Political Rights of Women in Islam

Political Rights of Women in Islam Author: Ismail SAFi Analyzer of International Relations November, 2022 About the Author Ismail Safi student of BPSIR in Kardan University, wrote many IR and Islamic essays and articles published in Afghanpluspeace.blogspot.com Kabul, Afghanistan Table of Contents INTRODUCTION 3 VOTING RIGHT OF WOMEN FROM THE HOLY QURAN 4 WOMEN PARTICIPATION IN LEGISLATION 5 WOMEN PARTICIPATION IN BATTLE 5 WOMEN RIGHT TO FREEDOM OF EXPRESSION AND CONSULTATION 6 WOMAN AS A POLITICAL LEADER 8 CONCLUSION 10 REFERENCES: 10 Introduction Islam is a complete code of life describing both man and woman of their rights, aims, responsibilities and proper ways of managing their affairs. What politics deals with are all related to administering the society in a framework of a specified constitution which Islam prescribed Quran as the complete guidance for humans by Almighty Allah. Islam described a man and woman of their responsibilities according to their social, mental and physical statues that they have. Our lord knows better of our capacities because it is, he who created us; thus, he separated the responsibilities of man and woman in accordance. Islamic leadership is the most difficult responsibility a man can hold, because the responsible individual is mostly answerable even in small maters to Allah. In the history of Islam, even a righteous Caliphates who are the examples of true complete Muslim, rejected becoming leader of Muslims initially. It is because they consider it as a very questionable position that even with a small mischief, they will be answerable to people and Almighty Allah. As a regular in our daily life, we order a heavy works to those whom we find capable of and have the ability of that work, on the same way, our lord knows better than us who should do what and how. As far politics is concerned Islam treated man and woman justly and provide them of their responsibilities with justice. Woman are allowed for certain political exercises, while as I mentioned before, man is prioritized and given a bit extensive political responsibilities compare to woman. I will cover it with full details and arguments from Quran and Sunnah in this article. Voting Right of Women from the Holy Quran Although there is no single verse in the Quran directly pointing voting of woman or man for any change in Muslim community, but there are some verses in-directly explaining that a woman as like man can take part in voting regard certain issues. More relatedly, Almighty Allah says in the Quran “The believers, men and women, are protecting friends (Awliya) of one another; they enjoin (instruct) the Maruf (that which Allah commands) and forbid people from Munkar (that which Allah prohibits); they perform Salat, and give the Zakat, and obey Allah and his Messenger. Allah will have mercy on them. Surely Allah is All-mighty and All wise.” (Al-Taubah: 71). This verse pointing instructing the Maruf (good deed) and forbidding from Munkar (prohibitions) which means voting for right, not for wrong and supporting the right. If we consider it in political systems of today, a Muslim man or woman should express their vote for a right leader who is based on Sharia. More than that, in Surah Al-Mumtahena verse 12 Allah says “O Prophet! When the believing women come to you for Baiah (pledging) that they will neither associate anything with Allah ˹in worship˺, nor steal, nor fornicate, nor kill their children, nor falsely attribute ˹illegitimate˺ children to their husbands, nor disobey you in what is right, then accept their pledge, and ask Allah to forgive them. Surely Allah is All-Forgiving, Most Merciful.” In the above verse the Arabic word “Baiah” is used which is not even equivalent to modern election, but is much more than that. Baiah (Arabic: بَيْعَة, "Pledge of allegiance"), in Islamic terminology, is an oath of allegiance to a leader. Above verse indicate the role of woman voting crucial for a change in a political system of Islam. Women Participation in Legislation Although, Quran dose not mentioned the legislative role of woman, there is an occasion from Suhabas time clarify it. When Umar ibn al-Khattab the second Caliph of Islam was discussing with Sohabas for putting an upper limit for Mahr (dowry), a woman from the back site of the mosque objected and said if Allah didn’t putt an upper limit for Mohar - its mentioned in Surah An-Nisa verse 20 that you can even give a mountain of gold as Mahr - then who is Omar to put an upper limit. Omar accepted and said Omar is wrong and the woman is right, and we should not put an upper limit for dowry. Even that woman name is not known which means that woman was an ordinary woman not a prestigious