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Gender Equity in Islam: Basic Principles
Gender Equity in Islam - This popular book examines the spiritual, social, and economic aspects of women s position in Islam and, in doing so, effectively summarizes the role of women in Muslim society. Further, in explaining the sources that provide the foundation for Islam's stance on gender equity, the author discusses the role of Islamic scholars in their approach to women s issues.
The book presents an overview of the status and rights of Muslim women as defined by the Quran and Sunnah.
- GenresIslamNonfictionReligion
70 pages, Paperback
First published July 1, 1995
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Displaying 1 - 8 of 8 reviews
August 2, 2023
"Gender Equity in Islam" by Dr. Jamal Badawi is another blast from the past - a classic 90s/2000s da'wah book aimed at the masses to reassure everyone that Islam does not oppress women.
This is not to belittle the book or its intent; both are good efforts, and undoubtedly had a positive influence for their time and place.
Reading it now, in 2023, as a bitter and cynical Muslim woman, does give me a slightly different perspective, however.
It is a small book, briefly touching on the framework the book comes from (Qur’an and Sunnah vs cultural practices), then touching on the spiritual, economic, social, political, and legal aspects of gender equity in Islam.
The book is what we now consider to be "standard Muslamic discourse," reminding us that Islam recognizes women as spiritually equal to men, have legal rights & protections, etc etc.
To my eyes tho, I was too quickly able to pick out oversimplifications - throwing in that some scholars allow for women to be qadhis (not mentioning this is a minority, contested opinion); that women in Muslim societies are happier/ more fulfilled (no statistics to show this); that even the issue of female political leadership isn't as big a deal as it's made out to be (it is).
To me, this is an approach that does disservice to these discussions... but I also recognize that such detail was likely considered beyond the scope of the work. More than anything, it is an apologetics work. To that end, I am ambivalent, because books like this shaped the discourse of Muslim womanhood that I grew up with.
I find value in this book as a reference work for how the discourse developed in the 90s/2000s era, & reflecting on how it impacted our discourse today.
This is not to belittle the book or its intent; both are good efforts, and undoubtedly had a positive influence for their time and place.
Reading it now, in 2023, as a bitter and cynical Muslim woman, does give me a slightly different perspective, however.
It is a small book, briefly touching on the framework the book comes from (Qur’an and Sunnah vs cultural practices), then touching on the spiritual, economic, social, political, and legal aspects of gender equity in Islam.
The book is what we now consider to be "standard Muslamic discourse," reminding us that Islam recognizes women as spiritually equal to men, have legal rights & protections, etc etc.
To my eyes tho, I was too quickly able to pick out oversimplifications - throwing in that some scholars allow for women to be qadhis (not mentioning this is a minority, contested opinion); that women in Muslim societies are happier/ more fulfilled (no statistics to show this); that even the issue of female political leadership isn't as big a deal as it's made out to be (it is).
To me, this is an approach that does disservice to these discussions... but I also recognize that such detail was likely considered beyond the scope of the work. More than anything, it is an apologetics work. To that end, I am ambivalent, because books like this shaped the discourse of Muslim womanhood that I grew up with.
I find value in this book as a reference work for how the discourse developed in the 90s/2000s era, & reflecting on how it impacted our discourse today.
February 1, 2024
This book clarify alot of misinterpretations, culturally bound opinions, and how they do not represent Islam in any way. Also on how the Quran makes it clear that the sole basis for the superiority of any person over the other is piety and righteousness, not gender. In addition, the book continues to clarify the rights of women in Islam and how they should be treated as wives,daughters, and sisters and how the Prophet Muhammad (P) instructerd Muslims "I commend you to be kind to women ".
In the end, it talked about circumcision, which I do have a background about, but when he started to talk about the types, it was uncomfortable for me, and I had to skip it.
In the end, it talked about circumcision, which I do have a background about, but when he started to talk about the types, it was uncomfortable for me, and I had to skip it.
