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'''Forced marriage''' is the compelled marriage of an individual (usually female) against their will. The individual is usually forced by family members and in countries with primitive women's rights. Forcing a female who has reached the age of puberty to marry someone against her explicit wishes is forbidden in [[Islam]]. Nevertheless, [[Islamic law|Shari'ah]] fails to protect the most vulnerable - children.  
'''Forced marriage''' is the compelled marriage of an individual (usually female) against their will. The individual is usually forced by family members and in countries with primitive women's rights. Forcing a female who has reached the age of puberty to marry someone against her explicit wishes is forbidden in [[Islam]]. Nevertheless, [[Islamic law|Shari'ah]] fails to protect the most vulnerable - children.  
Most (but not all) Muslim majority countries have made child marriage and forced marriage illegal. Nevertheless, such marriages still occur to a significant extent despite legal protections (and are not limited to Muslim communities). Many Muslim charities and campaign groups are working to prevent contemporary cases of forced marriage and to help those who seek their help.<ref>For example [https://www.mwnuk.co.uk/Forced_Marriage_7_factsheets.php Muslim Women's Network UK] and [https://preventforcedmarriage.org/forced-marriage-overseas-pakistan/ Tahirih Justice Center Forced Marriage Initiative]</ref> There are also government agencies who can and should be contacted when someone is at risk of forced marriage. Some charities advise those who realise too late that they are being taken overseas for a forced marriage to hide a spoon underneath their clothing so that when passing through the airport metal detector there will be an opportunity to explain the situation privately to the security team. Contacting the relevant national embassy is usually advised if already abroad.


==Child marriage==
==Child marriage==
Most (but not all) Muslim majority countries have made child marriage illegal. However, in all schools of classical Islamic law, a guardian was allowed to enter his pre-pubescent child into a marriage contract without consent. When the child reached the age of puberty he or she could exercise the "option of puberty" (khiyar al-bulugh) to repudiate the marriage, but only if it was entered into negligently, fraudulently or by someone other than the father or grandfather. The option was also lost to a virgin female who has reached puberty and who had taken no action or remained silent for what is considered a reasonable time after being informed of the contract. A male child retained his option in the same circumstances until he actively approved of the marriage <ref>Esposito, John L. (2001) "Women in Muslim Family Law (2nd Edition)", New York: Syracuse University Press, pp.16-17</ref><ref>Ali, S. M. (2004) "The Position of Women in Islam: A Progressive View", New York: State University of New York Press, pp.40-41</ref>
{{Main|Child Marriage in Islamic Law}}
 
As detailed below, Muhammad's marriage to six-year-old Aisha was cited in jurisprudence ruling that a child can be betrothed by her father without her explicit consent.<ref>{{Bukhari|7|62|18}}</ref><ref>{{Muwatta|28|2|7}}</ref> Consummation of the marriage takes place when the father and husband believe she is ready for it. The tradition that Muhammad consummated his marriage to Aisha when she was nine<ref>{{Bukhari|7|62|64}}</ref> has also featured in such judgements. A number of Quranic verses played a prominent role both in Quranic exegesis and legal disgussions about the consummation of marriage with pre-pubescent girls.<ref>Most noteably {{Quran|65|4}}, though also {{Quran|4|3}}, {{Quran|4|6}} and {{Quran|24|32}}</ref>


A father or guardian must ask the consent of his daughter before offering her in marriage if she is a virgin who has reached puberty, based on a well known sahih hadith. However, according to that same hadith, if she remains silent when asked, offering no explicit acceptance, this counts as consent.
A father or guardian must ask the consent of his daughter before offering her in marriage if she is a virgin who has reached puberty, based on a well known sahih hadith. However, according to that same hadith, if she remains silent when asked, offering no explicit acceptance, this counts as consent.<ref>{{Bukhari|7|62|68}}</ref>