one. This is Sahih story narrated in Sahih Bukari and by Dr. Zakir Naik, explaining the participation of woman in law-making of state as an allowed action in Islam. Today if in a Muslim country is creating parliament, according to Islam, it should have a woman members instead of man. Women Participation in Battle Islam offered woman the same amount of reward of Jihad (Fighting for the Cause of Allah) in various actions such as performing Hajj (Pilgrimage) and respecting their husband rights. There is a complete chapter in Sahih Bukhari regarding participation of women in battle-field. Sahih al-Bukhari Hadith number 2784, Narrated by Aisha that she said to the Prophet "O Allah's Messenger (ﷺ) We consider Jihad as the best deed. Should we not fight in Allah's Cause?" The Prophet (PBUH) answered "The best Jihad (for women) is Hajj-Mabrur (i.e., Hajj which is done according to the Prophet's tradition and is accepted by Allah). From the above Hadith we can learn two important points. First of all, Prophet (PBUH) neither directly answered by yes, nor by no to the question of Jihad which indicates that it is not necessary for a woman to go to Jihad in normal situation, if not so, then a direct positive “yes” answer to Aysha would be provided by our Prophet. Secondly, the above Hadith express necessity of woman participation in Jihad by not providing the answer of directly “no”. It means woman can participate in Jihad only in urgent situation when a Muslim community and Islam gets under a serious attack by non-Muslims, such as in battle of Ohud. Moreover, many Muslim women helped men in the battle-field by providing water and giving first aid to the soldiers. Sahih Bukari mentioned a story of a woman by the name of Nafeesa in the battle of Ohud who got around and protected Prophet (PBUH) among the other Sohabas, she received wound even and later on Prophet prayed for and appreciate her efforts. More than that, Hazrat Ayesha while riding a female camel, she personally led her army in the Jamal battle between Muslims which is the first war between Muslims. Some of the prominent and famous associates of the Holy Prophet (Sahaba) like Hazrat Zubair-bin-I-Awwam and Hazrat Talha had also joined the army of Hazrat Ayesha in the Jammal battle under her leadership. Women Right to Freedom of Expression and Consultation Freedom of expression and consultation is the crucial feature of western Democratic form of governments today, but the means to achieve it and the limit it should have are not described by westerners which cause the injustice. Fortunately, our holy religion Islam explained the proper ways of achieving the freedom and consultative rights of women for Muslim society to be free of injustice and disorder. We can prove the consultative rights of women in political affairs from the Quran, Sunnah and Caliphates. Almighty Allah said in the holy Quran Surah Ash-Shura verse number 38 “who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them.” This verse relatively prescribes the importance of Shura (Islamic Consultation Organ) where both man and woman can participate in. There is no any verse in the Quran only wanting man, or rejecting woman from taking part in Shura. The above verse doesn’t mention man or woman, and the language of the verse does not imply that only men are addressed, but humanity as a whole. On the other hand, from the Sunnah (Actions) of our Prophet (PBUH) we can mention some incidents proving the role of woman in Shura and consultative organ. The Holy Prophet of Islam himself used to consult his wives on various matters and seek their opinion regard several crucial issues. A story of Umm-al-Momineen, Umm-I-Salma (Hind Bint-i-Ummayya) is mentioned in almost all the crucial books of Sirah and Hadith explaining the consultations role of woman. It narrates that whenever the Hudabya pact was signed between the Prophet and Mushrikeen residents of Makkah, one of the conditions of the pact was that the Prophet and his companions would go back to Madina without performing the pilgrim that year for which they had come for. The companions of the Prophet were not happy over this condition, but the Prophet accepted only to avoid a bloodshed between the two sides. The Holy Prophet then asked the companions that before returning to Madina they should slaughter their animals as Qurbani (sacrifice) and shave their hair as it was norms of the Hajj. But as the companions were sad of the pact condition, thus no one moved on this instruction of the Holy Prophet. He then repeated his words for two more times, but again no one followed the instructions. He was surprised and became disappointed. Then he meets his wife, Um-i-Salma and shared his displeasure with her about not