The Quran presents women with profound dignity, spiritual equality, and divine honor—addressing them as partners in faith, purpose, and moral strength. It restores women’s rights in creation, inheritance, and autonomy, while highlighting noble examples like Maryam, Asiya, and the Queen of Sheba as timeless models of faith, courage, and wisdom.
The topic of women in the Quran is not something to be debated in angry forums or angry videos. It is a discussion that must be held with ‘ilm (knowledge) and adab (good manners). What you will find, when we clear away the fog, is that the Quranic address to women is profound, respectful, and foundational.
Let us look together, not at what people say the Quran says, but at the words of Allah Himself.
1. The Origin and Spiritual Equality of Women in the Quran
Let’s begin at the very origin of humanity. Before we discuss roles or rules, we must understand our source.
“يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً”
(Yā ayyuha-n-nāsu-ttaqu rabbakumu-lladhī khalaqakum min nafsin wāḥidatin wa khalaqa minhā zawjahā wa batha minhumā rijālan kathīran wa nisā’ā)
“O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women.” (An-Nisa 4:1)
Allah is telling us that you—man and woman—are from the same spiritual cloth. There is no spiritual hierarchy in our creation. One was not made from a “better” substance and the other from a “lesser” one. We are one. This is the bedrock of spiritual equality.
It’s also important to know that in the Islamic tradition, there is no concept of Eve (Hawwa) being a “temptress” or the source of “original sin.” The Quran states they both erred, and both repented to Allah, and both were forgiven. This is a foundational concept we explore deeply in our Islamic Studies Online Course.
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2. What the Quran Says About Women and Men’s Purpose
So, we are created from one essence. But what about our purpose? Does our gender change our spiritual “job description” or the reward we receive?
“مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ”
(Man ‘amila ṣāliḥam min dhakarin aw unthā wa huwa mu’minun falanuḥyiyannahu ḥayātan ṭayyibah, wa lanajziyannahum ajrahum bi-aḥsani mā kānū ya‘malūn)
“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” (An-Nahl 16:97)
The address here is so clear. Allah explicitly says min dhakarin aw unthā (whether male or female). He makes the distinction only to say that, in His eyes, the distinction doesn’t matter.
The only condition for the promise is wa huwa mu’minun (while he is a believer). The promise is the same for both: Ḥayātan Ṭayyibah (a good life). This isn’t just about money or health; ṭayyib means pure, good, wholesome. It is a life of contentment, purpose, and connection to Allah.
3. What the Quran Says About Women as Mothers
While men and women are spiritually equal, the Quran honors the unique biological and emotional roles they fulfill. The role of the mother, in particular, is elevated to a status of incredible reverence.
“وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ”
“Wa waṣṣaynal-insāna biwālidayh, ḥamalathu ummuhu wahnan ‘alā wahnin wa fiṣāluhu fī ‘āmayn”
“And We have enjoined upon man [care] for his parents. His mother carried him, [increasing] in weakness upon weakness, and his weaning is in two years.” (Surah Luqman, 31:14)
The verse begins with “biwālidayh” (for his two parents), enjoining kindness to both. But then, Allah immediately singles out the mother: “ḥamalathu ummuhu” (his mother carried him).
Why? To specify her unique and immense sacrifice. The phrase “wahnan ‘alā wahn” (weakness upon weakness) is one of the most moving descriptions in all of scripture. It’s a deeply powerful image of the hardship of pregnancy.
The Quran uses this physical reality to build a spiritual command of gratitude.
4. How the Quran Defends Women’s Honor
Because women are held in such honor—as a partner, a mother, a believer—their dignity is also given a special, divine protection.
The Quran is very clear that a person’s honor is sacred, and it issues one of its most severe warnings to those who attack a woman’s reputation.
“إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ”
(Inna-lladhīna yarmūna-l-muḥṣanāti-l-ghāfilāti-l-mu’mināt lu‘inū fi-d-dunyā wa-l-ākhirati wa lahum ‘adhābun ‘aẓīm)
“Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment” (An-Nur 24:23)
Al-Muḥṣanāt (الْمُحْصَنَاتِ) means “the chaste women,” from the root ḥiṣn (حصن), which means “a fortress.” They are fortified, protected, and have protected themselves.
Al-Ghāfilāt (الْغَافِلَاتِ) is the most subtle. It means “the unsuspecting” or “the unaware.” It describes a woman who is so pure, so innocent in her conduct, that the idea of this evil slander doesn’t even enter her mind. She is not engaging in suspicious behavior; she is ghāfilah—innocently going about her life.
Al-Mu’mināt (الْمُؤْمِنَاتِ) “The believing women.” This is the ultimate seal of their honor.
By slandering a woman like this, a person is attacking a “fortress” that is “unsuspecting” and “believing.” And for this, Allah promises a curse (lu‘inū) and a great punishment (‘adhābun ‘aẓīm).
5. The Quran Preserves Women’s Right in Inheritance
Before the Quran, in many parts of the world, a woman was not an inheritor… she was part of the inheritance. She was treated as property. She had no right to own, to earn, or to inherit anything.
