As voices advocating for women's rights grow louder and social movements continue what they call a struggle for equality, Prophet Muhammad (peace be upon him) was ahead of his time in promoting women's rights and honoring their status.

The Prophet (peace be upon him) established firm principles that guaranteed women rights unknown in the societies of his time. In an era when women's rights were suppressed, the teachings of Islam elevated their status, calling for their respect and recognition of their active role in society—making it an inspiring model for all times.

In this regard, the Prophet (peace be upon him) said: “Take my advice with regard to women: Act kindly towards women, for they were created from a rib, and the most crooked part of a rib is its uppermost. If you attempt to straighten it; you will break it, and if you leave it alone it will remain crooked; so act kindly toward women.” (Narrated by Al-Bukhari and Muslim) This hadith embodies the compassion and kindness Islam advocates in dealings with women, reflecting the elevated status granted to them.

While many today raise diverse slogans about equality and honoring women, the reality reveals that many of these claims lack serious implementation. In contrast, the Islamic message provided a practical and comprehensive model for respecting women and enhancing their status. This was achieved through clear prophetic teachings that affirmed women’s rights and dignity in all fields, including marital, social, and economic rights, highlighting the distinguished position Islam afforded women over fourteen centuries ago.

Prophet Muhammad’s (peace be upon him) teachings preceded all modern claims in honoring women. His noble teachings embodied the highest principles of justice and equality. By reflecting on these principles, we uncover how Islam’s vision for women was ahead of its time and continues to serve as a pioneering model for promoting women’s rights and respect.

The Prophet’s Role in Establishing Women’s Rights

Questions often arise about the status of women in Islam compared to their conditions in societies contemporary to Islam’s emergence. Islam came to restore the dignity and rights of women, which had been taken away before the Prophet Muhammad's (peace be upon him) mission. Islam sparked a rights revolution by empowering women and granting them a respectable position in all aspects of life.

Comparing the status of women in Islam to that in contemporary societies reveals how advanced Islam was in terms of women’s rights. Islam laid down solid foundations for their protection and rights, with the Prophet Muhammad (peace be upon him) taking the lead in advocating for honoring women, preserving their rights, and setting unchanging principles that endure through the ages. Some of these principles include:

• Justice and Equality: Islam emphasized justice and equality between men and women, affirming that women are men’s partners in humanity with equal rights and responsibilities. The Prophet (peace be upon him) said: “Yes. Women are counterpart of men.” (Narrated by Ahmad and at-Tirmidhi). This hadith highlights that women share the same essence as men and are equal in their humanity.
• Role in Family and Society: Islam granted women a special role as partners in managing household affairs and raising children, stressing good treatment and respect. The Prophet (peace be upon him) said: “The best of you is he who is best to his family, and I am the best among you to my family.” (Narrated by at-Tirmidhi)
• Right to Education and Work: Islam gave women the opportunity to learn and work, making the pursuit of knowledge an obligation for both men and women, with regulations to preserve their dignity. The Prophet (peace be upon him) said: “The search for knowledge is an obligation laid on every Muslim.” (Narrated by Ibn Majah), affirming that education is a mandatory right for women just as it is for men.
• Financial Independence and Inheritance: Islam determined women’s share in inheritance, granting them financial independence previously absent in other societies. This was part of their rights, ensuring their freedom in financial matters. Allah says, “Allah instructs you concerning your children: for the male, what is equal to the share of two females.” (An-Nisa: 11)

Modern Slogans and Feminist Movements

When comparing modern slogans about women’s rights to Islam’s implementation of these rights, it becomes evident that Islam was a pioneer in affirming women’s dignity and rights over 1,400 years ago. Some of these modern slogans, however, go beyond the boundaries of Sharia and conflict with human nature (fitrah).

Modern slogans about women’s rights and Islamic teachings overlap in several areas, including emphasizing the importance of honoring women and respecting their rights. Both aim to promote women’s dignity and fundamental rights. Like feminist movements today, Islam encourages empowering women through education and work, contributing to their economic and social independence. Both Islam and modern slogans also strive to eliminate all forms of discrimination against women, reflecting a shared commitment to equality and justice.

However, there are some differences between Islamic principles and modern slogans. While Islam emphasizes equality in humanity and dignity, it also recognizes natural differences between men and women in some rights and responsibilities based on human nature.

