Prophet Muhammad as a Champion of Women’s Rights

Abstract:
This paper undertakes a hermeneutical analysis of the Quranic message and the Prophetic example it inspired, arguing that Prophet Muhammad can be understood as a pioneering advocate for women’s rights and dignity, radically challenging the entrenched patriarchal norms of 7th-century Arabia. This interpretation is derived from a close re-reading of the Quran, moving beyond historically dominant androcentric exegeses to uncover an inherent egalitarian ethos within the scripture. The paper will explore how the Quran, as conveyed and embodied by Muhammad, established women’s spiritual equality, social agency, economic independence, and legal personhood. Through a rigorous examination of Quranic verses, their context, and their overarching ethical objectives, this analysis positions Muhammad not as an icon of patriarchy, but as a catalyst for profound gender reform, whose message holds enduring relevance for the pursuit of gender justice.

Reclaiming the Emancipatory Quran

The assertion of Prophet Muhammad as a proponent of what might today be termed feminist ideals, or even as a “champion” of women’s rights, may appear incongruous to some, given contemporary perceptions and the lived realities of women in certain Muslim-majority societies. These realities are often contentiously linked back to Islamic teachings. However, a significant interpretive movement seeks to demonstrate that such perceptions stem not from the pristine message of the Quran as revealed to Muhammad, but from subsequent patriarchal interpretations and cultural accretions that have obscured its emancipatory core for women. This paper delves into a hermeneutic that reconstructs a vision of Muhammad, through the Quranic text, as a pivotal figure for the advancement of women’s rights and dignity within his historical and spiritual context.

This method uses advanced interpretive techniques, focusing on core theological concepts like Tawhid, which rejects claims of inherent superiority among created beings. It requires careful analysis of context, including the occasions of revelation mentioned in the Quran, to understand verses within their specific historical and social contexts. Furthermore, it prioritizes the overarching objectives of Islamic guidance (maqasid al-shariah), particularly justice (adl) and compassion (rahmah), and calls for a critical engagement with the Quranic text itself. This interpretive framework distinguishes between the divine, immutable message and its fallible, historically conditioned human understanding. This paper will demonstrate how, through such an interpretive lens, the revelations conveyed by Muhammad and the societal changes he initiated can be seen as profoundly transformative for women, marking a radical departure from the jahiliyya (pre-Islamic era of ignorance) norms that largely objectified and oppressed them. The focus will remain strictly on a hermeneutical analysis of the Quran, viewing the Prophet’s actions as the primary embodiment and application of its divine injunctions.

A Baseline of Oppression and the Quran’s Revolutionary Rupture
To appreciate the magnitude of the Quranic impact on the status of women, as introduced by Prophet Muhammad, it is crucial to understand the socio-cultural milieu of 7th-century Arabia. Pre-Islamic Arabian society was overwhelmingly patriarchal. Women were largely considered property, with limited or no legal standing, no independent right to own or inherit assets, and minimal agency in marriage or divorce. The practice of female infanticide, driven by the perceived economic burden and social dishonour associated with daughters, was a grim reality, though not universal. Marriage was often a transaction between men, and women themselves could be inherited as part of an estate.

The advent of Islam, through the revelations brought by Muhammad, heralded a seismic shift. The Quran categorically condemned female infanticide: “And when the girl [who was] buried alive is asked, for what sin she was killed” (Quran 81:8-9) and depicted the negative reaction to the birth of a female as a reprehensible pre-Islamic custom: “And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the dust? Unquestionably, evil is what they decide” (Quran 16:58-59).

The Quran established women as independent legal entities, granting them 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, be it little or much – an obligatory share” (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). These were revolutionary pronouncements, granting economic rights largely unheard of for women in many parts of the world at that time.

Marriage was re-conceptualized from a transfer of property to a contract based on mutual consent and respect. The mahr (dower) became the exclusive property of the bride, a symbol of her agency and economic security, not a bride-price paid to her family: “And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease” (Quran 4:4). The Quran also speaks of the significance of the mahr: “And if you wish to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?” (Quran 4:20-21), indicating its importance as her possession. The Prophet, as the implementer of Quranic guidance, ensured women’s consent in marriage. This active dismantling of oppressive pre-Islamic customs, driven by Quranic injunctions, positions the message brought by Muhammad as a force against the gender injustices of his era.