A girl is expected to make a life changing decision on marriage while still a child, with very limited experience and utterly dependent on her parents. Child marriages occur [[Child Marriage in the Muslim World|all over the world]], but especially in Muslim countries that practice the relevant part of the Shari'a. [http://www.un.org/youthenvoy/2016/03/new-un-initiative-aims-to-protect-millions-of-girls-from-child-marriage The UN] regards child marriage as a human rights violation and aims to eradicate it by 2030. The girl is vulnerable to spousal abuse and childhood pregnancy which greatly jeopardizes her health and future.  
A girl was thus expected to make a life changing decision on marriage while still a child, with very limited experience and utterly dependent on her parents. Child marriages occur [[Child Marriage in the Muslim World|all over the world]], but especially in Muslim countries that practice the relevant part of the Shari'a. [http://www.un.org/youthenvoy/2016/03/new-un-initiative-aims-to-protect-millions-of-girls-from-child-marriage The UN] regards child marriage as a human rights violation and aims to eradicate it by 2030. The girl is vulnerable to spousal abuse and childhood pregnancy which greatly jeopardizes her health and future.  


==Islamic law==
==Islamic law==
===Compulsion of minors and virgins===
According to Professor Kecia Ali, Islamic jurists considered that the Quranic concept of "''Bulugh'', majority, was usually constituted by puberty, normally menarche for a girl and first nocturnal emission for a boy, though other signs of physical maturation could be taken into account." Quran verses that mention bulugh were taken into account in jurist discussions on marriage compulsion and there was also much discussion centred around the following hadith:
{{Quote|{{Muslim|8|3307}}|Ibn Abbas (Allah be pleased with them) reported Allah's Messenger (ﷺ) as saying:
A woman who has been previously married (Thayyib) has more right to her person than her guardian. And a virgin should also be consulted, and her silence implies her consent.}}
This appears to rule out a father forcing his virgin daughter into marriage without consulting her and obtaining her agreement, or at least her silence (though this can be abused, as mentioned above). However, Kecia Ali explains that the jurists were nevertheless in agreement that "a father's power of compulsion over his virgin daughter is unquestioned so long as she is a minor." Two founders of major schools of Sunni jurisprudence, Malik and Shafi'i, employed different strategies to get around the apparent implications of the above hadith.
Malik's legal methodology considered the custom of the people of Medina as more authoritative than this hadith. For Malik, either virginity or minority allowed compulsion.
For Abu Hanifa, there is no compulsion after majority. Later Hanafis ruled that a minor (virgin or otherwise) can be compelled into marriage.
Shafi'i claimed that the word for guardian in the hadith does not include a female whose guardian is her father, so a father could still compell his virgin daughter to marry. The rarer case of non-virgin minors were forbidden to be married again at all until they reached majority. For both Malik and Shafi'i, the father's power to compell his virgin daughter to marry continued even after the age of majority.<ref>Kecia Ali, "Marriage and Slavery in Early Islam", Massachussets: Harvard University Press, 2010, p. 33 - 34</ref>
Kecia Ali further states that the example of Muhammad and his companions featured in these discussions. "Though the ''Muwatta'' and ''Mudawwana'' presented anecdotes about Companions and the Prophet marrying off their daughters, the ''Umm'' focused on the Prophet's marriage to 'A'isha". She further notes, "In Shafi'i's view, she was still a minor when consummation occurred. The binding nature of Muhammad and 'A'isha's union establishes fathers' power to contract binding marriages for their minor virgin daughters: 'Abu Bakr's marrying 'A'isha to the Prophet, may God's blessings and peace be upon him, when she was a girl of six and [the Prophet's] having sex with her when she was a girl of nine indicates that the father has more right over a virgin than she has over herself.'"<ref>Ibid. p. 35</ref>
As well as the hadith quoted above, Muslim advocates of reform to laws on marriage highlight the following hadiths:
{{Quote|{{Abu Dawud|11|2091}}|Narrated Abdullah ibn Abbas:
A virgin came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so the Prophet (ﷺ) allowed her to exercise her choice.}}
{{Quote|{{Ibn Majah||3|9|1873}}|Abdur Rahman bin Yazid Al-Ansari and Mujamma bin Yazid Al-Ansari said:
that a man among them who was called Khidam arranged a marriage for his daughter, and she did not like the marriage arranged by her father. She went to the Messenger of Allah and told him about that, and he annulled the marriage arranged by her father. Then she married Abu Lubabah bin Abdul-Mundhir.}}
===Option of puberty to annul the marriage===
In all schools of classical Islamic law, a father was allowed to enter his pre-pubescent child into a marriage contract without consent. When the child reached the age of puberty he or she could exercise the "option of puberty" (khiyar al-bulugh) to repudiate the marriage, but only if it was entered into negligently, fraudulently or by someone other than the father or grandfather. The option was also lost to a virgin female who has reached puberty and who had taken no action or remained silent for what is considered a reasonable time after being informed of the contract. A male child retained his option in the same circumstances until he actively approved of the marriage <ref>Esposito, John L. (2001) "Women in Muslim Family Law (2nd Edition)", New York: Syracuse University Press, pp.16-17</ref><ref>Ali, S. M. (2004) "The Position of Women in Islam: A Progressive View", New York: State University of New York Press, pp.40-41</ref>


