Running Head: The Role of Islamic Women in the Political System

1The Role of Islamic Women in the Political System

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The Role of Islamic Women in the Political SystemName:

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Tutor:Political participation is the manner in which one fulfills their obligations to society. Participation in the political structure takes many forms, from participation in elections as voters, to holding an office for instance as a legislator or a judge, or being a head of state. A look into Islamic history gives us the precedents for each of these roles for women (Ganeri, 2002). Business-as-usual political affairs, just like any other social organization, it was always essentially the sphere of men. Politics is male-dominate but the roles of women cannot be belittled or ignored. Political contribution has taken diverse forms in different nations in the last few decades; this is not only due to the major shifts inside political systems at play in each country, but also due to the worldwide situation as a whole. Female political involvement, in particular, has demonstrated a substantial quantity of imagination and resourcefulness, as various womens organizations and feminist factions have turned out to be more and more aware of the crucial value of taking part in the decision-making procedure that leads to the improvement of womens social circumstances.

In the Muslim concept, Allah, The Most Wise, does not specify any given role for all men or all women. In the Quran, there is no proposal or the support for a singular role or single description of a set of roles, solely, for each sexual category across every society. All are perceived to be equal regardless of their gender or social standing before the eyes of God (Ganeri, 2002). This concept thus allows people the freedom to come to a decision on their functions and roles best suitable to their contexts and placing in the society. This however, must of course, be attained by maintaining equality and justice through joint conference, mercy, deliberation and compassion amid those affected by the resolution.

Social accountability in Islam is derived from the Quranic verses that states:

"And [as for] the believers, both men and women - they are friends and protectors of one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong." (Quran Surah Tauba: 71) (Ganeri, 2002).

To get familiar with the importance of women and their contribution to the political duties in Islam, one must look into the treatment of women before the advent of Islam (Ganeri, 2002). This was during the dark ages when women had no rights and at times treated worse than animals. The analysis of this period is as follows:

The Position of Women before the Advent of Islam

Islam originated from the Arabia Peninsula, currently Saudi Arabia, in the 7th Century AD. The pre-Islamic period goes back to more than 1400 years ago. Many civilizations, nations and kingdoms, other than Arabia, were in existence at that era. In that period, in the clannish culture of Arab people, there was no equality between men and women. Women were not equal to men when it came to many societal and personal circumstances and systems, like marriage, birthright, or education, among other factions of the society. Women were not allowed to have businesses, own property, or have autonomous official rights.

Even though there is the mention of Khadijeh (who later on went on to become a wife of the Prophet (SWA), and consequently, the first Muslim woman) who had her own business, which is a sign that there were constant exceptions in any written or known history (Ganeri, 2002). There was also discrimination of female children. In Arabia, female toddlers were most of the time discarded or buried when they were alive; also, the practice of polygamy was very common. The situation of women, in nations other than Arabia, during this period, was also the same.

In Europe, the situation was the same until the turn of the century (13 centuries later on) that French females turned out to be lawfully able to sell land with no the consent of their husbands. In many countries, only sons would become heir to the family name, wealth, and head position of the family unit while the daughters only hoped to marry wealthy men. In many western or eastern countries, females could not choose their partners whom they would get married to, and the widows were anticipated to grieve for their husbands up to the end of their lives.After the Advent of Islam

From the time of the commencement of Islamic history, it can be seen that women did have a participatory role in politics. This is seen where women were given, or they had a voice in electing or endorsing their leader. The populace, through a procedure known as baiah affirms the chief of an Islamic state; a figurative pact between the head and the citizens; this is where the leader promises to comply with Islamic law and the citizens, in turn, guarantee their allegiance. In quintessence, bai'ah is the appointment of a leader, for with no bai'ah the alleged leader has no authenticity and therefore cannot take action as the head of state. Women therefore were crucial in according a leader the authenticity through this process. Prophet Muhammad (pbuh) acknowledged the bai'ah from the citizens. From the Quran there is the addressing of the subject of women offering the bai'ah to Prophet Muhammad and there is a quote where God shows Muhammad (pbuh) to acknowledge the assurance of the women:

