Islamic view of women leadership as head of the state

1. Islamic View of Women Leadership as Head of the State: A Critical Analysis
Dr. M Jaminur Rahman,
Head, Department of Food Science, The University of Comilla.
Introduction
Since the beginningof the industrial revolutioninthe West,womenhave beengivencertainsocial,
political andeconomicrightsafterdecadesof struggle whichIslamhadconfirmedunequivocally
fourteenhundredyearsago.Islamhasclarifiedthe legal rightsandobligationsof bothmenandwomen
insuch a balancedwaythat womencannotcomplainabouttheirweaknessorinferiorityandmen
cannot claimtheirsuperiorityoverwomen.Butthispositionof womenhasbeenthe subjecttorepeated
controversybecause of the misinterpretationsof issuesregardingwomeninoursociety.Thispaper
dealswitha verycrucial point,womenasheadof the state ina Muslim/Islamicstate inthe lightof the
HolyQuran and the traditionsof ProphetMuhammad(Peace be uponhim).Anattempthasbeenmade
to findoutthe real positionof womenvis-à- visthe conceptof leadershipinIslamasobjectivelyas
possible toreacha balancedview.Beforeinitiatingthe discussiononthe maintopic,thatis,the
leadershipbywomen,we willgive abrief descriptionof women’spositioninsocietyandtheir
participationinpubliclife.Positionof WomeninIslamAtthe dawnof Islamwomenwere degraded,
subjugatedandtreatedasnon-entitiesall overthe world.Theyenjoyedveryfewrightsandeventhose
were at the mercyof men(Encyclopedia1986:10). Observingthisveryunhappysituationthe Prophetof
Islam(Peace be uponhim) withheavenlydirectiongave the womenabalancedpositionwhichcouldnot
be imaginedinthe pre-Islamicperiod.Asaresult,womenwere entitledtoenjoycomplete freedom
Lecturer,Departmentof WorldReligions,Universityof Dhaka 196 The Arts FacultyJournal,July2010-
June 2011 of will asindividualsandtogaintheirsocial,economicandpolitical rightslike meninatruly
Islamicsociety.The HolyQurantreatsboth menandwomeninthe same manneras individuals.The
Quran states:AndtheirLord hathheard them(andHe saith):Lo! I suffernotthe workof any worker,
male or female,tobe lost.Ye proceed one fromanother(Pickthal 3:195).This verse makesitclearthat
all humanbeingsare equal inthe eye of AllahforHe has the same standardof justice forall,male or
female.There are manyversesinthe Quranwhichstate that inthe matter of rewardand punishment
bothmenand womenwill be treatedalikeasindividualsandwill sufferthe consequenceof their
actions.Allahsays:Andwhosodothgoodworks,whetherof male orfemale,andhe (orshe) isa believer
such will enterParadiseandtheywill notbe wrongedthe dintinadate-stone (Pickthal 4:124).This is
furtherillustratedinSurahAl-Ahzabof the HolyQuran.Itsays: Lo! menwhosurrenderuntoAllah,and
womenwhosurrender,andmenwhobelieve andwomenwhobelieve,andmenwhoobeyandwomen
whoobey,andmenwho speakthe truthand womenwhospeakthe truth,and menwhopersevere (in
righteousness) andwomenwhopersevere,andmenwhoare humble andwomenwhoare humble,and
menwhogive almsand womenwhogive alms,andmenwhofastand womenwhofast,andmenwho
guard theirmodestyandwomenwhoguardtheirmodesty,andmenwhorememberAllahmuchand
womenwhoremember- Allahhathpreparedforthemforgivenessandavast reward(Pickthal 33:35).
All these versesmentionedabovecategoricallysaythatmenandwomenwill be rewardedandpunished
equallyfortheiractions.There isnodiscriminationbetweenmenandwomenintheirlegal rightsas
individuals.Thus,Islammakesitclearthatinessential humandignityandfundamental rights, all human
beingsof whatever,race ornationalitystandonthe footingof equality,IslamicView of Women
LeadershipasHeadof the State:197 because theyall ultimatelysprangfromasingle source.The Quran
says:O mankind!Be careful of your dutyto yourLord Who createdyou froma single soul andfromit
createditsmate andfrom themtwainhathspreada broad multitude of menandwomen(Pickthal4:1).
