Female Leadership

Excerpt from "Sexual Issues in Modern Era its Solution in Islam" by Dr. Mufti Allie Haroun Sheik

Is it permissible for a woman to become head of state or to govern a country?

Scholars of Islam maintain conflicting views on this fragile issue.

Those who oppose the above proposition and contend that a woman is not permitted by Islam to become the head of state produce the following arguments from the Qur’an and Hadith:

(1) It was Adam the man and not the woman whom Allah placed as viceroy on earth.

“Behold, your Lord said to the angels: ‘I will create a vicegerent on earth’. They said, ‘Will Thou place therein one who will make mischief and shed blood? - whilst we do celebrate Thy praises and glorify Thy Holy Name.’ He said: “ I know what you know not.”¹

Since man has been made viceroy, how can a woman rule? - is the argument.

(2) It was Adam (AS), the man before whom the angels prostrated at the command of Allah.

“And behold, We said to the angels, “Bow down to Adam”, and they bowed down, except Iblis, he refused and was haughty and he was among those who rejected faith.”²

So it is argued that the angels prostrated before the man, how then can a woman rule over him?

(3) Though the women have similar rights as men, yet the men are a degree above them.

“And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah Ta’ala is Exalted in Power.”³

Hence, the argument is, since man is superior to woman, she cannot rule over him.

(4) Evidence of two women is equal to the evidence of one man.

“And get two witnesses, out of your own men, and if there are not two men, then a man and two women , such as you choose , for witnesses , so that if one of them errs, the other can remind her.”⁴

Therefore, the argument is that the testimony of a woman is equal to half that of a man, how then can she rule over him?

(5) Men have been declared as qawwam (in charge) of women and, according to some who translate the word qawwam as ruler, they are rulers of women.

“Men are the protectors and maintainers of women , because Allah Ta ' ala has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard.”⁵

The man is the head of the family while a woman enjoys a secondary position. So it is argued that a woman who cannot become even head of the family in the presence of a man, how can she become head of the state or the nation?

(6) Allah Ta ‘ala has sent only men as prophets for guidance of humanity.

“Before you, also the apostles We sent were but men, to whom We granted inspiration, if you realise this not, ask of those who posses the message.”⁶

Since a woman has not been made a prophet, she cannot be ruler either.

(7) The womenfolk have been instructed to stay in their homes.

“And stay quietly in your homes, and make not a dazzling display, like that of the former Times of Ignorance...”⁷

One who cannot come out of her house except in the case of very essential need, how then can she be permitted to assume the responsibilities of the head of state which require full, time engagements out of her home.

(8) Women have been directed to observe purdah when they come out of their houses.

“O Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad); that is most convenient, that they should be known (as such) and not molested; And Allah is Most Forgiving, Most Merciful.”⁸

When a woman cannot come out of her house before strangers without observing purdah, how can she hold political offices, specially the office of the head of state which requires frequent meetings with men, not only from one’s own country but also with foreigners.

(9) Women, who are generally brought up in ornaments and trinkets, cannot present logical reasoning in disputes.

“Is then one brought up among trinkets, and unable to give a clear account in a dispute...”⁹

From this they argue that a woman is weak by nature. She is very delicate and is brought up in fineries and ornaments and lacks logical reasoning and sound argumentation. Therefore, she renders herself to be incapable of ruling.

(10) When Prophet Muhammad (SAW) heard that the Persians, had made the daughter of Kisra ruler over them, said : “Never shall a people prosper who make a woman their ruler.”¹⁰

In another hadith narrated in Bukhari it is mentioned :

“Once the Rasul of Allah (SAW) & went out to the mussala (to offer the prayer) of ‘Id al Adha or ‘Id al Fitr. Then he passed by the women and said “O Women! Give alms, as I have seen that the majority of the dwellers of hell-fire were you (women).”

They asked, “Why is it so, O Rasul of Allah (SAW)?”

He replied, “You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and din (religion) than you. A cautious sensible man could be led astray by some of you.” The woman asked, “ O Rasul of Allah (SAW)! What is deficient in our intelligence and din?” He said, “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He said, “This is the deficiency in your intelligence. Isn’t it true then women can neither pray nor fast during her menses?” The women replied in the affirmative. He said, “This is the deficiency in your din.”¹¹

Those who advocate the concept that woman can rule advance the following arguments:

(1) The Qur’an has not explicitly prohibited the rule of woman anywhere. When the Qur’an has not overlooked even minor issues while laying down the rules and regulations governing the conduct of an individual in the family and society, how could it overlook such an important and vital issue like the rule of woman if it is haram and adversely effects the progress and welfare of humanity. The silence of the Qur’an on this crucial issue means that the Muslim community has been left to decide it according to the circumstances and according to their best interest, they contend.

(2) Similarly, advocates of woman’s rule, advance the episode of a woman ruler, the Queen of Sheba, which has been related in chapter twenty seven of the Qur’an. These were the deductions which they made:

(a) Her rule was not that of an autocrat. She had very good rapport when consulting others on all important affairs of the State (a quality which was lacking in most of the male rulers of her times).

(b) She was a very wise woman and her sound opinion could not be ignored. She convinced her chieftains to come to terms with Prophet Sulaiman (AS).

(c) Like a true statesman, she was against war and loved peace. Instead of agreeing with her war lords, she advanced very sound arguments against the war. Thus a decision was taken to start negotiations rather than going to war.

(d) Prophet Sulaiman tested her judgement by miraculously producing her throne and presenting it to her in a disguised form. She immediately recognized it.

(e) In spite of all that she accepted Islam when she met the Prophet and saw the light despite the fact that she was the ruler of a disbelieving nation and had lived all her life among the sun-worshippers and idolaters.

