Announcing the Afghanistan Policy Lab

The Afghanistan Policy Lab aims to help build an inclusive, peaceful, and prosperous Afghanistan that represents all its citizens equally. Academic fellows from Afghanistan, who worked previously in support of U.S. government efforts there, will collaborate with members of Princeton SPIA’s academic community on policy relevant research. The fellows will also analyze and provide policy recommendations to address challenges from the evolving situation on the ground in Afghanistan including policies impacting humanitarian aid, women and girls, and national healing and reconciliation.

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Although the Prophet (peace and blessings of Allaah be upon him) used to allow women in his time to come to the mosque at night and pray in congregation, but with that permission he used to say that their home is the best place for them. [Sunan Abu Dawood, Hadith 57, 58] This clearly means that for women, praying alone at home is more virtuous than praying in a mosque. But it is not permissible for men to leave the congregation of the mosque without a strong excuse. The Prophet (peace and blessings of Allaah be upon him ) has said so much about women that it is better for a woman to pray in her room than to pray in her room. Again, praying in the inner courtyard of his room is more virtuous than praying in his room. [Sunan Abu Dawood, Hadith 560] What is clear from the above hadiths is that- 1. Jumu'ah prayer is not obligatory on women. 2. It is not permissible for a woman to travel without a mahram. 3. It is not obligatory for a woman to perform Hajj alone. If 'mahram' is not found till death, then he will bequeath the transfer Hajj. 4. Jihad is not obligatory on women. 5. It is not obligatory for a woman to pray in congregation. . For women, praying alone at home is more virtuous than praying with the congregation outside. It is worth noting that the 'Deen of Islam' has given so much importance to the sanctity of women and the protection of her honor in various places that even the great 'Arkan' and 'Shiar' of the Deen have been relieved of their responsibilities. It can be thought that by placing the important responsibility of the country and the nation on the shoulders of women, she will bring her to stand not only in front of the state but also in front of the whole world !!! And in order to do it in an organized manner, he will put all those tasks on his shoulders, the responsibilities of which are not imposed on him personally even in stages !!! The issue of 'Khalifa' and 'Head of State' elections has been an important political issue of the Ummah since the time of Rasulullah Kareem, the ruler of the two worlds. During the election of one caliph after another, many opinions have come to the fore in each case. There were innumerable women in that age who possessed unique levels of knowledge, virtue, purity, piety and conscience. But the fact that no woman has ever been made the head of state - not only that, but at that time there was no low level opinion that such a woman should be made the 'caliph'. This is a clear indication that the Qur'an-Sunnah's injunctions in this regard were so clear that no Muslim has ever thought of making a woman a 'caliph'. And it will come - or how, when in Islam it is not possible to think of a man who 1. Under no circumstances can he lead the prayers. 2. It is not desirable to pray with one's congregation. 3. If he ever joins the congregation, he has to stand behind all the men. 4. He has a few days off every month when it is not permissible for him to enter the mosque. 5. On which Jumu'ah is not obligatory. . It is not permissible to go with any of them. . That cannot travel without mahram. . That cannot go on Hajj alone. 9. On which jihad is not obligatory. 10. Whose testimony is taken as half testimony. 11. For which it is not permissible to leave the house unnecessarily. 12. Whose 'rice-cloth' is obligatory on the father before marriage and on the husband after marriage. 13. No one can be a saint in marriage. 14. And his limitation is that he can't even get the seat of being the 'head of the house' in his own house.

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Some people, in order to prove the legitimacy of women's leadership, give some examples from history that such and such woman was in power in such and such place as 'Head of State'. But needless to say, all kinds of legitimate and illegitimate events have happened in history. These incidents are not a document in Deen Islam. The documents are Quran and Sunnah. Therefore, even if there are some sporadic incidents of female leadership, the clear provisions and documents of the Qur'an and Sunnah cannot be abandoned on the basis of those incidents. Moreover, most of these sporadic incidents are such that the Muslim community did not take such a government into account. Even at one time that government was over. Moreover, even in the times of those governments, there is no mention of any scholar or jurist issuing a fatwa declaring female leadership to be permissible. However, the illegitimacy of female leadership is a recognized masala, which is based on the clear statement and consensus of the Qur'an and Sunnah. Not a single jurist or scholar of the ummah has disagreed on this point. And if this happens somewhere, then it is the duty of the Muslim community to make every effort to change this government as soon as possible. والله سبحانه الموفق

