* In the first part of this article, I addressed the position of the International Union of Muslim Scholars on the issues of “blasphemy” and “apostasy,” according to what was stated in the founding document of the union known as the “Islamic Charter of the International Union of Muslim Scholars.”
* In this part, I will discuss the position of the Union on the issues of the unity of the Islamic nation and women.
* In a chapter of the charter under the title “The Unity of the Islamic Nation,” the importance of rejecting differences and working to unite the nation’s class was pointed out, because “Muslims are brothers, united by the same faith, one qiblah, and belief in one Book, one Messenger, and one Sharia, and that they must eliminate All the factors that divide their group.
*One of the main goals of the nation’s unity is to work for the liberation of the Islamic land, as the charter says in this regard: “And Muslims, in solidarity, must work to liberate the “Islamic land” from its usurpers, according to an approach that takes into account the supreme Islamic interests, and the military and economic needs and requirements. and mankind. And their work in this is one of the best jihad in the cause of God. Whoever is unable alone to resist the invaders and liberate his land, then all Muslims must help him as much as they can.”
* He adds, “Palestine, in particular, has a place in the jihad of Muslims today, as it is the land of the prophets, the journey of the Prophet, may God’s prayers and peace be upon him, and the country of Al-Aqsa Mosque, and it is the cause of every Muslim. Its people will restore their rights and establish their independent state on their land.”
* There is no doubt that the talk about the necessity of the unity of the Islamic nation is based on the foundation upon which the Muslim Brotherhood’s call was built according to the vision set by the founding guide, Hassan Al-Banna, to move from the reality of “weakness” to the power of “empowerment” through six stages, which are the stages that begin with the individual and then The family, then society, then the state, then the Islamic caliphate, and finally the “mastery” of the world.
* It is noticeable that the charter spoke about the liberation of Islamic land without defining what that land is, as it referred in a separate paragraph to the issue of the Israeli occupation of Palestinian land, which is a well-known issue, and there is unanimity about it among Muslims, but it was silent about clarifying the rest of the Islamic lands that must be liberated .
* However, the researcher who has studied the Brotherhood’s literature realizes that the meaning of the liberation of the Islamic land that the charter aims at is nothing but “the restoration of the former Islamic colonies in Europe,” and that the unity of the nation means the establishment of the great Islamic entity that will bear the responsibility of “jihad” in order to restore those colonies.
* This is what Hasan al-Banna clarified without equivocation in the letter “To the Youth” in which he says: “And after that, we want the banner of God to return to flickering loudly over those places that have been blessed with Islam for some time from time immemorial. To recede from her radiance and return to disbelief after Islam. Andalusia, Sicily, the Balkans, southern Italy and the islands of the Roman Sea are all Islamic colonies that must return to the arms of Islam, and the White Sea and the Red Sea must return to two Islamic lakes as they were before.
* So, the unity of the nation and the liberation of the Islamic land according to this concept means, among other things, the restoration of the countries that went to “disbelief” to the bosom of Islam again, through offensive jihad, after preparing the equipment and arranging the ranks and according to “the military, economic and human needs and requirements,” as the Union Charter says. .
* As for the issue of women, the charter says: “Caring for the family is undoubtedly the first task of women. As for the surplus time and effort when there is, the woman uses it to carry out all her social duties, and the duties are limited in scope according to the different circumstances of the woman herself, and the different conditions, needs and development of society. It includes all the economic and political activities of the society, electors and candidates, with the exception of the Great Imamate.
* The position of the above union reflects a development in the Muslim Brotherhood’s founding position on the issue of women with regard to the right to work and vote, a position expressed by Hasan al-Banna by saying: “What the advocates of freedom and desires want from the rights to vote and to work in the legal profession are answered by them that men, and they are more intelligent than men. Women, they did not perform this right well, so what about women who are deficient in mind and religion.”
* Thus, the founding guide believes that women are “deficient in reason and religion” and therefore they should not be given the right to vote or to work as a lawyer, and the Union says that women can be granted the right to vote and work in various fields except for the major state “the presidency.”
* From our side, we say that the Qur’an made it clear that “guardianship” in Islam is based on one condition, which is “faith,” and there is no other condition. This is what came in Surat At-Tawbah: “And the believing men and women are guardians of one another, they enjoin what is right and forbid what is wrong, and establish prayer, and pay zakat, and obey God and His Messenger. Those God will have mercy on them. God is Mighty, Wise.”
* Advocates of rejecting the participation of women in public guardianship are based on the hadith “A people who are in charge of a woman will not succeed”, a hadith that was mentioned in multiple narrations, including: “A people who are entrusted with a woman will not succeed,” “A people who are in charge of a woman will not succeed,” and “A people who are entrusted with a woman will not succeed.” He commanded them to a woman.”
* The occasion of the arrival of the hadith says that a group came from Persia to Medina, so the Messenger (peace be upon him) asked them: “Who is in charge of Persia? Someone said: A woman, so he (peace be upon him) said, “A people who appointed over them as a woman did not succeed.” This is a statement from which we cannot derive a final ruling that women are not worthy of the public guardianship. Rather, it expresses a “special opinion” of the Holy Prophet in the context of war with the enemy. It is also a political prophecy of the inevitability of the fall of the rule of Persia.
* Similar to this “special opinion” is what the Holy Prophet said in the incident of date-palm pollination, which was narrated by Lady Aisha, who said that “the Prophet (PBUH) passed by people in the tops of palm trees, and he said: What do these people do? They said: They honor the date-palms. He said: If they left it, it would be good, so they left it, so he said: What is the matter of your worldly affairs, then you are more knowledgeable about the matter of your world, and what is the matter of your religion, it is up to me. (Al-Shi: the dates whose kernels are not hardened, but become shriveled if the date palms are not pollinated.
* What supports our saying is that the Holy Qur’an praised “Bilqis,” the Queen of Sheba, who was a woman who received a “major mandate,” while the Pharaoh of Egypt, who was a man, censured Egypt, which indicates that the criterion for differentiation in participation in the general guardianship is not “sex” but “how” that It takes the public authority.
* In our time, many women have assumed power in major Islamic countries such as “Benazir Bhutto” in Pakistan, and Sheikha “Hasina Wajid” in Bangladesh, and there are women who have taken over the rule of the regions (which is a general mandate) in Sudan and have all achieved great successes no less, If not superior, those achieved by men.
Quoted from the free.