Women and the Quran: Classical Principles for Female Engagement and Leadership

Women and the Quran: Classical Scholarship on Female Engagement, Teaching, and Leadership

This article is part of a comprehensive scholarly series on Quran learning. Begin with the foundational guide.

Introduction: Women as Bearers and Teachers of the Quran
Many Muslims hear conflicting claims:

  • “Women should not teach Quran in public.”
  • “Women led mixed-gender circles in the time of the Prophet.”
  • “Female scholarship is a modern innovation.”

This confusion arises not from the Quran’s silence, but from neglect of classical scholarship.
Allah says: “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” (Quran 9:71)
Note: “Allies” (awliya’)—not passive recipients, but active partners in upholding truth.
This guide is for the sincere student who seeks to understand women’s role in Quranic scholarship—not through modern ideologies, but through the methodology of the scholars who documented it: Ibn Hazm in al-Iḥkām, Al-Nawawi in al-Majmū‘, and the Mothers of the Believers who taught the Companions.
A Foundational Principle: The Quranic View of Women’s Intellect and Capability
Ibn Hazm said in al-Iḥkām:
“Allah has addressed women in the Quran with the same commands and prohibitions as men—proving their intellectual and spiritual capacity is equal. Difference in rulings (e.g., testimony) is due to roles, not worth.”
Three features distinguish the classical view from modern extremes:

  1. Equal Responsibility in Knowledge:
    • “Ask the people of knowledge if you do not know.” (16:43)—“people” (ahl al-dhikr) includes women.
    • The Prophet peace be upon him said: “Seeking knowledge is obligatory upon every Muslim.” (Ibn Majah, hasan)—“Muslim” is gender-inclusive in Arabic usage.
  2. Distinct Roles, Not Inferior Status:
    • Women are exempt from congregational prayer—not because they are less capable, but to honor their primary role in nurturing the home (“Paradise is at the feet of mothers” — Ahmad, sahih).
    • Leadership is contextual: a woman may lead other women in prayer, teach men from behind a screen, or issue fatwas—within shar’i boundaries.
  3. Historical Precedent, Not Innovation:
    • Aisha (RA) issued 6,000+ fatwas (Al-Dhahabi),
    • Nafisa bint al-Hasan taught Imam al-Shafi‘i,
    • Fatima al-Samarqandi issued fatwas alongside her husband, `Ala’ al-Din al-Kasani.

Part I: Five Areas of Classical Female Engagement
I. Learning the Quran: Obligation and Excellence
Quranic Basis: “O you who believe, protect yourselves and your families from a Fire…” (66:6)

  • “Families” includes daughters—mothers must learn to teach.

Classical Understanding:

  • Ibn Taymiyyah: “It is obligatory for women to learn what they need for worship: purification, prayer, fasting, and Quranic recitation.”
  • Al-Nawawi: “A woman’s learning is more emphasized than a man’s in some areas—because she is the first teacher of the next generation.”

Practical Applications:

  • For Girls: Begin with Al-Fatihah and last 10 of Al-Baqarah—focusing on meaning, not just memorization.
  • For Mothers: Learn Surah Luqman to teach ethics; Surah Yusuf for patience in parenting.
  • For Scholars: Study tajweed and tafsir to preserve accuracy in transmission.

Real Example:

  • Khadija bint Khuwaylid (RA): Before Islam, she managed trade caravans—after Islam, she learned the first revelations and taught them to her household, becoming the first muhaddithah (narrator of hadith).

II. Teaching the Quran: Methods and Boundaries
Quranic Basis: “Convey from me, even if it is one verse.” (Bukhari) — addressed to all companions, including women.
Classical Understanding:

  • Ibn Hazm: “Aisha taught men and women—and no Companion objected, proving it is permissible with proper boundaries.”
  • Al-Nawawi: “A woman may teach men from behind a screen, or in writing, or in mixed gatherings where hijab and ghadhd al-basar are maintained.”

Practical Applications:

  • Teaching Women: Full participation—leading circles, correcting recitation, issuing guidance.
  • Teaching Men:
    • From behind a screen (as Aisha taught Abu Hurayrah),
    • Via writing or recorded audio (as Fatima al-Samarqandi issued fatwas),
    • In academic settings with professional decorum.
  • Teaching Children: Primary role—mothers are the first mushayyikhah.

