FEMALE LEADERSHIP IN ISLAM

In the name of Allah most gracious most merciful
Assalaamu alaykum wa rahmatuallahi wa barakatuhu

Allah subhanawatala says -Men are the protectors and maintainers of women.Allah subhanawatala has given Men more strength than women,and its the duty of Men to protect women & provide maintainence for women.Since rulers are protectors & men are the protectors ,hence men are rulers

4:34 Men are the protectors and maintainers of women because Allah has given the one more (strength) than the other and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct admonish them (first) (next) refuse to share their beds (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High Great (above you all).

Surah 4:34 reads:Men are "qawwamuna" over women, because Allah has given some more than others, and because they support them from their means.........Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard.

*Note:So women in absence of husband women guard homes and all that which deserves to be guarded.In the case of obedience as well women have to obey the husbands whereas the right of the ruler has to be obeyed, women are in the position to be devotedly obedient whereas the nature of the ruler is to command.

Ibn-Hanbal, No. 7396 Prophet Muhammad said: “The most perfect believers are the best in conduct and best of you are those who are
best to their wives.”

Qur'an 4: l9 "...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good."

Allama Muhammad Asad writes:
The expression qawwam is an intensive form of qa'im ( "one who is responsible for" or "takes care of" a thing or a "person" ). Thus, "qama 'ala 'l-mar'ah" signifies "he undertook the maintenance of the woman" or "he maintained her" ( see Lane VIII, 2995 ). The grammatical form qawwam is more comprehensive than qa'im, and combines the concepts of physical maintenance and protection as well as of moral responsibility: and it is because of the last-named factor that I have rendered this phrase as "men shall take full care of women".

Shayk Abdullah Yusuf Ali writes:
Qawwam: one who stands firm in another's buisiness, protects his interests, and looks after his affairs; or it may be, standing firm in his own business, managing affairs, with a steady purpose.

Men Have A Degree Of Responsibility
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 Allâh Ta'âla says in the Qurân: "2:228. And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allâh has created in their wombs, if they believe in Allâh and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allâh is All-Mighty, All-Wise.

Note:Men have a degree of responsibility over women for protection and maintanence.

Al-Tabari in his Tafsir narrated from Ibn `Abbas:
"The daraja mentioned by Allah Most High here is the forfeiting, on the man's part, of some his wife's obligations towards him and his indulgence towards her, while he is fully obligated to fulfill all his obligations towards her, because the verse came right after { And they (women) have rights similar to those (of men) over
them in kindness} . Hence Ibn `Abbas said: “I would not like to obtain all (astanzif) of my right from her because Allah Most High said { and men are a degree above them}” Source:al-Tabari, Tafsir, 1954, vol. 2, p. 454

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.....) .Excerpts

Ibn kathir comments: Allah said: ﴿وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ﴾(but men have a degree (of responsibility) over them.)

Allâh has granted him responsibility that is why risalat (prophethood), imamat-e-kubra and sughra (major and minor leadership), Adhân, Iqâmat, khuthba etc. are confined to men. (meaning that only men were Rasuls and Nabis and only man can rule, lead the salâh etc.)

Spiritual Equality of Women and Men
In the Qur'an we find that it is good deeds and awareness of Allah which make the believer, male or female, noble in the sight of Allah:

49:13 O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

For Muslim men and women - for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in God's praise - for them has God prepared forgiveness and great reward.(Qur'an 33:35) also 40:40, 3:195 , 16:97

The authentic sunnah of our beloved prophet Muhammed (peace be upon) is enough proof to refute the lie that men are superior or better then women in creation, intelligence and religion, Since the prophet clearly stated:

"Assuredly, women are the twin halves of men." (Sahih reported by Abu-Dawud (RA) The Prophet of Islam (peace be upon him) said, He said, “Yes, for women are the twin halves of men.” (Narrated by al-Tirmidhi, 113; Ahmad, 25663. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi)

It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about a man who finds some wetness (on his clothes) but did not have an erotic dream, and he said, “He should do ghusl.”He was asked about a man who had an erotic dream but did not find any wetness, and he said,“He does not have to do ghusl.” Umm Salamah said, “O Messenger of Allaah, if a woman sees that, does she have to do ghusl?” He said, “Yes, for women are the twin halves of men.”(Narrated by al-Tirmidhi, 113; Ahmad, 25663. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 98)

In Islam women are the twin halves of men. So this particular narration in sahih bukhari ((Sahih al-Bukhari, Volume 1, Book 6, Number 301; see also Volume 2, Book 24, Number 541). Men and women are equal but not identical in nature and role whether privately or publicly.

