The Qur’an as No One Has Ever Told You: Freedom, Dignity, and Women’s Rights

Bismillah.

This essay analyzes Sura al-Nisāʾ and the Qur’anic framework regarding female dignity, contextualizing both traditional and contemporary interpretations (Luxenberg, Shahrour) in light of modern social dynamics. Drawing on textual sources, demographic data, and anthropological perspectives, it argues that the Qur’an proposes a flexible normative model focused on protecting the vulnerable rather than imposing rigid family structures. The essay further demonstrates that many criticisms directed at Islam arise from distorted or culturally conditioned readings, and that certain Qur’anic provisions—including polygamy—can be understood as extraordinary measures for specific social circumstances rather than as general prescriptions.

The Qur’an as a Flexible Normative System

The Qur’an provides guidelines not as rigid impositions but as adaptable possibilities for different historical, cultural, and social contexts. The revelation transcends time and space, offering principles of justice, balance, and the protection of the most vulnerable. This openness shapes the interpretation of its laws, which should be understood as instruments for protection, family harmony, and social stability—anticipating issues that remain central in contemporary societies.

Western Perception and the Problem of Distorted Readings of Islam

The widespread belief in the West that Islam mistreats women often stems from erroneous assumptions and superficial readings of the sacred text. Equating “cultural abuses” with “Islam” is methodologically flawed: it would be like claiming medicine is harmful because some doctors act unethically. The error (or outrage) lies not in the religion but in its cultural and political interpretations.

The Qur’an clearly emphasizes spiritual equality between men and women. Verse 33:35 lists men and women in parallel ethical and spiritual categories, while verse 49:13 reiterates that the only criterion of superiority is piety. Nowhere in the sacred text is the woman presented as spiritually inferior.

Women’s Rights in the Historical Context of Revelation

At the time of revelation, women enjoyed rights that were revolutionary compared to contemporary societies, including many in Europe:

• Right to own, buy, and sell property (4:7);

• Requirement of their consent for marriage (Ṣaḥīḥ al-Bukhārī 5136);

• Right to divorce (khulʿ) and to receive a dowry (2:229);

• Right to inheritance (4:11).

These rights were legally binding, not theoretical. Islam thus acted as a driver of female legal emancipation at a time when many societies denied women even minimal rights.

The Gap Between Sacred Text and Cultural Practices

Many criticisms directed at Islam arise not from the Qur’an itself but from patriarchal interpretations and tribal practices that historically distorted or ignored religious norms. Examples include:

• Denial of inheritance, despite the Prophet’s stern warning (“Whoever denies an heir what is due to them, Allah will deny Paradise to them,” Ibn Mājah 2703);

• Neglect of female education, contrary to the Sunnah, which declares that “seeking knowledge is obligatory for every Muslim” (Ibn Mājah 224).

These cases show that the problem lies in deviation from the teachings, not the teachings themselves.

Qur’anic Framework for Protecting the Vulnerable and Abolishing Oppressive Practices

At the time of revelation, violent practices such as female infanticide were widespread. The Qur’an strongly condemned these practices (81:8–9), affirming the sanctity of life and female dignity. The protection of property and legal rights of orphans was also a central theme in Sura al-Nisāʾ, which prioritized safeguarding minors as a normative concern.

Alternative Interpretations of Verse 4:3: Luxenberg and Shahrour

The discussion regarding the alleged “legitimization” of polygamy in Sura 4:3 is central to renewed exegetical debate, in which two contemporary scholars offer radically different readings compared to the traditional view.

Christoph Luxenberg: A Philological Analysis in the Syriac-Aramaic Background

Luxenberg proposes a reinterpretation based on a linguistic review of the Semitic roots of the Qur’an. According to his analysis:

• Terms traditionally interpreted as “women” should be read as “orphans” or “wards”;

• The verse does not establish a numerical limit on wives but indicates the capacity of a guardian to care for multiple orphans without committing injustice.

In this view, Sura 4:3 does not address polygamy but the protection of society’s vulnerable members.

