Hadith: Misogynistic and Liberative Dimensions

By V.A. Mohamad Ashrof, New Age Islam 13 May 2025 The Islamic tradition rests on two foundational pillars: The Quran, revered as divine revelation, and the Hadith, the recorded sayings, actions, and tacit approvals of the Prophet Muhammad. While the Quran provides the overarching theological and ethical framework for Islamic practice, the Hadith elaborates and contextualizes these teachings, offering practical guidance for Muslims. However, the Hadith corpus is neither monolithic nor uncontroversial. This vast collection includes narrations celebrated for their liberative stance on women’s dignity and rights, yet it also contains others that have been critiqued for perpetuating patriarchal interpretations or misogynistic ideas. This duality has sparked intense scholarly debate, particularly among contemporary Muslim feminists and reformist scholars. This paper critically examines the liberative and misogynistic dimensions within Hadith literature, analysing their historical context, interpretive challenges, and contemporary relevance in the pursuit of gender equity within Islamic thought. The Liberative Dimensions of Hadith The Hadith corpus contains numerous narrations that affirm women’s dignity, agency, and spiritual equality, reflecting the Prophet Muhammad’s commitment to justice and compassion. 1. The Prophet’s Ethical Treatment of Women The Prophet’s interactions with women exemplified respect and kindness. He declared, “The best of you are those who are best to their wives, and I am the best of you to my wives” (Tirmidhi 3895). Another narration emphasizes moral character: “The most perfect believer in faith is the one whose character is best, and the best of you are those who are best to their women” (Tirmidhi 1162). These teachings positioned kindness to women as a hallmark of true faith. The Prophet’s marriages to women from diverse backgrounds, including widows and divorcees like Khadija, Sawda, and Umm Salama, challenged prevailing societal stigmas. His support for women’s economic autonomy is evident in a narration where he upholds a woman’s right to manage her own wealth (Bukhari 4578), thereby promoting their financial independence. 2. Condemnation of Female Infanticide In pre-Islamic Arabia, female infanticide was a recognized practice. The Prophet unequivocally condemned this act and elevated the status of daughters, stating, “Whoever takes care of two daughters until they reach maturity will come on the Day of Judgment with me like this”—holding his fingers together (Muslim 2631a). He also said, “Whoever has three daughters, and shelters them, shows compassion toward them, and supports them, Paradise is guaranteed for him” (Muslim 2629). These teachings transformed daughters from perceived burdens into sources of spiritual blessing, aligning with Quranic critiques of shame associated with female births (Quran 16:58–59). 3. Mutual Responsibility and Consent in Marriage The Prophet emphasized marriage as a mutual contract involving shared responsibilities: “All of you are shepherds, and each of you is responsible for his flock... a woman is a guardian over her husband’s house and his children” (Bukhari 893). This concept of mutual guardianship advanced the potential for gender equity in family life. He also firmly upheld women’s right to consent in marriage: “A virgin should not be married until her permission is sought... her silence is her consent” (Bukhari 5136). In another instance, he annulled a marriage contracted against a woman’s will upon her request (Bukhari 5138), affirming female agency and setting a precedent against coercion. 4. Promotion of Women’s Education and Voice The Prophet prioritized women’s access to knowledge, declaring, “Seeking knowledge is obligatory upon every Muslim” (Ibn Majah 224), a mandate widely understood as gender-inclusive. He dedicated specific times to teach women (Bukhari 101), fostering their intellectual and spiritual growth. Aisha bint Abu Bakr, a prolific Hadith narrator, became a leading scholar in jurisprudence, poetry, and medicine, exemplifying the Prophet’s encouragement of women’s scholarship. The case of Khawlah bint Tha’labah, whose complaint to the Prophet prompted the revelation of Surah al-Mujadila (Quran 58:1), underscores his attentiveness to women’s voices and concerns. Additionally, his approval of Umm Waraqah leading prayers in her household (Abu Dawud 591) suggests an openness to forms of female spiritual leadership. 5. Elevated Maternal Status The Prophet profoundly emphasized maternal dignity. When asked who deserves the best companionship, he replied, “Your mother, your mother, your mother, then your father” (Bukhari 5971). He also famously stated, “Paradise lies at the feet of mothers” (Musnad Ahmad 5641). These teachings reframed motherhood as a paramount source of honour and spiritual significance, challenging purely patriarchal valuations. Misogynistic Dimensions in Hadith Literature Despite numerous liberative narrations, certain Hadiths, particularly when interpreted literally or decontextualized, have been employed to justify misogynistic attitudes and practices, thereby posing significant challenges for achieving gender equity. 1. Problematic Texts Several Narrations Raise Serious Concerns: o “Women are like captives (`awan) with you” (Tirmidhi 1163), a statement that can imply subordination or vulnerability. o “A man is not asked why he beats his wife” (Abu Dawud 2142), which appears to shield perpetrators of domestic violence from accountability. o “The prayer is interrupted by a woman, a donkey, or a dog passing in front” (Bukhari 509), a narration equating women with animals in this specific context. o “Women are deficient in intelligence and religion” (Bukhari 304), a statement often cited to suggest inherent female inferiority. These texts, frequently invoked without critical nuance, have fuelled harmful stereotypes and discriminatory practices. 