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                      American International Journal of Social Science Research; Vol. 4, No. 2; 2019 
                                       ISSN 2576-103X   E-ISSN 2576-1048 

Published by Centre for Research on Islamic Banking & Finance and Business, USA 
 

     69 
 

Women’s Rights in Afghanistan: From Muslims’ Perspective 
 

Omid Afghan Ph.D 
Associated Professor of Sociology 

Sociology Department 
Social Sciences Faculty 

Kabul Education University, Kabul 
Afghanistan 

E-mail: omidafghan_88@yahoo.com 
Phone No: + 93 700 215 468 

 
Abstract 

Considering the logic of evolution of societies, the calamitous situation of women can be both changed and 
controlled. With the emergence of Islam, issue of women was more deeply raised in religious and intellectual 
discussions. At a time when having a daughter considered a shame on Arab families, a religion emerged after which 
assigned key social, political and even economic rights for women. Holy Quran says there is no superiority of nations 
over nations, races over races and men over women unless by divine piety and good action. One of the emphatic rules 
of Islam is that acquiring knowledge is an obligatory act for both men and women.  On the issue of education 
secondary data shows that most people believe Islam and Shari'a not only emphasize that girls and women should 
acquire Islamic education (98%), but they allow women and girls to study all levels of formal educational system. 
Unfortunately said, in Afghanistan, more women are scarified by men’s decisions.  
 

Keywords: Women, Women Rights, Islam, Human Rights in Islam             

                                                 

1. Introduction 

Issue of women, especially during recent times both around the world and especially during recent two decades in 
Afghanistan, has become a very serious concern for scientists, governments and political circles. In the area of human 
rights and human development, major questions have been raised regarding women and their social status. 

Although, the sociological studies on women conducted in Afghanistan, show many bitter facts, despite 
some problems with the quoting of the research undertaken. Afghan society has a strong religious tendency, deep-
rooted traditional belongings and a patriarchal character and on the other side, has a relationship with developed 
western societies. Women in Afghanistan have become an important area for research Historical evidence and 
previously conducted research shows that in Afghan society women have a lower legal and human status. It seems 
that there is a big difference between the religious values and beliefs, and what is really happening in Afghanistan. 
Women situation can be introduced as a social problem. Generally, social problems relate to those phenomena which 
are threatening desirable changes and evolution being made toward achievement of a full and multi-dimensional 
development. We believe that women issue has a historical dimension and its roots must be studied within that 
context. On the other side, women situation can be examined as a multi-dimensional issue. The situation of women 
cannot only be examined from cultural dimension, but it should also be studied from political, economic and social 
aspects; all these dimensions are interrelated and influenced by each other.  

Considering the logic of evolution of societies, the calamitous situation of women can be both changed and 
controlled. Scientific and precise knowledge regarding the phenomena of a society is a precondition on any positive 
changes and evolution. People awareness of factors and consequences of women oppression can help different forces 
in society, especially the people, to solve this problem. 
In this paper I have tried to clarify Islamic approach to women’s rights and then, concerning secondary data I have 
compared the Religious values with the related social facts in Afghanistan.    
     Conducting this study was important for a number of reasons: It is important to examine the religious 
perceptions of people regarding the major issues of the country, including women, using scientific methods such 
subjects have a poor research to study the legal and human status of women. From Islamic viewpoint, observing 



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rights and performing the assigned duties, are important issues which must be considered in all areas of people’s lives 
including families and other groups. 
 
2. Women’s Rights in Islam 

With the emergence of Islam, issue of women was more deeply raised in religious and intellectual discussions. At a 
time when having a daughter considered a shame on Arab families, a religion emerged after which assigned key social, 
political and even economic rights for women. Especially at the time of its emergence, Islam faced a despotic 
patriarchal culture and history; a culture and history that had dominated the subjectivity of both men and women 
during a hundred years. Therefore, dynamic religious and ethical values were institutionalized in people's characters 
and even became a tool for justifying much inhuman behaviors. Some of these deviated beliefs which are entrenched 
among the Muslims are religiously justified: a woman should obey her husband; men have the right to physically 
punish their wives; women should be homemaker and take care of their husband's properties; ghairat belongs to men; 
women lake wisdom; women's jihad is as a homemaker and childcare, and they should have their husband's 
permission to leave home. But with reference to Quranic verses, example holy prophet (PBUH), and hajj rituals, we 
come up with other results. According to what holy Quran says, men and women are from the same root and they 
are equal in degree of creation and competence. Quran's basic messages address human or the public (Alnas), and in 
which there is no difference between men and women. One of the inequalities mentioned by Islam is inequality based 
on knowledge and piety of the human. Holy Quran says there is no superiority of nations over nations, races over 
races and men over women unless by divine piety and good action.  

