An Islamic Perspective in Comparison with Greek Culture
Abstract: The conception of women in historical civilizations reflects profound cultural and religious differences. In ancient Greece, women were often described as incomplete, subordinate, and associated with forms of impurity related to female physiology. In contrast, within the Islamic tradition, women are never considered morally impure: the menstrual cycle is regarded as a physiological phenomenon that entails only specific ritual limitations, without affecting the moral or social value of the person. This article analyzes how empathy, care, and male sensitivity are integrated into the divine design according to the Qur’an, the aḥādīth, and the legal literature of fiqh, highlighting how these qualities constitute fundamental elements for balanced relations between the genders. The study also examines the symbolism of the creation of woman from the man’s rib, interpreted as a sign of a shared relational and spiritual dimension that recalls divine mercy (raḥma) as the anthropological foundation of human relationships.
Keywords: #WomenInReligion #ReligiousAnthropology #WomenInIslam #HistoryOfWomen #GenderStudies #ComparativeCivilizations #GreekCulture #IslamAndGender #FemaleDignity #DivineMercy #IslamicAnthropology #IslamicJurisprudence #Hadith #Quran #Fiqh #GenderRelations #ComplementarityOfTheSexes #EmpathyAndSociety #HistoryOfIslam #ReligiousEthics #ElhemBeddouda #ethicasocietas #ethicasocietasjournal #scientificjournal #humanities #socialsciences #ethicasocietasupli
Elhem Beddouda, professional educator with a degree in Sciences of Education and Training Processes from the University of Parma, with a thesis entitled “Islam and the Educational Function. Perspectives on Religious Assistance in Prison”. She is currently enrolled in the degree programme “Global Studies for Sustainable Local and International Development and Cooperation” at the same university.
The comparative analysis presented in this study is based on classical sources of Greek medicine, the fundamental texts of Islam (the Qur’an and the canonical collections of aḥādīth), and contemporary studies in the history and sociology of Islam (Ahmed, 1992; Mernissi, 1991; Mahmood, 2005).
The Conception of Women in Ancient Greece
In Greek culture, numerous philosophical and medical texts described women as imperfect or incomplete beings, particularly in relation to physiology and sexuality. The menstrual cycle was often interpreted as a sign of physical impurity, and women were frequently excluded from several spheres of public, religious, and social life.
This perspective deeply influenced how Greek society understood the female body and the role of women within the community: femininity was often portrayed as subordinate, imperfect, and limited in social participation.
Hippocratic medicine also interpreted the female body through a framework of physiological instability and imperfection.
According to the Corpus Hippocraticum:
-
the female body was considered more humid and unstable than the male body;
-
menstrual blood was interpreted as a substance that needed to be expelled in order to maintain bodily balance;
-
the uterus was sometimes described as a mobile or problematic organ, believed to be responsible for various physical and psychological disorders.
The Conception of Women in Islam
Within Islamic tradition, women are never considered morally impure. Any impurity related to menstruation pertains solely to the ritual dimension (ḥadath) and carries no negative implications for the spiritual or social value of the person.
Numerous authentic aḥādīth report that the Prophet Muhammad maintained relationships of affection and closeness with his wives even during menstruation, while respecting religious norms. Canonical sources recall that he slept beside them, embraced them, and expressed affection, demonstrating that female physiology does not constitute grounds for relational exclusion.
Islamic legal literature, particularly the Kitāb al-Ḥaidh, regulates in detail the norms concerning menstruation, including:
• the temporary suspension of prayer and fasting
• practices of hygiene and ritual purification (ghusl)
• the duties of the husband, including respect, attention to the physical and psychological condition of the wife, support, and affection.
From this perspective, menstruation becomes a moment of mutual care and understanding, rather than a sign of inferiority.
The Conception of the Womb: From the Greek Problem to Divine Mercy
A significant difference between Greek culture and the Islamic tradition concerns the conception of the womb.
In Greek medicine it was often interpreted as a problematic organ responsible for physical and psychological disorders (Hippocrates, 5th century BCE; Galen, 2nd century CE).
In Islamic tradition, however, the womb—raḥm—possesses a strong symbolic and spiritual dimension. The linguistic root R-Ḥ-M is the same as that found in the divine names:
• al-Raḥmān (The Compassionate)
• al-Raḥīm (The Merciful).
This linguistic connection suggests that the generative and nurturing capacity of women is associated with divine mercy. The womb thus becomes a symbol of the protection of life and the continuity of creation.
Male Sensitivity and Relational Balance
According to Islamic anthropology, men and women are distinct yet complementary. The man carries within himself certain relational qualities that are essential for social balance:
• empathy
• compassion
• care
• emotional sensitivity.
