Islam’s Second-Class Treatment of Women:
Evidence from the Quran, Hadith and Sharia
By A. J. Freeman, Commonwealth Sentinel
March 5, 2025
Islam claims to honor women, yet a close examination of its foundational texts — the Quran and Hadith — and the application of Sharia law reveals a system that consistently subordinates women to men, embedding their second-class status in both theology and practice.
From legal inequalities to brutal punishments for transgressing Sharia, the evidence paints a stark picture of gender disparity that persists into modern times. This article should be read out to every woman that supports Islam and homosexuality in the West. Their support for this barbaric culture proves they are unaware of the dangers they would face if they tried to live their lifestyle in any Islamic country. The hypocrisy is amazing!
We explore key Surahs and Hadiths, alongside documented instances of Sharia punishments, to demonstrate how Islam’s framework diminishes women’s autonomy and dignity in their relationships with men.
Quranic Foundations of Inequality
The Quran, Islam’s holy book, establishes a hierarchy where men hold authority over women.
Surah An-Nisa (4:34) declares, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.”
This verse positions men as maintainers (qawwamun), granting them a supervisory role over women tied to financial provision. It further instructs men to discipline disobedient wives through a three-step process: advising, forsaking them in bed, and striking them. Though interpretations vary — some claim “strike” means a symbolic tap — the text’s allowance of physical correction underscores male dominance, relegating women to a submissive role.
However, I have personally seen the results of this on Islamic women. Severe beatings, acid attacks on the face, amputation, and even execustion are not uncommon, especially in countries that impose strict Sharia laws. Could this be why they insist on putting their women in bags, so that the beatings cannot be seen?
Surah Al-Baqarah (2:228) reinforces this disparity, stating, “And due to them [wives] is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority].”
The “degree” (daraja) is often interpreted as men’s superior responsibility, yet it practically translates to greater control, especially in divorce, where men can initiate reconciliation unilaterally during the waiting period. Women, however, lack equivalent agency, cementing their dependence on male decisions.
Inheritance laws further entrench this imbalance. Surah An-Nisa (4:11) mandates, “For the male, what is equal to the share of two females,” giving brothers twice the inheritance of sisters.
Apologists argue this reflects men’s duty to provide, but women receive no reciprocal obligation, leaving them with less economic power and reinforcing their reliance on men. Sharia law denies women equality in every aspect of their lives. Apart from bagging them like groceries that may hide the beatings, the Burqa only imposes more control and even creates severe health problems. These poor women often suffer serious health issues.
A lack of sunshine significantly impacts human health, primarily by reducing vitamin D synthesis, which is crucial for bone strength, immune function, and mood regulation. Insufficient sunlight exposure can lead to vitamin D deficiency, causing conditions like osteoporosis, increased infection risk, and fatigue. It also disrupts the body’s circadian rhythm, potentially triggering sleep disorders and seasonal affective disorder (SAD), a type of depression linked to low light levels. Symptoms may include lethargy, irritability, and weakened muscles. Chronic deprivation exacerbates these effects, underscoring sunlight’s vital role in physical and mental well-being.
Hadith: Reinforcing Subordination
The Hadith, sayings written after the death of their so-called prophet Muhammad, amplify these Quranic principles.
Sahih Bukhari (Volume 1, Book 6, Number 301) records Muhammad saying, “I have not seen anyone more deficient in intelligence and religion than you [women].”
This statement, narrated by Aisha, his wife, frames women as inherently lesser, justifying their restricted legal standing. In court, Surah Al-Baqarah (2:282) requires two female witnesses to equal one male, a rule echoed in practice where women’s testimony carries half the weight, as seen in property disputes. Misogyny is rampant in Islamic countries. By enforcing these archaic and damaging laws, Islamic men show their ignorance and fear of women clearly to those willing to face the facts.
Marriage and divorce further illustrate this dynamic. Sahih Bukhari (Volume 7, Book 62, Number 33) permits men to marry up to four wives, while women are restricted to one husband. Men can divorce unilaterally (talaq) simply by repeating three times, “I divorce you”, but women must seek judicial approval, often proving fault, per Surah At-Talaq (65:1-6).
