Thursday, May 29, 2025
Islam and Women: Rethinking Misogyny in Light of Theology, Cultural Practice, Historical Context, and the Taliban Narrative
By Ghulam Ghaus Siddiqi, New Age Islam
29 May 2025
“The Truth Is Not Known By The Multitude Of Men, But Men Are Known By The Truth.”
— Imam ‘Ali (may Allah be pleased with him)
Abstract
This paper explores and challenges the often-heard claim that Islam, by its nature, oppresses women—and that both Sunni and Shia scholars have historically supported this oppression. It takes a closer look at allegations that harsh actions by groups like the Taliban, and the supposed silence of traditional scholars, reflect the true position of Islam on women’s rights. By turning to the Qur’an, Hadith, scholarly interpretations, and the lived experiences of early and contemporary Muslims, this paper argues that what many perceive as religiously justified oppression is, in fact, the result of political agendas, cultural traditions, and widespread misrepresentation. The real message of Islam, as found in its core teachings, affirms the dignity, value, and rights of women. This is a call to return to those authentic sources of guidance and to the example set by the Prophet Muhammad ﷺ and his earliest followers.
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Introduction: A Modern Crisis of Perception
A narrative in global discourse vehemently accuses Islam of being intrinsically misogynistic. Misogynistic means showing hatred, prejudice, or unfair treatment toward women. A misogynistic mind-set views women as inferior or less deserving simply because of their gender. For instance, when women are denied education or basic freedoms just because they are women, those acts are rightly called misogynistic. The word itself comes from Greek: misos means “hatred” and gynē means “woman.”
This accusation—that Islam is inherently misogynistic—often gains traction when people witness the actions of certain political groups, like the Taliban, who impose severe restrictions on women. In such cases, questions naturally arise: Why are some groups claiming to represent Islam so harsh toward women? And if their leaders are trained in Islamic seminaries (madrasas), doesn’t that point to a deeper problem within Islam itself? These are serious concerns, often sparked by disturbing news related to countries that call themselves Islamic—where women are denied education, autonomy, and basic rights. Such reports undeniably demand scrutiny. But the core question must be addressed: Are these violations a product of Islam, or a betrayal of it?
1. What Islam Actually Says About Women’s Rights
a. The Right to Life
The Qur’an clearly speaks out against the mistreatment of women and girls, especially the heart-breaking practice of female infanticide that was common in pre-Islamic Arabia. One powerful verse says, “And when the female infant buried alive is asked: For what sin was she killed?” (Qur’an 81:8–9). This verse doesn’t just tell a story—it makes us feel the pain of that innocent child and challenges us to question the cruelty behind such an act.
Allama Alusi, a respected classical scholar, explains that by “asking” the buried girl why she was killed, the Qur’an draws our attention to her innocence and highlights the deep injustice of taking a life simply because she was a girl. This shows how Islam firmly defends the right to life for everyone, especially women and girls, who were once denied even their most basic rights.
Islam didn’t just forbid the horrific practice of burying girls alive—it sparked a profound change in how women were treated and valued in society. The Qur’an emphasizes the worth and dignity of every human life, especially those who had been ignored or looked down upon for far too long. By confronting this cruelty head-on, Islam laid the foundation for a society that respects, protects, and honours women’s right to life and dignity as a core moral principle.
In Surah Al-Ma’idah (5:32), Allah Almighty declares:
“Whoever kills a soul… it is as if he had slain mankind entirely.”
This verse emphatically declares the sanctity of every human life and applies equally to male and female lives. Classical Qur’anic commentators from the rich tradition of tafsir — such as Al-Qurtubi, Al-Tabari, Al-Razi, and Al-Alusi — unanimously explain that “a soul” (النفس) here means any human being without exception. None of the classical exegeses limit this to males or exclude females.
Ibn Kathir in Tafsir al-Qur’an al-Azim highlights that this verse was revealed to emphasize the extreme seriousness of unjust killing, as well as to encourage preservation of life. The verse’s meaning is universal and not gender-specific; it includes every human being regardless of sex.
Al-Qurtubi, in his Al-Jami’ li Ahkam al-Qur’an, explains the verse in the context of the story of the two sons of Adam, illustrating that the prohibition of killing applies universally to all humans. There is no indication that females are exempt — the emphasis is on human life itself.
Al-Tabari in Jami’ al-Bayan explains that the “soul” here represents every human, male or female, because the essence of the ruling is the preservation of human life as a whole.
Al-Razi in Mafatih al-Ghayb stresses the universality of the prohibition and the tremendous sin of killing any innocent person. He stresses the ethical principle behind the verse, which cannot be restricted by gender or any other distinction.
