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1. The first of her rights is the choice of her husband. A woman is not to be forced to marry a man without her acceptance.

There is a known story of a woman who went to the prophet, peace and blessings be upon him, complaining that her father forced her to marry a man she did not want to marry. The Prophet, peace and blessings be upon him, refused that entirely. He allowed her to have a divorce, but the woman said that she then agreed to what her father did and said that she came to the Prophet, peace and blessings be upon him, not to complain from her husband but to make every woman know that nobody is allowed to force them to marry who they did not want.

Sahih Bukhari, Volume 7, Marriage (Wedlock), Book 62, Number 67: Narrated Abu Huraira:
The Prophet said, "A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission." The people asked, "O Allah's Apostle! The virgin can be shy, How can we know her permission?" He said, "Her silence (indicates her permission)."

2. The dower. Islam obliges the man to give to the woman as a symbol of his desire, in marrying her and of wanting her. Allah says: "And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure remit a part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful)" ( Surah 4:4) The expression "with a good heart" signifies the dower as a gift and is not a price or in return for the pleasure he gets from her, as some people have insisted.

3. The wife is financially independent from the husband. Islam has protected woman’s independent personality and ensured her full capability to be financially independent from her husband.

4. Muslim women have the right to earn money, own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Quran states: "and in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others: to men is allotted what they earn and to woman what they earn: but ask Allah of his bounty for Allah hath full knowledge of all things." (4:32)

This was clear in the house of Prophethood itself where Mother of the Believers, Khadija, may Allah be pleased with her, who had a very successful trade. Before she married the Prophet, peace and blessings be upon him, he managed her trade successfully which was their first introduction to one another. After the marriage and after Prophet Muhammad, peace and blessings be upon him, started the call for Islam, He never asked his wife Khadija, may Allah be pleased with her, to spend any money for Islam however she voluntarily spent lots of her money whenever she felt that it is for the benefit of Islam

5. The husband is financially fully responsible for his wife. Poor or rich, her living costs are estimated in proportion to her husband's financial ability. The Qur'an puts it thus:" Let the rich man spend according to his means". (Surah 65:7).

He is obliged to provide her with food, clothes, a place to live and medical treatment according to his environment, conditions and income. Muslim scholars said that if a man does not support his wife financially then she has the right for a divorce.

The Prophet, greetings and peace be upon him, said stating the rights of women, "You are obliged to provide them with food and clothes honourably". Honourably here means what is conventional according to people of faith and honour, without extravagance or meanness.
( Transmitted by Abu Dawud (1905); Ibn Majah (3074); Al-Doramy in Kittab Al-Mannish p.440 on the authority of Jabber; Ahmad 5/73 on the authority of Abu Gara Al-Raqashi's uncle.)

6. Living with them honorably, this includes respect her and pay attention to her needs, never ever reveal the secrets of the household and those of the married couple. The Prophet, peace and blessings be upon him, said that the best charity (sadaqa) is that spent on one's wife, patience and forgiveness in the case of disagreement or dispute, and not rush to divorce, good manners, sweet words, a smiling face, a pleasing playfulness and an amusing mien, etc. The Prophet, greetings and peace be upon him, said, "The most faithful believers are the best in manners and the most gentle of their own people".(Transmitted by Al-Termithy on the authority of Abu Huraira - 1162)

Ibn Hibban transmitted on the authority of Aisha that the Prophet said, "The best of you is he who is the best to his family, and I am the best to my family". 124 (Transmitted by Ibn Hibban Charity (El-Ehsan) Vol. 9 (4177)

The actual biography of the Prophet, blessings and peace be upon him, has proved his gentleness towards his people, his excellent conduct with his wives, to the extent that he used to help them with their housekeeping. The extent of his playfulness is shown when he raced Aisha twice; she won the race once and he won the second time. He then said, "This for that".

7. Islam placed lots to limitations to free the society from fornication where women are treated as just a means of pleasure. Islam placed a severe penalty on those who commit such a guilt. The punishment was equal for both men and women who were proved to commit this Lewdness. At the same time Islam protected the woman from being accused unjustly of such a crime. That’s why Islam assured the need for four witnesses to prove fornication. Also in Islam those who (unjustly without witnesses) accuse a woman of fornication must be punished by whipping 80 whips, not accepting his testimony again that all beside his punishment in judgment day.

