Defending Islam

Are women oppressed in Islam?

Are Women Oppressed in Islam?

Introduction

In contemporary discourse, few subjects have been as widely misunderstood or misrepresented as the status of women in Islam. Western narratives have frequently portrayed Muslim women as oppressed, silenced, and deprived of their fundamental rights, creating an image that starkly contrasts with the actual teachings and history of Islam. These misconceptions often arise not from genuine understanding but from deliberate distortions, cultural biases, and persistent stereotypes intended to demonize Islam and its adherents.

Contrary to these portrayals, Islam is exceptionally clear and profoundly noble in its stance on women's rights, dignity, and societal roles. Historically, Islam emerged in a context where women's rights were severely compromised—at a time when women were frequently regarded as property rather than individuals. Islam revolutionized this reality, granting women unprecedented legal rights, social status, and respect. It unequivocally declared women spiritually equal to men, guaranteeing their rights to inheritance, education, property ownership, and active participation in societal affairs centuries before these rights became widespread in other parts of the world.

This article seeks to correct misconceptions and present Islam's authentic teachings regarding women, reinforced by clear Quranic injunctions, Hadith traditions, scholarly insights, historical evidence, and rational argumentation. By comparing Islam’s dignified and empowering view of women with contemporary Western paradigms—often marred by objectification and exploitation—we aim to reveal the beauty, wisdom, and inherent justice that Islam embodies. Ultimately, this exploration invites readers to move beyond misconceptions towards informed understanding, highlighting the unparalleled nobility with which Islam honors and respects women.

Islam's View on Women

Islam views women as equally valuable, spiritually and intellectually capable individuals who play crucial roles in society. The Quran explicitly affirms that men and women are spiritually equal, each accountable directly to Allah for their deeds:

"Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward." (Quran 33:35)

This verse explicitly emphasizes equal spiritual accountability and rewards, underscoring women's equal worth in the eyes of God.

Islam also established economic and social rights for women far ahead of its historical context. Women were granted inheritance rights, the right to own property independently, engage in trade, seek education, and choose marriage partners freely. The Prophet Muhammad (peace be upon him) consistently highlighted women's dignity and rights through his words and actions, exemplified by his respectful treatment of his wives, daughters, and the wider community of women.

In marriage, Islam promotes mutual respect, mercy, and cooperation, considering marriage a partnership with clearly defined yet complementary roles designed to maintain harmony, dignity, and fairness for both partners. The Prophet Muhammad (peace be upon him) emphasized this respect when he said:

"The best of you are those who are best to their wives, and I am the best of you to my wives." (Hadith, At-Tirmidhi)

This approach reveals Islam’s deep commitment to women's welfare, refuting notions of oppression and underscoring the religion's fundamental teachings of fairness and equity.

Objectification of Women

In contemporary Western societies, despite significant advancements in women's rights, women continue to be widely objectified. Media, advertising, and entertainment industries often portray women primarily as objects of physical attraction, emphasizing beauty and sexuality over intellectual and personal achievements. Such representations lead to unrealistic beauty standards, negatively impacting women's self-esteem, mental health, and overall perception of self-worth. They are now expected to maintain unrealistic beauty ideals and simultaneously face disrespect if they don’t conform.

By contrast, Islam aims to free women from this trap. A woman’s worth in Islam is tied to her moral character, contributions, and piety – never her sexual appeal. This is not to deny the natural desire to look beautiful; rather, Islam encourages that this be expressed in appropriate settings (among family, other women, one’s spouse), not as a commodity for strangers. Many Muslim women will attest that by adhering to Islamic modesty, they feel more valued for who they truly are. As one Muslim writer aptly said, “I found that when I covered my body, I opened my mind.” In summary, Western society outwardly proclaims women’s liberation, yet still traps women in a cycle of objectification. Islam, through its timeless principles, actively shields women from such reductionism and upholds their right to be seen as whole human beings.

Impact of Feminism on Family Structure

“Feminism” is a broad term encompassing different movements. First-wave feminism fought for basic rights like women’s education and voting rights – aims that are in harmony with Islam’s encouragement of education and consultation (shura). However, some later strands of feminism (particularly from the mid-20th century onwards) took a more radical approach to gender roles and family. A narrative emerged that traditional family structures and roles were inherently oppressive to women. The result was a social experiment that is still playing out: easier dissolution of marriages (e.g. no-fault divorce laws), devaluation of motherhood and homemaking, and an expectation that fulfillment is found primarily in career advancement and individual autonomy, sometimes at the expense of family life.

While these changes brought some benefits (such as more opportunities in the workforce for women), they also had unintended negative consequences. Family units in the West have significantly weakened. Divorce rates surged in the late 20th century. For example, in the United States, roughly half of marriages end in divorce. Tellingly, studies indicate that between 70% to 80% of those divorces are initiated by women (and among educated couples, up to 90%). This statistic suggests that many women are unhappy or unfulfilled in their marriages – but the solution offered (divorce) often leads to other challenges, such as single parenthood and economic hardship. Many Western children grow up with either a single parent or in blended families due to repeated divorces, which can affect their emotional stability.

Furthermore, despite the rhetoric of empowerment, modern pressures have simply swapped one set of expectations for another. Women are now expected to “do it all”: build a career, raise children, manage the home, etc., without much societal support. This has led to what some call “the second shift” – working women coming home to a full load of domestic responsibilities. The stress is evident in surveys of mental health and happiness: paradoxically, as women in the West have gained more freedoms and entry into traditionally male spheres, their reported happiness has declined. A well-known study titled “The Paradox of Declining Female Happiness” found that since the 1970s, women’s self-reported happiness in the U.S. and Europe has trended downward, even falling below that of men. In the 1970s, women reported higher well-being than men, but today that has reversed. Of course, many factors contribute to this, but scholars have noted that juggling career and family roles, as well as the erosion of stable support systems (like extended family or community), play a significant part. Simply put, having more freedom on paper didn’t automatically translate to greater personal fulfillment for many women.

Islam’s perspective is often contrasted with this. Islamic law and ethics uphold the importance of family and a clear structure of mutual responsibilities: the husband is principally responsible to provide and protect, and the wife to nurture and manage the household (often including finances, as Khadijah did, or even working if she chooses, as long as family is not neglected). These roles are complementary, not meant to limit either gender’s potential. A woman who prefers to be a homemaker and focus on raising children is highly honored in Islam – something modern society sometimes fails to do, labeling such women as “just a housewife.” Islam calls motherhood a role of primary importance, deserving of honor three times more than fatherhood (as seen in the hadith above). This gives women the choice to prioritize family without stigma, and ensures that if they do, they are respected and rewarded for it.