Then, this verse was revealed, and it changed the world forever:
“لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّساءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا”
(Lirrijāli naṣībun mimmā taraka-l-wālidāni wa-l-aqrabūna wa linnisā’i naṣībun mimmā taraka-l-wālidāni wa-l-aqrabūna mimmā qalla minhu aw kathur, naṣīban mafrūḍā)
“For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share.” (An-Nisa 4:7)
The Arabic word Farḍ (فرض) means a divinely-ordained, non-negotiable, unchangeable command. It is the same word we use for the Farḍ prayers (the five obligatory prayers).
Allah is saying that a woman’s right to inherit is not a “gift” from her father or husband. It is not a “favor” they can grant or withhold. It is a Farḍ! It is her right, given to her by Allah Himself.
And He emphasizes this by saying mimmā qalla minhu aw kathur (be it little or much). Even if it’s just a few coins, her right is absolute.
This single verse established a woman’s full legal and financial identity.
6. The Quran Guarantees Women’s Financial Autonomy
For centuries, women in most of the world were treated as property. They could not own land, hold wealth, or inherit. The Quran did not just “improve” this situation; it completely revolutionized it.
The Quran established, as a divine right, a woman’s full financial independence. This starts with the Mahr (dower), which is a mandatory gift from the husband to the wife at the time of marriage.
“وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا”
“Wa ātun-nisā’a ṣaduqātihinna niḥlah; fa-in ṭibna lakum ‘an shay’in minhu nafsan fa-kulūhu hanī’an marī’ā”
“And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.” (Surah An-Nisa, 4:4)
The key word is “niḥlah” (a free gift, a present). This is not a “price” for the woman. It is a sign of honor and commitment, and the wealth becomes 100% hers.
Notice the second part of the verse: “fa-in ṭibna lakum” (But if they remit… of their own good pleasure). This proves the ownership. It is hers to keep, hers to invest, and hers to give away if she chooses. Her husband cannot touch it.
This, combined with the clear-cut inheritance laws (Surah An-Nisa, 4:11) that granted women a fixed, undeniable share, created an economic framework of empowerment that was unheard of.
What Women Are Mentioned in the Quran?
The Quran, in its divine wisdom, takes a different approach. It focuses on the lesson and the archetype far more than the proper name.
In fact, you will find that the Quran is beautifully consistent in this: it does the same for most of the men.
We are told about “the believer in the family of Pharaoh” or “the man who came running from the city,” without ever being given their names.
Why? Because the lesson is in their actions, not their names.
When it comes to women, the Quran mentions them in several ways:
1. The Woman Mentioned in the Quran by Name is Maryam
Maryam (Mary), the mother of ‘Isa (Jesus), is not just mentioned; she is honored in a way no other woman is.
An entire chapter (Surah Maryam, Chapter 19) is named after her, and her name appears 34 times.
This is a singular, deliberate honor from Allah to solidify her status as the “leader of the women of the worlds,” chosen and purified above all others.
2. Women Mentioned in Quran by Their Role or Title
This is how the Quran introduces us to most of its female figures. Their identity is tied to their story and their impact. The most prominent examples include:
A. Hawwa (Eve)
The Quran refers to her only as the “mate” (zawj) of Adam. As we discussed, she is never singled out for blame. They both erred, and both repented.
B. The Wife of Pharaoh (Asiya)
As we saw, Allah presents her as a “model for all believers.” Her title is her lesson: faith can shine even in the house of the worst tyrant.
C. The Queen of Sheba
Her story is a profound lesson in wisdom, consultation, and recognizing the truth.
D. The Mother of Musa (Moses)
Her story in Surah Al-Qasas is a powerful lesson in Tawakkul (trust in Allah), when she was inspired by God to place her infant son in the river.
E. The Sister of Musa (Moses)
She is mentioned for her intelligence and bravery in tracking the baby Musa and cleverly suggesting her own mother as a nurse.
F. The Wives of Nuh (Noah) and Lut (Lot)
These women are mentioned as negative examples, a sign that faith is not guaranteed by marriage. They betrayed their righteous Prophet-husbands and faced punishment. This shows the Quran’s realism and the individual accountability of all souls.
G. The Wives of the Prophet Muhammad (peace be upon him)
They are given the honorific title, “Ummāhat al-Mu’minīn” (Mothers of the Believers), signifying their special status and role as teachers for the community.
7. The Quran’s Proclamation for Maryam
Allah sent the angels to her with a direct message, a proclamation of her rank above all other women.
“وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ”
“Wa idh qālatil-malā’ikatu yā maryamu innallāha-ṣṭafāki wa ṭahharaki wa-ṣṭafāki ‘alā nisā’il-‘ālamīn”
“And [mention] when the angels said, ‘O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.'” (Surah Al ‘Imran, 3:42)
Look at the language. The angels say Allah has “iṣṭafāki” (chosen you). This verb comes from the root meaning ‘to select’ or ‘to choose the best.’
