Sumud Flotilla 2.0: Between Jihad, Women, and Public Misunderstanding

By, Muhamad Ukasyah

The Global Sumud Flotilla (GSF) 2.0 humanitarian mission, which is set to begin its voyage from Barcelona, Spain on April 12, carries a strategic objective of dismantling hasbara, the false propaganda machinery of the Zionist regime on the global stage. This propaganda seeks to portray them as victims defending their country from external attacks. In reality, it is abundantly clear that numerous images, videos, and international reports demonstrate that the Zionist Israeli forces are the aggressors, initiating repeated attacks against other nations. At the time this article is written, Beirut-Lebanon has once again been bombed by Zionist forces. Therefore, among the key objectives of this humanitarian initiative are two main themes: breaking the silence and countering the false narratives and propaganda spread by Zionist entities and their supporters.

However, even before the Malaysian activists began their mission, they faced significant criticism and opposition from fellow Malaysians. This began when one activist posted on social media, stating: “Anyone who wants to keep their wife at home watching Netflix, go ahead,” which sparked widespread backlash. The activist later issued a public apology for the harshness of his statement. Nevertheless, many misunderstood the intended context. His point was simply that women also have the right to participate in such humanitarian efforts, and those who choose not to allow their wives to participate are equally entitled to that decision. While it is understandable that the wording was rather harsh, the key question remains: Is it true that women are not allowed to engage in jihad or participate in humanitarian efforts?

It is undeniable that there is a scholarly consensus (ijmāʿ) that women are not obligated to engage in jihad involving combat, as stated by Ibnu Ḥazm (Marātīb al-Ijmāʿ: 201), Ibnu Rushd (Bidāyah al-Mujtahīd: 1/381), and Ibnu Qaṭān al-Fāsī (al-Iqnāʿ: 3/1016). Al-Imām as-Shāfiʿī also held that jihad is not obligatory upon women, based on the Quranic verse:

“O Prophet, urge the believers to battle” (al-Anfāl: 65)

He interpreted the term ‘believers’ (muʾminīn) in this context as referring specifically to men. Similarly, other schools of thought also maintain that women are not required to participate in combat. In the madzhab Ḥanafī, al-Kasānī stated: “Jihad is not obligatory upon a child or a woman, as their physical constitution does not generally endure warfare” (Badāiʿ: 7/98). In the madzhab Malikī, ad-Dusukī explained that “it is not obligatory upon women unless specifically required and capable” (Ḥāsyiah: 2/175). In the madzhab Ḥanbalī, Ibnu Qudāmah likewise affirmed that “masculinity is a condition, and many scholars agreed that jihad is not obligatory upon women” (Mughnī: 9/162). In conclusion, it is true that women are not required to engage in armed combat in the battlefield.

However, contemporary scholars such as Yūsuf al-Qaraḍāwī adopt a more open yet still shariah-compliant view. He explains that scholars differentiate between jihād ad-dafʿu (defensive jihad) and jihād aṭ-ṭalab (offensive jihad). In defensive jihad, when Muslim lands are under attack, women may participate alongside men without requiring permission. In contrast, offensive jihad requires permission from a husband or guardian. In the context of Sumud 2.0, it falls under the latter category, and thus participation is permissible with the husband’s consent.

Some may question why husbands allow their wives to participate in such missions. The answer lies in the selection process of the Sumud activists. It is reported that approximately 60,000 applications were submitted, each with diverse and strong credentials. In some cases, both husband and wife may have applied, driven by a shared determination to support the Palestinian cause. However, if the wife’s application proved stronger, the husband may grant permission for her to participate. This reflects a husnu aẓ-ẓan (positive assumption), as the Sumud Flotilla is not a military operation involving armed combat, but rather a movement aimed at exposing injustice and raising global awareness that Israel is the oppressor while Palestine is the oppressed. This is not about warfare, although risks and threats may exist. Ultimately, it transcends gender, religion, race, and age—whether Muslim or non-Muslim, Malay, Chinese, Indian, black or white—everyone has a role in responding to the call of resistance in whatever way they can. As stated in a fatwa by ʿAlī al-Qaradaghī, President of the International Union of Muslim Scholars that “armed resistance against occupation in Palestine is an obligation upon capable Muslims worldwide, while not negating other forms of resistance.”

Additionally, the general ruling is that a woman is encouraged to remain in her home, as this better preserves her modesty, dignity, and protects her from potential sources of fitnah, as stated in the Quran:

“And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance” (al-Aḥzāb: 33).

At the same time, there is clear evidence permitting women to leave their homes for legitimate needs, as narrated in Ṣaḥīḥ al-Bukhārī from ʿĀisyah RA regarding Saudah bint Zamʿah, where the Prophet SAW said: “Allah has permitted you to go out for your needs.” Scholars such as Ibnu Baṭṭāl explained that this hadith proves the permissibility of women leaving the house for lawful purposes, including visiting relatives and fulfilling necessary needs.

Nevertheless, women must observe Shariah guidelines when going out, such as maintaining proper covering, avoiding free mixing with men, refraining from wearing perfume, and avoiding adornment in the presence of non-mahram men. Most importantly, they must not neglect obligatory rights, such as the rights of a husband. A married woman must obtain her husband’s permission, and if granted, it is permissible for her to go out for lawful purposes.

Furthermore, within the madzhab as-Shāfiʿī, there exists a view that a woman may perform the obligatory Hajj without a mahram, provided she is accompanied by a trustworthy group of women. This is the dominant opinion in the school. There is also a view, held by some scholars such as asy-Syīrāzī, that a woman may travel alone for Hajj, based on the hadith of ʿAdi ibnu Hatim, where the Prophet SAW foretold a time when a woman would travel safely from al-Hirah to Makkah without fearing anyone except Allah.

In conclusion, the original ruling is that women remain in their homes to avoid fitnah, unless there is a legitimate need to go out, as is common today where women work to support living expenses. However, a question arises: if society accepts women going out for leisure, such as relieving stress at shopping malls with friends—assuming they have permission—why is there criticism when they participate in humanitarian missions like Sumud, even if such missions carry risks? The answer lies in understanding that social responsibility is a collective duty among Muslims to support one another, but participation remains a personal choice. Therefore, we should not condemn those who choose to participate nor those who do not. Instead, we must reflect upon ourselves: what sacrifices have we made? Have we done enough for the people of Palestine? Indeed, no good deed is ever wasted, as stated by Allah SWT:

“And their Lord responded to them, “Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed – I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward.” (Ali ‘Imran: 195)***

Muhamad Ukasyah Bin Mohamad Kamarudin is a Master’s student from Fiqh and Usul al-Fiqh,
AHAS KIRKHS,IIUM.