Due to Muhammad's marriage to six-year-old Aisha, a child can be betrothed by her father without her explicit consent.<ref>{{Bukhari|7|62|18}}</ref><ref>{{Muwatta|28|2|7}}</ref> Some [[sahih]] hadith state that a virgin's silence is taken as consent.<ref>{{Bukhari|7|62|68}}</ref> Consummation of the marriage takes place when the father and husband believe she is ready for it. Since Muhammad consummated his marriage to Aisha when she was nine,<ref>{{Bukhari|7|62|64}}</ref> there is nothing wrong Islamically with an adult consummating his marriage to a 10-year-old who has reached menarche. In fact, Islamic law allows adults to marry pre-pubescent girls and does not stipulate when sexual relations may occur.<ref>{{Quran|65|4}}</ref>  Islam mandates that a woman have sex with her husband whenever he asks for it unless she is menstruating or severely ill.<ref>{{Muslim|8|3368}}</ref><ref>Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61</ref><ref>Al Tirmidhi Hadith No. 1160 & Ibn Ma’jah Hadith No. 4165</ref>  In Iran, for example, ''tamkin'' is the word used to describe a woman's obligation to be sexually available at her husband's whim.<ref>Ilkkaracan, Pinar. (2008). [http://books.google.com/books?id=pnGwP9-FhxYC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false ''Deconstructing Sexuality in the Middle East'']. (p. 129). Burlington, VT: Ashgate Publishing Company.</ref>  There is no law in Islam that protects a woman from rape by her husband.  In fact, a wife is a man's tilth, and he is permitted to approach her however and whenever he feels like it.<ref>{{Quran|2|223}}</ref><ref>[http://www.dailytelegraph.com.au/news/cleric-rape-beating-ok-for-wives/story-e6freuy9-1111118629144 Cleric: Rape, beating OK for wives] - Mark Dunns - The Daily Telegraph, January 22, 2009</ref>  If she feels that she is being mistreated, she must seek a divorce from an Islamic court and prove the mistreatment.  If her husband divorces her, but changes his mind before the mandatory 'idda is over, he may take his wife back whether she desires to remain married to him or not.<ref>{{Quran|2|228}}</ref><ref>[http://www.islamqa.com/en/ref/75027/permission%20second%20wife The wife’s consent is not a condition of taking her back after divorce] - Islam Q&A, Fatwa No. 75027</ref>
===Marital rape===
{{Main|Rape in Islamic Law}}
The problem of marital rape is particularly likely to occur in cases of forced marriage. Islamic law obliges a woman to have sex with her husband whenever he asks for it unless she is menstruating or severely ill.<ref>{{Muslim|8|3368}}</ref><ref>Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61</ref><ref>Al Tirmidhi Hadith No. 1160 & Ibn Ma’jah Hadith No. 4165</ref>  In Iran, for example, ''tamkin'' is the word used to describe a woman's obligation to be sexually available at her husband's whim.<ref>Ilkkaracan, Pinar. (2008). [http://books.google.com/books?id=pnGwP9-FhxYC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false ''Deconstructing Sexuality in the Middle East'']. (p. 129). Burlington, VT: Ashgate Publishing Company.</ref>  There is no law in Islam that protects a woman from rape by her husband.  In fact, a wife is a man's tilth, and he is permitted to approach her however and whenever he feels like it.<ref>{{Quran|2|223}}</ref><ref>[http://www.dailytelegraph.com.au/news/cleric-rape-beating-ok-for-wives/story-e6freuy9-1111118629144 Cleric: Rape, beating OK for wives] - Mark Dunns - The Daily Telegraph, January 22, 2009</ref>  If she feels that she is being mistreated, she must seek a divorce from an Islamic court and prove the mistreatment.  If her husband divorces her, but changes his mind before the mandatory 'idda is over, he may take his wife back whether she desires to remain married to him or not.<ref>{{Quran|2|228}}</ref><ref>[http://www.islamqa.com/en/ref/75027/permission%20second%20wife The wife’s consent is not a condition of taking her back after divorce] - Islam Q&A, Fatwa No. 75027</ref>


