Author Archives: Ikram Hawramani

Ikram Hawramani

About Ikram Hawramani

The creator of IslamicArtDB.

IslamQA: Is there a dua for getting married?

Salam Brother Ikram, I really want to get married, is there a dua or anything? How do I go about asking for a companion through god? Is there any advice you could give me?

Alaikumassalam wa rahmatullah,

I hope you get your wish fulfilled inshaAllah. Duas are not like magic spells where speaking it a certain way will ensure good results. Speak to God however you want. The only way to ensure that God will make your wishes come true, protect you and bless you is to truly submit to Him and always work to please Him. Therefore I recommend that you pray to God for your wishes while also doing what is necessary to stay close to Him and remain within His good graces, such as dedicating a certain amount of time everyday to reading the Quran.

IslamQA: Does smiling or laughter break wudu?

Does smiling or laughter break wudu? Lets say one laughed once and realize it would that break wudu?

No, they do not have an influence on wudu. There was a difference of opinion on whether laughter during the prayer would nullify both the prayer and the wudu, but the stronger opinion is that it only nullifies the prayer without affecting the wudu.

References:

IslamQA: Why are there multiple methods for moving the finger during tashahhud?

Why are 2 method of moving up our finger in swalaat? Some lift their finger up and then put in down. But some repeatedly lift it up and down till swalaat end

There are more than two methods. The reason is that we have many hadiths on this issue and they contain conflicting accounts of how the Prophet PBUH moved his fingers during the tashahhud. Different scholars preferred different narrations, so they came up with different views of how it should be done.

An algorithmic cheat sheet for Arabic diptotes (mamnūʿ min al-ṣarf)

In order to make sense of the immense complexity of Arabic diptotes I decided to turn all of the rules into an algorithm written in the PHP language. Diptotes (mamnūʿ min al-ṣarf) are Arabic words that do not acquire tanwīn like normal words do and have fatḥa instead of kasra in the jarr position, as in marartu bi-Aḥmada , which would normally be marartu bi-Aḥmadin if it was not a diptote).

Turning the diptote rules into an algorithm means that a grammatical discussion that normally takes about 10 pages of a grammar book is turned into a very small “function” that can be reviewed at a glance.

function is_diptote($word) {
    if(is_not_muḍāf ($word) && does_not_have_definite_al($word)) { // masājid is normally diptotate, but in masājidi l-muslimīn it is NOT diptote due to iḍāfa, likewise afḍal is normally diptote, but in marirtu bi-l-afḍal it is not due to having definite article "al"
        if(sounds_like_mafāʿil($word) || sounds_like_mafāʿīl($word)) { // masājid, ṣaḥāʾif, maṣabīḥ
            return true; // "return true" means it is a diptote
        }
        if(sounds_like_a_verb($word) && (is_proper_noun($word) || is_ṣifa($word))) { // Āhmad, Yashkur, aḥmar, ākhḍar
            return true;
        }
        if(is_maʿdūl($word)) { // maʿdūl = a word that "deviates" from its normal form, as in ʿUmar, a deviation from ʿĀmir
            if(is_proper_noun($word)) { // ʿUmar, Zuḥal, Zufar
                return true;
            }
            if(is_ṣifa($word)) { // ukhar, mathnā, thulātha, rubāʿa, khumāsa, sudāsa, subāʿa, tusāʿa, ʿushāra
                return true;
            }
        }
        if(is_feminine($word)) {
            if(is_feminine_only_in_the_way_it_sounds($word) && is_proper_noun($word)) { // Ṭalḥa, Ḥamza, Qatāda, Muʿāwiya, Khalīfa
                return true;
            }
            if(is_feminine_in_sound_and_meaning($word) && is_proper_noun($word)) { // Faṭima, ʿAʾisha, Khadīja, Munīra, Luʾluʾa, Mājida
                return true;
            }
            if(is_feminine_in_meaning_alone($word) && is_proper_noun($word)) { // Zaynab, Suʿād, Hind
                return true;
            }
            if(has_alif_taʾnīth_mamdūda($word) || has_alif_taʾnīth_maqṣūra($word)) { // ḥamrāʾ, khaḍrāʾ, ṣafrāʾ, sawdāʾ, asmāʾ, ʿuzzā, salmā, salwā, hayā, laylā, ḥublā
                return true;
            }
        }
        if(has_tarkīb_mazjī($word) && is_proper_noun($word)) { // Baʿlabak, Maʿdīkarb, Ḥaḍramawt
            return true;
        }
        if(has_added_alif_and_nūn_at_the_end($word) && (is_proper_noun($word) || is_ṣifa($word)) { // Salmān, Sulaymān, sakrān, ʿaṭshān, ghaḍbān, rayyān
            return true;
        }
        if(is_non_arabic($word) && is_proper_noun($word)) { // Jibrīl, Mīkāl, Isrāʾīl, Ibrāhīm, Ismāʿīl, Isḥāq
            return true;
        }
    }
    return false; // if above conditions are not met, it is not a diptote
}