WomeninPublicLife Inthe earlyperiodof Islamichistory,Muslimwomenenjoyedthe freedomof
movementandparticipatedinmanyspheresof social life.Theycooperatedwithmenbothinmilitary
and civil life.The freedomenabledwomentodeveloptheirlatentfaculties.The social institutionsand

2. environmentenabledthemtomake full use of theirpotentialities.Thatiswhywomenexcelledinthe
fieldof war,literature,oratory,publicadministration,music,theology(Kalam),jurisprudence(Fiqh),
HadithStudies(I’lmulHadith),mysticism(Tasawwuf),poetryetc.Asthe earlyMuslimsocietygave
womentheirfundamental rightstoeducationandself development,manywomencouldleave their
marks onthe pagesof history.Of the hundredsof suchillustriouswomen,some of themare mentioned
here.Forexample,Ayesha(R),the wifeof ProphetMuhammad(pbuh),wasaladyof profound
erudition.ManySahaba(companionsof the Prophet) andTabeeyeen(directfollowersof the Sahaba)
usedto come to herfor learningIslamiclaw,theologyandHadith.Zainab(R),the daughterof HazratAli
(K),wasa great Islamicscholarof theology.FatimaBinte AbbasandSikhaSayeeda,the twoIslamic
scholars,usedtocome to the mosque regularlytodeliverlecturesonIslamictheology.Historyrecords
the name of manyfemale warriorswhofoughtagainstthe enemiesinthe battle fields.EvenHazrat
Aisha(R) tookactive part inmany battles.Umme Atyqahwasa brave ladywho accompaniedthe
Prophet(pbuh) insevenbattles.Wairyh,the sisterof Muawia,ledacontingentof womeninthe battle
of Yarmuk.Muslimwomenalsolefttheir markinthe fieldof spirituality.Some prominentSufi saintsalso
emergedamongwomeninthe earlyperiodof Islam(Alam1984: 305-11). 198 The Arts FacultyJournal,
July2010-June 2011 Womenas Headof the State There are argumentsbothforand againstthe political
leadershipbywomeninIslam.Those whooppose,saythata womancannotbe the headof the state or
the chief executive of acountryand referto some versesof the HolyQuranin theirsupportwhichare as
follows:1.Andthey(women) have rightssimilartothose of menovertheminkindness,andmenare a
degree above them.AllahisMighty,Wise (Pickthal 2:228). 2. And call to witness,fromamongyour
men,twowitness.Andif twomenbe not(at hand) thena man and twowomen,of suchas ye approve
as witness,sothatif the one erreth(throughforgetfulness) the otherwillremember(Pickthal 2:282).3.
Men are the protectorsandmaintainersof women,because Allahhasgiventhe one more (strength)
than the other,andbecause theysupportthem fromtheirmeans.Therefore,the righteouswomenare
devoutlyobedienttotheirhusbandsandguardin(the husband's) absence (Mushaf 1410H.4:34). They
alsomentionsome traditionsattributedtothe Prophet(pbuh)infavourof theirarguments.1.Abu
Bakra reported:whenitreachedthe Prophet(pbuh) thatthe Persianshadenthronedadaughterof the
Kisraas queenoverthem,he said:"Nevershall apeople prosperwhomake awomantheirruler"
(Hossain1987:214). 2. AbuSaid Al- Khudri narrated:Once Allah'sProphet(pbuh) wentouttoofferEid-
al- Adhaor Eid- al- Fitrprayer.He passedbythe womenandsaid:O women!Give alms,asI have seen
that the majorityof the dwellersof hell-firewere you(women).Theyaskedwhyisitso?O Allah’s
Prophet!”He replied,"Youcurse frequentlyandare ungrateful toyourhusbands.Ihave notseen
anyone more deficientinintelligence andreligionthanyou.A cautioussensible mancouldbe ledastray
by some of you."The womanasked,"O Allah'sProphet!IslamicView of WomenLeadershipasHeadof
the State:199 What isthe deficiencyinourintelligence andreligion?"He said,"Isnotthe evidenceof
twowomenequal tothe witnessof one man?"Theyrepliedinthe affirmative.He said,"Thisisthe
deficiencyinyourintelligence.Isnotittrue that a womancan neitherpraynor fastduringhermenses?
