Women’s Rights in Islam Explained New

What Are the Rights of Women in Islam?

Introduction: A Revolution in Dignity and Rights

The historical narrative preceding the advent of Islam reveals a pervasive and deeply entrenched subjugation of women across numerous civilizations, including the pre-Islamic Arabian peninsula. In these societies, women were frequently deprived of fundamental human rights, often regarded as mere chattels, and lacked any significant legal standing.¹ One of the most tragic and abhorrent practices of this era, particularly among some Arab tribes, was female infanticide, where newborn girls were buried alive due to perceived shame or economic burden.¹ Furthermore, upon the death of their husbands, women were often inherited as property, highlighting their complete lack of autonomy and individual worth.³ This stark historical context is crucial for understanding the profound and revolutionary impact of Islam. It immediately establishes Islam’s role as a liberator, not an oppressor, by demonstrating the dramatic elevation of women’s status from a state of profound degradation. This foundational understanding is vital for countering common misconceptions and ensuring the content aligns with standards that preclude the promotion of hate or discrimination.

Islam emerged as a transformative force, fundamentally challenging and ultimately abolishing these oppressive practices. It elevated the status of women to one of inherent dignity and granted them extensive rights across various spheres of life.¹ The profound significance of women in Islam is underscored by the dedication of an entire chapter in the Holy Quran, Surah An-Nisa (The Women), to their rights and elevated status.⁹ The teachings of Prophet Muhammad (peace be upon him), as recorded in the Sunnah, consistently emphasized kindness, respect, and equitable treatment towards women. His pronouncements, such as “Fear Allah in respect of women” and “The best of you are they who behave best to their wives,” set new ethical benchmarks for societal conduct and interpersonal relations within the family.¹⁰

This article aims to provide a comprehensive exploration of the rights bestowed upon women in Islam. The discussion will draw directly from the foundational texts of the Holy Quran and authentic Sunnah, interpreting these sources through the understanding and methodology of the Salaf, the early generations of Muslims. This approach ensures the information presented is authentic, adheres to established Islamic principles, and provides a clear, authoritative perspective on the subject.¹²

Foundational Principles: Spiritual Equality and Human Dignity

At the core of Islamic teachings regarding women’s rights lies the fundamental principle of spiritual equality and inherent human dignity. Islam posits that both men and women are created from a single soul, emphasizing their shared essence and fundamental parity in humanity and dignity before Allah. The Quran explicitly states in Surah An-Nisa (4:1): “O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women.”.³ This verse establishes a common origin for all humanity, directly refuting any notion of inherent superiority or inferiority based on gender. The Prophet Muhammad (peace be upon him) further affirmed this unity by declaring, “Women are the twin halves of men,” or in another narration, “full siblings of men,” thereby underscoring their complementary yet equal nature.⁶

This theological foundation of spiritual equality is the bedrock upon which all other rights are built. It clarifies that any perceived differences in worldly roles are complementary and functional, not hierarchical in terms of inherent worth or spiritual standing. This understanding directly addresses the misconception of male superiority often attributed to Islamic teachings and ensures that the content is presented in a non-discriminatory manner.

Both men and women are held equally accountable for their actions and are promised the same divine reward for good deeds and punishment for evil deeds.³ The Quran in Surah Al-Ahzab (33:35) comprehensively enumerates virtuous qualities and applies them equally to both genders:

“Indeed, the Muslim men and Muslim women, believing men and women, devout men and women, truthful men and women, patient men and women, humble men and women, charitable men and women, fasting men and women, men and women who guard their chastity, and men and women who remember Allah often—for [all of] them Allah has prepared forgiveness and a great reward.”.³ Similarly, Surah An-Nahl (16:97) reinforces this principle:

“Who so does that which is right, and believes, whether male or female, him or her will We quicken to happy life.”.³ These verses unequivocally assert that spiritual excellence and divine favor are accessible to all individuals, irrespective of their gender.

Furthermore, Islam explicitly states that distinction among humans is based solely on piety (Taqwa), not on gender, race, or wealth. As stated in Surah Al-Hujurat (49:13): “O people, We created you from a male and a female, and made you into nations and tribes so that you may get to know one another. Surely the most noble of you in the sight of God is the most righteous among you.”.⁶ This principle firmly establishes that human worth and nobility are determined by one’s devotion to God and righteous conduct, not by biological or social constructs.