In Quranic verses, istizaf is one of the most sociological and anthropological concepts, which means 
weakening the human in any form. The meanings of isti'bad (changing the human being into slave), isti'mar 
(colonialization), istikbar (arrogance), istismar (exploitation), and istihmar (fooling people) are all summarized in 
this Quranic concept. Oppression of women by men is a form of weakening the human being, which contravene the 
monotheistic spirit of Islam. In Islam, monotheistic worldview should be revealed in human existence and the society. 
Islam's ideology is the result of its monotheistic worldview and thus this monotheistic spirit should dominate the 
society in political, economic, cultural and legal dimensions. Based on this, no forms of discrimination and 
inequitable distinction between men and women can be justified, and also women can make effort in playing 
different roles in the society and achieve different-level status. (There is nothing for a human being without 
endeavor). 

The equality of men and women based on creation and human rights in performing hajj is clearly deducible. 
Hajj shows the holistic spirit of Islam. In hajj, men and women, blacks and whites, Arabs and non-Arabs, and all of 
those who believe in the Islam, pray toward a single qibla which demonstrates the monotheistic equality of humanity.  
Both men and women are responsible for performing the obligatory acts by which humans can attain perfection. 
They both are addressed in performing social and political duties such as forbidding honor and forbidding dishonor, 
Jihad (Jihad against the commanding soul and disbelievers), leadership, etc. One of the great obligatory acts is to 
acquire knowledge, which is assigned to both men and women.  

The active participation of women in political circles (e.g. allegiance to Holy Prophet PBUH), war, and 
social activities in the earlier times is clear. It is obvious that if women remain at home they will not gain competence 
to actively participate in different areas of social life. Society is the sphere for mental and practical development of 
women.  
      Based on a general perception we should say that from Islam's viewpoint, men and women are equal and 
enjoy equal rights. Women rights in marriage and choosing husband, polygamy, violence should be observed in line 
with the spirit of Islam. 
 
3. A Comparative Approach to Islam Values and Social Facts about Women in Afghanistan  

The results of this study show that there is a significant difference between the beliefs of people regarding women 
rights, and what is really happening in our society. It shows the important fact that religious values and beliefs have 
not been adequately institutionalized in our society. In practice, it is the despotic and patriarchal values that 
dominate the behavior and functions of different groups in our society. Paying attention to Kherad Foundation and 
Ministry of women’s affairs’ reports we can conclude if there is a gap between Islam values and social facts in 
Afghanistan. This comparison has been done concerning three issues: education, marriage and social activities.  



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       On the issue of education secondary data (Kherad foundation’s report, 2009) shows that most people 
believe Islam and Shari'a not only emphasize that girls and women should acquire Islamic education (98%), but they 
allow women and girls to study all levels of formal educational system. However, there are some differences between 
the ideas of urban and rural people, and men and women in different provinces of the country in this regard. In 
Jalalabdad province, about 20% of the respondents believed that Islam does not allow women or girls to acquire 
Islamic education. There are also a significant proportion of respondents in some provinces who had negative ideas 
regarding women education. About 20% of the respondents in Nangarhar, 45% in Kandahar and nearly 40% in 
Paktia believed that Islam does not allow women to attain higher education. The existing traditional and mostly 
patriarchal context show that human values of Islam has not been well institutionalized in people's character in 
Afghanistan.  
     It is important to say that Afghanistan's social evolution flow is moving towards more desirable 
development, and its close and traditional social structure is gradually going to be restructured and change into more 
open structure. Women, like men, are aware of Islam's emphasis on education and acquiring knowledge and this is 
one of the most important achievements of this study.  
      We conclude that there are differences between the dominant values in rural life and values which dominate 
the lives of urban people. For example, while 15% of rural people believed that Islam does not allow women to be 
educated, only 3 percent of urban respondents thought so. It is clear that urban people, comparing rural people, are 
more involved in attaining knowledge, know about the media, and are somewhat freer from patriarchal customs and 
prejudices. From sociological viewpoint, urban communities seem to be more open and more civilized than rural 
communities. Differences between the views of urban and rural people regarding all the questions are partly obvious. 
But, as traditional values continue to survive in our urban areas; these differences are not so great.  