This asymmetry leaves women vulnerable, their marital fate controlled by male whim or judicial discretion. Of course, muslim men always deny this, but the evidence is clear. Sharia law allows beatings and mistreatment of women based on their status as inferior beasts
Sharia Punishments: Women as Targets
Sharia law, derived from the Quran and Hadith, imposes severe punishments for transgressing its moral codes, with women disproportionately targeted due to rigid gender norms. Adultery (zina), theft (sariqa), and defying male authority often result in brutal penalties, even being executed publicly to enforce compliance.
Adultery (Zina): Surah An-Nur (24:2) prescribes 100 lashes for unmarried adulterers, but Hadith extends this to stoning for married offenders.
Sahih Muslim (Book 17, Hadith 4206) recounts a Ghamidiyyah woman confessing adultery during Muhammad’s time. Pregnant, she was stoned after weaning her child — buried chest-deep in a ditch, then pelted with stones by a crowd until death.
In modern Iran, post-1979 Islamic Revolution, stoning persists. In 2001, Maryam Ayoubi was stoned in Tehran for adultery, tied in a sack and buried to her waist, killed by stones thrown under judicial order, highlighting how women bear the brunt of such laws, often lacking the four-witness defense men can leverage.
In Aceh, Indonesia, the only province to enforce Sharia law, women have faced severe punishments for moral offenses in recent years, reflecting a strict interpretation of Islamic criminal codes. Public canings, carried out with rattan canes, target women for acts like adultery, premarital intimacy, or violating dress codes.
In 2020, two women in northern Sumatra’s Langsa City, were flogged approximately 100 times each for alleged online prostitution, lashed on a public stage as crowds watched.
In 2021, a woman in Banda Aceh received 100 lashes for adultery, while her male partner, a married official, got only 15 lashes, highlighting the unequal sentencing imposed by Sharia law.
The introduction of an all-female flogging squad in 2019, whipping women for offenses like being alone with unrelated men, has drawn criticism for normalizing violence against women. Human rights groups condemn these punishments as inhumane, citing cases like a 2016 flogging of six women for unlicensed intimacy, each receiving 10-20 lashes outside a mosque.
Despite a brief 2018 push to move canings indoors, public executions persist, with women often bearing the brunt of Aceh’s conservative enforcement, rooted in its 2005 autonomy agreement with Jakarta.
The Punishment for Theft
Theft (Sariqa): Surah Al-Ma’idah (5:38) mandates hand amputation for theft, applied equally in theory. Yet, Sahih Bukhari (Volume 8, Book 81, Number 678) details a Makhzumiyyah woman losing her hand for stealing, a punishment carried out with a blade in Medina under Muhammad’s oversight.
In Saudi Arabia, as recently as 2013, a woman in Mecca faced amputation for theft, her right hand severed in a public square, underscoring how Sharia’s corporal penalties disproportionately shame and disable women in patriarchal societies where economic desperation drives such crimes.
Traveling Alone: While not a Quranic crime, Hadith like Sahih Bukhari (Volume 2, Book 20, Number 194) forbids women from traveling without a mahram (male guardian) beyond three days. Violation invites ta’zir (discretionary punishment).
In Taliban-controlled Afghanistan, post-2021, women caught traveling alone have faced public flogging. In 2022, a woman in Kabul was whipped 30 times with a leather lash by Taliban enforcers for leaving home unaccompanied, her cries echoing as a crowd watched, enforcing male guardianship through violence.
Flirting or Immodesty: Though not explicitly punished in the Quran, perceived immorality draws ta’zir. In Saudi Arabia, in 2019, a woman was lashed 70 times in Jeddah for “public dancing,” interpreted as flirtatious behavior, tied to a pole and struck before onlookers, reflecting Hadith-inspired zeal to control women’s conduct.
Homosexuality in Islam
Knowing what Sharia law mandates for homosexuals, it’s concerning that western homosexuals cannot see how dangerous it is to support Islam in any way. Homosexuals demonstrating in support of Palestine is a clear indication that these ignorant people have no idea what they are supporting. They seem to be completely unaware that people are routinely killed in Islamic countries for homosexual perversion.
A quick Google search can easily confirm the following examples of what Islam mandates for homosexuals.
In July 2015, the Islamic State (ISIS) executed two men accused of homosexuality in Palmyra, Syria, by throwing them off the roof of the Wael Hotel. The punishment began with a masked ISIS judge reading their death sentence before a gathered crowd, citing their “crime” under Sharia law. The men, Hawas Mallah, 32, and Mohammed Salameh, 21, were blindfolded and led to the roof’s edge. Mallah, tied to a chair to prevent resistance, was pushed first, landing on his back, still alive, until a fighter shot him in the head.
