Introduction

The hadiths in Islam that prohibit women's leadership are completely at odds with women's rights and the principles of international human rights in the modern era. Restricting women's rights in the name of religion and depriving them of the opportunity to lead not only hinders social development, it is a kind of humiliation of women. Despite merit, qualification and willingness, in the eyes of Islam a woman is never fit to lead — this discrimination based solely on gender is extremely degrading for women. In Islam, women's leadership has been prohibited on the basis of various fatwas and hadiths. In this article we will discuss the context of Islam's prohibition of women's leadership, its discriminatory aspects, and why such a ban is contrary to women's rights and international human rights in modern society.

Islam's Narration: Is Women's Leadership Haram?

It is narrated in many authentic hadiths of Islam, "A nation that appoints women as their leader will never succeed." (Sahih al-Bukhari). This hadith is frequently used as the basis for prohibiting women's leadership in Islamic society. There are numerous fatwas on this matter, among which fatwa number 96432 also states that women are not permitted to lead, because according to their rank they are not fit to lead alongside men. From the viewpoint of Islamic jurisprudence, women can only take charge of small posts such as schools or hospitals, but cannot participate in governing the country, the judiciary, or important political positions. According to them, such responsibilities are contrary to women's natural capacity and limitations. Women do not have enough merit or qualification for such positions!

Sahih al-Bukhari (IF)
Chapter: 81/ Fitan (Trials)
Section: 2994. No section
6618. Uthman ibn Haytham (may Allah have mercy on him) ... narrated from Abu Bakrah (RA). He said: A statement benefited me greatly during the Battle of Jamal (the Battle of the Camel). (The statement was) When the news reached the Prophet (peace be upon him) that the people of Persia had appointed the daughter of Kisra as their ruler, he said: A nation that entrusts its rule to a woman will never succeed.
Hadith status: Sahih (Authentic)

Sahih al-Bukhari (Tawheed)
Chapter: 92/ Fitan (Trials)
Section: 92/18. No section.
7099. Narrated from Abu Bakrah (RA). He said: A statement benefited me greatly during the Battle of Jamal (the Battle of the Camel). (It was) when the news reached the Prophet (peace be upon him) that the people of Persia had appointed the daughter of Kisra as their ruler, he said: A nation that entrusts its rule to a woman will never succeed.(1) (4425) (Adhunik Prokashani- 6604, Islamic Foundation- 6618)
(1) If Muslims want success, they must certainly avoid women's leadership.
Hadith status: Sahih (Authentic)

Sahih al-Bukhari (Tawheed)
Chapter: 64/ Al-Maghazi (Military Expeditions)
Section: 64/83. The sending of letters by the Prophet (peace be upon him) to Kisra of Persia and Qaysar, ruler of Rome.
4425. Narrated from Abu Bakrah (RA). He said: A saying heard from the Messenger of Allah (peace be upon him) benefited me greatly on the day of the Battle of Jamal (the Battle of the Camel), when I had almost joined the companions and taken part in the Battle of the Camel. Abu Bakrah (RA) said: The saying was — when the news reached the Prophet (peace be upon him) that the Persians had chosen the daughter of Kisra as their king, he said: A nation whose administrator is a woman will never succeed. (7099) (Adhunik Prokashani: 4077, Islamic Foundation: 4080)
Hadith status: Sahih (Authentic)

On the basis of the Quran, hadith and fatwas, saying that women are incapable of leading in high positions is not only belittling women's capability, it is also a social and moral discrimination. It is a severe obstacle to women's empowerment and the establishment of their rights, and a major barrier to recognizing their merit and skills. In this context, in reply to the criticism of freethinkers, many Islamic apologists make a claim that in the Battle of Jamal (the Battle of the Camel) Hazrat Aisha fought against Hazrat Ali. Through this narration they often try to suggest that in Islam women can also be warriors and can lead! Yet the ruling of Islam is that a woman can never lead. Let us see what Islam's position on this matter is (( Sunan at-Tirmidhi (verified), Hadith: 2262 ))