Responses given to the question "Do the girls in your area go to school?" show that almost in all the areas 
of the country, girls go to school at a young age, but as they get older, they are not allowed to continue their 
education because of limitations and obstacles in Afghanistan traditional society.  
    One of the emphatic rules of Islam is that acquiring knowledge is an obligatory act for both men and 
women. The collected data show that all the men and women in Afghanistan, including rural and urban people, 
youth and the old, are aware of this religious rule, except than some of the respondents (10-20%) in Nangarhar, Dai 
Kundi and Bamiyan who believed that acquiring knowledge is not an obligatory act for men and women. Other 
studies show that desirable development are not witnessed in these provinces of the country, and the traditional and 
interpretative patriarchal values are more strong compared to other areas of the country. Developmental planning and 
facilities provided in these provinces do not help to adequately inform people about these Islamic values. This was 
shown through the evidence in this research. According to the statistics issue by Ministry of Women Affairs in 2007, 
more than 85% of women in Afghanistan are illiterate, and of 15% of the literate women, very few received any 
education beyond elementary level.  
    The number of students in 2006 was 5.4 million of which 1.9 million were girls. A careful look at the 
number and educational level of male and female staff in government agencies and ministries shows that not only is 
the number of female staff very lower than men, with the exception of the Ministry of Women’s Affairs, but they 
have a lower educational background.  
     Based on these facts, it can be concluded that social and political forces working in Afghanistan have not 
adequately provided the ground for active and fruitful participation of women in the area of education. Although the 
absolute majority of our people believe that Islam is for education and even consider it as an obligatory act, 
practically it is the restrictive traditional values that continue to marginalize women. A vital and sensitive point which 
education sociology considers is that development values, especially our religious values, should be institutionalized 
in the character of people in the course of sociability. In our society, patriarchal prejudices practically prevented the 
development and awareness of women and have violated their rights in this area. The fact is that people respect Islam 
as a hallowed religion; they can't obviously contravene Islamic rules in their comments and thoughts. Due to this, 
most of the respondents in this study have emphasized the importance of education according to Islam. But existing 
facts in the past and present time obviously show that women have not enjoyed the necessary educational 
opportunities and facilities both because of political regime's restrictions, and strong and entrenched traditional 
obstacles that exist in society. The first step in a society's development process is raising knowledge level of people. 
The second step is to institutionalize the informing elements and dynamic values in formal and informal areas people 



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lives, and the third step is precisely planning and allocation of necessary resources in order to pave the ground for 
desirable development. 
      Positions regarding the area of social activities of women are significantly different from education 
dimension. In the area of education, a high number of the respondents believed that Islam allows women and girls to 
be educated and has introduced acquiring knowledge as an obligatory act both for men and women. In the area of 
social activities, although a much greater number of respondents believe that Islam generally supports the social 
activities of women and girls, in some cases, respondents gave negative responses to this question.  
     In response to the question "does Islam allow women and girls to work outside of their homes?", although 
90.4% of the respondents throughout the provinces answered "yes", there is a slight difference between the opinions 
of rural and urban respondents, as some differences are seen between the values and tendencies which dominate the 
related sphere. 84.4% of rural and 92% of urban respondents answered "yes" to this question.  
     There is no tangible difference between the ideas of male and female respondents, but considering the 
gender variable, the data shows that percentage of "no" answers was higher among the old people, especially in over 
54 years ages. The sociological studies have shown that the youth are more likely to seek success and knowledge than 
the old. They give more importance to improvement of their characters, society development, freedom and activities 
in different areas, and as society is transiting from traditional values to modern values, most of the young people have 
a tendency towards modern and democratic values. On the other hand, the older people have a much stronger sense 
of belonging to traditional and conservative values and are more against freedom and social activities of women. The 
reason that older people hold these negative ideas is that traditional values have been institutionalized in their 
characters. These interpretations can be used in describing the differences between the ideas of urban and rural 
respondents.  
      Data analysis shows that respondents in provinces in which there were fewer cultural and economic changes 
were more against the social activities of women.  
      Provinces which have traditional and tribal context are much more against women's social activities. As the 
Islamic values are progressive, structure breaking and anti-dictatorial, it is clear that they are in conflict with values 
and tendencies of uncivilized, realistic and prejudicial societies.  
      28% of the respondents in Samangan, 24% in Kandahar and 20.4% in Laghman believed that Islam not 
allow girls and women to work outside their homes. 10-20% of the respondents in Nangarhar, Dai Kundi, Bamiyan, 
Farah and Badghis answered "no" to this question.  
     The percentage of negative answers given to the question that "does Islam allow women or girls to be 
community leaders", were much higher. It is obvious that acceptance of community leadership by women means that 
values related to equality of men and women, and developmental ideas of Islam, have undermined and eradicated the 
patriarchal and colonialist values and obstacles of society. However, the fact is something else.  
      Regarding the community leadership by women, about 34% of rural respondents and 12% of urban 
respondents believed that Islam does not allow women to be leaders in the community and as the values of 
traditional societies are much stronger among rural people, and especially among older people compared to the 
youth. Therefore, older people gave more "no" answers than younger people.  
    Considering the variable of gender, the proportion of "yes" answers among the women are greater than 
men. This difference shows that women (82%) want to participate in political-social activities, while 74% of men 
were against active participation in community leadership.  

