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FEMALE
LEADERSHIP IN ISLAM
BY
Moulana Muhammad Karolia
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 Salāh. 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 Salāh
and delivering lectures from the mimbar (pulpit).
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 Allāh
Ta'āla says in the Qurān: "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 Allāh Ta'āla, 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 Allāh Ta'āla granted virtue
to some of them (i.e. men) over others (i.e. women) and
because of their spending from their wealth". [NISā 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 Allāh refers to in
the sentence "and men have a degree over them.' This
degree is explained in the verse "men are overseers
.....". (Huqooq-un-Nisā fil Islām)
It
is therefore necessary that we now focus our attention on this
verse of the Qurān in the light of some acclaimed
commentators of the Qurān.
Top
"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.
a.
perfect understanding
b.
perfection of deen and obedience in jihad and commanding the
good and forbidding the evil etc. This has been explained by
Nabi sallallahu alaihi wasallam in an authentic Hadith.
"I
have not seen any one of deficient intellect and deen who is
more destructive to the intelligence of a cautious man than
you women."
The
women asked: "Why is that, O messenger of Allāh?"
He replied: "Do you not spend a few nights without
performing salāh and without keeping fast? This is the
deficiency of her deen and the testimony of one of you equals
half the testimony of a single man - this is the deficiency of
her intellect. "... so that if one of the two women errs,
the second would remind her". (Al Baqarah, verse 281)
c.
His spending on her in the form of dowry and other
expenditure. (Ahkāmul Qurān, verse 1, pg.416)
Allamah
ālusi (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 Allāh) and the other Kasbi (i.e.
achieved on account of his action).
a.
because Allāh has granted him superiority as has been
narrated (in the Hadith) that women are deficient in intellect
and deen and men are the opposite, that is why risalat (prophethood),
imamat-e-kubra and sughra (major and minor leadership), Adhān,
Iqāmat, khuthba etc. are confined to men. (meaning that only
men were Rasuls and Nabis and only man can rule, lead the salāh
etc.)
b.
because men bear the expenditure of women. (Ruhul Ma'āni,
vl.5, pg.23)
Top
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 Allāh 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 Allāh
of his bounty. Verily Allāh has full knowledge of all
things". [An Nisā - 32]
Hafiz
Ibn Katheer (RA) narrates on the authority of Imam Ahmad and
Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of
Allāh! 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 Allāh 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 Allāh 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 Allāh for
more reward for one's actions. Complaining and envy yield no
reward. However all good actions yield reward. Verily Allāh
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-Uthmāni Pg.128)
Top
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:
*
Although both men and women have rights upon each other that
are compulsory, their rights do differ in many
situations.
*
Men have an additional right over women - they are their
overseers and guardians.
*
There are two reasons due to which men have been given this
additional right over women.
Firstly,
they have to give the women their dowries and they are
responsible for all their expenses.
Secondly,Allāh
granted man this favour when creating him, women had been
created as the weaker sex. Besides, women experience monthly
menstrual periods due to which they are unable to perform salāh
and fast during that period. Thus the hadith has classified
her as deficient in deen. The hadith has in a similar vein
regarded her as deficient in intellect because the Qurān has
regarded the testimony of one lady equal to half the testimony
of a single man. (see Al-Baqarah, verse.282)
*
Since the rights of women have been given the same amount of
importance and consideration as the rights of men, women
should not complain of men having an additional right over
them. If they do, they would be questioning the wisdom of Allāh.
Top
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 Qurān have explained the verse under
discussion that just as men only rule a country, lead the salāh
etc. only men can be the head of a family. A few examples are:
1.
QURTUBI "..... and the judges, rulers and mujahideen are
among the men and this is not found among the women." (Qurtubi,
vl.5, pg.168)
2.
IBN KATHEER "..... that is why nubuwat is reserved for
men just as rulership ....."(Tafseer Ibn Katheer vl.1,
pg.503)
3.