Divine Oneness and Ontological Equality
A cornerstone of an egalitarian interpretation of Islam, derived directly from the Quran, is the concept of Tawhid – the absolute oneness and uniqueness of God. The Quran states, “Say, ‘He is God, [who is] One, God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent'” (Quran 112:1-4). This absolute oneness and transcendence of God implies that no created being, male or female, can share in divine attributes, including absolute authority or inherent superiority over another. Patriarchy, by positing male superiority and authority as divinely ordained, implicitly challenges this foundational principle by elevating one part of creation over another in an essentialist manner.

The Quranic creation narrative supports this ontological equality. It does not depict women as derivative of man in essence or as the primary agent of humanity’s fall from grace. Instead, the Quran speaks of humanity being created from a “single soul” (nafs wahida), from which its mate was also created, emphasizing a common origin and shared humanity: “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women” (Quran 4:1). Another verse reiterates this: “It is He who created you from one soul and created from it its mate that he might dwell in security with her” (Quran 7:189). Both Adam and his mate are depicted as being equally responsible for their error in the Garden and both repented and were forgiven by God (Quran 2:35-37, 7:19-23).

The Quran consistently addresses humanity in inclusive terms, or specifies parallel responsibilities and rewards for both men and women, underscoring their equal moral and spiritual standing before God. For instance: “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember God often and the women who do so – for them God has prepared forgiveness and a great reward” (Quran 33:35). And: “And their Lord responded to them, ‘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). Also: “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do” (Quran 16:97, similar to 4:124). Muhammad, as the conveyor of this Quranic message, thus laid the theological foundation for radical gender equality before God, challenging any notion of inherent male spiritual or ontological superiority.

Reclaiming the Egalitarian Spirit
The Quran, when read holistically and contextually, champions justice, compassion, and equity – principles that inherently support what are now understood as feminist goals. However, certain verses have historically been interpreted and deployed to justify patriarchal structures. A hermeneutical approach focused on the Quran’s overarching ethical framework involves re-examining these verses, often challenging centuries of androcentric tafsir (exegesis) by returning to the text itself, its linguistic nuances, and its broader thematic coherence. Such an approach distinguishes between the divine text and its human, often fallible, interpretations, arguing that many traditional interpretations reflect the patriarchal biases of their interpreters rather than the inherent, justice-centered meaning of the Quran.

·         The “Qawwamun” Verse (Quran 4:34): This verse begins: “Men are qawwamun over women by what God has favoured one over the other and by what they spend from their wealth.” The term qawwamun is often translated as “in charge of,” “protectors and maintainers,” or “have authority over.” A contextual and linguistic re-examination suggests qawwamun (plural of qawwam) primarily signifies “providers” or “those who provide support and sustenance,” particularly in a socio-economic context where men were generally responsible for the financial upkeep of the family. This interpretation emphasizes a responsibility of provision, not an inherent superiority or a right to dominate. The verse links this role to “what they spend from their wealth,” making it conditional and functional rather than an absolute hierarchical status. The phrase “by what God has favoured one over the other” (bima faddala Godu badahumala ba`d) can be understood not as a universal favouring of all men over all women in all aspects, but as referring to the differing capacities or societal roles that individuals (some men, some women) might possess, including, in this context, the capacity for financial provision that was then predominantly with men. The verse continues by praising righteous women as “devoutly obedient, guarding in [the husband’s] absence what God would have them guard.” This highlights women’s moral agency and responsibility.

