Why is Islam viewed as male‑centric?

Islam’s extensive provisions for men’s sexual rights and marriage: Do other religions offer similar opportunities?

Islam has given a system in which the doors of sexuality are wide open for men. A man can marry a woman of any age, he can keep four wives at the same time, and after divorcing one he can refill the quota with a new one. There is also a temporary arrangement like mut‘a marriage, where one can marry in the morning and end it by afternoon. After death, there are the 72 houris and thousands of ghilman waiting. In this world and the hereafter, men have only gain upon gain.

There is also jihad al‑nikah to keep the morale of jihadists high—this is a temporary marriage in which an extremist woman can marry multiple jihadists one after another. For relieving the travel fatigue of people like Mamunul Haque and Nazrul Islam Hujur, there is another marriage called nikah al‑misyar. Extremist jihadists use this. In this marriage, there is no long‑term contract or demand. Its purpose is simply to satisfy the faith‑staff’s hunger during travel.

One can marry an adopted daughter, one can take the son’s divorced wife, and from first cousins to almost all relatives can be married. Marriage itself is very simple—just the presence of two people and witnesses is enough. No other ideology offers such easy and extensive opportunities.

There is also the practice that if someone is caught taking another man’s wife or daughter to a hotel or resort, he can immediately—or shortly afterward—declare her as his wife. Later, if people pressure him, he can issue an oath‑challenge, saying that if he is lying, Allah will give him instant punishment. But believers can rest assured—Allah will not punish you. Mamunul Haque, after being caught at a resort with Jharna following the massage of his faith‑staff, fell into trouble and issued this mubahala (مباهلة) challenge.

Even after all these benefits and blessings, if someone denies any of Islam’s blessings, then he is actually denying Allah Himself! After giving men so many opportunities, people like us who find faults in Islam are actually cursed by Allah; Allah has stopped giving us guidance.

Based on the above statements, let us analyze the male‑centric sexual and marital provisions of Islamic Sharia in detail. According to the Qur’an, Hadith, and the jurisprudence of various madhhabs, the opportunities created for men are presented religiously as “blessings.” Modern critics see these as examples of gender inequality and unequal sexual rights. Below is a detailed discussion of these provisions.

First, the age of marriage. Islamic law does not specify a minimum age for a girl’s marriage. Qur’an 65:4 contains the waiting‑period rules for girls who have not yet menstruated, which indicates that marriage before adulthood is possible. There is debate about Aisha’s age in Hadith—some sources say she was married at six and consummation occurred at nine. Many jurists say a father or guardian may marry off a minor girl. Thus the right to marry “a woman of any age” lies with men. Modern Muslim countries have raised the age limit through law, but the core Sharia ruling remains unchanged.

Second, polygamy. Qur’an 4:3 clearly states: “If you fear you cannot deal justly with orphans, then marry women of your choice—two, three, or four.” The condition is justice, but in practice this condition can easily be bypassed. Only men have the right to keep four wives. Women cannot have more than one husband. Men also have the ability to divorce and take new wives. The power of divorce lies primarily with the husband; women must go through complicated processes like khul‘ or faskh. Thus men can easily “fill the quota” and take new women.

Third, temporary marriage or mut‘a. In Shia Islam, mut‘a is lawful. It is a contract marriage for a fixed period, ending automatically when the time expires. One can marry in the morning and end it by afternoon. Sunni schools forbid it, but historically it existed in the early period. In modern times, some extremist groups have used a version of it called jihad al‑nikah, where women temporarily offer themselves to jihadists to boost morale. This is not part of classical Sharia, but it has been used in practice.

Fourth, nikah al‑misyar. This is a type of marriage practiced mainly in Saudi Arabia and the Gulf, where the wife agrees not to live permanently with the husband and not to demand maintenance. The man can visit her when needed, especially during travel. There are no long‑term responsibilities. Many scholars consider it valid because the basic marriage conditions (offer‑acceptance, witnesses) are fulfilled. Critics call it a “halal” arrangement created for sexual pleasure.

Fifth, marriage with relatives. Qur’an 4:23 lists prohibited relatives (mother, sister, daughter, etc.), but first cousins, distant relatives, and even adopted daughters (if no milk‑kinship exists) can be married. A son’s divorced wife can be married after the son divorces or dies—this is permitted. Adoption is weak in Islam because Qur’an 33:4‑5 forbids treating adopted sons as real sons. Thus Sharia does not block marrying an adopted daughter.

The marriage process is extremely simple. With two witnesses and offer‑acceptance, the marriage is complete. No formal registration or state approval is required in Sharia. Thus secret marriages are easy. If caught, one can declare “she is my wife” and manage the situation. Using mubahala—invoking divine punishment on the liar—one can pressure the accuser. Since Allah’s “instant punishment” does not appear, believers remain confident.

The promises of the afterlife are even greater. Hadith describes 72 houris and countless ghilman (young male servants) for believing men in Paradise. The Qur’an also mentions houris (44:54, 52:20, etc.). There is no equivalent promise for women. In both worldly marriage and heavenly reward, the imbalance in favor of men is clear.

The religious justification behind these provisions is that men have greater sexual needs, there may be more women in society, and widows and orphans need protection. But in reality, these provisions center on men’s sexual rights. Women’s consent, equal rights, or sexual autonomy are weak in Sharia. A man can simultaneously use four wives, mut‘a, misyar, cousins, adopted daughters—while a woman is restricted to one husband.

In modern times, many Muslim countries have regulated polygamy, set age limits, and banned temporary marriages. Yet the core Sharia structure remains unchanged. Those who criticize these provisions are labeled “deniers of Allah’s blessings” or “cursed,” which becomes a religious tool to suppress criticism.

All in all, Islamic Sharia gives men such broad and easy opportunities in sexuality that no other major religion offers an equivalent. From worldly marriage systems to the promises of the afterlife—everywhere the male advantage is clear. Accepting these provisions as “blessings” or not depends on one’s belief. But the reality is that these blessings are one‑sided and male‑centric.