Likewise in the traditions of the Prophet Muhammad (sallallaahu `alayhi wa sallam) - which is the second source of the Islaamic deen - we find that the Prophet Muhammad (sallallaahu `alayhi wa sallam) said in a Hadith that indeed verily women are the twin halves of men. The Arabic word shaqaa'iq, translated as twin halves, means taking something and splitting it in half. The understanding is that there is a single humanity, a single essence which is shared, and there are twin halves of that - one is man and one is women. This is repeated often in the Qur'aan. The words of the Prophet Mohammad (sallallaahu `alayhi wa sallam) also emphasize this. This is a very important concept to understand .

The Prophet of Islam, peace be upon him, said:"Women are the twin halves of men".

The Qur'an emphasises the essential unity of men and women in a most beautiful simile:They (your wives) are your garment and you are a garment for them.(2:187)

And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquillity with them; and He has put love and mercy between you. Verily in that are signs for those who reflect.(30:21)

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Are women deficient in intelligence and religion?
Sahih Al-Bukhari HadithHadith 1.301 Narrated byAbu Said Al Khudri
Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle?"
He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A
cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He
said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her
intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the
deficiency in her religion."

*1.The hadith says women are deficient in intelligence because two women is equal one man, witnesses .As the hadith specifies the reason ,deficient means
inadequate in amount or degree,lacking in some necessary quality .And intelligence means the ability to comprehend; to understand and profit from experience.So women have usually inadequate amount of experience in bussiness transactions.

2:282 O ye who believe! when ye deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write as Allah has taught him so let him write. Let him who incurs the liability dictate but let him fear his Lord Allah and not diminish aught of what he owes. If the party liable is mentally deficient or weak or unable himself to dictate let his guardian dictate faithfully.
And get two witnesses out of your own men and if there are not two men then a man and two women such as ye choose for witnesses so that if one of them
errs the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period whether it be small or big: it is juster in the sight of Allah more suitable as evidence and more convenient to prevent doubts among yourselves; but if it be a transaction which ye carry out on the spot among yourselves there is no blame on you if ye reduce it not to writing. But take witnesses whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things.

few comments
*..a. This is not a general rule in the Qur'aan two women equals to one man as witness as in verse 24:6-9, explicitly equates the testimony of both genders.

*b. The context of this passage (verse, or Ayaah 2:282) relates to testimony on financial transactions, in which women do not generally participate.Its not a blanket law otherwise it would contradict 24:6-9.

*c. The reason for variations in the number of male and female witnesses required is given in the same passage. No reference is made to the inferiority or superiority of one gender's witness or the other's. It is to prevent errors in the business deal.The Arabic term used in this passage,'tadhilla ', literally means "loses the way," "gets confused," or "errs." and if one errs then the other may remind her[the other women is trusted in making a judgement of her decision,it itself means she is capable of making decisions hence intelligence] .In numerous societies, past and present, women generally may not be heavily involved with and experienced in business transactions. Allah prevented her from being burdened by the pressure of being a single witness thus its shared betwenn two women.

Nevertheless, this has also meant for the jurists that a woman's testimony counts in cases of feminine affairs such as foster relationships,menstruation, delivery and such matters whose knowledge was confined to women in past ages and probably still is."

The exclusion of woman's testimony[unless there is no alternative] from cases of major crimes, and cases requiring retaliation in kind is for instance, to see a woman closing her eyes, or running away in panic from a scene of bloodshed; therefore, it becomes difficult for that woman to give a reliable account of the crime.

Therefore, it is the duty of a fair judge to be guided by this objective when assessing the worth and credibility of a given testimony, regardless of the gender of the witness. A witness of a female graduate of a business school is certainly far more worthy than the witness of an illiterate person with no business education or experience."

Note:In the financial matters described in verse 2:282, two women’s testimony is also for woman’s protection. That is rather advantageous to women.

For moon sighting a single woman’s testimony is enough to declare Islaamic festivals of Eids and/or Ramaadan.
In rape cases (as victim) single women’s (victim’s) testimony is enough to put guilty man to death.