"O Prophet! Whenever believing women come unto thee to pledge their allegiance to thee...then accept their pledge of allegiance." (Quran Surah al Mumtahana: 12) (Ganeri, 2002).It is evident that women can also have political positions in Islam. There are no Quranic clauses, which are in existence, that bar women from holding positions of leadership. In this section there will be the analysis of the roles these women play and the key figures in history.Islamic Women LeadersHeads of State and Protectors of Their People

The position of Muslim women in the Islamic and the entire world as a whole is one that is given much debate and assumptions (Philby, 2008). Unfortunately, the debate is often negative and biased. The most regular views are that women live under the oppression from their husbands and fathers and enforced into marriage; there is no talk about the role women in leading their nations, as heads of state and in other capacities (Philby, 2008). In this case, there is the talk of the first Muslim woman in command of a nation, who rules them as the Queen of Sheba (Philby, 2008).

Sheba's history gives us instructions that God has positioned no limits on a woman in a headship position. Contrary to what the old-school Muslim scholars and fabricated Hadith books back, a woman as a political chief or Head of State is not in opposition to God's scheme or not in favor of the Quran (Philby, 2008). However, it may be in opposition to the chauvinistic views of the men who penned the besmirched books of Hadiths.Queen of Sheba was a good queen who always sought after what was best for her citizens. The Qur'an even talks constructively of the Queen of Sheba and the manner in which she consulted and talked with her advisors, who deferred to her excellent decision on how to deal with the risk of invasion by the soldiers of Solomon. She, the Queen of Sheba, is quoted telling the chiefs to advise her respecting her affair because she never decides a matter until they are in her court.

Queen of Sheba, as a Muslim woman, she is a pillar of strength and worries for the wellbeing of her subjects. Her role in this concept is as a leader and a protector of the masses sacrificing herself for the wellbeing of her people. She seeks to protect her kingdom from being ravaged by suffering of the wars that would ensue if Solomons men attacked Sheba.

Islamic women also fought wars and lead armies that lead to conquests and the subsequent spread of Islam. Numerous recorded chronological references chose to join the Prophets soldiers to battle against his enemies. They also lead wars after his death. There are records of history of Islam that claim that men and women, equally, did take bayat (conformity) with the Prophet, appointing and choosing him as a political chief. Such statuses, rights, and fairness among all were the consequence of the support and the discourses of the Prophet (swa). Islamic women played their roles in participating in social, political, and martial affairs. Women made their contributions in politics by taking part in various political exercises like voting, leadership in armies and fighting to protect their leader and faith (Ibn Warraq., 2011).

There were other noteworthy women during that period like Fatima, daughter of the Prophet (swa). She was well read and highly appreciated. Some historians say that whenever Fatima went into a room, the Prophet would stand and forfeit his seat to her. Through her leadership and education, she made many great sacrifices to defend and support human rights. Islamic women like Fatima served as a light to the community and ensured that females got education and thei9r capacity as leaders recognized.

There is no Islamic law in existence that makes demands that women should incarcerate themselves to household chores.The fact of the matter is that early Muslim women were found functional in all occupations. For instance, the first wife of the Prophet, the sire of all his surviving descendants, was a businessperson who hired him as a worker, and proposed nuptials to him via a third party. Islamic women played a crucial role in ensuring the growth of the economy and sustained their men who later became leaders.

Islamic women were also accorded the responsibility of running the affairs of the State. They served the state at different capacities. For instance, a woman - Shifa bint 'abd Allah - was chosen as the controller of the marketplace of Madinah by the Prophet. She got reappointed by Khalifah Umar (RA), who was not usually distinguished for his liberal outlook to women. The appointment was to supervise the market. Hazrat Umar (RA) used to take advice from her. It is said Hazrat Umar (RA), also selected Hazrat Umm Hakim Baiza, the paternal aunt of Prophet Muhammad (PBUH) an educated woman, at the post of Khilafat. Islamic women played roles in government as advisors and as holders of crucial offices like those of trade.