78.4% of the respondents in Laghman, 64.2% in Nangarhar and 54.4% in Bamiyan believed that Islam is 
against community leadership by women. 25- 35% of the respondents in Kandahar, Farah, Paktia and Dai Kundi 
disagreed with this issue. 
     The data description in the previous chapter show that in most cases, difference in opinions between urban 
and rural, old and young, men and women (in all cases, a much greater number of female respondents mentioned that 
Islam support social, economic and political activities of women) are clear. The proportion of respondents who gave 
negative responses in some specific provinces, include Nangarhar, Dai Kundi, Bamiyan, Kandahar, Paktia and Farah, 
are more higher than those provinces. 
     In cases where traditional values of the respondents are more in conflict with the related issue, the rate of 
disagreement increases. For example, among the groups with traditional values (rural communities, old people and 
men living in provinces with tribal traditional social and cultural context) the rate of disagreement regarding 



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community leadership by women, women speaking with strangers in public and business was higher. 42.7% of rural 
respondents vis-à-vis 21% of urban respondents believed that Islam does not allow women and girls to talk to 
strangers in public. It is surprising that more than 50% of male respondents gave negative answers in this regard. 
Comparing the ideas of age groups show that 44.4% of respondents in "above 56" age group answered "no" to this 
question, while respondents of other age groups believed that Islam does not allow women or girls to talk to 
strangers in public.  
      Date analysis show that in Bamiyan (63.3%), Laghman (56.9%), Kandahar (53.2%) and Nangarhar 
(50.7%) which have a stronger traditional and tribal context, more than 50% of the respondents gave negative 
answers to this question.  
     Regarding business of women, 58.3% of rural respondents vis-à-vis 41.7% of urban respondents believed 
that Islam does not allow girls or women to do business. 96.2% of the respondents in Panjshir, which is a very high 
figure, 88.2% in Logar and 70.7% in Parwan, mentioned that Islam is against business activities of women. This 
figure in Nangarhar, Kapisa, Kandahar, Bamiyan and Laghman, changes between 45-50%. The high percent of 
negative answers in Panjshir and Logar can result from some factors particular to those provinces, but is beyong the 
scope of this research.  
     One of the questions asked about women's participation in decision making and expressing ideas "Are 
women in your area encouraged to express their ideas regarding the major problems faced by the people in the area?". 
In response to this question, a low percent of the respondents (10-10%) believed that women in their area are 
encouraged to express their ideas regarding the important issues. A higher percent of  respondents believed that 
women are sometimes or never encouraged to express their ideas regarding the problems. There were differences 
between the ideas of old people and the youth, and urban and rural people but to a lower extent compared to other 
questions.  
     A high proportion of positive answers was given regarding women’s attendance in school, working outside 
their homes, employment in small businesses, etc, but no data is available on the situation of women compared to 
that of men. The positive responses were provided by a small number of women.  
    There are differences between the opinions of different groups in society and religious beliefs of people and 
the existing facts in society are significantly different from each other. 2003 Statistical Yearbook mentioned that: of 
the formal staff of governmental agencies in 2003, 75% were male and 25% were female. These statistics show that 
the number of male staff was three times higher than female staff. This figure is very high among service personnel; 
about 90% of the service personnel are male and 10% of them are female (the number of male workers was nine 
times more than female workers). 
     The figures issued by Ministry of Women Affairs in 2007 show very high differences between the number 
of men and women working in economic and political areas. According to this report, the number of women in high 
level decision making positions of different agencies, is much less than men, and in many governmental agencies, no 
woman is working in such positions. 
    Regarding the social and political activities of women progressive actions and pro-women movements as well as 
movements of Muslim and revolutionary figures who have taken effective steps toward achievement of human values 
in the society, eliminating discrimination against women and combating against despotism and colonialism. 
Bubujan's movement against Britain colonialism, and efforts of Malalai, Ghazi Adey, Madad Khan's mother (sister of 
Amir Dost Mohammad Khan) and progressive actions of Maleka Suraya toward strengthening women movements in 
1922, etc are of the notable progressive efforts in the history of Afghanistan. But so far we have not witnessed an 
extensive social movement indicating the rule of new legal values corresponding with Islamic ideology.  
    Social and cultural evolutions are gradual. In the current context, legal status of women in Afghanistan's 
constitution is respected and laws of the country have not established any limitations for women's social activities. 
But the facts show the deep roots of male-dominated and patriarchal culture are deeply entrenched. Combating and 
eliminating these roots, requires extensive research on the issue and precise and extensive planning to promote public 
awareness of these issue in society.  
 