Al-Alusi, in Ruh al-Ma’ani, connects this verse to a broader Qur’anic theme of justice and human dignity, highlighting that the sanctity of life transcends social biases such as gender. His reflections confirm that the divine command applies equally to all people.
Additionally, the Qur’an condemns the killing of female infants in Surah At-Takwir (81:8-9), signalling a specific historical injustice, while the general command in Surah Al-Ma’idah stands universally. The harmony of these verses shows that Islam upholds the sanctity of every human life—male and female alike—equally and unequivocally.
In summary, classical tafsir literature clearly affirms that the phrase “whoever kills a soul” in Surah Al-Ma’idah (5:32) encompasses all human lives, irrespective of gender, highlighting Islam’s equal respect and protection for both men and women.
Allah Most High says:
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ
“Indeed, We have honoured the children of Adam.” (Surah Al-Isra’, 17:70)
This divine honour includes both male and female, for there is no gender-specific exclusion in the noble verse. Similarly, in Surah Al-Hujurat (49:13):
إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ
“Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
Thus, honour is not based on gender, wealth, or lineage, but on Taqwa (piety).
b. The Right to Education
When the very first word revealed in the Qur’an was “Iqra” — meaning “Read” — it was a call to all human beings, male and female alike, to seek knowledge. This command makes clear that learning and reading are not exclusive to men; they are essential for everyone. Throughout the Qur’an, Allah encourages us to “consider,” “ponder,” “contemplate,” and “use insight”—all actions that come through education. Education helps us understand the world around us, recognize what is good and evil, and appreciate the beauty of the Creator in creation. It is through learning that we come closer to knowing God and living a meaningful life.
Because of this, Islam places immense importance on education for both boys and girls. The Prophet Muhammad ﷺ emphasized this when he said:
طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ
“Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah)
The term “Muslim” in this hadith is gender-inclusive, and the classical scholars have always interpreted it as applying to both men and women. This is not just theory; history shows Muslim women took this teaching seriously. For example, the wives of the Prophet ﷺ, particularly Sayyidah ‘A’ishah (may Allah be pleased with her), were teachers of the ummah. Thousands of companions and tabi‘in took knowledge from her, including male jurists and scholars.
Another remarkable example is Fatima al-Fihri, a Muslim woman from Tunisia, who founded the University of al-Qarawiyyin in Morocco in 859 CE. This university is recognized by UNESCO as the world’s oldest existing university, highlighting that Muslim women were pioneers in education and knowledge.
In short, Islam’s message is clear: education is a right and duty for every Muslim, regardless of gender. It empowers both girls and boys to grow intellectually, spiritually, and morally, enriching individuals and the entire community.
It is important to understand that Islam provides clear guidelines for women regarding the preservation of modesty and the practice of purdah. Islam does not forbid women from seeking education or engaging in work. Rather, it requires that women observe purdah—a principle of modesty and privacy. Within this respectful framework, Muslim women can freely pursue their education and professional careers. The concept of purdah safeguards their dignity and safety, while enabling them to contribute meaningfully to society. Therefore, education and work are not only permitted but encouraged for women, provided they maintain the values of modesty and respect emphasized in Islam.
Throughout Islamic history, remarkable Sufi women have played a pivotal role in shaping education, spirituality, and mysticism, serving not only as seekers of knowledge but also as influential teachers and spiritual guides. Figures like Rabi’a al-Adawiyya, renowned for her profound devotion and teachings on divine love, and Fatima al-Zahra bint al-Hasan al-Kilani, a leading scholar who spread Sufi knowledge, exemplify the deep intellectual and spiritual contributions of Muslim women. Others such as Khawla al-Qaysiyya, Nusayba al-Baghdadiyya, and Umm al-Darda al-Sughra further highlight the longstanding tradition of women actively nurturing the intellectual and spiritual heritage of Islam.
The life of Lubabah al-Muta‘abbidah beautifully illustrates Islam’s encouragement of female education and spiritual devotion. She embodied the ideal of women pursuing religious knowledge, engaging sincerely in worship, and guiding others—demonstrating that educated and spiritually aware women have always held essential roles within the Muslim community. This affirms Islam’s firm commitment to empowering women as both learners and teachers of faith.
Similarly, Maryam al-Basriyya’s devotion and trust in God’s providence remind us of the power of spiritual education. Her passionate engagement with divine love and steadfast worship reflect the depth of spiritual growth Islam encourages among women, showing that true education encompasses both knowledge and heartfelt devotion.