Salameh followed, dying instantly upon impact, though his body was stoned afterward. Hundreds of townspeople, including children, witnessed the spectacle, some cheering as the bodies were later displayed in Freedom Square with placards labeling them as practitioners of “Lot’s crime.” The public nature of the execution amplified ISIS’s message of enforcing ideological purity.
Another instance occurred on August 20, 2016, in Mosul, Iraq, where ISIS threw four men, including two of its own members, off the top floor of a former insurance company building in the Dour al-Toub area. Accused of homosexuality and sodomy, the men were hurled one by one from the ten-story structure as a crowd below watched, some shouting religious slogans like “Allah-O-Akbar.”
The bodies, broken on impact, were later dumped into the Al-Khasfah sinkhole west of Mosul. Local residents and ISIS fighters alike observed the punishment, with the group documenting it through photos and videos circulated online to showcase their adherence to Sharia. The presence of onlookers, coerced or supportive, underscored the communal endorsement ISIS sought, contrasting with the terror it instilled in Mosul’s occupied population.
Iran has conducted mass hangings of individuals accused of homosexuality since the 1979 Islamic Revolution, enforcing Sharia law that deems same-sex acts (lavat) punishable by death.
In Iran mass hangings are often carried out using cranes to hoist the victims high where a large crowd can clearly see their death struggles as they slowly suffocate to death.
While exact numbers are disputed, activist estimates suggest thousands — possibly 4,000 to 6,000 — have been executed over decades.
A notable case occurred on July 19, 2005, in Mashhad, where teenagers Mahmoud Asgari and Ayaz Marhoni were publicly hanged in Edalat Square, officially for raping a 13-year-old boy, though gay rights groups claim it was for consensual acts. Blindfolded, they were hoisted by cranes, a method designed for slow strangulation, witnessed by crowds chanting religious slogans.
In 2011, three men in Ahvaz faced similar fates, charged with sodomy, their bodies left dangling as a public deterrent. More recently, in January 2022, Mehrdad Karimpour and Farid Mohammadi were hanged in Maragheh prison after six years on death row for “forced sodomy.”
These executions, often shrouded in opaque judicial processes, draw international condemnation but persist under Iran’s theocratic regime, which denies targeting homosexuality despite plenty of evidence to the contrary. Public spectacles amplify fear, targeting men more harshly than women, reflecting a systemic clampdown on sexual minorities.
Oh, but these examples are not typical
This is the cry these deluded homosexuals cry whenever anyone points out the barbaric punishments meted out under Sharia law. But it appears these people live in an atmosphere of ignorance and fear, without any moral compass to guide them. This in turn, obviously leads to them demonstrating their hypocrisy in alarming, and often violent ways.
These are the people our security forces should be focusing on
They are harbingers of the very real dangers Islam brings with it
Modern Implications
These punishments — stoning in Iran, amputation in Saudi Arabia, flogging in Afghanistan — demonstrate Sharia’s real-world impact, rooted in texts that privilege male authority.
Women’s lesser legal status, from halved testimony to restricted autonomy, ensures they face harsher scrutiny and consequences for identical crimes. Men accused of adultery, for instance, often escape stoning by denying charges, as in Sudan’s 2012 Intisar Sharif Abdalla case, where a woman was sentenced to death by stoning for adultery (later overturned under pressure), while her male partner went free.
No matter how much the apologists rant and rave, it is clear that the Quran and Hadith establish a framework where women are second-class in their relationships with men — subordinate in marriage, inheritance, and legal rights. Sharia amplifies this through punishments that disproportionately target women, executed with chilling precision across countries like Iran, Saudi Arabia, and Afghanistan.
Far from egalitarian, Islam’s legal and theological traditions enshrine gender inequity, a truth borne out by scripture and the blood-stained hands of Sharia enforcement. When will the feminists and homosexuals wake up and realize the danger?
Probably too late to save them from the fate that awaits them if Islam is allowed to gain control over our nations.
Western homosexuals face a bleak future if they continue to allow Islam into their countries and start imposing strict sharia law. This is their wakeup call.