These qualities enable men to assume fundamental moral roles:
• a loving son toward his mother
• a protective brother toward his sister
• an attentive husband toward his wife
• an empathetic father toward his daughter.
Numerous aḥādīth affirm that the best man is the one who treats his wife well, indicating that respect toward women is a sign of moral and spiritual maturity².
Influential Women in the History of Islam
Historical sources show that many women played significant roles in early Islamic society. Among them:
Khadija bint Khuwaylid, a merchant and entrepreneur of Mecca, represents one of the earliest examples of female economic leadership in Islamic history.
Aisha bint Abu Bakr became one of the leading religious authorities of early Islam. More than 2,000 ḥadīth are attributed to her, along with numerous juridical teachings.
Nusaybah bint Kaʿb, known for her participation in the Battle of Uhud, represents an example of female participation in the defense of the community.
Rufaydah al-Aslamiyya, considered the first nurse in Islamic history, organized systems of medical assistance during the battles of the early Muslim community.
These examples demonstrate that female participation was present from the very beginnings of Islam in religious, social, economic, and medical fields.
Female Dignity and Divine Authority
In Islamic theology, the dignity of women does not depend on male recognition or social validation. The value of women derives directly from God.
Islamic spiritual tradition affirms that human dignity is established within the divine order of creation, often symbolically described as originating “from above the seven heavens.”
Consequently, women possess an intrinsic and ontological value, independent of social structures and grounded in their direct relationship with the Creator.
The Symbolism of the Rib
Islamic tradition interprets the creation of woman from the rib of man as a relational symbol.
This symbolism suggests a deep and enduring connection between man and woman, indicating that man carries within himself a relational dimension expressed through:
• care
• gentleness
• empathy.
These qualities allow man to become an instrument of divine mercy in human relationships.
Conclusions
The comparative analysis between Greek culture and Islamic tradition reveals two profoundly different views of women.
Within the Islamic perspective:
• women are complete and respected human beings
• menstruation represents a ritual, not moral, condition
• relations between the sexes are based on complementarity and mutual responsibility
• divine mercy constitutes the guiding principle of family and social relationships.
Islam therefore proposes an anthropological model in which dignity, empathy, and mutual respect become the foundations of relationships between men and women.
NOTES
-
Sahih Muslim, Hadith 293–294; Sunan an-Nasa’i, Hadith 371–372.
-
Sahih al-Bukhari; Sahih Muslim.
ESSENTIAL BIBLIOGRAPHY
Ahmed, L. (1992). Women and gender in Islam: Historical roots of a modern debate. Yale University Press.
Al-Bukhari, M. ibn I. (870/1997). Sahih al-Bukhari (M. M. Khan, Trans.). Darussalam.
Ali, A. Y. (1934). The Holy Qur’an: Translation and commentary. Islamic Propagation Centre.
Galeno. (2003). On the usefulness of the parts of the body (De usu partium) (M. T. May, Trans.). Cornell University Press. (Opera originale pubblicata II sec. d.C.)
Hippocrates. (1983). The Hippocratic writings (G. E. R. Lloyd, Ed.). Penguin Classics.
Mahmood, S. (2005). Politics of piety: The Islamic revival and the feminist subject. Princeton University Press.
Mernissi, F. (1991). The veil and the male elite: A feminist interpretation of women’s rights in Islam. Perseus Books.
Muslim, M. ibn al-H. (875/2007). Sahih Muslim (A. Siddiqui, Trans.). Darussalam.
Al-Nasa’i, A. ibn S. (915/2007). Sunan an-Nasa’i (N. I. al-Khattab, Trans.). Darussalam.
FIVE LAST CONTRIBUTIONS BY THE SAME AUTHOR
SOULS THAT RECOGNIZE EACH OTHER AND FURQĀN (Discernment)
THE SPECTACULARIZATION OF PAIN IN THE CONTEMPORARY MEDIAPOLIS
WOMEN, FAITH AND MILITANCY IN CONTEMPORARY JIHAD
THE FEMALE BODY AS A DEVICE OF TRUTH
FIVE LATEST CONTRIBUTIONS
SILENT BUT UNSTOPPABLE: THE WOMEN WHO HOLD UP HISTORY AND MAKE THE WORLD TREMBLE
THE SILENCE BEHIND THE UNIFORM: ANOTHER SUICIDE IN THE LOCAL POLICE
THE OSTENSION OF THE MORTAL REMAINS OF SAINT FRANCIS OF ASSISI: BETWEEN FAITH AND HISTORY
Ethica Societas is a free, non-profit review published by a social cooperative non-profit organization
Copyright Ethica Societas, Human&Social Science Review © 2026 by Ethica Societas UPLI onlus.
ISSN 2785-602X. Licensed under CC BY-NC 4.0