The latter part of 4:34, which addresses cases of nushuz (often translated as rebelliousness, ill-conduct, or marital discord) from a wife, outlines a sequence of responses: admonition, separation in bed, and then the term idribuhunna. This word is commonly translated as “strike them” or “hit them.” However, a justice-centered hermeneutic questions this interpretation, especially in light of the Prophet Muhammad’s own conduct (he never struck any of his wives or servants) and numerous Prophetic traditions that strongly discourage or condemn striking women. The Arabic root DRB (daraba) has a wide range of meanings, including “to set an example,” “to go forth,” “to separate,” or “to lightly tap.” Some interpretive approaches suggest that if physical striking is meant, it must be understood as an absolute last resort in a very specific, severe context, symbolic, and non-injurious, and even then, highly discouraged in favour of reconciliation. The overarching Quranic emphasis on kindness in marriage (e.g., “And live with them in kindness.” – Quran 4:19) and the Prophetic example serve as primary guides, suggesting that interpretations leading to abuse or subjugation are misaligned with the Quran’s core message of compassion and justice. The primary aim is reconciliation and the maintenance of a just and compassionate marital bond.

·         Polygyny (Quran 4:3, 4:129): A Compassionate Imperative for Justice, Not Patriarchal Privilege: The Quran’s discourse on polygyny (4:3, 4:129) is frequently weaponized to legitimize patriarchal norms, yet its ethical framework radically challenges such interpretations. Far from endorsing male-centric indulgence, the verses embed polygyny within a transformative social vision prioritizing justice, protection for the marginalized, and systemic reform.

A holistic reading reveals a restrictive revolution, not a license: In seventh-century Arabia, unrestricted polygyny and exploitation of orphans were rampant. By capping marriages at four conditionals on equitable care for orphans—”if you fear you cannot act justly [toward orphans], marry women of your choice, two, three, or four” (4:3)—the Quran curbed excess, transforming polygyny into a regulated, ethical obligation. This was a reformist limitation, not an invitation to unchecked desire.

Social Justice, Not Sexual Entitlement: The verse anchors polygyny in a wartime context where widows and orphans faced destitution. It demands men assume responsibility for vulnerable women and children, framing marriage as a mechanism for communal care, not personal gratification. The text explicitly ties this permission to safeguarding orphans, underscoring its welfare-oriented purpose.

Justice as Non-Negotiable: The Quran imposes an uncompromising caveat: “If you fear you cannot be just, then marry only one” (4:3). This stricture dismantles the myth of inherent male authority, instead centring women’s rights to dignity and equity. Polygyny becomes impermissible unless absolute fairness—material, emotional, and spiritual—is guaranteed, a standard so exacting that 4:129 admits its near-impossibility: “You will never be able to treat wives equally, even if you keenly desire to.”

Monogamy as the Ethical Ideal: By acknowledging the impracticality of perfect justice, the Quran subtly elevates monogamy as the aspirational norm. The text’s spirit—rooted in mercy (4:129), fairness, and preventing harm—rejects polygyny as a default. It becomes a contingent exception for extraordinary societal crises, never a tool for male privilege. The Quran’s ethical arc challenges patriarchal misuse by subordinating polygyny to rigorous moral prerequisites. Where contemporary practices enable exploitation, neglect, or inequity, they violate the Quran’s core mandate: to “stand firmly for justice” (4:135) and uplift the vulnerable. True fidelity to its message demands privileging compassion over custom, equity over ego, and systemic care over self-interest.

Inheritance Laws (e.g., Quran 4:11): The Quran outlines specific shares for inheritance, with the general rule often being that a male heir receives twice the share of a female heir of the same relational degree (e.g., son and daughter): “God instructs you concerning your children: for the male, what is equal to the share of two females” (Quran 4:11). This is often cited as evidence of gender inequality. A contextual and holistic hermeneutic considers the following:

o    Revolutionary Right: In a society where women often had no inheritance rights at all, the Quran’s explicit granting of fixed shares to women was a revolutionary step, affirming their economic personhood.

o    Socio-Economic System: These shares were prescribed within a specific socio-economic system where men were unequivocally assigned the primary financial responsibility for their female relatives (wives, daughters, mothers, sisters) and the entire family unit. The woman’s share of inheritance was hers exclusively, to own and manage, and she was not obligated to spend it on household expenses. Her financial maintenance was the responsibility of her male relatives or husband. Thus, while a son might inherit more, he also bore greater financial burdens.

o    Underlying Principles: The underlying principles of Quranic inheritance laws are ensuring the financial security and well-being of all heirs and preventing the destitution of dependants. As societal structures evolve, and women increasingly share financial responsibilities or even become primary breadwinners, a dynamic interpretation guided by the Quranic principles of justice (adl) and beneficence (ihsan) may be necessary. The specific ratios could be seen as applications of these principles within a particular historical context, with the enduring requirement being the achievement of economic justice and security for women.