Real Example:

  • Aisha (RA): Taught over 2,000 hadiths to male Companions—including Abu Hurayrah and Abdullah ibn Abbas—from her home, with a curtain between her and the students (Bukhari).

III. Memorization (Hifz): Spiritual Discipline, Not Competition
Quranic Basis: “Indeed, it is We who sent down the Quran and indeed, We will be its guardian.” (15:9)

  • Women are part of “We” who preserve it—through teaching, not just memorizing.

Classical Understanding:

  • Ibn al-Jawzi: “Memorization for women is recommended—not to compete, but to preserve the Quran in the home, where children first hear it.”
  • The Prophet peace be upon him said to a woman: “Teach your family what you have learned.” (Authenticated by Al-Albani)

Practical Applications:

  • Focus on Quality Over Quantity: Memorize last 3 surahs, Ayat al-Kursi, last 10 of Al-Baqarah—for daily protection and prayer.
  • Integrate with Motherhood: Recite Surah Maryam during pregnancy; Surah Yusuf when children face betrayal.
  • Avoid Public Display: Memorization is between the woman and Allah—not a social media metric.

Real Example:

  • Asma’ bint Yazid (RA): Led a delegation of women to the Prophet peace be upon him, saying: “We believe in you and affirm you—but men have taken all the rewards!” He taught them directly—and they became teachers (Ahmad, sahih).

IV. Tafsir and Fatwa: Scholarship with Humility
Quranic Basis: “The men and women who remember Allah often—Allah has prepared for them forgiveness and a great reward.” (33:35)

  • “Remember” (adh-dhakirin, adh-dhakirat) includes deep reflection (tadabbur) and derivation of rulings.

Classical Understanding:

  • Ibn Hazm: “Aisha’s fatwas were sought by the Rightly Guided Caliphs—proving women’s ijtihad is valid in areas of their expertise.”
  • Al-Nawawi: “A woman may issue fatwas in matters of family, worship, and ethics—if she has studied with qualified scholars.”

Practical Applications:

  • Areas of Specialization:
    • Family law (marriage, divorce, inheritance),
    • Women’s worship (menstruation, postpartum),
    • Child development and ethics.
  • Methodology:
    • Study with qualified teachers (male or female),
    • Cite evidence—not opinion,
    • Say “Allah and His Messenger know best” when uncertain.

Real Example:

  • Fatima al-Samarqandi (d. 581H): Studied under her father, issued fatwas alongside her husband (author of Bada’i al-Sana’i), and corrected his rulings—proving scholarship thrives in mutual respect.

V. Community Leadership: Influence Within Boundaries
Quranic Basis: “The believing men and believing women are allies of one another…” (9:71)

  • “Allies” (awliya’) implies active partnership in enjoining good.

Classical Understanding:

  • Ibn Taymiyyah: “A woman may lead in education, charity, and da’wah to women—roles that align with her natural strengths of nurturing and wisdom.”
  • Umar ibn al-Khattab (RA) appointed Shifa bint Abdullah as market supervisor in Madinah—trusting her integrity and knowledge.

Practical Applications:

  • Education: Found Quran schools for girls, teach tafsir circles for women.
  • Charity: Manage zakat distribution for women and families.
  • Da’wah: Mentor new Muslims, write articles on Quranic ethics for women.
  • Boundaries:
    • Avoid leading mixed-gender prayers,
    • Maintain hijab and professional decorum in public roles,
    • Prioritize family rights over public work.

Real Example:

  • Shifa bint Abdullah (RA): Taught Hafsah (RA) ruqyah, was appointed by ‘Umar (RA) to oversee Madinah’s market—ensuring fair trade and honesty among women sellers.

Part II: Common Misapplications — And Their Corrections
I. The “Complete Exclusion” Trap

  • Mistake: “Women should not teach at all.”
  • Correction: “The Prophet sent Muadh to Yemen to teach—and he taught men and women.” (Bukhari)
  • Clarification: Boundaries exist, but exclusion is bid’ah.

II. The “Unrestricted Equality” Error

  • Mistake: “Women can lead mixed prayers.”
  • Correction: “The Prophet never appointed a woman to lead mixed prayer—even Aisha did not lead men in Salah.” (Al-Bayhaqi)
  • Clarification: Roles differ—not worth.

