The notion that women are comparable to property, akin to wealth and land, is a troubling and outdated belief encapsulated in the phrase “Zan, Zar, Zameen”. Historically, this mindset has reduced women to mere possessions, to be owned and controlled. But that way of thinking is outdated and completely wrong. Women aren’t things; they’re individuals with their own rights, voices, and dignity. Today, with social media everywhere, the problem has gotten worse. A lot of posts and videos twist religious teachings, especially in Islam, to make it seem like men have the right to control women. This often comes from a poor or selective understanding of religion. In this article, we push back against the idea that women can be treated like property. This article challenges the notion that women can be treated as property, exploring how such misconceptions persist and why it is essential to recognize and uphold women’s true status as equal human beings.
In Surah An-Nisa, verse 34[1] Allah mentions the superiority of men over women. Mufti Muhammad Shafi’s writing[2], the Grand Mufti of Pakistan, provides a satisfying explanation of this superiority. According to him, “From the beginning of Surah An-Nisa up to this point, most of the commands and guidance relate to the rights of women. In these verses, the oppression that was inflicted upon women before Islam, throughout the world, was abolished. Islam granted women all the human rights that men possess. If some responsibilities were placed on women for men’s service, similarly, men were also obligated to fulfill women’s rights. In Surah Al-Baqarah, Allah says: ‘And they (women) have rights similar to those over them (men) according to what is equitable’ (2:228). This verse establishes equality in rights for both men and women, with the specifics being determined by common societal norms. This completely eliminated the oppressive customs of ignorance and the rest of the world. However, it is not necessary for both genders’ rights to be identical in form. Women have certain responsibilities, and men have others. For instance, a woman is responsible for household chores and raising and protecting the children, while a man is responsible for earning a livelihood to meet the family’s needs. A woman is obligated to serve and obey her husband, while the husband is obligated to provide her with a dowry and the necessary expenses. Thus, this verse has granted women rights equivalent to those of men.
However, it is important to note that there is one aspect in which men have superiority and an inherent distinction over women. Therefore, at the end of the verse, it is stated: “And for men, a degree (of responsibility) over them” (2:228), meaning that men have a rank of superiority over women. In these verses, the statement of this degree is explained in the wise manner of the Qur’an, indicating that the superiority and distinction of men are, in fact, for the benefit and well-being of women and are entirely in line with wisdom. This does not degrade women, nor does it harm them in any way. It is stated: “ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآِ” which means “Men are in charge of women” (4:34). The word “qawwam” in this comes from qiwamah or qiyam, which in Arabic refers to a person responsible for managing or overseeing a task or system. Therefore, in this verse, qawwam is generally translated as “protector” or “guardian,” meaning men are protectors over women. The implication is that in any collective system, it is logically and commonly necessary to have a leader or authority figure to resolve disputes and maintain order, just as a country or a state needs to have a ruler or head of state, which is universally acknowledged. Similarly, in tribal systems, there has always been a felt need for a leader or chief to be recognized as the head of the tribe. In the same way, within the family structure, often referred to as the household, there is also a need for a leader. Allah has selected men for this responsibility over women and children because their intellectual and physical abilities are generally stronger than those of women and children. This is such a self-evident matter that no reasonable man or woman can deny it.
In short by stating “And for men, a degree (of responsibility) over them” (2:228) in Surah Al-Baqarah and “Men are in charge of women” (4:34) in Surah An-Nisa, it is made clear that although the rights of women are just as obligatory upon men as men’s rights are upon women, and the rights of both are similar, there is one distinction where men have an advantage which is they are in the position of authority. Additionally, the other verses of the Qur’an clarify that this authority that men have over women is not one of dictatorship or oppression. Rather, the man, even as a leader, is bound by the laws of Shariah and mutual consultation. He cannot act solely according to his desires. He is commanded: “And live with them (wives) in kindness” (4:19), meaning men must treat women with kindness and fairness. Similarly, in another verse, Allah teaches: “After mutual consent and consultation” (2:233), guiding men to consult their wives in household matters. After this detailed explanation, the man’s leadership should not be a cause of discomfort for women. However, since there was a possibility that this distinction could create a sense of unease in women due to their subordination, Allah did not just issue the ruling but also provided the wisdom behind it.
There are two reasons for this distinction: one is a God given favor, which no one’s actions can influence, and the second is based on practical efforts. The first reason is explained by the verse: “Because Allah has made some of them excel over others” (4:34), meaning Allah, in His infinite wisdom, has granted superiority to some over others in this world. Some are given preference, and others are subordinate, just as Allah has made a particular house His Kaaba and Qibla, and has given special significance to Baitul Maqdis. Similarly, the leadership of men over women is a God given favor, where neither men’s efforts nor women’s shortcomings play any role. The second reason is that men spend their wealth on women, provide for them, and take responsibility for their needs. Due to these two reasons, men are given authority over women. The Qur’an uses a unique style to describe the superiority of men: Instead of simply stating “their men have a degree over them” (2:228), the Qur’an uses the phrase “some of them have been given more (by Allah) than others” (4:34). The wisdom here is that by describing men and women as parts of each other, it implies that even if men have a certain superiority, it is analogous to the way the head is superior to the hand or the heart is superior to the stomach. Just as the head’s superiority over the hand does not diminish the hand’s importance, the authority of men does not diminish the status of women. They are like parts of a whole, where men are the head and women are the body.
