Name: Muhammad Ahmad Hamma

Email: muhammadahmadgirei@gmail.com

Phone number: 07010965766

Faculty/College: College of Medical Sciences

Department: Medicine and Surgery

Institution name and Address: University of

Maiduguri, Maiduguri Borno State, Nigeria.

DEBUNKING THE MYTH, A REDEFINED PERSPECTIVE ON ISLAM AND

FEMINISM

INTRODUCTION

Feminism is an understanding in which women are allowed to be equal to men in terms of the

acquisition of rights, power, opportunities and treatment, also known as activities aimed at

achieving these conditions (1).

The claim that Islam is compatible with feminism is a false one. The values and goals of Islam

are fundamentally different from those of feminism, and the two cannot be reconciled. This

claim is based on a shallow understanding of both Islam and feminism. This essay will explore

the evidence for this argument and demonstrate that the two belief systems are inherently

incompatible.

To begin with, unequal treatment of men and women under Islamic law is also reflected in

inheritance laws, which apparently favor men over women. When the male is given a larger

share, there is a logical reason behind it, which is that in Islam economic responsibility is always

upon the man while the woman has no financial obligations, even if she should be wealthy or

have her own income. Islam holds men responsible by law for fulfilling all the needs of their

families. So the difference in shares does not in any way mean that one sex is preferred over the

other. Rather, it represents a just balance consistent with the needs and responsibilities of family

members (2)&(3). A relevant verse from the Qur'an:

"Men have authority over women because Allah has made the one superior to the other, and

because they spend their wealth to maintain them. Good women are obedient. They guard their

unseen parts because Allah has guarded them. As for those from whom you fear disobedience,
admonish them and send them to beds apart and beat them. Then if they obey you, take no

further action against them." (Qur'an 4:34)

To turn to some of the feminist values that are in conflict with Islam, one of the most

fundamental values of feminism is the principle of bodily autonomy. However, this is directly

contradicted by the Islamic practice of veiling, which requires women to cover their bodies in

public.

The Prophet said: "If the woman reaches the age of menstruation, it is not proper that anything

should remain exposed except this and this" and he pointed to his face and hands. (4)

This hadith clearly states that women should cover everything but their face and hands in public.

It is also worth noting that many Muslim scholars have interpreted this to mean that women

should cover their entire bodies, including their faces.

In addition, the Qur'an states that:

"O wives of the Prophet! You should not be like any other women. You should be modest and

keep to your houses" (Qur'an 33:32-33).

This verse has been interpreted to mean that women should stay at home and not go out in

public, unless it is absolutely necessary.

These teachings clearly conflict with the feminist principle of bodily autonomy, which holds that

everyone has the right to decide what to wear and how to present themselves to the world.

Another core feminist value is the right to self-determination and the ability to make decisions

about one's own life. However, this is also in conflict with Islamic teachings. For example, the

Qur'an states that "Men are the maintainers of women because Allah has made some of them to
excel others and because they spend out of their property" (Qur'an 4:34). This verse implies that

women are subordinate to men and must rely on them for financial support.

This idea is reinforced by the hadith, which states that "A woman must not travel for three days

except in the company of a Mahram (husband, father, brother, or other close male relative)" (5)

These teachings restrict women's ability to travel and make decisions about their own lives. They

are also in direct conflict with the feminist value of self-determination.

"The majority of scholars say that it is not proper for a woman to go out on her own except for

some excuse such as the hajj, 'umrah (lesser pilgrimage), and visiting the sick." This quote

shows that Ibn Taymiyyah, like many other scholars, held the view that women should not travel

without a male escort. It is worth noting that this view is still held by many Muslims today (6).

Women are not allowed to hold political office or serve as judges in Islamic courts. They are also

not allowed to lead mixed-gender prayers or preach to mixed-gender congregations. These

restrictions make it very difficult for women to fully participate in the public sphere and have a

voice in the decision-making process.

There are several hadiths that support this idea. One of them is as follows:

"Aisha said, 'A woman who leads prayer is a debased (mubtali') woman.'" (7)

This hadith clearly states that women are not allowed to lead prayers, even if they are

knowledgeable and qualified to do so.

With regards economic restrictions, the Quran also makes it clear that women are not required to

spend their wealth on their families. For example, Surah Al-Nisa, verse 34 states, "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."

This verse shows that the responsibility for providing for a family falls solely on the shoulders of

the man, and that a woman is not obligated to provide for her family financially. The Quran

makes it clear that this is one of the fundamental differences between men and women.

This is just one example of the legal rulings that reinforce the idea that women are not obligated

to provide for their families financially.

CONCLUSION

It is clear that Islam and feminism are fundamentally incompatible belief systems. The values

and principles of Islam do not align with the ideals of feminism, and the two cannot be

reconciled. Those who seek to promote equality for women must look for other sources for

guidance.
REFERENCES

(1) Nina Nurmila, “The Spread of Muslim Feminist Ideas in Indonesia Before and After The

Digital Era,” Al-Jami’ah 59, no. 1 (2021): 98.

(2) Answers to Non-Muslims’ common questions about Islam by Dr Zakir Naik (2022), Page 7

to 8.

(3) Clear Your Doubts About Islam By Sahih International, Page 33 to 3

(4) Bukhari, Book 72, Number 734.

(5) Bukhari, Book 4, Number 63

(6) Ibn Taymiyyah. (2000). Al-Fatawa Al-Kubra (vol. 11, p. 67). Trans. A. M. al-Halabi. Beirut:

Dar al-Kutub al-Ilmiyyah.

(7) Bukhari, Book 1, Number 115.