Conversely, if a Muslim woman has talents or professional goals, Islam does not forbid her from pursuing them – as long as the obligations towards family are maintained (which is similar to how a Muslim man’s career shouldn’t make him neglect his family duties either). The crucial difference is that Islam does not ask women to bear the full burden of providing; that is the husband’s duty. So if she works, her income is her own; if she doesn’t, her husband must support her. This safety net can actually enable women to pursue higher interests (education, community work, even career) at their own pace, without the desperation or work-life conflict many Western women face. Many Muslim women find satisfaction in this balanced approach: they can be educated (indeed, many Muslim-majority countries have more female university graduates than male), they can work in various fields (we have Muslim women scientists, politicians, doctors, etc.), but they also have the right to be provided for by their husbands and to focus on family if they choose, without feeling like they are “letting down the sisterhood.”

Family cohesion tends to be stronger in practicing Muslim communities: lower rates of teen pregnancy, lower sexual promiscuity (hence fewer out-of-wedlock children), and a strong emphasis on marriage as a partnership under God. This isn’t to romanticize reality – Muslim families have issues too – but the general framework encourages stability. For instance, even when divorce is permissible in Islam (and it is, as a last resort), it is discouraged to divorce capriciously. The Prophet ﷺ said of all permitted things, divorce is most disliked by God. This helps prevent the kind of quick divorces that became common in the West post-1960s. Moreover, extended family and community play a role in mediation and support, which can save marriages or help single mothers when divorces do occur.

In summary, while feminist movements rightly pushed for women’s empowerment, the extreme of viewing traditional family roles as oppressive has arguably harmed women as much as helped them. It led to a scenario where many women have more freedom but also more burdens and loneliness. Islam’s model emphasizes a partnership between husband and wife with complementary duties, aiming to ensure that neither is overburdened and that children are raised in a loving, stable environment. It’s a model where family is a source of strength and happiness, not a hindrance to personal growth. Indeed, research often shows that married people (particularly in successful marriages) tend to be happier and live longer than their single peers – which aligns with the Islamic view that marriage is “half of one’s faith” and a great blessing.

Muslim Women and Happiness

An important measure of whether a system oppresses or uplifts women is to look at the women’s own sense of well-being and happiness. Despite the negative stereotypes, many Muslim women report high levels of fulfillment and happiness tied to their faith and family life. For example, a recent UK-based study by the Marriage Foundation found that Muslim women are the most likely among all religious groups to be in long-term, happy relationships. In their cohort, 94% of Muslim mothers were married (versus 79% of Christian mothers and 59% of non-religious mothers), and Muslim mothers reported 31% higher relationship happiness than non-Muslim mothers. This directly challenges the assumption that Muslim women remain in marriages only because they are oppressed or lack options; on the contrary, these women indicated greater marital satisfaction. The researchers noted this outcome as a “recipe for relationship success” linked to following religious guidelines for family life.

Beyond relationships, consider general contentment. Many Muslim women, especially those who practice their faith, express that Islam gives their life purpose and peace. They often cite the sense of honor they feel as women in Islam – being told that God has made reverence to their mothers a gate of Paradise, or that their modesty is an act of worship, or that their financial security is a right upon their husbands. This does not mean every Muslim woman is happy (circumstances vary greatly), but it does indicate that the narrative of widespread misery is misleading. In fact, some surveys in Western countries have shown Muslim women scoring higher on happiness or family satisfaction indices than the national averages (likely due to strong family bonds and community support).

It’s also instructive to look at converts to Islam: a significant number of Western women have embraced Islam in the last few decades, finding liberation in it from problems they experienced in liberal societies – be it objectification, a crisis of identity, or a lack of deeper meaning in life. Often these women remark how Islam restored their sense of self-worth and gave them a community that respects them. This is a powerful anecdotal indicator that Islam, when understood properly, resonates with women’s inherent dignity.

Significance of Surah An-Nisa (“The Women”)

One remarkable fact often overlooked by critics is that the Holy Quran contains an entire chapter named An-Nisa – “The Women.” In contrast, there is no chapter named “Ar-Rijal” (The Men). Surah An-Nisa (Chapter 4) is a key chapter that outlines many laws and principles regarding social justice – prominently including women’s rights, family ethics, marriage, divorce, and inheritance. The placement and content of this surah highlight the importance Islam gives to women’s issues:

Besides Surah An-Nisa, the Quran has other chapters with titles referencing women directly or indirectly:

The existence of these chapters and verses in such detail demonstrates that women’s rights are not a footnote in Islam – they are woven into the scripture. The Quran could have been silent or generic, but instead it explicitly tackles the kind of injustices women faced and provides solutions. Surah An-Nisa, in particular, is often recommended as a study for anyone seeking to understand Islam’s approach to gender and family. It’s significant that this surah is lengthy (176 verses) and revealed in Madinah when the Islamic community was being established and needed solid social guidance – meaning women’s rights were foundational to the community’s constitution.

Muslims doing Dawah (outreach) often point to Surah An-Nisa to show that Islam addressed women’s issues 1400 years ago, while in Europe, for example, women’s property and inheritance rights were only recognized much later. It is a reminder that Islamic civilization at its height empowered women in ways that were uncommon elsewhere.

Refuting Common Misconceptions

Having laid out the positive evidence, it’s important to directly address some common criticisms leveled against Islam regarding women. These usually revolve around specific Islamic laws or practices that are misunderstood or taken out of context. We will discuss the big four misconceptions: hijab, inheritance, polygamy, and testimony – explaining the wisdom behind them and how they are not instruments of oppression but of justice.

Hijab and Modesty

Misconception: “The hijab (Islamic headscarf) and modest dress code for women are tools of oppression, meant to subjugate women or erase their identity.” Critics often portray Muslim women’s covering as a symbol of backwardness or male domination.

Reality: The hijab is a command from Allah in the Quran (24:31, 33:59) and is primarily about modesty and identity, not male control. Muslim women who wear hijab (and the accompanying general modest attire) do so as an act of worship and a claim to dignity. It is comparable to the way Catholic nuns or Orthodox Jewish women have traditionally dressed for modesty – yet only Muslim women seem to be singled out for criticism, which hints at a double standard. Far from erasing identity, the hijab highlights a woman’s identity as a Muslim woman – it is a proud statement that she judges herself not by society’s ever-changing fashion norms, but by the standards of her faith.

Importantly, hijab in Islam is not only about the cloth on the head; it’s part of a broader concept of Hayaa’ (modesty) that includes behavior for both men and women. Men are also commanded to cover from at least navel to knee (and more according to many scholars) and to behave modestly. The Quran first instructs men to lower their gaze and guard their chastity, then instructs women similarly (24:30-31). Thus, modesty is a shared responsibility. The woman’s hijab is one component of creating a modest, respectful society.