BAIDAWI " .... that is why nubuwat (prophethood), leading
the salāh, leading a country and establishment of other sha-āir
(distinguishing features) of deen (e.g. adhān, iqamah) are
confined to men only. (Tafseer al Baidawi Pg.111)
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.
Top
Another
Verse from the Qurān
Describing
women, Allāh Subhanahu Ta'āla says in the Qurān: "Is
then one brought up among trinkets and unable to give a clear
account in a dispute (to be associated with Allāh). (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.
Top
Hijāb
and Female Leadership
Hijāb
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 hijāb:
a.
"And stay in your houses. And adorn not yourselves with
the adornment of the time of Ignorance." (Al Ahzāb: 33)
b.
"And when you ask of them (wives of Nabi Sallallahu
alaihi Wasallam) anything, then ask them from behind a
curtain." (Al Ahzāb: 53)
c.
".... therefore be not soft of speech, lest he in whose
heart is a disease, aspire (to you) but utter customary
speech." (Al Ahzāb: 32)
d.
"O Nabi! Tell your wives and daughters and the women of
the believers to draw their jilbābs (a special cloak that
covers the entire body) close around them ...."(Al Ahzāb:59)
e.
"And they (the women), should not stamp their feet so as
to reveal their hidden adornment."(An Nur:31)
From
these verses, the following rules of hijāb may be deduced:
1.
The lady should at all times remain in her home.
2.
If due to any shar'ie necessity (eg. Haj, visiting her
parents, visiting the ill etc.) (Ruhul Ma'āni vl.22 pg.6)
then she should cover her entire body including the face.
3.
She has to communicate with men from behind a curtain.
4.
She must not lower her tune when speaking with strange men.
5.
She should not walk in such a manner that would attract the
attention of men.
6.
Intermingling of the sexes is prohibited in Islam.
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 Hijāb 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 hijāb. It is on this accord that Shariah
has prohibited female leadership.
Top
Warning
of Rasulullah sallallahu alaihi wasallam
A
female leader would either be contravening the rules and
regulation of Hijāb 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 Qurān, 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.
Top
Some
Quotations:
The
reader has already seen the opinions of some leading
commentators of the Qurān (ālusi, Ibn Katheer, Baidawi and
Qurtubi). Here are a few more quotations from the writings of
other scholars:
1.
Hafiz Ibn Hajr (RA) and Hafiz Badruddin Aini (RA) write in
their respective commentaries of Bukhari: "There is proof
in this hadith that a lady cannot be appointed to the office
of leadership or as a judge." (Fathul Bari vl.8 pg.129)
2.
Qadi Abu Bakr ibn ul-Arabi (RA) writes in his commentary of
Tirmidhi: "This proves that only men may be appointed as
leaders (rulers). There is a consensus that women have no
right to rulership."(āridatul Ahwadhi vl.9, pg 119)
3.
Allama Shawkani (RA) writes in the commentary of this hadith:
"In it is a proof that women do not qualify for any sort
of leadership. It is not permissible to make a lady the leader
because it is compulsory to abstain from anything that will
result in failure." (Naylul Awtār vl.8, pg 298)
4.
Qadi ibn-ul-Arabi (RA) writes again in Ahkām-ul-Qurān:
"This is clear proof that a lady cannot become the
khalifah (leader of the Muslim state) - There is no difference
of opinion in this matter." (Ahkāmul Qurān vl.3,pg.29)
5.
Allamah Mawardi (RA) and Shah Wali-ul-llah (RA) have listed
"Zukoorah" as an essential requirement of a Muslim
ruler."(Hujjatullah-ul-Balighah Vl. 2 Page 396,Izalatul
Khifa Vl. 1 Page 19, Shāmi Vl. 1 Page 548)
6.
Allamah Shami explains: ".... because women have been
commanded to remain in their homes, their condition is
therefore based on remaining concealed ...."(Shāmi vl.1,
pg 458)
7.