IslamQA: Why men and women have different gender roles in Islam

Salam, I have question about equality between men and women. Islam acknowledges equality when it comes to spirituality, sins etc. but then in marriage wife has to obey her husband despite the fact that it's supposed to be equal companionship, not superior and inferior relationship since men and women have equal intellectual capability to think and solve problems. Also what about a one man's testimony equals two women's testimony?

Alaikumassalam wa rahmatullah,

Men and women, despite their spiritual equality, have very different personalities determined by genetics, so scientifically there is no surprise in men and women functioning best when they have different roles in the family.

Islam’s view is that a family functions best when the man is the head of the household. Everyone is happier in such an arrangement; the man, the woman, and the children. If such an arrangement makes everyone happier, what right do we have to break it down? If someone believes in the ideology that men and women should have exactly the same roles in the family, and if that arrangement makes everyone less happy, then forcing such an arrangement on people does not make the world a better place, it makes it worse.

Marriage in Islam is consensual. The woman herself wants to be in a relationship where the man is the head of the household. This is her choice and she has the right to make the choice. Before marriage she can speak with the man to find out whether his ideas about how she should be treated fit with her needs and wants. And if afterwards the man turns out to be an unfit husband, she has the right to divorce.

The vast majority of well-educated Muslim women I have met have no problem with the gender role that Islam gives them. They like it and they do not ask for an alternative. Women, being free humans, have the right to be taken seriously and to be respected when they choose to be in such relationships. A very small minority of Muslim women think that Islam’s traditional gender roles are unfair to them. But these are just a minority who happen to be very prominent in media and academia. They do not have the right to speak for all Muslim women, and they are free to marry men who share their views on gender equality. But when it comes to the vast majority of Muslims, men and women, they are happy with the way things are.

As for a man’s testimony being equal to two women’s, that is a very controversial issue and there are many different opinions on it. The verse of the Quran that mentions it is related to financial transactions and may not apply to all situations. This question can only be settled with scientific studies that show how men and women differ in their functioning as witnesses. If we discover that there are significant differences in the functioning of men versus women witnesses, then the interests of society as a whole are best served when these differences are taken into account. If we discover that a woman’s inheritance or marriage contract is better protected when she uses two male witnesses instead of two female witnesses, then it only makes for her to choose male witnesses in such cases. But if we discover that the sex of the witnesses does not make a difference, then we can use that to re-analyse the Quranic verse in question to find out why God asked for two female witnesses instead of one in that particular situation.

IslamQA: The Problem with Quranism

What do you think about Quranism? (The idea that we should rely on the Quran, augmented by reason and experience, for our spiritual and ethical lives, and not the Hadith? It makes a lot of sense to me that God would want us to follow his message, with the aid of the gifts of feeling reason and sensation that he has given us, and that if he had wanted us to follow the Hadith (e.g including Muhammad in the Shahada) he would have included them in the Quran. But I appreciate this is controversial!❤️

I used to somewhat lean toward that, though I never liked complete Quranism where all hadiths are rejected. I realized that almost everything that is problematic in Islam is caused by hadith, so I supposed that if we take most of our religion from the Quran rather than hadith then that would be better for everyone. But as I learned more I realized that the traditional view of the Quran and hadith is mostly correct. 

Quranism is based on a few dishonest arguments, such as the saying that the Prophet’s traditions were merely his personal attempts at applying the Quran, meaning that we have the right to make our own attempts. This is the “channels of revelation” problem; some claim that the Quran was the only channel of revelation that the Prophet PBUH had, so that all of his own interpretations were personal interpretation attempts. But hadith tells us this is false; we have a hadith where a person asks the Prophet PBUH about a technical issue related to the pilgrimage and the Prophet PBUH receives non-Quranic revelation at that time that allows him to answer the question. This shows us that the Prophet PBUH was not merely an interpreter of the Quran; he was an *additional* source of guidance besides the Quran who received information that is not in the Quran (such as how to perform the formal prayers).