When a Muslim woman covers her hair and body, it should never be seen as because she is “ashamed” or “inferior.” Rather, she is precious in her own eyes and the eyes of God. A common analogy used in Muslim circles: one doesn’t leave a precious jewel out exposed; one keeps it protected. While the analogy is not perfect, it conveys that hijab is about protection and preciousness, not oppression. It guards women from being objectified for their looks – a protection very much relevant in the modern world as we saw with rampant objectification in media.

Does hijab stop harassment completely? Not always – Muslim women, like any women, can face harassment – but studies and personal testimonies often indicate that dressing modestly does decrease unwanted attention and forces interactions onto a more respectful plane. Moreover, for the woman who wears it with conviction, it brings a sense of peace and focus – many say it liberates them from the “male gaze” and consumerist fashion culture. Rather than spending each morning fretting over how to style her hair to impress others, a hijabi woman can spend that mental energy elsewhere.

It’s also worth noting that hijab was not invented by Islam. Modest dress for women of faith is prescribed in Judeo-Christian tradition as well. Historically, Mary (the mother of Jesus) is depicted covered, and until the last century, it was common for Western women to wear hats or veils in public as a sign of decency. Thus, the Islamic dress code is part of a continuum of modest attire in Abrahamic faiths. Islam, however, made it a formal obligation out of wisdom and consistency.

Finally, any forced observance of hijab (like where a government compels it by law) is not the ideal that Islam teaches. Modesty is ultimately a personal spiritual choice and an act of obedience to God. Dawah to non-Muslims and to non-practicing Muslims regarding hijab should clarify its purpose and beauty. When a woman chooses to don hijab out of understanding and devotion, it is empowering. She is pleasing her Creator and asserting control over how her body is seen. In conclusion, hijab is not a tool of female oppression – it is a tool against societal oppression of women’s bodies, and a means to uphold the honor Allah has given women. As the Quran says about the rationale for hijab: “that will be better so that they may be recognized (as righteous women) and not harmed” (33:59).

Inheritance Laws

Misconception: “Islam is unjust because it gives women half the share of men in inheritance. Doesn’t this prove women are valued less?” This is a frequently cited issue – indeed the Quran (4:11) says a son’s share is twice that of a daughter in many cases. Superficially, this sounds biased.

Reality: Islamic inheritance laws are often misunderstood because people isolate one rule without the holistic context of financial responsibilities. It is true that in general a female inherits half of what a male in the same category would (e.g., daughter vs son, sister vs brother). But consider the economic framework in Islam: men have the obligation to financially maintain their female relatives, whereas women have no such obligation in return. A son who inherits double his sister is Islamically bound to use that wealth to support his family – that could include his wife, children, even his sisters or mother if they are in need. A daughter who inherits gets a smaller share, but that share is entirely and exclusively hers, and she is not required to spend a penny of it on anyone. If she later marries, she keeps that wealth and additionally has a right to financial support from her husband. Thus, functionally, the economic outcome is balanced.

In many cases, when a woman doesn’t inherit as much directly, she indirectly benefits from the male relatives’ shares due to maintenance. Conversely, if she had equal share, given that men would still have to spend on her, it could result in an unfair double advantage. The scholar Dr. Jamal Badawi explains it succinctly: Islam’s inheritance rule is not a value judgment, but a division of financial responsibility. Men’s larger share comes with the duty to provide; women’s smaller share comes with the privilege of being provided for.

It’s also important to highlight that not all inheritance cases result in women getting exactly half of men. The Quran outlines a variety of scenarios: for example, if a person dies leaving only parents and children, each parent (mother and father) gets one-sixth, regardless of gender (4:11). In some situations, a woman inherits more than a man – consider a man who dies leaving one daughter and both parents: the daughter gets half the estate, the father gets one-sixth, the mother gets one-sixth (the remainder goes to other heirs or back to daughter). Here the daughter’s portion is larger than her grandfather’s. Also, when a man dies leaving a wife and no children, the wife inherits one-quarter, but if the wife dies leaving the husband, the husband inherits half – again sounds double, but remember the husband likely has the duty to use that for any dependents whereas the wife’s quarter was for herself alone. There are also instances like uterine siblings (sharing a mother but not father) where male and female inherit equally (Quran 4:12). So the “half rule” is a general principle but not universal in every case.

Another angle: Islam guaranteed women’s inheritance at a time when they were typically disinherited. If Islam aimed to oppress, it could have given women nothing (as was the status quo). Instead, Islam said every female relative must be considered in the estate distribution – a revolutionary step. The half-share principle, when seen in its social and fiscal context, is actually just. It prevented men from evading their financial duties while still acknowledging women as independent heirs.

In modern times, critics say “but women also work now, etc.” Indeed in many cases today, women contribute financially. But in an Islamic system, that is optional, not required. A righteous man should still provide the nafaqah (maintenance) to his wife and children. If a family mutually decides to share burdens differently, that’s fine, but the law is there as a safety net to ensure women are cared for. If both men and women were given equal shares, one might think that’s fair mathematically, but then would you also equalize obligations? If a woman had to take on equal financial responsibility for kin, that could be a burden, potentially worse than the current setup.

Finally, note that inheritance is just one aspect of Islamic financial rights. Women also receive mahr at marriage, and have rights in maintenance, and can earn and keep wealth. When looking at the total picture, Muslim women are financially more secure, not less. In societies without these rules, many widows or divorcees historically were left destitute. Islam set up multiple channels (inheritance, dowry, alimony, family obligation) to protect women’s financial wellbeing. Thus, the inheritance law is not a sign of disrespect but part of a larger, equitable economic system. It is only viewed as “unfair” when removed from its context.

Polygamy in Islam

Misconception: “Muslim men can marry four women; this is unfair to women and is inherently oppressive and sexist.” Polygamy is often brought up as an example of Islam’s supposed injustice, with images of harems and patriarchal dominance in mind.

Reality: Polygamy (polygyny, specifically) did not originate with Islam. It was a virtually universal practice across cultures and religions throughout history – what Islam did was limit and regulate it. The norm in most Islamic societies, past and present, has been monogamy. Polygamy is the exception, not the rule. The Quran’s allowance for up to four wives comes with a strict condition: the husband must do full justice in material support and fair treatment among all wives. If he fears he cannot, the Quran explicitly says he must marry only one. This conditional allowance was revealed in the context of war widows and orphans, as mentioned earlier. It was, in essence, a social welfare solution in a time when there were surplus women in need of protection. Rather than leaving widows to starve or orphans uncared for, polygamous marriage could bring them into a family structure.