==Slaves and Captives==
==Slaves and Captives==
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[[Qur'an, Hadith and Scholars:Muhammads Wives and Concubines#Raihana|Rayhana]] was a Jewish captive from the Quraiza tribe.  One source says Muhammad offered her marriage instead of slavery, but she declined and remained Jewish. Another source says he married her, and her manumission was her mahr.
[[Qur'an, Hadith and Scholars:Muhammads Wives and Concubines#Raihana|Rayhana]] was a Jewish captive from the Quraiza tribe.  One source says Muhammad offered her marriage instead of slavery, but she declined and remained Jewish. Another source says he married her, and her manumission was her mahr.


===Relevant Quotations===
==Relevant Quotations==


{{Quote|{{Muslim|8|3303}}| Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as having said:
{{Quote|{{Muslim|8|3303}}| Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as having said:

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Forced marriage is the compelled marriage of an individual (usually female) against their will. The individual is usually forced by family members and in countries with primitive women's rights. Forcing a female who has reached the age of puberty to marry someone against her explicit wishes is forbidden in Islam. Nevertheless, Shari'ah fails to protect the most vulnerable - children.

Most (but not all) Muslim majority countries have made child marriage and forced marriage illegal. Nevertheless, such marriages still occur to a significant extent despite legal protections (and are not limited to Muslim communities). Many Muslim charities and campaign groups are working to prevent contemporary cases of forced marriage and to help those who seek their help.[1] There are also government agencies who can and should be contacted when someone is at risk of forced marriage. Some charities advise those who realise too late that they are being taken overseas for a forced marriage to hide a spoon underneath their clothing so that when passing through the airport metal detector there will be an opportunity to explain the situation privately to the security team. Contacting the relevant national embassy is usually advised if already abroad.

Child marriage

As detailed below, Muhammad's marriage to six-year-old Aisha was cited in jurisprudence ruling that a child can be betrothed by her father without her explicit consent.[2][3] Consummation of the marriage takes place when the father and husband believe she is ready for it. The tradition that Muhammad consummated his marriage to Aisha when she was nine[4] has also featured in such judgements. A number of Quranic verses played a prominent role both in Quranic exegesis and legal disgussions about the consummation of marriage with pre-pubescent girls.[5]

A father or guardian must ask the consent of his daughter before offering her in marriage if she is a virgin who has reached puberty, based on a well known sahih hadith. However, according to that same hadith, if she remains silent when asked, offering no explicit acceptance, this counts as consent.[6]

A girl was thus expected to make a life changing decision on marriage while still a child, with very limited experience and utterly dependent on her parents. Child marriages occur all over the world, but especially in Muslim countries that practice the relevant part of the Shari'a. The UN regards child marriage as a human rights violation and aims to eradicate it by 2030. The girl is vulnerable to spousal abuse and childhood pregnancy which greatly jeopardizes her health and future.