2. Historical Criticism and Feminist Rebuttals Scholars, including feminist thinkers like Fatima Mernissi, have engaged in historical criticism of Hadith, sometimes questioning the reliability or interpretive framing of narrators such as Abu Hurairah, who transmitted several contentious Hadiths. Aisha, the Prophet's wife, notably refuted the claim that women invalidate prayers, stating, “You compare us (women) to donkeys and dogs? By God, I saw the Prophet praying while I used to lie on the bed between him and the Qibla” (Muslim 511a), directly challenging the premise and highlighting interpretive inconsistencies. Contemporary scholars like Riffat Hassan and Amina Wadud advocate for egalitarian interpretations, urging that all Hadiths be understood in alignment with overarching Quranic principles of justice ʿAdl and equality (e.g., Quran 4:1, 33:35). They argue that problematic Hadiths often reflect prevailing cultural biases of the era or specific contexts rather than immutable prophetic intent. 3. Cultural Influences and Patriarchal Transmission It is argued that many Hadiths susceptible to misogynistic interpretation emerged or were emphasized within patriarchal societal contexts, potentially diverging from the Prophet’s core egalitarian ethos. For instance, the Hadith regarding women’s testimony (Bukhari 2658), often linked to the "deficient in intelligence" claim, specifically pertains to financial transactions and is contextualized by Quranic verse 2:282. Some interpret this not as a statement on inherent inferiority but as addressing societal norms or memory reliability in specific legal-commercial settings of the time. Conversely, female transmitters like Umm Salama often narrated perspectives that reinforced gender equity, as seen in her inquiry that reportedly prompted the revelation of Quranic verses affirming spiritual parity between believing men and women (Quran 33:35). Liberative Hadiths and the Ethic of Gender Justice Numerous Hadiths unequivocally promote gender equality and justice, forming a strong counter-narrative to misogynistic interpretations: • “Women are the twin halves shaqaʾiq) of men” (Abu Dawud 236), affirming an ontological and essential equality. • “O God, I declare the rights of two vulnerable groups inviolable: orphans and women” (Nasa’i 3641, Ibn Majah 3678), a profound declaration protecting marginalized groups. • “Do not beat the female servants of God imaʾ God)” (Abu Dawud 2146), an explicit directive against domestic violence. These narrations resonate deeply with Quranic calls for justice and compassion, such as, “O mankind! Be conscious of your Lord who created you from a single soul Nafs Wahidah)” (Quran 4:1). Methodology of Interpretation and Reform To navigate the complexities of the Hadith literature, a rigorous and ethically grounded interpretive methodology is essential: • Intentionality (Maqasid): The principle that “Actions are judged by intentions” (Bukhari 1) underscores the importance of discerning the ethical aims and objectives Maqasid Al-Shariah) behind teachings. • Contextualization (Asbab al-Wurud): Understanding the historical, linguistic, and socio-cultural contexts (Asbab Al-Wurud) in which Hadiths were conveyed is crucial for accurate interpretation. • Quranic Supremacy: Hadiths must be interpreted in harmony with the foundational principles of justice, mercy, and equality enshrined in the Quran. The Quran serves as the ultimate criterion (Furqan). • Isnad and Matn Criticism: Classical Hadith science involves critical evaluation of the chain of narrators (Isnad) for reliability and the content Matn) for consistency with other sources and reason. Classical scholars like Ibn Hajar al-Asqalani, in his commentary on Bukhari, referenced the concept that “People are equal like the teeth of a comb” (Fath al-Bari), reflecting an underlying ethos of human equality that should guide contemporary engagement with Hadith. Contemporary Relevance The dual nature of interpretations stemming from Hadith literature presents both profound challenges and significant opportunities for modern Muslims. Misogynistic interpretations have historically been, and continue to be, used to justify practices such as domestic violence, restrictions on women’s education, leadership, and public participation in some communities. However, the rich repository of liberative Hadiths offers a robust foundation for reform and the articulation of gender-just Islamic frameworks. Muslim feminists and reformist scholars, including figures like Asma Barlas and Ziba Mir-Hosseini, advocate for re-engaging with and reinterpreting Hadiths through a justice-centred lens, drawing inspiration from the Prophet’s compassionate example and core Quranic ethics. Initiatives such as women-led mosques, the rise of female Islamic scholars, and gender-inclusive Islamic scholarship reflect the practical application of these liberative traditions. By prioritizing authentic narrations, robust contextual analysis, and Quranic coherence, Muslims can effectively challenge entrenched patriarchal norms and actively foster gender equity. Re-examining Hadith through a Lens of Justice and Equality The Hadith literature embodies a complex interplay of elements that can be understood as liberative or, through certain interpretations, misogynistic. While some narrations have been historically misused to perpetuate gender injustice, a nuanced, contextual, and Quran-centred analysis reveals the Prophet Muhammad’s consistent advocacy for women’s dignity, education, spiritual standing, and agency. Critical engagement with Hadith, guided by rigorous interpretive methodologies and the Quran’s overarching ethical compass, empowers Muslims to reclaim a tradition deeply rooted in justice and equality. The ongoing task is not to discard the Hadith corpus but to interpret it with integrity, compassion, and an unwavering commitment to the shared dignity of all believers, thereby ensuring its continued relevance in the modern quest for comprehensive gender equity. Bibliography Abu Dawud Sulayman ibn al-Ashʿath al-Sijistani. Sunan Abi Dawud. Translated by Yasir Qadhi. 3 vols. Riyadh: Darussalam, 2008. Al-Bukhari, Muhammad ibn Ismaʿil. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan. 9 vols. Riyadh: Darussalam, 1997. 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Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/hadith-misogynistic-liberative/d/135515 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism