women's rights in islam essay 300 words

Women in Islam and Muslim Realms: Muslim Feminism

General Reference & Background Information
Books (Print & Electronic, incl. Dissertations )
Databases & Research Tools Online
Muslim Feminism
Marriage & Gender Issues
Women's Organizations

Muslim Feminism & Women's Rights in Islam

Muslim Women Activists and Leaders

Photo: Nawal El Saadawi during a women’s march / Source: Wikipedia

Fatema Mernissi, a Founder of Islamic Feminism [ www.nytimes.com ] * Remembering Islamic Feminist Fatema Mernissi [ NPR ]

Where are they now? Noushin Ahmadi Khorasani [Iranian Noushin Ahmadi Khorasani, talks about changing discriminatory laws against women.]
WISE Muslim women [The Women’s Islamic Initiative in Spirituality and Equality (WISE) is a global program, social network and grassroots social justice movement led by Muslim women. WISE is empowering Muslim women to fully participate in their communities and nations and amplifying their collective voices.]
Woman Muslim Leaders and Female Leaders in Muslim Countries throughout the Ages
A Thousand Years of the Persian Book Women Writers (" A Thousand Years of the Persian Book " exhibition at the Library of Congress)

An Early Feminist: Al-Kahina, 7th Century North African Queen--Fact or Fancy?

Social - Gender Issues

Women, Islam & Equality (National Council of Resistance of Iran)
Women in Islam versus Women in the Judaeo-Christian Tradition: The Myth & the Reality (by Dr. Sherif Abdel Azeem)
Arab Woman : Potentials and Prospects (The three articles that follow are reprints of original pieces published by Arab Perspectives in its October, 1980 issue, Vol. 1, No. 7)
In Egypt, Women Have Burdens but No Privileges (NY Times, Published: July 13, 2010)
Unfulfilled Promises: Women’s Rights Nemat Guenena and Nadia Wassef
HarassMap (A system in Egypt for reporting incidences of sexual harassment via SMS messaging. This tool will give women a way to anonymously report incidences of sexual harassment as soon as they happen. By mapping these reports online, the entire system will act as an advocacy, prevention, and response tool, highlighting the severity and pervasiveness of the problem).
HarassMap Blog
Definitions of Algerian Women: Citizenship, participation and exclusion (The third Nordic conference on Middle Eastern Studies: Ethnic encounter and culture change Joensuu, Finland, 19-22 June 1995)
Islam and Women's Equality (by Mrs. Maryam Rajavi)
"Women and politics in the Islamic republic of Iran"
In Iran, More Women Leaving Nest for University (The New York Times, July 23, 2000)
Runaway Youths a Thorn in Iran's Chaste Side (NYT,November 5, 2000)
Love Finds a Way in Iran: 'Temporary Marriage'

Feminism & Rights

Muslim Women's Quest for Equality: Between Islamic ... - JSTOR

Why Do We Need “Islamic Feminism”? - Al-Raida Journal [y Z Mir-Hosseini · 2020 — Publication support provided by eScienta (www.escienta.com). Al Raida Journal . Vol . 44 , Issue 2 , 2020 pp 85-91 .]

Islamic Feminism [ Vol. 44 No. 2 (2020): Islamic Feminism | Al-Raida Journal ]

Revisited: Muslim Women's agency and feminist anthropology of the Middle East . Sep 23, 2017 - Contemporary Islam . pp 1–20 Sertaç Sehlikoglu.
Lindsey, Ursula (11 April 2018). "Can Muslim Feminism Find a Third Way?" New York Times . Retrieved 11 April 2018 .
Zahra Ali, Féminismes islamiques / Damien Simonin
Islamic Femenism [Article by Dr. Margot Badran of Georgetown University]
Re-defining Feminism/s, Re-imagining Faith? Margot Badran.
Islamic Feminism [New World Encyclopedia]
Academics from around globe assess state of feminism in Arab world [The Daily Star, Lebanon, 2009.]
Dilemmas of Islamic and Secular Feminists and Feminisms [Journal of International Women’s Studies Vol. 9 #3 May 2008.]
Women in Islam | International Association of Sufism .

Dr Ziba Mir-Hosseini: What is Islamic Feminism - YouTube

Gender Equity in Islam [islam101.com. Source: World Assembly of Muslim Youth]
Egypt's feminists prepare for a long battle [Al Jazeera, 7 Feb 2012.]
Female futures in the MENA region (Women have been actively participating in recent political protests in the Middle East and North Africa, and as a consequence, international audiences are becoming more aware of the discrimination women face. This blog discusses what roles these women might play in the rebuilding of future governance systems in the region.)
In the wake of Arab spring [Article by Tayyibah Taylor from Azizah magaine.]
Women and the Arab Spring: A Missed Opportunity? [2013] " March 2013 , Friday / ÖZLEM MADİ, BİLKENT UNIVERSITY
WOMEN AND PARTICIPATION IN THE ARAB UPRISING
Arab Spring and Women's Rights
Islamic feminism: what's in a name? [Al-Ahram Weekly Online, 17 - 23 January 2002.]
Muslims Women’s Rights in the Global Village: Challenges and Opportunities [By Azizah Yahia al-Hibri, June 2010.]
Real reform for women a must in Muslim world [The Australian, May 21, 2012.]
The Course & Future of Islamic Feminism [Margot Badran is one of the most widely-known scholars of Islamic feminism. Reset DOC, 13 October 2010.]
The Rise of the Islamic Feminists [The Nation, December 4, 2013.]
Feminist critique and Islamic feminism : the question of intersectionality / Dr. Sara Salem © Copyright 2015 The Postcolonialist.
Factbox-Women's rights in the Arab world Thomson Reuters Foundation - Tue, 12 Nov 2013. Links to many other interesting articles.
How to challenge the patriarchal ethics of Muslim legal tradition 13 May 2013.
Save the Muslim girl Article from Rethinking Schools, Volume 24 No. 2 - Winter 2009-10.
Stolen voices of Muslim women April 26, 2005.
Why do they hate us ? The real war on women is in the Middle East FP, 2012.
Women in the Middle East: Progress or regress? The Middle East Review of International Affairs, Volume 10, No. 2, Article 2 - June 2006.
“Steps of the Devil” : Denial of Women’s and Girls’ Rights to Sport in Saudi Arabia Human Rights Watch report on the ban on women's participation in sport in Saudi Arabia.
* Democracy, women’s rights, and public opinion in Tunisia / Robert Brym & Robert Andersen.
Islam's other half. What does Islamic feminism have to offer? Where does it come from? Where is it going? [ https://www.theguardian.com]

Literature. (Recommended Readings)

The Rise of the Islamic Feminists | The Nation [2013]

Is there such a thing as Islamic Feminism? / Ghulam Esposito Haydar (Islam21c.com)

Feminism and Islam: Legal and Literary Perspectives is the title of Saudi scholar Mai Yamani's 1996 book comprising the essays of a substantial number of women scholars who are articulating an emerging Islamic feminism. (Published for CIMEL by Ithaca Press, 1996).

Women Living Under Muslim Laws (WLUML) Dossiers

Women Living Under Muslim Laws (WLUML) Newsletters

Islamic Law & Law of the Muslim World eJournal

Feminism Inshallah : the story of Arab feminism . New York, NY : Woman Make Movies, [2014] Filmmaker and author Feriel Ben Mahmoud tracks the progress of Arab women in their long march to assert their full rights and achieve empowerment. 1 videodisc (52 min.) In Arabic and French subtitled in English. [@ Dean Room Videodisc 6065--Uris Library Hours/Map ].

Contesting female, feminist and Muslim identities : post-socialist contexts of Bosnia and Herzegovina and Kosovo / edited by Zilka Spahic-Siljak. "Prepared in the framework of the Regional Research Promotion Programme in the Western Balkans (RRPP), which is run by the University of Fribourg upon a mandate of the Swiss Agency for Development and Cooperation, SDC, Federal Department of Foreign Affairs" Foreword / Margot Badran -- Introduction / Zilka Spahić-Šiljak -- Women and politics / Lamija Kosović and Zilka Spahić-Šiljak -- Feminisms and Islam / Zilka Spahić-Šiljak -- The contexts of BiH and Kosovo / Gorana Mlinarević, Jasmina Čaušević, Ardiana Gashi [and others] -- Being a woman / Zilka Spahić-Šiljak and Lamija Kosović -- Becoming a feminist? / Zilka Spahić-Šiljak -- Conclusion / Zilka Spahić-Šiljak.

Feminist Movements in Egypt. Throughout the world, there have been a variety of marches, protests, events, and movements to encourage women's rights. Whether it be for voting rights, reproductive rights, or professional rights, women and their allies have had to fight for their place. In this article, Arab America contributing writer, Carrie Stewart, discusses Egypt as the most active Arab country with feminist movements. Read more

EGYPTIAN STATE FEMINISM ON THE SILVER SCREEN: THE DEPICTION OF THE “NEW WOMAN” IN NASSERIST FILMS (1954-1967) / Maro Youssef

For More Titles : Feminism Islam * Feminism & Islam

Featured Resources

Middle East Women's Activism Digital archive is a collection of interviews with women of different generations in Egypt, Jordan etc. as well as maps.
Woman, Life, Freedom Movement of Iran web archive . This web archive preserves material on, about, and from the Woman, Life, Freedom movement of Iran, which emerged in the wake of the 2022 police killing of Mahsa Jîna Amini. Her arrest by the morality police, on alleged grounds of non-compliance with the compulsory Hijab Law, ignited a series of protests that began in Kurdistan, spread across all levels of Iranian society, and reached other marginalized regions like Sistan-Baluchistan. This movement garnered international solidarity, with the Iranian diaspora and global activists demanding accountability from the Iranian government.
"Men and Women's Rights in Islam: Equal or Equally Balanced?" . www.call-to-monotheism.com.

Women Living under Muslim Law an international solidarity network that provides information, support and a collective space for women whose lives are shaped, conditioned or governed by laws and customs said to derive from Islam.

The reality and future of Islamic feminism : What constitutes an "Islamic feminism", and where is it headed? [Report and videos from Al Jazeera, January 2013.]
I Can Be : Islam & Feminism [ [This resource explores the relationship between Islam and feminism from both an historical perspective and through the diverse lives of Muslim women today. ]
Islamic Feminism - Center for the Humanities

Controversies (issues & persons)

The Women Bringing Sex Ed to the Arab World / The New York Times Thursday, November 18, 2021. Activists are using social media to do what Arab countries have failed to do: teach women about their bodies. They’re aiming for a cultural awakening.