January 6, 2026
A MUSLIM SCHOLAR OFFERS A PERSPECTIVE BASED ON THE ‘PRIMARY SOURCES’ OF ISLAM
Islamic scholar Jamal Badawi wrote in the Preface of this 1995 book, “The issue of gender equity is important, relevant and current. Debates and writings on the subject are increasing and are diverse in their perspectives. The Islamic perspective on the issue is the least understood and most misrepresented by non-Muslims and, at time, by some Muslims as well. The predominant local cultural practices in different parts of the world and the actions of some Muslims tend to reinforce erroneous perceptions of the Islamic perspective. These problems are enhanced by the tendency to treat some juristic interpretations as if they were identical with Islam. As such, there is a pressing need to reexamine this issue in the light of the primary sources of Islam.”
In the first chapter, he notes that “The Qur’an does not blame woman for the ‘fall of man,’ nor does it view pregnancy and childbirth as punishments for ‘eating from the forbidden tree.’ On the contrary, the Qur’an depicts Adam and Eve as EQUALLY RESPONSIBLE for their sin in the Garden, never singling out Eve for blame.” (Pg. 7)
He explains, “Nowhere does the Qur’an state that one gender is superior to the other…. The sole basis for the superiority of any person over another is piety and righteousness, not gender, color, or nationality… The absence of women as prophets or ‘messengers of Allah’ in prophetic history is because of the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority attributed to women. Societies to which prophets were sent… were largely patriarchal societies … [and] probably would have been less responsive to the ministry of female messengers of God.” (Pg. 13)
He notes, “The Shariah (Islamic Law) recognizes the full PROPERTY RIGHTS of women before and after marriage. They may buy, sell or lease any and all of their properties at will. For this reason, Muslim women may keep… their maiden names after marriage, an indication of their independent property rights as legal entities.” (Pg. 16)
He clarifies, “A woman who bears a child in marriage is entitled to child support from the child’s father… The financial advantages accorded to women and not to men in marriage and not in family have a social counterpart in the provisions that the Qur’an lays down in the laws of inheritance, which afford the male, in most cases, twice the inheritance of a female. Males inherit more but ultimately they are financially responsible for their female relatives…” (Pg. 17)
He asserts, “With regard to the woman’s right to seek employment, it should be stated that Islam regards her role in society as a mother and a wife as her most sacred and essential one. Neither maids nor baby sitter can possibly take the mother’s place… This may explain why a married woman must secure her husband’s consent if she wishes to work, unless her right to work was mutually agreed to as a condition at the time of marriage.” (Pg. 18)
He states, “Education is not only a right but a responsibility for all males and females. Prophet Muhammad said, ‘Seeking knowledge is mandatory for every Muslim.’ The word ‘Muslim’ here is inclusive of both males and females.” (Pg. 22)
He argues, “Should marital disputes arise, the Qur’an encourages couples to resolve them privately… Under no circumstances does the Qur’an encourage, allow, or condone family violence of physical abuse. In extreme cases, and wherever greater harm, such as divorce, is a likely option, it allows for a husband to administer a gentle pat to his wife that causes no physical harm to the body nor leaves any sort of mark…” (Pg. 25)
He contends, “Associating polygyny with Islam… is one of the most persistent myths perpetuated in Western literature and media. No text in the Qur’an or Sunnah explicitly specifies either monogrny or polygyny as the norm, although demographic data indicates strongly that monogamy is the norm and polygyny the exception… Islam did not outlaw polygyny… rather, it regulated and restricted it. It is neither required nor encouraged, but simply permitted and … not outlawed… The only passage in the Qur’an (4:3) that explicitly addressed polygyny and restricts its practice, in terms of the number of wives permitted… was revealed after the Battle of Uhud, in which dozens of Muslims were martyred, leaving behind widows and orphans… While the Qur’an allowed polygyny, it did not allow polyandry (a woman’s marriage to multiple husbands).” (Pg. 27-29)