From a woman’s perspective, Islam did something radical – it gave her the right to agree or refuse to enter a polygamous marriage. A woman cannot be forced to marry a man who already has a wife, and likewise an existing wife has the right to divorce if she cannot accept a polygamous situation. Islamic history shows many women negotiated with their husbands or left if polygamy was harmful to them. Moreover, Islam introduced rights for co-wives that were unprecedented: equal provision of housing, clothing, time, and all essentials. The Prophet Muhammad ﷺ exemplified this by rotating days among his wives with strict fairness, to the point that he would make du’a asking forgiveness if unknowingly he had given one more attention than another.

It’s also worth noting that men having multiple partners is not at all eliminated in the West – it’s just mostly outside of marriage (mistresses, serial affairs, etc.). In those cases, the women have no legal rights or protection. Polygamy, when done above-board, at least confers legal spousal rights (inheritance, child legitimacy, financial maintenance) to all parties. One could argue it is more respectful than cheating or serial monogamy which leaves a trail of broken relationships. That said, Islam does not encourage every man to have multiple wives. It is a permission with wisdom for specific circumstances (infertility of a wife, imbalance in population after war, etc.). Many Muslim communities historically had low polygamy rates (often <5% of marriages).

Why allow it at all, one might ask? Islam, as a universal religion, caters to human realities. There may be situations where polygamy yields a better outcome than strict monogamy. For example, if a woman is unable to have children and agrees for her husband to take a second wife instead of divorcing her, polygamy allows the family to stay intact and the husband to have children, while the first wife retains her honored position and rights. In a strictly monogamous framework, that man might divorce the first wife to marry another for children – which could be more heartbreaking for her. There are also more women than men in some populations (due often to men dying in wars, etc.), leaving some women with the choice of either remaining unmarried (which in certain societies can be very challenging economically and socially) or marrying a man who already has a wife. Islam chose the latter as a permissible outlet with safeguards.

Polygamy is by no means a free-for-all for men. The Quran’s warning “if you fear you cannot be just, then one” and elsewhere, “you will never be able to be perfectly just between wives even if you strive” (4:129) put the fear of God in any man considering it. Many scholars essentially discourage it unless necessity warrants. The male desire for multiple partners is not by itself a Quranically sanctioned reason – it’s meant for solving problems, not creating fantasies. In Dawah, one should emphasize: Islam didn’t create polygamy, it confined it. Also, Muslim women are not “oppressed” by polygamy when it’s properly practiced – some even prefer a co-wife arrangement (for instance, widows who might not want the full-time duties of a sole wife, or friends who agree to share a husband for companionship reasons – these are real scenarios found in history and even today). It might not be every woman’s preference (most do prefer sole marriage), but the key is Islam gives them rights and choices in the matter.

In summary, polygamy in Islam is a tightly regulated exception aimed at compassion and societal benefit, not at male dominance. When compared to the alternatives (adultery, prostitution, widespread divorce), it can be the more humane solution. And importantly, women are not voiceless in it – they can refuse such a marriage or exit it, and they retain all the rights and respect due to any wife.

Testimony and Witnesses

Misconception: “Islam considers a woman’s testimony half of a man’s, which means it views women as having half a brain or being inherently less reliable.” Critics often cite the verse in Surat Al-Baqarah (2:282) about financial transactions requiring two female witnesses in place of one male witness as evidence of gender bias.

Reality: The verse in question states: “…And get two witnesses out of your own men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses, so that if one of the women errs, the other can remind her.”. Firstly, note this rule is specifically about financial contracts. It is not a blanket rule for all testimony in Islam. The rationale given in the verse itself is to prevent memory error in a domain which, at the time of revelation (and generally historically), women were less familiar with (complex financial dealings), as they were not as involved in business and trade as men were. The presence of a second woman was to support and corroborate, not because women are liars or “half-brained.” The wording “if one of them forgets/errs (tadhilla) the other may remind (tudhakkiraha)” indicates concern over accuracy of details, not credibility. This aligns with cognitive studies that show people recall information better in areas they are experienced in; 7th-century women, largely engaged in domestic spheres, might not be as practiced in financial agreements and terms. So the Quran put a safeguard for that specific scenario.

Beyond that scenario, Islamic jurists have accepted women’s testimony on par with men’s in many areas. For example, in matters of family law (like breastfeeding disputes, childbirth, etc.), a woman’s word can even supersede a man’s because she is more knowledgeable in those areas. In Islamic law, the testimony of one trustworthy woman is sufficient to establish the start of Ramadan (by moon-sighting) in many schools, or to bear witness to someone’s character, etc. Women’s eyewitness accounts in criminal cases were recorded and considered by the Prophet and companions (there’s nothing in Quran or Hadith that invalidates a woman’s witness in criminal matters; later jurists differed on some specifics, but not due to viewing women as unreliable – rather due to rules of evidence and avoidance of false accusations). The hadith often cited that calls women “deficient in intellect” is commonly misunderstood – the Prophet ﷺ said it in a specific context (addressing women after Eid, mentioning the testimony rule and the fact that women can’t pray/fast during menstruation as examples of legal differences – it was not an insult but a provocative reminder for women to give more in charity to make up for opportunities lost during menses and to not be offended by the legal technicality in finance). In fact, many scholars say he used a gentle teasing approach in that hadith, proven by many women’s achievements in Islamic history in scholarship, which the Prophet certainly would not have discouraged or belittled.

So, Islam does not deem women inherently less intelligent or honest. Aisha (ra) herself corrected numerous male companions in hadith understanding – if women’s minds were half functional, would the Prophet’s own wife be a foremost teacher? Of course not. The restriction in 2:282 was context-specific. Caliph Umar at one point had appointed a woman, Shifa bint Abdullah, in a public administrative role partly because of her acumen – he clearly trusted her skills and judgment. Also remember, the Quran’s approach to testimony is generally to reduce burden on individuals: in the same verse of 2:282, it even says if you can’t find a man, then one man and two women. What if one can only get one woman? Scholars say then the transaction should be witnessed in writing at least – it’s all about flexibility and ensuring fairness, not about disqualifying women.

Additionally, Islam made testimony a right for women whereas some prior cultures didn’t even allow women in legal proceedings. The fact that the Quran discusses how to compose the witnessing party shows women were expected to participate in contracts – itself a step forward.

In practice, today’s scholars discuss that if a woman is expert in finance, the reasoning for 2:282’s specific prescription might not apply – some modern Islamic legal opinions hold that in a court setting, a judge can evaluate witnesses (male or female) based on expertise and reliability, not strictly gender. Classical jurists too accepted that in non-financial matters, one woman’s testimony could be enough (e.g., sighting the moon, or in narrating hadith a woman’s solitary report can create law – which is effectively testimony – and we accept many hadith from single female reporters). Thus the “half testimony” trope is a misunderstanding.