“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah). “ (Surah An-Nur:4)

8. The husband is not to stay away from his wife or keep his wife in a state of suspense, whether at home or abroad, for a protracted period of time except with her consent. Allah said: "Turn not away (from your wife) altogether, so as to leave her hanging. If you come to a friendly understanding and practice self-restraint, then Allah is Oft-Forgiving, Merciful" (4:129). Protracted separation (6 months or more in the Shafi`i school) without prior or subsequent arrangement with the wife, whether the husband is away willingly or unwillingly (for example due to war, imprisonment, or illness) is sufficient grounds for her to obtain divorce from the judge.

9. The Prophet, peace and blessings be upon him, said: "Do not beat your wife." He also said: "Do not strike your wife in the face." The expiation for striking one's slave in the face is to set him or her free on the spot, but what expiation is there for striking one's wife? The Prophet, peace and blessings be upon him, condemned the man who beats his wife in the day and then approaches her at night. And to beat her to the extent of inflicting serious injury is enough grounds for her to obtain divorce from the judge. Wife beating in Islam will be further discussed later.

10. Caring for one's wife's sexual fulfillment is an obligation of religion. The Prophet, peace and blessings be upon him, warned against rushing to gratify one's pleasure and forgetting that of one's wife. He also disliked that the husband should quickly withdraw from his wife afterwards, as it is a strain upon the wife. If she asks for intercourse, he should not refuse.

11. He must control his passions and act in a moderate manner especially in the context of sexual intercourse. Remember that Allah has placed between you and her "intimacy and mercy", not the gratification of your every lust; and that the Prophet, peace and blessings be upon him, advised young men to marry "because it casts down the gaze and walls up the genitals," not in order to stimulate sexual passions. The husband should habitually seek refuge in Allah before approaching his wife and say: "O Allah, ward off the Satan from us and ward him off from what you have bestowed upon us in the way of children". Allah has called each spouse a garment for the other “They are your garments and you are their garments." (2:187), and the purpose of garments is decency. The Prophet, peace and blessings be upon him, further said that he who marries for the sake of decency and modesty, Allah has enjoined upon Himself to help him.

12. The woman has the right to work provided that her work does not make her ignore her main job as a wife and a mother.

While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.

Islam’s view for work is both realistic and fair. For both men and women work is allowed provided that this work is suitable and the person is efficient enough. Islam’s view did not ignore the nature of both men and women. Islam did not overlook the psychological and biological nature of men and women regarding work. For example it would be strange to allow a woman to work in a mine (a job in which a man is more fitting) while a man would stay at home and take care of the kids (a job in which a woman is more efficient). That is the main foundation upon which a woman is allowed to work. It is important here to mention that her work should not make her ignore her main role as a wife or as a mother.

As an example lots of women reported Hadiths (Prophet’s sayings) and Islamic scholars accept these hadiths. Lots of Muslim women worked in the time of the Prophet, peace and blessings be upon him, some even fought with the Prophet, peace and blessings be upon him, in wars like Umm Umara, may Allah be pleased with her, who fought with the Prophet, peace and blessings be upon him, in the battle of Uhud. The Prophet, peace and blessings be upon him, was encouraging her during the fight and would tell her : “Who could endure what you endure Umm Umara"

During the time of Umar, may Allah be pleased with him, a lady, Al Shafa bint Abdullah Ibn abd-Shams, was assigned the position of official business transactor/manager of the market of Medina...

13. The woman has the right to keep her family name after marriage

14. The wife has the right to inherit her husband according to the rules of inheritance in Islam

15. Even the divorced woman has the following rights:
a. Islam states that when a man divorces his wife, he must pay her the delayed dowry agreed upon in the marriage contract, in addition to the expense of her maintenance of food, drink and living quarters for a certain period of time, known as the "iddat". The husband is legally and religiously charged with his children's financial maintenance, and for wet nurses to breast feed them. If their mother breast feeds them herself, the father has to give the divorced mother compensation for her nursing as is stated in the following Quranic verse "And if they suckle your (offspring) give them their recompense " (Surah LXV, verse 6).

b. Islam states that after a husband divorces his wife once, he is given two options, one of which is to restore his wife during her " iddat " or period of waiting which is approximately three months for a wife who is not pregnant. The wife's return to her husband in this case needs no legal procedure and is valid as soon as the husband utters the words "I have restored my wife", or words to that effect. In order to encourage a husband to restore his divorced wife, Islam states that she lives in her marital home during her period of waiting. This is stated in the following Quranic verse "O Prophet When ye do divorce women, divorce them at their prescribed periods, and count (accurately) their prescribed periods and fear God your Lord and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness" (Surah LXV, verse 1).

