Role of Women in Islam Essay

A lot of assumptions and discussions surround the role of Muslim women. Sadly though, such assumptions and discussions have largely remained negative. The Muslim woman is perceived as oppressed by dictatorial fathers and husbands (Ahmed 18). Besides suffocating under the veil, Muslim women are also perceived to be forced into marriage.

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The essay is an attempt to examine the role of women in Islam.In addition, the essay shall also attempt to explore the kinds of variations from country to country regarding the role of women in Islam. Finally, the possibility of new developments to be expected regarding the issue at hand shall also be assessed.

It is important to assess the role of women in Islam since the subject is riddled with a lot of misconceptions, especially by the non-Muslims. The Islamic religion has explicitly defined and outlined the role of women in Islam. Whereas the Islamic society relegates the role of a man to the public sphere, on the other hand, the role of a Muslim woman largely remains a private matter (Ahmed 32).

Her primary responsibility is to be a dutiful wife to her husband, and also to ensure that her children are brought up in an upright manner. In Islam, women are regarded as a vital element of the family because they not only care for the children, but also because they ensure that the family remains united together. Islam encourages women to undertake all their duties with enthusiasm and devotion.

The Quran holds women who take good care of their husbands’ property and young ones in high esteem (Baden 23). On the other hand, there are also other responsibilities of a Muslim woman beyond those of a wife and a mother. Islam allows women to take part in pilgrimage ( Hajj) .

In addition, they are also allowed to engage in politics, exercise to vote, manage their own businesses, and also to partake in gainful employment (Baden 23). Nonetheless, a woman’s psychological and physiological make-up may hold her back from assuming leadership positions as head of state or in the army.

There is also a lot of debate on the social and spiritual role of women in Islam. Furthermore, questions of family life, marriage, sexual morality, custody, divorce, as well as inheritance, still abounds. Notably, Muslim feminists have been instrumental in such debates (Baden 24). Reports indicate that the participation of Muslim women in the labor force is lower, in comparison with non-Muslim countries.

Nonetheless, there is little evidence to suggest that Muslim women have been discriminated against in as far as their contribution in the workplace is concerned. If anything, the strong Islamic traditions regards a woman as a mother and wife first, and this could perhaps be an indication of their strong cultural orientation.

However, there are exceptions to this rule. In Egypt for example, the modern service sector boasts of a large number of women among its workforce. This may be largely due to the socialist policies in the country that encouraged more women to take up job opportunities, along with their participation in higher education (Baden 26).

In Sudan, there are a sizeable number of women taking part in the professional level jobs. However, the numbers decreased drastically following the military takeover in 1989. Consequently, thousands of women were dismissed from their posts as lawyers, doctors, nurses, and university lecturers.

Bangladesh is also undergoing diversification in terms of employment opportunities available to women in the formal sectors (Baden 28). However, the issue of wage disparities between women and men still abounds. Even in the formal sector, Muslim men still dominate job positions. For example in Mali, there are very few job opportunities available for women.

According to the Islamic law, men and women are equal with respect to responsibilities and rights. Men and women are both expected to fulfill certain roles but none of these diminishes the importance of women. An increasingly higher number of Muslim women are now as educated as their male counterparts, if not better. This, coupled with the spirited fight by feminists to champion the cause of Muslim women, we can expected to see more women assuming leadership roles both in the business world and in the political circles.

Works Cited

Ahmed, Leila. Women and gender in Islam: historical roots of a modern debate . London: Yale University Press, 1992. Print.

Baden, Sally. The position of women in Islamiccountries: possibilities, constraints and strategies for change. 1992. Web.

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Social and Behavioral Role of Muslim Women

Introduction, social status of women in islam, social role and behavioral perquisite of women in islam, behavioral patterns of women in islam.

Islam is a monotheistic religion, the most significant scripture of which is the Holy Book Quran. This doctrine firmly outlines gender roles, which is why most people consider that attitude towards Islamic women is the misogynistic one. However, the Quran declares that women and men are created to be equivalent partners, share the same religious responsibilities, but fulfill different social ones (“Women and Islam: Social role of Muslim women in Islam,” 2017). This essay will examine the role of Islamic women in society and the behavioral patterns, which they follow.

