1 Comment
- Introduction
The role of Muslim women in leadership especially political leadership has generated vigorous discussion among Islamic scholars. Some interpret Islamic texts as barring women from holding top leadership positions such as head of state. Others, grounded in both scriptural analysis and the evolving context of modern governance, maintain that women are not inherently disqualified from such roles.
This article examines this issue through an in-depth study of:
- Relevant Qur’anic verses
- Hadiths (Prophetic traditions)
- Classical and contemporary scholarly opinions
- The nature of secular governance
- Historical and modern-day precedents
It will demonstrate that Islam does not categorically forbid women from becoming leaders including presidents in secular states, provided the woman is competent, elected, and her leadership serves the public good.
- The Qur’an and the Question of Female Leadership
Unlike some specific rules in Islamic law, the Qur’an does not explicitly restrict leadership to men. On the contrary, it provides stories of women in positions of power and praises qualities that are not gender-specific such as justice, wisdom, and consultation.
2.1. The Case of the Queen of Sheba (Bilqis) – Surah An-Naml (27:22 44)“Indeed, I found a woman ruling over them, and she has been given everything and she has a great throne… She said, ‘O assembly [of chiefs], advise me in my affair. I would not decide a matter until you witness [for] me.’” (Qur’an 27:23, 27:32)
- Bilqis, Queen of Sheba, ruled with wisdom and diplomatic intelligence.
- The Qur’an praises her consultation with advisors; a quality strongly encouraged in Islamic governance (shura).
- She ultimately accepts Prophet Sulayman’s invitation to monotheism, displaying spiritual humility and leadership maturity.
Scholarly Note:
Imam Al-Tabari, in his Tafsir, acknowledges her as a capable and wise leader. He does not criticize her gender, and the Qur’an does not disapprove of her authority.
This challenges the argument that female political authority is inherently invalid in Islam.
- Misunderstanding the Hadith about Women in Leadership
3.1. The Hadith: “No people will prosper who appoint a woman as their ruler”
Narrated by Abu Bakrah:
“When the news reached the Prophet (peace be upon him) that the people of Persia had made the daughter of Khosrau their queen, he said: ‘A people who appoint a woman as their leader will never prosper.’” (Sahih al-Bukhari, Hadith 4425)
This hadith is often quoted to argue that Islam forbids female leadership. However, the interpretation and application of this hadith require scrutiny:
3.2. Contextual Analysis
- This was said in reaction to a specific incident: the Persian Empire had collapsed into political chaos, and the Prophet was commenting on a broader decline, not issuing a general ruling.
- Abu Bakrah was not known as a narrator whose political opinions were always acted upon; his narration must be seen within context and corroboration.
3.3. Classical and Contemporary Scholarly Views
- Imam Al-Qurtubi explains that the hadith pertains to the caliphate, a unique religious position not a general public office or civil leadership.
- Imam Ibn Hazm rejected the notion that this hadith implies the prohibition of female rule in all contexts.
- Dr. Khaled Abou El Fadl, Professor of Islamic Law at UCLA, argues that this hadith is situational and not legally binding across all times and places.
- The Shari‘ah Foundations of Leadership: Gender-Neutral Principles
Islamic governance is built upon four principles that are not gender-restricted:
4.1. Justice (al-‘Adl)
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, to judge with justice…” (Qur’an 4:58)
Justice is the primary standard for governance. If a woman can establish justice, she fulfills the core of Islamic leadership.
4.2. Consultation (Shura)
“…consult with them in matters. Then when you have made a decision, put your trust in Allah.” (Qur’an 3:159)
Good leadership is collaborative. The Queen of Sheba modeled this. The Prophet Muhammad (PBUH) himself often consulted Umm Salama and others (male and female).
4.3. Trust and Capability (Amanah & Kifayah)
“The best person you can hire is the strong and the trustworthy.” (Qur’an 28:26)
Leadership is a trust given to the qualified, regardless of gender. This is further supported by Surah Yusuf (12:55), where Prophet Yusuf says “Appoint me over the storehouses of the land. Indeed, I am a skilled custodian.”