Key Women’s Rights in Islam (Quranic & Prophetic Basis)

The Injunction to Seek Knowledge and Education

Islam places immense importance on the acquisition of knowledge, establishing it as a universal obligation for all Muslims, without distinction between male and female.¹ The widely cited Hadith,

“Seeking knowledge is an obligation upon every Muslim,” (Sunan Ibn Majah 224) ¹⁸ unequivocally underscores the equal importance of education for both sexes. This foundational principle is further reinforced by Quranic injunctions, such as the supplication in Surat Ta Ha (20:114):

“Say: My Lord, increase me in knowledge.”.¹⁸ These texts highlight that intellectual and spiritual growth are essential for every individual, irrespective of gender.

The Prophet Muhammad (peace be upon him) not only preached the importance of knowledge but actively encouraged and facilitated women’s education. Historical accounts demonstrate his direct engagement in female instruction. He specifically set aside dedicated times for Muslim women to attend circles of religious instruction.¹⁸ A notable instance recounts a woman approaching the Prophet, stating,

“O Messenger of Allah, the men only benefit by your speech, so make a day for us when we can come to you and you teach us what Allah taught you.” The Prophet responded by instructing them to “Gather on a certain day at a certain place.” (Sahih Bukhari 6880).¹⁸ This interaction serves as clear evidence of his commitment to ensuring women had direct access to religious and beneficial knowledge. Furthermore, the Prophet promised a double reward for a man who educates his servant girl and subsequently marries her (Sahih Bukhari 3262) ¹⁸, thereby emphasizing the profound value placed on educating women.

The historical evidence of women’s active participation in seeking and transmitting knowledge in early Islam directly refutes the misconception that Islam restricts women’s education or confines them solely to the domestic sphere.¹⁹ This historical grounding enhances the article’s credibility and value. The early Islamic community saw numerous prominent female scholars who contributed significantly to the intellectual and religious landscape. The wives of the Prophet, particularly Aisha (may Allah be pleased with her), were renowned for their vast knowledge and served as crucial sources of Hadith and Islamic jurisprudence, to whom even prominent male companions referred for guidance.¹ Beyond religious scholarship, women held significant public roles; for example, Al-Shifa bint Abdullah was appointed by Caliph Umar (may Allah be pleased with him) as the marketplace supervisor.⁹ Such examples clearly demonstrate that women’s capabilities in public roles and administration were recognized and utilized during the time of the Salaf.

Financial Independence and Economic Rights

Islam fundamentally revolutionized the financial status of women, granting them unqualified rights to own, manage, and dispose of property independently. This was a groundbreaking concept at a time when women in many other civilizations were considered property themselves or had severely restricted financial rights.² The Quran explicitly affirms this right in Surah An-Nisa (4:32):

“For men is a proportion of what they have earned, and for women is a share of what they have earned.”.⁷ This verse unequivocally recognizes women’s right to the fruits of their labor and their absolute right to property ownership.

A significant aspect of women’s financial rights in Islam is the concept of Mahr (dowry). Mahr is an obligatory bridal gift presented by the groom to the bride upon marriage, symbolizing his commitment and respect for her.² The Quran states in Surah An-Nisa (4:4):

“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart.”.²⁹ This gift becomes the bride’s exclusive property, and she has complete discretion over its use.² Crucially, even if the marriage dissolves through divorce, the Mahr remains her property, providing a crucial layer of financial security.¹⁰

In the Islamic financial system, the husband is solely obligated to provide full financial support for his wife and family, encompassing food, clothing, housing, medical care, and other necessities.⁴ This responsibility is a core element of the husband’s role as “maintainer” (qawwam) within the family structure.³³ The Prophet Muhammad (peace be upon him) emphasized this duty in his Farewell Pilgrimage sermon, stating,

“Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means.”.¹¹ This clear distinction between a woman’s right to her earnings and a man’s obligation for family maintenance is a fundamental aspect of Islamic financial justice. This framework directly refutes the misconception that Muslim women cannot work outside the home and provides a comprehensive explanation for the differences in inheritance, demonstrating a sophisticated system of economic protection for women.

