FEMALE LEADERSHIP IN ISLAM
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Introduction Female leadership is a question not unknown to the Muslim world. Although Muslim scholars have in the past discussed this topic, it first gained prominence in the twentieth century with the wake of the women's liberty movement. In recent years the question was further highlighted with the success of Benazir Bhutto in the 1989 elections in Pakistan and Khalida Zia in the 1991 election in Bangladesh. Recently some women in South Africa also embarked on a similar campaign claiming the right of leadership even in Salâh. This article is a study of the position of female leadership in the Shariah and will be followed by a discussion on women leading the Salâh and delivering lectures from the mimbar (pulpit).
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Can a Lady Rule a Country? Prior to Islam, women were among the most oppressed creatures in the world. Neither did they have any rights nor were they regarded as human-beings in many communities. Islam on the contrary, raised the social status of a woman and granted her many rights ranging from inheritance to the basic necessities of everyday-life. Regarding these rights Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them."[BAQARAH: 228] Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them." Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth". [NISâ 34] Shaikh Muhammad Rashid Rida offers a similar explanation: "...... the lady equals the man in all rights (i.e. in the ruling of all rights) except one which Allâh refers to in the sentence "and men have a degree over them.' This degree is explained in the verse "men are overseers .....". (Huqooq-un-Nisâ fil Islâm) It is therefore necessary that we now focus our attention on this verse of the Qurân in the light of some acclaimed commentators of the Qurân. |
"Men are Overseers of Women" Allamah Ibn-ul-Arabi (RA) comments on this verse: The meaning of this verse is: I have made men overseers of women because I have granted the former superiority over the latter. This is due to three reasons viz.
Allamah âlusi (RA) writes in the commentary of this verse that it is the quality of men to oversee the affairs of women just as the rulers oversee their subjects by commanding them to do good etc. This ruling is attributed to two reasons: one being wahbi (this is granted solely by Allâh) and the other Kasbi (i.e. achieved on account of his action).
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Before considering Maulana Shabbir Ahmed Uthmani's (RA) commentary, it is necessary that we first refer to the verse: "And do not covet that which Allâh favours some of you with over others - men will receive the reward of what they earn and women will receive the reward of what they earn. And ask Allâh of his bounty. Verily Allâh has full knowledge of all things". [An Nisâ - 32] Hafiz Ibn Katheer (RA) narrates on the authority of Imam Ahmad and Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of Allâh! The men wage Jihad whereas we (women) do not and we receive half the inheritance." (i.e. blood-brothers receive double the share of blood sisters). Thereafter the verse "And do not covet......" was revealed. (Ibn Katheer vl.1, pg.498) This verse would therefore mean that when Allâh has granted some of mankind (i.e. men) virtue over others (i.e. women) by means of certain actions, then it is incorrect to covet the favour of Allâh on them because each of them will be rewarded according to his actions. Envy and complaining is of no avail. On the contrary, it would be most beneficial to ask Allâh for more reward for one's actions. Complaining and envy yield no reward. However all good actions yield reward. Verily Allâh has knowledge of everything and knows fully well the wisdom in specifying certain actions for man only. He knows best which actions are appropriate for men and which are appropriate for women. Commenting on the verse "men are overseers....." Maulana Shabeer Saheb Uthmani (RA) writes: "It was mentioned in the previous verse that the rights of men and women have been given full consideration. Had their rights been given a different consideration (women's right were not considered fully as men's rights) women would be justified in complaining. This verse now explains that men have a status higher than women, women cannot complain because the difference of rules (regarding men and women) that result on accord of this additional degree of men is in total agreement with divine wisdom.....". (Tafsir-e-Uthmâni Pg.128) |
Summary Just a few commentaries of the verses concerned have been mentioned above. Many other commentators have elucidated the meaning of these verses in a similar manner. The above discussions may be summarised in the following points:
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Conclusion It may thus be concluded that although men and women are equal in that both have rights, they do not have the same rights. Among the sole rights of a male is that he is always the head of a family since he is the guardian of the women. Leadership of a country is in a similar vein the sole right of men. Most commentators of the Qurân have explained the verse under discussion that just as men only rule a country, lead the salâh etc. only men can be the head of a family. A few examples are:
In short, this verse has encompassed a major reason why women cannot rule in the Shariah. Just as she cannot lead a home, she cannot lead a country. |
Another Verse from the Qurân Describing women, Allâh Subhanahu Ta'âla says in the Qurân: "Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with Allâh). (Az-Zukhruf: 18 ) i.e. women are normally brought up in decoration and adornment and are always occupied with jewellery. This is a proof of deficient intellect and understanding (because true beauty is the beauty of the Akhirah) and due to a weak understanding, women are unable to express themselves clearly when debating." (Tafseer-e-Uthmani pg. 652) This verse substantiates the claim that women are physically weak and unable to fulfil the duties of leadership. It has thus been made the right of men only. |
Hijâb and Female Leadership Hijâb is generally understood to mean the donning of a veil. This is however incorrect. The scholars of Islam have included the following verses in the discussion of hijâb:
From these verses, the following rules of hijâb may be deduced:
Besides these, it has also been established from the Hadith that a lady cannot travel further than 77 kilometers without a mahram (any such male relative with whom marriage is prohibited). (Tirmidhi Vl.3 pg.472) It is clear from the above that the implications of Hijâb are in direct conflict with the duties of leadership. In order to ensure the welfare of his subjects, the leader has to leave his home daily, meet and consult with people (men in particular) and travel to various parts of his country and sometimes to other countries as well. These cannot however be achieved if a lady has to be the ruler and at the same time observe the rules of hijâb. It is on this accord that Shariah has prohibited female leadership. |
Warning of Rasulullah sallallahu alaihi wasallam A female leader would either be contravening the rules and regulation of Hijâb or neglecting the welfare of her subjects. Thus Rasulullah sallallahu alaihi wasallam said: "A nation that has entrusted its affairs to a woman can never be successful."(Bukhari vl.5, pg.136, Bukhari vl. 4 Page 97, Nisai vl. 8 Page 227, Tirmidhi vl. 5 Page 457) Imam Tirmidhi (RA), after narrating this hadith, says: "This is a sound and authentic hadith." In another hadith we read: "Men are destroyed when they obey women." Hakim (RA) writes that the chain of narrators is authentic and Hafiz Dhahabi (RA) has also agreed that this hadith is authentic. (Quoted by Ml. Y.Ludhyanwi on the authority of Mustadrak Hakim, vl.4, pg.291) Rasulullah sallallahu alaihi wasallam also said: "When your rulers are the best among you, your wealthy are generous, and your matters are decided by mutual consultation, then the surface of the earth is better for you than the belly of the earth. However, when your rulers are the worst among you, your wealthy are miserly and your matters are in the hands of your women, then the belly of the earth is better for you than its surface." (Tirmidhi vl.4, pg.459) Commenting on the quality of this hadith, Imam Tirmidhi writes: "This is a Gharib Hadith (i.e. a hadith that had been narrated by only one person in each era until the codification period) - we do not know it except from Salih-al-Murriy. There are some strange facts in the narrations of Salih in which he is unique (mutafarrid). He is however, a pious man." Nevertheless all scholars of Islam; commentators of the Qurân, Hadith and jurisprudence have, on the basis of the Hadith "A nation will never be successful ...." unanimously agreed that female leadership is not permissible in Islam. |
Some Quotations: The reader has already seen the opinions of some leading commentators of the Qurân (âlusi, Ibn Katheer, Baidawi and Qurtubi). Here are a few more quotations from the writings of other scholars:
NB. An extremely important point is made in the above quotations: There is "ijmâ" (consensus of opinion) among the ummah that female leadership is not permissible. Ijmâ is the third most important source of Islamic law and cannot be opposed. |
Consider the Following: Protagonists of female leadership should consider the following:
NB: The scholars have enumerated approximately 60 jamâts of this nature that were despatched by Nabi sallallahu alaihi wasallam. (Zadul Ma'âd vl.1, pg. 129) These jamâts are normally referred to as Sarâya by the historians.