Why Muslim Feminists Aren't Celebrating Hirsi Ali .
Ayaan Hirsi Ali: Enlightened intolerance | The Economist Apr 16, 2014
Why Ayaan Hirsi Ali’s Criticism of Islam Angers Western Liberals
"ayaa hirsi ali" www.loonwatch.com
Ayaan Hirsi Ali - Harvard - Belfer Center

Islam & Feminism (Video/Streaming)

Islamic feminism | Malika Hamidi | TEDxFlandersSalon

This talk was given at a local TEDx event, produced independently of the TED Conferences. Islamic Feminism

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Last Updated: May 2, 2024 11:18 AM
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What Are the Rights of Women in Islam?

Publication : 10-03-2009

What are the woman’s rights like under Islam and how have they changed since Islam’s golden age (from mid 8th century until 12th century) if they have changed?.

Summary of answer

Contents Related

Honoring parents in the Quran

Honoring parents in the sunnah, obligation on sons to spend on their mothers.

Islam honors women as wives

Islam honors women as daughters

Islam honors women as sisters and aunts, women enjoy these rights in islam.

Rights of women in other civilizations

Have the rights of women in Islam been neglected?

Praise be to Allah.

Islam honors women as mothers

Islam honors women greatly. It honors women as mothers who must be respected, obeyed and treated with kindness. Pleasing one's mother is regarded as part of pleasing Allah. Islam tells us that Paradise lies at the mother’s feet, i.e. that the best way to reach Paradise is through one's mother.

And Islam forbids disobeying one’s mother or making her angry, even by saying a mild word of disrespect. The mother’s rights are greater than those of the father, and the duty to take care of her grows greater as the mother grows older and weaker.

All of that is mentioned in many texts of the Quran and Sunnah Prophetic traditions).

For example, Allah says (interpretation of the meaning):

“And We have enjoined on man to be dutiful and kind to his parents” [al-Ahqaf 46:15]

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor.

And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’” [al-Isra 17:23, 24]

Ibn Majah (2781) narrated that Mu’awiyah ibn Jahimiah al-Sulami (may Allah be pleased with him) said: I came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: O Messenger of Allah, I want to go for jihad (battle) with you, seeking thereby the Face of Allah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honor her.” Then I approached him from the other side and said: O Messenger of Allah, I want to go for jihad with you, seeking thereby the Face of Allah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honor her.” Then I approached him from in front and said, O Messenger of Allah, I want to go for jihad with you, seeking thereby the Face of Allah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honor her (lit. stay by her feet), for there is Paradise.” (Classed as sahih by al-Albani in Sahih Sunan Ibn Majah. It was also narrated by al-Nasai with the words: “Stay with her for Paradise is beneath her feet.”)

Al-Bukhari (5971) and Muslim (2548) narrated that Abu Hurayrah (may Allah be pleased with him) said: A man came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: “O Messenger of Alaah, who is most deserving of my good company?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Then your father.”

And there are other texts which we do not have room to mention here.

One of the rights which Islam gives to the mother is that her son should spend on her if she needs that support, so long as he is able and can afford it. Hence for many centuries it was unheard of among the people of Islam for a mother to be left in an old-people’s home or for a son to kick her out of the house, or for her sons to refuse to spend on her, or for her to need to work in order to eat and drink if her sons were present.

Islam honors women as wives

Islam urges the husband to treat his wife in a good and kind manner, and says that the wife has rights over the husband like his rights over her, except that he has a degree over her, because of his responsibility of spending and taking care of the family’s affairs .

Islam states that the best of the Muslim men is the one who treats his wife in the best manner, and the man is forbidden to take his wife’s money without her consent. Allah says (interpretation of the meaning):

“and live with them honorably” [al-Nisa 4:19]

“And they (women) have rights similar (to those of their husbands) over them to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise” [al-Baqarah 2:228]

And the Prophet (peace and blessings of Allah be upon him) said: “I urge you to treat women well.” (Narrated by al-Bukhari, 331; Muslim, 1468)

And the Prophet (peace and blessings of Allah be upon him) said: “The best of you is the one who is best to his wife, and I am the best of you to my wives.” (Narrated by al-Tirmidhi, 3895; Ibn Majah, 1977; classed as sahih by al-Albani in Sahih al-Tirmidhi)

And Islam honors women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward. For example, the Prophet (peace and blessings of Allah be upon him) said: “Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together. (Narrated by Muslim, 2631)

Ibn Majah (3669) narrated that ‘Uqbah ibn ‘Amir (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever has three daughters and is patient towards them, and feeds them, gives them to drink and clothes them from his riches, they will be a shield for him from the Fire on the Day of Resurrection.” (Classed as sahih by al-Albani in Sahih Ibn Majah)

Islam honors women as sisters and as aunts. Islam enjoins upholding the ties of kinship and forbids severing those ties in many texts. The Prophet (peace and blessings of Allah be upon him) said: “O people! Spread (the greeting of) salam, offer food (to the needy), uphold the ties of kinship, and pray at night when people are sleeping, and you will enter Paradise in peace.” (Narrated by Ibn Majah, 3251; classed as sahih by al-Albani in Sahih Ibn Majah)

Al-Bukhari (5988) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Allah, may He be exalted, said to the ties of kinship: ‘Whoever upholds you, I will support him, and whoever breaks you, I will cut him off.’”

All of these qualities may co-exist in a single woman: she may be a wife, a daughter, a mother, a sister, an aunt, so she may be honored in all these ways.

To conclude: Islam raised the status of women, and made them equal with men in most rulings. So women, like men, are commanded to believe in Allah and to worship Him. And women are made equal to men in terms of reward in the Hereafter. Women have the right to express themselves, to give sincere advice, to enjoin what is good and forbid what is evil, and to call people to Allah. Women have the right to own property, to buy and sell, to inherit, to give charity and to give gifts. It is not permissible for anyone to take a woman’s wealth without her consent.

Women have the right to a decent life, without facing aggression or being wronged. Women have the right to be educated; in fact it is obligatory to teach them what they need to know about their religion.

Anyone who compares the rights of women in Islam with their situation during the Jahiliyyah (pre-Islamic days of ignorance) or in other civilizations will understand that what we are saying is true. In fact we are certain that women are given the greatest honor in Islam.

Rights of women in other civilizations

There is no need for us to mention the situation of women in Greek, Persian or Jewish society, but even Christian societies had a bad attitude towards women. The theologians even gathered at the Council of Macon to discuss whether a woman was merely a body or a body with a soul. They thought it most likely that women did not have a soul that could be saved, and they made an exception only in the case of Mary (Maryam – peace be upon her).

The French held a conference in 586 CE to discuss whether women had souls or not, and if they had souls, were these souls animal or human? In the end, they decided that they were human! But they were created to serve men only.

During the time of Henry VIII, the English Parliament issued a decree forbidding women to read the New Testament because they were regarded as impure.

Until 1805, English law allowed a man to sell his wife, and set a wife’s price at six pennies.

In the modern age, women were kicked out of the house at the age of eighteen so that they could start working to earn a bite to eat. If a woman wanted to stay in the house, she had to pay her parents rent for her room and pay for her food and laundry. (See `Awdat al-Hijab , 2/47-56)

How can we compare this to Islam which enjoins honoring and kind treatment of women, and spending on them?

With regard to the changes in these rights throughout the ages, the basic principles have not changed, but with regard to the application of these principles, there can be no doubt that during the golden age of Islam, the Muslims applied the shari’ah (Islamic law) of their Lord more, and the rulings of this shari’ah include honoring one’s mother and treating one’s wife, daughter, sister and women in general in a kind manner. The weaker religious commitment grew, the more these rights were neglected, but until the Day of Resurrection there will continue to be a group who adheres to their religion and applies the shari’ah (laws) of their Lord. These are the people who honor women the most and grant them their rights.

Despite the weakness of religious commitment among many Muslims nowadays, women still enjoy a high status, whether as daughters, wives or sisters, whilst we acknowledge that there are shortcomings, wrongdoing and neglect of women’s rights among some people, but each one will be answerable for himself.

And Allah knows best.

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Women in the Qur'an: Appreciating Female Faith, Wisdom, and Knowledge

Published: September 24, 2020 • Updated: April 5, 2023

Author : Celene Ibrahim

Women in the Qur'an: Appreciating Female Faith, Wisdom, and Knowledge

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Most Merciful.

Introduction

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا A-fa-lā yatadabbarūna al-qurʾāna am ʿalā qulūbin aqfāluhā Do they not contemplate the Qur’an? Or do hearts have their locks upon them?

God is there to relieve emotional and physical suffering, bringing these exemplary women into a state of hope, relief, and, ultimately, knowledge of God’s justice and mercy. They both prove their subservience to God and willingness to put aside all worldly emotional attachments to do His bidding. The listener is brought along on the emotional journey, and is able to empathise with the comfort they receive. 3

And they [Joseph and the Egyptian viceroy’s wife] raced to the door, while she tore his shirt from behind. And they encountered her husband ( sayyidahā ) at the door. She said, “What is the recompense for one who desires ill toward your wife ( ahlika ), save that he be imprisoned, or [face] a painful punishment?” (Qur’an 12:25)

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Additional resources

Islamic Ethics

Saving Truth and Beauty: The Destruction of Nature and the Islamic Solution

Prophetic Ethics: A Model for those Seeking God and Eternal Life

Cultivating Faithful Enthusiasm: How the Qur'an Creates Transformative Willpower

Being a "Good Person" is Not Enough: Why Ethics Need Islam

The American Response to COVID-19 and the Moral Dilemma

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Women’s Rights in Islam

A critique of nawal el saadawi’s writing.

Asmaa Shehata
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Please login or register with De Gruyter to order this product.

Language: English
Publisher: De Gruyter
Copyright year: 2024
Audience: Scholars in Islamic Studies, Literary Studies, Sociology, Anthropology
Front matter: 15
Main content: 159
Keywords: Muslim women's rights ; Nawal El Saadawi ; Classical interpretations of Qur'anic commentaries ; Contemporary feminist commentaries
Published: November 20, 2023
ISBN: 9783111105314
ISBN: 9783111104058

Women’s Rights and Equality in Light of the Holy Qur’an

Address by His Holiness, Hazrat Mirza Masroor Ahmad (aba) during the Ladies’s Session at Jalsa Salana (Annual Convention) UK 2016.