On the other hand, some modern slogans advocate for absolute equality, which may overlook natural distinctions established by Sharia. Additionally, Islam provides women with the freedom to make choices within the framework of Sharia, while some modern slogans call for unrestricted freedom that could negatively impact women and society in ways that contradict Islamic values.

Finally, while Islam seeks to empower women within a framework that preserves their dignity and chastity, some modern slogans advocate for unchecked empowerment, potentially conflicting with principles of family and societal stability.

The teachings of Islam, through the Prophet Muhammad (peace be upon him), were ahead of their time in promoting women’s rights and honoring them in ways that surpassed modern social movements. Islam established solid foundations of equality and justice, granting women rights that were unheard of in the Prophet’s time and even in some contemporary societies.

However, despite Islam’s advancement in affirming women’s dignity, challenges remain in effectively applying these principles in many Islamic and Arab societies. It is therefore essential to draw inspiration from Islamic teachings and work towards achieving the practical implementation of the principles of equality and justice, thereby enhancing the status of women and fully guaranteeing their rights.

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Feminist movements play a significant role in promoting nudity in all its forms, sometimes under the guise of fashion, other times under the banner of clothing trends, and yet other times in the name of beauty pageants. This approach reduces women to mere commodities and tools of temptation, while imposing a rigid physical standard of beauty and elegance that emphasizes exposing women’s bodies, undermining their modesty and dignity.

“Al-Mujtama” brought this issue to discussion with a group of experts to uncover the secrets behind this spreading “cancer,” which manifests itself in international competitions, global festivals, and prestigious awards.

Dr. Rawda Hamza, Professor of Family and Childhood Institution Management at Helwan University, asserts that a woman’s clothing is a reflection of her identity. Since the beginning of humanity, every society has had traditional attire for both men and women. Over time, cultures have influenced each other, with the dominated often imitating the dominant as a way of coping with the psychological defeat.

Beauty pageants and fashion shows aim to expose women's bodies.

Over time, “fashion” emerged, evolving through various phases. Experts in fashion design often regard the Englishman Charles Frederick Worth as the “father figure of fashion design,” who collaborated with his wife, Marie Vernet, to establish the “House of Worth” in the 19th century. His prominence continued to rise after gaining the admiration of women from European royal families, followed by women from wealthy and elite social classes. He did not limit his work to designing fashion in his home country but expanded to Paris, in the early second half of the 19th century.

Dr. Hamza notes that the connection between women’s fashion and international beauty pageants, along with national-level beauty contests, has significantly contributed to the promotion of revealing clothing trends, swimwear, and other immodest attire. Muslim women have been particularly targeted because the West recognizes that a knowledgeable Muslim family, conscious of its religious obligations, is the primary obstacle to the plans of feminists and global fashion designers who aim to strip women of their modesty.

Dr. Nabil Al-Samalouti, Professor of Sociology and former Dean of the Faculty of Humanities at Al-Azhar University, observes that women’s fashion trends rely on two strategies that are both impermissible in Islam: First: Mastering the art of exposing women’s bodies and accentuating their physical features to present them as ideal models of beauty. Second: Encouraging women to imitate men.

There is a dubious Western agenda to establish a “Feminist United Nations.”

He adds that the influence of French feminist Simone de Beauvoir’s ideas, particularly in her book “The Second Sex,” stems from the idea that “femininity” is the essence of human life. De Beauvoir advocates reclaiming this lost power through sexuality, seduction, and nudity, facilitated by fashion, fashion houses, debauched parties, and beauty pageants. The ultimate goal, she claims, is to control the world and establish a so-called “Feminist United Nations.”

Fashion Obsession

Dr. Manal Youssef, a professor at the Faculty of Education at Damietta University, warns of the dangers of this obsession spreading among Arab and Muslim women, fueled by Western media’s promotion of the latest fashion trends and their association with modernity and uniqueness. Social media and other platforms market these trends at outrageous prices under the label of “global brands,” perpetuating what she describes as the obsession of conquered to imitate the conqueror.

She elaborates, using the example of torn jeans and unusual hairstyles that have captivated the minds of young men and women, making them sources of pride in a globalized obsession with cross-border fashion. She regards the commodification of women and departure from social and religious principles as an ideological and cultural invasion that must be confronted.

Chasing after “brands” is an obsession of the conquered imitating the conqueror.

