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The Gender Equality and Women's Human Rights in Islamic Texts (Quran and
Hadith)

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 The Gender Equality and Women's Human Rights in Islamic Texts
(Quran and Hadith)
By Fatma Osman Ibnouf1

Abstract
This article identifies gender equality and women's human rights in the framework of
Islam. The article covers Islamic texts talk about gender equality and women's
human rights in the main sources of Islam: Quran verses and Prophet's says
(Hadith/Sunnah) – peace and blessings of Allah be upon him –, in addition to the
opinions of scholars. This article focuses on Islam and gender issues due to the
changeable position of Muslim women within their own Muslim communities as well
in the international politics. This article highlights what Islam – through the Quran
and the Hadith – in fact prescribes in regard to gender equality and women's human
rights. Islam’s rules always accord with nature of man and woman and take into
consideration their inherent differences. Islam has guaranteed men and women
their human rights and duties as individuals in an equal degree. The Islam guarantees
however do not always get translated into concrete actions due to prevalent social
and cultural norms and practices in societal context. The fundamental values of Islam
arguably promote and honor the position of women in society. Islam liberated
Muslim women by granting them equal rights as their male counterparts, as
indicated by the Prophet “Women are the twin halves or sisters of men”. Many rigid
interpretations of Islamic texts and practices of many Muslim societies contradict the
principles of women human rights and gender equality. Moreover, it is falsely known
that Muslim women in particular are backward and oppressed by Islam religion while
non-Muslim women are all seen as forward, modern and liberated. Therefore, the
aim of this article is to identify how the Islam religion has dealt with gender equality
and women's human rights.

Key Words: Gender Equality, Women's Human Rights, Quran, Hadith.

1
Fatma Osman Ibnouf is an assistant professor and researcher at Development Studies and Research
Institute (DSRI), University of Khartoum, Sudan.

1
 1. Introduction
In this article, gender relations (gender equality) and women's human rights will be
discussed within Islamic texts and scholars viewpoints. The variation in gender
practices found in Muslim community is briefly discussed in relation to the gender
equality and women's human rights. Today in no society – Muslim or non-Muslim –
do women enjoy the same opportunities as men, this unequal status leaves
considerable disparities between how much women contribute to human
development and how little they share in its benefits (see Scanlan, 2004, 1809).
Weiss (2003, 582) points out that gender disparity in rights continues to constrain
women’s choices in many aspects of life worldwide. However, there is a widely-held
belief in the west that all Muslim women are oppressed because of their religion
(Hilsdon and Rozario, 2006, 332). Many of the patriarchal features and socio-cultural
customs in Muslim communities have been justified in the name of Islam when
clearly they are retrograde customs and traditions.
Read and Bartkowski, 2000 argue that veiling (the hijab) represents, and is a result
of, oppressive social hierarchies and male domination. While Muslim women find
value, purpose, and identity in religious practice, and the study by (Ruby, 2006, p.
59) indicates that women themselves regard hijab as a religious sign that offers its
wearers respect and dignity.
It is a fact that in many Muslim communities women are not treated according to
their Islam-given rights. Most Muslim societies have their own cultures, customs,
and belief systems. Therefore, in reality we see that Muslim women have been
subjected to both cultural issues, patriarchal features of their society, and political