Qurtubi, after listing "being a male" as one of the
necessary conditions of a ruler says: "They are unanimous
that it is not permissible for a lady to become a
leader." (Tafseer Qurtabi, vl.1 pg.270)
8.
Imam Baghawi after quoting the hadith "A nation can never
be successful ...." says that it is an authentic hadith
and thereafter comments: "They have unanimously agreed
that a lady neither has the ability to become a leader nor a
judge because it is necessary for the leader to leave his home
in order to establish jihad and see to the matters of the
Muslims. Similarly the judge has to leave his home in order to
pass judgement in arguments. A lady is however "Awrah"
(something that must be concealed) and cannot (unnecessarily)
leave. Because of her physical weakness, she is unable to see
to most matters of the Muslims. A women is also deficient
whereas leadership and passing judgement are among the
greatest appointments. (Sharhus Sunnah vl.10, pg.77)
NB.
An extremely important point is made in the above quotations:
There is "ijmā" (consensus of opinion) among the
ummah that female leadership is not permissible. Ijmā is the
third most important source of Islamic law and cannot be
opposed.
Top
Consider
the Following:
Protagonists
of female leadership should consider the following:
*
The messengers of Allāh were always men. Never was a lady
deputed as a Rasul or Nabi. "And we have not sent
messengers before you except that they were men." [Al-Ambiyā:
7]
*
Nabi sallallahu alaihi wasallam had during his lifetime
despatched many jamāts (for the sake of da'wah and jihad
etc.) but never did he appoint a female as ameer of any of
these jamāts. (Fatawa Mahmoodia, vl.10, pg.129)
NB:
The scholars have enumerated approximately 60 jamāts of this
nature that were despatched by Nabi sallallahu alaihi wasallam.
(Zadul Ma'ād vl.1, pg. 129) These jamāts are normally
referred to as Sarāya by the historians.
*
Nabi sallallahu alaihi wasallam had on many occasions
personally led military expeditions. On such occasions he
would leave a deputy to see to the matters of the women,
children, aged and ill people that were still in Madina. For
example, he made Hazrat Ali (RA) his deputy at the time of
Tabuk and Abu Lubābah bin Abdul Munzir at the time of Badr.
These deputies were however never women. (Fatawa Mahmoodia
vl.10, pg.129, Zādul Ma'ād vl.3, pg.172 & 529)
*
Nabi sallallahu alaihi wasallam had four muazzins - Hazrat
Bilal, Hazrat Abu Mahdhoorah, Hazrat Abdullah ibn Umme Maktoom
and Sa'd al-Qurdh. ( Fatawa Manmoodia, vl.10, pg.127; Zādul
Ma'ād vl.1, pg.124)
None
of them were women, and it has never been narrated from the
salaf (pious predecessors from the Sahābah, Tabieen and
Taba-Tabieen) that women may give Azān. On the contrary,
jurists have regarded it as makrooh. (Durrul Mukhtār, vl.1,
pg.392)
*
In a similar manner the duties of iqamat, khutbah of jumuah
and the eids, imamat of salāh etc. can only be fulfilled by
men.(Fatawa Mahmoodia, vl.10, pg.125/6)
Besides
ruling a country, standing as a candidate in a political
party, leading any other movement or organisation and becoming
a member of a masjid or madressah committee are also not
permissible for a lady because:
-
these are not her functions in society,
-
if she does engage herself in such activities, she would be
contravening the rules of the Qurān and Hadith
regarding hijāb and female leadership.
Top
"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
Qurān (Al Naml 20-24). This analogy is however very strange
and can in no way substantiate their claim, because:
1.
Bilqees was a disbeliever at that time as is clear from the
verses: "I found her and her nation prostrating to the
sun ...." [Verse 24]
"Verily
she was of a disbelieving people". [Verse 43]
Later,
with the invitation of Hazrat Sulayman (Alaihis salām) she
brought Islam. She said: "Oh my Rabb! Verily I have
wronged my soul and I have surrendered with Sulayman to Allāh,
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 Imān,
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 Shām (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)
2.