Regarding the Sharia stance towards fashion, Dr. Hassan Kamal, a Professor of Hadith at Al-Azhar University, explains that while the term “fashion” is modern and not specifically addressed in Islamic jurisprudence, it can be judged based on the Islamic guidelines for women’s clothing in the light of Allah’s saying: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (Al-Ahzab: 59) Furthermore, the Prophet Muhammad (peace be upon him) said: “Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” The Prophet Muhammad (peace be upon him) also said: “God has cursed men who imitate women and women who imitate men.”

The Prophet (peace be upon him) emphasizes the description of Muslim women: “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress.” He also warned us against resembling non-Muslims: “He who copies any people is one of them.” He also said: “Whoever wears a garment of pride and vanity in this world, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then set it ablaze.”

Dr. Kamal explained that Islam has established specific guidelines for a woman's modest attire, requiring it to be comprehensive and cover her entire body in front of men who are not her mahrams (non-marriageable relatives). Even in front of her mahrams, she is only permitted to reveal what Islamic Sharia allows, such as her face, hands, and feet. The clothing must not be transparent, tight, adorned in a way that attracts attention when she goes out, or imitate the attire, morals, or customs of non-Muslim women. Therefore, it is essential to nurture our daughters to wear the Islamic hijab from a young age.

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Islamic feminism emerged as an intellectual movement in the late 20th century, aiming to reinterpret religious texts from a feminist perspective that supports women's rights. Its debates persist till this day, sparking numerous discussions in Islamic and academic circles about the compatibility of its ideas with the original Quranic teachings and whether these teachings need reinterpretation or simply more effective implementation.

The debate continues between those advocating for reinterpretation and those opposing what they see as ideological dilution and distortion disguised by modernization, especially regarding the principles and teachings of Islam as outlined in the Quran. These teachings do not recognize the relationship between men and women as one of identical equality but rather complementary equality.

However, the Islamic feminist movement promotes the possibility of achieving gender equality within an Islamic framework by reinterpreting religious texts. This view is expressed by Moroccan scholar Fatima Mernissi in her book “The Political Harem,” where she calls for liberating women from the male-dominated interpretations of Islam that have prevailed in Islamic thought for centuries, as she puts it.

Islamic feminism has evolved through various historical stages, as detailed by researcher Margot Badran in her study “What is Islamic Feminism?” She notes that the roots of this movement trace back to early thinkers like Aisha Taymur in Egypt, although its true development began in the 1980s and 1990s.

One of the central ideas of Islamic feminism is the reinterpretation of the concept of “qawama” (guardianship) in the Quran, arguing that it does not imply male authority but rather shared responsibility between spouses. This interpretation differs from the traditional view that sees male authority over women within the framework of guardianship.

Professor of Philosophy at Al-Azhar University, Dr. Amina Naseer, in her book “Women's Issues Between Tradition and Modernity,” argues that some extreme Islamic views have contributed to the spread of radical feminism. She states that cultural practices mistakenly attributed to Islam have marginalized women's roles in some Islamic societies. Naseer calls for a rereading of religious texts free from traditional male-dominated interpretations, asserting that true Islam inherently possesses the elements necessary for women's liberation and empowerment.

Agreement or Disagreement?

In this context, researcher Omaima Abu-Bakr, in her book “Women and Gender: Eliminating Cultural and Social Discrimination Between the Sexes,” asserts that there is a feminist movement striving for justice for women from within the religious framework. She believes that if religion is properly understood, it can be a source of liberation rather than oppression.

However, such a view has been refuted by numerous Islamic scholars and thinkers, notably Dr. Sami Amiri, Professor of Comparative Religions, who critiques this perspective in his book “Islamic Feminism: Between Alienation and Fabrication.”

Amiri contends that the Islamic feminist movement represents a deviation from the core principles of Islam, expressing a gender bias and using Islam merely as a marketing label. He sees it as a byproduct of attempts to hijack Islam by foreign schools of thought opposed to its definitive teachings.

Similarly, the late scholar Dr. Yusuf Al-Qaradawi, in his book “The Role of Women in Islamic Life,” asserts that the Quran acknowledges the natural differences between men and women. These differences do not imply discrimination but rather complementarity, indicating that the concept of identical equality between men and women cannot be placed within a proper Islamic context.