He explains, “The reason for variations in the number of male and female witnesses required… is to corroborate the female’s witness and prevent unintended errors in the perception of the business deal… women generally may not be heavily involved with and experienced in business transactions… Therefore, corroboration of a woman’s testimony by another woman … ascertains accuracy and, hence, justice.” (Pg. 36)
He states, “There is no text in the Qur’an or Sunnah that precludes women from any position of leadership, except in leading prayer… There is no evidence from the Qur’an to preclude women from leadership of state.” (Pg. 38) Later, he adds, “Leading the prayer is a purely religious act and, given the format of Muslim prayer and its nature, it is not suitable for women to lead a mixed congregation.” (Pg. 40)
He points out, “It is common knowledge that in some countries like Egypt, female circumcision has been practiced by BOTH Muslims and Christians. In the meantime, this practice is not known in most Muslim countries including Iraq, Iran, and Saudi Arabia. This leads to the conclusion that female circumcision is connected with cultural practices rather than with Islam itself as a world religion… While the Prophet did not explicitly ban this practice, his words [on the subject] project a great deal of sensitivity to the instinctive needs of females and their matrimonial happiness…” (Pg. 48-50)
Badawi sticks to the ‘primary sources’ of Islamic doctrine, so he does not need to explain/justify the objectionable practices of some ‘Islamic’ nations.
Islamic scholar Jamal Badawi wrote in the Preface of this 1995 book, “The issue of gender equity is important, relevant and current. Debates and writings on the subject are increasing and are diverse in their perspectives. The Islamic perspective on the issue is the least understood and most misrepresented by non-Muslims and, at time, by some Muslims as well. The predominant local cultural practices in different parts of the world and the actions of some Muslims tend to reinforce erroneous perceptions of the Islamic perspective. These problems are enhanced by the tendency to treat some juristic interpretations as if they were identical with Islam. As such, there is a pressing need to reexamine this issue in the light of the primary sources of Islam.”
In the first chapter, he notes that “The Qur’an does not blame woman for the ‘fall of man,’ nor does it view pregnancy and childbirth as punishments for ‘eating from the forbidden tree.’ On the contrary, the Qur’an depicts Adam and Eve as EQUALLY RESPONSIBLE for their sin in the Garden, never singling out Eve for blame.” (Pg. 7)
He explains, “Nowhere does the Qur’an state that one gender is superior to the other…. The sole basis for the superiority of any person over another is piety and righteousness, not gender, color, or nationality… The absence of women as prophets or ‘messengers of Allah’ in prophetic history is because of the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority attributed to women. Societies to which prophets were sent… were largely patriarchal societies … [and] probably would have been less responsive to the ministry of female messengers of God.” (Pg. 13)
He notes, “The Shariah (Islamic Law) recognizes the full PROPERTY RIGHTS of women before and after marriage. They may buy, sell or lease any and all of their properties at will. For this reason, Muslim women may keep… their maiden names after marriage, an indication of their independent property rights as legal entities.” (Pg. 16)
He clarifies, “A woman who bears a child in marriage is entitled to child support from the child’s father… The financial advantages accorded to women and not to men in marriage and not in family have a social counterpart in the provisions that the Qur’an lays down in the laws of inheritance, which afford the male, in most cases, twice the inheritance of a female. Males inherit more but ultimately they are financially responsible for their female relatives…” (Pg. 17)
He asserts, “With regard to the woman’s right to seek employment, it should be stated that Islam regards her role in society as a mother and a wife as her most sacred and essential one. Neither maids nor baby sitter can possibly take the mother’s place… This may explain why a married woman must secure her husband’s consent if she wishes to work, unless her right to work was mutually agreed to as a condition at the time of marriage.” (Pg. 18)
He states, “Education is not only a right but a responsibility for all males and females. Prophet Muhammad said, ‘Seeking knowledge is mandatory for every Muslim.’ The word ‘Muslim’ here is inclusive of both males and females.” (Pg. 22)