The legislation of the previous ambiyā is not necessarily a
proof. The shariah of the previous ambiyā can only be
regarded as a valid argument if there is no verse of the Qurān
or hadith contradicting it. We have however already seen that
the Qurān, hadith and Ijm (consensus of the Ummah) do not
permit female leadership. (Ibid)
Mufti
Muhammad Shafi (RA) writes in Ahkamul Qurān:
"If
it is argued that the trend in the Qurān is to boldly refute
any evil action of the Kuffar that the Qurān 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 Qurān) 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). (Ahkāmul Qurān vl.3, pg.29)
Top
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 Uthmān
(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 Uthmān (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 Uthmān (RA). He felt that it
would be more appropriate to allow the turmoil and confusion
to settle and thereafter avenge the blood of Hazrat Uthmān.
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 Uthmān (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)
Top
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:
1.
Hazrat Aisha (RA) was not the leader of the army. Neither at
the time of suggesting that she accompany the army did they
consider making her their leader nor later during the cause of
the expedition was she regarded as their leader. Hazrat Talha
and Hazrat Zubair had asked her to accompany them so that she
could use her influence to convince the masses of the nobility
of their cause. This is why the rest of the wives of
Rasulullah sallallahu alaihi wasallam were also requested to
accompany the expedition and Hazrat Hafsah (RA) had even
accepted the request.
2.
Neither was Hazrat Aisha (RA) intending to capture the
khilafat from Hazrat Ali nor were Hazrat Talha and Zubair (RA)
intending to do so. They were only demanding that the
assassins of Hazrat Uthmān be brought to task. (Fathul Bari
vl.3, pg.56) In fact they had barely thought of meeting the
forces of Hazrat Ali (RA) on the battle field.
Allamah
ibn Taymiyyah (RA) writes: "Neither did Hazrat Aisha (RA)
fight (in the battle) nor did she leave (her home) in order to
fight. She had only intended to create peace among the Muslims
and thought that the Muslims would benefit by her leaving (for
Basrah etc.) .... They did not have any intention of fighting
on the day of Jamal. The battle however took place without
their choice. Because when Hazrat Ali and Hazrat Talha and
Hazrat Zubair (RA) had negotiated and agreed on re-
conciliation and that after they had settled they would seek
the assassins .... The assassins therefore feared that Hazrat
Ali would agree with them (Hazrat Zubair etc.) to capture
them, and they therefore captured the camp of Hazrat Talha and
Hazrat Zubair (RA). They thought that Hazrat Ali had attacked
them and in defence attacked the camp of Hazrat Ali. Hazrat
Ali (RA) thought that Hazrat Talha and Hazrat Zubair had
attacked him and retaliated in defence. The battle thus
occurred without their choice. Hazrat Aisha (RA) was seated
(on the camel) - neither did she fight nor did she command
anyone to do so. (Quoted by Ml.Y. Ludhyanwi on th authority of
"Minhājus Sunnah" pg.185, vl. 2)
3.
Many Sahabah (RA) disagreed with her participation in the
campaign. Many had written to her expressing their
dissatisfaction. Hazrat Umme Salma (RA) wrote her a lengthy
letter admonishing her: " ..... Had Rasulullah sallallahu
alaihi wasallam known that women are able to endure (the
difficulties of) jihad, he would have entrusted you! Do you
not know that he (Rasulullah Sallallahu alaihi Wasallam) had
prohibited you from travelling in the cities? Verily the
pillar of deen neither remains firm with women nor wealth and
it cannot be repaired by women if it has to crack (break). The
jihad of women is the lowering of the gaze and the drawing of
the hem and the intending of modesty. What would you say to
Rasulullah sallallahu alaihi wasallam if he has to object to
some of these mistakes - sitting on a camel travelling from
place to place? I take an oath that if it has to be said to
me: "O Umme Salmah! Enter Jannah! I would be ashamed to
meet Rasulullah sallallahu alaihi wasallam while I had torn a
veil (barrier) he had placed over me. Therefore make it your
veil (barrier) also ...." (quoted by Mufti R.Uthmani from
Al Aqdul Fareed vl.5,pg.66)
Top
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 Allāh 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 Allāh, ever since I know, you always speak the
truth." He said: "All praises are due to Allāh who
has decided in my favour on your tongue." (Fathul Bari
vl.13,pg.58)
3.