Qu’ran 24:4 Those who accuse a chaste woman of fornication and do not produce four witnesses to support their allegation,shall be flogged with eighty lashes and their testimony shall not be accepted ever after, for they are the ones whoare wicked transgressors.The text implies any four witnesses, who could be of either sex.

*2.The hadith says women are deficient in religion to better put it "in deen",because they do not pray nor fast in menses.
Deficient means Inadequate in amount or degree ,Islamic belief is on 5 pillars.Prayer
and fasting are two among the five.So inadequecy in following two practices,though fasting is done later,yet there is a lapse in continuity.Women are allowed to miss prayers during menstruation and they will not be held accountable for the missed salat/prayers.

Prayer and fasting is not done during menses as Allah subhanawatala says 2:222 They ask thee concerning women's courses. Say: They are a hurt and a pollution; so keep away from women in their courses and do not approach them until they are clean. But when they have purified themselves ye may
approach them in any manner time or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep
themselves pure and clean.

so women are unclean in menses. prayers are done in cleaniness and so is fasting.
also,74:4 And thy garments keep free from stain! 5 And all abomination shun!

*3 Further the hadith says "A cautious sensible man could be led astray by some of you.He is actually asserting here the power of some women to influence men and sway their opinion. Some women not all women.

Women are more in hell when compared to men but this does not rules out the possibility that women could be more or equal in paradise .Allah knows best.

Quranic verse 2:282 explains how to make financial contract.From writing the deal to witnesses is explained in the verse. Two women
witnesses is equal to one man witness.Altogether two male witnesses are required but if a male is present then one man and two women witness would
suffice.

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Allah's Favour
"And do not covet that which Allâh 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 Allâh of his bounty. Verily Allâh has full knowledge of all things". [An Nisâ - 32]

Hafiz Ibn Katheer (RA) narrates on the authority of Imam Ahmad and Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of Allâh! 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)
*Note:Duties of men and women are different but they get reward according to their deeds.

The Prophet, peace and blessings be upon him, says in this regard, addressing women: “Take care of your home for that is your Jihad.” (Musnad Ahmad).

The Book on Government (Kitab Al-Imara) Muslim :: Book 20 : Hadith 4695
It has been reported on the authority of Sahl b. Aba Umama b. Sahl b. Hunaif who learned the tradition from his father who (in turn) learned it from his grandfather-that the Messenger of Allah (may peace be upon him) said: Who sought martyrdom with sincerity will be ranked by Allah among the martyrs even if he died on his bed. In his version of the tradition Abd Tahir did not mention the words:" with sincerity".
*Note:Even without Jihad martyrdom can be attained if Allah wills

Al-Tirmidhi HadithHadith 2534 Narrated byAisha
Aisha asked Allah's Messenger (peace be upon him) whether jihad was incumbent on women, and he replied, "Yes, jihad which does not include fighting is incumbent on them. It is the hajj and the umrah."
Ibn Majah transmitted it.
*Note Jihad for women is haj and umrah

After apostles its the sincere lovers of truth [siddiq] who has the highest position
57:19 And those who believe in Allah and His apostles they are the Sincere (Lovers of truth) and the witnesses (who testify) in the eyes of their Lord: they shall have their Reward and their Light but those who reject Allah and deny Our Signs they are the Companions of Hell-Fire.

Remembrance Is The Greatest Thing
29:45 Recite what is sent of the Book by inspiration to thee and establish Regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do
Rasulullah (sallallaho alaihe wasallam) once said to his companions,
"Shall I tell you something that is the best of all deeds, constitutes the best act of piety in the eyes of your Lord, will elevate your status in the Hereafter,
and carries more virtue than the spending of gold and silver in the service of Allah or taking part in JIHAD and slaying or being slain in the path of Allah?"
The Companions said, "Yes, O Messenger of Allah!" The Prophet (Sallallaho alaihe wasallam) replied, "It is the Zikr of Almighty Allah."
(Narrated by Tirmidhi, Ahmad, and Hakim who declared its chain of narrators sound )

4:176 They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies leaving a sister but no child she shall have half the inheritance: if (such a deceased was) a woman who left no child her brother takes her inheritance: if there are two sisters they shall have two-thirds of the inheritance (between them): if there are brothers and sisters (they share) the male having twice the share of the female. Thus doth Allah make clear to you (His law) lest ye err. And Allah hath knowledge of all things.
*Note:The male have twice the share of the female in inheritance because the duty of men is to provide for the maintainence of women and family throughout.whereas women are free to use their property as they like but they must fear Allah while spending money.

