The notion that women are comparable to property, akin to wealth and land, is a troubling and outdated belief encapsulated in the phrase “Zan, Zar, Zameen”.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 But that way of thinking is outdated and completely wrong.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........

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