Conversely, Amina Wadud, in her book “Quran and Woman,” argues that a woman's testimony should be equal to a man's in all cases, despite the scholarly consensus that the Quran specifies certain situations where a woman's testimony is half that of a man's.

Evaluating the compatibility of Islamic feminism with Quranic teachings reveals numerous challenges. While this feminist movement seeks to achieve absolute gender equality under the claim that it aligns with Islam, the Quran emphasizes the principle of complementarity and balance rather than identical equality.

This is explicitly stated by the late scholar Sheikh Muhammad Al-Ghazali in his book “Women's Issues Between Stagnant Traditions and Modern Influences,” emphasizing that Islam respects the natural differences between the sexes without violating the rights of either.

Amidst the intense debate sparked by feminists with an Islamic background, there is a division regarding the impact of their movement and its culture on the broader Islamic context. This is highlighted in a study by researcher Zainab Ali Al-Bahrani, published in the “Journal of Women's Studies.”

Al-Bahrani reports that, in her study of women in the Middle East, 65% of Muslim women believe that what is termed “Islamic feminism” has improved women's conditions, while 35% think it has distorted the image of Islam.

The biggest challenge facing women's issues in our contemporary world is finding a balance between advocating for women's rights and adhering to Islamic principles, a balance that is often undermined by both traditionalist views and feminist perspectives.

While feminism offers new interpretations of religious texts that frequently extend beyond the linguistic meanings of the texts, traditionalist perspectives often conflate what is definitively stated in the Quran with inherited traditions influenced by jurisprudential schools, lacking a solid Quranic foundation.

Islamic feminism is a complex phenomenon that requires careful and in-depth study. It expresses a genuine need to reassess traditional understandings of women's issues in Islam but also raises fundamental questions about the limits and regulations of interpreting religious texts. The ideal approach, in our view, lies in benefiting from Islamic feminist perspectives that align with the authentic Quranic view while being cautious of extreme interpretations that may depart from the true spirit and essence of Islam.

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Chapter One: Between Man and Natural Man

In the first chapter, Dr. Abdel Wahab El-Messiri conducts a critical analysis of Western concepts, particularly "feminism," which he views as part of a new rights system that emerged in the West during the postmodern era. El-Messiri begins by pointing out the lack of critical analysis within Arab and Islamic studies regarding Western concepts, noting that these ideas are often adopted without questioning their roots and foundational principles.

El-Messiri discusses the Western perspective, which revolves around "immanent materialistic monism," in which the universe, including humans and nature, is considered self-sufficient, with its reference point being internal and not transcending nature or matter. He presents the development of this model in stages, where humans attempt to transcend matter through willpower. Ultimately, humans and matter become part of a constant process of transformation and becoming.

Stages of the Monistic Model

1. Humanistic Monism: Humanity begins to perceive itself as the center of the universe, deriving its values solely from itself. Here, humans are centralized as the focal point of existence.

2. Imperialist Monism: This perspective evolves into a self-centered individualism, prioritizing the self over community and others, generating a sense of greatness and supremacy that leads to imperialist and racist tendencies.

3. Dualism of Man and Nature: Humans become separated from nature through absolute subjectivity, but simultaneously recognize nature as self-sufficient, leading to a rigid dichotomy between humanity and nature.

4. Solid Monism: The dichotomy between humans and nature dissolves, and the human element gradually fades in favor of nature, with humans becoming merely a part of nature.

5. Fluid Monism: The boundaries between humanity and nature vanish completely, with a dominance of becoming and a reality where everything is relative and ever-changing.

Chapter Two: Equality and Equivalence

El-Messiri discusses the philosophical differences between old and new liberation movements within the context of monism and its developments. He points out that the former were based on humanistic monism, which viewed humans as beings distinct from nature, superior to it, and central within the cosmos, capable of self-transcendence and self-reformation. From this viewpoint, these movements demanded human equality on the basis of "human centrality in the universe."

In contrast, the new liberation movements abandon these philosophical foundations, adopting imperialist monism and solid monism. This approach leads to conflicts between humans and nature and among individuals, rejecting the concept of shared humanity. Instead, it advocates experimentation without fixed standards. El-Messiri points out that these movements embrace fluidity, where multiple centers emerge, certainty dissipates, and human references are lost.