Mohammed Shahrour: Polygamy as an Exceptional and Historically Conditioned Measure

According to Shahrour:

• The verse relates to the protection of widows with orphans;

• Polygamy is allowed only under specific historical conditions;

• The requirement of “absolute justice” makes it practically impossible to implement;

• In modern societies, where the state guarantees the protection of minors, polygamy is no longer applicable.

His conclusion effectively prohibits polygamy in contemporary contexts, as the social conditions that justified it no longer exist.

Contemporary Reading: Polygamy as an Extraordinary Option

Even accepting the classical interpretation of the verse, polygamy emerges as an extraordinary measure for exceptional situations: wars, disasters, social instability, or absence of protection for orphans and widows. In all cases:

• Men must ensure economic and spiritual equity;

• Achieving such equity is recognized as extremely difficult;

• The aim is not unlimited access to multiple relationships, but the protection of the vulnerable.

In this sense, the social relevance of the norm is confirmed even by contemporary data.

Demographic Data and Fragility of Modern Families

Western societies show a significant increase in fragmented families and situations of female vulnerability.

Switzerland

• 16.2% of families with children are single-parent;

• 83% of these are headed by mothers;

• 80.2% of widowed individuals are women.

Italy

• 18.1% of families with children are single-parent;

• 77.6% of these are headed by mothers;

• 84% of widowed individuals are women.

These figures highlight the widespread presence of fragile family units, often lacking paternal figures and economic stability.

The Western Paradox: Freedom Without Protection

In contemporary Western societies:

• Polygamy is prohibited;

• Adultery and infidelity are not criminal offenses;

• Fragmented families and emotional instability are increasing.

Absolute freedom often turns out to be freedom without protection. In contrast, religious norms perceived as “restrictive,” such as those in Islam, function as realistic instruments of safeguarding: they ensure protection for widows, minors, vulnerable individuals, and social stability.

The Plurality of Women’s Choices and the Complexity of Human Experience

Contemporary reality is more complex than dominant social models acknowledge. Some women:

• Desire unconventional relationships;

• Voluntarily choose to be second wives;

• Seek stability without traditional marital burdens;

• Require emotional and parental support after illness or divorce;

• Do not fit conventional aesthetic standards and are disadvantaged in modern relational contexts.

Denying these possibilities ignores real needs. The Qur’an, precisely because it is open to the variables of human life, does not impose rigid models but allows responsible choices shared by all parties.

Fundamental Verses on Female Dignity: An Integrated Reading

Presenting several verses together allows a holistic understanding of the Qur’anic vision of women:

• 33:35 – spiritual equality of men and women;

• 4:1 – shared origin of humanity;

• 31:14 – centrality and sacrifice of the mother;

• 4:19 – command to treat women with honor;

• 3:195 – equal moral responsibility;

• 4:7 – guarantee of property rights;

• 81:8–9 – condemnation of female infanticide;

• 30:21 – love and mercy as the foundation of marriage;

• 3:42 – elevation of Mary.

Together, these verses depict women as integral to the social, emotional, and spiritual fabric of the community.

Conclusions: Normative Flexibility, Dignity, and Responsibility

The Qur’an presents itself as a text that does not impose monolithic models but offers adaptable possibilities according to circumstances. Norms that appear controversial—such as polygamy—emerge as extraordinary instruments to protect the vulnerable.

In contemporary terms, true social maturity consists in recognizing that:

• Not everything we do not understand is wrong;

• Not every norm is intended for conditions of stability;

• Some provisions exist to protect those who have no alternatives.

Alhamdulillah.

Note on the Author

The author critically reflects on Sura al-Nisāʾ, comparing traditional and modern interpretations, and encourages a free, responsible exegetical approach rooted in the complexity of human experience. The Qur’an is thus structured to allow each individual the freedom to choose how to live their relationships. At this point, the question is not who is “closed-minded,” but how the nature of human beings—founded on complex biological and social processes—requires critical thinking and interpretive flexibility capable of embracing the real plurality of life.