2
oppression. The Islamic world is too vast and differentiated for the sorts of
generalizations made by both orientalists and Islamists, as even a superficial glance
at countries as divergent as Senegal, Indonesia, Turkey, and Saudi Arabia would
reveal (Moghadam, 2004, 16). Although these are Muslim-dominant countries,
however their cultural practices, legal frames, and gender norms differ rather
significantly (ibid). Much of the practices and rights in such countries have deviated
from or are totally unrelated to the origins of Islam. Therefore, the position of
women in the Muslim world must be looked at as a continuum (Bahramitash, 2003,
554). According to the United Nations Organization Islam is the second-largest and
one of the fastest-growing religions in the world. Islam is also today the fastest
growing religion in Europe as well as in the United States of America as indicated by
many studies (see for example McGinty, 2007, 474). People of these regions are not
easy to abandon their cultural values and customary practices when they embraced
Islam. On the other hand, these new converters to Islam have not obtained sufficient
Islamic knowledge. To sum up, many of the gender disparities practices and women's
rights violent are based on cultural or traditional customs which have been injected
into the various Muslim societies. Social context of a given society influences
religious faith and practices.
Muslim scholars are agreed that Islam is the complete system of life. Ahmed (1999,
226) states “Islam is a comprehensive way of life, that it includes society, politics and
economics”. Muslim and even some of non-Muslim scholars are agreed that Islam
accords women virtually the whole gamut of rights, including the rights to property,
to work and wages, to choice of spouse, to divorce if marriage does not prosper, to
education and to participation in economic, social and political activity (see for
example Weiss 2003, 587). Islam possesses a kind of vitality that opens the way for
both genders' advancement and empowerment. Islam has better conceptualized the
gender equality, given the enormous diversity of the men and women, in the roles
they play as well as in characteristics such as age, social status, and their knowledge
and skills. It is more logical to explain that the differences between man and woman
in Islam are differences which imply the complementary roles of both sexes in
different aspects of life. Particularity of a given culture might shape and govern
gender relationships in Muslim community. What Muslim people actually practice is
in reality a form of popular religion that comprises elements deeply rooted in culture
and indigenous believes not in Islam. A religious identity as ‘Muslim’ lies not
necessarily in the realm of patriarchy, as assumed by many feminists, perpetuating
traditional gender roles, but rather constitutes a space in which resistance against
patriarchal ideas can take form (McGinty, 2007, 484).
2. Methodology
It is noteworthy that this paper is based on a dynamic understanding of Islam from
their original sources (Quran and Hadith). The covering of literal interpretation of
verses and hadith aims to pinpoint trends in how the Islam has dealt with gender
equality and women's human rights. The Holy Quran: Text, Translation and
Commentary by Abdulla Yusuf Ali2, Royal Aal al-Bayt Institute for Islamic Thought,
Amman, Jordan (http://www.aalalbayt.org). Tafsir Ibn ‘Abbas1 has been using in
attempt to provide an accurate Tafsir (commentaries) of Quranic verses from the
most original source of Quranic commentaries. Hadiths quoted from Riyadh Al
Saliheen3 and Fiqh Al-Sunnah4.

3
 3. Gender Equality and Women's Human Rights in Islamic Texts
In this regard an attempt is made to focus on verses and Hadiths that talk about the
gender equality and women's human rights issues.
3.1 Quranic Texts (Verses)
The primary reason why gender equality is a global developmental objective is that it
is a fundamental human right. The World Bank (2000, p. 2–3) defines gender equality
in terms of equality under the law, equality of opportunity, rewards, and resources,
and equality of voice to influence and contribute to the development process.
Hence, gender equality means that women and men have equal conditions for
realizing their full human rights and potential to contribute to national, political,
economic, social and cultural development, and to benefit from the results. The
concept of gender equality in Islam is stressed by the un-superiority of either sex
over the other. In the first verse of Surat An-Nisa (the Women)5: “O mankind!
Reverence your Guardian-Lord, who created you from a single Person, created, of
like nature, his mate, and from them twain scattered (like seeds) countless men and
women; fear Allah, through Whom ye demand your mutual (rights), and (reverence)
the wombs (that bore you): for Allah ever watches over you”.

This verse of the Quran indicates that there is no superiority for one sex over the
other. On his authority from Ibn 'Abbas both genders are created from the single
soul, with the same human and spiritual nature. Ibn 'Abbas stated that Allah (God)
has created mankind out of one living entity, and out of it created its mate, and out
of the two spread abroad a multitude of men and women. Islam elevates the
demeaned status of women and grants them rights equal to those of men. The
equality of women in Islam is evident by the unprecedented human rights given to
them under a monotheistic religion as defined in the Quran. The wording of
aforementioned Quranic verse indicated that the primary Islamic text does not
specify one specific sex over the other which is a proof of gender non-bias and
equality.
There are no Islamic texts either Quranic verse or Hadith state that women will have
to stay at home and will not be able to do anything outside. On the contrary, Allah
has given the same basic responsibilities to women as well as men. Allah has given
these six responsibilities to women and men as in the 71st verse of Surat At-Tawbah
(Repentance) as follow:
71

“The Believers, men and women, are protectors, one of another: they enjoin what is
just and forbid what is evil: they observe regular prayers, practice regular charity,
and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is
Exalted in power, Wise”. On his authority from Ibn 'Abbas men and women have the
same responsibilities and Allah has declared in this verse that He will have mercy on
those who will perform these responsibilities be they male or female. Women are
not exempted from any of these obligations and responsibilities because of their
gender.

