The Shaykh mentioned the issue of equality between men and women in rights, including leadership and judging.
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The Shaykh : For example, if a person comes claiming jurisprudence and understanding, while on the other hand he aims at bringing things closer together and at what they claim is the equality of men's and women's rights—this massive movement today has diverted many Muslims from Islamic creed and Islamic rulings.
They say, for example, that the woman is the counterpart of the man, and that distinguishing between the woman and the man is rigidity and backwardness, so we must treat the woman as we treat the man. And they may not lack some texts that support them in this direction. For example, the Messenger (peace and blessings be upon him) said in Sahih Muslim:Jami` at-Tirmidhi 235Sahih (Darussalam) And often a gathering takes place in a house, in a family, and it happens that a woman among this group is the most learned in jurisprudence and the most proficient in recitation. So is it permissible for the jurist who wants this closeness between women and men to say, "My brother, the Messenger said So who is the most proficient in recitation among us? Fatimah. Rise, O Fatimah, and lead us in prayer."
This is evidence that you laugh at, and you are right, but if you notice that their argument based on the generality is correct, then it is correct. However, the answer to refute the truth of this alleged movement is: Did the practice of the righteous predecessors proceed by arguing with this hadith based on its generality, such that the woman is brought forward for her jurisprudence to lead the men? The answer is no. Likewise, for example, judging and issuing fatwas: Do we appoint a woman to issue fatwas to the people, to judge between the people, who is a jurist and a judge and has been given qualities that may not be found in many men? The answer is no. Why? Because it contradicts the life of the Salaf, the Companions and those after them. There were many female jurists and many female hadith narrators among them, and yet the distinction in rulings and transactions between men and women remained as it is known today among the majority of Muslims.
And the examples in this regard are many, and very many, but I will conclude the illustration with a sensitive and realistic example.
They say, for example, that the woman is the counterpart of the man, and that distinguishing between the woman and the man is rigidity and backwardness, so we must treat the woman as we treat the man. And they may not lack some texts that support them in this direction. For example, the Messenger (peace and blessings be upon him) said in Sahih Muslim:
The one who recites most of the Book of Allah is to lead the people (in prayers). If they are equal in recitation, then the most knowledgeable in the Sunnah among them.
يؤمّ القوم أقرؤهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسّنةThe most proficient among the people in recitation leads them.
يؤم القوم أقرؤهمThis is evidence that you laugh at, and you are right, but if you notice that their argument based on the generality is correct, then it is correct. However, the answer to refute the truth of this alleged movement is: Did the practice of the righteous predecessors proceed by arguing with this hadith based on its generality, such that the woman is brought forward for her jurisprudence to lead the men? The answer is no. Likewise, for example, judging and issuing fatwas: Do we appoint a woman to issue fatwas to the people, to judge between the people, who is a jurist and a judge and has been given qualities that may not be found in many men? The answer is no. Why? Because it contradicts the life of the Salaf, the Companions and those after them. There were many female jurists and many female hadith narrators among them, and yet the distinction in rulings and transactions between men and women remained as it is known today among the majority of Muslims.
And the examples in this regard are many, and very many, but I will conclude the illustration with a sensitive and realistic example.