Another instance of a Muslim womans role as a political advisor is see where views of women were heeded, respected, and regularly supported, by the Prophet. The Prophet and the Makkans had made an accord with him that he and the Muslims could go back the subsequent year; the Makkans blocked the Prophets pilgrimage to Makkah. Consequently, the Prophet told the belioevers to shave their heads and present their offerings where they were, but they did not comply with it, so he consulted his wife Umm Salamah, and she advised him to guide them by acting so himself, as he had directed them. He took his wifes advice, and it was effective (Ibn Warraq., 2011).

Muslim women engaging in political affairs is not a new occurrence, an untimely instance of this is at the era of the Prophet Muhammad (saw) when the influential leaders of Yathrib (Madinah) sent a group of people of Bani Khazraj to vow their allegiance to him (saw). This assembly was made up of sixty-two men and two women who vowed their allegiance, the oath of Aqabah that is said to have had both spiritual and political consequences. This pledge of allegiance was not only a statement of accommodating Islam but was an assurance of political support and military protection. Here, we see the role of women in ensuring peace and also political support and military support (Ibn Warraq., 2011).

In addition, other instances go on supporting the notion of women in politics. In the early 14th Century A.H, Um Muqtadir Billah, the mother of the Abbasid Khaleefah arranged a committee for settling common petitions and lawsuits and positioned one of her feminine courtiers as judge. Islamic women were actively involved in politics and the justice system as seen in this instance.

Islamic women have for ages been told they are insignificant and not competent of expressing themselves on a political stage, the tide nonetheless is shifting more and more women in Pakistan, Indonesia, Egypt are speaking out their views and needs in a civic arena. They are accounting leaders, having a judgment on academic and health issues. They are also calling for Khilafah in the Islam world. Islamic women are a component of society; hence, they have an important responsibility to take part in the growth towards a truly Islamic culture. In Islam, a woman is viewed as an honor and an important part of the Ummah. The position of the Muslim woman is that of obedience to God and not to worship man but to surrender to the One that is commendable of worship (Ibn Warraq., 2011).Religious Leaders

Conventionally, a feature of leadership in Islam was the aptitude of the person in charge to guide the Muslims in prayer, which is acting as the imam. Many pronounce that women cannot have claims to positions of management for women cannot direct men in prayer. Conversely, this squabble requires two assumptions, which may possibly be unsound (Ibn Warraq., 2011). First, one must suppose that the Muslim leader himself or herself is compelled to guide prayer. Secondly, one must suppose that women cannot guide men in prayer which is not the case below. The first woman ruler of Islam was Hazrat Ayesha (RAa); she was also a teacher of men and women. Sequentially, her students, Islamic men and women, trained others how to rule, how to organize Muslim societies, and how to put together Muslim family unit and social existence. The grand scholars of Hadith acquired their education from Ayesha. The gracious Prophet bore observance to Hazrat Ayeshas intelligence, considerate, and rational approach to living (Hambly, 2010).

At an instance of crisis, she had no uncertainty in taking over control of the Islamic army and taking it into the field of battle. In times of piece she gave spiritual rulings and aided, the most erudite of the Companions of the Prophet distinguish amid the right and the wrong. Each one the Fiqh and Laws of Islam are linked to Hazrat Ayesha. She is worth remembering as a great teacher and leader who was also a Muslim female (Hambly, 2010).

The criterion for leading devotion is the aptitude to understand writings of the Quran, comprehension of the Quran, and awareness of the wisdom of Prophet Muhammad (Hadith, Sahih of Muslim). Therefore, masculinity is not a decisive factor. Additionally, Umm Waraqa, an Ansari female who was familiar with the teachings in the Quran, guided her community in devotion (Hadith, Sunan of Abu Dawud); (Musnad Ahmed Ibn Hanbal) (Hambly, 2010).

