ABSTRACT
Since the atrocities and acts of violence of 9/11 and 7/7 questions concerning the teachings of the Qur’an and the Sunnah (the traditional teachings of Islam through the Prophet Muhammad, peace be upon him, hereafter p.b.u.h.) have come under intense scrutiny in the arena of legal, sociological and religious studies.1 In this chapter, the authors examine verse 4:34 of the Qur’an, entitled The Women, which contains important clauses regarding the social interaction between husband and wife. This chapter encompasses the dimension of interpersonal relations between the genders in Islam, where the authors argue that it is not enough to qualify the use of the word Idribuhunna in the text of the verse, generally interpreted as permission for the use of physical force in order to establish notions of obedience upon women, with words like ‘lightly’ or ‘gently’, as is done in most Qur’anic translations.2
The authors believe that there is a need to go much further if domestic violence is to be desacrilised and treated as an excess (and a crime), as opposed to a fundamental right of a husband to exercise over his wife. A traditional exegesis of the Qur’an and the Ahadith is undertaken, providing an explanation of the relevant verses and passages within Islamic scriptures. The authors are of the opinion that traditional (cultural) interpretations and perspectives of the thirty-fourth Qur’anic verse, amongst others, perpetuate an oppressive patriarchal system not intended by Islamic law viewed in its genesis, and serve as incorrect justifications for the oppression of women in Muslim societies, whether in the East or West. This chapter will contain some Islamic views that will not be seen positively by others, but they are nevertheless dominant views and need to be understood as such (if not entirely accepted). As a chapter in this current collection, it provides yet another view on how violence is read and experienced by Muslim women. It should also be noted that this chapter is not concerned with discussing the role of ‘honour’ in Islam per se – rather it intends to explore the issue of
whether violence in a domestic context is permitted with reference to the primary sources of Islamic law. There are other chapters in this collection that usefully explore notions of honour, violence and how it is experienced in relation to Muslim and non-Muslim communities. From the outset, and as we draw towards a conclusion, the authors argue that we do not condone the view that any violence towards women is legitimate.