·         Testimony (Quran 2:282): In the context of financial transactions and contracts, Quran 2:282 states: “…And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses – so that if one of the women errs, then the other can remind her.” This stipulation, that the testimony of two women may be required in place of one man in financial matters, is frequently cited as evidence of women’s perceived lesser status or intellectual capacity. A contextual hermeneutic offers alternative understandings:

o    Practical Measure in Context: This was likely a practical measure in a society where women were generally not the primary participants in public commerce and complex financial dealings. Their relative lack of experience in such matters, not inherent unreliability, might make them more prone to error or forgetting details of intricate transactions. The verse itself states the reason: “so that if one of the women errs, then the other can remind her,” framing it as a mechanism for accuracy and mutual support, not as a judgment on women’s intrinsic capacity.

o    Not a Universal Rule for All Testimony: This specific requirement is for financial transactions. In other matters, a woman’s testimony is accepted and can be decisive. For instance, in cases of li’an (mutual imprecation between spouses when the husband accuses the wife of adultery without four witnesses), the wife’s sworn testimony denying the charge is sufficient to avert punishment and can nullify the marriage (Quran 24:6-9). Her testimony here stands equal to, and directly counters, her husband’s.

o    Principle of Reliability: The underlying principle seems to be ensuring the reliability and accuracy of testimony, especially in matters involving financial obligations. If a woman was highly experienced in financial matters, the rationale for needing a second woman as a reminder might be less pertinent, suggesting that the context and qualifications of the witness are important factors. The Prophet’s own acceptance of testimony based on individual integrity further underscores that the core concern is truth and justice.

Prophet Muhammad, as the recipient and first interpreter of these revelations, is understood within this hermeneutical framework to have grasped their radical, justice-oriented implications. His life, therefore, becomes a crucial site for understanding how these Quranic principles were meant to be actualized, furthering the dignity and rights of women.

The Prophetic Embodiment of Quranic Ideals for Women
While this paper focuses on a hermeneutical analysis of the Quran, the Prophet Muhammad’s life, as the first recipient and implementer of its teachings, serves as the primary illustration of how these Quranic ideals were translated into lived reality. His actions and approvals, understood as reflecting the Quran’s ethos, provide compelling evidence for a commitment to empowering women and ensuring their dignity, consistent with the Quranic call for justice and compassion.

·         Personal Relationships as Quranic Exemplars: The Quran emphasizes kindness, mutual respect, and tranquillity in marriage: “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed, in that are signs for a people who give thought” (Quran 30:21). And “They are clothing for you and you are clothing for them” (Quran 2:187), signifying mutual protection, comfort, and intimacy. The Prophet’s relationship with his first wife, Khadijah, who was a successful and independent businesswoman, older than him, and his employer before their marriage, exemplifies a partnership based on mutual respect and shared endeavour, reflecting these Quranic values. His monogamous marriage to her until her death, and her crucial emotional and financial support for his mission, demonstrate a relationship far removed from a model of male dominance. His subsequent marriages, many of which were to widows or for forging alliances and providing for vulnerable women, should be understood within their complex socio-historical context and the Quranic permission (4:3), always tied to justice and compassion, rather than through a simplistic lens. His general conduct with his wives, characterized by affection, patience, and shared domestic responsibilities, exemplified the Quranic call to “live with them in kindness” (Quran 4:19). The Prophetic saying, “The best of you are those who are best to their women” (Bukhari 73:1), echoes the Quranic spirit of ihsan (excellence, beneficence) in marital conduct.

