This is looking at it from “his” perspective; imagine what that trapped and controlled environment felt like for the women involved. It is far more than just “annoying.” In the end, we come to the same conclusion, that patriarchy had (and has) devastating effects for both men and women (emotionally crippling men and stunting all of a woman’s potential and individuality). Read the very short and vivid depiction of this by Charlotte Perkins Gilman, “The Yellow Wallpaper.” It’s a story based upon Gilman’s real life experience and the common practice of the “rest-cure” prescribed for women, which was a “treatment” that only made the situation worse. In the story an intelligent and expressive woman is suffering from inactivity and a lack of freedom, but the so-called cure is “rest,” exactly what she does not need!
On the issue of the Qur’an, the author Asma Barlas has an insightful book called “Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur’an,” which I found very helpful. She is a practicing Muslim woman, challenging limited, misogynist understandings of the Qur’an, but she also challenges western feminists in their interpretations of the Qur’an as well.
As for the sexual differences, Barlas writes: “The Qur’an does not use sex to construct ontological or sociological hierarchies that discriminate against women. Thus, the Qur’an recognizes sexual differences, but it does not adhere to a view of sexual differentiation; put differently, the Qur’an recognizes sexual specificity but does not assign it gender symbolism” (165). Basically, the actual text, according to Barlas, does not designate women as more emotional or men as more logical, etc.
Interestingly, Barlas also points out that "Islam is the only major living religion to include women’s accounts in its central religious texts [especially the numerous Ahadith by Ayesha, the Prophet’s wife] . . . which roughly accounts for “15 percent of the bases of the Sharia” (45-46). And there are only about 6 misogynistic Ahadith out of 70,000 (note also that these 6 were written long after the Qur’an). However, it is these 6 that "men trot out when they want to argue against sexual equality, while perversely ignoring dozens of positive Ahadith. Some of these positive ones “emphasize women’s full humanity, counsel husbands to deal kindly and justly with wives, confirm the right of women to acquire knowledge, elevate mothers over fathers, proclaim that women will be in heaven, ahead, even of the Prophet, record women’s attendance at prayers in the mosque during the Prophet’s lifetime, affirm that many women including women in the Prophet’s family went unveiled in the later years of Islam, and record that the Prophet accepted the evidence of one woman over that of a man” (Barlas 46).
Clearly, what needs to happen is a real questioning of why these particular texts have been so wholly forgotten while the 6 negative ones have come to dominate Islamic studies.