Liberating Voices: An Exploration of Jesus Christ and Prophet Muhammad as Champions of Women's Dignity and Rights

By V.A. Mohamad Ashrof, New Age Islam 9 May 2025 Abstract: This paper undertakes a comparative hermeneutical analysis, exploring the assertion that both Jesus Christ and Prophet Muhammad, within their respective historical and revelatory contexts, can be understood as figures who significantly advanced the dignity, empowerment, and rights of women. While acknowledging the anachronism of applying the modern term "feminist" directly, especially to figures from antiquity, this paper adopts a broader understanding of the term: a profound commitment to the equality and full humanity of women, and a challenge to patriarchal structures that diminish them. Through Christian feminist hermeneutics for Jesus and a Quran-centric hermeneutic focusing on justice (Adl) and compassion (Rahmah) for Muhammad, this paper will demonstrate how their teachings and actions, as recorded in their foundational texts (the Gospels and the Quran), presented radical departures from the prevailing patriarchal norms of their times. It will synthesize the arguments and evidence showing Jesus’s ministry challenging restrictive social conventions and affirming women’s spiritual agency, and Prophet Muhammad’s role in conveying Quranic revelations that established women's spiritual equality, legal personhood, and economic independence, positioning both as pivotal figures for gender reform whose messages hold enduring relevance. (File Photo) ---- The proposition that Jesus Christ and Prophet Muhammad can be interpreted as proponents of women's dignity and rights—or, in a broader sense, as embodying "feminist" principles—may seem counterintuitive or anachronistic to many. The term "feminism" and its associated theories emerged centuries after their earthly ministries. However, if "feminist" is understood not as adherence to a specific modern political ideology but as a profound commitment to the dignity, empowerment, and equality of women, and a challenge to the patriarchal structures that diminish them, then an examination of their lives, teachings, and interactions with women through such a lens becomes remarkably insightful. This paper will synthesize the arguments and evidence from distinct theological traditions to explore how both Jesus Christ and Prophet Muhammad, each within his unique context, initiated transformative changes for women, challenging the entrenched patriarchal norms of their respective societies—first-century Palestine and seventh-century Arabia. It will employ specific hermeneutical frameworks appropriate to each tradition to demonstrate that their core messages, when carefully exhumed from layers of subsequent patriarchal interpretation, reveal a radical concern for justice and the full humanity of women. Jesus Christ as a Proponent of Women's Dignity and Equality The assertion that Jesus Christ can be understood through a feminist lens requires engaging with Christian feminist hermeneutics. This interpretive framework acknowledges that traditional biblical interpretations have often been shaped by patriarchal biases, leading to the marginalization or misrepresentation of women's experiences and roles in scripture and tradition. Christian feminism seeks to understand the teachings of Jesus Christ through the lens of feminist theory and praxis. Thinkers like Elisabeth Schussler Fiorenza advocate for a "hermeneutics of suspicion," which approaches texts critically, aware of their potential to uphold patriarchal power structures. This is coupled with a "hermeneutics of remembrance" or "retrieval," aiming to uncover and reconstruct the stories and contributions of women that have been suppressed or overlooked. Phyllis Trible, for example, has worked to "depatriarchalise" biblical texts, highlighting forgotten narratives of women. Furthermore, a "hermeneutics of liberation," as articulated by theologians like Letty M. Russell, insists that scripture must be read in ways that promote justice and flourishing for all, especially the oppressed. Rosemary Radford Ruether's work critiques how traditional theology has often reinforced sexism and calls for a reconstruction that affirms women's full personhood. It is through such hermeneutical strategies that one can discern the proto-feminist dimensions of Jesus' ministry. In the deeply patriarchal society of first-century Palestine, where women's roles were heavily restricted and their public presence curtailed, Jesus consistently challenged the status quo by engaging with women in public spaces and affirming their worth. • His encounter with the Samaritan woman at the well (John 4:1-42) is a remarkable instance. This interaction not only transcended significant cultural, ethnic, and religious boundaries but, crucially, acknowledged the woman's spiritual agency and capacity for theological dialogue, leading her to become a witness to