In sum, the rule of two women witnesses for certain contracts was a pragmatic guideline to ensure accuracy, not a statement of worth. Islam’s overall teachings and history show women can be as reliable as men. Oppression would have been if Islam said a woman’s word is never acceptable – which is not the case at all. The Quran valued truth and justice, irrespective of who bears witness (“stand out firmly for justice as witnesses to Allah, even if against yourselves or your kin” – 4:135). That injunction is gender-neutral. The nuanced rules of evidence in Islam are far from a sign of oppression; they’re akin to modern law recognizing that some testimonies need corroboration depending on context (e.g., requiring expert witnesses, etc.). We must distinguish cultural biases from what the religion actually teaches.

Driving Restrictions

Historical Context of Women’s Mobility in Islam

Historically, Muslim women were not confined to their homes or forbidden from mobility by Islam. In the time of Prophet Muhammad, women routinely rode animals (the “vehicles” of that era) and traveled for various needs . For example, many women companions of the Prophet participated in community life – they attended the mosque for prayers, aided wounded soldiers in battle, and visited markets. Islam encouraged women to be active members of society as long as modesty and safety were maintained . The Prophet explicitly said “Do not prevent the female servants of Allah from going to the mosque” , instructing Muslim men to allow women public participation in religious life. This prophetic guidance underscores that women’s mobility in daily life – to seek knowledge, worship, work, or social needs – was seen as normal and even encouraged in early Islamic society, provided Islamic etiquette was observed.

Rationale Behind Saudi Arabia’s Former Ban

Saudi Arabia stood out in modern times for enforcing a decades-long ban on women driving – a policy not found in any classical Islamic law, but rather arising from the kingdom’s unique socio-cultural context. The ban was informally in place for years and was reaffirmed in 1990 when a group of women’s driving protestors sparked a backlash . Conservative Saudi scholars justified the prohibition by citing the country’s strict interpretation of gender segregation and moral guardianship. They argued that a woman driving a car might lead to situations where she is alone with unrelated men (for example, if her car broke down or she was stopped by police), which in their view could violate Islamic norms of modesty. A fatwa issued by the Saudi Council of Senior Scholars in 1990 claimed that women driving would “entail unlawful khulwah (isolated mixing with males), unveiling of the face, [and] free intermixing of men and women,” and even went so far as to say it could lead to adultery, calling the act of women driving a “downfall of society.” . These scholars also pointed to certain hadiths (Prophetic sayings) that say a woman should not travel long distances without a male guardian (mahram) . However, mainstream Muslim jurists note those hadiths refer to extended travel in unsafe conditions (common in the 7th century) and do not imply a woman cannot go to work or drive to the store on her own. In short, the Saudi driving ban was rooted in an ultra-conservative interpretation and local customs (often called Wahhabi practices) rather than a direct mandate of Islam. No other Muslim-majority country imposed such a ban, underscoring that it was a cultural policy of Saudi Arabia, not a universal Islamic injunction.

Islamic Principles on Women’s Participation

Islamic principles actually support women’s involvement in public life, in contrast to the now-ended Saudi restriction. The Qur’an and Hadith give numerous examples of women actively participating in society. The Qur’an addresses men and women alike in commands to do good, seek knowledge, and engage in commerce (e.g. Qur’an 4:32, which tells both genders to earn from what they deserve). One hadith states emphatically, “Seeking knowledge is a duty upon every Muslim,” which classical scholars explain applies to male and female believers equally . Women in Prophet Muhammad’s community were scholars, workers, and even warriors. His wife Khadijah was a successful businesswoman who ran trade caravans, and other women, such as Al-Shifa bint Abdullah, were appointed to public positions (Caliph Umar made her a market supervisor in Medina) . Perhaps most telling is that the Prophet’s youngest wife Aisha became one of the greatest Islamic scholars – after the Prophet’s death, she taught crowds of men and women in the mosque of Medina, and her rulings and hadith narrations are still studied by Muslims today. None of this would have been possible if women were forbidden from moving about in society. Indeed, scholars note that “there is no evidence in Shari’ah that forbids women from driving”, analogizing modern cars to the horses and camels that women routinely rode in earlier times . Islam’s general rule is that everything is permissible unless explicitly prohibited, and there is no scripture prohibiting women from walking, riding, or operating a vehicle. Prominent Islamic scholars across the world affirmed this, often criticizing the Saudi ban as too extreme. For instance, renowned scholar Sheikh Ahmad Kutty said “during the Prophet’s time [women] used to ride camels and horses. Riding horses, then, was not different from driving a [car] today.” In other words, Islamic law allows women freedom of movement in principle – with reasonable safety measures – and encourages their participation in communal life, education, and work. The Saudi restriction was a glaring exception that many Muslims felt had no firm religious basis.

Evolving Views and the Lifting of the Ban

Over time, as Saudi society debated the issue, more voices within the Kingdom began to argue that preventing women from driving was unjustified. Notably, Sheikh Aaidh al-Qarni, a popular Saudi cleric, wrote that “preventing a woman from driving a car has no religious argument” and urged the policy be reviewed . Sheikh Ahmed bin Baz, the son of the Grand Mufti who authored the original ban fatwa, publicly stated that his father’s ruling was a product of its time (amid a 1990 upheaval) and “should not be viewed through a [permanent] fatwa but as a general right.” He said attitudes had changed and driving “is not an alien thing” anymore, noting that “blocking pretexts is not necessary as not everything leads to vices.” . Other Saudi officials pointed out the practical inconsistencies of the ban – for example, families could hire unrelated male drivers (foreign chauffeurs) to transport women (which itself creates the very one-on-one mixing the ban purported to avoid), yet a woman driving herself (arguably a safer situation) was outlawed . By the 2010s, a determined grassroots “Women2Drive” campaign emerged, with activists like Wajeha al-Huwaider and Manal al-Sharif openly driving and posting videos online in protest . International pressure and internal economic considerations (needing women to participate more in the workforce) further weakened resistance to change. Finally, in September 2017, King Salman issued a royal decree to lift the ban, which officially took effect on June 24, 2018, allowing Saudi women to drive legally for the first time in decades . This historic reform was celebrated inside the Kingdom and worldwide. Women proudly posted pictures with their new driver’s licenses and took “victory laps” in cities at midnight when the ban expired. The religious establishment in Saudi Arabia also confirmed there was no objection – the top council of clerics endorsed the decision, effectively reversing earlier edicts . As Prince Alwaleed bin Talal (a prominent Saudi royal) had remarked, “preventing a woman from driving a car is… an unjust act by a traditional society, far more restrictive than what is lawfully allowed by the precepts of religion.” In sum, the lifting of the ban was seen as a restoration of women’s Islamic right to mobility. Islamic principles had always permitted it, and with the ban gone, Saudi women are now free to participate in daily life more fully – driving to work, school, and elsewhere – just as women in other Muslim countries have done for years. The episode illustrates how a cultural restriction, once falsely presented as “Islamic,” was corrected by returning to Islam’s original teachings which grant women autonomy and dignity in society.

