Gender roles in

Islam

In Islam, script ures, cult ural t radit ions, and jurisprudence affect t he relat ionship bet ween men
and women.

The Quran, t he holiest book in Islam, indicat es t hat men and women are spirit ual equals. The
Quran 4:124 st at es:

"If any do deeds of righteousness be they male or female and have

faith, they will enter Heaven, and not the least injustice will be
done to them."

However, t his not ion of equalit y has not been reflect ed in many of t he laws in Muslim-based
inst it ut ions.[1]

The Quran does not specify specific gender roles for women.[2][3][4] However, in Islamic
pract ice, gender roles manifest t hemselves, part ially because men and women are
somet imes allot t ed different right s and different cult ural expect at ions. Hadit h Sahih Bukhari
(9:89:252) st at es t hat Men are expect ed t o be “guardian of [t heir] family” whereas a woman
is expect ed t o be “guardian of her husband’s home and of his children”

In some Muslim-majorit y count ries, women are legally rest rict ed from pract icing cert ain
right s.

Traditional gender roles

Cult ural t radit ions of nonreligious origin impact gender roles, prevailing cult ural norms, and t he
int erpret at ion of t he Quran and ot her Islamic t ext s.[5]

Family

Some reformist and feminist scholars argue t hat t he concept of guardianship has formed t he
basis of part icular gender roles in Muslim societ ies. Women are oft en expect ed t o be
obedient wives and mot hers st aying wit hin t he family environment and men are expect ed t o
be prot ect ors and caret akers of t he family.[1] However, t he majorit y of Muslim scholars agree
t hat women are not obligat ed t o serve t heir husbands or do housework or do any kind of work
at home.[6][7]

According t o Sayyid Qut b, a prominent member of t he Egypt ian Muslim Brot herhood in t he
1950s and 60s, t he Quran "gives t he man t he right of 'guardianship' or 'superiorit y' over t he
family st ruct ure in order t o prevent dissension and frict ion bet ween t he spouses. The equit y
of t his syst em lies in t he fact t hat God bot h favoured t he man wit h t he necessary qualit ies
and skills for t he 'guardianship' and also charged him wit h t he dut y t o provide for t he
st ruct ure's upkeep." Qut b's ideologies are st ill impact ful t oday, for radical Islamist s,
influencing such prominent Middle East ern leaders as Ayman Zawahiri and t errorist Osama bin
Laden.[8]

The family sphere and t he roles in which women and men play t herein is an import ant
element in Islamic cult ure. Gender roles viewed from an Islamic perspect ive are based on t he
Qur'an and t he st ress it places on t he import ance of t he family dynamic[9] As wit h any socio-
cult ural group, gender roles vary depending on t he conservat ive or liberal nat ure of t he
specific group.

Alt hough t here are no clearly defined roles for men and women in t he Qur'an, it is st rongly
implied t hat each gender provides equally significant cont ribut ions t o t he family realm.

In chapt er 4 verse 34 in t he Qur'an, it st at es t hat "men are t he prot ect ors and maint ainers of
women",[10] clearly placing men in a leadership role wit hin t he household. As t he head of t he
household, a man is t herefore expect ed t o adequat ely provide for wife and children. It is
implied t hat a noble "husband’s responsibilit ies commit him t o support his wife and children,
provide educat ion for his offspring, be kind and at t ent ive t o his spouse, and be good t o his
affines”.[11] These values have remained rat her consist ent t hroughout t he hist ory of Islam. It
was t he husband’s job t o prot ect his wife(s), as it was cult urally underst ood t hat women do,
and should, rely on men. This is viewed not in a rest rict ing reliance but as an arrangement t o
prot ect women from t he dist ress and inconveniences of t he public arenas.[11] It is because of
t his ideology t hat women t radit ionally do not cont ribut e t o t he household financially, leaving
men t o be t he sole breadwinners.

The woman's role in t he home, alt hough different from men, is also of great value and
import ance in Islamic cult ure. From a very young age, lit t le girls t radit ionally grew up in t he
women’s quart ers of t he house: t he harem. The harem was t he part of t he house where t he
female members of t he family and t he household lived. It was normally out of bounds t o all
males except t he mast er of t he house, his sons and perhaps a physician.[12] Here, young girls
are familiarized wit h domest ic act ivit ies[12] and were t aught Islamic laws and values.