After reciting Tashahhud, Ta’awwuz and Surah al-Fatihah , Hazrat Khalifatul Masih V (aba) said:

‘According to the teachings of the Holy Qur’an, both women and men have been created for the same purpose: to attain the nearness of God Almighty. Allah the Almighty desires for both believing men and women (whether they are people of nobility or from the general public, or whether they are rich or poor) to recognise the purpose of their creation. Allah the Almighty states:

“And I have not created the Jinn and men but that they may worship Me.” [51:57]

This is addressed to both men and women. Furthermore, Allah the Almighty has given glad tidings to men and women who adhere to His commandments, fulfil the rights owed to Him, and act according to His teachings. Thus, God Almighty has addressed men and women individually while giving them the glad tidings of heaven. In some instances, He uses the term ‘mankind’ or ‘believers’ but in the following instance, He has addressed both men and women when giving the glad tidings of heaven. Allah the Almighty states in Surah al-Taubah :

“And the believers, men and women, are friends of one another. They enjoin good and forbid evil and observe prayer and pay the Zakat and obey Allah and His M essenger. It is these on whom Allah will have mercy. Surely, Allah is Mighty, Wise.” [9:71]

God further states:

“Allah has promised to believers, men and women, Gardens beneath which rivers flow, wherein they will abide, and delightful dwelling-places in Gardens of Eternity. And the pleasure of Allah is the greatest of all. That is the supreme triumph.” [9:72]

Thus, it is evidently clear, that the same reward granted to men – the reward granted to believers – is also granted to women. Nowhere is it written that women will be given anything less, that they will receive an inferior reward, or that women will not be able to achieve the same rank as men in heaven. In fact, Allah the Almighty states that doing good and giving precedence to Him is essential; thereafter, women will be granted an equal reward to men. Men are not given special distinction, in fact, at another instance God states that both men and women will be granted a great reward, provided that they do good deeds. He has also explained exactly what good deeds entail when He states:

“Surely men who submit themselves to God and women who submit themselves to Him, and believing men and believing women, and obedient men and obedient women, and truthful men and truthful women, and men steadfast in their faith and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much, and women who remember Him – Allah has prepared for all of them forgiveness and a great reward.” [33:36]

Thus, God Almighty has promised that those who do deeds that are worthy of a great reward, irrespective of whether they are being carried out by men or women, will be equally rewarded. God has explained these good deeds, and if we wish to attain the love and pleasure of Allah the Almighty and desire to be rewarded by Him, then we must always seek to carry out these good deeds.

Similarly, in various other instances, believing men and women have been individually addressed. There are also many commandments wherein men and women have both been addressed using the term ‘believers’ however, when Allah the Almighty uses the term ‘believer’ ( Mo’min ) in commandments, it also includes women.

In fact, one of the beauties of the Holy Qur’an, is that wherever it is possible to address and remind both men and women of their responsibilities, it uses the term ‘believers’ ( Mo’mineen ). Furthermore, when the Holy Qur’an specifically seeks to establish the rights of both men and women, reward them, give them glad tidings of heaven, and where it deems it necessary to remind them of their responsibilities, motivate them by mentioning rewards and rekindle their relationship with Allah the Almighty, it addresses them individually with the terms, ‘believing men’ ( Mo’mineen ) and ‘believing women’ ( Mo’minaat ).

Those who oppose Islam raise allegations, yet their allegations carry no weight and are raised simply for the sake of levelling allegations. Indeed, the Holy Qur’an possesses within it a response to all such allegations, however those who raise allegations against the Holy Qur’an fail to realise that before the advent of Islam, there was not a single religious scripture which comprehensively spoke about women and their rights as Islam has done.

Only the Holy Qur’an has recognised that women share the same sentiments and desires as men. Therefore, where Allah the Almighty establishes the rights of men, He also states that women should be given their due rights, by declaring:

“And they (the women) have rights similar to those (of men) over them.” (2:229)

Moreover, Islam has granted countless rights to women. As I have mentioned, both men and women are granted an equal reward for doing good. Women have also been given the right to inheritance, and a woman has full right over the wealth that she earns; and it is forbidden to deprive women of their right to an inheritance. God Almighty says that they must be given their share in inheritance and that this right of theirs should not be usurped. It is also forbidden to prevent women from getting married for the sake of causing them harm, and there are many more commandments similar to these.

Once, a journalist asked me, “Do you not think that the teachings of Islam should be changed, just like Christianity is changing according to modern times?” I responded by saying “No.” Why was this my response? It is because the Holy Qur’an has assigned responsibilities that accord with human nature. When this is the case, then no change is required. Change is only required when there are shortcomings, or if the rights of others are being usurped. The rights of men and women, children and parents, labourers and proprietors, employees and employers, normal citizens and governments have all been specified with justice. When this is the case, and these rights are implemented under a true Islamic government, examples of which we have seen in the past, then to bring about changes in the teachings of Islam simply for the sake of following modern schools of thought which dictate that change must be brought about in religion, would be nothing short of sheer foolishness. Indeed, if all of these rights are not being fulfilled, then efforts must be made to ensure their fulfilment and people should be encouraged to adhere to these teachings. However, to simply say that these teachings should change is not the solution. Even if changes were made, the governments, leaders, or people who already neglect the fulfilment of these rights, would still not fulfil them. Thus, the focus must be on ensuring that these rights are actually being fulfilled and put into practice.

When I turn to my religious book, the Holy Qur’an, I find it to be the Word of God, Who is the Knower of the unseen and the seen. He has complete knowledge of the past, the present and what will happen in the future. Thus, when this is the God we believe in, and we believe in a book that encompasses everything, why should I feel that Islam’s commandments need to be changed? If religion comes from God, and I believe in His existence, and if I am convinced that this religion has been established by God, then I see no reason to turn away from God simply to follow the decrees made by people.

Yesterday, many members of the press were here at the time of the Friday prayer, seeing as it was the first day [of Jalsa]. The Press Secretary informed me after the Friday prayer, that among the members of the press who were present, they were quite concerned about Channel 4. The journalist was a lady, who said, “Your views are sound, however your practice of segregation between men and women by making them sit separately makes you seem like extremists as well, since you are usurping the rights of women”. I told him [the Press Secretary], that he had nothing to worry about; firstly, he should inform her that the men would not respond to her, rather she should inquire about this from the women. I was very pleased to learn that one of our Lajna representatives who is quite experienced in giving interviews to the press, responded in an excellent manner. Whether such people accept our response or not, they cannot refute it. Secondly, I said that even if she were to publish any negative comments or views about us in this regard, she is free to do so, because we are not concerned with pleasing worldly people, the press or any channel. Rather, our purpose it to please Allah the Almighty, and we must strive to achieve this by fulfilling His commandments. I generally respond to such matters by explaining that the purpose of religion is for us to follow it. Religion paves the path for us to be able to meet our Creator. Its purpose is not to follow people, nor is it to please them.

In fact, Allah the Almighty sends His prophets only when corruption manifests on the Earth. The Holy Qur’an states, that the Holy Prophet (sa) was sent at a time when corruption and disorder were rampant in the world. Then, in this age, the Promised Messiah (as) was commissioned in subservience to the Holy Prophet (sa), at a time when there was disorder in every part of the world. Today, we find ourselves facing the same corruption which, a hundred years ago, the Promised Messiah (as) was commissioned to eradicate in light of the Holy Qur’an’s teachings. In fact, the solution today is the same as that presented in the Holy Qur’an 1400 years ago, which has been elucidated for us in this age by the Promised Messiah (as).

Worldly people who have strayed from religion and are now wreaking havoc in the world by raising allegations against religion, will eventually have to face the consequences of their actions. Similarly, those who create disorder in the name of religion will be held accountable for their actions, even if they are Muslims.

Worldly people object to the segregation of men and women according to their own understanding, and this in fact is their main allegation against us. Yet, it was only a few decades ago that these same people deprived women of all their rights. Then, over time, as women began advocating for their rights, this campaign to give women their due rights, on account of being a human effort, caused them to adopt the opposite extreme. In the name of granting them rights and showing sympathy to them, women have been exposed before the world to such a degree that they are no longer honoured; under the guise of showing sympathy and giving freedom, the honour of women has been utterly destroyed. The women of Europe have yet to realise, that their true identity and true sense of security comes about when they are among other women, when they work in an organisation for women, and they are able to freely operate. About two years ago, an English guest who was a good writer, came here [to the Jalsa]. She spent the entire day with the women, and by the evening, she said, “At first, I found it strange to be among only women. However, after spending the day here, I realised that I was more free and I felt much safer.”

Hence, when women are afforded their rights whilst keeping their honour intact, then even when a non-Muslim woman raised in the West, sees this, she has to accept that Islam establishes the rights of women, and that sitting separately does not take away from the freedoms of women. Yesterday, when the Channel 4 reporter tweeted about the exhibition or other aspects, saying that women were not allowed to go there, that same lady replied to her, and I am very pleased that many Ahmadi girls also responded to her, informing her that she was wrong. Thus, whatever is happening these days in the West and so-called developed nations under the pretext of women’s freedom, is in fact a reaction to man-made laws. Since women are aware, or realise the fact that they need men in order to obtain their freedoms, and unbeknownst to them, the innate weaknesses of women are becoming apparent, women have sought the help of men for the sake of securing their freedoms. However, when men tried assisting women in obtaining their freedoms, they took advantage of the nature of women and sought to appease their own desires by attempting to have women shed their clothes under the guise of attaining freedom.

Highlighting this very point, an English writer from here wrote an article, in which she said that men who actively participate in campaigns to have women uncover themselves and wear minimal clothing, all in the name of freedom, are actually doing so in order to fulfil their own desires of seeing women unclothed. These are the sentiments of learned women from here [in the West].

