Islam, according to Hasan Al-Banna, is a comprehensive system that encompasses all spheres of life. (Six Tracks of Hassan Al-Banna) The philosophy of Islam is divine in such a way that it offers solutions to prevailing social issues, including gender and development.
Gender issues are pertinent in every society and encompass both men and women. Thus, this article addresses how Islamic principles contribute to gender development and the solutions Islam offers to gender-related challenges.
Islam has established guidelines for addressing gender issues in family, society, and even in interactions with strangers. Islamic teachings focus on the dignity and rights of both men and women, treating them with equality irrespective of age, race, or nationality.
Therefore, it is incorrect to focus on women’s issues without considering men’s rights, as both are equally significant in Islam.
Gender
Gender refers to the socially constructed roles, norms, and practices associated with being male or female. Different societies have distinct customs and expectations regarding male and female behavior, often reinforcing the idea that men are superior and women are subordinate.
Gender Equality
Gender equality refers to the equal rights, responsibilities, and opportunities for both women and men. It acknowledges the differences between genders but insists that these differences should not affect individuals’ opportunities or rights.
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Gender Mainstreaming
The United Nations defines gender mainstreaming as the process of assessing the implications for both women and men of any planned action, including policies, programs, and legislation. The ultimate goal is to achieve gender equality by considering both men’s and women’s perspectives in all aspects of life (UN Department of Economic and Social Affairs, 2006).
According to UNIFEM, women face significant disparities in literacy, land ownership, political representation, and employment. For instance, 66% of the world’s illiterate population is female, and women provide 70% of the unpaid caregiving work (UNIFEM Statistics, 2000).
On Development: Why Gender Matters
Gender power dynamics directly affect various aspects of life, such as health, education, and family planning. In some societies, women’s lower literacy levels limit their knowledge of reproductive health, and male dominance often hinders contraceptive use (Population Bulletin, 2005).
Women in many developing countries are less likely to be educated than men, with parents prioritizing sons’ education over daughters’. However, educating girls is a priority in development because educated women marry later, have healthier children, and earn higher incomes (Population Bulletin, 2005).
Gender in Islam
Islam defines gender roles through the Qur’an, emphasizing equality between men and women in spiritual matters. Allah says:
“O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty)” (Qur’an 49:13).
This verse illustrates that men and women are equal in the eyes of God, and their differences are acknowledged only in terms of their responsibilities. Historically, pre-Islamic Arab society’s customs influenced gender norms.
According Exposito in his literary work, Islam: The Straight Path, he states that, the lives of the Prophet Muhammad, his wives, companions, and other pious Muslims provided models for gender behavior, though these practices sometimes diverged.
The Qur’an and hadith together form the core of Islamic law, yet different interpretations have led to debates on gender roles. Fatema Mernissi argues in Women and Islam that women’s rights are often viewed as a threat to male dominance, not because of the Qur’an or Prophet Muhammad, but because they conflict with the interests of the male elite.
She challenges the idea that women working outside the home dishonors men, asserting that society wrongly divides the public sphere for men and the domestic sphere for women. Islam maintains equality between men and women in many areas while recognizing their natural differences. In the book titled, Fi Fiqh al-‘Awlawiyyat, Al-Qaradawi highlights two groups that have been unfair to women: one imposes Western values, while the other enforces traditional Eastern customs under a religious guise. Both perspectives misinterpret Islam’s teachings, which uphold women’s dignity and rights.
Spiritually, gender equality is best exemplified through the story of Adam and Eve. The Qur’an emphasizes that both sexes were created deliberately and independently, with no mention of Eve being created from Adam. Both men and women are recipients of the “divine breath,” as they share the same human spiritual nature. Allah has endowed both genders with inherent dignity and made them collectively the trustees of the earth. The Qur’an does not hold women responsible for the “fall of man,” nor does it portray pregnancy and childbirth as punishments for “eating from the forbidden tree.” Instead, Adam and Eve are depicted as equally accountable for their actions in the garden, with no special blame placed on Eve.
Economically, Shari’ah (Islamic law) recognizes the full property rights of women, both before and after marriage. Regarding a woman’s right to seek employment, Islam honors her role as a mother and wife as sacred and central, but does not prohibit her from working if she chooses to do so. Socially, Islam values a woman’s roles as a daughter, wife, and mother.
Marriage is framed as a relationship of mutual peace, love, and compassion, rather than simply a fulfillment of physical desires. A woman has the right to accept or reject marriage proposals, and the husband bears responsibility for the maintenance, protection, and leadership (qiwamah) of the family, in a spirit of consultation and kindness. This mutuality does not imply subservience on the part of either spouse.
If marital disputes arise, the Qur’an encourages couples to resolve them privately with fairness and integrity. The mother is given priority in the custody of young children, typically up to the age of seven. Politically, women are also eligible for public office. This is exemplified by Umar ibn al-Khattab, who appointed Al-Shifa bint Abdullah al-Adawiyyah, considered the first Muslim woman healer and public administrator, as market supervisor during his caliphate.
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The general principle in social and political life is the participation and collaboration of both men and women in public affairs. Allah says:
The believers, men and women, are protectors, one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (Qur’an 9:7)
Conclusion
Islamic teachings do not promote gender bias; rather, they emphasize gender development and equality. Misinterpretations of Islamic texts have led to misunderstandings regarding gender issues. Scholars like Qasim Amin have argued for women’s liberation, stressing that society cannot advance if its women remain uneducated and marginalized.
Despite opposition, his advocacy for women’s rights, including education and reform in marriage and divorce laws, reflects the principles of justice in Islam. Historically, Islam has acknowledged the participation of both men and women in society. Women like Nusaybah and Rufaydah Al-Aslamiyyah, Shifa Bint Abdullahi played prominent roles in public administration and healthcare.
These examples highlight that gender justice is an integral part of Islamic history, and contemporary debates should strive to align with the true spirit of Islamic ethics regarding gender development.
By Mustapha Ridwan Olamilekan. He can be reached via: mustapharidwan16@gmail.com +234 8062330705