Several passages of t he Quran deal wit h accept able dress for bot h men and women. Sura 24,
Verses 30-31 st at es:

Women wearing burqas in Afghanistan

"And t ell t he believing men t o lower t heir gaze and be modest . That is purer for t hem. Lo!
Allah is aware of what t hey do. And t ell t he believing women t o lower t heir gaze and be
modest , and t o display of t heir adornment only t hat which is apparent , and t o draw t heir veils
over t heir bosoms, and not t o reveal t heir adornment save t o [t hose relat ives who fall wit hin
bounds of close relat ionship explained in t he Qur’an]..." Chapt er 24, Verses 30-31.

The Quran requires Muslim men and women t o dress modest ly.[13] The law of Hijab st at es
t hat t he whole female body aside from t he face and hands should be covered when a woman
leaves her home [14][15] as a sign of modest y, obedience t o God and respect ing Islamic values.
Men are commanded t o dress modest ly and t o lower t heir gaze whenever a female walks by
as a sign of modest y.

Prayer and worship

For Friday prayers, by cust om, Muslim congregat ions segregat e men, women, and children int o
separat e groups. On ot her days t he women and children pray at home. Men are expect ed t o
offer t he five daily prayers at t he nearest mosque. Muhammad specifically allowed Muslim
women t o at t end mosques and pray behind men.[16] Mohammad said 'Do not prevent your
women from going t o t he mosque, even t hough t heir houses are bet t er for t hem." which
implies it is bet t er for women t o st ay at home. "A woman’s prayer in her house is bet t er t han
her prayer in her court yard, and her prayer in her bedroom is bet t er t han her prayer in her
house." (Report ed by Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid.
See also Saheeh al-Jaami‘, no. 3833).

Women are prohibit ed from praying at a Mosque in Surinam.[17]

Sexuality

Sexualit y as discussed in Islamic t ext s is generally confined t o t he cont ext of het erosexual
marriage, and in all cases modest y and chast it y are st rongly encouraged. Pre-marit al sex and
same gender sex are forbidden, and abort ion is largely discouraged except in cases where
t here are medical risks for t he mot her. Sexualit y in Islam is oft en separat ed in t erms of male
versus female sexualit y, marit al versus pre-marit al versus ext ramarit al sexualit y, and
het erosexualit y versus homosexualit y as is point ed out by Abdessamad Dialmy.[18]

Male and female sexuality

The Islamic t radit ion recognizes t he sexual desires of bot h men and women. In many
classical argument s, it is t he husband's dut y t o fulfill his wife's sexual needs, which are part
of her right s as a married woman. This argument is oft en paired wit h t he st at ement t hat t his
is how societ y prevent s social unrest (fit na). According t o Kecia Ali, "Classical t ext s not e t he
import ance of female fulfillment , while st ressing t he wives' dut y t o remain sexually available
t o t heir husbands...whereas cont emporary aut hors, focus on women's sexual right s wit hin t heir
marriages, at t empt ing t o prove t he import ance of female pleasure by highlight ing t he
separat ion of sex from reproduct ion and t he import ance of t he female orgasm."[19] Classical
aut hors also st ress t he import ance of male guardianship as t he required t o prot ect t he
chast it y and modest y of women in t heir care.

Heterosexuality and homosexuality

Heterosexuality
Islam considers t he het erosexual relat ionship bet ween a man and a woman t he only
accept able relat ionship. Wit hin t his t radit ional relat ionship, t he male is allowed more room
for expression of his sexual right s t han t he female is as ment ioned above. There are t hree
t ypes of het erosexual relat ionships: pre-marit al, marit al, and ext ramarit al.

Marit al, pre-marit al and ext ramarit al sex

Pre-marit al sex is frowned upon in general; however, t here are st rict regulat ions on men and
women t o keep t heir virginit y. Men and women are advised t o abst ain from indulging in
indiscriminat e sexual relat ionships for mere sat isfact ion of carnal desires. Marriage is t he
only accept able means t o indulge in sexual relat ionships, any ot her is considered as "Zina",
one of t he major sins in Islam. In Islamic marit al pract ices, t he male pays a dower for his wife,
which is one of t he essent ials of a marriage. Ot her essent ials are t he presence of wit nesses
and 'Waliy' guardian. Muhammad was report ed t o have said: marriage is not valid wit hout
Sadaq, Waliy and Shahidain (Dower, Guardian and Wit nesses respect ively) The dower is a
fixed amount of money or a gift of jewellery or propert y equivalent t o it t o t he bride as her
own. A Muslim marriage is a marriage is t here usually solemnized in t he mosque before an
imam where guardians of bot h part ies appear on t heir behalf(usually t hat of t he female)and
t he marriage pronounced aft er payment of t he Sadaq. It is not a cont ract t hat needs t o be
signed by t he eit her of t he part ies.