Other distinguished women, like Mu’mina bint Bahlul of Damascus, Ma’atha bint Abdullah al-Adawiyya, and Shabaka al-Basriyya, exemplify how female scholars and mystics have shaped the spiritual and educational landscape. They established learning centres, taught disciples, and embodied the spiritual rigor and wisdom that continue to inspire. Poets and devotees like Reyhāna al-Wāliha, Ghafira al-‘Abida, and ‘Āfiya al-Mushtāqa further enrich this heritage with their profound expressions of love and longing for God.
These inspiring examples highlight that women’s education—both intellectual and spiritual—has always been cherished in Islam. Their legacies encourage modern Muslim women to pursue knowledge boldly, embrace their spiritual potential, and confidently contribute as leaders and educators in their communities. Education for women is not only a right but a powerful means to cultivate faith, wisdom, and positive impact in the world.
For those interested in learning more about these extraordinary women, their lives, and their spiritual contributions, a valuable resource is the chapter "ذكر النسوة المتعبدات الصوفيات" (The Mention of Devout Female Sufis) in the book "طبقات الصوفية" (Classes of the Sufis) by Abu Abdur-Rahman al-Sulami. This work offers rich insights into the lives of devoted female mystics who shaped Islamic spirituality and education throughout history.
When a woman becomes educated, the children in her household also tend to become educated. A woman’s education greatly contributes to building a refined and ethical society. That’s why it is essential to pay special attention to the education of women. Without education, one cannot properly understand worship, the true meaning of one's relationship with God, or the moral teachings related to other human relationships. Remember, even to live a meaningful life in this world, some worldly knowledge is necessary—and Islam does not prohibit learning such knowledge. In fact, Islam encourages women to seek education while maintaining modesty through the observance of purdah (modest dress and conduct).
It’s important to clear up a common misunderstanding that some people have: just because Islam encourages modest dress and purdah (modesty and privacy) for women, it doesn’t mean that Islam is against women or sees them as inferior. That’s simply not true. The idea of purdah in Islam is not about forcing women into isolation or taking away their rights—it’s actually about protecting their dignity, giving them space, and honouring their presence in society. For many Muslim women, dressing modestly is a deeply personal and empowering choice. It’s how they live their faith with confidence and self-respect. While a small number of people might interpret these teachings differently, their views don’t speak for the majority. In reality, most Muslim women see modesty not as a burden, but as something that adds to their strength and spiritual identity. It’s a way of saying: “I define my worth, not the world around me.”
c. The Right to Health and Hygiene
In Islam, cleanliness is not just a physical practice—it’s a deeply spiritual one. The Prophet Muhammad ﷺ said, “Cleanliness is half of faith” (Sahih Muslim), highlighting how essential hygiene and purity are to a Muslim’s life. Health, sanitation, and personal well-being fall under the maqāsid al-sharī‘ah—the core objectives of Islamic law—which aim to preserve life, intellect, and human dignity. These protections and rights apply equally to women.
In another hadith, the Prophet reportedly ﷺ said,
إِنَّ اللَّهَ طَيِّبٌ يُحِبُّ الطِّيبَ، نَظِيفٌ يُحِبُّ النَّظَافَةَ
“Allah is Good and loves goodness; He is Clean and loves cleanliness.” (Tirmidhi)
Access to healthcare is included within the Shariah’s objectives (Maqāsid Al-Sharī‘Ah), which prioritize the protection of life (Ḥifẓ Al-Nafs) and intellect (Ḥifẓ Al-‘Aql)—rights that are gender-neutral.
Classical Islamic texts, whether in jurisprudence (Fiqh) or hadith, often begin with Kitāb al-Ṭahārah (The Book of Purity), emphasizing how foundational cleanliness is in our tradition. Importantly, Islam teaches that purification is not limited to the body alone. It also includes inner purification—cleansing the heart from hatred, jealousy, malice, hypocrisy, falsehood, disbelief and polytheism. This holistic view of health, which values both physical hygiene and inner moral integrity, underscores the dignity and well-being of every individual, including women, as a vital part of Islamic life.
2. What About the Taliban? Do They Reflect Islam’s Teachings on Women and Education?
It’s important to address a question that often comes up: If Islam values women’s education, why do groups like the Taliban restrict it?
A simple statement like “Islam values women’s education” often falls short in answering the concerns of those who are confused by the stark contrast between the teachings of Islam and the actions of groups like the Taliban. Many Muslims and non-Muslims alike find themselves torn between reports of the Taliban banning women’s education in Afghanistan and the broader Islamic principles that encourage learning for all, including women.