Summary
The greatest thing is remembrance which is in the reach of both men and women.Allah favoured men with jihad in battle field,whereas the Jihad for women is hajj and taking care of home.After Prophets the sincere lovers of truth have highest station,after them martyrs.
16:97 Whoever works righteousness man or woman and has faith verily to him will We give a new life a life that is good and pure and We will bestow on such their reward according to the best of their actions.

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 Qurân have explained the verse under discussion that just as men only rule a country, lead the salâh etc. only men can be the head of a family. A few examples are:

QURTUBI "..... and the judges, rulers and mujahideen are among the men and this is not found among the women." (Qurtubi, vl.5, pg.168)
IBN KATHEER "..... that is why nubuwat is reserved for men just as rulership ....."(Tafseer Ibn Katheer vl.1, pg.503)
BAIDAWI " .... that is why nubuwat (prophethood), leading the salâh, leading a country and establishment of other sha-âir (distinguishing features) of deen (e.g. adhân, 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.

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Another Verse from the Qurân
Describing women, Allâh Subhanahu Ta'âla says in the Qurân: "Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with Allâh). (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.

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Hijâb and Female Leadership
Hijâb 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 hijâb:

"And stay in your houses. And adorn not yourselves with the adornment of the time of Ignorance." (Al Ahzâb: 33)
"And when you ask of them (wives of Nabi Sallallahu alaihi Wasallam) anything, then ask them from behind a curtain." (Al Ahzâb: 53)
".... therefore be not soft of speech, lest he in whose heart is a disease, aspire (to you) but utter customary speech." (Al Ahzâb: 32)
"O Nabi! Tell your wives and daughters and the women of the believers to draw their jilbâbs (a special cloak that covers the entire body) close around them ...."(Al Ahzâb:59)
"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 hijâb may be deduced:

The lady should at all times remain in her home.
If due to any shar'ie necessity (eg. Haj, visiting her parents, visiting the ill etc.) (Ruhul Ma'âni vl.22 pg.6) then she should cover her entire body including the face.
She has to communicate with men from behind a curtain.
She must not lower her tune when speaking with strange men.
She should not walk in such a manner that would attract the attention of men.
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 Hijâb 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 hijâb. It is on this accord that Shariah has prohibited female leadership.

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Warning of Rasulullah sallallahu alaihi wasallam
A female leader would either be contravening the rules and regulation of Hijâb 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."
*Note:Obeying women here means women in leadership which is forbidden.

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)
*Note: Your matters are in the hands of your women here means women in leadership which is forbidden.

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 Qurân, 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.

Believers enjoining just and forbid evil whether men or women.
"The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey God and His Apostle. On them will God pour His mercy: for God is Exalted in power, Wise. (The Noble Quran, 9:71)"
*Note:In Islam women clearly have the right to forbid men what is evil, so this proofs women aren’t inferior to men in religion or intelligence, since Allah swt gives women the right to correct men when they are wrong, and to forbid them the evil.

Some Quotations:
The reader has already seen the opinions of some leading commentators of the Qurân (âlusi, Ibn Katheer, Baidawi and Qurtubi). Here are a few more quotations from the writings of other scholars:

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)
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."(âridatul Ahwadhi vl.9, pg 119)
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 Awtâr vl.8, pg 298)
Qadi ibn-ul-Arabi (RA) writes again in Ahkâm-ul-Qurân: "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." (Ahkâmul Qurân vl.3,pg.29)
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, Shâmi Vl. 1 Page 548)
Allamah Shami explains: ".... because women have been commanded to remain in their homes, their condition is therefore based on remaining concealed ...."(Shâmi vl.1, pg 458)
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)
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 "ijmâ" (consensus of opinion) among the ummah that female leadership is not permissible. Ijmâ is the third most important source of Islamic law and cannot be opposed.