Hazrat Aisha (RA) later regretted joining the expedition to
Basrah as is clear from the above narration. Later in her life
she would say:"I wish I had stayed behind just as others
(from the Ummahat-ul-Mumineen and many Sahabah) had stayed
behind ....". (Fathul Bari vl.13,pg.55)
"I
wish I were a fresh twig and I had not undertaken my journey
..."
It
is narrated that whenever Hazrat Aisha used to read the verse
"And remain in your homes," she would cry so
excessively that her veil would become soaked. (Quoted by
Mufti R.Uthmani-Al Farooq Quarterly - Siyar A'lam un Nubala
vl.8,pg.80)
Top
Can
a Lady Lead the Salāh?
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 Salāh.
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 Salāh when the congregation is
purely female. This will be discussed later Insha-Allāh).
Top
Women
Leading Men in Salāh
Most,
if not all fuqaha (Muslim jurists) are of the opinion that
women cannot lead men in salāh. If any man performs his salāh
behind a female imam, his salāh would be null and void. Below
are the opinions of each of the four madhahib.
1.
Hanafi Madhab - "And it is not permissible for men to
follow a lady in salāh." (Hidayah vl.1. pg.209)
2.
Shafiy Madhab - "And a male following a lady (in salāh)
is incorrect."(Minhāj:Allamah Nawawi vl.1, pg.241)
3.
Maliki Madhab - "Salāh will therefore not be correct
behind a lady (imam)."(Bulghat-us-Salik: Allamah Sāwi
vl.1.pg.146)
4.
Hambali Madhab -"It is not correct in the opinion of the
general fuqaha, for a man to follow a lady (in salāh)."(Al
Mughni: Ibn Qudamah vl.2, pg.199)
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 salāh ...." (Bidayatul Mujtahid
vl.1, pg.105)
Top
Why
Can She Not Lead the Men in Salāh?
1.
Nothing has been narrated regarding this from Rasulullah
sallallahu alaihi wasallam or the Sahabah (RA) or the Tabi-een.
Had it been permissible, it would have definitely been
recorded in the books of Hadith and Fiqh.
(Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar
vl.1, pg.250)
2.
On the contrary Rasulullah sallallahu alaihi wasallam had
commanded the women to stand at the rear of the congregation
(if they do attend the congregational salāh). The reason
being that women are to be hidden and have been commanded to
observe hijāb. If men have to follow a lady imām in salāh,
they would have to stand behind her. This is in total contrast
with the rules of hijāb.(Bidayatul Mujtahid vl.1,pg. 105
& As Saylul Jarrar vl.1, pg.250)
A
hadith has been narrated regarding women standing at the rear
of the congregation: "Place them in the rear as Allāh
has placed them in the rear." (Nasbur Rayah vl.2, pg.36 -
quoted from Musannaf Abdur Razzāk- 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 ahādith - see Bukhari
vl.1, pg. 211)
3.
Rasulullah sallallahu alaihi wasallam said: ."... and a
lady should not lead a man in salāh ...." (Sunan Ibn
Majah vl.1,pg.250)
4.