4
If woman is wronged or harmed, she gets due compensations equal to what a man in
her position would get. In Surat Aal-Eimran (the Family of 'Imran) verse number 195,
Allah says:
195

“And their Lord hath heard them (and He saith): Lo! I suffer not the work of any
worker, male or female, to be lost. Ye proceed one from another. So those who fled
and were driven forth from their homes and suffered damage for My cause, and
fought and were slain, verily I shall remit their evil deeds from them and verily I shall
bring them into Gardens underneath which rivers flow - A reward from Allah. And
with Allah is the fairest of rewards”. The wording of this verse (number 195, Surat
the Family of 'Imran) shows that women are equal to men in common
responsibilities and in receiving rewards. On his authority from Ibn 'Abbas women is
acknowledged as an independent personality, in possession of human qualities and
worthy of spiritual aspirations. Women's human nature is neither inferior to nor
deviant from that of their male counterparts.
Quranic text in Surat An-Nisa (Women) verse number 124 declares that men and
women spiritually enjoy absolute equality before Allah.
124
“And whoso doeth good works, whether of male or female, and he (or she) is a
believer, such will enter paradise and they will not be wronged the dint in a date-
stone” (1). In this Quranic verse reference to men and women is through attributes
and deeds by which they will be judged. On his authority from Ibn 'Abbas this
Quranic verse is clear in stating that both men and women will have completely no
bearing on their reward or punishment in the next life (in the Day of Judgment).
The 40th Quranic verse of Surat Ghafir (The Forgiver) states that men and women
have an equal status and value before Allah and their deeds (either righteous or
erroneous deeds) alone differentiates one gender from another.
40

“He that works evil will not be requited but by the like thereof: and he that works a
righteous deed - whether man or woman - and is a Believer- such will enter the
Garden (of Bliss): Therein will they have abundance without measure”. Man and
women cannot be judged according to their deeds unless they both have the same
freedom of choices.
Islam allows a man to have more than one wife at a time, which commonly called
polygamy; the more correct sociological designation is polygyny. Polygyny is
probably the Islamic practice most misunderstood and strongly condemned by non-
Muslims. Polygyny is regarded as the exception to the norm of monogamy, and its
exercise is strongly controlled by social pressures. Polygyny is neither required nor
encouraged, but simply permitted under extraordinary circumstances and not
outlawed. Wording of the 4th verse of Surat An-Nisa indicates that polygyny is
allowed but under specific circumstances.
3

5
“If ye fear that ye shall not be able to deal justly with the orphans, marry women of
your choice, two, or three, or four; but if ye fear that ye shall not be able to deal
justly (with them), then only one, or (a captive) that your right hands possess. That
will be more suitable, to prevent you from doing injustice”. On his authority from Ibn
'Abbas this verse comes after the war of Uhud when the Muslim community had to
deal with many orphans and widows, the Quran allows polygyny, so that the war
widows and their children are protected from destitution. The Quranic texts
restricted polygyny practice in terms of the number of wives permitted and the
requirement of justice between them. This seems to indicate that the intent of its
continued permissibility is to deal with the problems of widows and orphans who are
likely to be more vulnerable in the absence of person(s) who care for, to look after
their needs, financial, companions, proper rearing, and other needs.
The wording of Quranic verse number 34 of Surat An-Nisa (Women) point out that
men are held liable for handling the affairs of women and are responsible for the
women under their care, as follow:
34
“Men are the protectors and maintainers of women, because Allah has given the one
more (strength) than the other, and because they support them from their means”.
On his authority from Ibn 'Abbas men are the protectors and maintainers of women
do not mean that the man has the right to behave obstinately towards her woman
under his care (wife, sister, daughter and so on) and deny her identity or diminish
her rights within their family. These protections and maintenances should be within
the framework of consultation and kindness. According to Sheikh Salman Al-Oadah6
it does mean that the man has the responsibility of taking care of his woman (under
his responsibility), protecting her, defending her honor, and fulfilling her needs
regarding her religion and her worldly life. The reasons for that as the verse show
are: “because of what Allah has preferred one with over the other and because of
what they spend to support them from their wealth”. This means Islam treats men
and women according to their natural differences and therefore there are some
inherent preferences of men over women and vise-a-versa. The equality does not
mean the sameness. Gender equality does not demand complete similarity
regardless of the inherent differences wherein a distinction between the sexes is
existed.
Woman enjoys certain privileges of which man is deprived. Woman, as already
mentioned, is entitled to complete provision and total maintenance by his man
(father, husband, brother, etc). A woman does not have to work or share with her
man the family expenses. As a mother, for example, a woman enjoys more
recognition and higher honor in the sight of Allah. Kindness to parents (especially
mothers) is next to worship of Allah.
14
Surat Luqman verse number 14 Allah Says: “And We have enjoined on man (To be
good) to his parents: in travail upon travail did his mother bear him, and in years
twain was his weaning: (hear the command), "Show gratitude to Me and to thy
parents: to Me is (thy final) Goal”.
15
Surat Al-Ahqaf (The Wind-Curved, Sand-hills, The Dunes) verse number 15 Allah
Says: “We have enjoined on man kindness to his parents: in pain did his mother bear