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"Bilqees: The Queen of Saba" Protagonists of female leadership normally justify their claim with an analogy of Bilqees of Saba - whose story is mentioned in the Qurân (Al Naml 20-24). This analogy is however very strange and can in no way substantiate their claim, because:
Later, with the invitation of Hazrat Sulayman (Alaihis salâm) she brought Islam. She said: "Oh my Rabb! Verily I have wronged my soul and I have surrendered with Sulayman to Allâh, Rabb of the worlds."[Verse 44] After embracing Islam, she also surrended her kingdom to Sulayman (AS) as was the order of Sulayman (AS). This is apparent in the following verse: He said: "Do you give me abundance in wealth .... go back to them, for we will most certainly come to them with such armies that they will not be able to oppose, and we shall expel them in disgrace and they will be humbled."[Verse 37] There is thus no indication in the narrative that Sulayman (AS) had approved of and permitted her to continue ruling her kingdom. It is sometimes argued that after Bilqees brought Imân, Sulayman (AS) married her and therafter sent her to rule Yemen. This argument is however incorrect because it is based on very weak Israeli narrations and besides being weak, these narrations are very contradictory. While some say that after marrying Bilqees, Sulayman (AS) kept her with him, others say that he sent her to rule over Shâm (Syria). Allamah Qurtubi (RA) has in his tafseer also declared all these narrations as incorrect and unreliable. (Awrat ki Serbarahi by Ml.Y. Ludhyanwi pg.33 and Mufti R. Uthmani - Al Farooq Arabic Quarterly, Rabiul Awwal 1410-1989)
Mufti Muhammad Shafi (RA) writes in Ahkamul Qurân: "If it is argued that the trend in the Qurân is to boldly refute any evil action of the Kuffar that the Qurân quotes and (the absence of any refutation in these verses indicate permissibility), then our reply is: Firstly: The generality of the claim is not known (meaning this is not an established fact). Secondly: it is not necessary that such an act be refuted in the very same verse that discusses it. It will suffice if such an act is refuted in some other place (in the Qurân) or in any other shari proof. Thus if female leadership has been refuted in the Hadith of Bukhari, it would be sufficient explanation of it's evil (and impermissibility). (Ahkâmul Qurân vl.3, pg.29) |
Hadhrat Aisha (RA) and the Battle of Jamal (The Camel) Protagonists of female leadership substantiate their claim from Hazrat Aisha's (RA) participation in the Battle of Jamal. Hazrat Uthmân (RA) had been murdered just after the days of Tashreeq. The wives of Rasulullah sallallahu alaihi wasallam had, after completing the rites of Haj just left Makkah Mukarramah on their return journey to Madinah Munawwarah. Upon receiving the news of the murder of Hazrat Uthmân (RA) they changed the direction of their journey and returned to Makkah. The Muslims at that time were in utter turmoil. Hazrat Ali (RA) had taken the bay'at (pledge of allegiance) from the people of Madina and the assassins of Hazrat Uthmân (RA). He felt that it would be more appropriate to allow the turmoil and confusion to settle and thereafter avenge the blood of Hazrat Uthmân. Others however differed and thought it of greater importance to first avenge the blood of the assassinated Khalifah. Thus, a group of senior Sahabah (RA) including Hazrat Talha and Hazrat Zubair gathered in Makkah and persuaded Hazrat Aisha (RA) to use her influence as Umm-ul-Mu'mineen to help them unite the Muslims and therafter demand the requital of the blood of Hazrat Uthmân (RA). Hazrat Aisha agreed and it was decided that they would proceed to Basrah. The rest of the wives of Rasulullah sallallahu alaihi wasallam refused to join Hazrat Aisha (RA) and returned to Madina. Although Hazrat Hafsah (RA) agreed with Hazrat Aisha (RA), her brother, Abdullah ibn Umar (RA) did not allow her to join the campaign to Basrah. (Summarised from Al Bidayah wan Nihayah vl.7,pg.230) |
A closer study of the battle of Jamal and the events leading to it (most of which were mentioned above), would reveal the futility of justifying female leadership from it because:
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Hazrat Aisha (RA) had written a letter to Zayd bin Suhan encouraging him to join Hazrat Talha and Zubair and if he disagrees, he should dissuade the masses from joining Hazrat Ali (RA). He replied: ".... Verily I am your loyal son. If you leave and return home, (then I will obey you) otherwise, I would be the first to oppose you." He also said: "May Allâh have mercy on Ummul-Mu'mineen. She has been commanded to stay in her home and we have been commanded to fight ....". (Ibnul Atheer vl.3, pg.216) Hafiz Ibn Hajar (RA) narrated that after the battle, Ammar Bin Yasir (who was from Hazrat Ali's camp) said to Hazrat Aisha (RA): "How distant is this journey from the command that was imposed on you!" (referring to the verse: 'And remain in your homes'). She replied: "Are you Abul Yaqdhan?" He replied in the affirmative, upon which she said: "In the name of Allâh, ever since I know, you always speak the truth." He said: "All praises are due to Allâh who has decided in my favour on your tongue." (Fathul Bari vl.13,pg.58)
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Can a Lady Lead the Salâh? The Fuqaha (Muslim jurists) have discussed two types of Imamat viz: a. Imamat-e-Kubra: Major leadership, referring to the leading of a country. b. Imamat-e-Sughra: Minor leadership, referring to the leading of the Salâh. Just as the shariah has reserved imamat-e-kubrah for men only, it has reserved imamat-e-sughra for men only. (Some jurists have permitted female imamat of the Salâh when the congregation is purely female. This will be discussed later Insha-Allâh). |
Women Leading Men in Salâh Most, if not all fuqaha (Muslim jurists) are of the opinion that women cannot lead men in salâh. If any man performs his salâh behind a female imam, his salâh would be null and void. Below are the opinions of each of the four madhahib.