Those who claim to be advanced have seen only a single dimension to the injustices committed against women in the name of religion and tradition. Women have only seen one aspect of their subjugation in the name of Christianity, religion and traditions. These matters are not confined to the third world alone, rather only some decades ago, the same things were occurring in these [Western] countries as well. Then, women employed every possible strategy in order to bring an end to these injustices and obtain their freedoms. The other tragedy was that Muslims took their traditions, which did not stem from Islam but from their own nationalities, and disguised them as being a part of their faith. In doing so, they rendered women completely worthless. Once, while elaborating on this very point, the Promised Messiah (as) stated that such people consider women as worthless and contemptable, and perpetrate injustices against them in the name of religion. They consider them to be worth no more than the shoes on their feet, whereas in actuality, Islam establishes the rights of women. [1]

The Companions of the Holy Prophet (sa) relate, that they would not raise their voices with their wives, for fear of being reported to the Holy Prophet (sa). These were the rights established by the Holy Prophet (sa). As time passed, Muslims coming from different backgrounds brought with them the traditions of their own nationalities, and men considered themselves to be superior, or, for whatever reason, even those who were well-versed in religious knowledge, began committing injustices. Without realising it, and whether they expressed it or not, these people developed the notion that in certain regards, women are inferior to men. They thought that in order to maintain their honour, men must maintain a gap between themselves and women, even if that meant doing so with their wives; if they are having a conversation, then women should not be allowed to speak in their presence; if they are outside, then men and women should walk at a distance from one another.

Once, while waiting at the train station, the Promised Messiah (as) was walking back and forth on the platform alongside Hazrat Amma Jaan (ra). Hazrat Maulvi Abdul Karim Sahib (ra), who was a great scholar, and the First Caliph (ra) were there. Whether he was influenced by the predominant views of scholars in India, or because of his own disposition, Maulvi Abdul Karim Sahib (ra) said to Hazrat Maulana Hakim Nooruddin Sahib (ra), “What will people say when they see the Promised Messiah (as) walking on the platform alongside Hazrat Amma Jaan (ra)? You should go to the Promised Messiah (as) and stop him.” The First Caliph replied, “I cannot say this. If this thought has occurred to you, then you should be the one to approach him. I see nothing wrong with it.” Hence, Hazrat Maulvi Abdul Karim Sahib (ra) went to the Promised Messiah (as) and said, “What will people say when they see you walking [alongside your wife]?” The Promised Messiah (as) replied, “What can they say? That Mirza Ghulam Ahmad was walking on the platform alongside his wife? Let them say so, it makes no difference.” Maulvi Abdul Karim Sahib (ra) became very silent, and dejectedly returned. The First Caliph (ra) smiled and said to him, “What happened? Did you receive an answer? Are you satisfied now?” [2]

Despite the fact that people had accepted the Promised Messiah (as) and had become enlightened, there was a lingering effect of prior traditions. The effect was such, that they thought it was wrong for a husband and wife to walk together in a public setting. We, as Ahmadis, are extremely fortunate, that in light of Qur’anic teachings, the Promised Messiah (as) has clearly elucidated for us the rights of all men and women. If the women of our community experience any sort of inferiority complex, then they should rid themselves of it entirely. Instead, where the media seeks every opportunity to denigrate Islam, these women should enlighten them regarding the true teachings of Islam. They should explain to them that they raise these allegations, however Islam says that men and women have equal rights; yet on the other hand their own religion, or any other religion for that matter, has not established such rights. As I have stated, women in the West used to be treated like slaves. A woman had to remain silent even if her husband was cruel to her, and she had to continue to endure such cruel treatment. However, 1400 years ago, Islam declared that if a woman sought separation from her husband on account of his cruel treatment, then she had the right to do so. In fact, women were given the right of separation even if they simply developed an aversion to their husbands and did not wish to remain with them any longer. In such instances, where women wish to exercise this right of theirs and seek separation for no apparent reason, then they must forfeit the rights [i.e. dowry] that are owed to them. This indeed is very reasonable.

Then, as I have stated, women were given the right of having sole ownership of their earnings, while the husband has his own earnings. At the same time, men have been instructed that it is their responsibility to take care of the household expenses and provide for their wives and children, and that they should not look to the wealth of their wives. Then, there are many women who do not have their own income, yet they desire to spend in the way of their faith and give alms. One such woman went to the Holy Prophet (sa) and said, “My husband forbids me from giving alms, what should I do? Is it permissible for me to give alms in secret?” The Holy Prophet (sa) replied, “Yes you may. In fact, you can even do so by secretly taking some amount from his income and use it to give alms.” [3]

These are the rights afforded to women in such matters.

If a husband and wife separate after having children together, they are instructed that since both a mother and father love their children, neither the father or mother should be caused grief on account of their children. In this way, the rights of both men and women have been established. Hence, both women and men – who also become stubborn at times – should be mindful, that under such difficult circumstances, the woman should not cause the father pain, nor should the man cause the mother pain on account of the children. Fathers, who take custody of their children and do not allow them to see their mother, and mothers, who harbour enmity towards their former husbands and do not allow their children to meet their father, are both wrong and should rectify their ways. That is why Allah the Almighty says that when it comes to doing good deeds, seeking His pleasure should be at the forefront.

Similarly, Islam grants women the right to inheritance from their parents, husbands, and children. Thus, Islam has afforded women all types of rights. Allah the Almighty has granted women their rights in consideration of human nature. These rights have been established while being mindful of the needs of both women and men, and according to the tenets of justice. How can we compare these [divinely decreed] rights to those rights which have been created by man?

It is clear that the various freedoms and rights which are being sought today – all in the name of women’s rights – are either for ostentation, revenge, or an expression of anger. There will come a time when these people will realise for themselves, that according to the nature instilled within women and men by Allah the Almighty, similar rights have been established where there are similarities [between men and women]. In certain areas where the nature of women is weaker and they require more protection, they have been granted that protection. Furthermore, men have been held responsible for the duties which they have been assigned. A time will come when people who consider themselves to be progressive will begin to see shortcomings in their laws of freedom, and when this happens, they will begin searching for a better solution to remove these shortcomings. At that time, the only better solution they will be able to find is Islam.

Hence, we do not need to fall into any sort of inferiority complex. Only a short while ago, the former British Prime Minister granted women the right to enroll in the army for active duty. Some experienced Generals have started expressing their views on the matter, although we will learn more with the passage of time based on the results that come forth. In their view, this will result in the army becoming weaker, and instead of focusing on the battle, male soldiers will be more focused on protecting the female soldiers, and thus will not be able to concentrate on the battle at hand. This, in fact, is a reality.

Islam teaches that the primary responsibility of a woman is to raise the children at home, and when the men have gone out to work, or have gone out to defend the faith against those who would seek to eradicate it, then women will be equally rewarded for staying at home and raising their children in the right manner, bringing them up as valuable members of the nation.

Hence, if Islam has advised women not to do something, it does not deprive them of its rewards. Rather, women have been granted an equal reward for doing something else, which cannot be done by men.

Islam does not deem women to be inferior or weak. The hardships which are endured by women during a child’s birth and upbringing cannot even be comprehended by men, nor could they ever bear their burden. In this way, the faculties of women are so strong that men cannot even compare. It was in consideration of the importance of a woman’s work that when a questioner came to the Holy Prophet (sa), he replied to him by saying thrice “your mother is the most deserving of your kind treatment.” It was only when he answered the fourth time that he mentioned the father. [4]

The Holy Prophet (sa) said, “Paradise lies under the feet of mothers” because it is they who raise good, active and contributing members of society by ensuring their excellent and virtuous upbringing. [5]

Thus, as I have stated, if we tell the world and ingrain within the minds of our children, that Islam protects the rights of women and honours them, then we will be the ones to prove to the world that only through Islam can the true rights of women be established. We will also be able to ingrain this within our children. We must explain to the boys that the Shari’ah [Islamic law] has entrusted them with the task of upholding the rights of women. If every mother were to raise her sons in this way, then many domestic issues would be resolved on their own. If this thought is ingrained within boys, that in the Shari’ah , Allah the Almighty has made men responsible for upholding the rights of women, and not doing so is a sin, then the future generations of men will become the flag bearers for the rights of not only Muslim women, but all women. Instead of giving precedence to what worldly people have to say, and instead of trying to establish the rights of women in the same manner as worldly people, they will strive to establish these rights according to the teachings of Islam. Hence, if mothers begin this training from their homes, then boys will begin fighting for the rights of women right then and there. Then, rather than turning to worldly organisations in order to obtain their rights, our girls will become guardians of their rights established by Islam. If girls are taught about the rights that Islam affords to them, and then this same message is passed on to future generations, a beautiful society will come about wherein the rights of women are upheld.

Therefore, if the Ahmadi women and Ahmadi girls of today realise how important this is, and take up this responsibility, then the future generations, irrespective of their nationality, will become the flag bearers of women’s rights. The world will look to you for guidance on how to establish these rights. You will become those who free women of every nation from the shackles of enslavement and grant them their rights. I also say to the men, that they must help women in this cause.

Today, the forces that oppose religion seek to turn people away from religion in the name of human rights. This is a great challenge for us, for it is under the same banner of human rights that we must bring people close to religion. The world says that religion does not grant rights; we must inform them that religion does in fact establish rights, and it is because of these very rights that we are calling them towards religion. In order to achieve this, our women must play a pivotal role, and we must help them in this cause.

May Allah the Almighty enable all women to fulfil their responsibilities and act upon the true teachings of Islam, while helping their children to do the same. May they give precedence to the pleasure of Allah the Almighty, so that the world may see the true teachings of Islam and the true representation of women’s rights. May Allah the Almighty enable every Ahmadi woman to do so.

Now, please join me in silent prayer.’

[1] Mirza Ghulam Ahmad, Malfuzat Vol. 5 (UK: Islam International Publications Ltd., 1984), 417-418.

[2] Al-Fazl International – 18 October 1952, p. 3, Vol. 40/6, no. 235.

[3] Sahih al-Bukhari, Kitab al-Nafaqat, Bab iza lam Yanfiq al-Rajul, fa li al-Mar’ati an Ta’khuza bighairi Ilmihi, Hadith #5364

[4] Sahih al-Bukhari, Kitab al-Adab, Bab man Ahaqq al-Nas… Hadith #5971

[5] Sunan Nisai, Kitab al-Jihad, Bab al-Rukhsatu fi al-Takhalluf liman lahu Walidah, Hadith #3104

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Five things you need to know about women in Islam: Implications for advancing women’s rights in the Middle East

The issue of women’s rights in Islam has been a contentious area of discussions and intense debates both in the Muslim world and in the West. The two dominant mainstream narratives have victimized Muslim women, though in different ways. On one hand, many Muslims and Muslim governments appropriate Islamic text to justify discrimination against women and to impose social and legal restrictions on women’s rights and freedoms. On the other hand, Western islamophobic neo-orientalists use these popular yet traditional misogynistic readings of Islam to support their xenophobic claims against Islam and Muslims.