III. The “Scholarship as Status” Risk

  • Mistake: Using ‘alimah titles for social prestige.
  • Correction: “Knowledge that does not increase humility is a burden.” (Ibn al-Qayyim)
  • Clarification: True scholarship is measured in service—not titles.

Part III: A Practical Framework for Female Students of Knowledge
I. Daily Practice: The 3 Anchors

  1. Morning:
    • Recite last 3 surahs for protection,
    • “رَبِّ زِدْنِي عِلْمًا” with intention to benefit family.
  2. Learning Session:
    • For every 30 minutes of study, spend 5 minutes in tadabbur: “How will I teach this to my daughter/sister?”
  3. Evening:
    • Share one insight with family—not to show off, but to plant seeds.

II. Monthly Focus: One Area of Service

  • Teaching: Host a halaqa for neighbors’ daughters,
  • Charity: Organize a zakat drive for widows,
  • Da’wah: Write one article on Quranic motherhood,
  • Memorization: Focus on Surah Al-‘Asr—to teach time’s value.

III. When Facing Opposition

  • If told “Women shouldn’t teach”:
    • Respond gently: “Aisha taught the Companions—shall I follow her example?”
    • Provide evidence: Bukhari, Kitab al-‘Ilm, Bab ‘Ilm al-Mar’ah.
  • If pressured to exceed boundaries:
    • Say: “I seek to serve within the Sunnah—not outside it.”

Real Examples from Contemporary Female Scholars

  • Dr. Haifa al-‘Ajami (Saudi Arabia):
    Professor of qira’at at Imam University—teaches men and women separately, issues fatwas on recitation. She says: “My screen is my hijab; my knowledge is my service.”
  • Umm Muhammad (Toronto, Canada):
    Founded a Quran school for refugee girls—teaching tajweed and akhlaq. Her students now lead Tarawih for women. She says: “I didn’t break barriers—I built bridges within them.”
  • Fatima (Berlin, Germany):
    Memorized 15 juz’, now teaches new Muslim women online—from behind a screen. She says: “My voice reaches hearts; my hijab protects my honor.”

Their secret? They see scholarship not as a challenge to tradition, but as a continuation of it—rooted in dalil, guided by adab, and aimed at maslahah.
Part IV: Advanced Considerations — For the Dedicated Student
I. Teaching in the Digital Age

  • Online Classes:
    • Use screen-sharing (not video) for men,
    • Video for women only,
    • Recordings with voice only.
  • The Permanent Committee (Fatwa 21880): “Permissible if boundaries of hijab and ghadhd al-basar are maintained.”

II. Balancing Family and Scholarship

  • “And do not forget your share of the world.” (28:77)
  • Prioritize:
    • Fard prayers and family rights first,
    • Scholarship in free time (e.g., after children sleep),
    • Involve family: Husband proofreads; children test memorization.

III. When Knowledge Meets Motherhood
Ibn al-Qayyim: “The scholar-mother is like a date palm—her roots are in knowledge, her fruit is in nurturing.”

  • Teach children through action:
    • Recite “Rabbi ighfir li” after mistakes—not just for them, but with them,
    • Let them see you review juz’—not as duty, but as love.

Conclusion: Women as Light-Bearers, Not Boundary-Breakers
Women’s engagement with the Quran is not a modern experiment. It is a sunnah—walked by Khadija, taught by Aisha, preserved by Fatima al-Samarqandi.
Allah says: “The men and women who remember Allah often—Allah has prepared for them forgiveness and a great reward.” (33:35)
Note: “Men and women”—together, but distinct; equal in worth, diverse in roles.
The Prophet peace be upon him said: “The best of you are those who learn the Quran and teach it.” (Bukhari)
He did not say “the best men”—but “the best of you.”
Begin today.
Learn one verse.
Teach it to your daughter.
Live it in your home.
And trust that the One who made Maryam a sign for the worlds (21:91) will make your knowledge a light—for your family, your community, and your Lord.
About AyahStory Methodology: Our guidance is based on classical texts (al-Iḥkām, al-Majmū‘) and the practices of the Salaf. We emphasize authenticity over innovation, service over status, and adherence over activism.