To make sense of this, it’s important to understand a key concept in Islamic jurisprudence: there are two types of rulings — fundamental (Usuli Ahkam) and derivative (Furui Ahkam). The disagreement between the mainstream Sufi-Sunni Muslim majority and the Taliban exists in both of these categories.
The Taliban justify their restrictions on women’s education by invoking strict interpretations related to Purdah (modesty and gender segregation). However, this contrasts sharply with how Muslim communities around the world approach women’s education. In countries like India, where religious freedom is constitutionally protected, Muslim girls are free to pursue education while observing Purdah — such as wearing the hijab — and this practice is widely accepted across different levels of society.
In fact, in India and many other secular or modern states, Muslim girls — including those from families of religious scholars (Maulanas, Maulvis, or Allamas) — regularly attend schools and colleges. This educational participation is not an exception but the norm among approximately 99% of the global Muslim population, whether in South Asia, the Middle East, or Western countries. Importantly, there is no Islamic objection to women receiving modern education alongside religious teachings.
However, problems arise when the right to religious expression — such as wearing the hijab — is curtailed by institutions or governments. In such cases, many Muslim families, as well as the girls themselves, may choose to withdraw from educational institutions rather than compromise on their religious values. This has been observed in places where bans on hijab have led to a noticeable drop in female Muslim student enrolment.
In contrast, the Taliban’s policy is more extreme. Despite having complete control and autonomy in Afghanistan, they continue to impose a blanket ban on women’s education. This has drawn criticism and condemnation from across the Muslim world, including from countries like Egypt and Turkey, which emphasize a more balanced and inclusive interpretation of Islamic teachings.
The Taliban’s approach is not reflective of the broader Muslim world or the core teachings of Islam. Most Muslims view education for women as not only permissible but essential, provided it is in harmony with Islamic values like modesty. The key issue, therefore, is not Islam’s stance on women’s education — which is clear and supportive — but how different interpretations, particularly ultra-conservative and politically motivated ones, distort this stance for their own agendas.
The truth is that actions like banning girls from attending school, as taken by extremist groups such as the Taliban, are not rooted in authentic Islamic teachings. These policies reflect a distortion or misuse of religion rather than adherence to its core principles. The Qur’an, the Sunnah, and the consensus (ijma‘) of Islamic scholars all affirm the right of both men and women to seek knowledge. Islam grants women dignity, education, and personal agency — including in matters such as marriage — and these rights are deeply embedded in classical Islamic texts and widely upheld in religious institutions across the world. The Taliban’s approach, however, is not representative of traditional Islam. It is shaped more by political ideology, tribal customs, and selective interpretations than by the spirit of Islam, which is grounded in mercy (Rahmah), justice, and the pursuit of knowledge. Their actions starkly contrast with the teachings and legacy of the Prophet Muhammad ﷺ and do not reflect the beliefs or practices of the global Muslim community.
There is a well-known principle in Islamic jurisprudence:
تُعْرَفُ الرِّجَالُ بِالْحَقِّ، وَلَا يُعْرَفُ الْحَقُّ بِالرِّجَالِ
“Men are known by the truth, not the truth by men.”
Thus, Islam must be judged by its primary sources—the Qur’an, the Sunnah, and the consensus of qualified scholars across centuries—not by the misapplications of those who claim its name while violating its spirit.
Muslims In Stark Disagreement With The Taliban
A DW Urdu article from February 2023 reveals growing cracks within the Taliban over their ban on girls’ education. Interior Minister Sirajuddin Haqqani, in a rare public speech, urged compassion and responsible leadership—an indirect but clear challenge to the hardline position of Supreme Leader Hibatullah Akhundzada. Haqqani has previously voiced support for girls' schooling, showing that even within the Taliban, not everyone agrees with the ban. This matters because it exposes a key truth: the Taliban’s restrictions on education don’t represent a unified Islamic stance. In fact, many Muslim scholars and countries have openly condemned the policy. Experts argue it’s less about religion and more about power and outdated cultural control. Islam, like its followers, is diverse—and the Taliban’s approach doesn’t speak for the faith, or even for all its own members. (Link: خواتین کی تعلیم پر افغان طالبان میں غیر معمولی اختلافات)
In an article for the Tajziat Urdu website, Muhammad Amir Rana points out a big gap between how the Taliban interpret Islam and how it’s understood in much of the Muslim world. From Morocco to Indonesia, many Muslim countries have found ways to live by Islamic values while also supporting things like freedom, human rights, and inclusive government. But the Taliban’s hardline rules—especially banning women from higher education—have faced strong backlash, even from the Organization of Islamic Cooperation (OIC). Rana makes it clear: the Taliban’s version of Islam is not what most Muslim scholars or communities believe in. The wide criticism of their approach shows that Islam isn’t stuck in the past—it grows and adapts with time. Denying women the right to learn isn’t just unfair, it also goes against the deeper values and teachings of the faith. (Link: https://www.tajziat.com/article/13587)
Ulama Opposition to Taliban’s Stance on Women’s Education
Several prominent Muslim scholars worldwide have voiced opposition to the Taliban’s ban on women’s education. For example, Sheikh Abdallah Bin Bayyah, a highly respected Islamic jurist based in the UAE, emphasized the importance of education for all Muslims, including women, as a religious duty. He and other scholars argue that denying women education contradicts the Qur’anic principles of seeking knowledge and justice. In addition, in 2021, a group of about 1,000 Muslim scholars from various countries issued statements condemning the Taliban’s restrictions on women’s rights, including education. They cited Islamic teachings on the dignity and rights of women, emphasizing that extremist interpretations used by the Taliban are not representative of mainstream Islamic jurisprudence.