her community. • Jesus' conversation with Martha and Mary (Luke 10:38-42) further illustrates his appreciation for women's intellectual and spiritual capacities. He validates Mary's choice to sit at his feet and learn from him, a role typically reserved for male disciples, implicitly affirming a woman's right to theological education and spiritual pursuit beyond prescribed domestic duties. • His ministry also demonstrated a profound concern for women's physical and emotional well-being, often by transgressing purity laws and social conventions that isolated and shamed them. The healing of the bleeding woman (Mark 5:21-43) is a powerful example. By allowing her to touch him and by publicly affirming her faith and healing, Jesus not only restored her physical health but also her social and religious standing, effectively touching the "untouchable." • Similarly, his compassionate engagement with the woman accused of adultery (John 8:1-11), where he challenged her accusers and offered her dignity rather than condemnation, showcases his commitment to challenging social and cultural norms that disproportionately marginalized and victimized women. Jesus' teachings often subverted traditional patriarchal structures and emphasized values such as humility, service, and mutual love, which stand in contrast to hierarchical power dynamics. • In the Sermon on the Mount (Matthew 5-7), Jesus pronounces blessings on the poor, the hungry, and the persecuted. These categories disproportionately affected women in ancient Palestine, making his words particularly resonant with their lived experiences and offering a vision of God's kingdom that prioritized the marginalized. • His teachings on divorce and remarriage (Mark 10:2-12) also demonstrate a significant concern for women's welfare. In a context where men could divorce their wives with relative ease, leaving women vulnerable, Jesus' stricter stance challenged these patriarchal norms and implicitly protected women's social and economic security. • Furthermore, Jesus' use of parables and metaphors often featured women as protagonists or key characters, granting them agency and visibility. The parables of the persistent widow (Luke 18:1-8), who boldly demands justice, and the wise and foolish virgins (Matthew 25:1-13), who bear responsibility for their preparedness, highlight women's capacity for action, persistence, and moral decision-making. These stories suggest that Jesus saw women as capable of embodying the core values and responsibilities of the kingdom of God. The impact of Jesus' inclusive approach is evident in the early Christian movement, which was marked by a surprising number of women in leadership roles, including figures like Mary Magdalene, Junia (referenced by Paul as "outstanding among the apostles" in Romans 16:7), and Phoebe (a deacon and benefactor mentioned in Romans 16:1-2). Jesus' investment in women as disciples, learners, and dialogue partners laid the groundwork for this development. The resurrection narrative powerfully underscores Jesus' trust in women's capacity for leadership and testimony. Across all four Gospels (Matthew 28:1-10; Mark 16:1-11; Luke 24:1-12; John 20:1-18), women are depicted as the first witnesses to the risen Christ and the first to be commissioned as messengers of this foundational good news. In a society that largely devalued female testimony, this choice is profoundly significant, elevating women to a central role in the most critical event of Christian faith. As established, Christian feminist hermeneutics highlights Jesus' radical concern for women's dignity, empowerment, and equality. His life and teachings demonstrate a consistent commitment to challenging the social, cultural, and religious norms that marginalized women. His investment in women as disciples, theological discussants, leaders, and primary witnesses underscores the importance he placed on women's full participation in the divine economy and the life of the faith community. The recognition of Jesus Christ's ministry as embodying feminist principles has significant implications for contemporary Christian communities. It challenges them to critically re-examine their attitudes toward women's leadership, their affirmation of women's dignity, and their commitment to women's empowerment. It calls for inclusive language in worship, liturgy, and theological discourse, and practices that honour women's diverse experiences. Moreover, a feminist Christology, which sees Jesus in solidarity with the marginalized, underscores the urgent need for praxis-oriented ministries addressing systemic inequalities faced by women globally, including advocating for economic empowerment, challenging violence against women, and amplifying women's voices. (File Photo) ------ Prophet Muhammad as a Champion of Women's Rights through Quranic Revelation The assertion of Prophet Muhammad as a proponent of what might today be termed feminist ideals, or