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Consider the Following:
Protagonists of female leadership should consider the following:

The messengers of Allâh 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-Ambiyâ: 7]
Nabi sallallahu alaihi wasallam had during his lifetime despatched many jamâts (for the sake of da'wah and jihad etc.) but never did he appoint a female as ameer of any of these jamâts. (Fatawa Mahmoodia, vl.10, pg.129)
NB: The scholars have enumerated approximately 60 jamâts of this nature that were despatched by Nabi sallallahu alaihi wasallam. (Zadul Ma'âd vl.1, pg. 129) These jamâts are normally referred to as Sarâya 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 Lubâbah bin Abdul Munzir at the time of Badr. These deputies were however never women. (Fatawa Mahmoodia vl.10, pg.129, Zâdul Ma'âd 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; Zâdul Ma'âd vl.1, pg.124)
None of them were women, and it has never been narrated from the salaf (pious predecessors from the Sahâbah, Tabieen and Taba-Tabieen) that women may give Azân. On the contrary, jurists have regarded it as makrooh. (Durrul Mukhtâr, vl.1, pg.392)
In a similar manner the duties of iqamat, khutbah of jumuah and the eids, imamat of salâh 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 Qurân and Hadith regarding hijâb and female leadership.

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"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 Qurân (Al Naml 20-24). This analogy is however very strange and can in no way substantiate their claim, because:

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 salâm) she brought Islam. She said: "Oh my Rabb! Verily I have wronged my soul and I have surrendered with Sulayman to Allâh, 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 Imân, 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 Shâm (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)

The legislation of the previous ambiyâ is not necessarily a proof. The shariah of the previous ambiyâ can only be regarded as a valid argument if there is no verse of the Qurân or hadith contradicting it. We have however already seen that the Qurân, hadith and Ijma (consensus of the Ummah) do not permit female leadership. (Ibid)
Mufti Muhammad Shafi (RA) writes in Ahkamul Qurân:

"If it is argued that the trend in the Qurân is to boldly refute any evil action of the Kuffar that the Qurân 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 Qurân) 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). (Ahkâmul Qurân vl.3, pg.29)

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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 Uthmân (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 Uthmân (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 Uthmân (RA). He felt that it would be more appropriate to allow the turmoil and confusion to settle and thereafter avenge the blood of Hazrat Uthmân. 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 Uthmân (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)

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:
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.

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 Uthmân 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.

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)

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 Allâh 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 Allâh, ever since I know, you always speak the truth." He said: "All praises are due to Allâh who has decided in my favour on your tongue." (Fathul Bari vl.13,pg.58)

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)

Talhah and Zubayr sought Ali's permission to go to Makkah to perform Umrah. They met Aishah the wife of the Prophet. She was greatly shocked when she heard of the assassination of Uthman. From Makkah, Talhah, Zubayr and Aishah set off for Basrah where large numbers were gathering to seek revenge for the death of Uthman.

The forces gathered at Basrah seemed to present an open challenge to Ali. As the caliph of the Muslims and the head of the entire Muslim State, he could not tolerate any insurrection or armed revolt against the State. But what a difficult and awesome task he faced! To deal with the revolt, he had to confront his brothers, his companions and his friends-followers of the Prophet and his religion, those who often fought side by side with him against the forces of shirk, those whom he respected and loved.
The forces clamoring for vengeance for Uthman and those supporting Ali met at a place called Kuraybah, near Basrah. Ali desired to avoid war and settle matters by peaceful means. He used every means at his disposal to achieve peace. He clung to every hope of avoiding confrontation. But the dark forces at work against Islam and how numerous were these, were determined that matters should come to a terrible and bloody end.
Ali wept. He wept bitterly when he saw Aishah, the "Mother of the Believers" in her hawdaj or palanquin astride a camel at the head of the army which now emerged to fight him. And when he saw Talhah and Zubayr, two close companions of the Prophet, in the midst of the army, he shouted to them to come out to him. They did and Ali said to Talhah:
"O Talhah, have you come with the wife of the Messenger of Allah to fight along with her...?" And to Zubayr he said:
"O Zubayr, I implore you, by God, do you remember the day when the Prophet. peace be on him, passed by you and we were in such and such a place and he asked you: 'Do you love Ali?' and you said: 'Why shouldn't I love my cousin and one who follows my religion...?'"
Ali continued talking to them reminding them of the bonds of brotherhood and faith. In the end both Talhah and Zubayr withdrew from participation in this civil war. They withdrew immediately when they saw the situation in a different light. But they paid for that withdrawal with their lives.
As they withdrew, a man named Amr ibn Jarmouz followed Zubayr and cowardly murdered him while he performed Salat. Talhah was killed by an arrow allegedly shot by Marwan - a cousin of Uthman who was too blinded by rage and the desire to seek revenge for his kinsman to respond to the possibility of avoiding war and bloodshed among Muslims.
The murder of Uthman had become Talhah's tryst with destiny. He did not participate in the fighting and killing that followed that came to be known in history as the "Battle of the Camel". Indeed, if he had known that the fitnah would have degenerated into such insane hatred and bitterness and resulted in such a bloody outcome, he would have resisted it. He was not keen to fight Ali. He was simply appalled by the murder of Uthman and wanted to see justice done. Before the beginning of the battle he had said in a voice choked with emotion:
"O Lord, for the sake of Uthman, take from me this day until You are pleased." Then when Ali faced him and Zubayr, they saw the correctness of his position and withdrew from the field of battle. Yet, in these difficult circumstances, martyrdom was reserved for them.