receiving a response from the companions. Umm-i-Salma replied, “O! the Prophet of Allah, if you really want your instructions to be followed then you need to move yourself. Leave the scene and talk to no one till you make your sacrifice and shave your hair”. The Prophet (PBUH) did what Um-I-Salma had advised him. When the companions noticed the practical move of the Prophet (PBUH), they too stood up and did what was asked of them. This story describes the women's participation in Hudabya peace talks as well as consultation of our Prophet with woman, and its acceptance in one of the most sensitive moments of Islamic history. Similarly, events from the Caliphates of Hazrat Uthman (RA) and Hazrat Umar exists that indicates the consultative role of women in governing. For instance, during the election of Hazrat Uthman (RA) women were consulted, and Hazrat Umar appointed two women as ombudsman (Muhtasib) during his rule. Overall, due to above mentioned reasons from the Islamic sources, we learn that women are required to consult with and give a freedom to express their opinion regard governing affairs. Any Islamic governing should have the principle of maintaining the consultative right of women in political affairs. Islamic constitution should respect the freedom of women and allow them to practice their right of providing positive consultation. Instead of that, a consultative women should be based Islamic Sharia and have a higher Taqwa (piety) in society. Woman as a Political Leader There is no single verse in the Quran talking directly about any kind of woman leadership, but there are several Hadiths Sahih indicating that a woman can’t be a political leader. There is a massive contradiction among the different groups of scholar’s regard can a woman become a political leader or not. Narrated by Abu Bakr, he said “During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler.” (Sahih Bukari, 7099) A group of scholars that argue woman can’t be a leader use the above Hadith for their argument. In contrast, other group reject it by saying that this Hadith was for particular time and for a period of Mohammad (pbuh), but most of the scholars says its general Hadith, so this is the only biggest relatively contradiction of scholars. As far as the most successful effective and the truest scholar of Islam Dr. Zakir Naik believe, we should pay attention to some logical, Islamic and scientific reasons for why woman can’t become a leader of a nation. First of all, woman can’t be an Imam or leader of a prayer in Islam, and there was no single event in the period of the Prophet Mohammad (PBUH), as well as Caliphates time in which woman led a prayer of a man. The prestige of Imam in Islam is also of the leadership and those who were leading a prayer was also leading the affairs. For instance, the four Caliphates were also Imam and leader of a Muslim community. Mostly both words used interchangeably. So, as far the Imamat (leadership) were always done by man, thus woman can’t be a political leader. More than that, no woman came as a Prophet in Islam, although women supported Prophethood, but it can’t justify their position of state leadership. What it can justify only is that women can act as an adviser of a state leader. According to medical researches, woman’s monthly periodic sickness, or pregnancy periods causes her to be mentally too weak, because too much energy is reported to be loss which causes mental weakness thus, she lack the capacity to lead a nation. For a woman becoming the head of state or leader can damage her modesty (Haya) which is the major character of personality for a women in Islam. She as a leader has to sit, shake hand and gather with other country leaders who may be a man. Conclusion Islam commanded the Muslim woman, as it commanded the man, to be concerned with the affairs of the Ummah. She is permitted and encouraged to partake in political life, as long as this does not compromise her primary role as a wife and mother. In Islam it is an obligation for a woman to carry the Dawah (persecution) and account the ruler even. Women can practice any political rights based on the framework of Sharia, except the leadership position which is considered as a borden and tough position threat for the modesty of woman. Muslim state should maintain these rights of women in order to prevent any disorder and discrimination on gender in society. References: 1. Naik Dr. Zakir, Rights of Women In Islam, Good Reads, goodreads.com, (Sep, 2010). 2. Yousuf Imran, S. Sivarajan and Bilal Ahmad Shah, Political Rights of Women as Per Islam, Indian Streams Research Journal, www.isrj.net, (Sep, 2014).

Political Rights of Women in Islam

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