Our Questions About Women: Who Decides the Answers?

The Real Dilemma: When Humans Define Human Rights

In the previous article, it became clear to us that human dignity cannot be established except through faith in Allah Almighty. The absence of faith renders the human being a creature whose existence is no different from that of stones, trees, or animals. In such a case, there is no meaning in treating a human as if their existence has value or their life has purpose—nor is there a reason to compel the powerful and influential to consider the interests or respect the rights of others.

Now, if we are certain that no call for human rights can have a logical foundation unless its proponents acknowledge that humans have a true value stemming from a Divine wisdom—a wisdom that willed their existence to fulfill their obligations—then we arrive at a deeper, more critical question: Who determines these rights and duties? Who draws the dividing lines between what is obligatory and what is not? Who sets the scales by which all matters are weighed?

Many believe that humans are capable of establishing their own rights and that the human intellect is sufficient to determine what is just and what is unjust. However, this assumption clashes with a harsh, inescapable reality: humans are incapable of detaching themselves from their own interests when defining what is required of others. Consequently, they fall into bias and unfairness without realizing it—or sometimes, while realizing it but justifying it to themselves.

The Human Incapacity for Absolute Neutrality

Imagine this scene with me: a group of humans sitting down to determine rights and duties. Each of them looks from a specific angle, influenced by their cultural background, driven by personal or group interests, and moved by their own whims and desires. The man looks through the eyes of a man, the woman through the eyes of a woman, the rich through the eyes of the rich, and the strong through the eyes of the strong. Which of them possesses absolute neutrality? Who among them can completely strip away everything that influences their judgment?

If all people participated in defining rights and duties, they would differ drastically. They would only agree after conflict, bargaining, and compromises imposed by reality rather than by justice. In the end, those with power and influence would impose their vision, and those with the ability to sway others would pass their interests under glittering titles.

Furthermore, consider the greater logical trap: every individual has the right to say, with sound logic: "As long as rights are defined by a human who is not infallible—who can be prone to bias and injustice—why should I submit to what they have obligated me to do for others? Why should I obey the rulings set by 'Person X'? Why should I not define what I see as justice myself? What logically compels me to submit to the opinion of a human like me, who has their own whims, interests, and flaws?"

The Logical Dead-End with No Exit Except Through Revelation

Here, the dilemma manifests with total clarity—a dilemma with no solution except by returning to Allah. If humans are the ones who define rights and duties, who guarantees their justice? Who truly binds people to them? Why is Person A obeyed instead of Person B? Why are the opinions of this group accepted while those of that group are rejected?

If it is said: "The majority decides," we ask: "What makes the opinion of the majority correct? Has the majority not erred throughout history? Have majorities not oppressed minorities most Heinously?" Furthermore, the majority changes; what was the majority opinion yesterday may become the minority opinion today. Where, then, is the constancy? Where is the true standard?

If it is said: "The rational and wise determine them," we ask: "Who chooses these 'wise' individuals? Who guarantees their neutrality? And what if the wise differ among themselves—and they always do—which of them should we follow?" Moreover, what one generation of "wise" people sees as wisdom, the next generation might view as ignorance and backwardness.

If it is said: "The public interest is the standard," we ask: "Who defines the public interest? Whose interest exactly? What if the interest of one group conflicts with another? And who will sacrifice their interest for others if they do not believe in reward or accountability?"

The Only Solution: Returning to the Creator

There is no exit from this dilemma except by returning to the One who created and fashioned the human being—to Him who knows their secrets and their public life, to the One who is neither benefited by obedience nor harmed by disobedience. Allah Almighty alone is free from whim and self-interest. He knows the intricacies of the human soul and the depths of human nature. He knows what is best for the man and what is best for the woman, and what achieves happiness for the individual, the family, and society.

Allah Almighty is capable of setting the scale of justice that does not tilt toward the strong against the weak, or the weak against the strong; nor with a man against a woman, or a woman against a man. The Divine scale of justice considers the interest of all without bias toward one at the expense of another, because it originates from the All-Wise, the All-Knowing, the All-Aware.

Therefore, sound reason dictates that we seek guidance from the Creator Himself: What is the purpose of our existence? What are our rights and duties? How should we live? How should we deal with one another? What is the role of the woman? What is the role of the man? These are questions for which we cannot find just and correct answers except with the One who created us and brought us into being.

The Reality of the Resurrection: The True Guarantor of Justice

Before we ask whether the Creator sent revelation to answer these questions, we must stop at a fundamental truth related to the perfection and justice of Allah: the reality of Baʿth (Resurrection) and Jazāʾ (recompense). This reality is the only guarantor for the realization of complete justice; it is the true deterrent against oppression and the powerful motive for committing to the truth.