He argues, “Should marital disputes arise, the Qur’an encourages couples to resolve them privately… Under no circumstances does the Qur’an encourage, allow, or condone family violence of physical abuse. In extreme cases, and wherever greater harm, such as divorce, is a likely option, it allows for a husband to administer a gentle pat to his wife that causes no physical harm to the body nor leaves any sort of mark…” (Pg. 25)
He contends, “Associating polygyny with Islam… is one of the most persistent myths perpetuated in Western literature and media. No text in the Qur’an or Sunnah explicitly specifies either monogrny or polygyny as the norm, although demographic data indicates strongly that monogamy is the norm and polygyny the exception… Islam did not outlaw polygyny… rather, it regulated and restricted it. It is neither required nor encouraged, but simply permitted and … not outlawed… The only passage in the Qur’an (4:3) that explicitly addressed polygyny and restricts its practice, in terms of the number of wives permitted… was revealed after the Battle of Uhud, in which dozens of Muslims were martyred, leaving behind widows and orphans… While the Qur’an allowed polygyny, it did not allow polyandry (a woman’s marriage to multiple husbands).” (Pg. 27-29)
He explains, “The reason for variations in the number of male and female witnesses required… is to corroborate the female’s witness and prevent unintended errors in the perception of the business deal… women generally may not be heavily involved with and experienced in business transactions… Therefore, corroboration of a woman’s testimony by another woman … ascertains accuracy and, hence, justice.” (Pg. 36)
He states, “There is no text in the Qur’an or Sunnah that precludes women from any position of leadership, except in leading prayer… There is no evidence from the Qur’an to preclude women from leadership of state.” (Pg. 38) Later, he adds, “Leading the prayer is a purely religious act and, given the format of Muslim prayer and its nature, it is not suitable for women to lead a mixed congregation.” (Pg. 40)
He points out, “It is common knowledge that in some countries like Egypt, female circumcision has been practiced by BOTH Muslims and Christians. In the meantime, this practice is not known in most Muslim countries including Iraq, Iran, and Saudi Arabia. This leads to the conclusion that female circumcision is connected with cultural practices rather than with Islam itself as a world religion… While the Prophet did not explicitly ban this practice, his words [on the subject] project a great deal of sensitivity to the instinctive needs of females and their matrimonial happiness…” (Pg. 48-50)
Badawi sticks to the ‘primary sources’ of Islamic doctrine, so he does not need to explain/justify the objectionable practices of some ‘Islamic’ nations.
August 31, 2007
I was dissapointed by the quality of writing. This is supposedly a "persuasive" argument to illustrate how well women would be treated if the teaching in the Qua'ran were followed rather than adhering to cultural standards.
It was just a poorly presented argument. While there may be some good points and I may even ultimately agree with some of it, I felt like I was reading a book written by used car salesman.
It was just a poorly presented argument. While there may be some good points and I may even ultimately agree with some of it, I felt like I was reading a book written by used car salesman.
April 27, 2008
this book in my opinion was a good introduction to gender differences in islam, and it discussed the gender differences on all levels: politically, socially, economically, family-wise, and spiritually. it is short and a easy read, the only criticism i have is that there was no in depth analysis, or attempts to make it relevant to the criticisms of islam today.
September 13, 2024
brief, straightforward overview of islam's gender equity in politics, economics, social norms, family structure, and more, dispelling misguided cultural expectations by calling back to the quran and sunnah. wish it had more of an in-depth analysis as it was pretty surface level, but the argument against cultural misunderstandings of women's status, using evidence from the core spiritual sources we're meant to follow, was sufficient and beneficial
May 17, 2020
Explains traditional scholarship’s notion of women’s position in “Islam” in a benevolently sexist manner. Useful to see a short summary of what traditional scholarship’s applies, not to actually follow.
July 6, 2010
Short and straightforward introduction to the subject.
Displaying 1 - 8 of 8 reviews