic liabilities. Families paid dowries to “compensate” grooms for assuming the “burden” of a woman’s upkeep, a distortion of pre-Islamic practices that emphasized bride-price (mahr) paid directly to the woman. Over time, this transactional view of women became entrenched, with dowry transforming into a tool of extortion. In contrast, Islamic principles explicitly mandate post-divorce financial support (nafaqa) for women, as outlined in Quran 2:241. However, cultural stigma often overrides religious doctrine, silencing women who might otherwise seek alimony. Societal pressure to avoid being labeled “bayghairat” (shameless) forces many divorced women to relinquish their legal rights to protect familial honor. This contradiction between religious mandates and cultural practices underscores the pervasive influence of patriarchal norms.
A comparative analysis of dowry and alimony reveals how both systems reinforce gender inequality through social expectations, legal failures, and economic exploitation. Dowry operates as a measure of a woman’s perceived value, with larger dowries often correlated with higher social status for brides. Middle-class and low-income families frequently incur crippling debts or sell assets to meet escalating demands, perpetuating intergenerational poverty. The Human Rights Commission of Pakistan (2021) reports that dowry-related domestic violence affects 25% of married women, with cases ranging from emotional abuse to physical violence, including burns and acid attacks, often justified by claims of “insufficient” dowry. Alimony, meanwhile, is stigmatized as a mark of personal failure. Women who pursue legal claims face institutional barriers, including biased judiciary systems that require proof of a husband’s income—a near-impossible task for women without financial literacy or resources. Courts often side with men, and the average alimony case drags on for 3–5 years, a timeline that impoverished women cannot sustain.
The economic and psychological ramifications of these practices are profound. Dowry demands drain household resources, particularly in families with multiple daughters, forcing parents to prioritize marriage expenses over education or healthcare. The Punjab Commission on the Status of Women (2020) documents cases of families selling land or taking high-interest loans, trapping them in cycles of debt. For women, the inability to fulfill dowry expectations often leads to marital abuse, while the absence of alimony post-divorce leaves many destitute. With only 22% of Pakistani women participating in the formal labor force (World Bank, 2023), divorced women frequently lack the means to achieve financial independence, pushing some into informal or exploitative work. The psychological toll includes societal shaming, internalized guilt, and the erosion of self-worth, as women are conditioned to view themselves as burdens.
The Pakistani woman’s mindset—often mischaracterized as complicit in these systems—is shaped by structural constraints rather than choice. Limited access to education, with a female literacy rate of 45%, and restricted economic opportunities force women to rely on marriage as their primary social safety net. Mothers perpetuate dowry customs to secure their daughters’ futures in a society that ostracizes unmarried women, while divorced women avoid alimony claims to shield their children from stigma. Religious misinterpretations further entrench these practices, as conservative clerics falsely frame dowry as “Sunnah” (Islamic tradition) and dismiss alimony as unnecessary. Scholarly critiques emphasize that the Quran explicitly condemns dowry, yet cultural distortions persist, reflecting a broader pattern of patriarchal manipulation of religious texts.
Legal frameworks, though theoretically progressive, are undermined by weak enforcement and institutional apathy. The 1976 Dowry Act, which limits dowries to ₨5,000 and mandates transparency in gift exchanges, is routinely ignored. Law enforcement agencies dismiss complaints as “private family matters,” and only 0.3% of reported dowry cases result in convictions (HRCP, 2021). Similarly, alimony laws are rendered ineffective by bureaucratic delays and a lack of legal aid for women. Proposed reforms, such as fast-track courts and digital registries to track dowry demands, remain unimplemented, reflecting a broader indifference to women’s rights.
Efforts to dismantle these systems must address root causes: patriarchal norms, economic disempowerment, and legal inertia. Educational campaigns challenging gender stereotypes in school curricula and media could shift societal attitudes, as seen in Bangladesh, where grassroots anti-dowry initiatives reduced dowry-related violence by 40% between 2015 and 2020. Economic empowerment programs, including vocational training and microfinance initiatives, could enhance women’s financial autonomy. Legal reforms, such as stricter penalties for dowry harassment and streamlined alimony processes, require political will. Engaging men as allies—through campaigns encouraging sons to reject dowry or fathers to invest in daughters’ education—is critical to cultural change.
In conclusion, dowry and alimony are not isolated traditions but interconnected mechanisms of patriarchal control. They commodify women at every life stage—first as brides, then as divorcees—reinforcing their status as economic dependents. Legal and societal reforms must prioritize women’s autonomy, recognizing that true progress hinges on dismantling systems that profit from their subjugation. Until Pakistani women are valued as human beings rather than transactions, the cycles of exploitation will persist, bleeding families dry and perpetuating gender inequality.
Sources:
Punjab Commission on the Status of Women (PCSW). (2020). Dowry Practices in Punjab.
UN Women. (2022). Divorce and Economic Rights in Pakistan.
Human Rights Commission of Pakistan (HRCP). (2021). The Dowry Crisis.
World Bank. (2023). Labor Force Participation in South Asia.
Quran 2:241 (Translation: Sahih International).