Honoring Her Dignity: Women’s Rights in Islam and the Modern World

Introduction: 

Islam, since its inception, has granted women rights that were revolutionary for their time. Yet, the living experiences of many Muslim women today paint a really different picture. Where does the disconnect lie? Doesn’t the divine text truly empower, or have centuries of cultural overlaps obscured the intended message of the Holy Scripture? While Islam grants women a variety of enormous human rights, including the right to education and ownership, but participation in society, cultural interpretations, norms, societal expectations and practices often obscure these rights, leading to disparities that demand most of our attention. This gap between the ideal Islamic gender equity and the often harsh realities faced by Muslim women forms the central tension that must be examined.

Rights in Islamic Texts (The Ideal): 

The Holy Quran explicitly states,

 ‘And for women, they have rights over men, similar to those of men over women’ (Al Baqarah : 228).

 This verse establishes the principle of equality and mutual respect. Moreover, Islamic texts outlines specific rights that paint a picture of women empowerment. The pursuit of knowledge is mandated for all, regardless of gender, as is clearly evident by the Prophet Muhammad’s (Peace Be Upon Him) saying,

 “Seeking knowledge is an obligation upon every Muslim.”( Sunan Ibn Mājah : 224)

 Financially, women are granted autonomy, possessing the right to own and manage property, inherit wealth—as detailed in verses concerning inheritance distribution,

‘Allah directs you concerning your children: for a male there is a share equal to that of two females. But, if they be (only) women, more than two, then they get two-third of what one left behind. And if she be one, she gets one-half. And for his parents, for each of them, there is one-sixth of what he left in case he has a child. But, if he has no child and his parents have inherited him, then, his mother gets one-third. And if he has some brothers (or sisters), his mother gets one-sixth, all after (settling) the will he might have made, or debt. Your fathers and your sons – you do not know who, out of them, is closer to you in being beneficial. All this is determined by Allah. Surely, Allah is A-Knowing, All-Wise.

And for you there is one-half of what your wives left behind, in case they have no child. But, if they have a child, you get one-fourth of what they left, after (settling) the will they might have made, or debt. And for them (the wives) there is one-fourth of what you left, in case you have no child. But, if you have a child, they get one-eighth of what you left, after (settling) the will you might have made, or debt. And if the man being inherited, or the woman, is Kalalah (having no father or son to inherit) and he has a brother or a sister, then, for each of them there is one-sixth. And if they are more than that, they shall be sharers in one-third, after (settling) the will that might have been made, or debt, causing no damage. All this is prescribed by Allah. And Allah is All-Knowing, Forbearing.’

(A Nisa :11-12)

and engage in lawful work and tradings. Furthermore, Islam safeguards a woman’s right to choose her spouse, ensuring consent, free will and agency in marriage. Even the Prophet Muhammad (Peace Be Upon Him) says:

“Indeed I order you to be good to women, for they are under oath in your marriages. And you do not own them.” (Tirmidhi) 

Spiritually, the Quran emphasizes equal reward for righteous deeds, stating:

 “Whoever does righteous deeds, whether male or female, while being a believer – those will enter Paradise and will not be wronged even in the slightest possible way.” (An Nisa :124)

 These references collectively shows an ideal of gender equity, where women are recognized as independent, capable, and spiritually equal members of society.

Cultural Interpretations:

Unfortunately, cultural laws and norms often overshadow Islamic teachings. The practice of forced marriage, for instance, has no basis in Islam at all. But it still continues to harm many communities. This portrays a crucial distinction between the divine principles that religion provides, while culture represents human interpretations and practices, which can be flawed and deviate from those principles. Misconceptions and selective interpretations of Islamic texts often sustain harmful cultural norms. For example, some cultures restrict women’s access to education and employment, citing religious justifications that contradict the Quran’s teachings and emphasise on seeking knowledge for all. Similarly, unequal treatment in legal matters, such as not accepting women’s testimony or inheritance rights that has arisen from cultural biases, rather than the Islamic law. Even the Hijab, that is a symbol of modesty, is sometimes used to justify undue oppressive restrictions on women’s mobility and participation in society.

These cultural obscurations create a significant gap between the rights granted to women in Islamic texts and the living realities of many Muslim women, highlighting the urgent need to disentangle religious principles from harmful cultural and societal practices.

Real-World Examples:

 The imbalance between Islamic ideals and living realities is portrayed starkly by numerous examples around the Muslim world. In certain regions, female genital mutilation, a practice with no basis in Islam, continues to be performed, violating women’s bodily autonomy and health in the name of Islam. Reports from organizations like Human Rights Watch document cases of women denied inheritance rights, despite clear Quranic teachings and provisions. In some countries, legal systems sustain gender inequality, with women facing harsher punishments for similar offences, having limited or no access to justice at all. Educational disparities remains the same, with significantly lower literacy rates for girls in rural areas, hindering their potential and agency. Such instances, supported by data from reputable sources, underscore the urgent need to address the gap between Islamic principles and the realities faced by many Muslim women around the word.

Solutions and Calls to Action:

 To bridge the gap between the Islamic ideal of women’s rights and the living reality requires a multi-faceted approach. First and foremost, promoting education and awareness is a really crucial mattter. This involves educating both men and women about the rights granted to women in Islamic texts, eradicating harmful misconceptions that are rooted in cultural practices.

 Encouraging critical thinking and open dialogue within communities is essential to challenge ingrained biases; and fostering a deeper understanding of Islamic principles is yet another way to bridge the gap. Supporting organizations that advocate for women’s rights, both locally and internationally, provides vital resources and platforms for change. 

Emphasizing the proper understanding of Islamic texts through qualified scholars and accessible resources is critical to countering selective interpretations. Equally important is empowering women to know and claim their rights, providing them with the tools and support to challenge discriminatory practices. This empowerment can be achieved through legal literacy programs, access to legal aids, and platforms for women, to encourage them to come forward  and share their experiences and advocate for change. By fostering a culture of respect, understanding, and accountability, we can move closer to realizing the true potential of gender equity within Islamic societies.

Conclusion:

In short, while Islam clearly grants women a comprehensive set of rights, cultural interpretations and societal practices have often obscured these rights, leading to significant disparities, gaps and lacks in the living experiences of Muslim women. We have explored the textual basis for women’s rights in the Quran and Sunnah, examined the problematic influence of cultural norms, highlighted real-world examples of inequality, and proposed solutions for bridging the gap. Upholding women’s rights in Islam is not merely a matter of social justice; it is a fundamental religious imperative. It is our collective responsibility to challenge these misconceptions and advocate for the full realization of women’s rights, as are granted by Islam. Education, open dialogue, and a commitment to justice, are essential factors to play their roles. Let us strive to turn this world into a community where the ideals of Islamic gender equity are fully realized, and where every Muslim woman enjoys the dignity, respect, and empowerment that her faith guarantees her.