4. Some of the results gained regarding marriage issue are as follows:  

The studies and research conducted in developed and undeveloped countries show that in countries such as 
Afghanistan, the ideal marriage age is expected to be below average marriage age in developed countries. The average 



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marriage age in European countries is between 30 to 35 for boys and 25 to 30 for girls. While in the traditional 
society of Afghanistan, the highest percent of the respondents in this research, considered 21-25 age groups and 
about 57.3% considered 17-20 age group as ideal marriage age for girls. Thus, it can be concluded that the average 
marriage age among boys and girls in our society is at a young age. Of the factors emphasized by the sociologists low 
level of education and general knowledge, non-existence of focused professional activities in society and traditional 
tendencies and beliefs. It must be noted that people rely on religious emphasis including recommendations made by 
Holy Prophet (PBUH) on marriage.  
   Regarding the ideal marriage age for girls and boys, different opinions were provided by men and women, 
and among urban and rural people. Women mentioned a young age for boys' marriage. 48% of female respondents 
mentioned that 21-25 age group is appropriate for boys to marry, while 17-20 age group was mentioned by 45.7% 
of male respondent (the highest percent). This research shows that ideal age of marriage from rural respondents' 
viewpoint is lower than urban respondents.  

In the provinces of the country, the highest percent of the respondents considered 17-20 and 21-25 ages 
groups as ideal marriage age for boys. The age group which was chosen by respondents as appropriate marriage age 
for girls, is lower than that chosen for boys. A higher percentage of respondents mentioned 17-20 age group as 
appropriate for girls' marriage. 
      In Afghanistan the ideal age in which girls expects to marry is 15-17, but in some provinces such as Paktia 
(90%), Kunduz (73%), Takhar (48%), Ghazni (10%), Baghlan and (53%), above 17 years was mentioned by the 
respondents. In this regard, the values of rural and urban communities have resulted in differences in views and 
functions. From rural respondents' viewpoint, the ideal age in which girls expect to marry is 15-17, while urban 
respondents said that girls expect to marry above 17 years.  
     In respect to this question "do girls' fathers or their oldest male relatives determine toyana (wedding money 
which groom should pay) for wedding?" in most cases, more than 90% of the respondents in different provinces, 
urban and rural areas and among men and women, answered "yes". This phenomenon (toyana) indicates the role of 
traditional values in our society.  
      Sarbadal marriage is considerably prevalent in most parts of the country, in some provinces such as Paktia 
(97.6%), Baghlan (72.5%) and Nangarhar (79%), the respondents believed that this kind of marriage is very 
prevalent in their areas to a high extent.  
      According to the results of the research, a considerable number of respondents believe that women and girls 
in their area are used as a commodity to repay debts or resolving a social problem (nearly 46% of the respondents).  
     The existence of polygamy phenomenon is common in Afghanistan; this phenomenon results from rule of 
patriarchal values, family and ethnic competitions, and partly from problems such as childless, disease and conflicts. 
Compared to developed countries, this phenomenon is more prevalent in society here and based on Islam's 
recommendations, Muslim societies are expected to move toward the expansion of monogamy, but still tribal and 
traditional values make this practice difficult to eliminate.  
     The difference between religious beliefs of the people and the current facts is considerable regarding the 
situation of widows. 77% believed that from Islam's viewpoint, widows themselves should decide on what to do 
after the death of their husbands, while in practice a considerable number of widows are forced to marry a man from 
their dead husband's family. 
     Another considerable case is girls' lack of access to their mahr rights. 73% of respondents said that women 
do not have access to mahr. 
   All the aforementioned phenomena (polygamy, marriage of widows with a man of their dead husbands' 
families, women's lack of access to their mahr and marriage of young years) emphasize the fact that religious values 
of women rights in Islam, encourage people to monogamy, allows the widows to freely decide about the futures and 
grants women the righ to access their mahrs. 
      In some recently conducted research, events including a series of major phenomena such as suicide of 
women, runaway from home, mental problems, etc which result from forced marriage and family violences.  