Theyrepliedinthe affirmative.He said,"Thisisthe deficiencyinyourreligion(Khan1984:181). Those
whosupportthe propositionthata womancan become the headof a Muslimstate or chief executive
referto the followingversesof the holyQuran:1. Andcovetnot the thingin whichAllahhathmade
some of you excel others.Untomena fortune fromthatwhichtheyhave earned,anduntowomena
fortune fromthat whichtheyhave earned.(Envynotone another) butaskAllahof Hisbounty.Lo! Allah
iseverKnowerof all things(Pickthal 4:32).2. And the believers,menandwomen,are protectingfriends
one of another;theyenjointhe rightandforbidthe wrong,andtheyestablishworshipandtheypaythe
poor- due,and theyobeyAllahandHismessenger.Asforthese,Allahwill have mercyonthem.Lo!Allah
isMighty,Wise (Pickthal 9:71). 3. …Andthose whoanswerthe Call of theirLord andestablishworship,
and whose affairsare a matterof counsel,andwhospendof whatWe have bestowedonthem(Pickthal
42:38). 4. (The Queenof Sheba) said(whenshe receivedthe letter):OChieftains!Lo!there hathbeen

3. thrownuntome a noble letter.Lo!itisfrom Solomon,andlo!itis : Inthe name of Allahthe Beneficent,
the Merciful.Exaltnotyourselvesagainstme,butcome untome as those whosurrender.She said:O
chieftains!Pronounce forme inmycase.I decide nocase till ye are presentwithme....Butlo!Iam going
to senda presentuntothem,andto see withwhat(answer) the messengerreturn(Pickthal 27:29-35).
5. He (Solomon) said:Disguise herthrone forherthatwe may see whethershe willgoarightor be of
those notrightlyguided....She (theQueensaid:MyLord! Lo! I have wrongedmyself,andIsurrender
withSolomonuntoAllah,the Lordof the worlds(Pickthal 27:41-44). 200 The ArtsFacultyJournal,July
2010-June 2011 Throughall these Quranicversesandthe prophetictraditions(Al Hadith)mentioned
above we can easilydevelopsome argumentsforandagainstwomenasheadof the state.We can also
examine the argumentsof bothsidesverycarefully.Now,the argumentsof those whooppose the rule
of womenasheadof the state alsoinclude the followinginferencesfromthe followingverses:1.
Thoughthe womenhave similarrightsasmen,yetmenhave a degree above them(Al-Quran2:228).
Hence the argumentissince the manissuperiortowoman;she cannot rule overmen.2. Evidence of
twowomenisequal to thatof one man (Al-Quran2:282). So,the argumentisthat a womanishalf of a
man and she cannotrule overhim.3. Men are the protectorsand maintainersof women(Al-Quran
4:34). So,the argumentis:If menare the protectorof women,how canwomenrule overmen?4. When
the prophetof Islam(Peace be uponhim) heardthatPersianshadmade the daughterof Kisrarulerover
them,he said:Nevershall apeople prosperwhomake awomantheirruler.5. Womenlackin
intelligence andtheirknowledgeof religion.How cantheyconducta state?Now,those whosay that a
womancan rule a country advance the followingarguments:1.There isnoverse inthe Quran regarding
the permissionorprohibitionof awoman'srule ina country.The Quran issilentonthisparticularpoint.