Sunan at-Tirmidhi (verified)
31/ Strife and Calamity
Section: 75. A nation that appoints a woman as its ruler
2262. Narrated from Abu Bakrah (RA), he said, A statement heard from the Messenger of Allah (peace be upon him) saved me (from participating in the Battle of the Camel). After the Persian emperor Kisra was killed, he asked: Whom have they appointed as ruler? The companions said: His daughter. The Messenger of Allah (peace be upon him) said: A nation that appoints a woman as its ruler can never attain good. The narrator said: Then after Aisha (RA) came to Basra, that saying of the Messenger of Allah (peace be upon him) came back to my mind. Therefore, through it Allah saved me (from taking up arms against Ali).
Sahih, Irwa (245), Bukhari.
Abu Isa said: This hadith is hasan sahih.
Hadith status: Sahih (Authentic)
Narrator: Abu Bakrah (RA)

Now let us read the explanation of the hadith of Sahih Bukhari from Nasrul Bari, (( Sahaj Nasrul Bari Sharh Bukhari, Volume 12, Page 378 ))

From the hadith above it is understood that although Aisha fought against Ali, that was actually not the right thing to do according to Islamic law. Because the clear ruling of Islam is that a woman cannot lead. Now let us hear it from the mouths of the scholars,

According to Islam, Are Women Deficient in Intellect?

The discriminatory ideas about women and the casting of doubt on their intelligence, knowledge and merit is not only an obstacle to social and political progress, it also strikes at women's honor. Therefore, the idea found in Islamic references of regarding women as degraded and feeble-minded creatures is completely unacceptable, and it is harmful not only for women's mental and physical development, but is also a major barrier to the overall development of society. The Quran, hadith and almost all Islamic references teach, without any hesitation, that women should be regarded as creatures of deficient intellect. Let the reader consider whether the matter is humiliating for women or not (( Sahih Muslim, Islamic Foundation, Hadith: 145 )) (( Sahih al-Bukhari, Tawheed Publications, Hadith: 1462 )) -

Sahih Muslim (IF)
Chapter: 1/ Kitab al-Iman
Section: 34. Faith decreases with defects in worship, and the word kufr applies to denying blessings and commandments as well as disbelieving in Allah
145. Muhammad ibn Rumh ibn Muhajir al-Misri (may Allah have mercy on him) ... narrated from Abdullah ibn Umar (RA) that the Messenger of Allah (peace be upon him) said: O women! Keep giving charity and seek forgiveness much, for I have seen that most of the inhabitants of Hell are women. An intelligent woman asked: O Messenger of Allah! What is the reason for our majority in Hell? He said, You curse a great deal and show (ingratitude) to your husbands. And I have not seen any community more deficient in religion and intellect that is more influential over the minds of the wise than you.
The questioner asked: O Messenger of Allah! What is the deficiency in our intellect and religion? He said: The deficiency of your intellect is that the testimony of two women equals the testimony of one man; this is the proof of your intellectual deficiency. And women abstain from prayer (salat) for a few days (every month) and break the fast in Ramadan (because of menstruation); this is the deficiency of religion.
Hadith status: Sahih (Authentic)