Sex is supposed t o be shared bet ween spouses (a man and a woman). Men are t echnically
allowed t o t ake more t han one wife, up t o four wives as long as he can provide for each wife
equally and not different iat e bet ween t hem in a pract ice known as polygamy. Polygamy,
t hough t echnically legal, is not a recommended pract ice in Islamic cult ure. Women cannot
have mult iple husbands.

Sexual affairs out side of marriage are prohibit ed in Islam, and result in severe punishment for
t he perpet rat ing husband or wife, upon rigid proof t hat t hey part icipat ed in an affair. The
proof is given by four male wit nesses or eight female wit nesses (wit h clean background
hist ories i.e. known t o be pious Muslims), who t est ify t o seeing t he act of penet rat ion
bet ween t he ext ra-marit al couple. Punishment for not being able t o provide t he required
number of wit nesses aft er accusing t he defendant s is eight y lashes of a whip.

A couple is given opport unit ies t o plead for forgiveness t o God before t he punishment is
carried out . If t hey do not , t hey will be punished. If bot h part ies are married, t hey will bot h be
st oned t o deat h. If one is married, while t he ot her is not , t he former will be st oned unt il dead,
and t he lat t er will be given a hundred lashes. The severe punishment of an ext ra-marit al are
mainly t o act as a det errent t o societ y from engaging in such relat ionships, as sex out side
marriage is a major sin in Islam. The pain of t he punishment is also believed t o lessen
punishment in t he aft erlife.
Homosexuality

Tradit ional Islamic schools of t hought as based on t he Quran and Hadit h consider same
gender sex t o be a punishable sin.[20] In much of t he Islamic world, homosexualit y is not legal,
and in Afghanist an, Iran, Maurit ania, Nigeria, Saudi Arabia, Somalia, Sudan, t he Unit ed Arab
Emirat es, and Yemen homosexual act s are punishable by deat h.[21][22][23][24] Most Muslim
count ries cont inue t o oppose LGBT right s movement s, wit h t he except ions of Albania, Sierra
Leone, and Mozambique.[25][26][27][28] In Albania, Turkey, Bahrain, Jordan, and Mali, homosexual
int ercourse is legal, and t here is some discussion of legalizing same-sex marriage in Albania
and Mozambique.[27][28][29][30]

Addit ionally, guardianship, gender roles, and male cont rol over women's sexualit y are also
t ools t hat allow for t he enforcement of het erosexual norms.[1]

Female genital mutilation

Surveys have shown a widespread belief, part icularly in Mali, Maurit ania, Guinea and Egypt ,
t hat FGM is a religious requirement .[31] Gruenbaum has argued t hat pract it ioners may not
dist inguish bet ween religion, t radit ion and chast it y, making it difficult t o int erpret t he
dat a.[32] FGM's origins in nort heast ern Africa are pre-Islamic, but t he pract ice became
associat ed wit h Islam because of t hat religion's focus on female chast it y and seclusion.[a]
There is no ment ion of it in t he Quran.[34] It is praised in a few daʻīf (weak) hadith (sayings
at t ribut ed t o Muhammad) as noble but not required,[35][b] alt hough it is regarded as obligat ory
by t he Shafi'i version of Sunni Islam.[36] In 2007 t he Al-Azhar Supreme Council of Islamic
Research in Cairo ruled t hat FGM had "no basis in core Islamic law or any of it s part ial
provisions".[37][c]

Masculinity

Some of what is deemed t o be masculine in Muslim cult ures st ems from t he life and act ions
of Muhammad as put down in t he Hadit h.[39] Muhammad was married t o his first wife Khadija
monogamously for 25 years. Upon her deat h he lat er married a t ot al of fourt een women.[40] In
Sahih al-Bukhari 7:62:142, it is said t hat Muhammad somet imes had sexual relat ions wit h all
his wives in one night ,[41] and in 1:5:268 he is described as having “t he st rengt h of t hirt y
men.”[42] The idea of t radit ional masculinit y is also st rongly shaped by t he t radit ion idea of
femininit y.[39] Several classic Muslim aut hors such as Sheikh Muhammad Nefzawi and Ahmed
Bin Selman describe women as beings wit h insat iable sexual appet it es.[39] It follows t hat a
man who can sat isfy mult iple women is seen as incredibly powerful and masculine.[39]
In addit ion t o t he relat ionship bet ween Muslim masculinit y and female sexualit y, some
concept s of Muslim masculinit y st em from t he relat ionships bet ween Muslim men.
Prominent writ er of "Islamic Masculinit ies", Lahoucine Ouzgane, proposes t he idea t hat
masculinit y is root ed in a fear of emasculat ion by ot her men.[39] Addit ionally, project ing
homosexualit y ont o anot her man is oft en seen as a way t o emasculat e him while reaffirming
one's own superior virilit y.[39]