(Reference: Bayyah, Abdallah bin. "The Importance of Education in Islam" (Various lectures, 2021)
Muslim scholars condemn Taliban’s restrictions on women’s education," The Guardian, September 2021.)
Muslim Countries Opposing Taliban Restrictions on Women’s Education
Several Muslim-majority countries officially opposed the Taliban’s policies limiting women’s access to education. For instance:
Turkey condemned the Taliban’s ban on girls’ secondary education, stressing the importance of women's participation in education and society. Turkey’s government has consistently supported Afghan women’s rights through various diplomatic channels and humanitarian aid.
Indonesia, the world’s largest Muslim-majority country, also expressed concern over the Taliban’s stance. Prominent Indonesian Islamic organizations like Nahdlatul Ulama urged for the respect of women's rights and education based on moderate Islamic values.
Qatar, despite its complex relations with the Taliban, has publicly called for the inclusion of women in education and public life in Afghanistan, highlighting the need for stability that includes respect for human rights.
(Reference: Turkish Ministry of Foreign Affairs statements, 2021, Nahdlatul Ulama official statements, 2021, Qatar’s Ministry of Foreign Affairs, press releases, 2021)
Ulama Views on Freedom of Religion and Taliban Policies
Regarding freedom of religion, many Muslim scholars have criticized the Taliban for their harsh treatment of religious minorities and restrictions on religious freedom. For example, Grand Mufti Sheikh Ali Gomaa of Egypt has spoken against religious persecution and emphasized tolerance as a Quranic principle. Similarly, scholars from Shia communities have condemned the Taliban’s sectarian policies, which have led to discrimination and violence against Shia minorities in Afghanistan.
Reference: Sheikh Ali Gomaa, "Islam and Religious Tolerance", 2021 interviews, Statements by Shia scholars in Lebanon and Iran regarding Taliban treatment of minorities, 2021.)
Muslim Countries on Religious Freedom in Taliban-led Afghanistan
Muslim-majority countries like Iran have been vocally critical of the Taliban’s treatment of religious minorities, particularly Shia Muslims. Iran has provided refuge to many Afghan Shias fleeing persecution. Other countries, including Saudi Arabia and United Arab Emirates, while more cautious, have expressed concerns about the Taliban’s ability to govern inclusively and protect minority rights. (Reference: Iranian Ministry of Foreign Affairs statements on Afghan refugees, 2021, Gulf Cooperation Council (GCC) regional meetings discussing Afghan stability and minority rights.)
Indian Ulama Condemn Taliban’s Restrictions on Women and Extremism, Call for Peace and Humanitarian Support
Many prominent Indian Muslim scholars have openly criticized the Taliban’s harsh restrictions on women, especially the bans on girls’ secondary education. Scholars affiliated with Jamaat-e-Islami Hind and the All India Muslim Personal Law Board (AIMPLB) have emphasized the Islamic importance of education for all, including women, and condemned extremist actions that deny these rights, arguing that Islamic teachings promote dignity and respect for women and that denying education contradicts Islam’s principles. At the same time, some Indian ulama have called for peace and stability in Afghanistan, urging all parties—including the Taliban—to avoid violence and ensure civilian safety, reflecting concerns over regional stability. Indian Muslim scholars, such as Maulana Arshad Madani of Jamiat Ulama-e-Hind, have also distanced themselves from the Taliban’s extremist ideology, condemning terrorism and emphasizing Islam’s promotion of pluralism and harmony, contrasting sharply with the Taliban’s rigid approach. Additionally, Indian ulama have highlighted the humanitarian crisis in Afghanistan, urging support for Afghan refugees as an expression of Islamic compassion and brotherhood beyond political divides (Statements by Jamiat Ulama-e-Hind, 2021; Interviews and public addresses by Maulana Arshad Madani, 2021-2023; Official communications from Jamaat-e-Islami Hind, 2021).