Sahih al-Bukhari (Tawheed)
Chapter: 24/ Zakat
Section: 24/44. Giving zakat to relatives.
1462. Narrated from Abu Sa'id al-Khudri (RA). He said: On the day of Eid al-Adha or Eid al-Fitr, the Messenger of Allah (peace be upon him) went to the musalla (prayer ground) and completed the prayer. Then he advised the people and ordered them to give sadaqah, saying: O people! You shall give sadaqah. Then he went to the women and said: O women! Give sadaqah, for I have been shown that you are the majority of the inhabitants of Hell. They said: O Messenger of Allah! What is the reason? He said: You curse a great deal and are ungrateful to your husbands. O women! Despite being deficient in intellect and religion, I have not seen anyone like you who can rob the intellect of a resolute man. When he returned and reached home, Zaynab (RA), the wife of Ibn Mas'ud (RA), sought permission to enter. It was said: O Messenger of Allah! Zaynab has come. He said: Which Zaynab? It was said: The wife of Ibn Mas'ud. He said: Yes, let her come in. She was given permission. She said: O Prophet of Allah (peace be upon him)! Today you have ordered sadaqah. I have ornaments, and I intend to give them as sadaqah. Ibn Mas'ud (RA) thinks that he and his children have more right to my sadaqah. Then the Messenger of Allah (peace be upon him) said: Ibn Mas'ud (RA) is right. Your husband and children have the most right to this sadaqah of yours. (304, Muslim 12/2, Hadith 982, Ahmad 7299) (Adhunik Prokashani: 1368, Islamic Foundation: 1374)
Hadith status: Sahih (Authentic)

Women's Leadership in the Eyes of Human Rights

According to the international human rights charter, every individual, woman or man, equally holds the right to lead, if they have the merit and qualification. No one may be discriminated against on the basis of gender, and no person of any particular sex may be deprived of rights — this is the outlook of modern civilized people. Article 21 of the United Nations Declaration of Human Rights 1948 states, "Everyone has the right to take part in the government of his country, directly or through freely chosen representatives." In addition, the United Nations' "Convention on the Elimination of All Forms of Discrimination Against Women" (CEDAW) clearly states that all forms of discrimination against women must be eliminated and they must be given full rights in the social, economic, political, and cultural spheres.

The arguments based on the Quranic verses, hadiths or fatwas for prohibiting women's leadership in Islam completely violate this right of women. Prohibiting women's leadership is essentially a prehistoric social idea, a reflection of the prevailing mentality of patriarchal society. This kind of ban imposes an unreasonable limit on women's physical and mental capacities, creating a kind of discrimination against them and curtailing their freedom.

The Reality of the Religious Ban and the Capability of Women's Leadership

Islam's main argument for prohibiting women's leadership is that women are physically weak and mentally incapable of carrying out great responsibilities. They say that since women face some physical discomfort during a particular time of the month, which is called the menstruation problem, it is not right to give women any big position! Yet history proves that women are equally capable of leadership. In the nineteenth century and the twentieth century, women's leadership has been established in many countries of the world. British Prime Minister Margaret Thatcher, Indian Prime Minister Indira Gandhi, Pakistani Prime Minister Benazir Bhutto, and in Bangladesh Sheikh Hasina and Khaleda Zia — each of them has proved that women are not incapable of leading, but rather capable of bringing about great political, economic, and social changes. It is not only leadership of the country; in many great movements and struggles women have fought as equals of men, of which history has countless examples. There is no logic whatsoever in saying that women will not succeed in these tasks!

In this context, Islam's ban on women's leadership is illogical and inconsistent with reality. Preventing women's empowerment and leadership is not only a waste of their talent and merit, it also hinders the development of the whole society. This kind of discrimination against women's leadership only supports the patriarchal mentality and pushes back women's position in society.

Islamic Fatwas and Social Reaction

The fatwas prohibiting women's leadership in Islam marginalize women socially. In Islamic society, because of such fatwas, women struggle to establish their rights. Being deprived of the right to lead on equal footing with men is an obstacle not only for women but for the overall progress of society. Prohibiting women from important political and social positions is a denial of their merit and leadership capability.