When the numerous dead from the battle were brought together, Ali led the funeral prayer for them all, those who were with him and those who were against him. And when he had finished burying Talhah and Zubayr he bade farewell to them with a heavy heart, a heart filled with tenderness and love.
"I really hope," he said in simple and sublime words, "that Talhah, az-Zubayr, Uthman and I will be among those of whom God has said: 'And We shall remove from their hearts any lurking sense of injury and rancor; they will be brothers joyfully facing each other on thrones of dignity.' "(The Quran, Surah al-Hijr, 15:47)
Then he looked tenderly and sorrowfully on the graves of his brothers in faith and said: "I have heard with these two ears of mine the Messenger of Allah, may Allah bless him and grant him peace, saying: "Talhah and az-Zubayr are my companions in Paradise!"

The Battle of Camel came to an end. Aishah, the mother of the believers, realized that she had precipitated matters .Although a brave woman, she took to weeping day and night and fell sick. Ali visited her frequently and tried to calm her feelings. He made arrangements that she was properly looked after and was provided all facilities. Ashtar the leader of the regicides purchased the most valuable camel in Basra and sent it to Ayesha in lieu of the camel that had been killed in the battle. Ayesha refused to accept the gift, and cursed Ashtar as the evil genius who was responsible for the troubles of the Muslim Ummah. When Ayesha recovered from her illness she expressed the desire to be sent to Madina. Ali made elaborate arrangements for her journey. A group of women from Basra accompanied her to Madina. Muhammad b Abu Bakr, a step-brother of Ayesha, was commissioned by Ali to escort her to Madina. Ali himself traveled with her caravan for one stage beyond Basra, and there saw her off, requesting her to forgive and forget, for no one could say whether they were destined to meet again or not. Ayesha reciprocated the goodwill of Ali and the two parted as friends. Back in Madina, Ayesha led a retired life and did not thereafter take part in politics. She contented herself with narrating the traditions of the Holy Prophet and in this field of scholarship, she came to be recognized as an authority.

Can a Lady Lead the Salâh?
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 Salâh.

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 Salâh when the congregation is purely female. This will be discussed later Insha-Allâh).

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Women Leading Men in Salâh
Muslim jurists are of the opinion that women cannot lead men in salâh. If any man performs his salâh behind a female imam, his salâh would be null and void. Below are the opinions of each of the four madhahib.

Hanafi Madhab - "And it is not permissible for men to follow a lady in salâh." (Hidayah vl.1. pg.209)
Shafiy Madhab - "And a male following a lady (in salâh) is incorrect."(Minhâj:Allamah Nawawi vl.1, pg.241)
Maliki Madhab - "Salâh will therefore not be correct behind a lady (imam)."(Bulghat-us-Salik: Allamah Sâwi vl.1.pg.146)
Hambali Madhab -"It is not correct in the opinion of the general fuqaha, for a man to follow a lady (in salâh)."(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 salâh ...." (Bidayatul Mujtahid vl.1, pg.105)

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Why Can She Not Lead the Men in Salâh?
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)

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 salâh). The reason being that women are to be hidden and have been commanded to observe hijâb. If men have to follow a lady imâm in salâh, they would have to stand behind her. This is in total contrast with the rules of hijâb.(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 Allâh has placed them in the rear." (Nasbur Rayah vl.2, pg.36 - quoted from Musannaf Abdur Razzâk- 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 ahâdith - see Bukhari vl.1, pg. 211)

Rasulullah sallallahu alaihi wasallam said: ."... and a lady should not lead a man in salâh ...." (Sunan Ibn Majah vl.1,pg.250)

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. Salâh 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)

