Short answer
The four schools agree that the supreme leadership of the Muslim state is for men, based on a hadith in Bukhari. On judges they differ: in the Hanafi school a woman's judgment is valid in all cases except hudud and qisas, though appointing her is blameworthy; the other three schools do not accept her as a judge. Women may lead in education, business and women's affairs.
The imamah kubra (head of state) is not valid for a woman. A woman's judgment as a qadi is valid in everything except hudud and qisas, though the Hanafi texts say the ruler who appoints her is at fault. Managing a school, a business or a women's organisation is permitted with hijab and proper conduct.
Other madhhabs
- Maliki
- A woman cannot be appointed judge, and her judgments are not valid.
- Shafi'i
- Same as the Maliki school: being male is a condition for a judge.
- Hanbali
- Same: being male is a condition for a judge.
Explanation
When the Prophet ﷺ heard that the Persians had made the daughter of their king their ruler, he said that a people who hand their affairs to a woman will not succeed. On this basis the scholars agreed that the caliphate, the leadership of the whole Muslim state, is for men. That role includes leading armies and the Friday prayer, which are men's duties.
On judges, the Hanafi school is the most open of the four. Since a woman's testimony is accepted in most matters, her judgment in them is valid too, except in hudud (fixed punishments) and qisas (retaliation), where her testimony is not taken. The Hanafi texts still say the ruler who appoints her is at fault. The other schools treat maleness as a condition for any judge.
Leadership in other areas is a different matter:
- Allowed: running a business, heading a school or a hospital department, leading women's organisations, teaching and scholarship. Khadijah ran a trading business, and women led and taught other women from the first generation.
- Modern elected offices: scholars differ on whether a prime minister in a constitutional system is the same as the classical head of state. Many Hanafi scholars of South Asia did not allow it; some others did. This is a contested question, so it is best not to make it a test of anyone's faith.
Whatever the role, the conditions of hijab, avoiding khalwah and dignified conduct apply. See can women work and women as scholars.
The evidence
Quran, Surah At-Tawba 9:71
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٧١﴾
The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.
Women share in public good, enjoining right and forbidding wrong.
Sahih al-Bukhari 4425
Sahih... لن يفلح قوم ولوا أمرهم امرأة ...
"A people who entrust their affairs to a woman will not succeed."
The basis for reserving the supreme leadership for men.
Where the ruling is recorded
- al-Hidaya, Kitab Adab al-Qadi. A woman may judge in everything except hudud and qisas.
- al-Durr al-Mukhtar, Kitab al-Qada. A woman's judgment is valid outside hudud and qisas, but the one who appoints her is at fault.
- al-Mughni (Ibn Qudama), Kitab al-Qada. Being male is among the conditions of a judge.
Checked by our team. For a more accurate answer to your own situation, consult a scholar. Quran translation by Sahih International. Hadith Arabic from the standard editions of the six books and the Muwatta, with gradings as recorded there; the English is our own rendering. Spotted a mistake? Tell us.