as a "champion" of women's rights, requires a hermeneutical re-reading of the Quran, moving beyond historically dominant androcentric exegeses to uncover an inherent egalitarian ethos. This section argues that Prophet Muhammad, as the conveyor and embodiment of the Quranic message, was a catalyst for profound gender reform, radically challenging the entrenched patriarchal norms of 7th-century Arabia. This approach employs hermeneutical tools such as the emphasis on Tawhid (God's absolute oneness), contextual analysis explained in the Quran, prioritization of Islamic guidance's objectives (Maqasid Al-Shariah – particularly justice and compassion), and a critical engagement with the Quranic text, distinguishing the divine message from fallible human understanding. The Pre-Islamic Context: Oppression and the Quran's Revolutionary Rupture To appreciate the magnitude of the Quranic impact, it's crucial to understand 7th-century Arabia (Jahiliyya). Pre-Islamic Arabian society was overwhelmingly patriarchal. Women were often considered property, with limited legal standing, no independent right to own or inherit, and minimal agency in marriage or divorce. Female infanticide was a grim reality. The advent of Islam, through revelations to Muhammad, heralded a seismic shift: • The Quran categorically condemned female infanticide (Quran 81:8-9) and depicted the negative reaction to a female's birth as a reprehensible custom (Quran 16:58-59). • It established women as independent legal entities, granting explicit rights to own, inherit, and manage property: "For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave..." (Quran 4:7); and "For men is a share of what they have earned, and for women is a share of what they have earned" (Quran 4:32). • Marriage was re-conceptualized as a contract based on mutual consent and respect. The mahr (dower) became the bride's exclusive property, not a bride-price: "And give the women [upon marriage] their [bridal] gifts graciously" (Quran 4:4). Its significance is underscored in Quran 4:20-21, emphasizing it as her possession. The Prophet ensured women's consent in marriage. This active dismantling of oppressive pre-Islamic customs positions Muhammad's message as a force against gender injustice. Tawhidic Foundations: Divine Oneness and Ontological Equality A cornerstone is Tawhid – God's absolute oneness (Quran 112:1-4). This implies no created being, male or female, can claim inherent superiority. Patriarchy, by positing male superiority as divinely ordained, implicitly challenges Tawhid. The Quranic creation narrative supports this: humanity was created from a "single soul" (Nafs Wahida), from which its mate was also created (Quran 4:1, 7:189), emphasizing common origin. Both Adam and his mate were equally responsible for their error and forgiveness (Quran 2:35-37, 7:19-23), not depicting woman as the primary agent of the fall. The Quran consistently addresses humanity inclusively or specifies parallel responsibilities and rewards: • "Indeed, the Muslim men and Muslim women, the believing men and believing women..." (Quran 33:35) receive forgiveness and great reward. • "Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another" (Quran 3:195). • "Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life..." (Quran 16:97, similar to 4:124). Muhammad, conveying this, laid the theological foundation for radical gender equality before God. Quranic Hermeneutics: Reclaiming the Egalitarian Spirit A holistic and contextual Quranic reading champions justice, compassion, and equity. Re-examining verses historically used to justify patriarchy, challenging androcentric Tafsir (exegesis) by returning to the text's linguistic nuances and broader coherence, is crucial. • The "Qawwamun" Verse (Quran 4:34): "Men are Qawwamun over women by what God has favoured one over the other and by what they spend from their wealth." Qawwamun is re-examined as primarily signifying "providers" or "those who provide support and sustenance," linked to financial responsibility ("what they spend"), making it functional, not hierarchical. "By what God has favoured one over the other" (Bima Faddala Godu Badahumala Ba`D) can refer to differing capacities individuals might possess, including, then, men's capacity for financial provision, not universal male superiority. The verse praises righteous women as "devoutly obedient, guarding in [the husband's] absence," highlighting their moral agency. The latter part addressing Nushuz (marital discord) from a wife outlines responses: admonition, separation in bed, and then Idribuhunna. Commonly "strike them," this is questioned by a justice-centred hermeneutic, considering Prophet Muhammad’s conduct (never striking wives/servants) and traditions discouraging it. The root DRB has meanings like "to set an example," "to separate," or "to lightly tap." If physical, it's an absolute, symbolic, non-injurious last resort, highly discouraged. The