Three times are the maximum number of times a man can divorce his wife and restore her during her “Idaat" period. After that he is not allowed to restore her until she marries another man if her new marriage comes to an end (by divorce or husband’s death) and in this case he will have to pay her a dower again. This is considered a punishment for the man who utters the word of divorce so easily on the slightest argument. Unfortunately this behavior exists in some Islamic countries to the extent that people invented the so called (Muhalel) i.e. a man would hire a man to marry his wife for a night then divorce her in the morning so that he can marry her again…of course this deceitful behaviour is totally refused and condemned by Islam and the marriage in this case is considered not valid.

c.The Imam Malik related that during the lifetime of the Prophet Muhammad, blessings and peace be upon him, Abdullah, the son of Omar ben Al Khattab divorced his wife during her menstrual period, and Omar asked the Prophet, blessings and peace be upon him, his opinion on the matter. He told Omar that his son must restore his wife until her menstrual course be terminated and she purifies herself from it then to wait till she purifies herself from the following menstrual course, after which he can divorce her or restore her (Authentic Traditions of the Prophet by Al Bukhari and Muslim, through Malik.). i.e. In Islam a man is not allowed to divorce his wife during her menstrual course because during this period women suffer physically and emotionally which can make her easily provoked.

d. The laws of financial support for the divorced wife and her children, the custody of the children, financial support during the period of waiting, financial maintenance for nursing the children are all in the divorced woman's favour and this is verified by the following Quranic verses : "When ye divorce women, and they fulfil the term of their (Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage ; if any one does that, he wrongs his own soul. Do not treat God's Signs as a jest, but solemnly rehearse God's favours on you, and the fact that He sent down to you The Book and Wisdom for your instruction. And fear God, and know that God is well acquainted with all things. When ye divorce women, and they fulfil the term of their (Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in God, and the Last Day. That is (the course making for) most virtue and purity amongst you. And God knows and ye know not." ( Surah II, verses 231-232)

Also : "O Prophet ! When ye do divorce women, divorce them at their prescribed periods, and count (accurately) their prescribed periods and fear God your Lord : and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness ; those are limits set by God : and any who transgresses the limits of God, does verily wrong his (own) soul : thou knowest not if perchance God will bring about thereafter some new situation. Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms ; ..." ( Surah LXV, verses 1-2)

Also : "Let the women live (In Iddat) in the same style as ye live, according to your means annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your ) on them until they deliver their burden and if they suckle your (offspring), give them their recompense : and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf ". (Surah LXV, verse 6)

Also : "But if ye decide to take one wife in place of another, even if you had given the latter a whole treasure for dower, take not the least bit of it back would ye take it by slander and a manifest wrong ? And how could ye take it when ye have gone in unto each other, and they have taken from you a solemn covenant ?" (Surah IV, verses 20-21)

• A wife can stipulate in her marriage contract that the right of divorce be in her hand and her husband agrees to the condition, she has the right to divorce her husband according to some schools of jurisprudence with certain provisions.

• Also if there is a breach of one of the terms stipulated by the wife in the marriage contract. If the husband is responsible for this breach, certain schools of jurisprudence consider this sufficient to legalize the divorce, provided that the term stipulated does not violate the basic elements of marital life or the laws ordained by God Almighty.

16. The woman has the right to divorce herself in Islam if she hated her husband and refused their sexual relation together. This is known as the law of (kholaa) where she would be divorced from her husband but she will have to return the dowry to him as well as give up her financial rights on her husband (he would no longer have to financially support her during the period of waiting)

This is a fatwa in Fatwa bank of the web site Islam online made by European Council for Fatwa and Research that expresses the possibilities for women divorcing themselves. You can read the fatwa at Islam Online Fatwa Bank
Title of Fatwa         Can a Woman Divorce Herself?
Date of Fatwa        29/ July/ 2002
Date of Reply         29/ July/ 2002
Topic Of Fatwa      Divorce
Question of Fatwa  Respected scholars of Islam, As-Salaam `Alaykum wa Rahmatullah wa Barakatuh. I’d like to know the Islamic view regarding this question: Does woman have the right to divorce herself? Jazakum Allah khayran.

Name of Mufti       European Council for Fatwa and Research

Content of Reply
Wa`alykum As-Salamu Warahmatullahi Wabarakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, it gives us great pleasure to receive your question, which is so interesting. May Allah enlighten our hearts with the light of Islam, Ameen!