This leaves Muslim women in a dilemma. Muslim women who want to be good Muslims and want to also have their rights experience conflict and frustration under these popular interpretations. At the same time, they struggle to respond to Western attacks on Islam. These women (and men) react defensively that “Islam honors and protects women, and grants them full rights” but without having access to solid religious foundations and scholarship. Meanwhile, any attempts to discuss women’s rights and freedoms in the Middle East are labeled imperialist colonialist western hegemonic enterprises that corrupt the piety of Islamic moral fabrics and traditions. Genuine attempts to protect Muslim women from discrimination through the international models of gender equality and empowerment programs end up alienating local contexts and will be likely unsuccessful without giving the local communities proactive and independent roles. Evidently, the issue of women in Islam is complex and multifaceted. What remains constant, though, is that Muslim women emerge as the victims in all these accounts.

In contrast to these mainstream narratives and the popular traditional interpretations of Islamic text, a solid (although still peripheral) feminist Islamic perspective has emerged. The less known narrative is that of Islamic jurisprudence female scholars who provide contextual readings and alternative interpretations of Islamic text. These Muslim women, who are also practicing believers, dispute the misogynistic Islamic interpretations that subordinate women in Muslim societies, and demonstrate -in the name of their faith- that the popular prejudiced readings of Islam are not inherent in the text but are products of their time and place.

The issue of women in Islam is very intricate and requires a great level of theological, linguistic and historic expertise and skills to understand and analyze. Below is but a brief introductory summary of these alternative readings, referencing some of the work of experts in Islamic jurisprudence and human rights scholarship, and my ensuing recommendations for advancing women’s rights in the Middle East.

Five unknown and misunderstood issues about women in Islam

1. Patriarchal traditions colored the early and dominant interpretations of the Qur’an

The foundations of Islamic Law are based on the Qur’an . In addition, the Sunnah (the hadith and the example of the prophet) is used as a secondary source for further clarification and guidance. When the Qur’an and Sunnah leave an issue unresolved, Muslim scholars resort to ijtihad – the science of interpretations and rule making, where they can supplement Islamic Law with local customs. Naturally, scholars from different communities and schools of thought disagree in their ijtihad , which is unobjectionable as long as these scholarships are based on religious and linguistic knowledge and are conducted piously and in good faith. While Muslims are free to choose the interpretations most convincing to them, it is inevitable that these individual ijtihads are influenced by the patriarchal customs and beliefs of their surroundings. 1

According to Dr. Aziza al-Hibri, professor emerita of Law at the University of Richmond and one of the leading scholars in Islamic law and human rights; medieval Islamic jurisprudence and the dominant schools in ijtihad adopted today, are largely influenced by the patriarchal traditions of their times. These patriarchal cultural assumptions became deeply rooted in ijtihads and Islamic jurisprudence to the point that such patriarchal structures are inaccurately believed to come from the Qur’anic text itself. In addition, the free practice of ijtihad was restricted by authoritarian political establishments in order to preserve their political interests. As a result, the subsequent mainstream interpretations became based on authoritarian patriarchal interests and imposed by nation states. 2

It is therefore evident that Muslim jurists are a product of their societies, where the central patriarchal concept that men are superior to women influenced understanding of Qur’anic texts. As such, these ijtihads are a product of their times and patriarchal circumstances, and need to be addressed and re-evaluated. In the words of Dr. Asma Lambrabet, a leading figure in revising Islamic texts from feminist perspectives; “Islamic thought should evolve in order to redefine and rethink itself, and to make the necessary distinction between the spiritual message and certain interpretations that have frozen the text, occasionally suffocating its true message.” 3

2. Alternative non-patriarchal interpretations of the Qur’an do exist

As many Islamic scholars point out, the Qur’an clearly instates the principle of equality among all humans. In the Qur’an ( Qur’an 49:13, among other verses), God created humans from male and female, and despite the empirical differences among humans (based on race, gender, etc.), the Qur’an regards them as equals and only ranks humans based on their moral choices and piety. God created men and women from the same soul, as guardians of each other in a relationship of cooperation not domination. 4

However, while some specific verses at face value seems to be promoting male dominance, alternative interpretations are important to consider. For example, one the most controversial and most commonly cited Qur’anic verse to justify male dominance is the 34 th ayah in surat al-Nisa’ , which is most commonly interpreted as “men are the protectors and maintainers” (original: qawwamun , other possible interpretations: advisors, providers of guidance) “of women,” “because” (original: bima , other possible interpretations: in circumstances where) “they are superior to them” (original: faddala , other possible interpretations: have a feature that the other lacks) “and because” (original: bima , other possible interpretations: in circumstances where) “they support them from their means.” 5

The popular interpretation understood in light of patriarchal hierarchal traditions, as al-Hibri demonstrates, can be completely different once patriarchal assumptions are eliminated. In this case, the Qur’an was describing a specific situation observed at that time, where a man takes the responsibility of an advisory role if both these conditions are present; first if the man has an ability that a particular woman lacks, and second when the man is maintaining that particular woman, meanwhile the woman is free to reject the advice. Based on the rules of Islamic jurisprudence, when one verse is specific to certain circumstances, the more general principle of equality (outlined above) is to be taken as the general rule while the particular instance as the exception. 6

It is important to note herein that this is only one example and there are numerous other cases where the dominant patriarchal interpretations are disputed by feminist Islamic jurisprudence scholars. While family law and personal status codes in Arab and Muslim countries restrict women’s rights and freedoms (e.g., in choosing a husband, guardianship/ wali , obeying the husband/ ta’ah , initiating divorce, dowry requirement, polygamy, marriage to non-Muslims, etc.), alternative interpretations of the Qur’an dispute these claims of male domination based on religious texts (see al-Hibri 7 ).

3. Context matters

The mainstream interpretations of Qur’anic text that consider men superior to women are therefore not objective but subjective human interpretations heavily influenced by historic and geopolitical conditions. In addition, Qur’anic verses in many instances are revealed in very specific circumstances, and need to be understood based on contextual terms.

For example, surat al-Baqar a 282, is another of the commonly cited verses to claim male superiority in Islam. The verse, revealed in a business context, states that “when you enter a transaction involving a debt for a fixed period reduce it to writing and let a scribe write it down between you in fairness … and bring two witnesses from among your men. Should there not be two men, then a man and two women of the women you choose to be witnesses.” If taken out of context, this verse could be interpreted to suggest that a woman’s testimony is not equal to that of a man’s. However, considering the specific situation of a business transaction and the larger context in which women at the time were not involved or experts in business affairs, this verse should not be taken as evidence that women are not equal to men in Islam. In fact, in another instance, the second successor to the Prophet, Umar ibin Khattab, appointed a woman to manage the affairs of a market in Medina. 8

Therefore, verses of the Qur’an need to be taken in the contexts in which they were revealed, as the Qur’an takes the specific circumstances of the societal conditions into consideration. 9 These specific verses are products of their times and contexts, and need not be forced onto different times and different contexts. Moreover, the Qur’anic verses need to be looked at in a wholesome manner and not taken in isolation from other texts and verses. In fact, the five main schools of thought in Islamic jurisprudence ( Hanafi , Maliki , Shafi’i , Hanbali , and Ja’fari ), formally adopted by Muslim countries, agree on four basic principles of Islamic law; it changes with time and place, must serve the public interest, should not cause harm, and may be discarded if its cause has faded. 10 This is clear evidence that some verses which were revealed in specific circumstances should not be taken out of context and generalized as the rule for all times and places.

4. Muslim women’s rights are attainable through Islam

According to Dr. al-Hibri, the Islamic philosophy of change embraces gradual change, and is linked to the principle of shura where societal affairs are conducted in consultation. The Islamic philosophy of change is also linked to the important Qur’anic principle of no compulsion in the matters of faith. Gradualism, shura , and aversion to coercion are important Islamic principles that are most appropriate to advance the rights of Muslim women. Gradual stable change to the status and rights of Muslim women is therefore achievable through Islam. Two of the agreed upon principles of Islamic law: rationality (‘ illah ; when a reason for a law disappears, so must the law) and public interest ( maslahah ; Islamic laws must serve the public interests, including those of women) are important foundations for revising patriarchal laws and re-engaging in ijtihad. 11 As such, Muslim women’s rights can be attained through these Islamic jurisprudential principles and requirements.

5. Liberation must come from within the Islamic domain

As al-Hibri points out, Muslims women tend to be religious, and would not react well to a western feminist perspective that is imposed upon them, therefore secular approaches to women’s rights are not likely to ‘liberate’ Muslim women because people of faith will continue to want to follow their perception of the Divine Will. 12 In addition, many scholars argue that there is no universal model of gender quality (‘one size fits all’), and the West should not keep a monopoly on the topographies of modernity and truth. 13

In this context, liberation and change must come from within the Islamic sphere, where Muslim women have a proactive and autonomous role in reform, re-reading of the Qur’an, and revealing the historical prejudices that colored the understanding of the Qur’anic message. In an environment of religious devotion, liberation must be rooted in the roots of the Qur’an . 14

Recommendations for advancing women’s rights in the Middle East

Today female Muslim scholars are making their voices heard through their re-readings of Islamic text, and their call for the Qur’anic approach in uprooting the patriarchal principles that are very difficult to change. This alternative reading of the Qur’an and the Islamic approach to change are essential components for achieving women’s rights in the Middle East.

As many women and women’s organizations in the Middle East and in the world, who are dedicated to eliminating discrimination against women, face great challenges by current Islamic laws and religious figures, it is vital for them to incorporate the above alternative interpretations of Qur’anic text into their work. Here are some specific recommendations to better promote women’s rights and achieve gender equality in the Middle East.

