Tirmidhi

Explanation:
1:
This is an allusion to the Battle of Jamal, which took place for the purpose of avenging the killers of Uthman.
When Uthman (radi Allahu anhu) was martyred and the people pledged allegiance at the hand of Ali (radi Allahu anhu),
then Talhah and Zubair (radi Allahu anhuma) set out towards Makkah, where they met Aisha (radi Allahu anha), who had gone with the intention of performing Hajj.
Then all of them agreed upon the opinion that they should go to Basrah in order to encourage the people to seek retribution for the blood of Uthman.
When Ali (radi Allahu anhu) received this news, he too arrived fully prepared.
Then the incident of Jamal took place.

Hadith Commentary:
The latter part of this hadith is the completion of the incident of writing a letter to Kisra, that Kisra was killed by his son Shiruya on the eleventh of Jumada in the ninth year of Hijrah. He remained the king of Iran for six months. One day, he found a vial in the treasury on which "medicine for sexual strength" was written. It contained poison. Shiruya consumed it and perished. After that, misfortune and wretchedness became the destiny of this family. There was no man in this family for leadership, so Kisra’s granddaughter, Shiruya’s daughter Buran, was made the ruler of the country. At that time, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“A nation that makes a woman its ruler will never succeed.”
Eventually, during the caliphate of Umar (radi Allahu anhu), this dynasty was completely eradicated.
From this hadith, it is understood that appointing a woman as the head of state is not permissible. In case of violation, facing a bad outcome is certain, as Pakistan has experienced this twice. The misfortune that has spread in the country due to female governance has not yet been remedied.
Wallahu al-musta‘an.

Hadith Commentary:
In the Battle of Jamal, Aisha radi Allahu anha was the leader of the faction opposing Ali radi Allahu anhu, and the outcome was failure.
This is the meaning of the statement of Abu Bakr radi Allahu anhu.
A few hypocritical, seditious people were the ones who incited Aisha radi Allahu anha.
They sought to make the Muslims fight among themselves under the pretext of avenging the blood of Uthman radi Allahu anhu, and by casting their spell over Aisha radi Allahu anha, they made her the leader of the army, resulting in the occurrence of the Battle of Jamal, in which the hand of entirely hypocritical, Jew-like people was involved.

Hadith Commentary:
➊
After the martyrdom of Uthman (radi Allahu anhu), the Battle of Jamal was a great tribulation.
Many Muslims were killed in it.
This battle is called "Jamal" (the Camel) because Aisha (radi Allahu anha) was mounted on a camel named Askar, which was provided for her by Ya'la ibn Umayyah (radi Allahu anhu).
➋
It should be noted that this battle was not related to the matter of the caliphate itself, but rather Aisha (radi Allahu anha) and other noble Companions (radi Allahu anhum ajma'in) were demanding from Ali (radi Allahu anhu) that the killers of our master Uthman (radi Allahu anhu), who had taken refuge in his camp, be brought to justice. Ali's (radi Allahu anhu) position was that his government had not yet been firmly established, and therefore, some delay should be made in this matter.
➌
Although Abu Bakrah (radi Allahu anhu) was in agreement with Aisha (radi Allahu anha) in seeking retribution for the blood of Uthman (radi Allahu anhu), he did not participate in the battle because the leadership in it was entrusted to Aisha (radi Allahu anha).
Basing his stance on the aforementioned hadith of the Messenger of Allah (sallallahu alayhi wa sallam), he chose to remain aloof.
To some extent, his position in this matter was correct and based on reality, because he did not support Ali (radi Allahu anhu) in those circumstances either.
And Allah knows best.

(1) Appointing a woman as a qadi (judge) and having her issue judgments is not permissible; it is prohibited according to the Shariah.

(2) The sphere of activity for a woman is different from that of a man. A woman is responsible for overseeing domestic affairs, whereas external matters such as business, employment, governance, and judiciary are the responsibility of men. Furthermore, in matters where there is intermingling of men and women, a woman cannot assume responsibility. For this reason, a woman cannot be made an imam, even if she is a person of knowledge and virtue. In judiciary and leadership, interaction is generally with men. Moreover, these are not domestic matters; therefore, judiciary and leadership are not permissible for women. This is why, during the era of the Rightly Guided Caliphs, no woman was appointed to any state position, even though there was no shortage of women of high status in that era, because they were obligated to observe seclusion (purdah). This practice continued in subsequent eras as well. The consensus of the scholars is also upon this matter.

(3) “Was saved” — The reference of Abu Bakrah radi Allahu anhu is towards Aisha radi Allahu anha. When she came from Makkah to Basrah regarding the retribution (qisas) for Uthman radi Allahu anhu, there were many eminent Companions with her. Along the way, people kept joining until a great army was formed, because their demand was just. Therefore, Abu Bakrah radi Allahu anhu also intended to support them, but when he saw that the leadership of the army was in the hands of a woman, in light of the aforementioned statement of the Messenger (sallallahu alayhi wa sallam), he withdrew.

(4) Although Aisha radi Allahu anha neither desired governance nor was seeking any position, she was only demanding retribution, and this demand could be made by any Muslim. However, in the form of leading the army, this was not appropriate. She herself later expressed regret over this, saying that she should not have done so; therefore, no objection remains. Radi Allahu anha.

(5) “Her daughter” — In between, Kisra Parvez’s son also ruled as king, but only for six months, so he is not counted.

(6) “Will not succeed” — In the Hereafter, or even in this world, because governance is not the domain of women. In this, they are defeated by men. Please refer to history.

Takhrij:
«أخرجه البخاري، المغازي، باب كتاب النبي صلي الله عليه وسلم، إلي كسرٰي و قيصر، حديث:4425.»©Explanation:
➊ This hadith proves that the leadership of a woman is a cause of ruin.
➋ There is no mention of this anywhere in Islamic history.
➌ After the era of the Messenger (sallallahu alayhi wa sallam), none of the Mothers of the Believers (Ummahat al-Mu'minin) were ever entrusted with this position.
➍ When a woman is not the head of the household, then how can the reins of the country be handed over to her?