The structure of Muslim authority is being reshaped under the dual influence of neoliberalism and evolving gender discourses. Global forces particularly Capitalism and Western dominance impact universally but particularly in the Global South where legacy of colonialism creates economic inequalities and cultural specificities add to the complexity. Through its focus on market efficiency and individualism, neoliberalism collides with Islamic traditions by infusing capitalist values into religious practices and institutions. At the same time, the global gender power relations scrutinize and contest the Islamic authority from a patriarchal point of view, providing other more accommodating and flexible structures to women sociologically both within and outside the aforementioned boundaries.

These global forces do not only change the traditional hierarchies but also create new tensions and adaptations within the Muslim authority particularly within global South. Based on these dynamics, the key studies like moral critique of globalization, the rise of female Islamic leaders, and patriarchal resistance as represented by extremist discourses. Using these as bases for analysis, attempts to look at how Muslim authority negotiates the challenges and opportunities presented by neoliberal economic transformations and shifting gender dynamics, situating these debates within the broader discourse of globalization.

Neoliberalism and reshaping the Muslim Authority  

Neoliberalism shapes contemporary Muslim authority by embedding market-oriented principles into religious practices, as seen in Patricia Sloane-White's concept of "corporate Sharia" in Malaysia. In such contexts, corporate governance incorporates Islamic features such as prayer, zakat deductions, and gender-specific employment policies as if work and religion were effortlessly blended together in a neoliberal framework of control and efficiency (Sloane-White, 2018, p. 89). This process, however, reproduces patriarchal structures of control. For instance, the career progression of women is severely limited by dress codes and their positions in a masculinely dominated setting (Sloane-White, 2018, p. 95).

In the Global South, neoliberal reforms are implemented via SAPs and privatization campaigns of international agencies. Such programs force Islamic institutions to assume responsibility for social services that fall within the purview of the state, including education and welfare. Thus for instance, Islamic schools and charities in the countries such as Nigeria and Indonesia are increasingly organized on entrepreneurial lines with their social mission being reconstituted along market imperatives. Globalization has affected Islamic governance whereby neoliberal capitalism commoditizes ethics and changes the moral order of Islamic governance (Hallaq, 2013, p. 141). The example of Islamic finance integrating to the global markets captures this conflict because it is more closely resembling traditional financial systems at the cost of its moral foundation for a profit driven culture (Hallaq, 2013, p. 144). These dynamics reflect a larger struggle within Muslim authority for the preservation of ethical integrity while at once negotiating globalization's pressures.

Gender Dynamics and Challenges to Traditional Authority 

At the same time, though, globalized gender dynamics are challenging traditional structures of Muslim authority through the proliferation of female religious leaders and preachers. Globalization along with feminist movements has facilitated women's visibility to re-interpret Islamic texts and to demand the inclusion of gender in Islam (Kalmbach, 2012, p. 7). In the Global South, religious empowerment among women often includes global feminist ideals within their localized practices. Examples range from grassroots activities in Egypt using digital platforms to allow space for women's Islamic scholarship and activism, to the rise of women-run madrasas in South Asia, which allow them access to religious education and, therefore, an authoritative position within the more traditional structures.

While globalization provides resources for women’s empowerment, as described by most scholars, it also imposes a paradigm that may eclipse indigenous Islamic ethical remedies, making adaptation and resistance an intricate process. This opposition is indicative of the struggle between international liberal hegemony and traditional Islamic values. Often, globalization brings insights from the West that can greatly contest or seek to erase Islamic ethics (Sachedina 2002, 24). All these perspectives bring to light the unique and ambiguous terrain wherein a Muslim agency tries to redefine itself vis-à-vis transnational forces in the Global South, even as it strives to retain its autonomy from such forces.

The Perspective of the Global South 

In the Global South, the interplay between neoliberalism, gender, and Muslim authority is dual-edged: one of accommodation, one of resistance. Neoliberalism provides the tools for modernization, such as corporate Sharia and digital platforms, which align religious practices with market priorities. However, this commodification of values often dilutes ethical principles, as seen in Islamic finance. The issue is more complicated by gender relations as feminisms globally have sought to contest male superiority, which, for the most part, is done within traditionalist bounds. Women religious leaders encapsulate this duality as they strive to practice faith while promoting change.

What are the norms in Nigeria or Indonesia? The gender relations of the Global South is a product of negotiation between global feminist movements and local traditions. In these countries, women empowerment initiatives are interwoven into Islam, where ijtihad - or independent reasoning - is applied as a culturally acceptable framework to reinterpret texts. Gender, though, proves to be an even more transforming force in the modern age. Still a social construct, based on attitudes and expectations by the community within which one is found, technology and the internet have opened doors into education and information that have transformed how people related to authority, whereas in the past, males and females alike looked primarily to the traditional religious leaders for their guidance-usually unquestioned understanding.

With the current access to information, education has sharped skepticism and critical discourse surrounding the question of Muslim Authorithy and its interpretation. Women's Imams are using these resources to reinterpret Islamic texts for feminism while undoing deeply cultured patriarchal norms (Kalmbach, 2012, p. 7). These shifts are made even worse with the advent of social media and other forms of digital technology that have permitted women to usurp power in public and private domains. There is still some backlash, for instance extremist narratives of hyper-masculinity that oppose gender inclusivity, but the proliferation of women holding leadership roles certainly highlights the overwhelming impact of education and technology have on reshaping Muslim authority (Crone, 2020, p. 5).

Conclusion

While both gender and neoliberalism reshape Muslim authority, gender has been the more transformational power in contemporary Muslim societies. Neoliberalism introduces market reason into religious institutions, which has the tendency to consolidate conventional hierarchies and turn Islamic moral norms into commodities. Gender dynamics, on the other hand, challenge the very foundation of conventional authority by enabling women to reinterpret scriptures, assume leadership roles, and engage in public discourse. The availability of education and online spaces has accelerated these changes, creating a platform upon which religious authority is no longer taken for granted.

The role of global forces—capitalism, Western hegemony, and international institutions of governance—cannot be dismissed. Neoliberalism, as an extension of Western economic hegemony, remaps Muslim power by prioritizing market efficiency over moral considerations, generating tensions between Islamic moral frameworks and profit-making imperatives. Meanwhile, gender relations intersect with these global forces, with Western feminist paradigms generally in conflict with local Islamic perspectives, opening up the possibility of reform and sites of resistance. The Global South creates a certain critical perspective for considering such dynamics. In the Global South, Muslim authority has to navigate various challenges shaped by complex colonial histories, economic inequalities, and cultural specificities. From hybrid forms of Islamic finance to grassroots gender movements, the Global South surely distinguishes itself in the response it elicits to the changes globalization brings. A more nuanced understanding of these changes allows for a broader view of Islam Authority in a world that is rapidly globalizing.