Quran's emphasis on kindness (Quran 4:19) and the Prophetic example suggest interpretations leading to abuse are misaligned. • Polygyny (Quran 4:3, 4:129): Reinterpretation of Polygyny: The Quranic permission for polygyny (Q.4:3, 4:129) is often misread as a male-centric privilege. A contextual reinterpretation, however, reveals it as a societal mechanism to protect marginalized groups in 7th-century Arabia, prioritizing collective responsibility over individual desire. Key insights include: Restriction, Not Expansion: Quran 4:3 (“Marry women of your choice, two, three, or four…”) was a reformative limitation in a context of unchecked polygyny. By capping marriages, the Quran sought to curb exploitation and systematize care for vulnerable women and orphans, who lacked social safety nets. Social Welfare Imperative: The verse ties polygyny to caring for orphans (“if you fear you cannot act justly toward orphans…”). This frames it as a contextual exception to integrate widows and orphans into family structures, ensuring their economic and emotional security—not a license for male indulgence. Justice as a Non-Negotiable Barrier: The Quran strictly conditions polygyny on absolute fairness: “But if you fear you cannot be just, then [marry] one” (4:3). This sets a high ethical bar, discouraging casual or self-serving polygyny. Monogamy as the Ethical Ideal: Quran 4:129 (“You will never be able to treat wives equally…”) underscores the near-impossibility of perfect justice, implying monogamy is the Quran’s aspirational norm. Polygyny is permissible only as a last-resort obligation in crises (e.g., post-war widowhood), not a default practice. The Quran’s stance is neither anti-feminist nor permissive of male hegemony. Instead, it redirects societal attention to collective care for the destitute, using polygyny as a provisional tool for justice—not a right. By prioritizing equity and acknowledging human limitations, the text ultimately elevates monogamy as the moral standard, urging societies to address systemic inequities rather than normalize polygyny. • Inheritance Laws (e.g., Quran 4:11): "God instructs you concerning your children: for the male, what is equal to the share of two females." o This was revolutionary in granting women fixed inheritance shares. o It operated in a system where men had primary financial responsibility for female relatives and the family. A woman's share was hers exclusively, not for household expenses. o Underlying principles are financial security for all heirs. With evolving societal roles, dynamic interpretation guided by justice (adl) and beneficence (ihsan) is needed; specific ratios could be applications of principles within a historical context. • Testimony (Quran 2:282): "...And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women... so that if one of the women errs, then the other can remind her." o Likely a practical measure where women lacked experience in public commerce. The reason given is for accuracy/mutual support, not intrinsic lesser capacity. o Not a universal rule. In li'an (mutual imprecation between spouses, Quran 24:6-9), a wife's testimony is decisive and equal. o The underlying principle is reliability. Context and qualifications matter. Prophet Muhammad, as recipient and first interpreter, is understood to have grasped these radical, justice-oriented implications. The Prophetic Embodiment of Quranic Ideals for Women Prophet Muhammad's life illustrates how Quranic ideals were actualized: • Personal Relationships as Quranic Exemplars: Quran emphasizes kindness, mutual respect, and tranquillity in marriage (Quran 30:21, 2:187 - "clothing for each other"). His marriage to Khadijah (older, independent businesswoman, his employer) exemplified partnership. His subsequent marriages, many to widows or for alliances, should be seen in context and the Quranic permission tied to justice and protection of destitutes. His conduct was affectionate, patient, involving shared domestic duties, reflecting Quran 4:19 ("live with them in kindness") and his saying, “The best of you are those who are best to their spouses.” (Ibn Majah 1977) • Consultation with Women: Quran promotes shura (consultation, Quran 42:38), implicitly including women. The Prophet valued women's counsel (e.g., Umm Salama at Hudaybiyyah), recognizing their intellectual capacity. • Women's Public and Spiritual Participation: Quran addresses men and women equally for spiritual duties/rewards (Quran 33:35, 3:195). Women participated in congregational prayers, scholarly discussions, and public life. Women took a pledge of allegiance directly to the Prophet (Quran 60:12), underscoring their agency. • Economic Empowerment Rooted in Quranic Rights: Beyond Quranic rights (inheritance 4:7, 4:11; dower 4:4; ownership 4:32), the Prophet encouraged women's economic activity (e.g., Khadijah, Zaynab bint Jahsh). • Condemnation of Violence and Misogyny: Quran calls for kind