Regarding issue of polygamy, some research shows that in about 80% cases of polygamy, men do not 
consult with women about their marriage and when remain unaware of this issue. 
     Kherad foundation research shows that although most women are allowed to participate in local councils, 
men do not pay attention to their ideas and views. 



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     Another considerable result achieved during this study is that most of the local settlements for women are 
reached based on local custom not national law. Local customs are based on respecting views of the elders (men) in 
which women enjoy no status and position. 
 
4. Conclusion and Recommendation 

 Education: most people believe that Islam support acquiring knowledge by women and girls. Religious values 
are respected among Afghani people, but other studies and reports, including the summary reports prepared 
using interview with focus groups, and the recent publications of Ministry of Women Affairs, show that a 
small number of women enjoy education at higher levels. Our traditional and patriarchal society, have not 
so far provided educational opportunities for women. One of our major recommendations to government 
authorities, civil society organizations, Ulama and the intellectuals is that while continuing the awareness 
raising activities, to encourage people to acquire knowledge and also provide the necessary facilities for 
public education. Promoting the knowledge level of people through educational materials in schools and 
higher educational levels, various formal and informal publications, radio-TV programs, holding scientific 
conferences and seminars, religious propaganda through Ulama, can motivate people acquiring knowledge. 
It is important to change the subjectivity of men and the old people as they are major obstacles towards 
acquiring knowledge.  

 One of the necessary measures of government and the donor community is to establish cultural-educational 
center, schools, high schools, and higher education centers in different areas of the country. The reports 
show that many areas of the country do not have adequate educational facilities, and in some areas, far 
distances and lack of transportation facilities were major obstacles preventing girls from going to school.  

 Running the literacy projects is another key measure of government and other respected agencies. This 
measure shows that the respected authorities and people emphasize the issue of education and will gradually 
bring positive changes in society's cultural system. It will also provide educational opportunities for those 
women and girls who could not attain formal and informal education in the past.  

 It is essential to plan for training women and employing them in administrative and educational centers, 
especially in deprived areas of the country. Unequal numbers of male and female staff in the ministries, 
departments and other centers, including elementary schools, high schools and universities show the 
restrictions faced by women in our society.  

 Social problems are multi-dimensional and resulted from many factors. Low literacy level, violence against 
women, forced marriages, exchanging girls, local settlements based on patriarchal customs, poor 
participation of women in social activities are all interrelated. Although serious attention should be given to 
educational programs (both for men and women, girls and boys), some substantial measures should be 
adopted to implement the rule of national law, security provision and eliminating violence. Failure in any 
area will possibly have negative effects on other areas. For example, young age of marriage is in relationship 
with promoting education level and educational system. Insecurity and irresponsible armed people can result 
in many forms of violence against women and girls, including forced marriage, sexual oppression and this 
relates to illiteracy. Inadequate presence of women on councils and their inability to make their voice heard 
in decision making is related to the patriarchal culture, lack of public awareness, therefore, the development 
planning should be multi-dimensional.  

 In addition to education, the results gained in the area of women's socio-political activities and marriage, 
show that a much more open views regarding the legal issues of women. This shows the possibility of 
character improvement and brings new changes among the young people of the country. Minds and 
characters of old people are affected by traditional, conservative and patriarchal values, and are less likely to 
change. Thus, it is necessary for all the authorities in formal and informal spheres to seriously develop 
awareness rising and capacity building programs for adolescents and youth. The aim here is forming a 
society in which women’s rights and provides the grounds for activities and improvement of all respected 
women and girls.  