Modern viewpoints

Viewpoint s regarding gender roles vary wit h different int erpret at ions of t he Quran, different
sect s of t he religion, and different cult ural and locat ional regions.

Salafiyyah

Salafiyyah lit erally means "t hat which pert ains t o ancest ry".[43] It was first conceived by
Muhammad Abduh and refers back t o t he first generat ion of Muslims who support ed
Muhammad during t he sevent h cent ury.[43] In Arabic it means fundament alism.[43]

The ideas of Abdul Aziz bin Abdullah bin Baz are charact erist ic of much of t he salafiyyah
sect . Bin Baz believed t hat t he engagement of women in “male domains” separat es t hem
from t heir God-given nat ure, event ually leading t o women's misery and demise.[5] He believed
t hat women ent ering “male domains” posed a danger t o Muslim societ y, event ually causing it
t o fall int o moral decay.[5] Addit ionally, he assert ed t hat a woman out side t he home was a
woman denying her t rue, God-given charact er.[5] He viewed t he involvement of women in male
domains as a det riment t o t he next generat ion, which he says may receive a worse educat ion
and less compassion from t heir mot hers.[44][45] BinBaz also t hought t hat women should only
work in cert ain fields—t hose t hat are wit hin a woman's domain—such as female educat ion,
nursing and medical care. But even t hese must obey a st rict separat ion of gender.[45]

Wasatiyyah

The Qur'anic and prophet ic t erms for "moderat ion" are reflect ed in t he word "wasat iyyah,"
which means t he "middle way bet ween ext remes" and "upright wit hout losing balance."[46]

Muhammad Al-Ghazali's ideas charact erize much of t he wasat iyyah school of t hought . His
ideas are shared by ot her not able and influent ial people including Yusuf Al-Qaradawi, Abdel-
Haleem AbuShaqua, and Hasan al-Turabi.[5] Toget her t hey represent a growing modernist
t rend.[5] Al-Ghazali indicat ed t hat Islam suggest a significant sense of equalit y bet ween men
and women.[5] He maint ained t hat t here are t radit ions creat ed by people and not by God t hat
slow women's development and keeps t hem in religious ignorance, which he believes result s
in t he degradat ion of t he whole Muslim communit y.[5] Ghazali assert s t hat women have been
denied a say in t heir communit ies and have been rest rict ed t o domest ic service.[47] He also
called for a change in Islamic t hinking in general and t he reevaluat ion of cult ural t radit ions
t hat are at t ribut ed wrongly as cent ral t o t he Islamic fait h.[5]

Fatema Mernissi

In her writ ings, Fat ema Mernissi remarks t hat “if women's right s are a problem for some
modern Muslim men, it is neit her because of t he Qur'an nor t he Prophet Muhammad, nor t he
Islamic t radit ion, but simply because t hose right s conflict wit h t he int erest s of a male
elit e”.[48] She quest ions t he social norm a man is “dishonoured” if a woman in t heir family
works out side of a domest ic space. She assert s t hat in t he male mind societ y is divided int o
an economically product ive sect ion t hat is public and male and a domest ic sphere t hat is
privat e and female and t hat t hese t wo areas should not mix.[5]

Heba Ra'uf

Heba Ra'uf (born 1965) Ra'uf st resses t he import ance of new int erpret at ions of t he Quran
and Sunnah (t radit ions and sayings of Muhammad). Ra'uf argues t hat t he advancement of
women's causes in Arab and Muslim societ ies requires a reworking of Islamic t hought . She
crit icizes t he effort s of t hose who draw t heir inspirat ion exclusively from West ern
feminism.[5]