The silence of the Quranon thiscrucial issue meansthatit has beenlefttothe Muslimcommunityto
decide accordingtothe circumstances.2. The womenhave rightssimilartothose of the men(Al-Quran
2:228). If menhave the rightto become headof the state or government,whycan'ta womanaspire for
thisoffice?3.The storyof a womanruler,Bilqis,the Queenof Sheba,hasIslamicView of Women
LeadershipasHeadof the State:201 beenrelatedbythe Quraninitschapter 27 (Sura27). Fromthe
descriptionof the HolyQuran,we come to notice that:a) Her rule wasnot that of an autocrat.She had
the verygood qualityof consultingothersonall importantaffairsof the state.b) She wasa verywise
womanand hersoundopinioncouldnotbe ignored.ProphetSolomon(A) testedherjudgmentby
miraculouslyproducingherthrone ina disguisedformandshe recognizedit.c) Andonthe topof all she
acceptedIslamwhenshe metthe ProphetSolomon(A),despite the factthatshe was the rulerof
disbelieversandhadlivedall herlife amongthe polytheists.4.The Quran has not talkedtothe rule of
the Queenof Shebawithdisapproval andcondemnation.Ratherherhabitof the consultingothers
before takingdecisiononvital issues,herwisdomandsoundjudgmentandherreadinesstoaccept
Islamat once rather than persistingindisbelief,have foundspecial mentioninthe Quran.5. According
to the HolyQuran (9:71) bothMuslimmenand womenare protectingfriendsof eachother,theyare to
enjointhe rightand forbidthe wrongwhichisprimarilythe dutyof the state and one needstohave a
positiontodischarge iteffectively.Forperformingthisduty,Allahhasmade womenasmuchprotecting
friendsof menasmenare of women.The HolyQurandirectswomentodischarge the dutyof enjoining
goodand forbiddingwrongwhichcanbe dischargedmosteffectivelybythe ulil amr(personin
authority) whosymbolizesthe State.The verse pavesthe wayforthe womentobecome the repository
of state authorityincludingthe authorityof the Headof the State (Usmani 1991: 258-61). 6. The
functionsof anIslamicstate have beenoutlinedbythe HolyQuraninitsverse 41 of chapter 22. These
functionsinclude establishingof prayer,collectionof Zakatand enjoininggoodand forbiddingwrong.
The responsibilityof dischargingthesefunctionshasbeenlaidonthe shouldersof bothMuslimmenand
women.202 The Arts FacultyJournal,July2010-June 2011 7. The supportersof the women'srule does
not acceptas authenticthe narration(riwayah) pertainingtothe daughterof Kisrasince itsreporterAbu
Bakra was foundguiltyof false evidence andwasevenpunishedbyHazratOmar (R) (Choudhury

4. 1997:172). 8. Regardingthe secondnarration(riwayah) MaulanaAbdul Halimopinesthatthistradition
has no origin(Hossain1987: 225). Accordingto Nawawi,itisfabricatedandfalse (Hossain1987: 225).
ProfessorDoctorAbdul HamidMutawali gave hisopinionthatthistraditionisone of the manyforged
and fabricatedtraditions(Hossain1987:221). The reasonsare:(a) It isnot agreeable withhumanreason,
logicand rationality.Infact,intelligenceorrationalityisnotthe preserve of menonly.A large
percentage of the male speciesisnotintelligentenough.There maybe womenhavingmore intelligence
than man.(b) The traditioniscontraryto the Quran whenAllahstressedthatthe dutytoenjointhe right
and forbidthe wrongisof menandwomenalike [Q.9:71].How can the authenticitybe acknowledged
whenwomenare considereddefectiveinreasonandreligion?(c) Itiscontrary to the historical facts
pertainingtothe periodof the Prophet(pbuh) andhisrightlyguidedCaliphs(KhulafaAlRashidun).There
are a numberof precedentsinwhichwomenwere consultedortheiropinionsprevailed.Itiswidely
knownthat ProphetMuhammad(pbuh) consultedHazratUmme Salma(R) on the occasionof Treatyof
Hudaibiaandhe followedheradvice.ProphetMuhammadalsofollowedthe advice of Khadija(R) atthe
verybeginningof revelationwhenhe wasfrustrated.HazratAisha(R) correctedHazratAbuHuraira (R)
inrespectof traditionsonthe basisof theircontradictingthe Quran.A ladyinterruptedHazratUmar (R)
successfullywithregardtohisproposal aboutfixingthe dower(Mahr) ata low level.Afterthe
assassinationof HazratUmar (R) the board appointedbyhimforselectionof aCaliphconsultedwomen
too.In thisviewof the matterit can easilybe saidthatif there hadbeena defectintheirintelligence
womenwouldnothave beenconsultedby the Prophet(pbuh) andhiscompanionsnorImamTabari (R)
and IslamicViewof WomenLeadershipasHeadof the State:203 ImamAbu Hanifa(R) wouldhave given
opinioninfavourof theirappointmentasjudges.Viewsof Some EminentIslamicScholarsThough
majorityof Islamicscholarsdonot supportthe leadershipof womenorwomenasheadof the state,
there are some eminentIslamicscholarswhosupportit.Now,we wouldlike tomentionthe viewsof
some famousIslamicscholarsinthiscontext.l.MawlanaAshraf Ali Thanvi (R),aleadingscholarof the
IslamicworldfromIndia,gave a 'Fatwa' infavourof ShahjahanBegumthe Queenof Bhopal.He stated
that if the governmentisdemocraticandthe affairsof the state are beingconductedbythe rulerwith
the helpof electedrepresentativesandinconsultationwiththem, thenthere isnobaragainsta woman
becomingthe headof a state or government.He arguedthatinsucha situationthe womanrulerisin
fact one of the counselsandwomenare eligibletogive advice because the Prophetof Islam(Peace be
uponhim) consultedUmme Salma(R) at Hudeybiaandacteduponheradvice (Choudhury1997:173). 2.