Islam cares about family stability, which is the cornerstone of the Muslim society. Therefore, it lays downs rules and arrangements that guarantee that love and harmony prevail in the society.

Coming to the point your raised in your question, divorce, in principle, is the Shari`ah-based right of the husband; he can waive this right and can give his wife a right to divorce herself. There are other cases where the wife can end the marital bond such as Khul`.

In this regard, The European Council for Fatwa and Research, issued the following Fatwa:
“Originally Islam has given the right of divorce to man.

- Woman has the right to execute divorce if this is a condition stipulated in the marriage contract or the husband gives her this right later on.

- A woman can also ask for Khul` (devorcing herself) in front of a judge who should exhaust all means of reconciliation before sentencing Khul`.

- A woman may agree with her husband on divorce according to legal conditions.

- A woman may also ask the judge to divorce her if it is legally proved she has been harmed. The judge has the right to issue divorce verdict if the wife prove that harm. But the judge should try his best to make reconciliation, as Allah commanded him, especially by arbitrating to people to help him."

Before we present the opinion of Islam in wife beating and the bases of such a case we have to stress on the need for the distinction between Islam and the behavior of some Muslims. For some people each and every Muslim has, rather unfairly, been caste as a representative of his or her faith, and his or her behavior is immediately a reflection of Islam, not of the Muslim as a human individual.

Such a view is obviously partial and unfair because if you actually apply such a rule on every religion on earth then you would definitely misjudge them all.

As for the opinion of Islam on wife beating we present the following Fatwa (religious opinion) from the Fatwa Bank in the web site Islam-online

Title of Fatwa     Wife Beating in Islamic Perspective
Date of Fatwa     21/ April/ 2004
Date of Reply      21/ April/ 2004
Topic Of Fatwa   Muslim Family Law
Question of Fatwa
Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34?

Name of Mufti     Group of Muftis

Content of Reply

In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.

Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum: 21)

The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good." (An-Nisa’: 19)

It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.

However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.

The Qur'an is very clear on this issue. Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first) , (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace, Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (An-Nisa': 34-35)

It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.

Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?" (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)

It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."

Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:

"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.

Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.

b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so commonplace that they are seen as national concerns.

c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:

"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."

In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?"

d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.

e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.

f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."

Here are some of the examples of Domestic violence around the world. From these examples we do not mean to offend anybody but just to show that judging religions according to what people do is definitely unfair. We also want to show everybody how Islam organized the relation between men and women. Is it not better to try the Islamic way of organizing the relation than to leave things unorganized and claiming that we are the more advanced and the more civilized while real statistics prove otherwise….

The following material if from the former web site of The Basildon Woman’s Refuge (currently known as: Changing Pathways)

Domestic Violence - Fact Sheet : Lorraine Radford, (Roehampton Institute), Marianne Hester and Chris Pearson, (School for Policy Studies, University of Bristol) - May 1998

• Almost half (44%) of all incidents reported by women to the British Crime Survey were domestic violence incidents. (British Crime Survey 1996, Home Office).

• Since 1981, the largest increase in violent crimes has been in incidents of domestic violence (British Crime Survey 1996, Home Office).

• A number of local surveys in the UK show between 1 in 3 and 1 in 4 women report having suffered domestic violence at some time in their adult lives.

• A household survey of 430 women in a London borough found that 1 in 3 women had experienced domestic violence at some time in their lives, 12% had been victims of domestic violence in the past year (Jayne Mooney (1993) The Hidden Figure: Domestic Violence in North London, Middlesex University Centre for Criminology).

• A survey of 484 women in Surrey's shopping centres found that 1 in 4 defined themselves as having suffered domestic violence from a male partner or ex-partner since the age of 18 years (Nicola Dominy & Lorraine Radford (1996) Domestic Violence in Surrey: Towards an Effective Inter-Agency Response, Surrey Social Services / Roehampton Institute).

• A survey of 281 women attending GP surgeries in West London found that 1 in 3 (33%) reported suffering abuse from a male partner (Alison McGibbon, Libby Cooper & Liz Kelly (1988) What Support?, Child and Woman Abuse Study Unit, University of North London).

• A recent survey of 129 women attending GPs surgeries in North London found 1 in 9 reported experiences of domestic violence serious enough to require medical attention in the past 12 months (Elizabeth Stanko, Debbie Crisp, Chris Hale and Hebe Lucraft (1997) Counting The Costs: Estimating The Impact of Domestic Violence in the London Borough of Hackney, Swindon: Crime Concern).