Education Restrictions

Islam’s Emphasis on Education for All

Seeking knowledge is a core tenet of Islam, for men and women alike. The very first Quranic revelation to Prophet Muhammad began with the command “Iqra’” – meaning “Read!” . This was not only a directive to the Prophet but a message to the entire Muslim community that education and literacy are paramount. The Quran repeatedly praises knowledge (ilm) and those who possess it. For instance, *“Say: Are those who know equal to those who do not know?”* (Qur’an 39:9) – a rhetorical question implying the obviously higher rank of the knowledgeable. Another verse states that God raises in degree “those of you who believe **and those who have been given knowledge**” (58:11). The pursuit of understanding in religion and worldly matters is encouraged as a form of worship. Prophet Muhammad reinforced this by making education an **individual obligation**. There is a famous hadith: *“Seeking knowledge is an obligation upon every Muslim.”* The wording “every Muslim” is general, encompassing both males and females – classical scholars like Ibn Hajar al-Asqalani have affirmed that the hadith’s intent applies to all believers. In practice, the Prophet taught women as actively as he taught men. Historical accounts note that a group of women requested the Prophet devote a special day for their instruction since men often crowded around him; the Prophet agreed and taught them on a designated day, covering religious questions (Sahih Bukhari, Hadith 101) – an example of positive accommodation for women’s learning. He also said in another narration, “Whoever has a daughter and educates her well... she will be a shield for him from the Fire,” indicating that educating girls is a virtuous and rewardable act in Islam. Throughout Islamic texts, there is a clear theme that no gender is excluded from the blessings of knowledge. In fact, knowledge (`ilm) is considered the foundation for faith and good deeds in Islam – and this foundation is meant for everyone. Thus, any notion that women should be denied education contradicts the very ethos of Islam. The early Muslim community understood this: both boys and girls learned to read, memorize Quran, and understand the religion. Women companions like Aisha, Hafsa, and Umm Salama were renowned for their knowledge. The emphasis Islam places on education for all can be summarized by another hadith (though slightly weak, its meaning is sound and often quoted): “Seek knowledge from the cradle to the grave.” In other words, a lifelong pursuit of learning is encouraged for every believer.

Prominent Female Scholars in Islamic History

Islamic history furnishes abundant examples of prominent female scholars and educators, underlining that educational attainment for women is not a modern phenomenon but a deeply rooted Islamic tradition. The Prophet Muhammad’s wife Aisha bint Abi Bakr is perhaps the earliest and one of the most illustrious female scholars. Described as one of the “Mother of the Believers,” Aisha was a hadith narrator, jurist, and teacher. After the Prophet’s death, male companions would come to her for clarification on complex matters. She narrated thousands of hadiths and was so well-versed in Quranic interpretation, law, and medicine that one of her students, Urwah ibn al-Zubayr, said: “I have not seen anyone more knowledgeable in jurisprudence, medicine, and poetry than Aisha” (reported in Al-Hakim’s Mustadrak). Moving to the generation after the companions, we meet figures like Amrah bint Abdur Rahman. Amrah was a student of Aisha and became a greatly respected scholar in Medina during the 7th century. The Umayyad Caliph Umar ibn Abdul Aziz (known as Umar II, d. 720) used to say: “If you want to learn Hadith, go to Amrah – she is a vast vessel of hadith.” She was so authoritative that judges consulted her on legal rulings; in one documented case, a judge had ordered an incorrect punishment, and Amrah sent word correcting him based on her knowledge of the Prophet’s teachings – the judge immediately reversed his decision without seeking any second opinion . Another towering figure was Umm al-Darda (d. Seventh century), a renowned jurist and hadith scholar in Damascus and Jerusalem. Umm al-Darda taught classes in the Umayyad Mosque of Damascus, one of the grandest mosques of the time, and her students included imams and even the Caliph of the Umayyad Empire himself . Historical records note that the Governor of Damascus and the Caliph Abd al-Malik ibn Marwan attended her study circles. Far from being rare exceptions, women scholars were numerous in every century of Islamic history. Recent research by Dr. Mohammad Akram Nadwi has documented over 8,000 female hadith scholars through the ages, compiling their biographies in a 40-volume work . Women taught in mosques, madrasas (schools), and their homes. They often held the honorific “al-Muḥaddithah” (female hadith master) or “al-‘Alimah” (scholar) and issued fatwas. For example, in the 8th century, Fatimah bint al-Mundhir and Hafsah bint Sirin were known for their knowledge in jurisprudence. In the 10th century, Lubna of Córdoba in Muslim Spain was a brilliant mathematician and poet who worked as the chief librarian and secretary for the Caliph – she was famed for her intellect, with one chronicle describing her as “an erudite master of many sciences… none in the palace was as noble as she.” Lubna helped curate a library of over 500,000 volumes in Cordoba, showing women’s role in developing scholarly institutions. In the medieval East, women like Zaynab bint Ahmad (d. 1339) and Fatimah al-Samarqandi (12th century) were respected jurists. Zaynab bint al-Kamal in Damascus taught hadith to dozens of male scholars – including the renowned Ibn Hajar – and her name is found in many ijazahs (certificates of learning) of that era. It was common for a distinguished male scholar’s education to include study under female teachers: for instance, the great Imam Ibn Asakir of the 12th century had 80 female scholars as teachers . Ibn Asakir actually remarked on the prevalence of women in education in his time – he noted that women frequently outnumbered men in some learning circles and possessed “strong confidence and character,” which he said sometimes intimidated the male students ! He praised his female teachers highly, saying they “surpassed their male counterparts in their respective fields.” This testimony is remarkable evidence from a medieval male scholar of women’s scholarly superiority in certain cases. Additionally, Muslim women established and endowed educational institutions. A notable example is Fatima al-Fihri, a devout and learned woman who in 859 CE founded the University of al-Qarawiyyin in Fez, Morocco – which Guinness World Records calls the oldest continually operating university in the world . Al-Qarawiyyin became a major center of Islamic scholarship, all begun by a Muslim woman who used her inheritance to create a waqf (endowment) for education. Similarly, in 12th-century Baghdad, Amat al-Wahid built schools and libraries; in Damascus, Fatimah al-Saqafi founded the Saqafiyyah School. It’s estimated that between the 9th and 15th centuries, hundreds of madrasas and sufi lodges benefitted from endowments by women . In Cairo, the Mamluk era saw several women patrons of learning, such as Sitt al-Wuzara bint Umar who commissioned madrasas. All these examples drive home the point: traditional Islamic civilization not only allowed but celebrated educated women. Knowledge was seen as the light of Islam, and women were active both in acquiring that light and spreading it. From the Prophet’s wives and women companions, through the golden age of Baghdad and Cordoba, to Ottoman times (where women like Hurrem Sultan endowed libraries and schools), the story of female scholarship in Islam is rich and deep. This historical reality contradicts any modern-day restrictions on women’s education imposed by conservative customs or political regimes.