ImamMalik,the founderof the Maliki school of IslamicFiqh(jurisprudence)isreportedtohave opined
that a womancan become headof the state inall its affairs(Choudhury1997:147). On the basisof the
opinionof ImamMalik,the Maliki juristshave alsogivenverdictsinfavourof thisview (Hossain
1987:228). 3. AllamaSyedSulaimanNadavi(R),inhisbookSeerat-i-Aisha(R) recognizedthe practical
considerationsinthiscontext:Thisiscorrectthat the natural tendenciesof the womenmake herunfit
for dischargingthe dutiesof Imamat(governmentorchieftainship)anditisnot possible forthe fairsex
to complywiththe conditionswhichIslamhasimposedforthe governmental role.Forthisreason,the
womenare exemptedfromassumptionof the authorityof the headof the state.Butfrom thisitcannot
be concludedthatit isnot lawful fora womanto everleadthe publicpoliticallyortoassume the
leadershipof the army(Hossain1987:217). 204 The Arts FacultyJournal,July2010-June 2011 4. Syed
SulaimanNadvi (R),inthe same book,hasalsomentionedthataccordingtoone version,ImamAbu
Hanifa(R) and some otherjuristsconcededawoman'squalificationtoholdthe office of Imam(ruler)
and of a judge (Hossain1987:126). ConclusionIf we make athoroughexaminationandcritical
appreciationof the argumentsadvancedbybothparties,we come tonotice thatnone of these two
partieshasbeenable tocarry theirpoints.Argumentsgiveninfavourof the propositionandarguments
givenagainstthe propositionare byandlarge indirect.There isnoverse inthe Quranwhichdirectly
eitherpermitsthe rule of womenorprohibitsit.The traditionsof the ProphetMuhammad(pbuh),
mentionedinthisarticle,againstwomenasthe headof the state are believedtobe unreliable and

5. unauthenticdue tomanyreasons.Asa result,we can say withoutcontradictionthatthe Quranand
Sunnah(Traditionsof the ProphetMuhammad(pbuh)) neitherpermitnorforbidthe rule bywomen.
Ratherthe silence of the Quranandthe Hadith onthisveryimportantand vital issue isnotwithout
wisdomandsagacity.Thisdeliberatesilence meansthatIslamhasgivenfull freedomanddirectionto
the Muslimcommunitytodecide onthismatteraccordingto the everchangingsocio-political
circumstances.ReferencesAlam,S.1984, IslamicThoughts.Dhaka:IslamicFoundationBangladesh.
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inIslam.Lahore:L awPublishingCompany.Khan,M.M. 1984. Sahih- Al- Bukhari:Arabic-English
Translation.NewDelhi:KitabBhavan.IslamicView of WomenLeadershipasHeadof the State:205
Mushaf Al- MadinahAn- Nabawiyah,(1410H) The HolyQur-an:EnglishTranslationof the Meaningsand
Commentary.The Kingdomof Saudi Arabia:KingFahdHolyQuranPrintingPress.Pickthal,M.N.D. The
Meaningof The GloriousQUR’AN:Text& ExplanatoryTranslation.Delhi:KutubKhanaIshyet–ul-Islam
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Dr. M Jaminur Rahman,
Head, Department of Food Science, The University of Comilla.