The Qur’an has not spoken of the rule of the Queen of Sheba with disapproval and condemnation or denunciation. Rather her habit of consulting others before taking decisions on vital issues, her peace-loving temperament, her wisdom and sound judgement and her readiness to accept Islam at once rather than persisting in disbelief, have found special mention in the Qur’an.

(3) To support their contention, they also argue that Hadrat ‘Aishah, the wife of the Prophet (SAW), commanded the troops and participated in the ‘Battle of the Camel’ in order to get qisas of the murder of Hadrat ‘Uthman (RA), the third righteous Khalif.

(4) The supporters of the women’s rule do not accept the hadith pertaining to the daughter of Kisra as authentic since its reporter Abu Bakra was found guilty of false evidence and was punished by Hadrat ‘Umar (RA).

(5) Proponents of woman’s rule also cite the fatwa (Islamic verdict) of Maulana Ashraf ‘Ali Thanwi who gave a decree in favour of the rule of Shahjahan Begum, the Queen of Bhopal. He stated that if the government was democratic and the affairs of the state were being conducted by the ruler with the help of elected representatives and in consultation with them, then there was no bar against the woman becoming the head of State or government. He mentioned that in such a situation the woman ruler was in fact one of the counsels and the woman was eligible for counselship because the Prophet of Islam consulted Umme Salamah at Hudeybiyah and acted upon her advice.¹²

If a critical examination of the arguments advanced by both parties is made, that is, those who oppose women’s rule and those who support it, it would be noticed that none of them has been able to carry their point conclusively. Arguments given in favour of the proposition and arguments given against it are by and large indirect and generally not relevant. These arguments simply bring home the fact that man and woman are equal in some matters while in others they are not, as nature has intended different fields of activity for them.

A common conclusion erroneously reached by proponents of female leadership is the story of the Queen of Sheba. This is a grave misconception, for it should be realized that she ruled before submitting to the will of Allah Ta‘ala and accepting Islam. This fact alone cuts through the backbone of the arguments for female leadership.

So ridiculous is this proof that it is like using the actions of the pre-Islamic idolaters as proof for an Islamic practice. Queen Sheba’s leadership was in the state of kufr (disbelief). Muslims follow the din as expounded by Muhammad (SAW), that is, Islam, as opposed to Bilkis, in her state of kufr.

Also, once Muhammad (SAW) had proclaimed a law contrary to an existing one, then that proclamation would be adhered to. Moreover, Bilkis submitted to Sulaiman’s law and he took over her kingdom by taking control of her throne. Critics have taken the leadership aspect out of context. In context, one has to admit that had Bilkis even been a Muslim (which she was not) at the time of her rule she was overthrown by a Prophet. This point lends greater weight against female leadership than for it. Similarly, after accepting Islam, she did not reclaim her throne implies that even Bilkis agreed to be ruled by a male. The arguments in favour of female leadership using this story is therefore baseless.

Similarly ‘Aishah’s commanding of the army in the Battle of the Camel has been repeatedly misquoted as “proof’ for leadership rather than against it. She did not go to engage in a battle, nor to claim khilafat or leadership, but to find a peaceful solution in flushing out and punishing the murderers of ‘Uthman (RA). Moreover, she totally regretted her involvement and her coming out of the house to such an extent that whenever she remembered this incident she wept so profusely that her headcover would become wet. Therefore the incident described cannot be used to prove the right of women to take up leadership in Islam. None of her sayings or advice she gave to the thousands who sought it, contains encouragement towards female leadership. One isolated episode with the initial hesitation and later deep regret could not and cannot be used as proof for female leadership. In fact it is a clear proof to the contrary.

A woman is not only physically weak and mentally emotional, tender, sensitive and delicate, but is also under great strain for a few days every month during menstruation. Then she has periods of physiological as well as psychological strain during pregnancy, birth and suckling. She is naturally most suited for the job of childbearing, and their nursing, training and education. The chief office of the state needs qualifications and qualities quite opposed to the natural endowments of a woman. Islam has therefore advised against entrusting the chief executive post of leadership (imamat) of the nation to a woman for these very reasons, and not because of any feeling of hatred or contempt for her. Muslim scholars have summed up the qualifications necessary for a candidate for leadership in these words: he has independent judgement (of a mujtahid) in the fundamentals and details of Din (Islamic religious science), so as to satisfy people of every opinion; he has a deep and penetrating vision of human problems and is fully acquainted with the strategies of war and peace, as otherwise, he will not be able to solve the various problems facing Din and Millat (creed); and he should be a man of great determination and courage, so that no power can obstruct him in the fulfilment of his duties.

Obviously these qualities are more often found in men than in women; and even then in very few men.

Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figure head, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One cannot possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman’s rights to be in such a position as a head of state or a member of parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any “supremacy ” of one over the other. The difference implies rather the “complementary ” roles of both the sexes in life.¹³

1. Qur’an, 2:30.

2. Qur’an, 2:34.

3. Qur’an, 2:228.

4. Qur’an, 2:282.

5. Qur’an, 4:34.

6. Qur’an, 21:7.

7. Qur’an, 33:33

8. Qur’an, 33:59.

9. Qur’an, 43:18.

10. Sahih al-Bukhari, op.cit.

11. Ibid. Vol. 1:44

12. Chaudhry , Muhammad Sharif. Women’s Rights in Islam (New Delhi : Adam Publishers and Distributors, 1991) 168-173.

13. Badawi, Dr Jamal A., The Status of Women in Islam (Saudi Arabia: Wakf Cendoment, 1991) 25.