Islamic texts seen as condoning violence against women
According to Muslim scholar and activist, Sharifa Alkhateeb, within Islam, we also find texts and interpretations of texts that have been used by abusive men to justify their behaviour. The most abused verse, according to him, is ayah 34 of Surah four: “Men are the protectors and maintainers of women because Allah gave more to the one than the other, and because they support them from their means. So devout women are extremely careful and attentive in guarding what cannot be seen in that which Allah is extremely careful and attentive in guarding. Concerning women whose rebellious disloyalty (nusbooz) you fear, admonish them, then refuse to share their beds, then hit them; but if they become obedient, do not seek means of annoyance against them. For Allah is Most High, Great.”
People have misinterpreted this verse and assigned men the duty of being eternal surveillance police over their wives. They use this verse as a tool of control and abuse. This, apart from being wrong, is completely opposed to the Islamic foundation of marriage and family.
The wording of this verse emphasises the woman’s obedience to Allah’s desires, and not to those of another human being. According to Alkhateeb, the passage instructs Muslim men to financially and physically protect women (given their greater physical strength) and instructs Muslim women to guard their fidelity in obedience to Allah.
Despite all these, there also exist religious texts and teachings which, when explored and given voice, offer powerful resources for strength and courage, as well as compassion and justice for those who have experienced abuse. These religious texts and teachings, which help victims in finding safety and the process of healing, should be promoted.
In the face of problems, crisis or hopelessness, people turn to their religion for solutions and comfort. The cinema, club, eatery and relaxation centres cannot offer them the desired solution. The Church/Mosque/Prayer Ground is thus the only reliable social network for the people, especially as many people no longer have family. The congregation becomes their only ‘family’.
However, religion on many cases has remained silent, where they are supposed to speak out. The silence of the churches on this issue is often the result of fear, and their inability to envisage how to engage effectively. Religious organisations have too often failed to realise their mandate to care and stand up for people on the margins.
The reality is that regardless of the particular religious affiliation, majority of abused women will be dealing with some aspect of religious beliefs and teachings which will serve either as a resource or a roadblock. The task for religious leadership is to recognise that religious beliefs, texts and teachings can serve both as roadblocks and as resources for victims of violence and to deepen their examination of religious texts and teachings and explore new interpretations, so that we minimise the roadblocks and maximise the resources for women. No woman should ever be forced to choose between safety and her religious community or tradition. She should be able to access the resources of both religious and secular services.
Gender-based violence (GBV) constitutes a sin, as it violates the bodily integrity of the victim and shatters the possibility of right relationship between the victim and abuser. Any form of personal violence destroys trust in the other person, and trust in the basic security of one’s world. The secondary effect is to isolate or cut the victim off from her community. This, too, is a sin.
Ending GBV: Role of religious leaders
Although most religions state as core value the preservation of marriage and the family, an underlying purpose behind the application of texts and teachings on marriage and family has often been the preservation of male control of women and children within a patriarchal system. At times, this has come at the expense of women’s safety. Thus we have seen centuries of “religion in service to patriarchy”, rather than serving as a challenge to the dominant social norms which have perpetuated violence against women.
Religions must articulate a theology of empowerment rather than that of passive endurance. In other words, religions need to begin articulating a faith that will provide women with resources for strength rather than for endurance. This approach requires a critique of the roadblocks that have been created by patriarchal interpretations of religious teachings, and the development of useful resources that empower victims and survivors to address their experiences.
Religious-based response to GBV
Religions should be key players in the fight against GBV. They have potentials to be constructive role-players in strengthening responses, and building prevention programmes for GBV. They should promote justice between men and women and commit themselves to raising the profile of Millennium Development Goal (MDG) III: to promote gender equality and empower women. The response of religion to GBV should be holistic. Holistic approach is the most effective way to combat the spread of GBV. This involves taking action on three levels: to prevent the violence before it occurs, to provide urgent response and support to survivors, and to seek justice for the victims.
Religions and religious leaders should:
Establish an association that offers practical support – helping women access treatment and support within 72 hours of an assault and accompany victims to the hospital and police station.
Raise awareness of gender-based laws, policies and standards and acting as agents of change to promote gender equity.
Assist with social integration of victims/survivors.
Educate and advocate for ending violence against women and shape the discussion of issues concerning violence against women in their communities.
Write articles for publication in newspapers/journals, discuss public policy and funding issues, and support organisations that serve victims.
Work to ensure that they are safe places for adults and children.
Can partner with local agencies/non-governmental organisations (NGOs) in related areas to provide volunteers, meeting space, and financial support.
Seminaries can train students to identify sexual and domestic violence, to respond appropriately, and to utilise community resources whenever possible.
Provide the psychosocial safety net many victims lack.
Connect women who wish to seek justice with the proper networks and hold support groups and counselling sessions for survivors.
Incorporating GBV into pastoral training, starting a mobilising committee, and creating a counselling team.
Recognising international days on GBV such as World Zero Tolerance for Female Genital Cutting (February 6), International Day for the Elimination of Violence Against Women (November 25), 16 Days of Activism Against Gender-based Violence (November 25 to December 10).
Conclusion
One religious leader stated that many faith leaders have separated faith and GBV, and so you rarely see a faith leader advocating against GBV. She argued that GBV is not outside the faith, but within and taking place among the faithful, stating: “We do not expect the faith organisations or institutions to remain quiet in the midst of increased GBV.”
Institutions and their leaders are in a position to address these issues. Faith-based institutions have many established fora to use to advocate against GBV.
To adequately respond to the needs of victims/survivors, religious leaders should learn about GBV and reach out to secular advocates and services. While secular advocates and counsellors should appreciate the importance of women’s religious backgrounds and reach out to religious leaders to find resources to meet the needs of victims. Religious leaders, collaborating with advocates, can empower victims to be safe, to find the healing they need and provide the resources essential to safety and healing.
Dr. (Mrs.) Duru is Executive Director, Gender Care Initiative (GCI), delievered this lecture at a seminar for Religious Leaders in Lagos on December 10, 2014 to mark 16 days of Activism Against Gender Women Development Fund (AWDF).