The hadith of Umm Waraqah who was allowed by the Prophet (peace and blessings be upon him) to lead the salah. According to the Sunan of Abu Dawud, the hadith says: "Umm Waraqah wanted to accompany the Prophet (peace and blessings be upon him) to the battle of Badr, but the Prophet told her to stay in her home." Further in this hadith it is said that the Prophet (peace and blessings be upon him) used to visit her in her home. He appointed a person to give the Adhan (call for Prayer) for her and he told her to lead the Prayer for the people of her house. `Abdur-Rahman ibn Khallad (the reporter of this hadith) said, "I saw her muezzin who was a very old man" (Abu Dawud 500). In other reports of this hadith it is said that the Prophet told her to lead the Prayers of the women of her house (Ad-Darqutni).

Can a Lady Lead a Purely Female Congregation
The Prophet (peace and blessings be upon him) allowed Umm Waraqah (may Allah be pleased with her) to lead the women of her household in Prayer as ibn Qudamah said in Al-Mughni, just as `A’ishah (may Allah be pleased with her) used to lead women in Prayer and stand with the women in the middle of the first row. Umm Salamah (may Allah be pleased with her) would also do so.
From all of the above it becomes very clear that it is not permissible for a woman to lead the prayer in the mosque. The Prophet (peace and blessings be upon him) said, “A woman may not be an imam, and a wicked sinner may not be imam for the believers, except if he has overpowered him with authority, or he fears the whip or sword of the latter.” Even though the hadith is weak, the majority act according to its implication.

It is similarly narrated that Hazrat Umme Salmah (RA) and Hazrat Aisha (RA) used to lead the women in Salâh. (Musannaf Ibn Abi Shaybah vl.2, pg.88-89)

Umm Waraqah was'nt allowed to lead men in salah
1. If it is permitted by Allah or His Messenger (peace and blessings be upon him), then such permission would have been transmitted from the first generation of Islam.
2. The Prophet (peace and blessings be upon him) never said to a woman or chose a woman to lead Prayers in the mosque during the whole 16 years between the prescription of Prayer in Makkah and his death in Madinah. He could have chosen `A’ishah, the Mother of the Believers, or Fatimah, the master of the women of Jannah (Paradise), to lead the Prayers in his mosque, even just one time to show us that this is acceptable, especially that his mosque was a part of his home. Also, his Companions and their followers did not do this either, showing that it is not permissible for a woman to lead the Prayer at the mosque.

3. The Prophet (peace and blessings be upon him) said, "No nation shall succeed that is led by a woman" (Al-Bukhari and Muslim). This is even more binding in Prayer, since the imamate of Prayer requires a far more slavish imitation and following than the greater imamate.

4. The known practice in Prayer is that women should stand behind men; therefore it is obvious that their being at the front is not permitted.

The Prophet (peace and blessings be upon him) said, "Keep them (women) behind insofar as Allah has kept them behind.”
The Prophet (peace and blessings be upon him) said, "The best of the men’s rows is the first, and the worst is the last; and the best of the women’s rows is the last, and the worst is the first” (Muslim). The last rows are the best for women because they are farther away from the men as against the first rows that are nearest to the men. This explicitly states that if women are in the front they are in the worst position to pray. So how can she be delivering the khutbah (sermon) facing the worshipers and then praying ahead of even the first row of men?

Narrated Anas (may Allah be pleased with him): "Allah’s Messenger (peace and blessings be upon him) prayed and an orphan and I prayed behind him and Umm Sulaim (may Allah be pleased with her) was behind us” (agreed upon).

5. It is better for women to pray in their houses than to attend congregational Prayer, even though it is permissible for them to attend the mosque. And it is not right that the leader of the Prayer be precluded from such excellence to begin with.

The Prophet (peace and blessings be upon him) said, "Do not prevent the women from going to the mosques although their houses are better for them.”

Umm Humaid As-Sa`diyyah came to the Messenger of Allah (peace and blessings be upon him) and said, "O Messenger of Allah, I love to pray with you. The Prophet (peace and blessings be upon him) said, “I am aware of that, but your Prayer in your residence is better for you than your Prayer in your people’s mosque. And your Prayer in your people’s mosque is better than your Prayer in the (larger) congregational mosque.” In this hadith the Prophet (peace and blessings be upon him) encouraged the women to pray in their houses because it is better for them, and whatever the Prophet chose for his Ummah is the best for them, because the source of the Prophetic knowledge is divine, and it is free from all kinds of error. If it is better for them to pray at home, then for women to lead the Prayer at the mosque would not be permissible.