Now, I will share some reports to highlight how Indian Muslims value women’s education, which stands in clear contrast to the practices of the Taliban.
The article by Shahid Zubairi highlights how the recent hijab controversy in Karnataka has once again brought the education of Muslim girls into the spotlight. While the legal debate over whether wearing the hijab is a religious right is still ongoing in court, the author points out that the more significant and worrying impact may be on Muslim girls’ access to modern education. This access is already under pressure from social and political forces, particularly from hardline groups using the hijab issue to fuel communal tensions. The article also reminds us that support for Muslim girls’ education has deep historical roots, with many reformers and leaders advocating for it despite opposition. Although progress has been slower compared to other communities, it has been steady and genuine. National survey data show a growing number of Muslim girls enrolling in schools and colleges, reflecting a strong desire to learn. The author questions whether this hijab controversy is a deliberate attempt to hinder that progress but ends on a hopeful note, believing this setback is temporary and that Muslim girls will continue to strive for and secure their right to education. (Source: Roznama Sahara — The Problem of Modern Education of Muslim Girls in India)
In her article on Inquilab, Khaleda Abdulsalam beautifully highlights why investing in girls’ education is one of the smartest and most impactful choices families and societies can make. She points out research from Harvard Kennedy School that says closing the gender gap in education could add a staggering $28 trillion to the global economy. But beyond numbers, education is really the backbone of a healthy, thriving society. When a girl gets educated, it doesn’t just change her life — it uplifts her entire family, community, and even the nation.
Yet, millions of girls around the world still face huge obstacles like poverty, discrimination, old-fashioned customs, and lack of proper schools. The article stresses how important educated mothers are — they’re more likely to raise healthy, well-educated kids and make better decisions that improve their families’ lives. Education also helps reduce child marriage, malnutrition, and maternal deaths.
One inspiring example Khaleda shares is Rwanda, where investing in girls’ education has fueled rapid economic growth and increased the role of women in leadership positions. It shows how educating women can truly transform a country. To keep moving forward, she says we need to challenge social prejudices, provide financial help and safe ways for girls to go to school, and celebrate educated women as role models.
At its heart, this article reminds us that educating girls isn’t just a moral duty — it’s a powerful tool to fight poverty, ignorance, and inequality, with the potential to change not only individual lives but entire communities and nations. (Link:
https://www.inquilab.com/lifestyle/articles/odhani-special-girls-education-best-investment-for-families-and-society-71557)
An article titled "Education and Training of Women" by Mufti Muhammad Tabriz Alam Qasmi, published on the Darul Uloom Deoband website, clearly supports educating girls and women — but within very strict Islamic boundaries. It stresses the need for gender-segregated schools, a curriculum rooted in Islamic teachings, and women’s roles to remain traditional within family and society. While the article takes a religiously conservative stance, it is nevertheless strongly in favor of women’s education, highlighting how both religious and worldly knowledge are essential for a woman’s growth and the wellbeing of her family. On the other hand, the Taliban’s approach to women’s education is far more restrictive. They often limit girls’ schooling to very basic religious lessons and severely restrict women’s presence and participation in public life. So, although both the article and the Taliban share conservative views on gender roles and education segregation, Mufti Muhammad Tabriz Alam Qasmi’s article supports women’s education in a way that clashes with the Taliban’s much tighter restrictions, which cut girls’ education off after very early levels. (link:
https://darululoom-deoband.com/urduarticles/archives/2113)
The article “Education of Muslim Women and Islamic Teachings” by Maulana Mufti Khalil Ahmed highlights the deep importance Islam places on educating Muslim women. It starts by reminding us of the great women companions (صحابیات) from early Islamic history, who were so knowledgeable and wise that even the most respected male companions turned to them for guidance. This powerful example shows that educating girls is not just allowed but highly valued in Islam.
The article stresses that parents have a crucial role in nurturing a love for true religion in their daughters right from the beginning. They should teach them about Islamic principles and protect them from harmful customs or influences that might steer them away from their faith. The author also highlights the importance of raising children with good morals, honesty, and respect for the rights of family and community, all grounded firmly in Islamic values. Despite these clear teachings, the article points out that opposition to women’s education still exists in some circles, which seems strange given the rich history of learned Muslim women.