The generality of the hadith "The nation that has
entrusted it's affairs to a lady cannot be successful,"
demands that women do not qualify to be entrusted with any
sort of leadership duties. Salāh is the most noble and
important matter of the Muslims. Can we entrust it to a lady
and hope for success? (As Saylul Jarrar - Allamah Shawkani
vl.1,pg.250)
Top
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 salāh (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 azān for her and He commanded her to lead the people (ahl)
of her dār (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 (nisā-e-ahle-dāriha) - this is how Dār-Qutni has
narrated this hadith. When an addition of this nature is
narrated, then it is compulsory to accept it. Had the extra
word 'Nisā' (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 salāh because the hadith also says
that Rasulullah sallallahu alaihi wasallam had appointed a
muezzin to call the azān for her. Azān is not called out for
nafl or sunnah salāh. It is only called for the fardh salāhs.
(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 salāh. 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 salāh 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 'ijmā' (unanimous agreement) that women
cannot lead men in salāh.
Top
Can
a Lady Lead a Purely Female Congregation
*
AHNāF: If a lady leads the salāh of a purely female
congregation, then salāh will be correct. It is however
makrooh tahrimi for women to form their own congregation. (Hidayah
vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157)
*
MāLIKIYYA: A lady can in no circumstance be the Imam even if
the congregation be entirely female. The salāh of even a lady
behind a female imām is invalid.Bulghatus Salik vl.1, pg.146;
Ashalul Madarik, vl.1,pg.241)
*
SHAWāFI: A lady can be the imam of a purely female
congregation. In fact it is mustahab for them to form their
own congregation. (Al Mughni vl.12,pg.199; Bada-i vl.1,pg.
157)
*
HANABILA: The salāh of a lady behind a lady imām is
permissible. There is however difference of opinion regarding
women forming their own congregation (behind a female imam).
(Al Mughni l.12, pg.199)
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 Salāh. (Musannaf Ibn Abi
Shaybah vl.2, pg.88-89)
While
it is narrated from Hazrat Ali (RA) that "a lady cannot
be an imām"(Ibid) and from Nafi (RA) that: "I do
not know that a lady can lead the women in salāh"(Ibid),
Hanafi Scholars also explain that when a lady does lead a
purely female jamāt, she has one of two options:
1.
She stands in front of the first row (just as a male imam
would do). This is however makrooh because it is contrary to
the spirit of Hijāb.
2.
She could stand in the middle of the first row (as Hazrat
Aisha and Hazrat Umme Salmah did). This however is also
makrooh because it is wajib (necessary) in a congregational
salāh that the Imam stands a little in front of the first
row. (Fathul Qadeer vl.1, pg.306)
Hanafi
Fuqaha therefore explain the ahadith of Umme Waraqah, Aisha
and Umme Salmah (RA) as mansukh (abrogated). Although Sheikh
Kamal Ibn Humām has after critically discussing the
possibility of abrogation concluded that purely female
congregations are makrooh-e-tanzihi, the general body of
Fuqaha-e-Ahnāf 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)
Top
Can
a Women Deliver a Lecture
from the Mimbar?
A
few verses of the Qurān regarding hijāb have been previously
mentioned under the caption "Hijāb 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 Ahzāb: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 salāh 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 Allāh Ta'āla says:
"And
when you ask them of anything, then ask it of them from behind
a curtain." (Al Ahzāb:530
"...
therefore be not soft in speech ..."(Al Ahzāb: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 Allāh Ta'āla says"
"Oh
Nabi! Tell your wives and daughters and the women of the
Believers to draw over them their jilbāb."(Al Ahzāb:59)
i.e. If due to any necessity a lady is compelled to leave her
home, she should cover herself with the jilbāb. The jilbāb
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 ayāt and her action
is contrary to the spirit of Hijāb. In a purely female
congregation two, the lady imām 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, shaytān
stares at her."[Tirmidhi Pg. VI]
Published
by: Madrasah Arabia Islamiah, Azaadville
Last modified:
July 19, 2007
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