Ra'uf dresses in t he Muslim veil.[5] This is a source of cont roversy wit hin Islamic feminist s. On
t he one hand, some feminist s like Nawal El-Saadawi severely crit icize t he veil: “veiling and
nakedness are t wo sides of t he same coin. Bot h mean women are bodies wit hout mind … ”.[49]
But Ra'uf sees wearing a veil as a means of liberat ion: “t he veil neut ralizes women's sexualit y
in t he public sphere, making clear t hat t hey are cit izens – not sexual object s”.[50]

Ra'uf acknowledges t hat women belong in t he public sphere, and she challenges any gender-
based separat ion bet ween t he public and privat e spheres.[51] She emphasizes t hat women's
work should ext end bot h int o t he privat e and t he public sect ors. “Breaking t he dichot omy
would give housewives more social est eem and would encourage working women t o fulfill
t heir psychological need t o be good mot hers and wives” [51]

Countries

Saudi Arabia
Unt il at least Oct ober 2017, women are disallowed t o drive in Saudi Arabia, t he only count ry in
t he world wit h such a rest rict ion.[52][53] In some areas such as Mecca t hey are expect ed t o
cover t heir hair as well.[5] While t hey have gained increased access t o educat ion and a few
gender segregat ed job opport unit ies, t heir represent at ion in t he labor market rat e was barely
more t han 10 percent in 2002.[54]

Women's development in Saudi Arabia has been relat ively slower t han in it s neighboring Arab
count ries, especially regarding t he improvement of female part icipat ion.[5] In 2004, t he fift h
Jeddah Economic Forum held in Saudi Arabia had it s first ever woman in key act ivit ies, wit h
Lubna Olayan delivering t he keynot e speech.[5] In t he same year, t he highest religious
aut horit y in Saudi Arabia reaffirmed in t he 2004 hajj (Muslim pilgrimage) speech t hat “women
should be grat eful t o t he respect ful role accorded t o t hem by Islam as mot hers”.[55]

Iran

The Islamic Republic of Iran has wit nessed a number of advancement s and set backs for
women's roles in t he past 40 years, especially following t he Iranian Revolut ion of 1979.
Init ially laws were enact ed t hat rest rict ed women's freedom of movement such as a more
st rict enforcing of veiling and a segregat ion of t he sexes in public space [56][57] Educat ional
access was rest rict ed and cert ain polit ical posit ions and occupat ions were discouraged or
barred t o women.[58] Const it ut ional revisions t hat occurred in 1989 ult imat ely result ed in an
improvement in t he lives and opport unit ies of women.[58] Several women have been elect ed
t o t he Iranian parliament , more women t ake advant age of higher educat ion opport unit ies, and
more women part icipat e in civil service.[59]

Afghanistan

During t he period of Taliban rule in Afghanist an, women were severely limit ed in employment
opport unit ies.[60] Women who had children were not allowed t o work in any way, and ot her
women were encouraged t o do work only from home.[60] Women could work in healt h fields
but only t o t reat female pat ient s.[60] Init ially, widows were hard-pressed t o find any work, but
an edict issued by t he Taliban in 1999 allowed widows t o work in a severely limit ed pool of
employment opport unit ies.[60]

Aft er t he overt hrow of t he Taliban, educat ion and employment opport unit ies improved.
Women could again work as t eachers, doct ors, and civil servant s. The Women Judges
Associat ion was est ablished, and advocat es female part icipat ion in t he law and equalit y for
women under t he law.[60] St ill, women remain underrepresent ed in educat ion. In 2011, for
example, 37% of st udent s in Afghanist an were female, and about 15% of women can read and
writ e.[61][62][63] However, lit eracy is improving wit h more schools open for girls and a higher
at t endance rat e.

See also

Islamic clot hing

Islam and domest ic violence

Islamic Feminism

St at us of women's t est imony in Islam

Notes

a. Gerry Mackie, 1996: "FGM is pre-Islamic but was exaggerated by its intersection with the Islamic
modesty code of family honor, female purity, virginity, chastity, fidelity, and seclusion." [33]

b. Gerry Mackie, 1996: "The Koran is silent on FGM, but several hadith (sayings attributed to
Mohammed) recommend attenuating the practice for the woman's sake, praise it as noble but not
commanded, or advise that female converts refrain from mutilation because even if pleasing to the
husband it is painful to the wife." [34]

c. Maggie Michael, Associated Press, 2007: "[Egypt's] supreme religious authorities stressed that Islam
is against female circumcision. It's prohibited, prohibited, prohibited," Grand Mufti Ali Gomaa said on
the privately owned al-Mahwar network." [38]

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