These examples suggest that women’s leadership was neither alien nor unacceptable in early Islamic practice.

The discourse surrounding women’s leadership in Islam is complex and deeply contested. Recently a female leader from Jamaat-e-Islami cited a Qur’anic verse to argue that Islam prohibits women from holding leadership roles. The verse quoted was “Men are qawwamun over women” (Surah An-Nisa 4:34).

A closer textual and historical reading however reveals that this verse was revealed in a specific domestic context. Classical interpretations indicate that it addressed household responsibility and accountability during a marital dispute rather than questions of political authority or governance. The emphasis of the verse lies on responsibility not dominance.

If the verse had intended to establish a permanent hierarchy between men and women the Prophet Muhammad peace be upon him would not have considered punitive action against a husband accused of wrongdoing.

This context makes it clear that the verse cannot be used as a blanket prohibition against women’s leadership.

Islamic history further complicates the claim of prohibition. The Qur’an does not condemn the rule of Queen Bilqis of Sheba. Instead, her wisdom and consultative leadership are presented positively.

Shifa bint Abdullah was entrusted with administrative authority in Madinah. Aisha may God be pleased with her was a leading authority in hadith jurisprudence and political understanding.

Khadijah may God be pleased with her was economically independent and decisive in commercial affairs.

These examples suggest that women’s leadership was neither alien nor unacceptable in early Islamic practice.

The Qur’an states that women have rights similar to the obligations upon them. It also describes believing men and women as allies of one another. Such language implies partnership and shared responsibility rather than fixed subordination.

The modern political implications are equally significant. If women’s leadership were truly forbidden then women occupying spokesperson or organizational roles within political parties would themselves be violating that principle. This contradiction becomes even more pronounced when parties operate within legal frameworks that mandate women’s representation.

Ultimately the debate over women’s leadership in Islam is less about clear textual prohibition and more about selective interpretation. A balanced reading of the Qur’an Islamic history and contemporary realities suggests that women’s leadership is not inherently incompatible with Islamic principles.

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.

In a video message widely shared on social media, Shaykh Rahmani raised the critical question: “What is the Islamic status of the neighboring country, Pakistan? And given the current situation there, can it truly be said that an Islamic government or Islamic system is functioning?”

He argued that both India and Pakistan operate under similar democratic structures and that Pakistan’s creation in 1947 was driven more by political ambition than by Islamic principles. “Pakistan was not founded on Islamic ideals,” he said. “Those behind the partition were primarily motivated by worldly interests — positions, power, and authority.”

Shaykh Rahmani referenced the position of Maulana Abul Kalam Azad, a key figure in India’s independence movement and an influential Islamic thinker, who had strongly opposed the partition of British India.

“Maulana Azad clearly stated that India was our homeland — where we were born and where we would die. That vision remains significant even today,” Rahmani noted, adding that for many Indian Muslims, India continues to be a safer and more stable environment than Pakistan.

Highlighting the deteriorating security situation in Pakistan, he expressed concern over the prevalence of extremist violence.

“We are witnessing a troubling frequency of murders — of children, women, the elderly, and religious scholars. The ideology behind many of these acts is similar to that of the historical Kharijites — a radical sect known for their extremism and violence,” he stated.

Shaykh Rahmani also condemned the use of religious institutions in Pakistan for political purposes. “Mosques and madrasas, which should be centers of learning and spiritual guidance, are being used as shields and platforms for political demands. This is not the way of the Muslim Ummah — it is the path of the Kharijites.”

Calling for a more informed and principled approach, he cautioned Muslims around the world not to be swayed by emotional or romanticized views of Pakistan. “Some may think Pakistan is beneficial for Islam or for Muslims. But history tells us otherwise — scholars have been assassinated, and sacred institutions misused.”

He concluded with a prayer: “Such policies can never be classified as Islamic. They mirror the practices of the Kharijites. May God protect us from all forms of evil and chaos.”

Shaykh Rahmani’s remarks are expected to stir conversation among Muslim communities across South Asia and beyond, especially as debates continue about statehood, religious authority, and the role of faith in governance.

Hasdai Ibn Shaprut’s rise to power under the Umayyads serves as a testament to the inclusivity of Islamic governance during its golden era.