Islamic law

Compulsion of minors and virgins

According to Professor Kecia Ali, Islamic jurists considered that the Quranic concept of "Bulugh, majority, was usually constituted by puberty, normally menarche for a girl and first nocturnal emission for a boy, though other signs of physical maturation could be taken into account." Quran verses that mention bulugh were taken into account in jurist discussions on marriage compulsion and there was also much discussion centred around the following hadith:

Ibn Abbas (Allah be pleased with them) reported Allah's Messenger (ﷺ) as saying: A woman who has been previously married (Thayyib) has more right to her person than her guardian. And a virgin should also be consulted, and her silence implies her consent.

This appears to rule out a father forcing his virgin daughter into marriage without consulting her and obtaining her agreement, or at least her silence (though this can be abused, as mentioned above). However, Kecia Ali explains that the jurists were nevertheless in agreement that "a father's power of compulsion over his virgin daughter is unquestioned so long as she is a minor." Two founders of major schools of Sunni jurisprudence, Malik and Shafi'i, employed different strategies to get around the apparent implications of the above hadith.

Malik's legal methodology considered the custom of the people of Medina as more authoritative than this hadith. For Malik, either virginity or minority allowed compulsion.

For Abu Hanifa, there is no compulsion after majority. Later Hanafis ruled that a minor (virgin or otherwise) can be compelled into marriage.

Shafi'i claimed that the word for guardian in the hadith does not include a female whose guardian is her father, so a father could still compell his virgin daughter to marry. The rarer case of non-virgin minors were forbidden to be married again at all until they reached majority. For both Malik and Shafi'i, the father's power to compell his virgin daughter to marry continued even after the age of majority.[7]

Kecia Ali further states that the example of Muhammad and his companions featured in these discussions. "Though the Muwatta and Mudawwana presented anecdotes about Companions and the Prophet marrying off their daughters, the Umm focused on the Prophet's marriage to 'A'isha". She further notes, "In Shafi'i's view, she was still a minor when consummation occurred. The binding nature of Muhammad and 'A'isha's union establishes fathers' power to contract binding marriages for their minor virgin daughters: 'Abu Bakr's marrying 'A'isha to the Prophet, may God's blessings and peace be upon him, when she was a girl of six and [the Prophet's] having sex with her when she was a girl of nine indicates that the father has more right over a virgin than she has over herself.'"[8]

As well as the hadith quoted above, Muslim advocates of reform to laws on marriage highlight the following hadiths:

Narrated Abdullah ibn Abbas: A virgin came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so the Prophet (ﷺ) allowed her to exercise her choice.
Abdur Rahman bin Yazid Al-Ansari and Mujamma bin Yazid Al-Ansari said: that a man among them who was called Khidam arranged a marriage for his daughter, and she did not like the marriage arranged by her father. She went to the Messenger of Allah and told him about that, and he annulled the marriage arranged by her father. Then she married Abu Lubabah bin Abdul-Mundhir.

Option of puberty to annul the marriage

In all schools of classical Islamic law, a father was allowed to enter his pre-pubescent child into a marriage contract without consent. When the child reached the age of puberty he or she could exercise the "option of puberty" (khiyar al-bulugh) to repudiate the marriage, but only if it was entered into negligently, fraudulently or by someone other than the father or grandfather. The option was also lost to a virgin female who has reached puberty and who had taken no action or remained silent for what is considered a reasonable time after being informed of the contract. A male child retained his option in the same circumstances until he actively approved of the marriage [9][10]

Marital rape

The problem of marital rape is particularly likely to occur in cases of forced marriage. Islamic law obliges a woman to have sex with her husband whenever he asks for it unless she is menstruating or severely ill.[11][12][13] In Iran, for example, tamkin is the word used to describe a woman's obligation to be sexually available at her husband's whim.[14] There is no law in Islam that protects a woman from rape by her husband. In fact, a wife is a man's tilth, and he is permitted to approach her however and whenever he feels like it.[15][16] If she feels that she is being mistreated, she must seek a divorce from an Islamic court and prove the mistreatment. If her husband divorces her, but changes his mind before the mandatory 'idda is over, he may take his wife back whether she desires to remain married to him or not.[17][18]