6
him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a
period of) thirty months”.
Islam has given woman a share of inheritance, whether she is a wife or mother, a
sister or daughter, she receives a certain share of the dead kin's property, a share
which depends on her degree of relationship to the deceased and the number of
inheritors (see Surat An-Nisa verses number 11, 12, and 176 below).
11

“Allah (thus) directs you as regards your children's (inheritance): to the male, a
portion equal to that of two females: if only daughters, two or more, their share is
two-thirds of the inheritance; if only one, her share is a half”.
12

“In what your wives leave, your share is a half, if they leave no child; but if they leave
a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their
share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after
payment of legacies and debts”.
176

“They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no
descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no
child, she shall have half the inheritance: if (such a deceased was) a woman, who left
no child, her brother takes her inheritance: if there are two sisters, they shall have
two-thirds of the inheritance (between them): if there are brothers and sisters, (they
share), the male having twice the share of the female. Thus doth Allah make clear to
you (His law), lest ye err. And Allah hath knowledge of all things”. These verses have
been used by different non-Muslims in order to discredit Islam. However in principle,
both man and woman are equally entitled to inherit the property of the deceased
relations but the portions they get may vary. This is no sign of giving preference or
supremacy to man over woman. In fact, Islam in this respect is being more kind to
woman than to man. On his authority from Ibn 'Abbas the reasons why man gets
more in these particular instances attributed to that a man is the person solely
responsible for the complete maintenance of females under his care (mother, wife,
sister, etc). In contrast, woman has no financial responsibilities whatsoever except
very little of her very personal expenses. The property inherited is not the result of
man and woman earning or endeavors; it is something coming to them from a
neutral source. Therefore, any aid has to be distributed according to the urgent
needs and responsibilities especially when the distribution is regulated by the Law of
Allah.
The differences in clothing requirements indicate that Islam treats men and women
according to their natural differences, since the physical appearance of men and
women is dissimilar. The veil which Muslim woman must put on is one that can
safeguard of her morals and morale and protect her character and personality.

7
Woman should beautify herself with the veil of honor, dignity, and integrity; see
Quranic verse 59th of Surat Al-Ahzab (The Clans, The Coalition, The Combined
Forces).
59