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Is female ruler forbidden in Islam? If the answer is 'yes', then why is it haram? In Islam, women's leadership is a sharia document. In the name of God, Most Gracious, Most Merciful Praise be to Allaah For the past fourteen centuries, it has been accepted among the jurists of the ummah, without any contradiction, that it is not permissible to entrust the leadership of an Islamic state to a woman. Imam Ibn Hazam said. (D. 458 AH) wrote a book called مراتب الاجماع ; The months on which the ummah has ijma (consensus) - he has inserted them there. He wrote in the book - و اتفقوا ان الامامة لا تجوز لامراة - "All the scholars agree that it is not permissible for a woman to be the head of state." [Maratibul Ijma, Ibn Hazam - 128 pages] In fact, this consensus of the Ummah is based on the evidence of many documents of the Qur'an and Sunnah. We mention them here in stages: (1) The following verses of the Holy Prophet (SAW) have been narrated in various authentic and pure sanads in various hadith books including 'Sahih Bukhari': - He handed over the responsibility of women '. [Sahih Bukhari, Hadith 4425, 6099] It is also made clear in this hadith that the Prophet (peace and blessings of Allaah be upon him) said the above words at a time when the people of Iran had a woman as their leader. Therefore, this hadith is a clear document that it is not permissible to make a woman a leader. (2) Hazrat Abu Huraira. The Messenger of Allah, may Allah bless him and grant him peace , said: (Administrator), your rich people will be your benefactors and your affairs will be settled through consultation between you, then the surface of the earth will be better for you than the depths of the earth. And when your inferior people will be your amirs (administrators), your rich people will be your stingy and your affairs will be handed over to your women, then the depths of the earth will be better for you than the surface of the earth '. [Jame Tirmizi - 2/42] This hadith is so clear that there is no need to analyze its interpretation. (3) Hazrat Abu Bakrah. Narrated Rasool Kareem: Once he sent an army somewhere. When a man brought the good news of victory from there, he fell down in prostration on hearing the good news of victory. After the prostration, he was listening to the details from the news bearer. The correspondent gave a detailed account: فكان فيما حدثه من امرا العدو و كانت تليهم امراة ، فقال النبى صلى الله عليه وسلم هلكت الرجل حين اطاعت النساء - ' Upon hearing this, the Prophet (peace be upon him) said: هلكت الرجل حين اطاعت النساء . [Mustadrake Hakim - 4/291, Hadith 60] Imam Hakim Rah. He has mentioned this hadith as authentic. Imam Yahbi (d. 748 AH) also called it saheeh. (4) It has been said in Quran: Men, men, against women, with the grace of God, some of them, some of them. ‘Men are‘ kaum ’over women (guardian, master). That is because Allah has bestowed favors on others. ' [Surah An-Nisa '34] In the above verse, Allah has clearly given the responsibility of 'Kaumiyat' (guardianship and authority) to the man. Although this verse seems to be related to personal matters; But first, there is no 'word' in the verse that specifically deals with personal matters; Secondly, it is also clear that since Allah has not entrusted the responsibility of leading a small family to a woman, how can she entrust the leadership and authority of the whole state to a woman, including all the members of the family? Therefore, this verse should not be used as an adabar al-nus ( ibaratunnas / direct document), but as a sign of the text ( dalalatunnas / indirect document) which proves conclusively that it is not permissible to make a woman the leader of an Islamic state. (5) In Surah Ahzab, Allah has clearly described the limits of a woman's work. Ershad is- وَقَرْنَ فِي بِيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى "You shall be confined in your houses, and you shall not show off, as you did in the days of ignorance." [Surat al-Azhab: 33] In this verse it is clearly stated that the real responsibility of women is the responsibility of the house. His duty is to carry out the obligatory work of repairing his house and taking care of his family, which is basically the foundation of the whole nation and life. Therefore (except in special cases) no responsibility outside the home can be entrusted to women in principle and in principle. Some say that the verse was addressed specifically to the holy wives of the Prophet (peace and blessings of Allaah be upon him); Not all women are 'addressees'! But it is a clear misconception that there is no need to go far for such a thing. First of all, the Qur'an addresses the holy wives of the Holy Prophet (SAW) and urges them on many issues. For example, they should practice taqwa, obey Allah and His Messenger, avoid talking about fayesha, and so on. There is not a single one of these things about which any conscientious person can say that all these provisions are only for the holy wives of the Prophet, and not for any other woman. So when all these provisions are applicable to all women, then why should this one provision of being confined in the house be specific to the holy wives of the Prophet ?! Secondly, the holy wives of the Holy Prophet (saw) were the best women in the ummah in terms of knowledge and practical merits. They were the mothers of the whole ummah. If in Islam it was permissible to hand over the responsibility of politics, leadership, livelihood and economic affairs to a woman, then no other woman could be more suitable for this responsibility than these holy women. When the Holy Qur'an forbids them from taking on such responsibilities and commands them to be confined to the confines of the home, then what woman can be said to be the reason why the Holy Wives of the Prophet were instructed to be confined to the house? The 'cause' does not exist in him !!! If it were permissible to hand over the responsibility of livelihood and economy to a woman, then no other woman could be more suitable for this responsibility than these holy women. When the Holy Qur'an forbids them from taking on such responsibilities and commands them to be confined to the confines of the home, then what woman can be said to be the reason why the Holy Wives of the Prophet were instructed to be confined to the house? The 'cause' does not exist in him !!! If it were permissible to hand over the responsibility of livelihood and economy to a woman, then no other woman could be more suitable for this responsibility than these holy women. When the Holy Qur'an forbids them from taking on such responsibilities and commands them to be confined to the confines of the home, then what woman can be said to be the reason why the Holy Wives of the Prophet were instructed to be confined to the house? The 'cause' does not exist in him !!!