·         Consultation with Women: Reflecting Quranic Inclusivity: The Quran promotes consultation (shura) in communal affairs: “And those who have responded to their Lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend” (Quran 42:38). This principle, by implication, includes women as members of the community. The Prophet’s practice of seeking and valuing the counsel of women, such as the well-known incident involving his wife Umm Salama at Hudaybiyyah, demonstrates his recognition of women’s intellectual capacity and their importance in decision-making processes, aligning with the Quranic spirit of inclusive consultation.

·         Women’s Public and Spiritual Participation: The Quran addresses men and women equally regarding their spiritual duties and rewards (e.g., Quran 33:35, 3:195). Women were not secluded or marginalized in the nascent Muslim community formed by the Prophet. Their participation in congregational prayers in the mosque, their engagement in scholarly discussions, and their presence in public life were normative. The Quran mentions women taking a pledge of allegiance directly to the Prophet (Quran 60:12: “O Prophet, when the believing women come to you pledging to you that they will not associate anything with God, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right – then accept their pledge and ask forgiveness for them of God. Indeed, God is Forgiving and Merciful.”). This act of political and religious affirmation by women underscores their agency and direct relationship with the community’s leadership and its foundational covenant. The Prophet’s facilitation of such participation was a clear departure from norms that sought to confine women strictly to the domestic sphere and affirmed the Quranic vision of women as active moral agents.

·         Economic Empowerment Rooted in Quranic Rights: Beyond the Quran’s explicit granting of rights to inheritance (4:7, 4:11), dower (4:4), and ownership of earnings (4:32), the Prophet’s encouragement of women’s economic activity is consistent with these Quranic principles. The Quran itself speaks of believers, male and female, spending from what they have been provided (e.g., 42:38), implying their access to and control over resources. The examples of economically active women in the Prophet’s life, such as Khadijah (a renowned merchant) and Zaynab bint Jahsh (skilled in crafts, using her earnings for charity), demonstrate the practical realization of these Quranic economic rights and opportunities.

·         Condemnation of Violence and Misogyny: Upholding Quranic Dignity: The Quran calls for kind treatment of women (4:19) and condemns oppression. The Prophet Muhammad vehemently condemned violence against women and challenged misogynistic attitudes prevalent in pre-Islamic Arabia, such as the preference for sons and the despair at the birth of daughters (condemned in Quran 16:58-59). His emphasis on the virtue of raising daughters well aligns with the Quranic revaluation of female life, moving away from the horrors of female infanticide (81:8-9). His Farewell Sermon, which included a powerful exhortation to treat women kindly and justly, framing their rights as a sacred trust, encapsulates the Quranic ethic regarding the dignified and equitable treatment of women.

This consistent pattern of behavior, understood as the living exegesis of Quranic teachings, showcases a profound commitment to establishing a space of dignity, agency, and participation for women, challenging the deeply patriarchal world of 7th-century Arabia based on the transformative message of the Quran.

Quran-Mandated Legislative Reforms

The legal framework established during Prophet Muhammad’s time, directly derived from Quranic revelations, instituted several key reforms that significantly elevated the status and rights of women, demonstrating a divine mandate for gender justice.

·         Marriage as a Mutual Contract with Consent: The Quran reframes marriage not as a sale of a woman by her guardian, but as a solemn pact (mithaqan ghalithan – Quran 4:21) between consenting individuals. While guardians might play a role, the woman’s consent is paramount. The Quranic emphasis on mutual affection, tranquillity (30:21), and women receiving their dower directly (4:4) implies her active participation and agreement. Forced marriages, a pre-Islamic norm, were invalidated by the spirit of these Quranic reforms, which emphasize choice and willing partnership.

·         Mahr (Dower) as Woman’s Exclusive Property: The Quran mandates the mahr as a gift to the bride, her exclusive right: “And give the women [upon marriage] their [bridal] gifts graciously” (Quran 4:4). This was a radical departure from pre-Islamic practices where any payment often went to the male guardian. The mahr enhanced her financial independence and symbolized her value and agency in the marital contract.