Slaves and Captives

We must not forget the others whose lives are at the mercy of those known as owners. Although Islam promotes the freeing of slaves by promising divine rewards in the afterlife, it also institutionalizes the practice by sanctioning the capture and enslavement of enemy (kuffar) noncombatants as well as promoting an indulgence-style requirement of manumitting a slave for the compensation of sins committed.[19] The buying and selling of human beings like livestock is permitted in Islam, and there is no limit to the number of slaves a Muslim can own so long as he (or she) can afford to feed, clothe, and shelter them. Slaves have no right over their own persons. A slave may not get married without his or her master's permission, and a slave can redeem his or herself only if the master allows it.

A female slave may be used for sex by her master. He does not need her permission to practice al-'azl, and after having sex with her he may sell her to another man or ransom her back to her family (if she had been captured during a battle or raid). If he desires her as a wife, he may marry her and does not have to pay her a bride price. Her freedom is considered her mahr. This can come in handy when a man is poor and yet desires to have a wife. A captured woman costs nothing, and he does not have to pay any money to marry her. A man may have sex with his captives and slaves without the permission of his wife (or wives).

The woman, of course, has no say in the matter. However, it would probably be in her best interest to get married seeing as though she might never experience freedom otherwise. Mandatory freeing of a female slave only occurs upon her master's death if she has given him a child. Whatever the scenario, a female slave has absolutely no control over her life. Her master can have sex with her if he wants (rape), sell her to another man, or give her in marriage to another man. Her wishes are meaningless and her compliance unnecessary. The only thing her master cannot do is earn money by prostituting her to other men.[20]

Muhammad's slave girls and captives

Juwairiya

Juwairiya was a captive from the Banu Mustaliq tribe. She was given to one of the Muslims, and she entered into an agreement with him to purchase her freedom. She then sought assistance from Muhammad for the payment amount. He offered to pay the price of her freedom if she married him (since she was very beautiful). So, she married him and the captives were released because they had become the relatives of Muhammad by marriage. On account of Juwairiya, one hundred families of the Banu al-Mustaliq were set free.

Safiyah

Safiyah was a Jewish captive from Khaibar and chief mistress of the Quraiza and An-Nadir tribes. After the brutal death of her husband Kinana, she was given as war booty to one of the Muslims. Muhammad was informed of her great beauty, and so he ordered her owner to give her to him in exchange for another slave girl. He married her shortly thereafter, and considered her manumission to be her mahr. Of his nine wives, Muhammad spent the least amount of time with Safiya.

Mariyah

Mariyah was a Coptic concubine sent as a gift from Egypt to Muhammad. She gave birth to Muhammad's son Ibrahim, but he died by the time he was two. They were never married, but he had sex with her because she was his property.

Rayhana

Rayhana was a Jewish captive from the Quraiza tribe. One source says Muhammad offered her marriage instead of slavery, but she declined and remained Jewish. Another source says he married her, and her manumission was her mahr.

Relevant Quotations

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as having said: A woman without a husband (or divorced or a widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. They asked the Prophet of Allah (ﷺ): How her (virgin's) consent can be solicited? He (the Holy Prophet) said: That she keeps silence.
'A'isha (Allah be pleased with her) reported: I asked Allah's Messenger (ﷺ) about a virgin whose marriage is solemnised by her guardian, whether it was necessary or not to consult her. Allah's Messenger (ﷺ) said: Yes, she must be consulted. 'A'isha reported: I told him that she feels shy, whereupon Allah's Messenger (ﷺ) said: Her silence implies her consent.