Because Islam is used against women, it is essential to engage with the religion in order to clarify misunderstandings and misconceptions among those who use the religion to oppress women. As most Muslim women seek to behave in accordance with the teachings of Islam, understanding the religion is important and liberating for Muslim women. The popularization of these alternative interpretations as well as alternative religious education in the Middle East can provide Muslim men and women the tools to advocate gender equality in Islam and through Islam. Gender equality programs need to incorporate an Islamic feminist component and religious education into all their projects, and support Muslim women in their efforts to re-engage with the Qur’anic
While the alternative readings of the Qur’an are particularly important to popularize among men and women of faith and the Islamic approach to change is an essential element in achieving women’s rights, these efforts need to be implemented within a broader approach. Culture is dynamic and contextual; it interacts with, influences and is influenced by religious and legal systems. Just as patriarchal traditions infiltrated interpretations of Islamic text, these dominant interpretations prevented the much needed changes to patriarchal traditions. In this case, these Islamic interpretations legitimized the patriarchal customs, where the conservative Islamic interpretations are often brought up against any attempt to reform laws or change patriarchal traditions. As such, a holistic multi-dimensional approach that incorporates all social, legal, and religious foundations of gender discrimination needs to be adopted.
Interpretations are, after all, interpretations. While some may agree with the alternative non-patriarchal interpretations of Islamic text, others may continue to believe in and use the misogynistic prejudiced readings of Islam. Moreover, as al-Hibri herself points out, 15 interpretations are subject to the influence and control of powerful entities and their interests. While the call for alternative re-readings of the Qur’an is certainly imperative, empowering, and liberating for Muslim women, national legal systems are likely to remain welcoming of the patriarchal Islamic readings, for various (and rather obvious) reasons. In addition, secular women living in Muslim countries do not have alternative legal systems under such frameworks, and therefore must abide by religious interpretations they might not agree with. As such, while these non-patriarchal Islamic interpretations are necessary for those who choose to act in accordance with their faith, non-religious legal systems must be made available for others.
Based on the above point, a separation of religion and state and a legal system that grants women full rights and freedoms can be incorporated into the commanded change to the dominant patriarchal social and religious systems. While most Muslim scholars reject what they call the external imposition of the universal models of gender equality on Muslim societies, this dichotomous framing of external vs. internal is rather inaccurate and even misleading. These universal models of women’s rights are based on basic principles of freedom and equality and many women and organizations in Muslim countries are heavily involved in these international efforts. The most recent international legislation regarding gender equality is the United Nations Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) adopted in 1979 and ratified by 189 states, which is comparable to a bill of human rights for women. 16 All Arab countries have signed and ratified the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) 17 but with so many reservations 18 that defeat the purpose of the convention. Meanwhile, Arab and Muslim countries continue to impose some the worst discriminatory daily practices against women in the world, with religious, social, and legal justifications. While religious reform and alternative interpretations are an essential part of the change process, international efforts and the progress they have achieved need not be overlooked.

As such, the gradual change to these multi-dimensional patriarchal systems must be a composite effort that incorporates feminist re-readings of the Qur’an , social and economic change, and legal reform based on the principles of CEDAW. Additionally, this holistic approach to advancing the rights and freedoms of women in the Middle East cannot work without giving the primary role to local voices. Finally, the ultimate goal need be the promotion and legalization of women’s full rights as basic human rights.

* Image credit: Shutterstock/Marina Podrez 1 Al-Hibri, Aziza. “Islam, law, and custom: Redefining Muslim women’s rights,” (1997). 2 Ibid. 3 Lamrabet, Asma. “What kind of liberation are we talking about? From the Introduction of ‘Women in the Qurʼan : An Emancipatory reading’.” (2015) 4 Al-Hibri, Aziza. “An Introduction to Muslim women’s rights,” (2000). 5 Al-Hibri. “Islam, law, and custom.” 6 Ibid. 7 Ibid. See also Al-Hibri. “An Introduction.” 8 Abdullah, R., Ali, A., & Hamid, S. A. Gender Equality, Islam, and Law . 9 Ibid 10 Al-Hibri. “Islam, law, and custom.” 11 Al-Hibri. “An Introduction.” 12 Al-Hibri. “Islam, law, and custom.” 13 Lamrabet. “What kind of liberation.” 14 Ibid. 15 Al-Hibri. “Islam, law, and custom.” 16 “The Convention on the Elimination of All Forms of Discrimination against Women.” UN Women . 17 “The Arab region: 30 years of CEDAW .” Social Watch. 18 “Declarations, reservations and objections to CEDAW.” UN Women .

Tamara Kharroub

Deputy Executive Director & Senior Fellow

@tamarakharroub1

Islam and Women's Rights

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Role of Women in Islam Essay

A lot of assumptions and discussions surround the role of Muslim women. Sadly though, such assumptions and discussions have largely remained negative. The Muslim woman is perceived as oppressed by dictatorial fathers and husbands (Ahmed 18). Besides suffocating under the veil, Muslim women are also perceived to be forced into marriage.

The essay is an attempt to examine the role of women in Islam.In addition, the essay shall also attempt to explore the kinds of variations from country to country regarding the role of women in Islam. Finally, the possibility of new developments to be expected regarding the issue at hand shall also be assessed.

It is important to assess the role of women in Islam since the subject is riddled with a lot of misconceptions, especially by the non-Muslims. The Islamic religion has explicitly defined and outlined the role of women in Islam. Whereas the Islamic society relegates the role of a man to the public sphere, on the other hand, the role of a Muslim woman largely remains a private matter (Ahmed 32).

Her primary responsibility is to be a dutiful wife to her husband, and also to ensure that her children are brought up in an upright manner. In Islam, women are regarded as a vital element of the family because they not only care for the children, but also because they ensure that the family remains united together. Islam encourages women to undertake all their duties with enthusiasm and devotion.

The Quran holds women who take good care of their husbands’ property and young ones in high esteem (Baden 23). On the other hand, there are also other responsibilities of a Muslim woman beyond those of a wife and a mother. Islam allows women to take part in pilgrimage ( Hajj) .

In addition, they are also allowed to engage in politics, exercise to vote, manage their own businesses, and also to partake in gainful employment (Baden 23). Nonetheless, a woman’s psychological and physiological make-up may hold her back from assuming leadership positions as head of state or in the army.

There is also a lot of debate on the social and spiritual role of women in Islam. Furthermore, questions of family life, marriage, sexual morality, custody, divorce, as well as inheritance, still abounds. Notably, Muslim feminists have been instrumental in such debates (Baden 24). Reports indicate that the participation of Muslim women in the labor force is lower, in comparison with non-Muslim countries.

Nonetheless, there is little evidence to suggest that Muslim women have been discriminated against in as far as their contribution in the workplace is concerned. If anything, the strong Islamic traditions regards a woman as a mother and wife first, and this could perhaps be an indication of their strong cultural orientation.

However, there are exceptions to this rule. In Egypt for example, the modern service sector boasts of a large number of women among its workforce. This may be largely due to the socialist policies in the country that encouraged more women to take up job opportunities, along with their participation in higher education (Baden 26).

In Sudan, there are a sizeable number of women taking part in the professional level jobs. However, the numbers decreased drastically following the military takeover in 1989. Consequently, thousands of women were dismissed from their posts as lawyers, doctors, nurses, and university lecturers.

Bangladesh is also undergoing diversification in terms of employment opportunities available to women in the formal sectors (Baden 28). However, the issue of wage disparities between women and men still abounds. Even in the formal sector, Muslim men still dominate job positions. For example in Mali, there are very few job opportunities available for women.

According to the Islamic law, men and women are equal with respect to responsibilities and rights. Men and women are both expected to fulfill certain roles but none of these diminishes the importance of women. An increasingly higher number of Muslim women are now as educated as their male counterparts, if not better. This, coupled with the spirited fight by feminists to champion the cause of Muslim women, we can expected to see more women assuming leadership roles both in the business world and in the political circles.

Works Cited

Ahmed, Leila. Women and gender in Islam: historical roots of a modern debate . London: Yale University Press, 1992. Print.

Baden, Sally. The position of women in Islamiccountries: possibilities, constraints and strategies for change. 1992. Web.

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Women’s Rights in Islam: Navigating Cultural Transformations and Challenges

This essay examines the evolving landscape of women’s rights in Islam, focusing on the intersection of religious teachings, cultural practices, and modern challenges. It aims to dissect the diverse experiences of Muslim women across the world, considering factors like legal rights, educational opportunities, and societal expectations. The piece will delve into the historical context of women’s roles in Islamic societies and the contemporary movements advocating for gender equality within the Islamic framework. Also at PapersOwl you can find more free essay examples related to Women Rights.

How it works

After lifting a ban on women driving, allowing sports in girls’ schools, and allowing women to attend soccer games and join the military, Saudi activists are hopeful it will not be a one-shot deal as conservatives fight back. They say this is just the beginning in terms of gaining their rights, which they say are based on a correct interpretation of Islamic laws and a move away from conservative traditions. These cultural restrictions not only impact where and how women interact publically but also affect their rights as individuals.

Much of their lives, social, cultural, and economic, are controlled by traditions and social expectations that render them dependent on a male relative.

Saudi Arabia is the world’s most gender-segregated nation. However, with societal and cultural changes underway, generations of women are trying to grapple with how to push for change and maintain their Saudi identity. Those seeking change are not only fighting a conservative patriarchal society but other women who see more independence and freedom as a challenge to the way they perceive themselves, an antithesis to their identity, culture, and their brand of religion.

Women’s rights and role in society emanate from a deeply conservative culture and interpretations of Islamic law, called Sharia law. In Saudi culture, unlike most other Islamic countries, Sharia is interpreted according to a strict form known as Wahhabism. With the laws mostly unwritten, judges have significant power to deviate from Quranic text and interpret what is moral and amoral, what is permitted and what is not. The “religious police” enforce the country’s strict moral code.

The various interpretations have led to controversy, so it’s no surprise that what is happening today is causing rifts and tensions. For example, Sheikh Ahmad Qassim Al-Ghamdi, chief of the Mecca region’s religious police, said prohibiting gender mixing has no basis in Sharia. Countering, Sheikh Abdul Rahman al-Barrak, another prominent cleric, issued a religious opinion that proponents of gender mixing should be killed.

The first movie, written and directed by a Saudi woman, Wadjda, shows some of the restrictions women face, including the prohibition on women driving or mixing with men, the taboos over laughing or talking loudly in public, or riding bicycles as they might affect virginity. Ironically, soon after Wadjda’s mother bought her the green bike, it was announced in 2012 that women could ride bikes. They still had to wear their abayas, be accompanied by a male guardian, and ride in designated areas only. A big or small change depending on your perspective, mobility facilitates women’s independence. More recently, besides lifting the driving bank, King Salman and his son Crown Prince Mohammed Bin Salman, who is seen as a de facto leader, eased some restrictions on women, including efforts to increase their involvement in the commercial sector.