·         Women’s Right to Initiate Divorce (Khul’): While divorce is generally discouraged in Islam for both sexes (“the most detestable of lawful things before God is divorce,” a concept derived from the overall spirit of preserving family ties), the Quran provides avenues for the dissolution of marriage when it becomes untenable. Just as men were given the right to divorce (talaq), women were also granted pathways to initiate divorce. The concept of khul’ is understood from verses like Quran 2:229: “…And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of God. But if you fear that they will not keep [within] the limits of God, then there is no blame upon either of them concerning that by which she ransoms herself…” This typically involves the wife returning the dower or a mutually agreed compensation. This provision, rooted in Quranic justice, provided women with an exit from harmful or unworkable marriages, a significant empowerment.

·         Custody Rights (Hadanah): While the Quran does not detail specific custody laws, its overarching principles of compassion, justice, and the well-being of children (e.g., 2:233 on mutual consultation regarding weaning) guided the Prophet’s teachings and early Islamic practice. Mothers were generally given priority in the custody of young children, recognizing the maternal bond and the child’s need for nurture. This reflects the Quran’s emphasis on protecting the vulnerable.

·         Protection from Slander and False Accusation: The Quran instituted strict punishments for falsely accusing chaste women of un-chastity (qadhf): “And those who accuse chaste women and then do not produce four witnesses – flog them with eighty stripes and do not accept their testimony ever after. And those are the defiantly disobedient” (Quran 24:4). This legal protection was crucial for safeguarding women’s honour, reputation, and social standing in a society where such accusations could have devastating consequences. It underscores the Quran’s commitment to protecting women’s dignity.

These legislative changes, directly stemming from Quranic injunctions and implemented under Muhammad’s guidance, demonstrate a concerted divine effort to elevate the legal status of women, protect them from arbitrary patriarchal power, and establish a more equitable social order. These foundational principles from the Quran continue to inspire advocacy for family law reforms that align with its true spirit of justice and compassion.

Challenges to Egalitarian Ideals and the “Warrior” for Justice

Acknowledging the Quran’s transformative message for women, as conveyed by Prophet Muhammad, does not mean ignoring the challenges to its full realization or the patriarchal interpretations that have often dominated Islamic history. Indeed, a critical hermeneutic recognizes that the struggle for gender justice is ongoing. The regression in women’s rights observed in many Muslim societies throughout history and in contemporary times occurred largely after the Prophet’s death and the era of the early rightly-guided Caliphs. This regression can be attributed to several factors, including the resurgence of pre-Islamic patriarchal customs, the influence of patriarchal norms from conquered territories (such as Byzantine and Sasanian traditions), and the codification of Islamic law by scholars who, despite their piety and erudition, were products of their own patriarchal socio-cultural contexts. Their interpretations, while often claiming to be based on the Quran and Sunnah, sometimes privileged specific, decontextualized readings or weak traditions over the Quran’s overarching ethical principles of justice and equality.

The concept of Muhammad as a “warrior” or champion for women’s rights, from a Quranic perspective, lies in his active struggle, guided by divine revelation, against the deeply entrenched injustices of jahiliyya Arabia. The Quran itself depicts a struggle against resistance to its reforms (e.g., resistance to orphan’s rights, fair treatment in marriage and commerce). He did not merely articulate ideals; the Quranic message compelled societal change, often against staunch opposition. This was a revolution in consciousness and social structure, divinely mandated.

Contemporary efforts to reclaim the Quran’s egalitarian spirit can be seen as continuing this “struggle” (jihad in its broadest sense of striving) – not against Islam itself, but against patriarchal interpretations and applications of it that obscure its core message of justice. This involves a rigorous engagement with the Quran, employing hermeneutical tools that prioritize its ethical and moral trajectory. This means:

·         Distinguishing the Divine from Human Interpretation: Recognizing that while the Quran is the divine word, its interpretation (tafsir) and legal codification (fiqh) are human endeavours, subject to human fallibility and historical context. Authoritative interpretations must be those that are most persuasive, ethically grounded, and consistent with the Quran’s holistic message of justice, mercy, and equality.