If we believe that God is all-powerful and all-knowing, then we should ask why God failed to tell us that we should only follow the Quran and that the Prophet PBUH is merely an interpreter. The reality is the opposite; the Quran tells us to follow the Prophet and to bow to his judgments.

As I have greatly increased my knowledge over the past few years, I have realized that an honest look at the situation shows us that we are required to consider the Quran our main source of guidance, supplemented by hadith wherever necessary. The Quran is perfect, hadith is imperfect. The Quran is fully reliable, hadith is only partiality reliable and very few hadiths reach the level of authenticity of the Quran.

So the honest conclusion is that we should hold onto the Quran very strongly. In this I differ from many scholars who believe that the Quran and hadith are equal. They think that the Quran and the hadith collections stand side-by-side as equal sources of guidance. My view is that the Quran stands above everything else; it should be the criterion by which we judge hadith. But the honest conclusion is also that we are required to love and abide by hadith; hadith is indispensable and irreplaceable.

Quranism is attempt to simplify the life of the Muslims by giving them a single clear source of guidance. But simplification can be bad if it is over-simplification; and that is what Quranism is. It throws out an essential part of Islam by thinking that it knows better. So I am with the traditionalist scholars in believing in holding onto the Quran and hadith, while I disagree with many of them (but not most of them, recent Azhar university scholars like Shaykh Muhammad Abdullah Draz have my view) on the importance of the Quran, since I believe the Quran is much more important than hadith.

I invite you to take an honest look at the situation. You can never be fully sure that Quranism is the right way because the “channels of revelation” question at the very least puts it in a gray area, since there is always the possibility that hadith contains additional material that we are required to have as Muslims. One can never be sure if throwing out this material is the right choice, and the justification for it (that it simplifies life, or that the Quran is the only fully reliable source) is not a good enough justification.

We should start by thinking of the fact that God is all-powerful and that He could have prevented the present situation from coming about if He had wanted, and He could have given us clear guidance that we should only follow the Quran. But He didn’t do that. So we should reflect on this choice that God has made in not telling us to follow the Quran only. By leaving the matter vague, the honest conclusion is that we required to follow both the Quran and hadith and to struggle with hadith despite its complexity and problematic aspects. This is what almost all scholars have agreed on. They too were honest and sincere humans doing their best to make sense of an imperfect situation. The struggle is not easy, but we should conclude that we are meant to have this struggle. It is a test; do we choose to throw away hadith because it is problematic and break away from the Muslim community and the scholars out of our personal desires, or do we overcome our desires, and for the sake of unity and love remain within the traditional Muslim community and go through with the struggle and prevent it from being a cause for division and hatred.

I used to have a very negative view of the intelligence of past scholars because of some their ridiculous statements that I knew about. But as my knowledge has increased, as I have benefited from dozens of Western non-Muslim sources that studied the lives and works of these scholars, my love and admiration for them has only increased.

I recommend that you humble yourself before God and admit the fact that He has put you in this imperfect situation in order to struggle with it without giving up your honesty and your principles. We have the choice to be arrogant, proud and to think that we know better than others. We also have the choice to be humble and to treat the scholars and the Prophet’s hadiths with love and appreciation. I have chosen the path of love.

IslamQA: Are we responsible if we influence others to sin?

Salam, I was wondering;we are told that we are not responsible for the sins of others but I also heard that if you influence someone else to sin then you get a portion of the sin? what about for example a parent that influences the kid to take out an interest based loan or refuses to let them marry so they commit zina. Or parenting where a kid doesn’t know what’s haram & so does it. Or in general if you publicize your sins & someone partakes in it due to that. do you get a portion of their sin?

Alaikumassalam wa rahmatullah,

The Quran does say that people who misguide others will have a share of the sins that the others commit. So if a person sins but the sin is because of the influence of another person (as in a parent pressuring a child to get an interest-bearing loan), then both will have some responsibility for the sin. Since parents are considered to have a responsibility to teach good morality to their children, if a child sins because their parents did not teach them it is wrong, then the parents can be held responsible for that. The Prophet PBUH says “All of you are shepherds and all of you are responsible for your flocks.” This means that we are responsible for the problems that occur under our circle of influence.

We do not know exactly how these portions are calculated. But we know that they exist. But we also know that God is just and forgiving, and that He does not burden a soul beyond the powers and knowledge that He has already given it. So a person who misguides another due to a lack of knowledge or other weakness will be more likely to be forgiven than a person who knowingly misguides others or causes them to fall into sin one way or another. If a parent refuses to let a son or daughter marry and this causes them to sin then clearly they bear some responsibility for that sin.

IslamQA: How to have the motivation to finish things

How do we finish things? Like I usually have a problem of finishing reading a book,after some time I get bored and just stop reading and completely abandoning the book. This also goes for everything else like trying to learn something.

Unfortunately your motivation to finish things is strongly influenced by the neurochemical balance in your brain. Some people suffer from conditions like ADHD or bipolar disorder which makes it extremely difficult for them to work on projects and have the motivation to go through with them. The only solution for such people is getting the right medication.

Stimulants like caffeine can help increase motivation, so you can try drinking coffee. But caffeine should be avoided after 2 PM because having it later than that will affect your sleep and decrease your motivation the next day.

You will also find many articles online on how to increase motivation and avoid procrastination, although personally I am highly skeptical of the solutions they offer. One thing that can help however is exercise; spending 30 minutes doing cardio exercise (such as on an exercise bike) and this can enhance your desire to read and get things done.

IslamQA: How to have barakah (blessings) in all aspects of our life?

How to have barakah in all aspects of our life?

I believe the way to do that is to avoid sins and to dedicate a certain amount of time everyday to extra worship, such as reading the Quran for an hour everyday. Reading the Quran helps you avoid sins, correct character defects, and recognize the best way to worship God and speak to Him. By dedicating an hour to the Quran everyday you can actualize the true Quranic spirit in yourself, realizing that you are meant to act like one of the Prophets mentioned in the Quran; working for God and making pleasing Him your first priority in life. Once you are fully dedicated to God then God will take care of all of your needs and will place His blessings into every hour of your day inshaAllah.

IslamQA: On technocracy

Do you support a government based on technocracy? Is there a type of government that is compatible with all types of cultures? Is there anything that could displace democracy?

Technocracy can be democratic or otherwise. If a group of scientists seize power and force their views on the population, that would be technocracy. I do not support such a government since technological solutions are only one of the essential needs of the population. A government that is only focused on technology is going to lack other essential things in its worldview, such as moral values.

I believe that allowing people to have a say in how their government works is an essential right, so the governments would have some element of democracy. But democratic systems can be very different depending on the way they governance system works. A democracy in which the president has all of the power is going to be very different from a democracy where the parliament has equal power to the president.

It is extremely difficult to come up with ways to improve reasonably functioning democracies like those of Britain and the US because whatever change we suggest will likely have many unforeseen consequences. Humans are extremely complex as anyone who has run a business knows, there are all kinds of clashes of interest and belief.

IslamQA: On the saying that Satan is the teacher of Muslims without shaykhs

Have you ever heard a saying attributed to Islam that goes(i'm paraphrasing):"Whoever that does not have a teacher, satan is his teacher". What are your thoughts on that?

I have heard that saying, it is usually used to justify having students submit to the authority of a shaykh in Sufi circles. It is meant to reinforce the Sufi idea that the shaykh/teacher is central to the spiritual growth of the student and that spiritual growth cannot be sought independently without submitting to the authority of the Sufi organizational system.

My view is that the saying is ridiculous and has no basis in Islam. It is great to have good teachers. But there is nothing in Islam that requires us to submit to the authority of a shaykh/teacher as if there can be no learning or growth outside of them. I support egalitarianism (equality) between students and teachers. Teachers are simply students who have learned more.

IslamQA: Islam and pre-wedding photography

Salam alaikum. Does Islam permit pre-wedding photography?

Alaikumassalam wa rahmatullah,

There is no issue with such photography as long as the couple are not alone together and as long as there is no touching between them. However, a couple can perform their Islamic engagement ceremony (nikāḥ) before the wedding. If they do that, then they can do anything that a married couple do in photos without issue.

IslamQA: On the “Law of Attraction”

Have you heard of the 'Law of Attraction'? What are your thoughts on it?

I watched the documentary The Secret which speaks of that. It was little more than pseudo-scientific theorizing with no firm basis. So if there is a Law of Attraction, I would only believe in it once there are empirical studies confirming it.