7. It is not allowed for anyone to make the Adhan or the Iqamah except a Muslim male who is adult and sane, who can pronounce the letters of the Adhan and the Iqamah properly. And the proof for that is that women were never asked to make the Adhan for men. The Prophet (peace and blessings be upon him) said addressing his male Companions, “If you start Prayer, one of you should make the Adhan, and the oldest (male) of you or the most versed in Qur’an should be your imam.” So if the woman is not allowed to make the Adhan or the Iqamah, how can we say that she is allowed to lead the Prayer?

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Can a Women Deliver a Lecture from the Mimbar?
A few verses of the Qurân regarding hijâb have been previously mentioned under the caption "Hijâb 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 Ahzâb: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 salâh 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 Allâh Ta'âla says:

"And when you ask them of anything, then ask it of them from behind a curtain." (Al Ahzâb:530

"... therefore be not soft in speech ..."(Al Ahzâb: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 Allâh Ta'âla says"

"Oh Nabi! Tell your wives and daughters and the women of the Believers to draw over them their jilbâb."(Al Ahzâb:59) i.e. If due to any necessity a lady is compelled to leave her home, she should cover herself with the jilbâb. The jilbâb 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 ayât and her action is contrary to the spirit of Hijâb. In a purely female congregation two, the lady imâm 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, shaytân stares at her."[Tirmidhi Pg. VI]

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by Moulana Muhammad Karolia with modifications.

BIBLIOGRAPHY AND REFERENCES

1. Tafseer Ibn Katheer : Hafiz Imadudeen Ibn Katheer (774AH)

2. Tafseer Ruh-ul-ma'ani : Allamah Mahmood Aloosi (1270AH)

3. Tafseer Uthmani : Maulana Shabeer Ahmed Uthmani

4. Ma-arif-ul-Qurân : Mufti Muhammed Shafi Uthmani

5. Ahkam-ul-Qurân : Qadhi Abu Bakr Ibnul Arabi (543AH)

6. Al-Jami-li-Ahkâm-il- Qurân : Imam Qurtubi

7. Sahih-ul-Bukhari : Imam Muhamed Ibn Ismail Bukhari (256AH)

8. Sunan-an-Nisai : Imam Ahmed ibn Shu'ayb Nasai (303AH)

9. Sunan-at-Tirmidhi : Imam Muhamed ibn Eesa At- Tirmidhi (397AH)

10. Musannaf-ibn Abi Shaybah : Imam bin Abi Shaibah (235AH)

11. Fath-ul-Bari : Hafiz Ibn Hajr (852AH)

12. Umdat-ul-Qari : Allamah Aini (855AH)

13. Aridatul-Ahwadhi : Qadhi Ibnul-Arabi (543)

14. Sharh-us-Sunnah : Imam Husain ibn Masood Al Baghawi (516)

15. Naylul-Awtâr : Allamah Shawkani (1250AH)

16. Al-Mughni : Ibn Qudamah Al-Maqdisi (620AH)

17. Fath-ul-Qadeer : Ibn Humâm (681AH)

18. Al-Minhaj (Ma' Mughnil-Muhtâj): Imam Nawawi (676AH)

19. Bulghatus-Sâlik : Shaikh Ahmed As-Sawi

20. Ashal-ul-Madarik : Abu Bakr Al-Kushnawi (1375AH)

21. As-saylul-Jarrar : Allamah Shawkani (1250AH)

22. Shâmi : Ibn Abideen As-shami

23. Fatawa Mahmoodia : Mufti Mahmood

24. Al-Bidayah wan-Nihayah : Hafiz ibn Katheer (774AH)

25. Al-Kamil : Ibn-ul-Atheer Al-Jazari

26. Bidayat-ul-Mujtahid : Ibn Rushd Qurtubi (595AH)

27. Al-Ahkam-us-Sultaniyya : Ali ibn Muhammed Mawardi (450AH)

28. Hujjatullah-al-Balighah : Shah Waliullah (1176AH)

29. Aurat Ki Sar Barahi : Maulana Yusuf Ludyanwi

30. Al-Farooq Arabic Monthly - Rabi-ul-Awwal 1409-1989

Published by: Madrasah Arabia Islamiah, P.O. Box 9786, Azaadville, 1750

Allah Knows Best