·         Contextual Understanding: Insisting on understanding Quranic verses within their historical, social, and textual contexts (asbab al-nuzul and relationship to other verses) to avoid anachronistic or atomistic readings that distort their original intent.

·         Prioritizing Maqasid al-Shariah: Emphasizing the higher objectives and purposes of Quranic guidance – such as the preservation of faith, life, intellect, lineage, and property, all underpinned by justice – as the ultimate criteria for evaluating interpretations and laws. If an interpretation leads to injustice or undermines women’s God-given dignity, it must be questioned in light of these overarching Quranic goals.

·         Ethical Coherence: Reading the Quran as a coherent whole, where specific verses are understood in light of broader Quranic principles like compassion (rahmah – “We have not sent you, [O Muhammad], except as a mercy to the worlds” Quran 21:107), justice (adl – “Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice” Quran 4:58), and human dignity (karamah – “And We have certainly honoured the children of Adam” Quran 17:70).

The challenge, then, is to continuously engage in this dynamic interpretive process, ensuring that the understanding and application of Quranic teachings genuinely reflect its liberative spirit for all humanity, including women, as exemplified by the Prophet’s mission to establish a just and compassionate society.

Message of Muhammad – A Foundation for Gender Justice
A hermeneutical analysis of the Quran, focused on its core principles and contextual understanding, reveals that the message conveyed by Prophet Muhammad was profoundly transformative for the status of women in 7th-century Arabia and laid an enduring foundation for gender justice. By establishing women’s ontological equality with men before God (Quran 4:1, 33:35), guaranteeing their legal personhood and economic rights (e.g., inheritance, dower, ownership – 4:4, 4:7, 4:32), promoting their social and spiritual participation (60:12), and demanding their kind and just treatment (4:19), the Quran, as embodied in the Prophet’s mission, initiated a radical reform.

The Quranic message, when approached with a hermeneutic that seeks to uncover its inherent egalitarian ethos rather than read it through pre-existing patriarchal lenses, champions justice, compassion, and the well-being of all members of society. The Prophet’s role was not merely as a passive conduit but as the active implementer of these divine injunctions, challenging entrenched misogyny and empowering women in ways that were unprecedented for his time and place.

The interpretive task is to continually strive to understand and apply these Quranic teachings in a manner that upholds the dignity and rights of women, distinguishing the timeless divine message from historically conditioned human interpretations that may have fallen short of its egalitarian ideal. To view the Quranic reforms introduced by Muhammad as foundational for women’s rights is to recognize the transformative, justice-seeking impetus of his prophetic mission – an impetus rooted in the divine word that continues to inspire those who seek to build more equitable and compassionate societies today, based on the true spirit of the Quran. This understanding requires a willingness to engage in critical hermeneutics, recognizing the Prophet Muhammad, as the messenger of the Quran, as a pivotal figure who actively championed a more just world for both women and men, according to God’s revelation.

Bibliography

Abou El-Fadl, Khaled. Speaking in God’s Name: Islamic Law, Authority, and Women. Oxford: Oneworld Publications, 2001.

Barlas, Asma. Believing Women in Islam: Unreading Patriarchal Interpretations of the Quran. Austin: University of Texas Press, 2002.

Esack, Farid. Quran, Liberation, and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. Oxford: Oneworld Publications, 1997.

Lamrabet, Asma. Women in the Quran: An Emancipatory Reading. London: Square View, 2016.

Sisters in Islam. Are Muslim Men Allowed to Beat Their Wives? Kuala Lumpur: Sisters in Islam, 2010.

Sisters in Islam. More Than Just a Pretty Face: Being a Woman in Islam. Kuala Lumpur: Sisters in Islam, 2010.

Wadud, Amina. Quran and Woman: Rereading the Sacred Text from a Woman’s Perspective. Oxford: Oxford University Press, 1999.

V.A. 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. He can be reached at [email protected]