Women’s Rights in Islam: Principles, Practices, and Misconceptions

Introduction

The subject of women's rights in Islam is quite controversial and very often the topic of the day, but it remains a bit of a mystery. First and foremost, people's opinions about Muslim women are mostly shaped by cultural practices or the media rather than by a proper understanding of the Islamic religion. Discrimination against women's rights was no longer in force when Muhammad brought the message back to mankind through the Qur'an over fourteen hundred years ago. By this time, the women's rights movement was still in its early stages. One needed to know how to separate the religious principles from the cultural or societal practices that may sometimes contradict them to understand the status of women in Islam better.

The Status of Women Before Islam

Long before Islam, women were a lot more subject to injustices in many cultures, including pre-Islamic Arabia. Killing of female infants was prevalent, women were denied inheritance rights and often marriages were conducted without their consent. So to say, women were often seen as property and could be passed along as heirs after their husbands died. Islam not only opposed women's rights violations but went further by proclaiming women's basic dignity and worth as human beings. The Qur'an's statement against infanticide of girls was not merely a denunciation, it rather marked the genesis of morality shift and the ground for women's recognition as fully participating members of the society.

Spiritual Equality of Men and Women 

One of the key beliefs in Islam is men and women spiritual equality. The Holy Qur’an states that the opposite sexes are accountable to the Creator in the same way and also to the same level in developing good character. The allotting of rewards and punishments is not determined by one’s gender but by the faith that one has and in good deeds done. Therefore, Islam does not accept women's spiritual weakness and claims. The Qur'an presents men and women as cooperative partners, where each aids the other in performing the ethical and social duties. Right to Education and Scholarship in the Daur-e-Nabi Education Education is the most important thing in the Islamic religion and this need is just ascribed to men and women alike. Women partook in the Prophet's (PBUH) classes, who not only permitted them but also encouraged them to put questions throughout his teaching sessions. The Prophet (PBUH) was so firm in recognizing women's right to be religiously and intellectually nourished that he even allocated particular days for women's direct instruction. 

Aisha bint Abu Bakr is one of the most famous cases, who not only became one of the top scholars of Islam but also was the only female in the top 10 male scholars of her times. She narrated thousands of hadiths and was approached by the top male companions regarding issues of Islamic law as well as medicine and poetry. Another example is Umm Salama, the one who earned the title of the Prophet’s legal expert and whose opinions were sought for in the making of important decisions during the Prophet's time. The lives of Aisha, Umm Salama, and others illustrate that women were not simply passive observers but, in fact, were engaged as active participants in the world of intellect and academia.

Economic and Professional Participation of Women

Women were granted full economic independence by Islam and this right was openly exercised during the Daur-e-Nabi. The greatest example of this was Khadijah bint Khuwaylid, the first wife of Prophet Muhammad ﷺ, who was a very prosperous businessperson. She had a big share in trade caravan management, used men for carrying out business in her place, and everybody admired her for her honesty and the market knowledge she possessed. She was never considered to be financially independent and professionally successful to the extent that the Prophet ﷺ would criticise her; on the contrary, he would appreciate her traits and give her moral support through his presence at her workplace.

Women were involved in the production of food, the making of handicrafts and the selling of goods in the markets too. Asma bint Abu Bakr helped her spouse in the farming and management of their household activities which shows that women were economically active. All these women made it clear that Islam is not prohibitive to women in regards to working; on the contrary, it upholds their right to partake in economic activities that are lawful and dignified.

Women in Healthcare and Medicine

The presence of women in healthcare was very significant during the time of Prophet Muhammad. Among the women of that period, Rufaidah bint Sa‘d is honored as the first female nurse in the history of Islam. The treatment of the wounded was her domain, she instructed other women in nursing, and even built up a tent near the mosque in Madinah to look after the wounded soldiers. The Prophet ﷺ was very much aware of her work and assigned the injured companions to receive treatment under her supervision. 

Along with Rufaidah, Umm Atiyyah and others also provided assistance by nursing the wounded and giving them water during the battles. Historical data reflect that women were not only present at the healthcare front but also supported public welfare. Their role was not only accepted but also encouraged by Islam.

Sociopolitical and Public Functions

In the Daur-e-Nabi period, women were not only active but also influential in the social and political spheres of the community. They accepted the Prophet Muhammad ﷺ as their spiritual guider, participated in public debates, and spoke out their opinions. The Qur'an cites women who were questioning and talking about legal and justice issues, thereby claiming their right to be listened to.

One female was Nusaybah bint Ka'b, who actively defended the Muslim community during battles. Chiefly, she is remembered for her martyrdom of the Prophet ﷺ at the Battle of Uhud and valor along with devotion are the characteristics she demonstrated. However, women's military involvement was not a universal obligation, and this case demonstrates that their participation in public affairs was not forbidden when needed.

Women's Rights in Marriage

Islamic marriage is a legal bond that is based on the free will of both parties, love, and mutual responsibility. One of the key elements for a marriage to be considered valid is the consent of the woman, and forced marriages are absolutely unacceptable. Women of that time were allowed to express their viewpoint, whether positive or negative, regarding the marriage propositions, and their choices were honored.

Islamic law allows the wife to receive a marriage gift which she can exclusively use and she can even mention in the marriage contract what she wishes. The Messenger of Allah ﷺ has always been very vocal in the matter of treating wives well and he also mentioned that the best among the believers are those who are the best to their families.

Right to Divorce

Islam admits that there are marriages that cannot be reconciled and therefore gives women the option of divorce. The Prophet’s time saw this right being used extensively. One of the cases is that of Jamila bint Salul who asked her husband for khula; she was even permitted by the Prophet ﷺ to break the marriage without being stigmatized. This is a clear indication that women were not restricted to endure in marriages which were not only unpleasing but also very damaging.

Protection from Abuse and Harm

Prophet Muhammad ﷺ was the one who categorically condemned women’s cruelty and injustice. He never resorted to physical violence against any of his wives and would speak out against men who treated women unkindly. Islamic teachings are such that no one can be oppressing and no harm can be inflicted in a family that is not considered a very serious moral mistake. Inflicting physical or psychological pain on a partner in the name of religion is not only hypocritical but also totally contrary to the Prophet’s example and teachings.

Dress and Modesty

In Islam, the decency code for the different sexes is applied by the virtue of modesty which is moral. It includes behaviour, speech and appearance aiming at dignity. The Prophet’s time women were not only going out and being socially active but also observing the modesty through their behaviour, thus, the idea of modesty did not confine women to the home or keep them away from working or public life.

Modern Issues

Islam's position regarding women is quite clear, but still the majority of Muslim women get discriminated against due to some cultural practices, wrong interpretation of the scriptures, lack of education, and the political exploitation of religion. The issues mentioned are just the tip of the iceberg when it comes to the paradoxes in Islamic culture and society. Theologians and reformers never stop emphasizing that the true Prophetic pattern, which recognized and respected women's rights, needs to be revived.

Summary

The time of the Prophet ﷺ is an unambiguous and powerful evidence that Islam considered women as active, skilled, and respectful community members. Women in the time of the Prophet Muhammad ﷺ were literate, wealthy, caring, cultivating the land and taking part in social and public life. Other civilizations took a long time before even granting women spiritual equality, economic independence, legal rights and social participation, while Islam had already secured them for women. These rights are denied today mainly due to cultural distortion and misunderstanding of Islam's teachings. It is only through a missionary return to the Qur'an and the living example of the Prophet ﷺ that one can arrive at a correct perspective of women's rights in Islam.