Apart from Umm Waraqa leading her people in prayer, a Muslim woman called Ghazala, in the 7th Century A.D., presided over Muslim men and women in prayer. She not merely lead Muslim men in devotion, she also recited the two lengthiest chapters in the Quran all through that prayer (many conventional imams do not recognize Ghazala as rightful precedent for she belonged to the Khawarij discipline; nevertheless, this does not automatically annul her actions) (Hambly, 2010). Therefore, it is worthy to note of their contribution to the society and the political role they played during their time and the influence they have today (Hambly, 2010).

Contemporary Islamic Women Leaders

There are many Islamic women, who are agents of change in their nations, and they are leaders in countries that are majorly Islamic. Some of these Muslim women are discussed below:

Afghanistan

Miss Kubra NurzaiThis is the first female minister in Afghanistan. When there was the accordance of women to politics and voting, she was voted into office and was appointed Minister of Public Health in 1965. She was then re-appointed into the same post in 1967.

Massouda Jalal

A graduate doctor, she was the first female to run for presidency in Afghanistan. She has run for the post twice. She is a teacher and leader who show women how to advance into leadership roles. She was the Minister for Women Affairs.

Azra JafariShe was one of the two hundred women that took part in the loya jirga following the fall of the Taliban in 2002. Azra became the first female mayor in Afghanistan and she is currently the mayor of Nili in the Daykundi Province of Afghanistan.

Fawzia KoofiShe became a contender for President of Afghanistan in 2014 after being nominated as the Vice President of the National Assembly of Afghanistan in 2005. As Vice President, Koofi became the first ever Islamic woman Second Deputy Speaker of Parliament.

Bangladesh

Being the third most populated Muslim-majority nation, Bangladesh has been ruled for the previous 23 years by Islamic female Prime Ministers who are Khaleda Zia and Sheikh Hasina.

Sheikh HasinaShe was the Prime Minister of Bangladesh from the year 1996-2001 and from 2009Present. Hasina is an associate of the Council of Women World Leaders.

Khaleda Zia

She was the Prime Minister of Bangladesh as from the year 1991 to1996 and was re-elected in 2001 up to 2006. When voted in 1991 she was the first Islamic female Prime Minister of Bangladesh. She was also the second female principal in the Muslim nations to be a leader of a government that was democratic. Zia is also the chair and principal of the Bangladesh Nationalist Party. The Forbes has ranked her three times as the 100 Most Powerful Women in the globe.

Egypt

Almost one-third of the Parliament of Egypt-, which is the fifth most heavily populated Muslim majority state, is made up of women.

Rawya AteyaIn 1956, she was the Muslim woman to be appointed as an officeholder in the Liberation Army of Egypt. Ateya thought to be the pioneer for Muslim female leaders in Muslim-dominated states. Rawya was the first Islamic female Parliamentarian in the Arab countries when she served in the Parliament of Egypt in 1957.

Indonesia

This is the most populous Muslim-dominated country.

Megawati SukarnoputriShe was the president of Indonesia as of 2001 to 2004. She was the first female president of Indonesia and consequently the fourth Islamic female to hold presidential office in a Muslim-majority country.

Mentioned above are just few notable Muslim women in politics and their contributions to the Islamic states they are in.

Role of women in Political Revolutions

Women's magnificent defiance Women in Iran represent the struggle of oppressed Islam women all over the world from oppression, misogynous laws, methodical violence, antagonistic patriarchal structures, bigotry in public and private, invariable harassment, incarceration, torture and capital punishment. However, these women have not been silenced and in the last 30 years, they have defied the political regimes of misogynist terror and have managed to reveal a magnificently ingenious and inventive repertoire of political and social resistance.

Their resistance ranges from the micro-level relationships within the family to wider political agendas. For example, Iranian Islamic women have now taken over major position in arts, literature, and cinema (Povey & Rostami-Povey, 2012). Feminization of art is a new occurrence in Iran and it is part of this approach to resistance. Women have come up with powerful websites and blogs to propagate their resistance agendas and fight for equality. While others in the grassroots progressive factions, use the hi-tech revolution to invent new resistance and struggle strategies (Povey & Rostami-Povey, 2012).

