Other proofs against woman’s overall leadership
QURANIC VERSES In Quran (4:34), Allah says: “Men are in charge of women by (right of) what Allah has given one over the other and what they spend (for maintenance) from their wealth…” The verse according to scholars is a pointer to the leadership of men over women which the former qualify for at least […]
QURANIC VERSES
In Quran (4:34), Allah says: “Men are in charge of women by (right of) what Allah has given one over the other and what they spend (for maintenance) from their wealth…” The verse according to scholars is a pointer to the leadership of men over women which the former qualify for at least two reasons:
First, Allah has made men stronger than women in terms of their biological and psychological strength as well as the power of understanding complicated issues, completeness of ra’y and intellectual temperament. Two, Allah has given men the responsibility of taking care of the financial responsibilities of women. They are to provide women with feeding, clothing and shelter after paying for their dowries at the time of marriage.
Imam al-Qurtubi says in his Tafsir in connection with the above verse: “It means men are in charge of spending on them and protecting them. Leaders, rulers and warriors are all from men, not women.” (Al-Jami’ li Ahkam al-Quran 5/168). Imam Ibn Kathir says: “It means man is in charge of woman, that is, he is her head and leader…..That is why Prophethood became an exclusive preserve of men. So also is overall leadership.” Tafsir al-Qur’an al-‘Azim 1/465 .The same interpretation is given to the verse by other Tafsir scholars such as Ibn Jarir al-Tabari (8/290), al-Razi, al-Nasafi 1/313, Ibn al-Jauzi (2/74), and al-Shaukani (1/460).
Some may wish to argue that the verse only “appoints” men as heads of the family and that their leadership begins and ends within the house. But in truth it will not sound logical that a person assumes leadership over the one who takes care of all his financial needs. It does not behove a sublime system to give men leadership over women in the house and then allow the leadership of the community- which is a collection of houses- to women. Definitely, one who is not qualified for leadership at the micro community cannot be qualified for it at the macro level. That is why the great Islamic scholar and reformer, Al-Maududi asks in his Tadwin al-Dustur al-Islami: ”Do you assume that Allah will make woman in charge of Millions of houses when he does not wish to make her in charge of her own house?” (pg. 81)
Another Qur’anic verse used by scholars in this regard is Allah’s saying “And the men are a degree above them” (2:228). Imam al-Tabari says: the degree here refers to the al-qiwamah that is mentioned in the verse of al-Nisai. Al-Razi states “Man has been endowed with higher position over women in terms of many things including intellect, diyyah, inheritance, as well as desirability of leadership, judgment and testimony.” (6/95)
In his Hirasah al-Fadilah (pg. 18) Sheikh Bakar Abu-Zaid explains that throughout the history of Islam women have never led men. He cites the story of the wives of Prophets Nuh and Lut as an example. Allah says: “They were under two of Our righteous servants” (66:10).
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Scholars have also documented that there is a consensus among jurists on the fact that position of overall leadership is not allowed for women. Imam Ibn Hazm says: “Of all the sects of the people of al-qiblah (ie Muslims) none has legalized the leadership of woman, or that of a young boy who has not reached the age of puberty, except the Rafidah who legalize the Imamate of a boy who has not attained puberty, and even one in the womb of his mother.” [Al-Fasl 4/179.] Imam al-Qurtubi says: “It is a consensus among them (jurists) that it is impermissible for a woman to be a leader, even though they differ as to whether she can be a judge on issues in which she is allowed to give testimony.” [Al-Jmami’ li Ahkam al-Qur’an 1/270].Imam al-Haramain al-Juwaini also reports that: “They (jurists) are unanimous that it is not permissible for a woman to be a leader…” [Kitab al-Irshad pg.425]
No two Muslims would differ on the fact that the best example is that of the Prophet (SAW) and the best generation is the Prophetic generation, followed by the generation of the Tabiun, and then those who follow them (Tabi’u al-Tabi’in). Whatever is part of Islam therefore, must have been practiced by these best generations. But we have seen that throughout the golden ages of Islam, there has never been any time when a woman was made a governor in any of the Muslim states, not to talk of having a woman as the caliph of the Muslims. This is despite the fact that there were many women of distinction in almost all Muslim cities at all periods of Islamic History. It will definitely not be by accident that the Prophet (SAW) and his companions, who are the best in terms of according women their rights, dignity and respect as well as providing them with the rightful atmosphere to contribute to the spiritual, social, political, intellectual and economic development of the society, could deny women an important position which the Shari’ah has granted them.
That is why even contemporary scholars who have written on the Islamic political system have also followed the early scholars on the issue. The late Grand Mufti of Saudi Arabia, Sheikh Bn Baz states that “appointing a woman or electing her to position of leadership is not permissible. This is what the Qur’an, Sunnah and Ijma have all pointed to.”
Referring to the Hadith of Abubakrah, the Fatwa committee of Al-Azhar concluded that: “This is what the companions of Allah’s Messenger and all the righteous predecessors have understood. They have not exempted a specific woman or a particular community or given circumstance. They have all used this Hadith as a clear proof against woman’s overall leadership.”
In 1951, 31 renowned scholars from all the Islamic sects and madhhabs in Pakistan met and deliberated on the issue of woman leadership. They agreed on a 22 point communiqué. Resolution 12 reads: “It is necessary that the leader of the mamlakah (Kingdom, country) must be a Muslim man.”
In 1964 the 12 leading scholars of Bangladesh unanimously agreed that it is not permissible for a woman to be the leader of a State or a country and that the Imam and leader must be a man. [Reported by Ahl al-Hadith Weekly Newspaper, Vol. 20, no. 22, 2nd June 1989. pg.13]
There are other conferences in which the participating scholars unanimously agreed on the same position in addition to many Fatwas issued by individual scholars like Al-Maududi and others.
It is not only Muslims that hold the view that major leadership positions should be reserved for men. We can see that in this 21st Century, even the most developed democracies, including America which is the chief exporter of democracy, has not found women fit for the office of the President since its independence in 1774. In his book Woman in Islamic Shariah Wahiduddin Khan reports that the result of a poll conducted in America in 1972 revealed that majority of American voters said they would prefer to have a black man as their president than a woman. The National Women’s Political Caucus (NWPC) also found in a survey that only 8% of the people polled believed that a woman can do better as America’s number one than men, 31% believed men are better whereas 40% did not see difference between men and women in that regard.