• Similar findings are reported from research overseas. For example the largest recent survey of violence against women involved a telephone survey of over 11,000 women in Canada. One in three reported violence from their partners (Statistics Canada (1996) Survey on Violence Against Women in Canada).

• A survey of 1000 women in city centres in North England found that 1 in 8 women reported having been raped by their husbands or partners (Painter, K. (1991) Wife Rape and The Law Survey Report: Key Findings And Recommendations, Department of Social Policy & Social Work, University of Manchester).

• As many as 1 in 3 marriages that end in divorce involve domestic violence (Borkowski, Murch & Walker (1983) Marital Violence, Tavistock).

• Each year, 45% of female homicide victims are killed by present or former male partners compared to 8% of male victims. On average, 2 women per week are killed in England and Wales by their partners/ex-partners (Criminal Statistics (1992) Home Office).

• Repeat victimisation is common. Half of all victims of domestic violence are involved in incidents more than once (British Crime Survey 1996 Home Office).

• Weapons are less likely to be used in assaults but victims of domestic violence are more likely to be injured (British Crime Survey 1996 Home Office).

• 1 in 4 incidents result in substantial physical injuries. 10% of 129 women surveyed in North London GP surgeries reported being knocked unconscious by their partners. 5% had sustained broken bones as a result of domestic violence. (Elizabeth Stanko, Debbie Crisp, Chris Hale and Hebe Lucraft (1997) Counting The Costs: Estimating The Impact of Domestic Violence in the London Borough of Hackney, Swindon: Crime Concern).

• Women who are physically abused report physical injuries on average four occasions during a twelve month period (Jayne Mooney (1993) The Hidden Figure: Domestic Violence in North London, Middx University Centre for Criminology).

• 60% of 127 women resident in refuges in Northern Ireland experienced violence during pregnancy. 13% lost their babies as a result (Monica McWilliams & Joan McKiernan (1993) Bringing it out into the open, Belfast HMSO).

• Domestic violence often continues and may escalate in severity after separation. As many as one-third of women who leave refuges experience continued abuse and harassment from their ex-partners (Binney, Harkell & Nixon, (1988) Leaving Violent Men, Bristol: WAFE).

• Women are at greatest risk of homicide at the point of separation or after leaving a violent partner (Daly & Wilson (1988) Homicide, Aldane Gruyter).

• Domestic violence is the least likely violent crime to be reported to the police. Only one out of three crimes resulting in injury are reported (British Crime Survey, 1996).

• Women who suffer domestic violence are likely to under report incidents of abuse. In a study of 484 women's experiences of violence in Surrey, 2 out of 3 women who defined themselves as victims of domestic violence said they had not told family, friends or agencies about the abuse. (Dominy & Radford (1996) Domestic Violence in Surrey, Surrey Social Services/ Roehampton Institute).

• Domestic violence has a major impact upon the health and welfare of women and children world-wide. The 1995 World Development Report by the United Nations shows, that on a world scale, it is a significant cause of disability and death (Social Services Inspectorate (1996) Domestic Violence and Social Care).

• 5% of health years of life are lost world-wide by women because of domestic violence (Social Services Inspectorate, 1996).

• Psychologists in the USA have found parallels between the effects of domestic violence on women and the impact of torture and imprisonment on hostages (Graham, P. Rawlings E. & Rimini, W. (1988) 'Survivors of Terror: Battered Women, Hostages and the Stockholm Syndrome' in K. Yllo & M. Bograd (eds) Feminist Perspectives On Wife Abuse, London, Sage).

• Research has shown that these effects include low self esteem, dependence upon the perpetrator, feelings of hopelessness about ending the violence, a tendency to minimise or deny the violence (Kirkwood, C. (1993) Leaving Abusive Partners, London: Sage).

• Victims of marital rape suffer many of the same reactions as other victims of rape, including very severe depression and suicidal tendencies. Feelings of shame and degradation prevent women from talking about this form of abuse (Council on Scientific Affairs, American Medical Association (1992) Physicians and Domestic Violence: Ethical Considerations' in Journal of American Medical Assoc., 267: 3190-3).

• Domestic violence is a factor in 1 in 4 suicide attempts by women (Stark, E. Flitcraft, A. & Frazier, W. (1979) Medicine And Patriarchal Violence: The Social Construction of A 'Private' Event, International Journal of Health Services, 9 (3) pp. 461-93).