Cultural Limitations vs. Islamic Teachings

If Islam has long encouraged female education, why do we sometimes see women and girls denied schooling in some Muslim communities today? The short answer is: cultural or political factors, not the religion itself. In certain regions, patriarchal cultural norms or extreme interpretations have overshadowed Islamic ideals. For example, in the late 20th century (and sadly again in recent times), the Taliban regime in Afghanistan imposed bans on girls’ education. They claimed to do so in the name of Islam, but their actions have been widely condemned by Muslim scholars worldwide as a distortion of Islamic teaching. Organizations like the International Union of Muslim Scholars and Al-Azhar University have publicly urged the Taliban to reopen schools for girls, emphasizing that Islam makes it obligatory to seek knowledge for both genders. The Taliban’s stance is rooted in tribal Pashtun customs and an ultra-isolationist worldview, not in the Quran or Prophetic tradition. Similarly, in northern Nigeria some militant groups like Boko Haram (whose very name means “Western education is forbidden”) have attacked schools and discouraged girls from studying – again, an stance completely at odds with Islamic principles and inspired by political ideology, ignorance, and misinterpretation. It is crucial to differentiate these cultural/sectarian phenomena from Islam. When ultra-conservatives prevent women from learning, they actually deprive society of the contributions of half its population – something the Prophet and early Muslims would have found alarming and absurd. Contrast this with the fact that even in very conservative societies like Saudi Arabia (which once banned women from driving), female education has been strongly supported at the highest levels in recent decades. Saudi Arabia’s female literacy rate has climbed to ~93%, and women now make up 51.8% of university students in the Kingdom – a statistic that aligns with trends in many other Muslim-majority countries. Across the Middle East and Asia, one finds women excelling in all fields: doctors, engineers, teachers, authors, and Islamic scholars. For instance, the majority of students in Iranian universities have for some time been women, and Malaysia and Egypt boast women professors, deans, and Islamic jurists. The tension between culture and religion becomes evident when listening to the voices of Muslim women themselves. Malala Yousafzai, the young Pakistani activist who survived a Taliban assassination attempt for advocating girls’ education, frequently cites Islamic teachings in defense of her cause. “Education is our right,” she said, “Islam has given us this right and says that every girl and boy should go to school. The Quran says we should seek knowledge, study hard and learn the mysteries of our world.” . Malala’s words highlight that far from being Western propaganda, the drive for female education in the Muslim world is deeply rooted in Islam – she invokes the Quran and the Prophet’s legacy as the basis for girls’ right to learn. Her stance is echoed by countless Islamic scholars: for example, the Grand Mufti of Egypt stated “preventing women from education is a grave injustice in the Shari’ah,” and the Prophet’s teaching “Whoever educates two daughters, will be my neighbor in Paradise” is often quoted in campaigns encouraging girls’ schooling. In communities where old cultural attitudes persist (such as preferences for early marriage over schooling, or fear that educated women won’t be “obedient”), reformers point out that those attitudes stem from pre-Islamic ignorance (jahiliyyah). Islam actually came to change such practices – historically, it fought female infanticide and empowered women with the right to inherit, work, and learn. Therefore, when there is a clash between cultural tradition and Islamic principle, Muslims are taught to uphold the Islamic principle. In the case of education, the principle is clear: seeking knowledge is mandatory, and no custom or “honor” concept can override that duty. We see positive changes as societies embrace this. Even in villages and conservative pockets, there are growing movements to educate girls, often led by religious figures citing Islamic teachings. The contrast between Islam and local restrictions is perhaps most stark when looking at results: whenever Muslim women are given access to education, they tend to thrive and contribute immensely to their communities – just as Islamic civilization historically flourished with both women and men scholars. Thus, the limitations on female education in some areas are a betrayal of Islamic values, not a reflection of them. Correcting these injustices is often a matter of returning to Qur’anic guidance and Prophetic wisdom, which champion knowledge and justice over ignorance and oppression.

Modern Achievements of Muslim Women in Education

In today’s world, Muslim women are increasingly taking leading roles in education and academia, showcasing the fulfillment of Islam’s emphasis on knowledge. Across the Muslim world, female literacy and university enrollment have risen dramatically in the last few decades. In many countries, women outnumber men in higher education. For example, as mentioned, Saudi women now account for over half of university students nationally , and similar trends are seen in Algeria, Tunisia, Malaysia, and Iran (where about 60% of university students are female). These women are excelling in fields like science, medicine, law, engineering, and theology. We have Muslim women like Prof. Nadine el-Bindari in Egypt, a leading cancer researcher; Dr. Hayat Sindi of Saudi Arabia, a biotechnology pioneer; and Maryam Mirzakhani, an Iranian mathematician who in 2014 became the first Muslim woman (indeed, the first woman ever) to win the Fields Medal – the highest honor in mathematics. In the realm of Islamic scholarship, there are numerous contemporary female scholars who are continuing the legacy of earlier women. For instance, Dr. Ingrid Mattson, a Canadian-American Muslim, served as president of the Islamic Society of North America and is a professor of Islamic Studies. Sheikha Munira Qubeysi of Syria founded a network of Qur’an schools for girls that produced thousands of female hafizas (memorizers of Qur’an) and scholars. In academia, names like Leila Ahmed, Fatima Mernissi, and Amina Wadud have made significant contributions to Islamic feminist hermeneutics – often using Islamic sources to argue for women’s rights and inclusion. Moreover, many countries with Muslim-majority populations have seen women reach the highest levels of educational leadership: university chancellors, ministers of education (e.g. Dr. Hanan Al-Fadhi in Kuwait), and even heads of state who champion education (like Benazir Bhutto of Pakistan who encouraged women’s higher education in the 1980s, or Sheikh Hasina in Bangladesh today). These modern achievements highlight that when given opportunities, Muslim women seize them enthusiastically – a reflection of the Islamic spirit to seek knowledge. It’s also worth noting that Muslim women have been recipients of prestigious international awards for education and peace. Malala Yousafzai, mentioned earlier, won the Nobel Peace Prize in 2014 at the age of 17 for her advocacy of girls’ education, becoming the youngest Nobel laureate. In her Nobel speech, she frequently cited the Prophet’s teachings and Allah’s name, effectively arguing that Islam drives her to fight for education and equality. Another example is Tawakkol Karman of Yemen, a Nobel Peace Prize winner in 2011, who has been a vocal proponent of educational access and used her platform to stress that Islam empowers women to be leaders and thinkers. Within Islamic seminaries, there is a resurgence of female scholarship as well. Institutes in places like Iran’s Qom and Pakistan’s seminaries have ever-growing women’s sections. In Indonesia, thousands of pesantrens (Islamic boarding schools) for girls provide both religious and academic education, producing female ustadhat (teachers) and community leaders. Even Al-Azhar University, the 1000-year-old bastion of learning, has colleges for women and many distinguished female professors and instructors on its staff. This modern landscape of educated, high-achieving Muslim women stands as a testament to the fact that Islam’s call to education knows no gender. It also helps debunk stereotypes: while media sometimes portray Muslim women as oppressed or uneducated, the reality is that millions of Muslim women are doctors, lawyers, teachers, scientists, and scholars – often inspired by their faith to excel and contribute. They often cite examples like Khadijah and Aisha as role models in combining faith with intellect. In conclusion, the trajectory in much of the Muslim world is toward greater female education and involvement in intellectual life, aligning with Islamic values. Challenges remain in some areas due to conflict or ultra-conservative cultural pockets, but the overall direction, guided by Quranic principles and historical precedent, is that no society can flourish if its women are left behind. Islam’s golden ages flourished when women were learned and respected; today, we see a revival of that understanding. The achievements of modern Muslim women – whether in secular academics or religious scholarship – are a continuation of the legacy of early Muslim women. This continuity sends a clear message: any restriction on women’s education is a break from Islamic tradition, whereas educating and empowering women is a fulfillment of it. As Malala Yousafzai aptly said, “The Quran says we should seek knowledge” and “Islam has given us this right.” Armed with this conviction, Muslim women and men around the world are working to ensure that cultural barriers crumble and that the Quranic ideal of universal education is realized, insha’Allah (God willing), for all.