The author cautions against blindly following harmful cultural practices that contradict Islam and criticizes how mixed-gender education and the lack of Islamic upbringing at home have negatively affected Muslim communities today. Another concern raised is the growing attraction among educated Muslim girls towards Western values, which sometimes leads to abandoning their faith or entering into interfaith marriages under the pretence of “humanitarian” reasons—a trend the author finds worrying and harmful. The article also touches on social and economic problems like dowry demands, expensive weddings, and financial pressures that strain Muslim families. Though these issues are frequently discussed in seminars, media, and public talks, little progress has been made to solve them. Reflecting on history, the author recalls how the early Muslims endured severe hardships and persecution but remained firm in their faith. This resilience serves as an example for us today to renew our dedication to Islamic teachings and to protect women’s right to education as a matter of faith and justice. In conclusion, the article calls on everyone to sincerely examine their actions, work towards genuine reform, and help build a peaceful society rooted in Islamic principles. It firmly reaffirms that educating women is a fundamental right in Islam, and denying this right goes against the very teachings of the religion. (Link: https://roznamasahara.com/education-of-muslim-women-and-islamic-laws/)
Muslim scholars have traditionally followed a particular style when answering questions. Instead of directly naming a real person, they often use generic names like Zaid, Hindah, or Bakr while explaining a point or answering a query. This approach serves two purposes: first, it helps the person asking the question to get a clear and practical answer; and second, it keeps the discussion general and avoids involving or embarrassing any actual individual. This method makes the explanation easier to understand and more respectful, while focusing on the principle or ruling rather than specific people.
In many traditional Islamic scholarly circles in India, educating girls is not only accepted but actively encouraged. However, there’s a strong emphasis on keeping boys and girls separate during their studies. Scholars believe that whether it’s through separate classes, different school sessions, or even entirely separate schools, maintaining this separation is important. This approach comes from their understanding of Islamic teachings, aiming to preserve modesty and avoid any uncomfortable or inappropriate interactions between genders. So, while the education of girls is definitely supported, it’s always within a framework that respects religious and cultural values. It’s about finding a balance between the need for knowledge and the importance of upholding Islamic principles regarding how men and women interact. In India, for example, many schools—especially government-run ones—have long used separate shifts: girls attend in the morning, and boys in the afternoon. But when it comes to colleges and universities, this kind of arrangement often isn’t available. That creates a tough situation for many Muslim students. Some choose to continue their education while wearing the hijab to maintain their religious identity, while others may end up leaving school because they feel pressured to compromise on their beliefs, like removing their hijab.
Unlike the Taliban’s harsh bans, Indian Muslim scholars and communities have long supported educating women as both a religious duty and a social need. While they emphasize modesty and gender separation, they firmly believe girls should have full access to education. Many Indian Ulama openly reject the Taliban’s approach as un-Islamic and harmful, reminding us that Islam encourages knowledge for everyone, men and women alike. Their stance reflects a wider Muslim consensus that favours inclusive, compassionate, and practical education policies. Despite challenges, Indian Muslims continue to champion girls’ education, standing against the Taliban’s oppressive and outdated views.
3. Is There a Scholarly Consensus Supporting the Oppression of Women?
Some people argue that Sunni and Shia scholars have historically agreed on limiting or degrading the role of women. This claim is simply untrue and misrepresents the rich and nuanced legacy of Islamic scholarship. In fact, the four major Sunni schools of law (Hanafi, Maliki, Shafi‘i, and Hanbali), along with prominent Shia jurists, have long upheld women’s rights—including the right to own property, give consent in marriage, pursue education, and participate in public life. These scholars also emphasized the Qur’anic teachings on modesty and purdah—not as tools of oppression, but as expressions of dignity, privacy, and moral elevation. Rather than viewing modesty as degrading, they saw it as a way to honour and protect women, enabling them to flourish in society while maintaining their spiritual and personal integrity.
For instance, Imam al-Ghazali spoke beautifully about the emotional, intellectual, and spiritual companionship that should exist between spouses, emphasizing the dignity and mutual respect women deserve in marriage. Ibn ‘Ashur, a prominent 20th-century Maliki scholar, boldly pointed out that many modern Muslim societies had drifted away from the true ethical teachings of Islam when it comes to women’s rights. In the Shia tradition, al-Tusi detailed women's rights in family law and inheritance, further proving that concern for women’s welfare was deeply rooted in scholarship.
The real issue isn’t that there’s a scholarly consensus on oppressing women—because there isn’t. The problem lies in the widespread neglect of Islam’s deep and thoughtful tradition that upholds women’s dignity, rights, and empowerment. When communities stop engaging with the wisdom of Islamic teachings and instead rely on cultural habits or political agendas, ignorance takes the place of true knowledge. This isn’t a failure of Islam itself, but a failure in how it’s sometimes misunderstood or misapplied. Groups like the Taliban, for instance, are often at the forefront of this distortion, using selective interpretations to justify practices that have no grounding in the broader, mercy-centred message of Islam.