IslamQA: Making up fasts after repentance, missed due to lack of knowledge

AO, what is the verdict for covering missed fasts? I grew up a Muslim but was never taught to pray & when I was young my parents discouraged me to fast bc they thought I couldn't handle it. Also they use to think swallowing saliva broke the fast so it felt impossible for me. For these reasons I missed a few years of fasting. Do I have to count and make them all up. Also I fasted before I started praying regularly. Idk if those technically counted. I feel it may be hundreds at this point. JZK

Alaikumassalam wa rahmatullah,

If your missed years of fasting happened after reaching puberty, then those fasts have to be made up according to the majority view. But if they happened before puberty, they do not need to be made up.

As for whether the fast is accepted of a person who does not pray, the general view is that it is not accepted. But I cannot find opinions on how this applies to someone who did not pray due to a lack of knowledge.

However, Ibn Taymiyya’s view is that a person who abandons the prayer or fasting and then makes repentance and starts doing them again, such a person does not need to make up any missed prayers or fasts. His view is that since becoming Muslim causes a non-Muslim to have all their sins erased and does not require them to make up any missed duties before Islam, a Muslim should also enjoy the same privilege when they repent, otherwise repenting becomes torture for them. I believe that Ibn Taymiyya’s view is at least as valid as the other views, and since it makes life easier, it may be the best one to follow. So if you follow Ibn Taymiyyah’s view, you do not need to make up any fasts or prayers that you missed before you started practicing Islam correctly.

I am not a mufti so I cannot tell you which view to follow. Just to be extra safe you could start fasting Mondays and Thursdays until you make up all the fasts you may have missed after puberty, but my own view would be that those fasts do not need to be made up (following Ibn Taymiyya’s view).

References

IslamQA: Is it permissible for Muslims to celebrate secular festivals?

Assalumalaikum Is it permissible to celebrate secular festivals (like independence day, republic day etc.) and other secular days like mothers' day, fathers' day etc. ?I read on a website that all this is haraam because it involves imitating the disbelievers, something which is prohibited in a Hadith. I would also like to know to what extent does this Hadith apply in our daily life. Does this Hadith forbid imitating them in religious matters only or even in the celebration of non religious days(like mothers'day, birthdays etc.)

Alaikumassalam wa rahmatullah,

As discussed in this previous answer, celebrating secular festivals and holidays is permissible.

IslamQA: How to change corrupt cultures

How do we change something bad that is deeply practised in a culture? Like a culture that encourages corruption,graft,bribery and etc. Besides that,is it possible that countries that rarely get struck by natural disasters make its citizens lazy and indolent?

According to social scientists, individualism is highly correlated with non-corruption. Almost all of the world’s populations are becoming more individualistic, so this process is likely to help reduce corruption. Individualist citizens demand respect from their governments and public servants, and this is going to increase their opposition to corruption.

Speaking of Muslims specifically, besides the increase in individualism, the increase in literacy and education is also likely to help reduce corruption. Educated Muslims are going to appreciate Islam’s ideals more and will likely try harder to implement these ideals in their lives. Educating Muslims about Islam is therefore likely to greatly help in spreading its ideals.

As for natural disasters, that is entirely wrong. Western Europe might be the safest place in the world when it comes to natural disasters. Whether it is earthquakes, floods, or hurricanes, Western Europe rarely suffers any of these.

IslamQA: On fearing loss of faith in a non-Muslim country

Assalamualaykum. I’m a bit worried now. I’m applying for an internship in a non-muslim country. Even I already lived there for a year, but the worries still there. It’s all about how can I survive as a Muslim in a secular society who tend to think logically about everything. I used to hear a question like, why you and your friend have a different way to practice Islam? She doesn’t wear hijab but you do. Etc I lost my words to explain. I also don’t want to judge anyone tho. Do u have any advice?

Alaikumassalam wa rahmatullah,

Throughout life we get thousands of chances to become misguided, and thousands of chances to go back to Islam and hold firm to it. So if your heart is pure and if you constantly ask God for guidance, then He will guide you. There is no need to worry about suddenly becoming cut off from Islam. That does not happen. When someone is distanced from Islam, it is because they chose that again and again for years on end.

If you have trouble answering some questions about Islam, simply increase your knowledge by reading more. Research the topics people ask you about so that you can answer them next time.

There is nothing dangerous to Islam about people thinking logically. I am an extreme rationalist, empiricist and skeptic myself, I constantly question things, and since my childhood I have never had a servile respect for figures of authority. If Islam is truly from God then it must stand up to all criticisms and all challenges. And that is why I continue to hold on to Islam. I have read more science books than most atheists. My favorite novelist is Terry Pratchett, an atheist, and I have read 40 novels by him, and I continue to be completely devoted to Islam.

