Some Muslim scholars argue that women are not allowed to be leaders of a state or a political party, based on a hadith (saying of the Prophet Muhammad) that states: “Never will succeed such a nation as makes a woman their ruler.” They also cite other reasons, such as the physical and emotional differences between men and women, the potential for fitna (temptation or discord), and the traditional roles of women as mothers and wives.
Some Muslim scholars adopt a middle position and argue that women can be leaders in politics under certain conditions and limitations, such as having the consent of their husbands or guardians, having the support of the majority of the people, having the necessary qualifications and skills, and avoiding mixing with men or compromising their modesty. They also distinguish between different levels and types of leadership, such as executive, legislative, judicial, administrative, etc., and suggest that some are more suitable for women than others. Yusuf al Qaradawi was an Egyptian Islamic scholar He was known for his popular TV programme on Al Jazeera called Sharia and Life, which had millions of viewers worldwide. He wrote -
“her [a woman] ineligibility under the Islamic teaching (shar’a) to hold the caliphate or head the state is owing to the great burdens of such a huge responsibility which in most cases outweigh the capacity of the woman (and the man) and conflicts with the natural disposition of the woman as mother.”
However, he said that, “this does not exhaust all possibilities since we are aware that some women could be even more capable than some men. One such example is the Queen of Sheba whose story is told by Allah in the Qur’an. She led her nation to happiness and well-being in this and the other life and submitted herself with Prophet Solomon to Allah.”
Female khalifa in Islamic history
This is true, there was no female khalifa (caliph) in Islamic history, at least not in the widely recognized caliphates that ruled over most of the Muslim world. However, this does not necessarily mean that Islam forbids women from being leaders in other domains, such as politics, education, business, or social activism. As mentioned before, some Muslim scholars and feminists argue that women's leadership is compatible with Islamic principles and values, and that there have been examples of women leaders in Islamic history who contributed to the advancement of their societies.
The objectives of Islam in protecting women’s femininity:
- To preserve the beauty and tenderness of women that attract and please men, and to allow them to enjoy some privileges that suit their nature, such as wearing gold and silk.
- To prevent women from imitating men or adopting their manners and attire, which would undermine their femininity and dignity.
- To safeguard women from being exploited or harmed by lustful or violent men who would use them for their own gratification or abuse them.
- To establish a lawful and stable relationship between men and women based on marriage, which ensures mutual rights and responsibilities, love and mercy, procreation and upbringing of children.
Yusuf al Qaradavi on women leadership
Yusuf al Qaradawi expresses his views on the role and potential of women in the Islamic movement and society. He criticizes the male domination and control over women’s activities and aspirations, and calls for the emergence of female Islamic leaders in various fields of knowledge and action. He affirms that women have equal rights and duties as men in Islam, and that they can dedicate themselves to Allah and participate in jihad, which he defines as “struggle” in a broad sense. He also cites examples of women who excelled in leadership and scholarship in Islamic history, such as the Queen of Sheba.
He implies that women have innate talents and abilities that are not inferior to men’s, and that they should be given the opportunity to express and develop them for the benefit of Islam and humanity.
The Status of Women in Islam: by Yusuf al-Qaradawi
This is a book that discusses the role and rights of women in Islam from various perspectives. The author argues that Islam honors and respects women as human beings, as feminine beings, as daughters, wives, mothers and members of society. He refutes some misconceptions and criticisms about Islam’s stance on women’s issues, such as legal testimony, inheritance, blood money, guardianship, judiciary and political corps. He also explains how Islam protects women’s femininity and dignity, and regulates their relations with men in a balanced and just way. He cites evidence from the Qur’an, the Sunnah (the teachings and practices of the Prophet Muhammad), and the opinions of Muslim scholars to support his views. He also compares Islam’s treatment of women with other religions and cultures, and shows how Islam offers a better alternative for women’s well-being in this world and the hereafter.
What are the examples that the author gives of cases where women have more rights than men in Islam?
The author gives the examples of cases where women have more rights than men in Islam, such as wearing gold and silk, receiving bridal money from their husbands, being provided for by their husbands regardless of their wealth, being exempted from spending on their families and relatives, and having a higher status as mothers than fathers.
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