These moves have been simultaneously celebrated by women who have been campaigning for decades and criticized by others, who saw giving women the keys as a dangerous move certain to impact mortality. Ironically, ahead of lifting the ban on female drivers, more than a dozen activists who had campaigned for these changes were arrested. Activists think that the arrests are a message not to push demands faster than the government’s own agenda as well as an attempt to appease conservative elements, reflecting the deep struggle between the introduction of new norms and the old authoritarianism.

“Saudis don’t want to lose their identity, but we want to be part of the global culture. We want to merge our culture with global identity,” said the crown prince in an interview with the Atlantic. The young autocrats’ comment echoes Amin Maalouf, who believes that globalization is putting new pressures on people, feeling threatened by change, to cling more tightly to their identity. They are torn between choosing “excessive assertion of their identity and the loss of their identity altogether, between fundamentalism and disintegration” He argues that “in the age of globalization and in the ever-accelerating intermingling of elements, a new identity is needed urgently.” This is where Saudi has to find a delicate balance.

With the driving ban lifted, Saudi women’s rights activists are looking to dismantle the country’s guardianship system, which Human Rights Watch has recently called “the most significant impediment to realizing women’s rights in the country.” Saudi Arabia has a system in place under which Saudi women must have a legal male guardian —a father, brother, or husband — who make decisions on their behalf, giving men ultimate authority over them. For example, women in Saudi Arabia can’t open a bank account, get a passport, travel outside the country, get married, or get out of jail without their guardian’s consent. In May 2017, activists made positive strides when King Salman issued an order saying that women did not need such permission to enter university, take a job, and access government and health services.

While the decree is significant, decades-old traditions will be difficult to remold overnight. Women’s rights groups in the country are now lobbying for the end of guardianship altogether, often using the social media hashtag “#IAmMyOwnGuardian.” Others, however, insist this guardianship system is based on love and care of women and say dismantling it would be destructive to their culture. This view of women that are dependent and need to be taken care of is actually the opposite of how women were depicted during the Prophet Mohammed’s time. His first wife was a businesswoman, whom he worked for, another was a scholar and politician, and one died leading a battle.

The system has, in fact, limited women from getting higher education, getting education abroad, working, and, in some extreme cases, even leaving their homes. They can’t file a police report about abuse against their husband because he is required to accompany her to the station. On my last trip to Riyadh, I met a woman who was eligible to get a scholarship to study abroad, and her father refused because she would be living alone in Canada, a lifestyle he considered immoral. She had no recourse and received what she described as a subpar education by male professors taught via video conferencing. Women also regularly face difficulty conducting financial transactions and filing legal claims without a male relative’s consent or presence.

Women have 91 percent literacy, and over half attend college in the Kingdom. However, they only represent 16-20 percent of the labor force, one of the lowest proportions in the world. In its education system, learning does not support individualism and free expression. The education system, built on dogma and memorization, does not celebrate or even tolerate differences or individuality, a quality prized in the liberal education tradition. Wadjda is criticized for her individuality, her resourcefulness, and her desire for a bike. The headmaster of the school, a woman, tries to crush this spirit and unique identity, pushing her to conform to the accepted behavior of a girl.

The young girl seems to often get it wrong, wearing the wrong shoes, her headscarf slipping off her head, playing with Abdullah, and her ultimate quest for a bicycle. On refuting individuality, Maalouf mentions, “the notion that reduces identity to a single affiliation – encourages people to adopt an attitude that is partial, sectarian, intolerant…. Their view of the world is biased and distorted.” Dictating how a “moral” person should act can be more harmful than not because it leads to rebellion.

After speaking to friends this week about their school experience in Riyadh, they recall numerous religious courses where teachers emphasize morality, gender segregation, and women’s role in society as good Muslims, obedient daughters, and wives. “We are made to believe that our ultimate goal is to get married and have children, which are very important, but we are not encouraged to have other ambitions like a career like the boys, “one friend said. “Having said that, some of my Saudi friends are now doctors and scientists, and some are married and have children.”

She stressed that getting educated and gaining financial independence in the workplace empowers women in their households. “I am totally reliant on my father for every penny,” the 27-year-old said. “Every time I wanted to get a job, it was decided it was not the right atmosphere with men and women mixing.” The contradiction is that this same woman travels with her family to Europe and sits side by side with men at restaurants, not strictly observing the dress code she dons in Riyadh.

1 Segregation: Separate but not equal
2 Why I chose a topic?

Segregation: Separate but not equal

Women are required to restrict their interaction with men they are not related to. Government buildings, banks, and universities actually have separate entrances for women and men. Public transportation, parks, and restaurants are also segregated. Even in mixed venues like malls or supermarkets, men and women have to be weary about mixing or speaking with each other. Unlawful mixing could lead to criminal charges being brought against both parties, but women typically face harsher punishment and fear a ruined reputation. We saw a similar situation in Wadjda where one of the school girls who used Wadjda’s help to speak to “her cousin” became the talk of the town and was punished by the religious police for being seen with a male who is not related to her.

This unnatural segregation limits where women can work and how they perform commercial transactions and enter into relationships. Women, no doubt, will be impacted positively by these newly introduced changes, including the right to drive, more career opportunities for them even in “mixed” work environments, like the military, and the looser grip of the male guardian on women in accessing some government services. While these are encouraging steps, more difficult issues of women’s rights to their own life decisions, including marriage, education, work, and travel, remain on the table.

Why I chose a topic?

I have been fascinated by Saudi Arabia ever since I visited my grandparents in Riyadh a few years ago and annually ever since. Coming from a somewhat modernized Middle Eastern country like Jordan, where driving, mixed schools, and intermingling of the sexes in workplaces and in society, in general, is commonplace, I went to Riyadh with my own prejudices and stereotype of Saudi women. I saw women as constricted and controlled by their abayas, their inability to drive, and, most importantly, their inability to make important decisions without the consent of a male guardian. I was shocked that a woman could not go to school or even get surgery without her father, brother, or husband’s permission. This was difficult for me to imagine coming from a household where equality is preached. Even before the new changes introduced in 2017, every time I went, another layer of my prejudices about Saudi women was peeled away.

I was starting to see their diversity, albeit with the contradictions. I met female doctors at my grandfather’s clinic, business owners of avante-garde boutiques and art galleries, and bankers. On my last trip, I met a Saudi activist campaigning for change, encouraging women to run for municipal council. But I also met Saudi women, young and old, who saw these calls to modernize as Western-inspired changes designed to dilute their identity, break down their cultural fabric, and destroy their brand of Islam. She confirmed what Maalouf mentioned, which is that throughout history, especially in the Arab world, modernity is rejected; it isn’t always seen as progress and a welcome development. What shocked me was how varied the opinions were about the direction and speed of change.

I noticed that some Saudi female reformers reject foreign ideas of equality and even criticism. This was echoed reading Saudi Journalist Maha Akeel, a well-known writer and critic of restrictions on women. She believes that Westerner critics do not understand Saudi. ‘Look, we are not asking for … women’s rights according to Western values or lifestyles … We want things according to what Islam says. Look at our history, our role models.’ Western pressure for broadened rights is counterproductive, particularly pressure from the United States, given the intense anti-American sentiment in Saudi Arabia after September 11.” Fifteen of the 19 hijackers hailed from Saudi Arabia.

Going forward, it would be interesting to see how far Saudi Arabia’s rulers will and can go to give Saudi women their rights. There is fierce resistance to such change, even among women, something that is hard for outsiders like me to understand. An important question is can women realize these rights in the absence of a political role in an autocratic society?

I have learned about the many firsts researching this paper. I learned that the same year Wdjda got her bike, women were appointed to the Shura council, like a parliament. Shortly after, they got the right to vote in municipal elections. Also, last year, the Kingdom lifted a ban on women working at supermarket checkouts, in lingerie stores, and on cosmetics counters. I learned that in 2017 Sarah Al-Suhaimi became the first woman to chair Saudi Arabia’s stock exchange.

I also learned the decision to lift the driving ban came with a long history. I was not aware that the original anti-ban protest was in 1990 in Riyadh, led by 47 women, and this demand has been ongoing since then with great sacrifice by these women, including jail, harassment, loss of livelihoods, and public shaming. These women understood that some Saudi women would not be able to get to university or get to work if their male guardians did not take them. Another contradiction is that many women have drivers not related to them, and that is somehow permitted.

Most importantly, I learned from reading editorials, research, and speaking to Saudi women here and in Saudi how fractured Saudi society is about greater rights for women. Many want to cling to their way of life, insisting that this is the way it should be and part of their identity, while others want total equality, arguing that a correct interpretation of Islam gives them their rights and equality.

Saudi women have recently been given basic rights most of the world takes for granted. No doubt, if these rights continue to develop, the Kingdom could harness the power of half the population, which is mostly underutilized. This attitude and constraint will not disappear with a royal decree, but it is a start. The issue of identity is not far from the surface when opponents and advocates of women’s rights argue their points of view.

The Saudi journalist and others remind people cultural change will be difficult and slow. “A society that has for so long been fed a constant stream of ultra-conservative interpretations of Islamic text is being awakened to the real Islam of moderation and tolerance. It needs a readjustment period to realign itself, accept the transformations, and reform itself. Our textbooks need an overhaul, our judicial and court system needs to be updated, and our perception of the role and place of women needs modification.”

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Women, Islam, and the Law: Womanism, Shari’a, and Human Rights in Africa

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First Online: 29 October 2021
pp 2117–2131
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Hauwa Ibrahim 3 , 4

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This chapter reflects on the core value of Shari’a in elevating womanism as the nucleus of societies to be reverenced, respected, and honored. This in turn ensures that human rights and the worth of the woman are not taken for granted and are being upheld. We could hypothesize on the interpretation and translation of Islamic legal text in different societies, but the baseline is that Womanism is celebrated in Islam. This chapter proposes a framework for understanding the interconnections between Womanism, human rights, and Islamic cosmology in seeking justice for women in some societies where Shari’a law is being implemented. One of the central aspects of this framework is understanding the nuances of “women’s power” within the context of religion, cultures, societies, and practices. Important is the sacredness of womanhood and the inherent worth she is invested with for all humanity.

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Ibrahim, H. (2021). Women, Islam, and the Law: Womanism, Shari’a, and Human Rights in Africa. In: Yacob-Haliso, O., Falola, T. (eds) The Palgrave Handbook of African Women's Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-28099-4_137

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Essay On Women Rights

500 words essay on women rights.

