The political theory of Islam is brief in character; therefore it does not dwell
explicitly on the question of women’s eligibility to the throne. What is noteworthy is
that for the secular and ecclesiastical purport leadership centred around the office of
imam or caliph. The orthodox jurists adhered to this formula, however certain
modifications were incorporated as and when the need arose. As for instance, the
Abbasid caliphate was followed by the independent states.
1 This chapter entails the theme related to Raziya, her enthronement, her
difficulties related to enthronement and after coming to the throne. And the main
focus is on her administration, dealing with the nobility, curbing the power of the
Turks, which had become a threat to the crown, her coin and currency system, and
how she ruled over the country where there was almost no reference of any woman
ruling over the country at least in India. But regarding her fall, there are factors
related to woman ruling over the male chauvinism, which created problem for her.
The nobility which was powerful since the time of Sultan Iltutmish, conspired against
her and brought an end to her glorious reign.
Here in this chapter, I have based my work on the primary sources as Tabaqati- Nasiri of Minhaj-us Siraj, Rehla of Ibn Battuta, Tarikh-i- Ferishta of Abdul Qasim
Ferishta and Futuh-us Salatin, of Abdul Malik Isami etc.
There appears to be the difficulty regarding her inability to lead. In a purely
theoretical sense a female ruler, could not lead congregational prayers. This was a
duty imparted by the imam or Sultan. The other difficulty was her status as legal
witness. It is learnt that the former duty came to be delegated to khatib and Sheikh-ulIslam. The imam addressed rare ceremonial occasions.2
Interstingly enough, from the Turkish ascendency over Islamic world, no
constitutional principle or regulation forbade female sovereign. As a matter of fact,