So increase your knowledge, and realize that God does not abandon the believer. Whenever something troubles you, ask God for guidance and He will guide you one way or another.

And when My servants ask you about Me, I Am near; I answer the call of the caller when he calls on Me. So let them answer Me, and have faith in Me, that they may be rightly guided. (The Quran, verse 2:186)

And your Lord has said, “Call on Me, and I will respond to you.” (From the Quran, verse 40:60)

Best wishes.

IslamQA: Can a Muslim woman leave her house without the permission of her husband?

Assalumalaikum Can a woman leave her house without the permission of her husband? Is the Hadith forbidding this authentic?

The Islamic family functions according to the principle of qiwāma, which refers to the fact that the husband is the ultimate authority in the household. Women are free to seek divorce or threaten divorce, but while remaining married to a man, they are required to respect the fact he is the chief of the household. If her husband is a tyrant and refuses to let her leave the house, she should seek the help of her family, his family, religious authorities, or should threaten divorce. In Islam the man and the woman are equal as humans and have equal human rights. Neither is allowed to oppress the other. The husband’s higher authority is similar to a CEO’s authority over his employees. He does not consider him employees lesser humans, he knows they are his equals when it comes to their human rights, but he is given a higher authority so that the business can function more effectively.

This is merely the theoretical framework. In the real world, Muslim husbands and wives, just like Western couples, agree with each other on what is acceptable behavior and what is not. So regarding your specific question, the husband’s permission does not mean that she should ask him whether she can go out every time she wants to (like a school child in a classroom). It means that her activities should be with the general knowledge and approval of her husband. So if the husband accepts the fact that she usually goes out for grocery shopping, or for work, or for medical appointments, then his acceptance is the “permission” that is meant.

So in the real world things are just like any other marriage. Needing her husband’s permission simply means that she should not do things that he finds unacceptable. She should not randomly go to a concert without first finding out whether her husband agrees with her going to that concert. But when it comes to ordinary daily activities, then she can do whatever is normal without requiring her husband’s specific approval, since he knows about these activities and approves of them.

References:

IslamQA: Is it permissible for a woman to be the head of state in Islam?

Assalamualaikum I wanted to know if it is permissible for a Muslim woman to be the head of an Islamic state. Many people quote a Hadith from Abu Bakrah, one of the companions of the Prophet (PBUH) ,that indicates it is not permissible.Is that Hadith authentic?

Alaikumassalam wa rahmatullah,

There are different opinions on this question. The highly respected scholars Muhammad al-Ghazali and Yusuf al-Qaradawi believe that it is permissible for women to be leaders of state and consider the evidence of the Quran (which portrays the Queen of Sheba as a good leader) to be more important than the evidence of hadith.

The hadith of Abu Bakra that you referred to is the following:

During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler."

Sahih al-Bukhari 7099

I decided to conduct a study of all existing chains of this hadith to find out its level of authenticity based on my hadith verification methodology. Below is a diagram of the result:

The result of my computations is that this hadith has a 24.3% authenticity score, which makes it fall below the 30% needed for ṣaḥīḥ. This means that this is a relatively low-quality hadith whose authenticity is inherently doubtful (even without this computation, all hadiths that come from a single companion, such as this one, are inherently doubtful). All of the chains of the hadith have problematic transmitters:

  • The first one comes through Hasan b. Yasar, a known mudallis (a person who misattributes hadiths). It then comes through Uthman b. Haytham, known to err often, Mubarak b. Fudala, who is considered a non-hujja by one hadith scholar (his hadiths are not worth being used as evidence), and Humad b. Tayrawayh, another mudallis.
  • The second one comes through Abd al-Rahman b. Jawshan, a little-known transmitter, then through Uyayna b. Abd al-Rahman, whose hadiths are considered worthless by one hadith scholar.
  • The third one comes through Abd al-Aziz b. Nufay`, an unknown person, then through Abu al-Minhal al-Bakrawi, another unknown person.

None of the chains come through highly respected transmitters.

Therefore this hadith has no power to form the basis of judgment on such an important issue.

The opinions of al-Ghazali and al-Qaradawi is therefore to be preferred. Since we do not have any strong evidence against the leadership of women as heads of state in the Quran or Sunna, the matter is left to the judgment of the people themselves.

References:

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