An Unseen Social Wound: Post-Divorce Paternal Absence (An Exegetical Reading of Qur’anic Verses)

Abstract

Divorce may serve as an unavoidable remedy for a troubled marriage; however, it simultaneously generates multilayered challenges for all parties involved. Ensuring that this process unfolds with minimal harm and maximum benefit requires adherence to both legal regulations and moral responsibilities. When divorced parents have children, fulfilling parental duties remains a binding obligation. The failure of a father to maintain his responsibilities—emotional presence, communication, and financial support—constitutes not only psychological harm to the child but also a significant violation of others’ rights before God (kul ḥaqq). This article conceptualizes paternal withdrawal—when fathers behave in a manner that functionally resembles abandoning their children after divorce—as a profound social wound and a moral transgression. The issue is examined through Qur’anic verses related to divorce, their context of revelation (asbāb al-nuzūl), and the interpretations found in classical exegetical literature. The study also analyzes certain aspects of Turkish customary norms that implicitly tolerate paternal disengagement following divorce. Moreover, contemporary problems such as weak father–child communication, limited visitation, and non-compliance with child support obligations are highlighted, with special attention to how these issues hinder paternal functions crucial to the child’s emotional, moral, and educational development. The article concludes by emphasizing the necessity of restoring the father—traditionally described as the “pillar” of the household—to his rightful role in ensuring the holistic well-being of the child.

Highlights

• A significant post-divorce issue is the weakening of father–child communication, especially when custody is granted to the mother.
• Lack of visitation, refusal to pay child support, and neglect of paternal duties severely obstruct children’s psychological and social development.
• Certain Qur’anic injunctions concerning divorce do not fully align with contemporary practices due to shifts in customary norms.
• Qur’anic principles, classical exegetical interpretations, and modern legal frameworks propose differing approaches, resulting in practical inconsistencies.
• Intra-family injustices and irresponsible behavior fall within the broader ethical domain of violating others’ moral and religious rights.