The true model of Islam is embodied in the life of the Prophet Muhammad (peace be upon him). As the Qur’an says, his life is the best example for us to follow. The Prophet didn’t just teach the Qur’anic guidelines—he lived them fully and showed Muslims how to apply those principles in everyday life. Through his example, we learn how to practice Islam in a way that reflects its true spirit of justice, mercy, and respect for all, including women.
If certain individuals who identify as Muslim do not follow the teachings of Islam—such as offering Salah, giving Zakah, or upholding the guidelines related to women’s education—it doesn’t mean Islam has guided them to neglect these duties. It simply means they are not practicing their faith properly. The same logic applies to society at large. For example, in many countries, including ours, the constitution clearly upholds respect and rights for women. However, when people fail to follow these laws in practice, it doesn’t mean the law itself is flawed. Rather, it shows a gap between the ideal and how people choose to act. Islam, like any sound system, must be known by its teachings—not by the failures of those who don't live up to them.
Sadly, in today’s world, many—even those who consider themselves progressive—lack a sincere reverence for God, the Creator of all. As wisdom teaches, those who do not truly respect God cannot fully respect His creation. When a person nurtures a genuine connection with God, their heart softens and finds peace—allowing them to let others live in peace as well. From this inner tranquillity flows a natural respect and kindness toward all of God’s creatures.
4. The "Silence" of Indian ʿUlamā: Is It Real?
Some critics claim that Indian Islamic scholars remain silent in the face of misogyny or restrictions on women's rights. However, this is a misconception. As previously noted, in India and other secular democratic countries, it is common for families of Maulvis and Maulanas to send their daughters to schools, colleges, and universities—often while observing hijab—to pursue higher education. This widespread practice among Muslim communities globally serves as a powerful, lived refutation of the Taliban’s stance on women’s education.
Moreover, Indian ʿUlamāʾ and scholars frequently teach about the rights of women and men as enshrined in the Qur’an and Hadith in their lessons at madrasas and Islamic institutions. The challenge often lies not in the teaching, but in consistent implementation—just as with the obligation of ṣalāh (prayer), which many Muslims accept as a duty, yet not all fulfil regularly.
Indian Islamic scholars have written extensively—through books, articles, public talks, and Friday sermons—on themes like women’s rights, modesty, dignity, safety, and empowerment. From personal observation, I can attest that many Indian ʿUlamāʾ not only support but actively facilitate their daughters’ education, and often treat their wives and daughters with greater respect and care than is commonly assumed. In fact, in our own village, it is widely said: “Maulvi Sahib’s wife is very content and happy, because his income is full of blessings, and their life is marked by gratitude.”
While these scholars may not dominate media headlines, that does not mean they are silent. Their voices are expressed through fatwas, publications, religious councils, and local forums—spaces that may not always reach global platforms but carry considerable influence within the Muslim community.
5. Cultural Practices vs. Islamic Teachings
Many of the injustices often attributed to Islam are, in reality, remnants of pre-Islamic or non-Islamic cultural practices that continue in some Muslim-majority societies. These include:
• Honour killings, which have no basis in Islamic law (Shari‘ah).
• Forced marriages, which are explicitly forbidden in Islam.
• Bans on girls’ education, despite the clear Islamic commandment for both men and women to seek knowledge.
Muslim communities bear the responsibility of clearly distinguishing between Deen (religion) and ʿurf (cultural custom). When the two are confused or conflated, cultural injustices are wrongly framed as religious obligations—leading to the very abuses and misconceptions we witness today.
Conclusion: Islam Is Not the Problem—Misinterpretation Is
To attribute the oppression of women to Islam is a category error. The Qur’an and Sunnah, when understood in their full ethical, legal, and spiritual context, promote equity, dignity, and empowerment for women. What we see today in certain parts of the Muslim world is not the result of Islamic theology but of:
• Colonial legacies that dismantled indigenous Islamic institutions.
• Authoritarian regimes that suppress scholarly independence.
• Cultural ignorance that resists reform in the name of religion.
“And Allah did not wrong them, but they wronged themselves.” (Qur’an 16:33)
Muslims, scholars, and communities must rise to reclaim the authentic, humane message of Islam. And those outside the faith must engage with Islam as it is—not as it has been abused.
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A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator.
URL: https://www.newageislam.com/islam-women-feminism/women-misogyny-theology-cultural-historical-taliban/d/135706
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