In recent years, a particular idea of “independence” promoted by modern feminist movements has gained popularity- even among Muslims.
On the surface, it sounds appealing: be independent, need no one, do it all yourself. But beneath this slogan lies a worldview that is deeply problematic from an Islamic perspective.
It does not merely encourage confidence or self-reliance; it elevates the self to a central, unquestioned authority.
In doing so, it quietly nurtures egoism, arrogance, and a form of self-worship that directly conflicts with tawḥīd. One of the Names of Allah is As-Ṣamad, meaning The Absolutely Independent, The Self-Sufficient, the One upon whom all depend. This Name alone demolishes the modern obsession with “absolute independence.” In Islam, absolute independence belongs to Allah alone. Every created being- man or woman- is, by necessity, dependent: dependent on Allah for existence, sustenance, guidance, and even the ability to choose.
When a movement calls people to view themselves as self-sufficient, unaccountable, and in need of no one, it crosses from social theory into theology.
This is where the danger lies. Such a narrative subtly invites shirk by assigning to the human ego an attribute that belongs only to Allah.
The feminist slogan that women can do it all sounds empowering, but in reality it is a narcissistic call. It embeds the idea that needing others is weakness and that reliance is humiliation.
Islam never denies women strength, intelligence, or capability- but it never claims that humans were created to be self-sufficient. We were created to need Allah and to live in mutual dependence with others.
Marriage, family, and community are not signs of oppression; they are signs of divine wisdom. When independence is framed as liberation from dependence itself, it teaches people to worship autonomy rather than submit to Allah.
There is also a glaring contradiction that deserves honest attention. In cases of divorce, many who fiercely champion “independence” demand alimony- sometimes for months or even years. This exposes the ideological inconsistency of the narrative. If independence means not relying on anyone, where does that principle go when dependence becomes inconvenient?
Islam, by contrast, is intellectually and morally consistent. It acknowledges human dependence openly and legislates rights and responsibilities without pretending that self-sufficiency is a virtue. What is particularly telling is that this rhetoric is rarely directed at men. Men are not constantly told that needing a family, emotional support, or partnership makes them weak.
Women, however, are urged to detach- from husbands, from family structures, and even from the idea of being cared for. The consequences are visible everywhere: broken families, delayed marriages, emotional burnout, loneliness, and social fragmentation. A society built on ego cannot sustain mercy. This is a gentle but sincere reminder to my sisters: do not fall for the liberal feminist life mantra. It has not delivered peace. It has not delivered fulfillment. Even many once-ardent feminists now publicly regret what they once celebrated- regret over fractured families, lost years, and a persistent inner emptiness. A worldview rooted in self-worship cannot heal the soul. Islam does not call women to be powerless, nor does it call men to dominance. It calls both to ‘ubūdiyyah- servitude to Allah- and to humility before Him. True strength is not found in radical independence, but in conscious reliance: on Allah first, and then through the relationships He has ordained. If we want peace- personal, familial, and societal- we must return to what Allah wants, not what feminist ideologies demand.
“As women, we should be recognised as individuals instead of our association to men” —
A Critical Reflection
At first glance, the statement “As women, we should be recognised as individuals instead of our association to men” sounds reasonable, even empowering. Islam itself affirms moral individuality: every soul is accountable for its own deeds, and one’s relationship with God is personal and direct. The Qur’an is explicit on this point:
“Whoever does righteousness, whether male or female, while being a believer – We will surely grant them a good life, and We will reward them according to the best of what they used to do.” (16:97)
So yes- Islam recognises women (and men) as morally responsible individuals before Allah. However, the problem with this statement is not necessarily its surface meaning (though it is problematic), but the ideology beneath it. This framing does not emerge from an Islamic worldview; it comes from a liberal feminist, secular creed that treats human identity as something that must be detached from relationships- especially from family, marriage, and kinship- in order to be considered dignified.
Islam never saw association as negating individuality. Being a daughter, wife, mother, or sister does not erase a woman’s personhood. On the contrary, Islam recognises people both as individuals and as relational beings. Human identity in Islam is layered: we are servants of Allah, moral agents, and members of families and communities. These categories are not in competition.
Liberal feminism, however, reframes association itself- particularly association with men- as something inherently diminishing. This is not a neutral social claim; it is a philosophical and ideological position. It assumes dignity can only exist in isolation, and that dependence or interdependence is a flaw rather than a feature of human life. This assumption comes from a secular ‘aqīdah rooted in radical individualism, not revelation.
What makes this especially concerning is that this ideology does not remain theoretical. It has real, observable consequences in people’s lives. When association is treated as oppression and independence as moral superiority, relationships begin to erode.
Marriage becomes a site of suspicion rather than cooperation. Family roles are framed as constraints rather than responsibilities. Over time, this mindset fosters narcissism and arrogance, where personal desire is elevated above duty, sacrifice, and mercy.
Many who repeat this narrative are unaware of where it comes from or where it leads. In Western societies- where feminist ideology has been deeply embedded in education, law, and cultural norms- we now have decades of evidence to examine outcomes. Despite unprecedented legal rights, economic participation, and personal freedoms, women report higher levels of anxiety, depression, loneliness, and dissatisfaction than previous generations. Family breakdown, delayed marriages, declining birth rates, and fractured parent-child relationships are no longer fringe concerns; they are social realities.
The metrics used to measure “progress” often focus on autonomy, income, and sexual freedom, while ignoring indicators of long-term well-being such as stable families, meaningful relationships, and inner peace. When those deeper metrics are considered, the results are sobering. An ideology that prioritises the self above all else inevitably weakens the very bonds that make life coherent and humane.
It is also telling that a growing number of former feminist activists, writers, and thinkers have publicly distanced themselves from the movement. Many now acknowledge that an identity built primarily on opposition, grievance, and radical self-definition leaves people isolated rather than fulfilled. These recantations are not driven by tradition alone, but by lived experience.
From an Islamic perspective, this outcome is unsurprising.
Peace (sakinah) does not come from severing ties in the name of individuality, but from placing the self in its proper order: under Allah, within family, and within a moral community. An ideology that teaches people to distrust association and exalt the ego cannot produce lasting harmony- either within the soul or within society.
Recognising women as individuals does not require dismantling families or rejecting relationships. Islam already achieved that balance- affirming moral individuality without denying fitrah or human interdependence. When secular dogmas are imported uncritically, they do not simply change language; they reshape values, expectations, and behaviour- with real and lasting consequences.
Abdullah Hasan
Jamiatul Ulama KZN Council of Muslim Theologians
