However, most languages in the world are not like that. It is also evident in Arabic, what genders are involved in the context. This also came into view to one of the wives of the Prophet (peace be upon him).

Concerning the causes of the revelation of verse 33:35, the commentaries of exegesis relate several versions whose meaning and content are similar but which differ over the characters involved. The most common interpretation is that reported by Tabari concerning Umm Salama the wife of the Prophet. According to this version, Hind bint Abi Umayya, better known as Umm Salama, is reported as having once said to the Prophet, “Why are we women never mentioned in the Quran as men are?” On the same day, during the Zuhr prayer, the Prophet announced from the height of his pulpit:
“O all of you – ya ayyuha nnas – here is what God says in His Quran…” (Tafsir, at-Tabari, hadith reported by Ibn Shayba)

For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. (Quran 33:35)

Another relatively well-known version attributes the claim to Umm Ammara al-Ansariya who supposedly said to the Prophet: “I can see that everything favors men and that women are hardly mentioned by the divine words!” (Tafsir, al-Qurtubi, hadith reported by Tirmidhi)

Despite the divergence amongst scholars over the authorship of this feminine request, it is nonetheless clear that its content remains the same. These women were expressing their foremost dissatisfaction to the Prophet, (concerning a Qur’anic discourse that appeared – in their eyes – to ignore them). Moreover, given the various existing sources concerning this story, it is highly likely that it was not one but several women who articulated the same resentment.

They wanted an equality transcribed for eternity in the sacred Text even though they were acutely aware that the Quranic discourse, through its neutral masculine tone, concerned them as much as men. However, and as though they had felt prejudiced against at a given moment in history, they wanted to express their dismay openly and publicly before the entire community with the clear intention of reasserting a position of equality.

The above revelation had taught them that they were human beings who were born free and that no other submission but the submission to God could ever be accepted in Islam. This same revelation had taught them to behave as responsible and autonomous beings; human beings free to express their disapproval, to protest and to demand in the name of their faith. And in the name of these principles they criticized what they perceived as a somewhat masculine connotation of the sacred Text; a reproach that emanated from their deep conviction in divine justice!
Could one ever imagine such a scenario in contemporary Muslim societies without prompting a clamor of protest or worse still inflammatory accusations? Could it even be conceivable in this day and age when the simple step of engaging in religious debate is frowned upon and where the mere act of questioning religious interpretations is deemed sacrilegious?

Faced with this genuine grievance from the women of his community the Prophet had no specific response. Instead he kept his silence, a compassionate silence. Can you imagine that response from a clergyman today?
The content of the above verse is an attestation of the divine Will to materialize the wish of Muslim women to be solemnly mentioned, honored and eternally acknowledged. In this verse God explicitly distinguishes the two genders in order to emphasize His egalitarian vision.

Indeed, Umm Salama expressed her deep regret at the Quran’s silence over the women’s participation in the exile, or hijrah, which was a vital stage in the history of Islam.
The tradition relates that Umm Salama questioned the Messenger: “Why are the men being praised for their sacrifices in the hijrah (migration) and not the women!” This prompted the revelation in the following verse:

And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards." (Quran 3:195)

In Islam the equal status of the sexes is not only recognized but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth, position, race, color, birth, etc.

God is Just and while His divine Words were intended to question all humans, whether women or men, He answered to Umm Salama’s appeal, stating once again that women and men are fundamentally equal in their spiritual and political commitment.

However, it is distressing to see how some classical texts of exegesis completely oppose the Quranic conception of harmony, unity and equality between both sexes.
A certain number of scholars, prisoners of their respective cultural contexts prove themselves incapable of interpreting such verses other than according to a customary and archaic vision, even though they have more or less admitted a certain spiritual equality; an equality endlessly reiterated by the sacred Text.
Faced with ambiguous verses, they bypass the Quran’s egalitarian image and end up coercing the Text by assigning it a discriminatory and disparaging connotation.
This misogynistic interpretation, transmitted to generation after generation of Muslims, themselves locked inside a conformist reading, has ended up replacing the Quranic message, to become an immutable Islamic principle. (Asma Lamrabet).

I don’t care what happens in reality between men and women. No matter how many deterrent cases you bring up from the Islamic World and elsewhere. I am convinced that man’s inner spiritual world ultimately shapes his rational world. If the law of the spiritual world is bad, then the rational world of man cannot be good! I wanted to demonstrate that the issue regarding men’s and women’s rights is settled in the laws that operate in the spiritual space of Islam. If it might seem like it's not the case, compare it to other similar Scriptures or to the practice of your "modern" country. If in reality the situation is different, do not attack the law.
My message to the converts and reverses: do not be upset, you have chosen the good faith. There is nothing wrong with faith, only with those who preach and teach with a big muzzle.