Look at this worldly life, and you will find a strange, painful scene repeated every day: an innocent child is killed unjustly, while their killer lives a luxurious life until dying in his bed. A righteous woman is oppressed her entire life, while her oppressor enjoys power and prestige. The weak are crushed under the feet of tyrants, and the good are deprived while the wicked enjoy themselves. A scholar is killed for speaking the truth, and an oppressor dies satisfied in his palace. The oppressed live in misery, while the oppressors live in luxury.

Is it rational for the scene to end like this? Does it befit the justice and wisdom of Allah that the oppressor and the oppressed, the killer and the victim, the doer of good and the doer of evil, the righteous and the wicked, should be equal? Does it befit the absolute perfection of Allah that everything ends in death without accountability or reward?

Divine Justice Necessitates the Resurrection

No; the absolute perfection of Allah refuses such unjust equality. The complete justice of Allah inevitably necessitates that every human be recompensed for what they have done, whether good or evil. Allah Almighty said: “Does man think that he will be left Sudā (neglected/without purpose)?” [al-Qiyāmah: 36]. That is: does the human think they will be left without accountability or reward? Do they think their life will pass in vain without being questioned for their deeds?

The answer is: No, they will not be left neglected. Allah Almighty will either take retribution from the oppressor in this world in a complete manner that gives every oppressed person their due, or He will delay the full reckoning to another life in which He resurrects the human just as He created them the first time—to take retribution for the oppressed from the oppressor, and to reward the doer of good for their excellence and the doer of evil for their wrongdoing.

Reality witnesses that many oppressors die without facing full retribution in this world; indeed, some die at the peak of their power and influence. Many oppressed people die without taking their rights from their oppressors. Does it befit the justice of Allah for the story to end here? Does it befit His wisdom for these two groups to be equal in the end?

Claiming that death is the end of everything flagrantly contradicts justice, which is an established Attribute of Allah Almighty. Allah is the Just Judge, and justice requires that every human be recompensed for their actions. Since complete justice is not always realized in this world—and it often is not—there must be another life in which this justice is fulfilled.

Allah’s Power over the Resurrection

Allah Almighty is capable of the Resurrection with absolute, limitless power. Would He who created the heavens and the earth from absolute nothingness be incapable of re-creating the human being? Would He who brought this immense universe into existence—with all its stars, galaxies, and planets—be unable to re-create a small creature like a human?

Indeed, re-creation is even easier than the initial beginning in the logic of the mind; for he who built a palace from nothing is certainly capable of rebuilding it after it collapses. He who made something the first time is capable of making it again. Allah said: “Do they not see that Allah, who created the heavens and the earth and was not fatigued by their creation, is able to give life to the dead? Yes, indeed. He is over all things competent.” [al-Aḥqāf: 33].

Allah, who created this massive universe without being exhausted or rendered incapable, is undoubtedly able to give life to the dead and resurrect them for account and recompense. In fact, the human being himself is a witness to Allah’s power over the Resurrection: he was once nothing and Allah brought him into existence, so how can he find it far-fetched that Allah would return him to life after death?

Denying the Last Day Destroys Every Foundation of Morality

Here we come to an extremely important point, a pivotal one that we must reflect upon deeply: whoever denies the Last Day destroys—sometimes without even realizing it—every real foundation for moral obligation. Let us consider this position:

A man who does not believe in accountability or reward says to people: “Respect the rights of women,” “Do not oppress the weak,” “Be just,” and “Commit to morality.” A questioner might ask him with blunt logic: “Why? Why should I do that?”

If he says, “Because it is the right thing to do,” it is said to him: “It is the right thing in your opinion, but we see our own interest as the right thing. Who are you to impose your opinion on us? Why should your view take precedence over ours?”

If he says, “Because this achieves happiness for everyone,” it is said to him: “We only want our own happiness; what do we care about others? Why should we sacrifice our happiness and interests for the sake of theirs? If death is the end of everything, then our lives are short and our pleasures are limited—why should we deprive ourselves of them?”

If he says, “You will be punished by the law,” it is said to him: “We will circumvent the law, or wait for the guard’s negligence, or provide those in power with what their souls desire so they turn a blind eye to our violations. Furthermore, your words do not apply to the influential anyway; they are the ones who set the laws and control their application!”

If he says, “You will gain the respect of people,” it is said to him: “People’s respect does not feed us or fulfill a desire. We prefer to attain our interests even if people hate us, rather than lose our interests while people love us.”

Faith in the Last Day: The Only Guarantor of Morality

The bitter truth we must face frankly is that a human who does not believe in the Day of Account will not sacrifice their immediate, guaranteed pleasures for a moral principle that acts as a restriction on their actions and desires. This is assuming they are even convinced that what is asked of them is a "right" to begin with; so how can they be expected to comply when they believe that the person who defined this right is a human who has no logical authority to impose anything on their peers?