Ibn Rushd-al-Qurtubi writes: ".... The jamhoor (general majority) are of the opinion that it is not permissible for her to lead the men in salâh ...." (Bidayatul Mujtahid vl.1, pg.105) |
Why Can She Not Lead the Men in Salâh?
A hadith has been narrated regarding women standing at the rear of the congregation: "Place them in the rear as Allâh has placed them in the rear." (Nasbur Rayah vl.2, pg.36 - quoted from Musannaf Abdur Razzâk- although this hadith is mawqoof, (the chain of narrators terminates on Hadhrat Ali radhiallah anhu, the fact that man should occupy the first rows, therafter the children and behind the children the women is established from other authentic ahâdith - see Bukhari vl.1, pg. 211)
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Ibn Qudamah Al-Maqdisi (RA) after explaining the opinion of the majority writes that some Hambali scholars are of the opinion that "it is permissible for her to lead the men in taraweeh salâh (but) she will stand behind them. It (lady leading the taraweeh) will be permissible because of the narration of Umme Waraqah (RA) that Rasulullah sallallahu alaihi wasallam had appointed a muezzin for her who would given azân for her and He commanded her to lead the people (ahl) of her dâr (house) - Abu Dawud has narrated this hadith. (See Abuj Da'ud vol.2 Page 161 Beirut). Ibn Qudamah however disagrees with these Hambali scholars and refutes their claim explaining that Rasulullah sallallahu alaihi wasallam had only permitted her to lead the women of her home (nisâ-e-ahle-dâriha) - this is how Dâr-Qutni has narrated this hadith. When an addition of this nature is narrated, then it is compulsory to accept it. Had the extra word 'Nisâ' (women) not been narrated, there would have been some possibility of substantiating one's claim from this hadith. Besides, this hadith does not pertain to Taraweeh or any other nafl or sunnah salâh because the hadith also says that Rasulullah sallallahu alaihi wasallam had appointed a muezzin to call the azân for her. Azân is not called out for nafl or sunnah salâh. It is only called for the fardh salâhs. (Al Mughni vl.2,pg.199) There is however no difference of opinion even among the Hambali Fuqaha that women cannot lead men in fardh salâh. This hadith is therefore referring to a purely female congregation only. Apart from the jamhoor (majority), Abu Thour and Tabri have allowed women to lead the salâh even it there are men in the congregation. Ibn Rushd said that they have based their claim on the hadith of Umme Waraqah.(Bidayatul Mujtahid vl.1,pg.105) Ibn Qudamah's explanation of the hadith however leaves no doubt that they have erred. Other than Abu Thour and Tabri, the entire ummah has 'ijmâ' (unanimous agreement) that women cannot lead men in salâh. |
Can a Lady Lead a Purely Female Congregation
The Shafi and Hambali scholars substantiate their opinion with the hadith of Umme Waraqah (RA) that was mentioned earlier. It is similarly narrated that Hazrat Umme Salmah (RA) and Hazrat Aisha (RA) used to lead the women in Salâh. (Musannaf Ibn Abi Shaybah vl.2, pg.88-89) While it is narrated from Hazrat Ali (RA) that "a lady cannot be an imâm"(Ibid) and from Nafi (RA) that: "I do not know that a lady can lead the women in salâh"(Ibid), Hanafi Scholars also explain that when a lady does lead a purely female jamât, she has one of two options:
Hanafi Fuqaha therefore explain the ahadith of Umme Waraqah, Aisha and Umme Salmah (RA) as mansukh (abrogated). Although Sheikh Kamal Ibn Humâm has after critically discussing the possibility of abrogation concluded that purely female congregations are makrooh-e-tanzihi, the general body of Fuqaha-e-Ahnâf regard it as makrooh-e-tahrimi. The fatwa (preferred verdict) is also on tahreem (prohibition)."And a purely female congregation is makrooh-e-tahrimi, even though in taraweeh."(Durrul Mukhtar, vl.1, pg.528) |