The medieval Islamic world was often characterized by its religious tolerance and meritocratic governance, particularly during its golden ages. One of the most remarkable examples of Jewish-Muslim cooperation in governance is the story of Hasdai Ibn Shaprut (c. 915–970), a Jewish statesman who rose to become the de facto prime minister under the Umayyad Caliph Abd al-Rahman III in Al-Andalus (Islamic Spain).

His influence in politics, diplomacy, medicine, and culture showcases the openness of Islamic rule to talented individuals, regardless of their religious backgrounds.

Rise to Power

Hasdai Ibn Shaprut was born in Jaén, a city in present-day Spain, into a well-educated Jewish family. He received a thorough education in medicine, languages, and literature. His expertise in medicine first brought him to the attention of Abd al-Rahman III, as he became the caliph’s personal physician. However, his talents extended far beyond medicine.

Fluent in Arabic, Hebrew, Latin, and Romance languages, Hasdai quickly proved himself invaluable in diplomacy and state affairs.

Recognizing his exceptional skills, Abd al-Rahman III appointed Hasdai as one of his chief advisors, effectively making him the most powerful non-Muslim figure in the caliph’s administration. His role was equivalent to that of a prime minister, where he played a critical role in shaping the policies of the Umayyad Caliphate.

Diplomatic Achievements

As a diplomat, Hasdai was instrumental in negotiating treaties and alliances between the Umayyads and other political entities, including Christian kingdoms and the Byzantine Empire.

One of his greatest diplomatic successes was brokering peace with the Christian Kingdom of León, ensuring stability in the region. His linguistic abilities allowed him to serve as a bridge between the Muslim and Christian worlds, facilitating cultural and intellectual exchanges that enriched both societies.

Hasdai’s diplomatic reach extended beyond Al-Andalus. His famous correspondence with the Khazar kingdom, where he inquired about the status of the Jewish community there, highlights his deep concern for Jewish welfare worldwide.

His political position enabled him to act as a protector of Jewish communities not just in Spain but also in other parts of the Islamic world and beyond.

Patron of Jewish Scholarship and Culture

In addition to his political and diplomatic contributions, Hasdai Ibn Shaprut was a significant patron of Jewish learning and culture. He played a crucial role in establishing Cordoba as a center of Jewish scholarship.

Under his patronage, Hebrew poetry, philosophy, and religious studies flourished, helping to lay the groundwork for what would later be known as the Golden Age of Jewish culture in Spain.

Hasdai invited renowned scholars to Cordoba, supported the development of Hebrew grammar, and encouraged intellectual pursuits within the Jewish community. His efforts ensured that Jewish life in Spain was not only tolerated but thrived under Muslim rule.

Hasdai Ibn Shaprut’s rise to power under the Umayyads serves as a testament to the inclusivity of Islamic governance during its golden era. His contributions were not seen through the lens of religious identity but rather through his skills, intelligence, and dedication to the state.

This period of history highlights that Jews were not second-class citizens in the Islamic world but were often trusted advisors, scholars, and leaders who played essential roles in shaping society.

A Reflection for Today’s World

More prominent Jewish figures in Islamic history were Musa Bin Maymun (Maimonides) and Hibatullah ibn Zainuddin ibn Jumay, who served as the personal physicians and advisors to Salahuddin Ayyubi. Their presence in the court of the great Muslim general further emphasizes that Islamic rulers valued knowledge and ability over religious differences.

Unfortunately, the modern world has seen a rise in religious divisions, with some individuals promoting blanket hatred against the Jewish community. However, Islamic history provides a different narrative—one of coexistence, respect, and collaboration.

The legacy of Hasdai Ibn Shaprut and other Jewish figures in the Islamic world challenges the misconception that Jews were always oppressed under Muslim rule. In reality, Islamic civilizations provided opportunities for Jews to rise to the highest ranks of government, science, and philosophy.

Rather than succumbing to divisive rhetoric, Muslims today should look back at their golden history and recognize the values of knowledge, tolerance, and meritocracy that defined Islamic governance at its peak.

Hasdai Ibn Shaprut’s life is a reminder that religious coexistence is not only possible but has been a foundational element of successful Islamic societies. By embracing this history, the modern Muslim world can foster a more inclusive and harmonious future.