The verse upholds meritocracy, not masculinity.
- Classical and Modern Scholars Who Support Female Leadership
5.1 Imam Al-Tabari (d. 310 AH)
* Allowed women to hold public office and even act as judges.
* Interpreted the Queen of Sheba’s story as an affirmation of female capability.
5.2 Ibn Hazm (d. 456 AH)
- In al-Muhalla, he wrote:
“Leadership can be assumed by any person who fulfills the conditions, male or female.”
5.3 Sheikh Yusuf al-Qaradawi (RA)
- Wrote extensively that female political participation is permissible, especially in modern democracies where leadership is service, not religious command.
5.4 Dr. Jamal Badawi
- Author of Gender Equity in Islam, he rejects blanket restrictions on women and affirms their right to political and civil leadership based on Islamic principles.
5.5 Dar al-Ifta’ al-Misriyyah (Egypt’s Fatwa Authority)
- Issued multiple rulings stating that nothing in Shari’ah forbids women from serving as heads of state in modern constitutional systems.
- Leadership in Secular Systems vs. the Caliphate
The classical Islamic position that limits the Imamah al-Kubra (Caliphate) to men is tied to its religious role such as leading prayer, military command, and enforcing Islamic law.
However, in secular states, leadership:
* Is not religious
* Is legally limited
* Is accountable to the constitution
* Often involves collaborative governance
Modern heads of state in secular democracies are not caliphs or imams. Hence, classical rules for the Caliphate do not apply.
- Precedents of Female Authority in Muslim History
7.1 Shajarat al-Durr
* Ruled Egypt during the 13th century after her husband’s death.
* Recognized by military and religious authorities of her time.
* Led Egypt during the Crusades with competence and resilience.
7.2 Fatimah al-Fihri (9th Century)
* Founded the University of Al-Qarawiyyin in Fez, Morocco which is the world’s oldest degree-granting institution.
* A leader in education and endowments.
7.3 Modern Examples
* Benazir Bhutto – Twice elected Prime Minister of Pakistan.
* Sheikh Hasina – Longest-serving Prime Minister of Bangladesh.
* Khadijah al-Jahni – Appointed Minister of Education in Saudi Arabia.
* Many women now serve as ministers, parliamentarians, and governors in Muslim-majority nations.
- Conclusion: A Case for Gender-Inclusive Leadership in Islam
Islam does not disqualify women from leadership roles by default. The principles of Islamic governance such as justice, consultation, trustworthiness, and public service are gender-neutral. When applied to secular democracies, where the role of president or prime minister is civic, not religious, there is no Islamic legal barrier to women contesting and holding such positions.
As long as:
* The leader is qualified
* The system is constitutional
* The goal is service to the people
* The individual upholds justice and ethics
Then a Muslim woman can lawfully and rightfully lead, even as president.
References
1. The Holy Qur’an:
* Surah An-Naml (27:22 44)
* Surah An-Nisa (4:58)
* Surah Al-Imran (3:159)
* Surah Yusuf (12:55)Surah Al-Qasas (28:26)
- Hadith Literature:
* Sahih al-Bukhari, Hadith 4425 (Narration of Abu Bakrah)
- Classical Islamic Texts:
* Al-Tabari, Tafsir al-Tabari
* Ibn Hazm, al-Muhalla
* Imam Al-Qurtubi, Tafsir al-Qurtubi
* Al-Maqrizi, al-Suluk li Ma’rifat Duwal al-Muluk
- Contemporary Sources:
* Dr. Jamal Badawi, Gender Equity in Islam
* Sheikh Yusuf al-Qaradawi, Fiqh of Jihad
* Dar al-Ifta’ al-Misriyyah (Fatwa Portal, Egypt).
* Dr. Khaled Abou El Fadl, Speaking in God’s Name
- Historical Records:
* UNESCO, History of Al-Qarawiyyin University
* Chronicles of the Mamluk Sultanate on Shajarat al-Durr
About the Author:
Alhaji Imam Alusine Mansaray is a public commentator and a passionate advocate for agricultural transformation, youth and women’s empowerment, and responsible leadership in Sierra Leone.
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