In the contemporary world, a variety of misconceptions about Muslim women exist. However, their authentic social role is similar to any other females one. Most individuals assume that Islamic men oppress their women. However, as Muslims are highly religious, it is necessary to apply to the Quran to understand how this scripture teaches individuals to behave. According to “The Noble Quran” (n.d.), “To whomever, male or female, does good deeds, we shall give a good life and reward them according to the best of their actions” (16:97). This evidence proves that Allah, the god in Islam, does not distinguish the importance between men and women and emphasizes their equality.

Moreover, the Islamic women’s position as daughters, sisters, and wives are also protected by the scripture. “The Noble Quran” (n.d.) claims that “he who brings up his daughters well and makes no distinction between them and his sons, will be close to me in Paradise (41:49). In addition, according to “The Noble Quran” (n.d.), “He created wives from among yourselves, that you may dwell in tranquility, with them, and He put love and mercy between your” (30:21). It implies that females are as important as males and may enjoy absolute respect and protection. Therefore, there is no discrimination, and the social status of Islamic women is not different from the men’s one and is ensured by Quran.

Islam provides men and women with equal but different social responsibilities. The primary females duty is the nurturing the new generations, guiding, and transferring Muslim principles and faith. It also implies the females rights to get an education to fulfill their responsibility, making them equal to men, despite the common preconceptions, which claim the opposite. On the other hand, Quran defines women’s behavioral perquisites, which may seem unfair and rigorous. It can be explained with Islam’s initial intention to divide the specter of responsibilities to ensure their effective fulfillment. “The Noble Quran” (n.d.) states that “Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially” (4:34). It implies that females are not obligated to work, but they should ensure that males are capable of fulfilling their responsibility. “The Noble Quran” (n.d.) claims that “righteous women are devoutly obedient and, when alone, protective of what Allah has entrusted them with” (4:34). This verse from Surah An-Nisa, written in Quran, proves that it is the women’s behavioral prerequisite to be dutiful.

Despite the age of this religion’s postulates, Muslims follow the principles they outline. The American society, which maintains the ideas of equality for males and females in all areas of activity, does not share the Islam’s vision that responsibilities should be divided. American women are capable of taking men’s work, while Islamic ones rely on their husbands. The social role of Muslim females is defined by Quran and includes caring about the new generation and men, while the behavioral prerequisite to be obedient assists their responsibilities fulfillment.

Muslim Women have four patterns, which define their behavior towards others. These models specify females roles as mother, sister, daughter, and wife. The first behavioral pattern put women in a position of respect, as the future of humanity depends on mothers (“Women and Islam: Social role of Muslim women in Islam,” 2017). From this perspective, females should be caring, patient, attentive, and well-educated to ensure the adequate teaching of their children and possibly orphans to grow the dignified generation of Muslims. The second behavioral model determines for women their position as a sister or a daughter. Despite being dependent on fathers or brothers, females are expected to be responsible for them since young women also can express their care (“Women and Islam: Social role of Muslim women in Islam,” 2017). Older sisters usually help their mothers to educate younger children and do domestic work. The last pattern defines wives behavior towards their husbands, in the view of healthy relationship creating. In caring and loving, women are the supports for men, and Islam outlines their particular role of maintaining a good marriage (“Women and Islam: Social role of Muslim women in Islam,” 2017). The mentioned above behavioral patterns directly emphasizes women’s initial destiny to be caretaker of the family.

To conclude, Islam represents women as respectful new generation’s caretakers. Their social role is to protect children, teach them and maintain a healthy relationship with husbands. The women’s social status is equal to the men’s one, but Quran divides males and females responsibilities. Muslim women are subordinated to four behavioral patterns, which determine their roles as mothers, sisters, daughters, and wives. The behavioral perquisite of Islamic females, to be obedient, serves the purpose of ensuring their duties fulfillment.

Women and Islam: Social role of Muslim women in Islam. (2017). QuranReading. Web.

The Noble Quran. (n.d.). Web.

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Ii. historical perspectives, women in ancient civilization.

In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life. According to the English Common Law: ...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.
Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.


He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189) The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1 And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72

The Spiritual Aspect

"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states: ...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195). Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).

The Social Aspect

"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957). Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
"Seeking knowledge is mandatory for every Muslim". (Al Bayhaqi). Muslim as used here including both males and females.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9). Prophet Muhammad. (P) said: The best of you is the best to his family and I am the best among you to my family. The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396) Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).

The Economic Aspect

"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7).