Can a Women Deliver a Lecture from the Mimbar? A few verses of the Qurân regarding hijâb have been previously mentioned under the caption "Hijâb and female leadership." Among these verses were: "And stay in your houses and do not make a dazzling display like that of the former times of ignorance." (Al Ahzâb:33) This verse implies that it is necessary for a woman to remain in her home at all times. She may only leave her home on account of a shar'ie necessity. (eg. Haj, Umrah, visiting the ill and visiting her parents etc.)(Tafseer Ibn Katheer,vl.13,pg.491). Going to the musjid in order to perform salâh is not acceptable in the light of the general opinion of the Sahabah and the Ulama of Islam. A lady that leaves her home in order to deliver a lecture to a mixed gathering of men and women (from the mimbar) would firstly be contravening this important principle of the Shariah. In another verse Allâh Ta'âla says: "And when you ask them of anything, then ask it of them from behind a curtain." (Al Ahzâb:530 "... therefore be not soft in speech ..."(Al Ahzâb:32) These verses imply that if a lady has to communicate with a strange man while at home, then this communication should be from behind the curtain. (i.e. the lady should not be seen at all) and when speaking she should not speak in a lowered tone. In yet another verse Allâh Ta'âla says" "Oh Nabi! Tell your wives and daughters and the women of the Believers to draw over them their jilbâb."(Al Ahzâb:59) i.e. If due to any necessity a lady is compelled to leave her home, she should cover herself with the jilbâb. The jilbâb is a large sheet that extends from above the head to the feet including the face. (in other words she is commanded to cover the entire body including the face).(Ibn Katheer vl.13, pg.526)(There is consensus of opinion that the face must also be covered in times of evil and corruption.) A lady that delivers a lecture from the mimbar is unable to fulfil the demands of the above-mentioned ayât and her action is contrary to the spirit of Hijâb. In a purely female congregation two, the lady imâm stands in the middle of the first row and not ahead of the first row as a male imam would do. (Musannaf Ibn Abi Shaybah vl.2,pg.88/89 ; Hidayah vl.1,pg.306 ; Al Mughni vl.2,pg.2) In view of the above, it is not permissible for a lady to deliver a lecture from the mimbar. Rasulullah sallallahu alaihi wasallam said: "A lady is 'AWRAH' (something to be concealed). Thus when she leaves, shaytân stares at her."[Tirmidhi Pg. VI] |
BIBLIOGRAPHY AND REFERENCES 1. Tafseer Ibn Katheer : Hafiz Imadudeen Ibn Katheer (774AH) 2. Tafseer Ruh-ul-ma'ani : Allamah Mahmood Aloosi (1270AH) 3. Tafseer Uthmani : Maulana Shabeer Ahmed Uthmani 4. Ma-arif-ul-Qurân : Mufti Muhammed Shafi Uthmani 5. Ahkam-ul-Qurân : Qadhi Abu Bakr Ibnul Arabi (543AH) 6. Al-Jami-li-Ahkâm-il- Qurân : Imam Qurtubi 7. Sahih-ul-Bukhari : Imam Muhamed Ibn Ismail Bukhari (256AH) 8. Sunan-an-Nisai : Imam Ahmed ibn Shu'ayb Nasai (303AH) 9. Sunan-at-Tirmidhi : Imam Muhamed ibn Eesa At- Tirmidhi (397AH) 10. Musannaf-ibn Abi Shaybah : Imam bin Abi Shaibah (235AH) 11. Fath-ul-Bari : Hafiz Ibn Hajr (852AH) 12. Umdat-ul-Qari : Allamah Aini (855AH) 13. Aridatul-Ahwadhi : Qadhi Ibnul-Arabi (543) 14. Sharh-us-Sunnah : Imam Husain ibn Masood Al Baghawi (516) 15. Naylul-Awtâr : Allamah Shawkani (1250AH) 16. Al-Mughni : Ibn Qudamah Al-Maqdisi (620AH) 17. Fath-ul-Qadeer : Ibn Humâm (681AH) 18. Al-Minhaj (Ma' Mughnil-Muhtâj): Imam Nawawi (676AH) 19. Bulghatus-Sâlik : Shaikh Ahmed As-Sawi 20. Ashal-ul-Madarik : Abu Bakr Al-Kushnawi (1375AH) 21. As-saylul-Jarrar : Allamah Shawkani (1250AH) 22. Shâmi : Ibn Abideen As-shami 23. Fatawa Mahmoodia : Mufti Mahmood 24. Al-Bidayah wan-Nihayah : Hafiz ibn Katheer (774AH) 25. Al-Kamil : Ibn-ul-Atheer Al-Jazari 26. Bidayat-ul-Mujtahid : Ibn Rushd Qurtubi (595AH) 27. Al-Ahkam-us-Sultaniyya : Ali ibn Muhammed Mawardi (450AH) 28. Hujjatullah-al-Balighah : Shah Waliullah (1176AH) 29. Aurat Ki Sar Barahi : Maulana Yusuf Ludyanwi 30. Al-Farooq Arabic Monthly - Rabi-ul-Awwal 1409-1989
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