There is no prohibition in the Quran or authentic Sunnah against women working or pursuing careers.⁴ Any income earned by a woman through her work or investments is entirely her own, and she is not obligated to spend it on household expenses, though she may choose to do so voluntarily as an act of charity or contribution.⁴ Historical precedents from early Islam further illustrate women’s active participation in economic life. Prophet Muhammad’s first wife, Khadijah (may Allah be pleased with her), was a highly successful merchant who managed her own business and even employed the Prophet before their marriage.⁹ Other examples include women known for various skills such as sewing and crafting, and even Al-Shifa bint Abdullah, who was appointed by Caliph Umar to oversee the marketplace, a role akin to a modern-day minister of finance.⁹ These historical facts demonstrate that women’s engagement in trade and public economic roles was not only permissible but also recognized and valued in the early Islamic community.

Rights within Marriage

The institution of marriage in Islam is founded upon principles of mutual love, mercy, and tranquility, serving as a sacred covenant between a man and a woman.¹¹ The Quran beautifully describes this relationship in Surah Ar-Rum (30:21):

“And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquillity with them; and He has put love and mercy between you.”.¹¹ Furthermore, spouses are depicted as “garments” for one another in Surah Al-Baqarah (2:187), symbolizing mutual protection, comfort, and beautification within the marital bond.¹¹

A cornerstone of marital rights in Islam is the absolute necessity of a woman’s free and willing consent. Islam strictly prohibits forced marriages, making a woman’s approval an indispensable precondition for a valid marriage contract.⁷ This emphasis on consent was revolutionary for its time, granting women an autonomy in marital decisions that was largely absent in many other societies. The Prophet Muhammad (peace be upon him) actively upheld this right, famously allowing a woman to annul her marriage when she complained that she had been married against her will.²⁰ He explicitly stated:

“A previously married woman cannot be married off until she is consulted, and a virgin cannot be married off until she gives her consent.” (Bukhari and Muslim).²⁰ This clear directive directly challenges cultural practices that might impose forced marriages, underscoring Islam’s progressive stance on women’s agency in their personal lives.

The concept of Qawamah, often cited from Quran 4:34, is frequently misunderstood and misrepresented as a justification for male dominance. The verse states: “Men are qawwamun in relation to women, according to what God has favored some over others and according to what they spend from their wealth.”.⁷ Classical Salaf interpretations, as found in the works of scholars like Ibn Kathir, Al-Jalalayn, and Tabari, elucidate “qawwamun” as signifying the man’s responsibility to provide financially for the family and to protect its members, rather than implying general superiority or an absolute authority to oppress.³³ This responsibility is intrinsically linked to their financial obligation to maintain the household, a duty that falls solely upon the man in Islam.³³ This nuanced understanding is crucial for maintaining a respectful and informative portrayal of Islamic principles, as it directly addresses a major misconception and clarifies that Qawamah is a responsibility of care and provision, not a license for domination.

Regarding marital disputes, Quran 4:34 outlines a sequential, escalating approach to address a wife’s “nushuz” (disloyalty, ill-conduct, or rebellion). The steps are:

1. Admonition: The husband should first advise his wife and remind her of her duties towards Allah and her husband.⁷
2. Separation in Bed: If admonition proves ineffective, the husband may refuse to share beds, creating a physical distance to express displeasure and encourage reflection.⁷
3. Light Striking (as a last resort): If the previous steps fail to resolve the conflict, a light, non-injurious strike is permitted. However, classical scholars, including Ibn Kathir and Al-Hasan Al-Basri, emphasize strict limitations: any striking must be non-violent, not severe, not on the face, and must not leave a mark.³³ Its sole purpose is to “mend ways” and save the marriage from breakdown, not to inflict harm or punish.³³ The verse explicitly states that if the wife returns to obedience, no further means of annoyance should be sought against her.³³ This careful interpretation of the “strike them” clause in Quran 4:34 is critical for addressing the common misconception of “wife-beating” in Islam. It underscores that any form of emotional, physical, or psychological abuse is strictly prohibited in Islam, and the guidance in the verse is a last-ditch effort for reconciliation within very narrow, non-harmful parameters.