The Political Aspect

Iv. conclusion, bibliography.

The Role of Islamic Women


Islam is one of the world’s known religious communities in the world. Muslims are monotheistic, and they worship only one God, who they refer to as Allah. In Islam, women hold different positions depending on the beliefs and laws given by the religion. The experiences of Islamic women differ depending on the societies and personal opinions. However, most women adhere to the Islamic rules and regulations depending on how they affect their personal lives. As a result, Islamic religion gives women a common identity, connecting to social, cultural, and economic differences. One of the things that affect the role of women in society is their religious book, commonly referred to as the Quran. The Quran has set rules and roles that women are supposed to follow, and this gives a guideline on how they should behave in relation to different issues that affect society. Other influences that affect the role of women include secular laws, pre-Islamic cultural traditions, and governmental laws.  Traditions, sexism, slavery, and authoritarianism are some of the factors that define the role of Islamic women in society.  This essay will explore how these roles affect Islamic women and the Human Rights activists’ actions to change these beliefs.

The Role of Women and Tradition

Different traditions are used to define and explain the role of women in society. According to Abdelhadi (2017), women are generally supposed to be obedient wives and mothers. Besides, women are also expected to stay in a home environment while caring for their families. As a result, Islamic women are regarded as the caretakers and protectors of their families. However, these traditions are changing daily, and many women scholars agree that Islamic women should not be confined to function in the home environment. Different social scientists argue that traditionally, Islamic women are not supposed to engage in public, including employment (Abdelhadi 2017). Instead, women are supposed to be home keepers, with their main focus being ensuring their families are okay and well taken care of. This has seen many women fail to go to school and advance their education beyond their basic level. They only focus on getting the education to help them run their homes well and effectively care for their families.

Traditionally, women have different gender roles. While women are supposed to be obedient wives and good mothers, men are supposed to be the family’s caretakers (Global connections, 2021). Besides, men and women in the Islamic community were treated unequally since men had many chances, unlike women. It was easy for a man to get educated and secure a good job, while women were not supposed to be educated and go to work since their work revolves around the house. Therefore, traditionally, Islamic women were seen as inferiors, and they were supposed to serve their men since men owned their women. Even the Islamic religious book argues that ‘Men are the protectors and maintainers of women’ (Global connections, 2021). Following this, it was easy for the men to deny their women chances to better their lives since they believed they could take care of them. Women continued to be obedient and follow the given rules by taking good care of their families. However, gender roles have continued to change due to activism. Most Islamic women have changed their ways of thinking concerning gender roles and the role of women as home keepers only (Hassan, n.d. Consequently, Islamic women started going to schools and pursuing their careers. Most of them currently believe that they can do as much as men can; hence, they should never be limited to taking care of their families.

Another tradition that defines how women behave in society is their dressing code. Traditionally, women are supposed to cover their bodies since it is a sin to expose parts of their bodies for others to see. Islamic women cover their bodies with the hijab, especially the chest (Sechzer, 2004). Besides, the Islamic women also use head coverings, with others covering all parts of their bodies apart from the eyes with a chador. Islam clothing is supposed to be loose enough not to show the body’s shape. As a result, some women wear a light cloak over their regular dressing to hide the shape and skin of their bodies. The robes and clothes worn by the Muslims should be thick enough to prevent people from seeing through them (Sechzer, 2004). Generally, Islamic women are supposed to wear modestly and avoid exposing their body parts to the public. Different groups have continued to argue against the dressing of Islamic women, stating that it is controlling and demeaning (Sechzer, 2004). Following this, various European countries have tried to try and outlaw some of the laws related to some of the aspects of Islamic women’s dressing, primarily covering the face in public.

Islamic women have faced a lot of violations of their human rights in the world. Hassan (n.d) explains that Muslim women are discriminated against even at birth since a girl is always regarded as a trial while a boy is considered a gift. This makes the birth of a boy to be celebrated while that of a girl calls for lamentation and commiseration (Sechzer, 2004). Although the Quran aimed at protecting human rights by stating that all people should be treated equally, Islamic women are treated as inferior while the men are superiors (Hassan, n.d). Due to changes in different aspects of the world, some of these practices that discriminate against Islamic women face many objections. Traditionally, most leaders in the Islamic world consisted of conservative religious leaders who also ascended to political power. However, such leaders had not agreed to accept democracy and treat men and women equally.