The failed 1979 revolution in Iran

The mass contribution of Islamic women in the 1979 revolution in Iran marked a spiraling point in the history of their struggle for freedom and inclusive equivalent rights with men. Iranian Islamic women were previously energetic in the Constitutional Revolution (1905-1911) and other foremost political proceedings of the century. However, it was the growth of Iranian capitalism, under the Shah, that pulled women even fully onto the political arena (Povey & Rostami-Povey, 2012).

Women had to be immersed into the labor marketplace in order to react to the burden and gaps in the modern sectors of the financial system. This is somewhat that, notwithstanding chief anomalies and contradictions amid running an industrialist system and sticking to archaic spiritual diktats, the Islamic government continued (Vakil, 2011). Women do not come face to face with subjugation in a vacuum and the capitalist structure in Iran - even underneath very diverse political regimes - has shaped the inconsistency between their creative role in society as income earners and their lack of the same rights (Povey & Rostami-Povey, 2012).

Thus, when the explosive fabric in Iranian society ruptured into flames in 1979, Islamic women were on the streets en masse and left a most important force on the revolution. Muslim women's energetic and visible existence in the 1979 uprising added a noteworthy impetus to the mass actions that led up to the civil disobedience (Vakil, 2011). (This incorporated even women from customary parts of society.)

As organizers and leaders, their energetic engagement broke throughout age-old patriarchal fortifications. For the first time, Islamic women felt that they were beside men as equal contributors in the revolution and not as mere statistics. All through the 1970s, secular Iranian women had definitely regarded themselves as a constituent part of a global struggle for parity (Vakil, 2011). However, to many, the upheaval appeared offer an opportunity to find a self-governing voice as Iranian women, as socialists and feminists.

The Islamic women of Iran played a crucial role in a political revolution that accorded them equal rights (Vakil, 2011). They toppled a misogynistic regime. They played an imperative role in toppling the Shah's administration as forefront fighters in the barricades, demonstrations, and go slows. This part shows the importance of Islamic women in the political changes in their countries as revolutionaries and agents of change.

Since 1979, Muslim women have steadily emerged as one of the most vibrant political forces in the Islamic Republic. In spite of many obstacles, they have won substantial freedom in schooling, employment, the civic sphere, and private dressall of which will be tricky to turn over back entirely. The fight for womens civil rights is fundamental to the larger struggle for personal rights. It has turned out to be one of the four topmost issues in nationwide elections.

Womens issues are significant to both the contemporary and traditional factions of the society. Consequently, the strain for extended rights will go on, no matter who is in authority.

In conclusion, we see that women have played a very crucial role in the political affairs of the Islamic state from being political advisors, holders of office like prime ministers, queens and secretaries of state. The magnitude of the contribution of women to the growth of Islam and the states they represent. Islamic women have shown great aptitude for fighting for their rights and gone further to fuel revolutions (Ibn Warraq., 2011).

With the rising renaissance and political arousing of Muslims worldwide, the political voice of Muslim women in contribution to this must not be unobserved (Povey & Rostami-Povey, 2012). Undeniably, instances of such activism were present from theera of the Prophet (saw) to this current age. Islam talks of politics as the taking care of the associations of the Ummah, Muslim women do not exist independently but live in the middle of the society and are part of the Ummah (Ibn Warraq., 2011). They consequently experience the tribulations that are in existence in the social order and the globe at large, they experience the deficiency of Islam, and perceive the injustice of the tyrannical regimes.

ReferencesGaneri, A. (2002).The Quran. London: Evans.Hambly, G. (2010).Women in the medieval Islamic world. New York: St. Martin's Press.

Ibn Warraq.,. (2011).Why I am not a Muslim. Amherst, N.Y.: Prometheus Books.

Philby, H. (2008).The Queen of Sheba. London: Quartet Books.

Povey, T., & Rostami-Povey, E. (2012).Women, power and politics in 21st century Iran. Farnham, Surrey: Ashgate

Vakil, S. (2011).Women and politics in the Islamic republic of Iran. New York: Continuum.