Abuse of Girl Children and Violence Against Women by Elites is Common in Both Modern and Ancient Times

"But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them [lightly]. Surah An-Nisa-34

Dr. Pamelia Riviere

Reflecting on a childhood memory, I remember a pivotal conversation between my parents about a topic that continues to spark debate today: wife beating. One day, my inquisitive mother turned to my father and posed a profound question: Why does the Holy Book permit men to lightly strike their wives if they disobey? My father, always the thinker, smiled knowingly, perhaps considering the future of his own daughters. He explained that such rules were rooted in a very different time—1400 years ago, the context and status of women in Arabia were very different from what they are today. Yet, my mother remained unconvinced, grappling with the idea that divine law could have an expiration date. As my father pondered her response, he realized he had no more compelling answers to offer. It was a moment that encapsulated the complexities of tradition, faith, and the evolution of societal norms.

Women often become scapegoats in a patriarchal society

 Throughout history, the experiences of girls and women who face abuse and violence from men—often the heads of families, tribal leaders, preachers, or societal elites—have been a disturbing reality. These stories resonate through both ancient and modern times.

This powerful narrative reveals the struggle against oppression and highlights the resilience of those who fight for justice and equality. It’s a compelling tale of courage in the face of adversity, where the fight for rights ignites a passionate call for change! 

The practice of enforcing ancient religious laws disproportionately affects girls, children, and women, often resulting in severe social and legal consequences. Unfortunately, violence against women has not diminished in modern times; incidents of domestic violence, sexual assault, and systemic exploitation persist across the globe. High-profile cases, such as those emerging from the Epstein files, illustrate the alarming reality that powerful elites can evade justice, often escaping accountability for the heinous acts of raping underage girls and molesting boys. This troubling dynamic reveals a dark underbelly of society, where privilege shields perpetrators from punishment. The Western world, which prides itself on its advancements in civil rights and gender equality, has shown that even within its borders, girls and women remain vulnerable and unsafe, highlighting a continued need for vigilance, advocacy, and fundamental change.

A 5-year-old girl, Lama, was raped by her own father and beaten to death brutally

How do the laws change when a father is involved in the tragic and unimaginable acts of raping and murdering his own children? It's a deeply painful and complex issue that affects many lives.

The world did not forget how a 5-year-old girl was raped by her own father and beaten to death brutally.

In 2013, the BBC unveiled the shocking details of the abuse that Lama al-Ghamdi endured, as documented in medical records from the hospital where she was hospitalized for ten months prior to her death. It highlighted the issue of child abuse in Saudi Arabia, where rights advocates claim that strict norms of family privacy and a male-dominated culture contribute to a significant problem. Lama had broken ribs, a torn-off fingernail, and a crushed skull. She had been struck with a cane and electric cables and had also sustained burns. The abuse occurred while she was in the care of her father, who was living separately from her mother. Reports indicated that al-Ghamdi suspected his daughter of losing her virginity, leading him to physically assault and molest her. There were even allegations that he had raped her. Despite admitting to beating Lama, the judge in the case indicated that one interpretation of Islamic law suggested a father could not be held entirely responsible for the deaths of his children. 

Is the law different if a father commits rape and murder against his own children?

The Taliban has issued a new penal code in Afghanistan that allows men to beat wives – so long as they don’t break bones

In a troubling development, the Taliban has issued a controversial directive permitting men to physically discipline their wives, as long as it doesn't result in broken bones. This alarming stance raises serious concerns about women's rights and safety in the region.

According to the Telegraph, the Afghan government introduced a new code that allows beatings, bans women from escaping violence and makes justice structurally impossible. 

Division in Taliban society, Ashraf (Elite class) and Atraf (Lower class)

In the context of Islamic social stratification in South Asia, the term Ashraf refers to individuals of high status, specifically those claiming lineage from foreign ancestries, such as Arab, Persian, or Turkic backgrounds. This term translates as "nobles" and carries a sense of prestige. The Ashraf community includes notable groups like Syeds, Sheikhs, Mughals, and Pathans, who are often regarded as the elite within the Muslim caste system. In contrast, Atraf (sometimes linked with Ajlaf) refers to indigenous converts to Islam or lower-caste Muslims, who have historically faced marginalization. The term Atraf signifies those who belong to the lower rungs of the social hierarchy and is often grouped with Arzal, which denotes the lowest caste. Sociologically, the Atraf (or Ajlaf) constitute a significant portion of the Muslim population in India, accounting for approximately 85%. This demographic is characterized by its historical and social marginalization, highlighting the complexities within the Muslim caste system in the region.