Authoritarianism and Islamic Women

Islamic Women have started embracing authoritarianism by joining different political platforms worldwide. One thing that has affected women’s political activities is the modernist and nationalist movements (Hassan, n.d). On the other hand, other segments of the society started fighting for equal treatment between men and women, including allowing women to join different leadership platforms, like being political leaders. As a result, women found a better chance to articulate their ideas, needs, and wants. Since women are discriminated against so many things, the only way to ensure that their lives are better is by joining the world’s political leaders and decision-makers. More so, they wanted to be part of the leadership that makes rules governing society. Many Islamic women have joined the political platforms, and they help in leading and decision-making processes.

Islamic women are joining the political world so that it becomes easy for them to make rules and regulations that are fair to them. Many Islamic countries have weird laws and regulations limiting women’s love, affecting their freedom. For example, the Nigerian State of Zamfara has introduced a Sharif law that prevents women and men from traveling together in public means (Sechzer, 2004). AS a result, it becomes hard for women to move from one place to another, especially while using public transport. In Kuwait, women are not supposed to hold a political party or even vote (Sechzer, 2004). One of the best ways to ensure those leaders are concerned about the welfare of both men and women is by allowing women to vote for the people they want. Therefore, denying them the voting chance means denying one of the fundamental human rights. As a result, Islamic women have formed groups that protest against these mistreatments and have equal rights with men. Women joining the political arena allow them to develop different laws and regulations that make it hard for men to mistreat women (Sechzer, 2004). These laws enable women to pursue their dreams and live a comfortable life without following some mediocre traditional rules.

The Role of Islamic Women and Sexism

Sexism is a critical area that affects Islamic women. Some different laws and regulations guide how Islamic women should behave. As discussed above, Islamic women are believed to be home builders; hence their responsibilities include caring for the family. Shariah law is more confined to marriage, inheritance, and family. Under Islamic law, Muslim women are allowed to have only one husband. On the other hand, men can marry up to four wives (Baden, 1992). This shows inequality because women are not treated equally to men. Besides, Islamic law also states that the husband is the head of the house; hence he should provide and maintain his wife and children during the marriage. On the other hand, Baden (1992) states that women are supposed to reciprocate the care by being obedient and offering sexual fidelity to their men. Therefore, this also shows inequality since women are supposed to be sexually faithful to one husband while the men are allowed to have more wives and satisfy them sexually (Baden, 1992). This shows an unequal exchange, and the woman receives fewer benefits. According to Islamic law, it is essential to note that it is okay for the husband to beat up a woman if she does not obey him. However, the wife does not have any means to enforce her husband to fulfill his obligations and support her. Following this, if the husband fails to provide for the family and satisfy the woman sexually, there is nothing that the woman can do.

Marriage in Islamic is seen as a form of contract. Both men and women can stipulate the terms of the agreement. The man pays the bride price, also referred to as the mehr to the bride’s family (Baden, 1992). Although this does not happen, the husband should give the wife the remaining bride price in a divorce. Divorce is allowed in Islamic law, and the husband is the one that has the unilateral right to divorce his wife (Baden, 1992). Most importantly, the husband can choose to divorce the wife for specific reasons or no reason at all. On the other hand, the wife can only divorce her husband if she follows the proper procedures through the court of law. This shows that women are not given equal chances to leave their marriages. Generally, women have a minor status either during the marriage or before marriage. During the marriage, they are at the mercy of their husbands, and they are expected to obey their husbands and be faithful to them. Before marriage, women are expected to be under their fathers and brothers (Baden, 1992). This shows that women are not supposed to live independently. Therefore, Islamic sexism does it treat women as the same as men. They are supposed to respect their male counterparts, husbands, fathers, and brothers.

Many Islamic women have tried to resist these regulations that limit women and their roles in society. It is wrong for women to be confined at home at the mercies of the husband. Besides, the husband can do everything they want, and the women should; not question their decisions. Due to these demeaning behaviors against women and their sexuality, many women activists and human rights have tried to fight these practices so that Islamic women can be independent. However, many challenges emerge since the Shariah law also gives half weight to the evidence that women provide at the court. For example, in Pakistan, women’s evidence is not permissible if the cases are about adultery, rape, or women being punished for the crime of adultery (Baden, 1992). As a result, it becomes hard for women to get justice after going through the above ordeals. Consequently, this allows the Muslim men to continue beating up their women, raping them, and committing adultery since they know nothing will be done. Such practices and beliefs should be abolished, and new laws and rules that respect women’s sexuality and independence should be set up.