Why would a man leave a guaranteed pleasure before him out of respect for a woman’s rights if he can escape worldly punishment? Why would the strong concede their gains for the sake of the weak if death is the end of all things and there is no reckoning afterward? Why would a person restrain their lusts and desires if this is their only chance for enjoyment before becoming dust that feels nothing?

There is no convincing logical answer to these questions in the absence of faith in the Last Day. All other answers—no matter how decorated with glittering philosophical terms—remain weak and fragile, unable to stand before logic or reality.

The Last Day: When Morality Becomes a True Obligation

Faith in the Last Day is the only true guarantor of genuine moral commitment. When a person knows with certainty that there is a day they will stand before their Creator, that every small and large matter is counted against them and recorded in their book, that injustice—no matter how hidden—will be exposed and judged, and that justice—no matter how suppressed—will appear and be rewarded; only then does morality have true value and rights have actual binding force.

When the oppressor knows that his tyranny will not pass without account, that the oppressed will take their right from him on the Day of Resurrection, that every tear he caused to flow from an oppressed eye will be accounted for, and that the punishment in the Ākhirah (the Hereafter) is more severe and lasting than any worldly penalty—only then will he stop his oppression, or at least fear its consequence.

When the oppressed woman knows that her right is preserved with Allah even if it is lost in this world, that Allah will grant her victory on the Day of Resurrection, and that her oppressor will face a difficult reckoning—this gives her patience, strength, and hope, making her trust that justice will be realized, even if after a while.

When the doer of good knows that their excellence will not be lost, that Allah will reward them with the best recompense, and that every good deed they did will be found multiplied on the Day of Resurrection—this drives them to continue doing good even if no one in this world thanks them.

Has the Creator Revealed to Us?

Has the Creator revealed to us a message that includes all we owe to Him and His creation? Has He shown us the path? Has He sent us messengers to teach us what He wants from us?

Allah, who created the human for a great wisdom, made for him an eternal destiny, and prepared for him a precise accounting, must have shown him the path. He must have clarified what he should do and what he should avoid. He must have sent messengers to teach him, guide him, and clarify truth from falsehood.

Why? So that people would have no argument against Allah on the Day of Resurrection. So that the violators of rights do not say: “Our Lord, no one came to us to teach us what was required of us, so how can You punish us for what we did not know?” So that the oppressors do not say: “If You had clarified to us what You wanted, we would have done it, but You left us stumbling in the darkness, so we went astray.”

Divine justice requires that Allah send messengers and reveal books to show people the Straight Path and to establish the proof against them. This is exactly what Allah Almighty has done; He sent the messengers and revealed the books, clarifying the truth with a clear, unambiguous explanation.

Women: The Center of the Moral Test

The issue of women, specifically, is considered a true test for any moral system or law. Historically, the woman is the weaker party in the equation of social power and is the most vulnerable to oppression and exploitation. If a system protects the woman, preserves her rights, and guards her dignity, this is proof of its justice. If it wastes her rights, exploits her, or oppresses her, this is proof of its corruption.

Therefore, when we search Divine Revelation for teachings regarding women, we are searching for the true standard of justice. We are looking for the rulings set by the One who knows the reality and nature of the woman, the One who is not benefited by her obedience nor harmed by her disobedience, and the One who wants her true interest—not the interest of someone else at her expense.

Conclusion: Revelation is a Rational Necessity

The facts we have reached in this article lead us to an inevitable conclusion: Divine Revelation is not an intellectual luxury that can be dispensed with, nor a secondary option left to those who wish it; rather, it is a rational, logical, and moral necessity without which the system of human life cannot function properly.

It has become perfectly clear that the human being has no real value except through faith in Allah, that rights have no logical basis except through Divine reference, that moral obligation has no actual power except through faith in the Last Day, and that humans are incapable of establishing a complete, just system because they cannot detach themselves from their whims, interests, and flaws. If this is the case—and it undoubtedly is—then how do we know what Allah wants from us? How do we know truth from falsehood, justice from oppression, good from evil, and right from wrong?

Allah Almighty—through His absolute perfection and vast mercy—did not leave His servants stumbling in darkness without guidance, nor did He leave them confused, not knowing the way. Rather, He revealed to them a message clarifying everything they need in their lives. In this Revelation—the Noble Qur’ān and the purified prophetic Sunnah (the traditions and teachings of the Prophet)—we find the satisfying, sufficient, and comprehensive answers to all our questions about the status of women, her role in life, her rights and duties, and what achieves her true happiness.

The rational person is the one who seeks truth from the One who possesses it, not from the one who claims it without proof. The wise person is the one who seeks guidance from the All-Knowing, All-Aware Creator, not from the ignorant, deficient creature. The fair person is the one who judges by Allah’s Revelation regarding women and every other matter, not by the fickle, changing whims of humans—whims that continue to swing between a harmful excess that turned the woman into a consumable commodity, and a damaging negligence that placed her in constant conflict with the Fiṭrah (innate nature) upon which Allah created her.