On February 19, 2026, NDTV World reported on the introduction of a new penal code by the Taliban, which has raised significant concerns regarding women's rights and social justice in Afghanistan. This legislation reportedly legalizes certain forms of domestic violence against women, permitting husbands to physically punish their wives and children as long as the injuries do not result in "broken bones or open wounds." 

The code categorizes Afghan society into four distinct classes: religious scholars (ulama), the elite (ashraf), the middle class, and the lower class. Under this framework, the severity of punishment for a crime is influenced more by the accused's social status than by the nature of the offence itself. One striking aspect of the penal code is the establishment of a caste-like system where punishments vary depending on whether the offender is classified as "free" or a "slave." For instance, if a husband inflicts visible injuries classified as "obscene force," he may face only 15 days of imprisonment. Furthermore, a woman is required to provide proof of abuse in court, showcasing her injuries while fully covered, and must be accompanied by her husband or a male guardian. 

In contrast, married women face severe penalties, including up to three months of imprisonment for visiting relatives without their husband's consent. The code also stipulates different consequences for crimes committed by Islamic religious scholars compared to those of other social classes. For instance, if a scholar engages in wrongdoing, the response is limited to providing advice. In comparison, members of the elite might receive a court summons and advisory support, while the middle class can expect imprisonment for similar offences, and individuals from the lower class face both imprisonment and corporal punishment, which is to be administered by Islamic clerics rather than correctional facilities. Notably, this 90-page penal code annulled the 2009 Law on the Elimination of Violence Against Women (EVAW), which had been established under the previous US-backed government.

 Human Rights organizations have expressed alarm, noting that the Taliban has enforced regulations that discourage public discussion about the new penal code, even in anonymous contexts, labelling such discussions as offences in themselves.

UN and Human Rights organizations

Rawadari, an Afghan human rights organization operating in exile, has urgently appealed to the United Nations and other international bodies to halt the implementation of the criminal procedure code. They are calling for the use of all available legal measures to prevent this code from becoming a reality. 

Reem Alsalem, the current United Nations Special Rapporteur on violence against women and girls, voiced her deep concern on X, stating, "The implications of this latest code for women and girls are truly alarming.

 It is disheartening to see that the Taliban seem to recognize that there will be little to stop them from proceeding." She poses a poignant question: "Will the international community prove them wrong? And if so, when?" The ongoing crisis raises an important question: Is the UN's condemnation sufficient to protect billions of Muslim girls and women around the world who are facing such perilous challenges? 

The interpretation of Surah An-Nisa 34 is deeply troubling and raises significant concerns 

The verse from Surah An-Nisa 34 states: "Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them guard. But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand."

In recent years, this verse has been misinterpreted and misapplied, notably by the Taliban regime in Afghanistan, which has enacted a law stating that a husband may beat his wife as long as it does not result in broken bones. 

This interpretation is deeply troubling and raises significant concerns regarding women's rights and dignity. It is crucial to clarify that this law does not accurately reflect Islamic teachings, which advocate mutual respect and compassion in the marital relationship. 

The way the Taliban has employed this verse shows a disregard for its historical and contextual foundations. The verse was revealed in a specific cultural and patriarchal societal context over 1,400 years ago, and it is essential to understand that its application does not align with contemporary values or the spirit of justice and equality that Islam promotes, as my father explained to my mother to affirm to her that daughters or wives should be beaten in this modern time. 

Moreover, any form of physical punishment or verbal abuse is fundamentally contrary to the principles of human dignity and respect that modern society upholds. Rather than resorting to violence or coercion, the emphasis should be on constructive dialogue, empathy, and conflict resolution. 

Religious leaders and scholars play a pivotal role in reforming such interpretations, ensuring they align with Islam's core values of compassion and justice. It is vital to advocate for the rights of women and to promote a culture that rejects all forms of abuse, whether physical or emotional.

The writer is a freelance analyst.