The author explains that one of the consequences of these intellectual transformations is the view that humanity is merely a natural being, indistinguishable from animals or plants. This outlook is reflected in issues such as homosexuality and animal rights advocacy, where human rights become a narrow concept, focusing solely on fulfilling an individual’s basic and abstract needs, removed from collective human values.

El-Messiri highlights the rise of naturalistic tendencies, like the worship of nature and satanic cults. He attributes this to the dominance of rigid and fluid material monism in the modern age, which advocates dissolving humanity into nature and stripping it of its sacred qualities. The author notes that contemporary minority rights have become a tool to attack the concept of shared humanity, where individuals are treated as isolated units, disconnected from community or culture, ultimately leading to societal fragmentation and the dissolution of the majority concept, fostering moral and epistemological chaos.

Finally, El-Messiri criticizes what he describes as absolute rights, viewing them as an impediment to the social contract, which relies on shared humanity. He provides the example of Palestine, where the Zionist movement brought with it absolute Jewish rights, disregarding shared humanity and leading to the displacement of Palestinians from their land.

Chapter Three: The Epistemological Context of Women's Liberation and Female-Centricity Movements

In this chapter, El-Messiri explains how feminism evolved from a movement defending women's rights to a female-centric movement with fundamental differences from traditional women's liberation concepts. Initially, the women’s liberation movement called for fairness for women within a human and social framework, acknowledging women’s role as mothers and active members of the family and community, aligning with humanistic visions that go beyond natural conflicts and emphasize social cooperation.

However, with the evolution of Western modernity, movements like feminism shifted from this humanistic framework, gravitating toward absolute individualism influenced by capitalist and bourgeois social contract concepts. El-Messiri notes that feminism reflects a deeper societal shift within Western societies, where material rationalization has led to recognition only of paid work, marginalizing household roles like motherhood, which are considered unpaid and relegated to the "private sphere," and thus deemed "worthless" from an economic standpoint.

El-Messiri continues his critique, highlighting how the focus on material values undermined the family as a central human institution. Consequently, women are compelled to enter the workforce to meet economic needs, drawing them away from traditional roles in child-rearing and family care.

He argues that feminism is not merely a movement defending women’s rights but is reflective of a broader transformation, where humanity is reduced to a natural/material entity equated with other material things, depriving humanity of its unique characteristics. Society thus transforms into a competitive entity where male-female relations are reduced to a rivalry between poles, ultimately dissolving fixed gender distinctions into an indistinct state devoid of stable values.

Chapter Four: Imperialist Monism, Dualism, Solid Monism, and Female-Centricity

This chapter discusses one of the core concepts of "female-centric" or "radical feminism," which emphasizes the differences between men and women and promotes an individualistic view that disregards human commonalities. Radical feminism is based on a binary and existential conflict between the sexes.

The chapter begins by explaining that female-centric thought revolves around a conflict between men and women, where the movement encourages women to focus on themselves and pursue self-realization independently, disregarding family structures and traditional gender relations. Thus, the role of women as mothers becomes unnecessary, and the family is seen as a burden.

The author then discusses the view within the female-centric movement that human history is a struggle, with some proponents claiming that alleged matriarchal societies were once controlled by women and characterized by soft, peaceful symbols. However, with male dominance, so-called "patriarchal societies" emerged, reshaping society within a conflictual framework. The movement links the concept of masculine history to male symbolism, including language, viewing words, terms, and even cultural symbols as male and representative of male oppression.

The chapter also addresses how some proponents of female-centric thought aim to rewrite history from a feminist perspective, referring to it as "herstory" instead of "history." They advocate for rephrasing language and reconstructing cultural symbols to reflect what they perceive as a purely feminine perspective, reinterpreting words with masculine roots.

This radical ideology, according to El-Messiri, leads to distortion and extremism, emphasizing that the materialistic, separatist view of men and women eliminates opportunities for dialogue and encourages "hard female monism," where lesbianism is seen as the ultimate expression of achieving complete separation.

Chapter Five: Fluid Monism and the Dissolution of Femininity

In the fifth chapter, El-Messiri discusses the concept of female-centricity as part of a materialistic trend that reduces women from human beings to natural, material entities focused on self. He argues that this transformation has created a world devoid of centrality and distinct identity, leading to a unisex society that erases gender distinctions.

El-Messiri describes this transformation as producing two new female models:

• Superwoman: An extreme woman who opposes and competes with men.
• Subwoman: A woman who completely assimilates with men, losing her distinct feminine identity.