But notice, the word is repeated! He has “chosen you” (for service and piety), “and purified you” (“ṭahharaki,” an intense form implying a complete purification), “and chosen you again” above all women. This repetition isn’t accidental; it is a divine emphasis, a raising of her rank.
Hearing the beautiful, strong pronunciation of “iṣṭafāki” with its emphatic ‘ṭā’ sound, is so different from just reading a translation. It is why our students in the Learn Quran with Tajweed for Sisters program find so much new meaning, simply by learning to pronounce the words as they were revealed.
Enroll now in Quranica’s Tajweed Classes for Sisters
8. The Quran Defends Maryam’s Honor
Maryam’s ultimate trial was the miraculous birth of ‘Isa (Jesus). She was a chaste, unmarried, devout woman. The Quran stands as her witness, describing her singular piety.
“وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ”
“Wallatī aḥṣanat farjahā fa-nafakhnā fīhā min rūḥinā wa ja’alnāhā wabnahā āyatan lil-‘ālamīn”
“And [mention] she who guarded her chastity, so We breathed into her through Our Spirit, and We made her and her son a sign for the worlds.” (Surah Al-Anbiya, 21:91)
The phrase “aḥṣanat farjahā” is so precise. “Aḥṣanat” means ‘she guarded, fortified, made inaccessible.’ It implies a fortress of chastity.
And because of this devotion, Allah’s response was a miracle: “fa-nafakhnā fīhā min rūḥinā” (so We breathed into her of Our Spirit). This “Rūḥ” (Spirit) is the creative command of Allah, not a biological or physical process. It is a divine, miraculous act.
Read Also: What We Learn From Quran? – Top Lessons
9. The Quran’s Praise for Asiya As a Model for All Believers
The Quran holds up Asiya, the wife of Pharaoh, as a supreme example of Tawheed (pure monotheism) and courage. She had every worldly luxury, yet she rejected it all for the truth.
“وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ”
“Wa ḍaraballāhu mathalan lilladhīna āmanu-mra’ata fir’awn, idh qālat rabbi-bni lī ‘indaka baytan fil-jannati wa najjinī min fir’awna wa ‘amalihi wa najjinī minal-qawmiẓ-ẓālimīn”
“And Allah presents an example for those who believe: the wife of Pharaoh, when she said, ‘My Lord, build for me near You a house in Paradise and save me from Pharaoh and his work and save me from the wrongdoing people.'” (Surah At-Tahrim, 66:11)
Please, read her du’a (prayer) carefully. It is one of the most powerful passages in the entire Quran.
- “Rabbi-bni lī ‘indaka baytan…” (My Lord, build for me near You a house…). Before she even asked for Paradise, she asked to be near Allah. This shows her ultimate goal was Allah Himself.
- “wa najjinī min fir’awna wa ‘amalihi” (and save me from Pharaoh and his work). This is critical. Her faith was her own. It was not dependent on her husband. She stood in direct defiance of his evil and disassociated herself completely from him.
Her story is a core part of our Islamic heritage, a story you can memorize as it revelead in our Hifz classes for Ladies and Sisters so that our students carry this example of courage in their hearts.
Read Also: What Does The Quran Say About Prayer?
10. What Quran Says About the Queen of Sheba
The Queen of Sheba is portrayed as a wise, powerful, and consultative leader.
When she receives a letter from Prophet Sulayman (Solomon), she does not react with arrogance or emotion. She turns to her advisors.
“قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ”
“Qālat yā ayyuhal-mala’u aftūnī fī amrī, mā kuntu qāṭi’atan amran ḥattā tash-hadūn”
“She said, ‘O eminent ones, advise me in my affair. I would not be one to decide an affair until you witness [and advise] me.'” (Surah An-Naml, 27:32)
Look at her sophisticated language. She says “aftūnī fī amrī” (give me your counsel / verdict in my affair). She is the Queen, she has the authority, but she practices Shura (consultation).
She is not a despot. She is a leader. And later, when she meets Sulayman and recognizes the truth, she does not cling to her throne or her old beliefs. She makes the most intelligent decision of all: she submits to Allah.
“She said, ‘My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds.'” (Surah An-Naml, 27:44).
Her story is a brilliant Quranic case study in leadership, diplomacy, and the journey from worldly power to true faith.
Read Also: Where in the Quran Does It Say Music is Haram?
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Conclusion
The Quran affirms that men and women share the same spiritual essence and responsibility before Allah, each rewarded equally for faith and good deeds.
The Quran recognizes the mother’s unique sacrifice, commands compassion toward parents, and protects a woman’s honor with divine warning against injustice.
Beyond spiritual equality, the Quran transformed women’s social and financial status—granting inheritance, ownership, and economic independence as sacred, non-negotiable rights.
This elevated women from dependency to full legal and moral agency centuries before such ideas took root elsewhere.
Through figures like Maryam, Asiya, and the Queen of Sheba, the Quran celebrates women as leaders of faith, intellect, and integrity. Their stories illuminate that true honor lies not in status or wealth, but in belief, wisdom, and unwavering trust in Allah.
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