“O Prophet! tell thy wives and daughters, and the believing women, that they should
cast their outer garments over their persons (when abroad): that is most convenient,
that they should be known (as such) and not molested. And Allah is Oft-Forgiving,
Most Merciful”.
3.2 Prophet's Hadith7 (Saying)
In Islam a woman has a choice in the marriage matter. Marriage in Islam is a
contract. Woman has a full right to accept or annul the marriage contract. Women
consent is prerequisite to the validity of the marriage contract according to the
Prophet's Says. Holy Prophet said “a previously married woman cannot be married
until her order is sought and a virgin cannot be married until her permission is
sought. They said: How does she give permission? He said: If she keeps silence”
(related by Al Bukhari and Muslim) Feqh Al-Sunnah, p. 115. In the other Hadith, Ibn
Abbas reported that a young woman complained to the Messenger of Allah, that her
father had forced her to marry, without her consent, his brother’s son in order to
raise his social status. Prophet Mohammad (Peace and Blessings of Allah be upon
Him) gave her the choice between accepting the marriage or having the marriage
annulled, the girl said: “O Messenger of Allah! I have accepted what my father has
done but I wanted to let women know that parents have no right to force a husband
on them” (related by Ahmad and Ibn Majah and others) Feqh Al-Sunnah, p. 115.
In Islam woman is entitled to freedom of expression as much as man does. Woman
opinions are taken into consideration and are not be disregarded just because she
happens to belong to the female sex. It is reported in the Quran (in many Surats)
that woman is not only expressed her opinion freely but also she argued and
participated in serious discussions with the Prophet himself. In the first verse of
Surat Al-Mujadla (She that Disputeth or the Pleading woman) Allah says:
1
“Allah has indeed heard (and accepted) the statement of the woman who pleads
with thee concerning her husband and carries her complaint (in prayer) to Allah: and
Allah (always) hears the arguments between both sides among you: for Allah hears
and sees (all things)”. There were occasions when Muslim women expressed their
viewpoint on legislative matters of public interest and stood in opposition to the
leaders of state. During the Caliphate of Omar Ibn al-Khattab, a woman argued with
him in the mosque, she rebuked him while he was on the pulpit about a decree he
wished to make and proved her point, and caused him to declare in the presence of
people: “A woman is right and Omar is wrong”. In this early Islamic history women
are not only expression their opinions and participated in various aspects of their
society's public sphere, but women had the right to be elected to political offices.
Omar Ibn al-Khattab appointed a woman to oversee the affairs of the marketplace.
Education is not only a right but also a compulsory and obligatory duty upon every
Muslim male and female. There is gender equality in the pursuit of education and
knowledge in Islam. Islam makes no distinction between right of man and woman in

8
seeking knowledge more than fourteen centuries ago. Prophet Mohammad said:
“The pursuit of knowledge is a duty of every Muslim, male and female” (related by
Ibn Majah). The Prophet Mohammed Hadith is clearly stating that the pursuit of
knowledge is incumbent on every Muslim male and female. Concerning knowledge
and education in the Quran texts, in Surat Az-Zumar (The Troops or Throngs) verse
number 9 Allah says:
9
“Say: Are those equal, those who know and those who do not know? It is those who
are endued with understanding that receive admonition”. The Quran and Hadith
both obligate Muslim men and women to acquire knowledge and education. Every
Muslim, whether male or female, is obligated in Islam to seek at least the basic
education in religion. The Messenger of Allah said: “If anyone travels on a road in
search of knowledge, Allah will cause him to travel on one of the roads of Paradise”
(related by Muslim) (Riyadh Al Saliheen, Hadith No, 1382, p. 362). The Messenger
also said: “The angels will lower their wings in their great pleasure with one who
seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the
deep waters will ask forgiveness for the learned man” (related by Abu Dawud)
(Riyadh Al Saliheen, Hadith No, 1398, p. 363). Many scholars point to the fact that
the right to education is a religious duty spelled out in the Quran and Hadiths for
men and women equally (Wadud, 1999 cited in Bahramitash 2003, 554).
There is no text in the Quran or in the Hadith state that women should be confined
to the home and the domestic sphere alone. Historical records show that women
participated in public life with the early Muslims, especially in times of emergencies.
Women used to accompany the Muslim armies engaged in battles, nurse the
wounded, prepare supplies, and serve the warriors.
The Hadiths give emphasis to generally treatment of women with respect, justice
and kindness. Abu Hurira narrated that the Messenger of Allah said “I commend you
to be kind to women” (related by Muslim, Al Bukhari, and others) (Riyadh Al
Saliheen, Hadith No. 273, p. 102). The Messenger of Allah (Mohammed) used to help
his wives in their domestic work thus showing that no degradation attached to
performing domestic duties of cooking, cleaning, washing, and so on.
The Prophet acknowledged the honor of mother when He declared that Paradise is
under the feet of the mothers. A mother is entitled to three-fourths of their
children's love and kindness with one-fourth left for their father. Abu Hurira narrated
that a man came to the Prophet Mohammad asking: O Messenger of Allah, who
among the people is the most worthy of my good companionship? The Prophet said,
your mother. The man said then who is next: the Prophet said, your mother. The
man further asked, and then who is next? Only then did the Prophet say, your father
(related by Al Bukhari) (Riyadh Al Saliheen, Hadith No. 316, p. 112).
Islam has given women the rights to work, to own property and to have wealth.
Regarding the right to participation in the economic, political and social spheres, in
the Islamic history there were no restrictions in women's full participation in these
issues. For example, Khadija, the Prophet's first wife was one of the most important
merchants of that time, and the Prophet himself was one of her employees.
Violence against women which based on patriarchal constructions of some Muslim
societies often leave women vulnerable by re-enforcing the domination of men over
women and even sometimes condone violent practices on the grounds that they are

9
part of religion. However, violence against women has no basis in Islam. The
Prophet encouraged Muslim people through His enlightening words to behave kindly
to women. He declared, "The most perfect believers are the best in character, and
the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). The
history of Islam indicated clearly that women have received the true honor and
respect they deserve, not just in theory but in actual practice. The Prophet treated
the woman with dignity. The Prophet often consulted His wives in various matters
and even followed their advices.
4. Discussion
The term 'gender equality' is used in this paper to mean justice and overall equality
of the totality of rights and responsibilities of both genders. As a whole the rights of
woman in Islam religion are equal to those of man although not necessarily identical.
The crucial objective of a Muslim man or woman should be to worship Allah and this
requires for them to selflessly serve their nation in whatever appropriate capacity.
There is no text in the Quran or in the Hadith that precludes women from any
position of serving their society. Unfortunately nowadays the decline in Muslim
women’s status and economic power has been related to the rise of political Islam.
In such case, it is not the Islamic ideologies that determine the position of Muslim
women; it is rather the contemporary political Islam, ill-interpretations of the
primary Islamic texts, and patriarchal ideologies that construct the women's
position. The particularity of a given culture – in Muslim or non-Muslim society –
usually shape and govern women rights and gender relationships. The structural
system of domination of women by men in all areas of aspects of life (which refers to
as gender inequality) has existed throughout history and has been labeled patriarchy
(Frias, 2008, p. 217). Hence, the gender inequality is grounded in and is maintained
by patriarchal structures and ideologies, not by the Islam religion.
In the name of gender equality, those who claim that the woman in Islam is
oppressed, does not enjoy equal rights as man, and Islam does not achieve her
justice are demand absolute uniformity in everything, for example in the matter of
inheritance, in which a distinction between the sexes is made. It would be fair to say
that Islam has indeed distinguished men for certain distinction and this is because
men have a nature different than that of women. This distinguishing should be seen
in the context of the difference in natural makeup of men and women and that the
purpose for this is to secure the best interests of both genders. The proper
understanding of Islam can only be had in the light of the Quran and Sunnah as it is
explained in this article. Allah has made the obligations of jihad (jihad is noun means
struggle – as the idiomatic expression striving in the way of Allah) the exclusive
domain of men. In the same way, Muslim women are exempted from the
responsibility to fight to defend their communities.
The primary sources of Islam's methodology (Quran and Hadith) promote the
equality of men and women. The literal interpretations of Quranic texts show that
Quranic verses favor gender equality at home, in the workplace, and in politics. The
Quranic verses and Prophet Says clearly point out that the general rules are the
same for men and women; they have the same acts of worships and are subject to
the similar rewards and same penalties. Islamic rules set-out to protect the rights of
both genders according to their strengths and capabilities. In some cases where the
rulings for men are different from that of women, it reflects the natural differences

10
between men and women and not gender-bias. The obligation imposed upon men
by Islam to protect and maintain women should be seen in the context of the
difference in their natural creation and that the purpose for this is to secure the best
interests of women.
The status of women in Islam (according to literally interpretation of Quran and
Hadith) differs greatly from actually practicing and existing in Muslim societies.
Muslim women are not controlled or closeted by the men in their families as it
currently views. Islamic texts (both Quran and Hadith) have been given men and
women equal rights in every aspects of life. This equality started from the idea of
creation of men and women as human being as has been explained in this article.
The customary practice cannot contravene or contradict anything expressly laid
down by the Islam. The patriarchal Muslim women's status is due to culture and
custom of a given society. Tamale (2008, p. 47) states that ‘culture’ and ‘rights’
concepts are distinct, invariably opposed and antagonistic and this is especially true
in the case of women’s rights, where culture is viewed as being essentially hostile to
women.
Concerning polygyny the wording of Quranic verse number three of Surat An-Nisa
first sets the conditional clause of the orphans, which introduces the rules for
polygyny. On his authority from Ibn 'Abbas: the Quran allows marriage of a man to
up to four women, so that the widows and their children are protected from
destitution. A number of arguments are justify polygamy that it protects the sick,
older, or barren wife from divorce, while ensuring progeny for the husband; it solves
demographic problems, in times of war; and it is a practice far superior to the type of
Western monogamy which allows extra-conjugal relationships that create social
inequities and lead to social hypocrisy (Stowasser, 1994, p. 122 cited in Marcotte,
2003, p. 156). The Quran sets conditions to polygyny rule that the husband must
treat his wives with equality and justice in every aspect. Indeed the polygyny allows
by Islam, but it has been restricted and regulated.
The woman as the mother has the crucial role as the early socializer and educators
of the children. This role has a long lasting effect on the behavior, character and
attitudes of the future generations. The mother is accorded a special place of honor
in Quranic verses and Prophet Says. This shows how much Islam realized the
importance of motherhood in woman.
5. Conclusion Remarks
This article argues that the literal interpretation of primary Islamic texts indicates
that Islam is in line with the advancement of women and the promotion of gender
equality and women’s human rights.
 Any literal interpretation of Quran verses and Hadith will find clear evidences
of woman’s human rights equality with that of man, these include the right to
education, the right to employment, the right to vote and their right to have
and express their own opinions. As the article has demonstrated, Muslim
woman has a right to participate in public affairs. In the marriage matter
Muslim women have full rights, the marriage will not be valid unless and until
the woman's consent is verified.
 As this article has clarified, a woman's obligations to the Islamic principles
and practices, confirmed by many Quranic verses and Hadith, are the same as

11
 those of a man. Women do not exempted from any of these obligations
because of their gender identity.
 As this article has explained, there is nothing inherent in Islam to prevent the
equality of women and men and that Muslim woman’s degraded position
today is a result of the rigid and ill-interpretations of Islam. The patriarchal
Muslim women's status and position is due to culture and custom and does
not found in any texts from the Quran and/or the Hadith. The variety of
practices of gender equality and women's rights found among Muslim people
contradict, to wide extent, the original pattern of gender equality and
women's rights most commonly supported by primary Islamic texts. Islam
really called for the empowerment of women. Islam's mandate of equality
between women and men necessitates that all forms of violence against
women be eradicated, for so long as women suffer abuses, women cannot
achieve their full potential as free and equal members of society. Women
need to know their Islam—given rights so as to differentiate between what is
culture or tradition and what are Islamic texts, if they wish to succeed and
empower.

Notes
1. In using Tafsir Ibn ‘Abbas of Quranic texts is attempt to provide an accurate
Tafsir (commentaries) of Quranic verses from the most original source of
Quranic commentaries. See Tafsir Ibn ‘Abbas, Royal Aal al-Bayt Institute for
Islamic Thought, Amman, Jordan (http://www.aalalbayt.org).
2. The Holy Quran: English Translation of the Meaning and Commentary – By
Abdulla Yusuf Ali – the Presidency of Islamic Researches, Ifta, Call and
Guidance, King Fahd Holy Quran Printing Complex. Kingdom of Saudi Arabia.
3. Riyadh Al Saliheen (in Arabic) – literally "Gardens of the Righteous" –
compiled a collection of Hadiths, written by the Syrian Shafi'i scholar Muhyi
ad-din Abu Zakariyya' Yahya bin Sharaf an-Nawawi (1233-78) Publisher:
International Office for Printing, Publishing, and Distributing, Beirut.
4. Fiqh Al-Sunnah (in Arabic), Sayyid Saabiq, the Second Mougld, 3rd edition
1981, Publisher: Thought House, Beirut.
5. Surat An-Nisa (the Women) it is the second longest Surah in the Quran and it
is so called because it deals largely with women and their rights.
6. Sheikh Salman al-Oadah “Men are the protectors and maintainers of
women”. http://www.islamtoday.com/
7. The Hadith which literally means (sayings) refers to the words, actions, and
confirmations of the Prophet Mohammad in matters relating to the meaning
and practice of Islam. Another common term which some authorities
consider to be equivalent to the Hadith is the Sunnah.

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