Moreover, the second point is related to an important principle of life: women, by their nature and creation, are not suited to earn their livelihood or to engage in labor and work in offices and markets like men. Therefore, Allah has assigned the full responsibility of providing for women to men, while women are made the means for procreation, and the responsibility for child rearing and household duties is placed on them, as men cannot manage these tasks. Thus, it should not be understood that making women dependent on men for their financial needs diminishes their status. Instead, it is a matter of division of responsibilities based on their respective roles. The distinction in duties between men and women is inherent. In essence, these two reasons demonstrate that men’s authority does not reduce the status of women, nor does it harm them. Rather, the benefits of this arrangement also accrue to women.
Initially, it is stated as a principle that men are in authority over women. Subsequently, the qualities of good and bad women are described as follows: “The righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them guard” (4:34). This means that righteous women are those who acknowledge and obey their husband’s authority and protect their own chastity and their husband’s property, which are the most important aspects of household duties. They are expected to uphold these responsibilities equally, whether they are in the presence of their husbands or not. The Prophet Muhammad (peace be upon him) explained this verse as follows: “The best woman is one who, when you look at her, makes you happy, when you give her a command, she obeys, and when you are absent, she guards her own self and your property.” Since these responsibilities are not easy, it is stated: “As Allah has protected” (4:34), meaning Allah assists women in fulfilling these duties. With his help and guidance, they can manage these responsibilities. Otherwise, the schemes of the self and Satan surround every person, male and female. Women, in particular, may be weaker in their intellectual and practical abilities compared to men, yet they often fulfill these responsibilities more diligently. This is all due to Allah’s grace and assistance, which is why women are generally less prone to immoral behaviors compared to men. The virtue of obedient and devoted women is derived from this verse, as well as from the Hadith.
Additionally, One Hadith reports that the Prophet Muhammad (peace be upon him) said: “A woman who is obedient and devoted to her husband is forgiven by the birds in the air, the fish in the sea, the angels in the heavens, and the wild animals in the forests” (Al-Bahr al-Muhit). In short, the fundamental principle derived from this verse is that while the rights of men and women are generally equal according to earlier verses, there is a greater emphasis on fulfilling women’s rights due to their relative weakness compared to men. This equality does not imply that there is no distinction or hierarchy between men and women. Additionally, from a rational and just perspective, it was necessary to establish two conditions for someone to be an authority: (1) the ability to govern based on knowledge and action, and (2) the consent of those being governed. The first reason illustrates the capability of men to govern, and the second reason represents the consent of women, as when a woman agrees to marriage with the condition that her dower and maintenance will be provided, she acknowledges and accepts the authority of her husband.
The first sentence of this verse establishes a fundamental principle of the domestic and familial system: despite the general equality of rights, men have a superior authority over women, making women subordinate and dependent. Under this principle, two classes of women emerged: one group adhered to this principle, ensuring domestic peace, while the other did not. For the latter, the verse outlines a system for resolving household issues without third-party intervention. Men are instructed first to offer advice and guidance to their wives. If this resolves the issue, it prevents sin, emotional distress, and mutual grief. If advice does not work, the next step is to express displeasure by sleeping in a separate bed. If the wife responds, the issue is resolved. If she continues in disobedience, a third level of discipline is permitted: a light physical correction that should not cause injury or visible marks. The Prophet Muhammad (peace be upon him) did not endorse this third level, stating that honorable people would not resort to such measures. If the issue is resolved with this correction, the goal is achieved. Men are given these three options, but the verse concludes with: (فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا) 4:34 “If, after these three steps, they comply with you, then do not seek any further way against them.” This means that if the wife adheres to your instructions, do not be overly demanding or engage in fault-finding. Instead, exercise forbearance and understand that if Allah has granted you superiority over women, His superiority over you is even greater. If you act unjustly, you will face His punishment. If the dispute continues, mediation by relatives should be sought. The system aims to resolve disputes within the household, but conflicts can escalate, leading to broader family conflicts.
Events like the case of Asma Aziz[3], who accused her husband of severe mistreatment, have highlighted the issue of domestic abuse in Pakistan. Asma’s harrowing social media video detailing her torture led to arrests and intensified calls for systemic change to protect women from domestic violence. This underscores the broader issue of gender-based violence and inadequate legal protections for women. The abduction of Dua Mangi[4] in Karachi and subsequent victim-blaming further illustrate societal attitudes that undermine women’s safety. Other brutal cases, such as the murder of Noor Mukadam[5], a diplomat’s daughter, sparked widespread outrage and protests. Noor was brutally attacked and beheaded by Zahir Jaffar, a former friend. This high-profile case exposed systemic failures in protecting women and underscored Pakistan’s deep-rooted issues with gender violence, compounded by ineffective legal systems and societal attitudes that often blame victims instead of holding perpetrators accountable.
