It is detested for a woman to engage in work that necessitates frequent interaction with non-mahram individuals. If such work leads to sin, then it is undoubtedly forbidden. However, regardless of this, there is no obstacle to her presidency if she is of sound mind and judgment, and there is nothing wrong with obeying her in matters that do not contradict Sharia; as it has been narrated that Khadijah (may Allah be pleased with her) was a noble and wealthy businesswoman who employed men to trade with her wealth and gave them a portion of the profits. When she heard about the Messenger of Allah and his truthfulness, his great trustworthiness, and the nobility of his character, she sent for him and offered him the opportunity to go to Sham with her wealth as a merchant, giving him more than what she gave to other merchants. The Messenger of Allah accepted her offer and set out with her wealth to work for her[1]. It has been narrated that he later mentioned her and said: «مَا رَأَيْتُ مِنْ صَاحِبَةِ أَجِيرٍ خَيْرًا مِنْ خَدِيجَةَ»[2]; “I have not seen a better employer than Khadijah.”

Yes, Abu Bakrah has narrated and said: «لَمَّا بَلَغَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَنَّ أَهْلَ فَارِسَ قَدْ مَلَّكُوا عَلَيْهِمْ بِنْتَ كِسْرَى، قَالَ: لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً»[3]; “When the Prophet heard that the Iranians had made the daughter of Khosrow their ruler, he said: ‘A people who entrust their affairs to a woman will not be successful.’” This, if proven, indicates the detestation of women’s presidency, especially in the realm of governance. However, considering the story of Bilqis in the Book of Allah, it cannot prove its prohibition; because the Book of Allah has mentioned the rule of Bilqis and described it as good and well-ordered, where He has said: ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾[4]; “And she has been given of everything,” and said: ﴿قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ﴾[5]; “They said: ‘We are possessors of strength and possessors of mighty prowess, and the authority is yours. So see what you will command.’” In four places, it has pointed to her good sense and judgment: first, she honored the letter of Sulayman : ﴿قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ﴾[6]; “(Bilqis) said: ‘O courtiers! A noble letter has been delivered to me,’” and this was from her intellect; second, she was not a tyrant and consulted with her courtiers: ﴿قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّى تَشْهَدُونِ﴾[7]; “(Bilqis) said: ‘O courtiers! Advise me in my affair, for I have not made a final decision without your counsel,’” and this was from her intellect; third, she did not accept the proposal to go to war against Sulayman ; rather, considering the outcome and the public interest, she sent a gift and chose peace and friendship: ﴿قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ ۝ وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ﴾[8]; “(Bilqis) said: ‘When kings enter a city, they ruin it and humiliate its noble people. This is what they do. And I will send them a gift and see with what the messengers return,’” and this was from her good judgment; fourth, when she realized that Sulayman was a Prophet and was not seeking worldly gain, she accepted his invitation: ﴿قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ﴾[9]; “(Bilqis) said: ‘O Lord! I wronged myself, and I submit with Sulayman to Allah, the Lord of the worlds,’” and this was from her intellect. There is no doubt that the people who entrusted their affairs to her were successful; because she embraced Islam and brought them into Islam as well. If they had entrusted their affairs to a man from the courtiers, they would surely have perished, as they suggested going to war against Sulayman . This story serves as evidence that the mentioned narration is not proven from the Prophet ; as Abu Bakr al-Bazzar has said: «لَا نَعْلَمُ رَوَاهُ غَيْرُ أَبِي بَكْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ»[10]; “We do not know of anyone other than Abu Bakrah who has narrated this narration from the Prophet ” and if it is proven, it should be understood as referring to what is usually the case, not what is absolute. Therefore, if a Muslim woman is found who possesses sufficient intellect and judgment, there is no prohibition against her presidency, unless there is another obstacle to it.