 The cultural and political planners in our society should consider the differences between the opinions and 
views of urban and rural people. Values and beliefs in the rural communities have contributed to more 
obstacles and restrictions being faced by women. Comparing urban areas, in rural Afghanistan, a greater 



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number of women are illiterate and a few of them have an active role in areas of social life, governmental 
agencies, political positions, business, other than in traditional jobs. Participation of women in local 
councils, considering the poor religious support for this, puts many restrictions and obstacles in rural areas. 
Rural people's perception of women is that a woman should not have relation with other groups and 
strangers, and a man who does not assume importance to this issue is a bum. We must accept that there is a 
difference between the opinions and conceptual acceptance of religious values and what is really 
institutionalized in Afghan character. It must be noted that from people's viewpoint (both in rural and 
urban areas), Islam is not against acquiring knowledge by women and their social activities. This means that 
awareness raising programs, especially in rural areas, should be developed emphasizing religious values. The 
historical evolution resulting from the emergence of Islam shows that no ideology is as capable as Islam to 
change and confront the restrictive customs of close societies. The deep roots of traditionalism continue to 
coexist among urban more strongly. Urban areas of Afghanistan are still at the level of transition from 
traditional to modern society and thus, the precise planning in the area of cultural development should be 
taken seriously in the urban areas. 

 Cultural specifications of different provinces of the country are not similar. These differences should be 
considered in political, cultural and economic development planning. Awareness raising programs in 
provinces such as Nangarhar, Laghma, Bamiyan, Dai Kundi, should be developed with a high degree of 
emphasis on our religious values.  

One of the important suggestions to all the respected authorities, including governmental authorities, ministries, 
civil society organizations, Ulama( religious leaders) and intellectuals is that they widely disseminate information and 
findings people during specific courses and within coordinated to deeply affect the minds of people. This can be 
achieved through radio/television, press, posters, conferences and seminars, revising educational materials, lectures, 
religious pulpits, etc. The next step is to allocate financial resources and appropriate planning in the area of women 
education. In fact, the first basic step is to change the tribal and patriarchal subjectivities dominating the society and 
the second basic step, is programming and allocating facilities, and human and financial resources in this area.  

Developing such programs can result in positive changes being made in oral and written literature of our 
country. In our historical literature, although in the area of gnosis and hallowed contexts, including Holy Quran, 
women have a high and valuable status and human dignity, but the subordinate status of women is clearly seen in the 
general literature of the society, which reflects the dominant historical subjectivity in the country. The following 
verses denote the low status of women: 
 
5. Woman and dragon should both be buried because the world would be better without these two nasty things. 
Women are imperfect in creation because they are selfish and notorious 
It is mentioned in one of Qazalee's anecdotes:  
A hakim asked for a short wife. Some asked him why you don't want a tall one. He answered that woman is a bad 
thing, and the less (from bad/ women) the better. In fact, all disasters faced by men are because of women.  

These interpretations are the result of the dominant subjectivity of patriarchal and despotic history of the 
East. They are based on this superstitious belief that women are imperfect in wisdom, ill natured and incendiary. The 
sexual attitude of women is also apparent in our historical literature, especially in recent times. 
      The function of men in Afghanistan is based on these beliefs; is kind of interpretations are prevalent in the 
oral literature of men. Creation of critical literature against the historical patriarchal rule should be centrally 
considered by the activists of civil society, government and other forces of the society, in order to achieve the original 
human causes in line with the liberal ideology of Islam. 
     The eulogistic literature has mostly pointed to three major roles of women as mother, wife and lover. 
Although these three roles are of high importance, they do not reflect the human rights of women in areas of culture, 
literature, politics, society and economy. There rights should be reflected in the oral and written literatures and 
functions of society.  
      According to the scholars, there are three pillars for the faith: Belief from the bottom of the Herat, 
confession with the tongue and practice with the body. In Afghanistan, the first and third pillars are not 
institutionalized and are only present in mind. With the hope that with realization of women rights, a move toward a 
firm belief in love and truth by everyone. 



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www.cribfb.com/journal/index.php/aijssr             American International Journal of Social Science Research                 Vol. 4, No. 2; 2019 
 

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