Islamic women and Slavery

Islamic law gives some special attention to Slavery and how it affects women. One of the types of Slavery that affect Islamic women is sexual Slavery. According to Brandeis University (2004), Islamic law regulates slave marriages and concubinage. This is usually done to determine the paternity of children born to female slaves. Brandeis University (2004) explains that the male owner has the right to renounce the slave to another man; hence he will not access her sexually. In addition, the owner can keep the female slave as his concubine, and this way he will, have sexual access to her all through. If the female slave is married off, then children born to that marriage are also slaves and belong to the mother’s owner. On the other hand, if the master decides to keep the woman slave as his concubine, then the children born out of that marriage are free and should not be treated as slaves. They have the same rights as those of the children born in a legal marriage to a woman who is not a slave. Therefore, Enslaved women were treated as sexual objects by their masters; hence sexual Slavery affected them more.

Slavery was a social norm in the Muslim world for around 1400 years. Most of the enslaved women were mainly employed in domestic services and commerce. The Islamic women exposed to Slavery had more difficulties since they were forced to engage in sexual activities with their employers. Most of the Islamic women who experienced Slavery knew that it is normal to be sold off for sex, and it is also customary to be used as a sexual told to satisfy their masters (Hassan, n.d). This has affected how Islamic women view their sexuality, making it hard for human rights activists to convince them that their sexuality should be respected. Although most Muslim societies have outlawed Slavery, some people are still into Slavery. For example, some vestigial effects of domestic Slavery still exist in the Gulf nations (Hassan, n.d). Domestic workers are treated as sexual objects by their Muslim employers, yet they have nowhere to report and no one to help them. This happens mainly because the police and other lawmakers do not protect the immigrants who work as household helpers and face potential abuse from their employers.

How Islamic Women are Embracing Human Rights

Although the role of Islamic women in society is seen as inferior compared to men, most Muslim women have become human rights advocates and activists (Hassan, n.d). Some of the practices that enslave and confine Islamic women to staying at home and taking care of their families should be abolished. According to (Sechzer (2004), it is evident that Muslim societies discriminate against women. When such women realize that they have rights and should be treated equally as men, they become entirely alienated from the Muslim culture. Most gender stereotypes originate from the evolution of the Muslim culture, which viewed women as inferior to men (Sechzer, 2004). Although the Quran has parts that state that all people should be treated equally, the Muslim society has made women believe that they are treated well. Some of the new restrictions that have been proposed to prevent women from being mistreated are yet to be actualized. This has made it hard for some Islamic communities to respect their women and live free lives. However, the fact that Islamic women are forming women’s groups and movements to fight for their rights means that the ill-treatment against Islamic women will end in the future.

In conclusion, it is evident that traditions, sexism, slavery, and authoritarianism are some factors that define Islamic women’s role in society. Islamic women have embraced different practices as a tradition. The wearing of the hijab and covering their entire body is an indication that women should not expose their bodies to the public. Islamic women have also embraced the traditional beliefs that their roles belong to the kitchen; hence, they should care for their families. Islamic women have also grown to believe that they should not question their men, whether fathers, brothers, or husbands. It becomes hard for them to live an independent life since they are always under the care of their husbands or fathers. Islamic women have a significant role in authoritarians since most of them now embrace the public platforms to become leaders. These are the leaders forming movements that advocate for equal treatment for women. As a result, most Islamic women now embrace these changes by pursuing their dreams and careers instead of being homemakers only. The role of women in Slavery shows that women have been slaves to men for a long time. However, sexual Slavery is the one that affects these women more since men and masters treat women as sexual objects. As a result, sexism has continued to affect Islamic women even in marriages. While their husbands are allowed to have more than one wife, women are only supposed to be faithful to one man. These practices should end, and Islamic women should be given equal chances to live independently and fight for their dreams and goals.

Abdelhadi, E. (2017). Religiosity and Muslim Women’s Employment in the United States.  Sociological Research for a Dynamic World ,  3 , 1-17.

Baden, S. (1992). The position of women in Islamic countries: possibilities, constraints, and strategies for change.  Bridge Development Gender ,  4 , 1-42.

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