Finally, while polygamy is permitted in Islam, it is allowed under extremely strict conditions of absolute justice and fairness towards all wives, with monogamy being preferred if those conditions cannot be met (Quran 4:3).⁷ This permission is often a cultural practice misused, rather than an Islamic injunction for oppression.⁷

Rights in Divorce (Khula)

Islam provides clear and equitable provisions for the dissolution of marriage, ensuring the rights and dignity of women throughout the process. A significant right granted to women is the ability to initiate divorce, known as Khula. This procedure allows a woman to seek the dissolution of her marriage, typically by returning the dowry (mahr) or other agreed-upon compensation to her husband.²¹ This facility is specifically provided to the wife to secure a divorce from her husband, particularly when she is unwilling to continue the marriage.²¹ Furthermore, if a woman’s husband is unjust or abusive, she has the right to appeal to an Islamic judge or court to seek a divorce, ensuring legal recourse and protection.²² The existence of Khula demonstrates Islam’s provision for women to leave harmful or undesirable marriages, directly countering the stereotype that Muslim women are trapped in marriages or lack agency in divorce. This mechanism highlights Islam’s commitment to justice and mercy in marital dissolution.

Following a divorce, a woman is entitled to financial support from her ex-husband during her prescribed waiting period, known as Iddah. This support includes essential provisions such as food, clothing, and shelter.⁴ If the divorced woman is pregnant, this financial support continues until the birth of the child.²² The Iddah period, typically three menstrual cycles or until childbirth if pregnant, serves as a time for reflection, emotional recovery, and the settlement of any outstanding matters related to the marriage. During this period, no one is permitted to propose marriage to her.²¹

Upon the successful completion of her Iddah period, a divorced woman is granted the full right to remarry if she chooses to do so. No individual or entity has the right to compel her to remain single or interfere with her decision to enter into a new marriage.²²

Throughout the entire process of separation and divorce, Islam mandates that both parties must treat each other with respect and kindness. Divorce should never be an excuse for mistreatment, insult, harsh words, or any harmful behavior.²² Islamic teachings instruct the husband to either retain his wife in a kind and honorable manner or to release her respectfully, ensuring that the dissolution of the marriage occurs with dignity for both individuals.²²

Inheritance Rights

Before the advent of Islam, women in many societies, including pre-Islamic Arabia, were largely denied inheritance rights and were, in fact, often considered property themselves, to be inherited upon the death of a male relative.³ Islam fundamentally revolutionized this discriminatory practice by explicitly granting women the right to inherit property, a concept that was groundbreaking and far ahead of its time.² The Quran clearly establishes this right in Surah An-Nisa (4:7):

"The men have a portion of what (their) parents and the kin left and the women have a portion of what (their) parents and the kin left.".4

While the Quran generally stipulates that a male inherits twice the share of a female in certain specific scenarios, such as children inheriting from parents (Quran 4:11-12) ⁵, this rule is often misunderstood when viewed in isolation from the comprehensive financial system of Islam. Muslim theologians and classical scholars explain this apparent difference by considering the holistic economic responsibilities and rights within Islamic law.⁴⁶

The rationale behind this distribution is multifaceted:

• Male Financial Obligations: Men in Islam are solely responsible for the financial maintenance and provision of their wives, children, and often other female relatives, such as mothers and sisters.⁵ Their inheritance is thus burdened with significant financial obligations.
• Mahr (Dowry): As previously discussed, women receive a Mahr (dowry) from their husbands upon marriage, which is exclusively their property and is not subject to household expenses.² This provides a substantial financial asset that is solely hers.
• Woman’s Earnings: Any income earned by a woman through her work or investments is entirely her own, and she is under no obligation to spend it on household expenses or contribute to the family’s financial upkeep.⁴

The “2:1 inheritance rule” is a frequent point of criticism against Islam. However, by providing this comprehensive rationale, rooted in the male’s extensive financial obligations and the woman’s complete financial independence and security (including the Mahr), the article transforms a perceived inequality into a demonstration of Islamic justice and economic protection for women. This detailed explanation is crucial for an informative and respectful presentation of Islamic law and for meeting standards against misleading content.

It is also important to note that the 2:1 ratio is not universal across all inheritance scenarios. In many instances, women inherit equally to men (e.g., parents inheriting from a child), and in some specific cases, a woman might even inherit more than a man.⁶ For example, a mother’s share can be one-third or one-sixth, depending on the presence of children.²⁴ The overall Islamic inheritance system is meticulously designed to ensure comprehensive financial security and dignity for women throughout their lives.⁶

Social Participation and Public Life

Contrary to prevalent misconceptions, women in early Islam were active participants in society and were not confined solely to their homes.⁹ Historical records and authentic narrations demonstrate their significant roles in various fields beyond the domestic sphere. Women contributed to religious knowledge, served as nurses tending to the wounded in battles, and even fought alongside men when necessary.⁹ Notable examples include Khadijah (may Allah be pleased with her), who was a successful merchant, and Al-Shifa bint Abdullah, who was appointed by Caliph Umar (may Allah be pleased with him) as the market supervisor, indicating women’s capabilities and active involvement in economic and public administration.⁹

Islam affirms women’s rights to maintain their distinct identities, property, and dignity throughout their lives, even after marriage.⁶ A Muslim woman retains her maiden name upon marriage and maintains full and independent control over her property and earnings.⁶ This autonomy extends to legal matters, as Muslim women possess the right to represent themselves in court and to testify before a judge.⁶ The Quran (60:12) specifically directed the Prophet Muhammad (peace be upon him) to take the pledge of allegiance directly from women, thereby affirming their primary responsibility for themselves and their choices, and highlighting their individual agency in matters of faith and public life.⁶

The issue of women’s testimony, particularly the verse in Quran 2:282 which states that in specific financial transactions two women may substitute for one man, is often a point of misunderstanding. This is not a devaluation of women’s intellect or character.⁶ Rather, it is interpreted by scholars as a safeguard against potential bias or emotional vulnerability in complex financial dealings, ensuring robust evidentiary standards.⁶ It is important to note that in all other matters, a woman’s testimony is considered equal to a man’s, and in certain specialized domains, such as matters related to childbirth, the testimony of a woman is often deemed superior due to her direct knowledge and experience.⁶ This nuanced explanation of women’s testimony is critical for addressing another common misconception, demonstrating scholarly depth and countering potential discriminatory interpretations.

There exists a degree of variation in interpretations within the Salaf methodology regarding women’s roles in public life. Some stricter Salafi interpretations may emphasize greater gender segregation and a more confined role for women in the public sphere, sometimes citing Hadith that recommend women pray in their homes.⁴⁸ However, the broader historical practice and other interpretations within the Salaf tradition demonstrate significant female public engagement, as evidenced by the historical examples discussed.¹ It is crucial to distinguish between authentic Islamic principles, which allow for women’s participation, and cultural norms that may, at times, diverge from or misinterpret these core teachings.²⁸ This approach provides a comprehensive view that adheres to the Salaf framework while acknowledging the historical reality of women’s contributions and avoiding content that could be perceived as discriminatory.

Addressing Common Misconceptions

This section systematically addresses prevalent stereotypes about women’s rights in Islam, providing scholarly rebuttals based on the Quran, Sunnah, and the methodology of the Salaf.

Common Misconceptions vs. Authentic Islamic Teachings

Detailed Rebuttals

Misconception: Muslim women have to wear the veil (Hijab/Niqab) as a strict Quranic command.

While modesty is unequivocally enjoined for both men and women in Islam, the interpretation of specific dress codes, particularly the extent of covering, such as the face veil (niqab), varies among scholars.19 Some scholars consider the hijab (headscarf) to be a religious obligation supported by Hadith, while others argue that the Quran does not explicitly command the face veil.19 Rules regarding modesty are thus open to a wide range of interpretations within Islamic jurisprudence.28 The primary emphasis is on an individual’s sincere desire to please God through modest attire and conduct, rather than a forced imposition.

Misconception: Islam encourages wife beating.

On the contrary, the Quran strongly discourages any form of abuse and consistently emphasizes kindness, equity, and respectful treatment within marriage.7 The verse commonly cited (Quran 4:34) is often taken out of context. It outlines a sequential, escalating set of steps for resolving severe marital discord, with “striking” presented as a final, last-resort measure. Scholarly interpretations from the Salaf, such as those by Ibn Kathir and Al-Hasan Al-Basri, explicitly clarify that any such “striking” must be

non-violent, not severe, not on the face, and must not leave any mark.³³ Its sole permissible purpose is to serve as a symbolic, non-injurious gesture aimed at reconciliation and preserving the marriage, not to inflict harm or punishment.³³ Islam unequivocally prohibits any form of emotional, physical, or psychological abuse, and any act of mistreatment in the name of Islam stems from cultural influences or personal interests, not from authentic Islamic law.¹⁰

Misconception: The woman inherits only half what a man can inherit, indicating inferiority.

This is a widespread misrepresentation that arises from viewing a specific inheritance rule in isolation from the broader Islamic financial system.19 While it is true that in certain scenarios, such as children inheriting from parents, a male often receives twice the share of a female (Quran 4:11-12) 5, this is balanced by the male’s comprehensive financial obligations. In Islam, men are solely responsible for the financial maintenance of their wives, children, and often other female relatives, regardless of the woman’s own wealth.5 Furthermore, women receive a Mahr (dowry) upon marriage, which is exclusively their property and not subject to household expenses.2 Any income a woman earns is entirely her own, with no obligation to contribute to family expenses.4 When the entire financial framework is considered, the seemingly unequal inheritance share is compensated by the male’s compulsory financial burdens and the female’s complete financial independence and security. Moreover, in many instances, women inherit equally to men, and in some cases, even more.6 The overall system is designed to ensure financial protection and dignity for women throughout their lives.

Misconception: A woman’s testimony is equal to only half of a man’s testimony.

This claim is a gross misrepresentation of Islamic law.19 A woman’s testimony is generally considered equal to a man’s in most legal matters. The specific instance where two women’s testimony is mentioned as equivalent to one man’s is in certain financial transactions (Quran 2:282).6 This particular provision is interpreted by scholars not as a devaluation of a woman’s intellect or character, but as a practical safeguard against potential bias or emotional vulnerability in complex financial dealings where precise recollection and impartiality are paramount.6 In other legal contexts, such as cases of accusation of adultery (Quran 24:6-10), a wife’s testimony can even supersede her husband’s.19 Furthermore, in domains where women are presumed to have greater familiarity, such as matters related to childbirth, the testimony of a woman is often deemed superior to a man’s.6

Misconception: Muslim women cannot have jobs outside their homes.

There is no prohibition in the Quran or authentic Sunnah against women working or pursuing careers outside their homes.4 Historical examples from the early Islamic period clearly demonstrate women’s active participation in economic and public life. Prophet Muhammad’s first wife, Khadijah (may Allah be pleased with her), was a highly successful merchant who managed her own business affairs.9 Another prominent figure, Al-Shifa bint Abdullah, was appointed by Caliph Umar (may Allah be pleased with him) as the marketplace supervisor, a significant public administrative role.9 These historical precedents, firmly rooted in the era of the Salaf, illustrate that women’s engagement in various professions and economic activities was not only permissible but also recognized and valued. As previously stated, any income earned by a woman is entirely her own, with no obligation to spend it on household expenses.4

Conclusion: Upholding the True Status of Women in Islam

The comprehensive examination of women’s rights in Islam, as derived from the Quran and authentic Sunnah and understood through the methodology of the Salaf, reveals a framework that was profoundly revolutionary and remarkably advanced for its historical context. Fourteen centuries ago, Islam established a robust system of rights that encompassed spiritual equality, the universal obligation to seek knowledge, financial independence, equitable marital provisions, and clear divorce procedures, alongside groundbreaking inheritance laws. These divinely ordained rights were designed to ensure dignity, protection, and agency for women across all spheres of life.

It is imperative to distinguish clearly between authentic Islamic principles and certain cultural practices that may, at times, contradict or misinterpret these foundational teachings.¹⁰ The oppression or perceived limitations faced by women in some Muslim-majority countries are often a consequence of entrenched cultural traditions, societal norms, or misinterpretations of religious texts, rather than inherent aspects of Islamic law itself.¹⁰ This distinction is crucial for an accurate understanding, as it frames any issues as deviations from true Islamic teachings rather than inherent flaws within the religion.

Ultimately, a deeper appreciation and upholding of the true status of women in Islam necessitate a return to and careful study of the authentic sources. By engaging with the Quran, Sunnah, and the interpretations of the Salaf, individuals can gain a clearer understanding of the comprehensive, just, and dignified rights that Islam bestowed upon women, far preceding their recognition in many other parts of the world.

Author: IslamicHelper