treatment (4:19) and condemns oppression. Muhammad vehemently condemned violence against women and challenged misogynistic attitudes (preference for sons, condemned in Quran 16:58-59). His emphasis on raising daughters well (countering infanticide, 81:8-9) and his Farewell Sermon (exhorting kind and just treatment of women) encapsulate the Quranic ethic (Bukhari 2442, 5971). Quran-Mandated Legislative Reforms: A Paradigm Shift for Women's Rights The legal framework from Quranic revelations instituted key reforms: • Marriage as a Mutual Contract with Consent: Reframed as a solemn pact (mithaqan ghalithan - Quran 4:21), with woman's consent paramount, contrary to forced marriages. • Mahr (Dower) as Woman's Exclusive Property: Mandated as a gift to the bride (Quran 4:4), enhancing her financial independence. • Women's Right to Initiate Divorce (Khul'): Quran 2:229 allows a wife to seek divorce (typically by returning dower), providing an exit from unworkable marriages. • Custody Rights (Hadanah): Guided by Quranic principles of compassion, justice, and child well-being (e.g., 2:233), mothers generally had priority for young children. • Protection from Slander (Qadhf): Strict punishments for falsely accusing chaste women (Quran 24:4), safeguarding their honour. These changes demonstrate a divine effort to elevate women's legal status and establish a more equitable social order. Challenges to Egalitarian Ideals Acknowledging the Quran's transformative message doesn't ignore challenges to its realization or subsequent patriarchal interpretations. Regression in women's rights post-Prophet occurred due to resurgent pre-Islamic customs, influence from conquered territories, and codification by scholars in patriarchal contexts, whose interpretations sometimes privileged decontextualized readings over Quran's overarching ethics. Muhammad as a "warrior" for women's rights lies in his active, divinely guided struggle against Jahiliyya injustices. The Quran compelled societal change against staunch opposition. Contemporary efforts to reclaim the Quran's egalitarian spirit continue this "struggle" (jihad in its broadest sense) against patriarchal interpretations, by: • Distinguishing Divine from Human Interpretation: Quran is divine; Tafsir and Fiqh are human, fallible. • Contextual Understanding: Insisting on Asbab Al-Nuzul from the Quranic text itself and textual coherence. • Prioritizing Maqasid al-Shariah: Using higher objectives (justice, preservation of life, intellect, etc.) as criteria. • Ethical Coherence: Reading Quran holistically, emphasizing compassion (21:107), justice (4:58), and human dignity (17:70). Liberating Legacies for Gender Justice While the term "feminist" is a modern construct, the idea of Jesus Christ and Prophet Muhammad as figures whose lives and teachings profoundly align with concerns for women's equality, dignity, and liberation is rooted in a careful hermeneutical examination of their respective foundational narratives. For Jesus, a Christian feminist hermeneutic illuminates his challenging of patriarchal norms, his affirmation of women's spiritual and intellectual capacities, and his elevation of women to key roles in his ministry and the proclamation of the resurrection. His actions and teachings laid a groundwork for valuing women as full participants in the divine economy. Similarly, for Prophet Muhammad, a hermeneutical analysis of the Quran, focused on its core principles of Tawhid, justice, and compassion, reveals that the message he conveyed was profoundly transformative. The Quran established women's ontological equality, guaranteed their legal personhood and economic rights, promoted their social and spiritual participation, and demanded their kind and just treatment, initiating a radical reform of 7th-century Arabian society. The Prophet's embodiment of these Quranic injunctions actively challenged entrenched misogyny. In both traditions, subsequent historical developments and patriarchal cultural accretions often obscured these original emancipatory impulses. The ongoing interpretive task for contemporary believers is to continually strive to understand and apply these foundational teachings in a manner that upholds the dignity and rights of women, distinguishing the timeless divine messages from historically conditioned human interpretations that may have fallen short. To view Jesus Christ and Prophet Muhammad as champions of women's rights is to recognize the transformative, justice-seeking impetus of their missions—an impetus rooted in their respective revelations that continues to inspire those who seek to build more equitable and compassionate societies today, based on the true spirit of their teachings. 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He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islam-women-feminism/jesus-christ-prophet-champions-dignity-rights/d/135482 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