In this regard, it needs to be understood that a
family structure and a state structure are inherently different from one another
as far as their governance is concerned.
According to the Qur’ān, the head of a family is chosen on
the basis of temperament and physical qualities and because of the fact that the
head should be the bread runner of the family. It says that men in general are
more suited not only temperamentally and physically for this purpose, they have
also been entrusted with the responsibility of earning for the family.
On the other hand, in accordance with the Qur’ānic
injunction “Their affairs are decided on the basis of mutual consultation,
(42:38)”, the head of a state should be the person who enjoys the confidence of
the majority. If, in some country, a woman enjoys this confidence then, of
course, it means that it is the will of the majority that a woman should rule
them. In such cases, it is essential to follow the will of the majority.
In other words, it can be said that since criterion of
selection of a head of a family is different than that of selection of a head of
state, one cannot analogously deduce a directive for one on the basis of the