By addressing these misconceptions directly, we see a common thread: when understood in context, none of these Islamic rulings aim to harm women. Rather, they often either protect women or place fair duties on men. Unfortunately, lack of knowledge or wrongful cultural practices have sometimes obscured this wisdom. Our duty in Dawah is to clarify these points with empathy and evidence, as we have tried to do here.

Philosophical and Logical Arguments

Beyond textual evidence, one can argue philosophically and logically that Islam’s stance on women is the most balanced and just. It avoids the extremes of both rigid patriarchy and radical feminism by adhering to fitrah (human nature) and divine wisdom. Here are some key arguments:

In conclusion, the philosophical coherence of Islam’s view on women is evident when we objectively analyze outcomes and principles. It is a middle path that maximizes justice and compassion. It recognizes human realities and channels them in a positive direction. Muslims should articulate this balance in Dawah, because many people outside Islam swing between the extremes, not knowing there is a balanced alternative.

Conclusion

Our exploration leads to a clear answer: Women are not oppressed in Islam; rather, Islam is a faith that has championed women’s dignity and rights since its inception. The claims of oppression stem either from misunderstandings of Islamic texts or from witnessing cultural abuses wrongly attributed to Islam. When one studies the Quran, the Hadith, and the scholarly interpretations, a consistent message emerges: women are to be respected, protected, and honored, and they are equally capable of reaching the highest spiritual and intellectual ranks.

We discussed how Islam, over 1400 years ago, set forth principles that gave women legal and economic empowerment unparalleled at that time. The Quran recognized women as independent souls responsible for their own deeds, and guaranteed them rights in marriage, divorce, and inheritance. The Prophet Muhammad ﷺ demonstrated unprecedented respect and love towards women – as a faithful husband, a loving father to daughters, and a just leader who listened to women’s voices. Historical evidence shows that Muslim women thrived under these teachings, becoming scholars, leaders, warriors, and saints, all while being mothers, wives, and daughters.

We also contrasted this with modern society, showing that while the West made material advances, it faces its own crises regarding women – hypersexualization, family breakdown, and a loss of identity – areas where Islamic principles could offer solutions. The happiness and strong family bonds observed among many Muslim women today are a testament to Islam’s enduring recipe for contentment and balance.

For Muslims, especially those engaged in Dawah, it is crucial to convey Islam’s true teachings about women with wisdom and compassion. This means living the example – Muslim men must treat the women in their lives with the kindness and justice our religion mandates, and Muslim women should be confident and knowledgeable about their faith so they can speak for themselves. Often, the best Dawah is through action: a community where women are educated, active, and happy will by itself dispel myths. At the same time, we should not shy away from addressing tough questions. As we have done in this article, we should explain the context and rationale of Islamic laws, and differentiate Islam from the wrongdoing of some Muslims. We must acknowledge past or present instances where Muslim-majority cultures may have failed women (due to ignorance or local customs) and emphasize that the remedy is more Islam, not less.

In Dawah conversations about women, it helps to use language that our audience can relate to. For example, pointing out that Islam aims for “equity” (fairness) rather than just “equality” (which can sometimes mean treating unequals equally, leading to injustice) can be persuasive. Sharing real stories of empowered Muslim women – from Khadijah and Aisha to contemporary figures – can humanize the issue and break stereotypes. Importantly, we should listen to the concerns behind questions: some non-Muslims truly worry that Islam might allow abuse; we should reassure them with the Prophet’s own words: “The best of you are the best to your women.” and that he never harmed a woman in his life.

Ending on a reflective note: Islam considers all humans as servants of Allah on a journey to Him. Men and women travel this path together, supporting one another. In the Quran (9:71), Allah beautifully describes this relationship: “The believing men and believing women are allies of one another”. This is the Islamic ideal – partnership in faith and life. Oppression has no place in this equation. Where we see oppression, it is our duty as Muslims to stand against it, using the very principles our religion gives us. Muslim women are our mothers, daughters, sisters, and wives – Paradise lies at the feet of one’s mother, and the Prophet ﷺ said whoever honors women is the best of believers. Thus, defending the honor and rights of women is part and parcel of defending Islam itself.

By understanding and conveying these truths, we can help more people see through the fog of misconceptions. We invite anyone who had doubts to explore further, to meet Muslim women themselves, and to read Islam’s primary sources. The more one learns with an open mind, the more one will see the elegance and justice in Allah’s design. In sha Allah (God willing), as misconceptions fall, hearts will open to the message of Islam – a message that uplifts all of humanity, women and men alike.

For those interested in delving deeper into the topic of women in Islam, here are some highly recommended resources (books and articles) that provide further detail and scholarly insight: