22/04/2026
The True Islamic Policy on Women
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For several centuries, there has been a civilizational conflict between the East and the West. When the British established colonial rule, their European ideas, values, and lifestyle began to spread across India and other colonies through the education system and various institutions.
As part of this, Western perspectives on women also started influencing this region. The differences between Western views and Eastern traditions regarding women created a conflict. We have lived with this tension for centuries, yet it remains unresolved.
Western Proposals and Religious Leaders’ Response
During the tenure of the interim government, a reform commission on women’s policy was formed. It included academics, legal experts, women’s rights activists, NGO workers, and social workers. After extensive deliberation, they proposed a women’s policy that was rejected by religious leaders. Sensing their strong reaction, the government refrained from taking further steps.
The main reason for rejection was that the proposal reflected Western ideals. Some of its demands directly contradicted the fundamental teachings of Islam. For example, it proposed equal inheritance rights for sons and daughters.
However, according to divine law, a daughter receives half the share of a son. While this may appear unequal at first glance, a woman also receives financial support from her husband and shares in her children’s wealth, while her maintenance is the responsibility of her husband. On the other hand, a son bears financial responsibility for his parents, which a daughter does not. Thus, this system is presented as a balanced one.
The commission also proposed recognizing s*x workers as laborers. However, prostitution is forbidden in Islam and other religions. Attempting to introduce such Western norms under the label of liberalism was seen as inappropriate. Therefore, it is essential to clearly understand Islam’s perspective on women’s policy.
Distortion by Clerical Systems vs. True Islamic Teachings
The problem is that people often cannot distinguish between true Islamic teachings and exaggerations by clerical systems. As a result, when Islam is discussed, examples like Afghanistan, Saudi Arabia, and Iran are often cited.
In 2022, 22-year-old Mahsa Amini died in the custody of morality police for allegedly improper hijab. During protests against this incident, over 500 people were killed in clashes with police. Yet, in Islam’s golden age, there was no such concept as “morality police.”
In 2025, after an earthquake in eastern Afghanistan, there were controversies over whether unrelated male rescuers could save trapped women. In Afghanistan, women are deprived of education, excluded from state leadership, and even barred from entering institutions meant for women’s affairs, which are run by men. Women must fully cover themselves and cannot travel without a male guardian.
Seeing such restrictions, many educated and aware individuals hesitate to accept Islam in state governance. In parliamentary elections, Islamic political parties fielded candidates in all seats but did not nominate a single woman, believing female leadership to be forbidden. They often cite a Quranic verse stating that men are protectors of women because they provide for them (Surah An-Nisa 4:34). However, this verse refers to family structure, not a blanket prohibition on women’s leadership in society or governance.
Women’s Participation and Empowerment in the Quran
To understand Islam’s stance, one must refer to the Quran and the life of the Prophet (peace be upon him). There is no verse in the Quran that explicitly prohibits women from leadership or participation in social and national life.
When the Quran addresses believers, it generally says “O believers,” which applies to both men and women. Core obligations—prayer, fasting, striving in the path of God, establishing justice, and truthfulness—apply equally to both genders. For example:
“O believers! Hold firmly to the rope of Allah all together and do not become divided” (Surah Al-Imran 3:103).
Another verse emphasizes collective responsibility:
“Believing men and believing women are allies of one another; they enjoin what is right and forbid what is wrong” (Surah At-Tawbah 9:71).
Thus, societal and state responsibilities are shared by both men and women.
Gender-Specific Guidelines
Where instructions are specific to a gender, the Quran addresses them directly. For example:
Women are instructed to guard their modesty (Surah An-Nur 24:31).
Men are similarly instructed (Surah An-Nur 24:30).
This shows that general commands apply to both genders, while specific ones are addressed individually.
Women’s Role in the Prophet’s Era
Islam does not forbid women from participating in social or national life. Historical practices under the Prophet (peace be upon him) demonstrate active female participation in all spheres—mosques, public gatherings, and even battlefields.
Women played crucial roles in wars by preparing food, treating the wounded, and sometimes even fighting. During the Battle of Uhud, the Prophet remarked that wherever he looked, he saw Umm Ammarah defending him.
Women regularly attended prayers, including Friday, Eid, and even night prayers. They also held leadership roles—for instance:
Shifa bint Abdullah supervised the market in Medina.
Samra bint Nuhayk oversaw the market in Mecca.
Rufaida Al-Aslamia led a medical unit treating wounded soldiers, training both men and women.
Despite this, modern education often highlights Florence Nightingale but overlooks figures like Rufaida. Prominent female companions such as Aisha and Umm Salama taught religious knowledge to large groups after the Prophet’s passing.
Women in Military Leadership
Even after the Prophet’s death, women continued to play active roles. During the Battle of Yarmouk under Caliph Umar, Khawla bint Al-Azwar served as a commander under Khalid ibn al-Walid and even rescued her captured brother from enemy forces.
The True Islamic Policy on Women
All of this demonstrates that Islam grants women the right to participate in social and national life and encourages their advancement. However, over time, distortions and excessive interpretations have confined women to domestic spaces.
Therefore, it is necessary to speak out against misinterpretations carried out in the name of Islam and to define women’s policy based on true Islamic teachings. Clerical dominance does not represent Islam. Rather, the divine framework of Islam provides women with dignity and the opportunity to stand confidently in every sphere of life.