In the early period of Islam some women carried out social responsibilities, such as — Aisha gave fatwas on various matters and the male companions gave weight to her opinions. Besides, 'Umar ibn al-Khattab appointed a woman as market supervisor in Medina. Although this matter did not stem from Umar's mentality of granting women rights, it happened because Shifa bint Abdullah was Umar's cousin. Let us now look at a famous fatwa on this matter, in which a woman is forbidden from any such post which is a top position anywhere, or which carries multiple responsibilities, such as minister, judge or administrator (( People who appoint a woman as their leader will never succeed ))

People who appoint a woman as their leader will never succeed
Fatwa No: 96432
Fatwa Date:29-5-2007 - Jumaadaa Al-Oula 13, 1428
Question
What does the Messenger of God (saas) mean when he says, "Any community ruled by a woman will never succeed?" Jazaakum Allahu Khairan.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "A people who appoint a woman as their leader will never succeed." (Al-Bukhari). This narration means that it is not permissible for a woman to lead positions of great responsibility, like being a Muslim ruler, a minister, or a judge and the like, as this leads her to mix and be in seclusion with men, and bear great responsibilities which does not befit the nature of a woman.
As regards the small positions which a woman can efficiently run and bear, and in which her responsibility is limited, then it is permissible for her to hold these positions, like running a hospital or a school. For instance 'Umar may Allaah be pleased with him appointed Ash-Shifaa' bint 'Abdullaah Al-'Adawiyyah may Allaah be pleased with her as an accountant for Al-Madeenah market. Ibn Hajar may Allaah have mercy upon him reported this in a biography about Ash-Shifaa' may Allaah be pleased with her and 'Aa'ishah may Allaah be pleased with her was appointed to take care of orphans.
Allaah Knows best.

The Apologists' Arguments and Historical Confusion

Islamic apologists often present a few historical examples to prove the legitimacy of women's leadership in Islam. But deep analysis of these examples shows that they are either the achievements of the pre-Islamic era, or were later marked as 'wrong' or a deviation in the mainstream of Islamic Sharia. Such examples are often mentioned in brief, without considering their context, historical authenticity, and the interpretation of Islamic texts. Below is a detailed analysis of three widely discussed examples, based on evidence from Islamic history and logic. This analysis will show that these examples cannot be used as proof in favor of women's leadership in Islam, but rather conflict with Islam's later rulings.

Khadijah's Business Success: Not Islam's Contribution, but That of Jahiliyyah

Islamic apologists present the example of Khadijah bint Khuwaylid being a self-reliant, successful businesswoman as proof of women's rights in Islam. But analysis of historical facts shows that Khadijah built her business before the advent of Islam, which is known as the 'Age of Jahiliyyah'. In pre-Islamic Arabia, women — especially widows — enjoyed the right to protect wealth, manage trade caravans, and be self-sufficient. For example, Khadijah was a wealthy merchant in Mecca, whose caravan equalled the caravans of all the Quraysh merchants. She hired men and ran business in Syria and Yemen, and for her success she earned the title of 'Ameerat Quraysh' (the Princess of Quraysh). This was a feature of pre-Islamic society, where women could own property, inherit, and enjoy commercial freedom. At the same time, the great female leader Hind bint Utbah, the poet Asma bint Marwan and other women were highly successful women in their respective fields of that era.

After the full implementation of Islam's rules, especially the strictness of hijab and the prohibition of free mixing of men and women (such as Surah an-Nur 24:31), running an independent business like Khadijah became difficult for women. In the era of the rightly guided caliphs (such as the reigns of Abu Bakr and Umar), no evidence of any famous successful businesswoman, poet or female leader is found. The hadith narrated in Sahih al-Bukhari (Hadith 7099) says that a nation led by a woman does not succeed, which indirectly discourages women's public leadership. Therefore, Khadijah's success is not Islam's achievement, but a reflection of women's rights in pre-Islamic Arabia. This shows that after the advent of Islam, women's economic freedom was restricted, which proves the apologists' argument wrong.

Aisha's Battle of the Camel: A History of Deviation and Remorse

Some apologists use the leadership of Aisha bint Abu Bakr in the Battle of the Camel (656 CE) as an example of women's leadership. But in the Islamic mainstream this event is seen as a 'mistake' or deviation. During the battle, the companion Abu Bakrah recalled that famous hadith of the Messenger: "A nation that entrusts leadership to a woman will never succeed" (Sahih al-Bukhari 7099, 4425; Sunan at-Tirmidhi 2262). This hadith was said in the context of appointing the daughter of Khosrow as queen of the Persian Empire, which clearly prohibits women's leadership. Because of this, many companions did not take part in the battle on Aisha's side.

In the battle, Aisha fought against Ali, but later she expressed deep remorse. She said, "I wish I had not gone on this journey and had stayed at home, as the others (the Mothers of the Believers) did. That would have been better for me than losing ten sons like Harith ibn Hisham." Aisha (RA) followed the instruction of Surah al-Ahzab 33:33 and remained at home until her death, in which it is said: "And remain in your houses, and do not display yourselves as in the days of Jahiliyyah." Although this verse was primarily for the wives of the Messenger, in the puritanical classical Islamic tradition it is considered applicable to all women, which confines women to the home. Therefore, Islamic Sharia has in no way accepted this leadership of Aisha as an ideal; rather, it was a deviation that was later corrected. This refutes the apologists' argument, because this incident is used as evidence against women's leadership.

Shifa bint Abdullah's Market Supervision: A Fragmented Truth

Apologists use the claim that Caliph Umar appointed Shifa bint Abdullah as supervisor of the Medina market as proof of women's leadership. But this was not any political or governmental leadership. First, Shifa's duty was mainly bookkeeping, maintaining market order and ensuring compliance with business rules — this was a small administrative post, not equivalent to the presidency or a policy-making position. Second, according to historical sources, Shifa was a close relative of Hazrat Umar (from the Banu Adi clan), which is known from many sources to be the reason for this appointment. But some scholars (such as al-Furqan and Reliable Fatwa) claim this appointment is false, because it is not clearly mentioned in authoritative sources (such as the authentic hadith collections), and Shifa's son denied this claim.

Even if this appointment is true, it does not conflict with the Islamic instruction of keeping women home-centered, because it was limited administrative duty. But using it as proof of political leadership is a fragmented truth, because in Islamic fatwas (such as fatwa 96432) women are barred from top positions (ruler, judge). This shows that the apologists' argument is out of context and presents distorted information about the overall interpretation of Islamic rulings.

The logic-based analysis of these examples shows that there is no clear support for women's leadership in Islamic Sharia; rather, the hadiths and fatwas discourage it. These confusions need to be refuted on the basis of logic by verifying Islamic documentary evidence, so that the influence of religious superstition does not take hold.

Women's Role in the Modern World and Discrimination

In the modern world, women are playing important roles in various fields. In fields such as business, technology, politics, and culture, women are leading and proving the worth of their merit. According to the 2020 report of the United Nations' "Gender Inequality Index", the countries where women's participation is higher have comparatively higher economic development and social progress.

So the question arises: why is women's leadership prohibited in Islamic society? The main reason is the patriarchal mentality, which fears women's empowerment and wants to keep them confined. By keeping women merely as objects of men's enjoyment and powerless and helpless, men want to present themselves as women's savior, and through this identity they want to keep women under their control. This kind of discriminatory attitude toward women makes them despised in society and deprives them of their natural rights.

Conclusion

The discrimination against women created on the basis of the fatwas and hadiths prohibiting women's leadership in Islam is contrary to women's rights and international human rights in modern society. Prohibiting women's leadership is restricting their power and showing disrespect for their merit and qualification. History bears witness that women are equally skilled and qualified as men in leadership. To eliminate this kind of discrimination against women, awareness about women's rights must be increased in Islamic society, and through new and modern fatwas the bans and restrictions imposed on them must be rejected. Without establishing women's rights and leadership, the development and progress of society is never possible. Therefore, women's empowerment and the establishment of their full rights are essential for the progress of society.