In recent years, Pakistan has grappled with a surge in violence against women, exemplified by the murders of Noor Mukadam, social media star Qandeel Baloch[6], and British-Pakistani woman Samia Shahid[7]. Despite some legislative progress, such as closing a loophole that previously allowed perpetrators of “honor killings” to avoid punishment, gender-based violence persists. The deeply flawed notion that a woman’s actions can justify her murder is a serious issue. This disparity reveals a profound injustice. While men’s misdeeds are often overlooked or unchecked, women are violently punished under the guise of protecting honor. It is crucial to confront and reject these outdated and harmful practices and to hold everyone to the same standards of behavior, regardless of gender.
In 2015, nearly 1,100 women were killed in honor-related attacks in Pakistan, with many more suffering sexual violence or attempting suicide. According to a Human Rights Commission report, most victims were murdered by relatives over perceived dishonor. Despite the introduction of new laws in Punjab aimed at protecting women, opposition from religious groups and the persistence of honor killings continue to pose severe challenges. The notorious case of Farzana Parveen’s stoning in 2014 sparked calls for legal reforms, yet many crimes remain unreported. This underscores the need for continued and comprehensive efforts to address these issues.[8]
Imagine if women retaliated with the same ferocity that men use to justify their “honor” killings. Picture the headline: “Women’s Revenge Cuts Male Population in Half!” It might just be the climate change solution we didn’t ask for. But seriously, if we keep letting “honor” mask brutality, we’re just perpetuating a cycle of violence. Women are not property to be disposed of over slights or perceived dishonor. Instead of clinging to outdated, toxic traditions, let’s get real: the path forward is respect and equality. If men don’t want to see their numbers drop for all the wrong reasons, it’s time to clean up their act and stop using “honor” as an excuse for murder.
Moreover, The Aurat March[9] in Pakistan, held on March 8, 2020, under the theme “Khud Mukhtari” (autonomy), prominently featured slogans such as “Mera jism meri marzi” (“My body, my choice”) and “Tu kary to stud, me karon to slut” (“If you do it, you’re a stud; if I do it, I’m a slut”). While these slogans are meant to challenge societal norms and advocate for women’s rights, they are fundamentally at odds with Islamic principles. More recently, on March 8, 2023, tens of thousands of Pakistani women rallied for the Aurat March in cities like Islamabad and Lahore, marking International Women’s Day. Despite police resistance and backlash, they protested against gender-based violence and called for reforms. Slogans included “Let us go to D-Chowk, or else leave your seat of power.” The march highlighted ongoing issues such as harassment and lack of safe public spaces, with participants demanding an end to patriarchal violence and better representation for women[10].
Islam places a high value on modesty, respect, and moral conduct. The slogan “Mera jism meri marzi” advocates for absolute bodily autonomy, which directly contradicts Islamic teachings. Islam maintains that personal freedom must be exercised within the boundaries of ethical and moral guidelines. Unrestricted sexual freedom and the promotion of provocative slogans undermine the core values of modesty and respect that Islam upholds. It is essential to recognize that the way some women are demanding their rights today and the rhetoric used are problematic. The current approach often disregards the principles of Islam and, instead of fostering constructive change, promotes ideas that are incompatible with Islamic values. This approach is counterproductive and fails to address the issues in a manner that respects and aligns with religious teachings. Furthermore, the attitude of some men, who view women as inferior or as property, is also unacceptable. Islam clearly states that men and women are both human beings with equal dignity. Men are given roles of protection and provision, not control or domination. The idea that men are superior in a way that justifies treating women as property is a gross misinterpretation of Islamic teachings. Allah has made men strong to serve as protectors and providers, not to exercise undue authority over women.
Summing up, we must correct this distorted thinking. Both men and women should adopt a perspective that respects the inherent dignity of all human beings, irrespective of gender. Women are not property; they are equals deserving of respect and fairness. Men’s roles, as outlined in Islam, are to be carried out with responsibility and justice, not as a means of exerting control. While it is crucial to advocate for women’s rights, this advocacy must be done within the framework of Islamic principles. Both genders must strive for mutual respect and fairness, understanding that true superiority in Islam is defined by righteousness and justice, not by dominance or control.
[1] Men are in charge of women by [right of] what Allah has | surah Nisa aya 34 (surahquran.com)
[2] MA’ARIFUL-QUR’AN By Maulana Mufti Muhammad Shafi
[3] Pakistan Asma Aziz: Wife who had ‘head shaved for refusing to dance’ (bbc.com)
[4] Dua Mangi: Slut-shamed in Pakistan for being abducted (bbc.com)
[5] Brutal Killing Spotlights Violence Against Women in Pakistan – The Diplomat
[6] Qandeel Baloch: ‘She was a girl just like you’ – BBC News
[7] Samia Shahid ‘honour killing’: Father dismisses murder accusations – BBC News
[8] Pakistan honour killings on the rise, report reveals – BBC News
[9] The Aurat March ushers in a radical feminist movement in Pakistan – Women’s Media Center (womensmediacenter.com)
[10] Aurat March: Pakistani women rally seeking safe public space | Women’s Rights News | Al Jazeera