He notes that both the "superwoman" and the "subwoman" deviate from the traditional model of women as mothers, wives, sisters, and active members of the inclusive human community, resulting in the dissolution of the family role and the weakening of shared human bonds.

Chapter Six: Female-Centricity and the New World Order

Women’s Liberation Movement

El-Messiri notes that proponents of the women's liberation movement recognize biological, psychological, and social differences between men and women and believe that these differences necessitate a natural distribution of roles and division of labor. Therefore, the movement seeks to prevent these differences from becoming social and human injustices.

Female-Centricity Movement

However, leaders of the female-centric movement reject the concept of shared humanity and deny the existence of natural gender differences. This movement adopts a deconstructive view that denies the distinctions between genders and calls for total equality, erasing biological, social, and even psychological differences.

Chapter Seven: Female-Centricity and Zionism

In this chapter, El-Messiri draws a comparison between female-centricity and Zionism, highlighting their similarities in thought and behavior, as well as the role each movement plays in achieving societal disintegration goals, particularly regarding family disintegration and national identity destruction.

Similarities between Female-Centricity and Zionism

El-Messiri notes that both movements deny shared humanity. Zionism divides humans into "Jews" and "Gentiles" (non-Jews), viewing an unbridgeable gap between the two, with each group having unique rights and feelings that the other cannot understand or empathize with.

Similarly, the female-centric movement divides the world into "women" and "men," emphasizing the sharp divide that separates them and viewing men as historical opponents of women, deepening conflict instead of working towards understanding or justice.

Deconstruction as a Colonial Tool

El-Messiri links deconstructionist thinking to colonial objectives, explaining that the Western world, having failed to achieve military dominance over third-world populations, turned to deconstruction as a more cost-effective and efficient strategy. The West recognized the importance of societal cohesion, anchored by the family unit as a foundation that preserves national values and identities, and thus began targeting it, especially the role of women within the family as its fundamental building block.

El-Messiri argues that this deconstructionist project ultimately serves globalization, which seeks to transform the world into a homogenous global market where people and goods move without cultural or value-based restrictions. In this way, the world becomes an open field devoid of national identities, making it easier for the new global system to exert control over these populations and subject them to the rules of the material market.

Chapter Eight: Searching for an Alternative

Abdel Wahab El-Messiri presents a profound critical perspective on the issue of "women's liberation," approaching it from a viewpoint that transcends the prevailing consumerist paradigm. He proposes a re-evaluation of the concepts of family and the role of women, distancing from Western molds that tend to dismantle the family structure and reduce women to a productive unit in the public labor market, which contributes to their alienation from their roles as mothers and wives and accelerates the deterioration of family values and social bonds.

He critiques the Western concept of individual rights, arguing for the primacy of human society as the foundational unit, rather than focusing solely on the individualistic demands that emphasize a woman’s rights as an independent entity. Building on this thought, he proposes a concept of "family rights" as an integrated unit, whereby rights are distributed in a way that respects mutual human connections and relationships. This approach positions motherhood as a dignified and fundamental human role, ensuring the child's development and transformation into a social being.

Conclusion

Dr. Abdel Wahab El-Messiri concludes that adopting the materialistic monistic perspective on men-women relationships ultimately harms the concept of shared humanity. He advocates for a balanced approach that respects the unique nature of both genders while fostering mutual understanding and unity.

In the face of the accelerating pace of life and the diminishing sense of security due to the distancing from religion and the rapid social transformations witnessed in today’s world, new trends have begun to spread on social media in the West. The most notable of these is the the “tradwife trend,” which calls on women to return to their original and traditional gender roles within the household, such as raising children, cooking, cleaning, and meeting the husband’s needs. Some influencers have emerged, dressed like women from the 1950s, with full makeup, paying over attention to their aprons! This trend has gained wide popularity on social media, with millions of followers for these women, igniting many heated discussions between supporters and opponents.

The Tradwife Trend

The phenomenon of "tradwives" began to appear on social media and blogs several years ago, but it has only recently gained wider spread and genuine momentum. This movement promotes the idea of returning to the lifestyle that was prevalent in the 1950s, where the man was the primary breadwinner for the family while the woman dedicated herself to household chores and child-rearing. This lifestyle has attracted women who feel disappointed by the challenges associated with modern life and believe that returning to traditional gender roles can provide them with psychological and social stability.