[It is] un-Islamic to stop husbands from having sex with their wives even if they were doing so without their consent.[21]
Dr Aamir Liaqat Hussain, Pakistan's minister of state for religious affairs
A husband has the right to be intimate with his wife and the wife must obey. If the wife refuses, then the rule of 'nusyuz' (disobedient) applies and the husband is not required to provide financial assistance to her.[22]
Malaysia's Perak state mufti Harussani Zakaria
Similar to almost all Arab and Islamic countries, Bahrain offers women no protection from their sexually abusive husbands. Only in cases of physical injury will the courts grant a divorce. For those who bear no physical marks, victims of sexual abuse feel helpless, as marital rape isn’t penalized in this part of the world.[23]
A medical examination which proves the occurrence of sexual abuse is required when a woman decides to pursue legal action against her husband. If she can’t provide the evidence then she wouldn’t be able to seek a divorce later.[24]
Abdul Aziz Al-Qasim, a professor at Imam Muhammad ibn Saud University
From an interview with Mohammed Asif Mohseni, a conservative Shia cleric:

"The law ... which I created I see as correct for both men and women," he said. "We have given rights to both men and women, even better than rights given to women in the West. We give women more in this law."

I asked him about reports that if a woman does not comply in having sexual relations with her husband, then the husband can refuse to feed her. "Yes, I said that," Mohseni said looking me in the eye. "When a couple marries, sex is a part of marriage, and they agree to that."

He went on to explain that a woman isn't obliged to have sexual relations every single night or if she is told by her doctor to refrain. But otherwise it is her obligation and something she signed up for when she got married. He calls it the wife's duty.

Mohseni added that a wife wearing makeup "prevents a man from thinking about other women on the streets and he can just think of his wife."

He continued: "It is natural that women (wear makeup). Don't they in the West? Their women wear it on the streets and in shops. Women should put make-up on for their husbands as it will increase the love and attraction between the two."

The cleric also explained that a woman is not required to ask the permission of a man to leave the house if she has a job and needs to go to work. But they do need to get permission if they are leaving for other reasons.

More importantly, he said, a couple needs to make clear the day they marry whether or not she will need permission to leave the home. If they disagree then they should not get married.[25]

See Also

External links

Helplines

  • Karma Nirvana - A registered charity based in Derby, supporting victims and survivors of forced marriages and honour based violence

News

Videos

References

  1. For example Muslim Women's Network UK and Tahirih Justice Center Forced Marriage Initiative
  2. Sahih Bukhari 7:62:18
  3. Al-Muwatta 28:7
  4. Sahih Bukhari 7:62:64
  5. Most noteably Quran 65:4, though also Quran 4:3, Quran 4:6 and Quran 24:32
  6. Sahih Bukhari 7:62:68
  7. Kecia Ali, "Marriage and Slavery in Early Islam", Massachussets: Harvard University Press, 2010, p. 33 - 34
  8. Ibid. p. 35
  9. Esposito, John L. (2001) "Women in Muslim Family Law (2nd Edition)", New York: Syracuse University Press, pp.16-17
  10. Ali, S. M. (2004) "The Position of Women in Islam: A Progressive View", New York: State University of New York Press, pp.40-41
  11. Sahih Muslim 8:3368
  12. Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61
  13. Al Tirmidhi Hadith No. 1160 & Ibn Ma’jah Hadith No. 4165
  14. Ilkkaracan, Pinar. (2008). Deconstructing Sexuality in the Middle East. (p. 129). Burlington, VT: Ashgate Publishing Company.
  15. Quran 2:223
  16. Cleric: Rape, beating OK for wives - Mark Dunns - The Daily Telegraph, January 22, 2009
  17. Quran 2:228
  18. The wife’s consent is not a condition of taking her back after divorce - Islam Q&A, Fatwa No. 75027
  19. Quran 4:92
  20. Quran 24:33
  21. No, it is unIslamic to stop husbands: Aamir - Daily Times, August 26, 2006
  22. Row erupts in Malaysia over marital rape - Agence France-Presse, August 23, 2004
  23. Saud Hamada - Bahrain Offers Women No Protection from Spousal Rape - The WIP, June 29, 2009
  24. Najah Alosaimi - Outlaw Marital Abuse, Demand Saudi Women - Arab News, April 10, 2007
  25. Atia Abawi - Afghan cleric defends controversial marriage law - CNN, April 21, 2009