Women rights are basic human rights claimed for women and girls all over the world. It was enshrined by the United Nations around 70 years ago for every human on the earth. It includes many things which range from equal pay to the right to education. The essay on women rights will take us through this in detail for a better understanding.

Importance of Women Rights

Women rights are very important for everyone all over the world. It does not just benefit her but every member of society. When women get equal rights, the world can progress together with everyone playing an essential role.

If there weren’t any women rights, women wouldn’t have been allowed to do something as basic as a vote. Further, it is a game-changer for those women who suffer from gender discrimination .

Women rights are important as it gives women the opportunity to get an education and earn in life. It makes them independent which is essential for every woman on earth. Thus, we must all make sure women rights are implemented everywhere.

How to Fight for Women Rights

All of us can participate in the fight for women rights. Even though the world has evolved and women have more freedom than before, we still have a long way to go. In other words, the fight is far from over.

First of all, it is essential to raise our voices. We must make some noise about the issues that women face on a daily basis. Spark up conversations through your social media or make people aware if they are misinformed.

Don’t be a mute spectator to violence against women, take a stand. Further, a volunteer with women rights organisations to learn more about it. Moreover, it also allows you to contribute to change through it.

Similarly, indulge in research and event planning to make events a success. One can also start fundraisers to bring like-minded people together for a common cause. It is also important to attend marches and protests to show actual support.

History has been proof of the revolution which women’s marches have brought about. Thus, public demonstrations are essential for demanding action for change and impacting the world on a large level.

Further, if you can, make sure to donate to women’s movements and organisations. Many women of the world are deprived of basic funds, try donating to organizations that help in uplifting women and changing their future.

You can also shop smartly by making sure your money is going for a great cause. In other words, invest in companies which support women’s right or which give equal pay to them. It can make a big difference to women all over the world.

Get the huge list of more than 500 Essay Topics and Ideas

Conclusion of the Essay on Women Rights

To sum it up, only when women and girls get full access to their rights will they be able to enjoy a life of freedom . It includes everything from equal pay to land ownerships rights and more. Further, a country can only transform when its women get an equal say in everything and are treated equally.

FAQ of Essay on Women Rights

Question 1: Why are having equal rights important?

Answer 1: It is essential to have equal rights as it guarantees people the means necessary for satisfying their basic needs, such as food, housing, and education. This allows them to take full advantage of all opportunities. Lastly, when we guarantee life, liberty, equality, and security, it protects people against abuse by those who are more powerful.

Question 2: What is the purpose of women’s rights?

Answer 2: Women’s rights are the essential human rights that the United Nations enshrined for every human being on the earth nearly 70 years ago. These rights include a lot of rights including the rights to live free from violence, slavery, and discrimination. In addition to the right to education, own property; vote and to earn a fair and equal wage.

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Women's Rights In Islam
In Islam there are many rights that are given to women's by God. One of them is the financial and legal rights. Financial security is guaranteed for women. In Islam no such discrimination is done between men and women, whereas women's are given more financial security as compared to men. Islam does not burden a women for any financial ...
Status of Women in Islam: A Critical Analysis on a Matter of Equality
Ghulam Hossein Adeel Introduction The status of women in Islam is one of the crucial topics and dominant themes in the modern era, which theologians have been studying. Islam regards men and women as being of the same essence created from a single soul. A woman has a completely independent personality in Islam. In this paper, I will provide an overview of the status of women
Understanding Women's Right in Islamic World Essay
Understanding Women's Right in Islamic World. A critical analysis of Islam as a culture and a religion shows that women played as important role as did men in its development at early stages. In fact, El-Cheikh (2015) says that it would be difficult for Prophet Mohammed to have founded Islam without direct help from women.
The Rights of Women in Islam
Right to Make Marriage and Divorce Decisions. The consent of women is fundamental to the validity of the marriage contract. She has a right to accept or reject the marriage proposal. Marriage in Islam is based on mutual peace, compassion, and love. A significant misconception among Muslims and non-Muslims is that women have no right to initiate ...
Women in Islam and Muslim Realms: Muslim Feminism
Feminism and Islam: Legal and Literary Perspectives is the title of Saudi scholar Mai Yamani's 1996 book comprising the essays of a substantial number of women scholars who are articulating an emerging Islamic feminism. (Published for CIMEL by Ithaca Press, 1996). Women Living Under Muslim Laws (WLUML) Dossiers.
PDF GENDER AND WOMEN'S RIGHTS IN ISLAM I
freedom of expression within the Islamic and human rights frameworks. Women are afforded fewer free-doms, with their place restricted to the domestic sphere, and an inability to participate equally within ... Women's Reform in Islam (London: Oneworld Publications, 2006). 145. The Islamic Tradition and the Human Rights Discourse ...
PDF The rights of women in Islam: The question of 'public' and 'private
the recognition of the rights of women within Muslim societies is crucial. Firstly, it explores the question of cultural relativism and its impact on the human rights discourse and the Islamic understanding of human rights. Secondly, the hermeneutic-relativist approach will be highlighted in the context of women's rights in Islam.
What Are the Rights of Women in Islam?
Islam raised the status of women, and made them equal with men in most rulings. So women, like men, are commanded to believe in Allah and to worship Him. And women are made equal to men in terms of reward in the Hereafter. Women have the right to express themselves, to give sincere advice, to enjoin what is good and forbid what is evil, and to call people to Allah. Women have the right to own ...
Women in the Qur'an: Appreciating Female Faith, Wisdom, and Knowledge
From cosmic to mundane affairs, the Qur'an is a scripture (kitāb) containing a "clarification of all things, and a guidance and a mercy and glad tidings for those who submit" (Qur'an 16:89).The Qur'an is held to be God's speech transmitted to humankind through an angelic and prophetic channel—it is "the most beautiful discourse" (aḥsan al-ḥadīth) whereat quivers the ...
Women's Rights in Islam
The issue of Muslim women's rights never seems outdated and has become trendy in the post-9/11 environment. That is, the mainstream media and Western politicians often view Muslim women as victims of male-patriarchy and frequently justify Western involvement in the Middle East and in other Muslim majority counties at least in part to "rescue" women. Within this realm, Nawal El Saadawi is a ...
Women's Rights in the Qur'an, Sunnah and Heritage of Islam
Malaysia, Vol. 17, No. 3. 2020. E-ISSN: 2289-8077. Women's Rights in the Qur'an, Sunnah and Heritage of Islam. Nadzrah Ahmad , Mohd. Haeqal Ishak , & Moha mmed Farid Ali al-Fijawi . Abstract ...
Women's Rights and Equality in Light of the Holy Qur'an
Similarly, Islam grants women the right to inheritance from their parents, husbands, and children. Thus, Islam has afforded women all types of rights. Allah the Almighty has granted women their rights in consideration of human nature. These rights have been established while being mindful of the needs of both women and men, and according to the ...
(PDF) STATUS AND RIGHTS OF WOMEN IN ISLAM
Unlike other popular beliefs, Islam does not blame Eve alone for the First Sin. The status of women in Islam is extremely. high (in co mparison to other religions) and realistically suitable to ...
Women's Rights in the Muslim World
We will write a custom essay on your topic a custom Essay on Women's Rights in the Muslim World. 808 writers online . Learn More . ... Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992. Grewal, Inderpal. 'Women's Rights as Human Right: Feminist Practices, Global Feminism and Human ...
Five unknown and misunderstood issues about women in Islam
Below is but a brief introductory summary of these alternative readings, referencing some of the work of experts in Islamic jurisprudence and human rights scholarship, and my ensuing recommendations for advancing women's rights in the Middle East. Five unknown and misunderstood issues about women in Islam. 1.
An Introduction To The Rights And Duties Of Women In Islam
ABWA Publishing and Printing Center. An Introduction To The Rights And Duties Of Women In Islam. Author: Ibrahim Amini. Translator: Abuzar Ahmadi. Editor: Carol Eastman. Proofreader: Sayyid Baqir Husayni. Publisher: ABWA Publishing and Printing Center. Publisher's Foreword ›.
(PDF) Islam and Women's Rights
Dr. Ghulam Safdar. This paper aspires to elucidate three general misunderstandings about the Islamic belief and issues of human rights and women's rights prevailing in the West. After the incident of 9/11 the first misconception propagated vide western media is that Muslims are terrorists because they believe in Jihad.
Role of Women in Islam
On the other hand, there are also other responsibilities of a Muslim woman beyond those of a wife and a mother. Islam allows women to take part in pilgrimage ( Hajj). In addition, they are also allowed to engage in politics, exercise to vote, manage their own businesses, and also to partake in gainful employment (Baden 23).
Women's Rights in Islam: Navigating Cultural Transformations and
This essay examines the evolving landscape of women's rights in Islam, focusing on the intersection of religious teachings, cultural practices, and modern challenges. It aims to dissect the diverse experiences of Muslim women across the world, considering factors like legal rights, educational opportunities, and societal expectations.
Women, Islam, and the Law: Womanism, Shari'a, and Human Rights in
The word Shari'a literally means a way to the watering place or a path to seek felicity and salvation. It is defined as an institution that Allah ordained to guide the individual relationship to God, his fellow Muslims, his fellow men, and the rest of the universe (The most glorified, the most high.). Furthermore, the Shari'a - unlike Canon law or Kirchenrecht (Church law) - does not ...
PDF Women's Rights in Islamic Law
As Shaheen Sardar Ali explains in her study of women's rights in Islam,82 some scholars have interpreted the muamalaat's unequal treatment of women as a temporary means meant to respond to, and ultimately to change, existing conditions gradually. She uses N. Hevener's classification of international women's rights
PDF Islam and Women's Rights
These verses are unequivocally egalitarian in spirit and substance and reflect the Qur'anic view on the relationship between men and women.i. This egalitarian vision also extends to human biology. The verses on creation of men and women talk about the characteristic of pairs in creation (51:49, 53:45, 78:8, 50:7, 22:5, 36:36).
Essay on Women Rights in English for Students
Answer 2: Women's rights are the essential human rights that the United Nations enshrined for every human being on the earth nearly 70 years ago. These rights include a lot of rights including the rights to live free from violence, slavery, and discrimination. In addition to the right to education, own property; vote and to earn a fair and ...

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What Are the Rights of Women in Islam?

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