Why Did This Trend Emerge?

Many tradwives express their disappointment with feminism, viewing feminist movements that fought for gender equality as having stripped them of their femininity and forced them to bear the pressures of external work alongside household burdens. Veronica Hubner, a psychology professor at Massey University in New Zealand, and Sophia Sykes, a researcher at the same university, state that much of the content from tradwives they tracked talked about the idea that feminism failed them, and by taking on traditional roles, the division of burdens became fairer and reduced stress for them and their families.

Dixie Andelin Forsyth, who runs a project teaching “femininity” to women around the world, said that the return to femininity movement is on the rise because women are fed up with feminism. “We say to feminists: thanks for the pants, but we see life differently.”

Despite the many rights women have gained from feminist movements, such as the right to vote and equal wages with men, these movements have placed significant pressure on modern Western women who find themselves needing to compete with men under the guise of gender equality, increasing their pressures and responsibilities.

The Countertrend and the Conflict Between the Two Directions

On the other hand, feminist advocates strongly criticize this trend, seeing that “tradwives” ignore the achievements of feminist movements, such as the right to education, work, and legal rights. They consider the return of women to traditional roles a step backward and a threat to the equality and rights women have fought to obtain.

American lawyer Dr. Ann Olivarius, who reminds women that feminism did not just grant them pants, but also fundamental rights such as bank accounts in their names, voting rights, and the criminalization of domestic violence and marital rape, views the return to traditional roles as a threat to these gains.

Feminists also argue that it is not wise for a woman to depend on a man as her sole provider and that she should obtain an education or learn a profession that benefits her if her husband divorces her or even dies. They believe that financial dependence on a man increases domestic violence rates and undermines women's freedom.

This was confirmed by one social media influencer, who was a staunch defender of the “tradwife” trend before her husband betrayed her and left her without a provider for her and her children. She then shifted to the opposite end and became one of the biggest critics of this trend. Jenny said, “Throughout my married life, it never bothered me that my financial security was tied to that man's love for me. I didn't realize that his love for me or lack thereof, that my attractiveness or impressiveness in his eyes determined whether my children would have something to eat, whether I could buy myself a cup of milk or a loaf of bread.”

Reality Contradictions

The West's problem always lies in the lack of moderation. Despite the apparent innocence of this trend, it often paints an unrealistic picture. For example, most of these women film their videos while wearing elegant clothes and full makeup even while doing house chores and cooking.

Some people were also angered by their claim to rely entirely on their husbands for financial support while having social media accounts with thousands or millions of followers that earn them substantial amount of income.

Islam Honoring Women

In the midst of these conflicts and different trends, we Muslims find our solace in our religion. The moderation of Islam has always distinguished this great religion through the different ages. Allah the Almighty says, “And thus we have made you a just community.” (Al-Baqarah: 143) The role and importance of women in Islam is clear to everyone. She is the mother, wife, and nurturer, the pillar and essential building block of the family, and thus Islam has guaranteed her full rights.

In Islam, the mother has a great status and a significant role in raising generations and building communities. In Sahih an-Nasa'i, it is reported that Jahimah came to the Prophet (ﷺ) and said: “O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”

The wife in Islam is a key partner for the man. Islam has given her rights and obliged the husband to be kind and take care of her. Allah the Almighty says, “And live with them in kindness.” (An-Nisa: 19) She has the right to good treatment and to live in dignity and security under her husband's care. The Prophet Muhammad (peace be upon him) advised: “And I advise you to take care of the women.” (Agreed upon) The husband is responsible for taking care of his wife, providing for her, and meeting her needs, ensuring her a stable and happy life. If she is not married, divorced, or widowed, then it is the responsibility of her guardian to provide for her.

Islam remains beacon that, if followed by all nations, would save them from the darkness of ignorance and fanaticism. Islam has elevated the status of women and honored them, whether as mothers, wives, or sisters, unlike any other religion or nation.

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1. euronews, Meet the trad wives: the anti-feminist influencers calling for traditional values.
2. Emorywheel, Tradwives: A superficial threat to feminism but deeper divide among women.
3. Phil: Is The Tradwife Movement A Complete Deception? | Dr. Phil Primetime.
4. BBC Arabic, Why Western Women Promote for “Tradwife” Trend?
5. Psychology Today, The Tradwife Trend Is a Risky Throwback.