The Impermissibility of Women Attending the Musaajid

[Jamiatul Ulama, Northern Cape]

Rasulullah (sallallahu alayhi  wasallam) said:

“The best Salaat of a woman is her Salaat in the innermost recess of her home.”

Upholding the Prohibition  decreed by Hadhrat Umar Ibn  Khattaab (radhiyallahu anhu), the Khalifah of the time, Hadhrat Aishah (radhiyallahu anha) said:

“If Rasulullah (sallallahu alayhi  wasallam) saw what the women  have introduced (by way of mischief), he would most certainly prohibit them from the Musjid.”

THE FATWA OF THE HANAFI MATH-HAB

(1) Tabyeenul Haqaaiq, Vol. 1,  pages 139  and 140: “They should  not attend congregations, i.e. in  all Salaats, whether they (the  women) are young or old. This is the verdict of the Mutakh-khireen  (Fuqaha of the Ahnaaf) because  of the rise of fasaad in our times.  …….The accepted verdict in our  age is prohibition for all (Salaats)  because of the change in the  times. Precisely for this reason  did Aishah (radhiyallahu anha)  say: “If Rasulullah had seen of the  women what we have seen, then  most assuredly he would have  forbidden them from the Musjid  just as the women of Bani Israaeel  were prohibited. Women have  introduced (in their lives)  adornment, perfume and wearing  jewellery. It was for this reason  that Umar (radhiyallahu anhu)  had forbidden them (from  attending the Musjid). The  changing of the ahkaam because  of the changing of the times  cannot be denied, e.g. it is  permissible to lock the Musjid at nights in our age (whereas originally this was not permissible).”

(2) Mabsoot of Imaam Sarakhsi,  Vol. 16, page 37: “Verily, during  the time of Rasulullah (sallallahu alayhi wasallam) and Abu Bakr  (radhiyallahu anhu) women used  to attend jama-aat (for Salaat). However, Umar (radhiyallahu anhu) prohibited this, and he was correct (in so doing).”

(3) Al-Ikhtiyaar Ta’leelil Mukhtaar,  Vol. 1, page 139: “During our times nothing of it (i.e. whether the women attending the Musjid  are young or old) is permissible  because of the fasaad of the  times and the rampancy of immorality.”

(4) An-Nihaayah: “Our Fuqaha  base the prohibition of women attending the Musjid on the prohibition declared by Hadhrat  Umar Ibn Khattaab (radhiyallahu  anhu). When he discerned the  fitnah (mischief) which women had initiated, he forbade their emergence.”

(5) