Islam, as a comprehensive way of life, places significant emphasis on the rights and dignity of women. Revealed in the 7th century CE through the Prophet Muhammad (peace be upon him), the Quran and Hadith (the sayings and actions of the Prophet) revolutionized the status of women in a pre-Islamic Arabian society where females were often treated as property, buried alive as infants, or denied basic inheritance. The Quran dedicates an entire chapter, Surah an-Nisa (The Women), to outlining rights and responsibilities, underscoring women’s importance. As Allah states in the Quran: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Quran 49:13). This verse highlights spiritual equality between men and women, with piety as the sole criterion for superiority.
The Hadith complements the Quran, providing practical examples from the Prophet’s life. For instance, the Prophet said, “The best of you are those who are best to their women” (Sunan at-Tirmidhi). These sources affirm women’s rights in education, marriage, divorce, inheritance, work, leadership, and protection from harm. Contrary to misconceptions, Islam grants women autonomy and protections that were progressive for their time and remain relevant today.
This essay explores these rights in detail, drawing directly from Quranic verses and authentic Hadith. It aims to demonstrate how Islam elevates women, ensuring their dignity and equality while acknowledging complementary roles in society. By examining these evidences, we see a framework that balances rights with responsibilities, fostering justice and compassion.
Right to Education
One of the foundational rights in Islam is the pursuit of knowledge, obligatory for both men and women. In a era when women were largely excluded from learning, the Prophet Muhammad emphasized education without gender discrimination. A key Hadith states: “Seeking knowledge is obligatory upon every Muslim” (Sunan Ibn Majah). This includes women, as evidenced by the Prophet dedicating specific days for teaching female companions: “Some women requested the Prophet to fix a day for them as the men were taking all his time. Upon this, he appointed for them a day every week for religious lessons and injunctions” (Sahih Bukhari).
Aisha bint Abi Bakr, the Prophet’s wife, became one of Islam’s greatest scholars, narrating over 2,000 Hadith and teaching jurisprudence. Her role exemplifies women’s intellectual contributions. The Quran reinforces this by praising knowledgeable believers: “Allah will raise those who have believed among you and those who were given knowledge, by degrees” (Quran 58:11). No distinction is made based on gender.
Education empowers women to fulfill their roles effectively, whether in family, society, or faith. Islamic history abounds with female scholars like Fatima al-Fihri, who founded the University of al-Qarawiyyin in 859 CE, the world’s oldest continuously operating university. This right extends to religious, scientific, and worldly knowledge, ensuring women are not dependent but active participants in societal advancement. Denying women education contradicts Islamic teachings, as it hinders their ability to practice faith fully and contribute to the ummah (community).
In modern contexts, this right addresses barriers in some Muslim-majority countries, reminding that cultural practices must align with scriptural mandates. Education is not a privilege but a duty, fostering equality and progress.
Right to Inheritance and Property
Pre-Islamic Arabia often deprived women of inheritance, viewing them as inheritable property themselves. Islam rectified this injustice, granting women explicit shares in estates. The Quran mandates: “For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, whether the property be small or large—a determinate share” (Quran 4:7). This verse, revealed in the context of a widow and her daughters being denied inheritance, ensures women’s financial security.
Specific shares vary: a daughter inherits half a son’s share if no brothers (Quran 4:11), but this accounts for men’s obligation to provide for families. Women retain full control over their inheritance, with no financial duties toward relatives. The Prophet affirmed: “A woman is the owner of her wealth” (Sahih Bukhari). Women can buy, sell, invest, or donate property independently.
In some scenarios, women inherit more than men. For example, if a deceased leaves only sisters and no brothers, sisters inherit the entire estate. Scholars note women inherit more in 16 cases, equally in 10, and less in four, due to relational proximity and responsibilities. Additionally, a will (wasiyya) allows bequests up to one-third of the estate to non-heirs, often benefiting women further.
This system influenced algebra’s development for precise calculations. Unlike Western laws until the 19th century, Islam granted these rights 1,400 years ago. It promotes economic independence, protecting women from poverty and dependence.
Rights in Marriage
Marriage in Islam is a sacred contract based on mutual consent, love, and mercy. The Quran describes spouses as garments for each other: “They are clothing for you and you are clothing for them” (Quran 2:187), symbolizing protection and intimacy. Women’s consent is paramount: “A woman cannot be married without her permission” (Sahih Bukhari). The Prophet annulled a forced marriage, saying to a young woman: “The Prophet gave her the choice to nullify the marriage or stay” (Sunan Abi Dawud).
Women have the right to choose their spouse and stipulate conditions in the marriage contract, such as monogamy or location of residence. The mahr (dowry) is a mandatory gift from the husband, symbolizing respect: “And give the women [upon marriage] their [bridal] gifts graciously” (Quran 4:4). Husbands must provide maintenance (nafaqa), including food, clothing, and shelter, without encroaching on her wealth.
Polygyny is permitted but regulated strictly: “If you fear that you will not be just, then [marry only] one” (Quran 4:3). Justice is impossible in affection (Quran 4:129), making monogamy preferable. Women can prohibit polygyny contractually. The Prophet’s marriages were often for alliances or widow support, not mere desire.
Sexual rights are mutual: “Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves” (Quran 2:223), implying consent and kindness. Abuse is forbidden, as the Prophet never struck a woman (Sahih Muslim).
These rights ensure marriage is equitable, protecting women’s autonomy and well-being.
Rights in Divorce
While Islam discourages divorce, it provides mechanisms for women to end unhappy marriages. The Quran allows divorce as a last resort: “Divorce is twice. Then [after that], either keep [her] in an acceptable manner or release [her] with good treatment” (Quran 2:229). Women can initiate khula, returning the mahr for freedom: “If they fear they are unable to keep up with the limits of Allah, there is no blame on the couple if she gives back [the mahr] for her freedom” (Quran 2:229). The Prophet granted khula to the wife of Thabit ibn Qays, who disliked him despite his good character (Sahih Bukhari).
Judicial divorce (faskh or tafriq) is available for causes like abuse, desertion, or impotence. In Maliki school, cruelty justifies annulment. Women retain the mahr if not at fault and receive mut’ah (consolatory gift): “For divorced women is a suitable gift. This is a duty on the righteous” (Quran 2:241). Post-divorce, husbands provide maintenance during iddah (waiting period) and child support.
The Prophet emphasized kindness in divorce: “If you divorce women, divorce them during their period of purity” (Quran 65:1), ensuring fairness. These provisions protect women from arbitrary dismissal, granting agency uncommon in pre-Islamic times.
Right to Work and Financial Independence
Islam affirms women’s right to work and earn independently. Khadija, the Prophet’s first wife, was a successful merchant, employing him before marriage. The Quran does not prohibit employment: “Men shall benefit from what they earn, and women shall benefit from what they earn” (Quran 4:32).
Women retain full ownership of earnings: “To men is allotted what they earn, and to women what they earn” (Quran 4:32). No obligation to contribute to household expenses; husbands provide nafaqa. The Prophet permitted a divorced woman to harvest dates: “Certainly you can pluck dates from your palm trees, for perhaps you may give charity or do an act of kindness” (Sahih Muslim).
Work must preserve honor and not conflict with primary duties, but it’s encouraged for self-sufficiency. Historical examples include Asma bint Abi Bakr working as a farmer. This right fosters economic empowerment.
Political and Leadership Rights
Women participated in early Islamic governance. The Quran praises the Queen of Sheba’s leadership (Quran 27:23-44). Umm Salamah advised the Prophet during the Treaty of Hudaybiyyah (Sahih Bukhari).
Caliph Umar appointed Al-Shifa bint Abdullah as market inspector. Women lead prayers for females: “Aisha used to lead women in prayer and stand in the middle” (Sunan al-Bayhaqi). Voting and opinion rights are evident in bay’ah (pledge of allegiance) given by women to the Prophet.
Islam allows leadership roles where qualified, emphasizing merit over gender.
Protection from Abuse
Islam prohibits domestic violence. The Quran mandates kindness: “Live with them in kindness” (Quran 4:19). The Prophet said: “The best of you are those best to their wives” (Sunan at-Tirmidhi), and never hit a woman (Sahih Muslim).
Quran 4:34’s “daraba” is interpreted symbolically or as separation, not beating. Scholars like Ibn Abbas forbade harmful striking. Courts historically punished abusive husbands.
This ensures women’s safety and respect.
Equality and Dignity
Fundamentally, men and women are equal: “Whoever does righteousness, whether male or female, while being a believer—those will enter Paradise” (Quran 4:124). Differences are complementary, not hierarchical: “Never will I allow the work of any worker among you to be lost, whether male or female; you are of one another” (Quran 3:195).
Women’s dignity is upheld in modesty, inheritance, and rights, countering objectification.
Conclusion
Islam’s teachings on women’s rights, rooted in the Quran and Hadith, provide a blueprint for justice and empowerment. From education to leadership, these sources affirm women’s integral role. While cultural misinterpretations exist, returning to original texts reveals a progressive framework. Upholding these rights honors the Prophet’s legacy and fosters harmonious societies.
