If every philosophy has different priorities and of focus, stemming primarily from the content of the ideas it organizes, then we can confidently say: The Hereafter is the cornerstone of Islamic philosophy and its center of gravity.
No matter how significant this worldly life may be, its importance is derived solely from being the cultivation ground for the Hereafter and the abode of trials—meaning, it is the bridge that connects man to his true life in the Hereafter.
The legislation in Islam did not come merely to define the boundaries of halal and haram, but to facilitate this worldly life by establishing regulations in harmony with human nature, enabling people to live in psychological peace and manage their earthly lives effectively.
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Islamic Legislation
This is the greatness of Islamic legislation—it provides man with the necessary tools to live a good life: “Whoever does righteousness, whether male or female, while he is a believer— We will surely cause him to live a good life.” (An-Nahl: 97) Thus, a person can live a good life in this world, which serves as the foundation for the good life in the Hereafter.
The central pillar of this article is the phrase “whether male or female.” This absolute equality, marked by the conjunction “or,” establishes that the ruling—the promise of a good life—applies equally to the entire human race, male or female. As the Quran states elsewhere: “You are of one another.” (Aal-Imran: 195) This is a just epistemological principle, but it required a clear and explicit text to prevent any confusion under historical or social pressures that might oppress part of humanity and make them feel inferior—or as though they were of lesser human status. Misunderstandings could then arise regarding legislations and tools meant to achieve justice and social peace, especially if some of them do not align with the concept of absolute equality.
Forms of Equality
In this context, we can examine two forms of equality affirmed by Islamic legislation, despite differences in their practical application:
- Equality in Otherworldly Reward for the Same Deed
This was articulated in a question posed by Umm Salamah, the Mother of the Believers, concerning equal reward in the Hereafter for the same action or behavior. The discussion revolved around the issue of Hijrah (migration), in which women participated alongside men. Umm Salamah sought an explicit text on this matter and asked the Prophet (peace be upon him).
At-Tirmidhi narrates in his Jami' from a man among the children of Umm Salamah, from Umm Salamah that she said: “O Messenger of Allah! I have not heard Allah mentioning anything about women and emigration.” So Allah, Blessed and Most High, revealed: “Never will I allow to be lost the work of any of you, be he male or female. You are members one of another (3:195).” This ayah establishes the principle of equal reward in the Hereafter explicitly, leaving no room for mere intellectual or logical deduction.
- Equality in Reward Despite Different Roles
The second form of equality, though differing in the nature of the deeds, is illustrated in the narration of the “Woman Delegate.” While the hadith is weak in its chain of transmission, its meaning is supported by the broader principles of justice and equality, which are fundamental to Islam.
Al-Bayhaqi narrates that Asma bint Yazid Al-Ansari went to the Prophet (SAWS) while he was seated with his Companions. She said, “…I came as an emissary to you from a group of women. Indeed Allah has sent you to both men and women, and we believe in you and in your Lord. Indeed, we women are limited and constrained, though we are the pillars of your houses, from us do you fulfill your desires and lusts, and we also carry your children. Indeed, you men have been favored over us by the congregational Friday prayer and by all other congregational prayers, by visiting the sick, by attending funeral prayers, by performing pilgrimage after pilgrimage, and better than all of that – Jihad in the way of Allah. When men go out to perform Hajj, Umrah, or Jihad, we protect for them their wealth, spin for them their garments, and raise for them their children. Shall we not share with you in this recompense and reward?”
The Prophet (SAWS) turned to his Companions and said, “Have you ever heard any speech of a woman that is more beautiful than this woman’s questioning regarding the affairs of her religion?” They said, “O Messenger of Allah, we never thought that a woman should be guided to something like this.” The Prophet (SAWS) turned to her and said, “Understand this, O woman, and teach this to those women whom you left behind: For a woman to be a good spouse to her husband, for her to seek his pleasure, for her to follow and cooperate with him, is equal to all of that (i.e., all of the rewards that men get for their toils or for the deeds mentioned above).”
She left and was making Tahleel (i.e., she was testifying: None has the right to be worshipped but Allah).
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Celebrating Women
Discussing equality between men and women in the Hereafter reward and honoring it in Islamic philosophy does not imply any form of victimhood or injustice in worldly matters. As seen in the narration of Asma bint Yazid, Islam acknowledges natural role divisions that make it easier for each gender to fulfill its duties while ensuring equal reward in the Hereafter. This perspective, however, does not resonate with feminist organizations, which celebrate women only in their individualistic, worldly roles, insisting on literal and absolute equality.
For instance, in March, the global month of celebrating women, we see women being celebrated for driving heavy trucks or captaining massive commercial ships. The sole criterion for honoring women has become their ability to perform jobs traditionally associated with men.
The more unconventional, physically demanding, or socially controversial the job, the more it is glorified by feminist institutions, influential figures, and even international organizations. These ideas are being echoed into binding or semi-binding laws and imposed through soft and hard power.
Drama, cinema, and family laws have all collaborated to paint a single image of female empowerment: one tied to individualism and absolute equality. This stands in stark contrast to the Islamic philosophical celebration of women, which grants them absolute equality in the Hereafter, the essence of faith, while ensuring justice in worldly matters, making life easier for them and not burdening them beyond their capacity.
This is the fundamental difference in vision between two philosophies.
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