The Role of Woman in Islamic Politics

The Role of Women in Islamic Politics

Throughout history, the treatment of women and men has been characterized by a significant degree of inequality. In society, women are often relegated to a subordinate position compared to men. Throughout the history of human civilization, men have predominantly held positions of power and influence in society, with the exception of a small handful of matriarchal tribes. Since its inception, gender inequality has consistently marginalized women. Women were limited to domestic roles. Conversely, men have the ability to dominate all significant positions in society. This gives rise to the principle of gender inequity. Women are often deemed unfit to wield authority or possess the same capabilities as males, thereby resulting in inequality between men and women. Men must have authority and control over women. Therefore, the inquiry pertains to the precise position of women as dictated by Islam.

Female participation in the political sphere

Islam does not adhere to a uniform set of rights, obligations, and punishments for both men and women in all aspects. Islam differentiates between the rights, obligations, and punishments that are deemed more appropriate for men and those that are deemed more appropriate for women. The principle of fairness is strongly promoted in Islam. Islam offers justice through the principles of equality and equal rights and responsibilities for both men and women, based on their respective roles. In Islam, there is a distinction between the rights of males and women, and they are not considered identical or exactly the same. Islam does not endorse any form of gender bias or discrimination that benefits men and puts women at a disadvantage. Islam espouses the principle of gender equality, yet it does not advocate for complete sameness or absolute identity between men and women. The term "equality" has gained a sense of sacredness, as it encompasses concepts of fairness and the lack of prejudice.

In her book "Women in Islam: A Discourse in Rights and Obligations" (1999), Fatima Umar Nasif categorizes women's rights into four distinct areas: social rights, religious rights, political rights, and economic rights. Women have the freedom to fulfill their duties in the social sphere. Social rights, in this context, refer to the rights of women to engage in diverse activities, occupations, and professions that contribute to the betterment of their society, encompassing both worldly and spiritual dimensions.

Islam acknowledges the significance of women in society and their impact on political affairs. Women have been allowed political rights in Islam that align with their esteemed and exalted standing, reflecting their dignity and honor. Islam grants women the political right to articulate and convey their thoughts. The obligation to engage in thoughtful consideration when resolving all matters can be derived from the Qur'anic verses that instruct Muslims to do so. Two verses, particularly QS. al-Syura (42): 38 and QS. Ali 'Imran (3): 159, instructs Muslims to engage in debates.

Islam has never prohibited women's political participation. Thus, in the era of the Prophet, women actively participated in diverse public and political endeavors. Women during the time of the Prophet engaged in various political activities, as mentioned in the hadith. These activities included migrating to Habashah and Medina alongside the Prophet and men, pledging allegiance to the Prophet as mentioned in QS. Al-Mumtahanah (60): 12, showing concern for the political future of the country under the caliphate system, and confronting the injustice of rulers. (Abu Shuqqah, 1997, II: 66-68).

Islam grants women the entitlement to both protection and care. According to the Quranic verse al-Mumtahanah (60): 10, Allah SWT. instructs the believers to assist women who flee their countries to avoid mistreatment in non-believer regions and desire to join the Islamic community by embracing Islam as their faith. Believers have a duty to defend, preserve, and support women's rights. They must protect women who believe in their faith from the dangers posed by non-believers seeking revenge against them. Additionally, believers are required to provide compensation to the husband of a migrating lady if he requests it. Therefore, women possess these rights, which are nevertheless the responsibilities of men.

Women are granted equal rights to men in terms of allegiance, such as the pledge of allegiance. According to QS. Al-Mumtahanah (60): 12, the Prophet was instructed to accept pledges from women who met specific criteria. The requirements included the following: 1) abstaining from associating partners with Allah, 2) refraining from theft, 3) avoiding adultery, 4) not killing their children, 5) abstaining from telling a significant falsehood, and 6) not lying. The Prophet readily acknowledged the loyalty of women and upheld gender equality by treating both women and men without discrimination. The significant role that women hold in Islam is shown in their loyalty and acknowledgment of their value. Similarly, the Qur'an does not overlook the inclusion of other pertinent rights.

Islam grants women the same right to engage in jihad that it grants to males. As per Sayid Quthub, women are not obligated to engage in jihad according to Allah's command. Simultaneously, Allah did not forbid them from partaking in jihad and participating in certain wars during the era of the Prophet. Women are exempt from the obligation of participating in jihad due to their crucial role in giving birth to the soldiers who engage in battle. According to al-Tarsyah (2001), women are more physically and psychologically equipped for this role. Women possess an inherent tendency that enables them to equip their boys for lifelong battles, even those in the context of jihad. By fulfilling her obligation, she is providing a more effective service (Nasif, 2001: 181).

There is a divergence of view among scholars about women's entitlement to take positions of authority. There are multiple perspectives on this issue. While certain entities permit it, others ban it, and some even outright outlaw it. Opponents claim that women are ineligible for this post, as the role of the ruler (head of government) in Islam entails the obligation of both religion and the state. This is applicable to individuals holding positions such as leaders of state, governors, army commanders, and other similar roles. According to the principle of division of labor, only men are eligible for this type of leadership role. Men and women have been created by Allah with distinct physical and psychological inclinations, in order to equip them for diverse yet equally significant societal tasks. If a woman assumes the role of monarch, she will be obligated to frequently travel in order to engage in unrestricted mingling and social interaction with men for extended periods of time, which is forbidden in Islam. The monarch must address not just political affairs, but also religious concerns, which are equally significant. One of the religious responsibilities is to assemble individuals for Jumu'ah prayer and deliver sermons. However, this task is particularly challenging for women as they are not obligated to participate in Jumu'ah prayer. The same principle applies to conducting the 'id and istisqa' prayers. One additional responsibility of the king is to officially announce a state of war emergency and personally command the army in battle against the enemy (al-Buthi, 2005: 66).

The primary basis for the group's prohibition of women assuming leadership roles is the hadith recorded by al-Bukhari. The majority of scholars interpret this hadith based on the inclusiveness of its phrasing. Shaykh Muhammad al-Ghazali, a renowned Egyptian scholar, generally aligns with the majority of experts' views. However, he acknowledges that in specific cases, the minority position holds more weight due to the presence of supporting evidence. Al-Ghazali prioritizes the source of the hadith over its general wording because he believes that it is inconceivable for the hadith to contradict the Qur'an, which does not prohibit women in such roles. In fact, the Qur'an recounts the story of Queen Balqis, the successful ruler of the country of Saba', who led her people despite being a woman. Golda Meir, along with Indira Gandhi and Margaret Thatcher, also achieved success in their leadership roles in Israel, India, and Britain respectively. Al-Ghazali maintains that his stance is not one of contentment with women holding positions of power, but rather he aims to accurately interpret the hadith in a manner that avoids any inconsistency with the Qur'an (al-Ghazali 1996:64). Incorrect interpretation of the hadith can lead to erroneous judicial rulings. The erroneous perception continues to prevail among experts and the majority of Muslims regarding women.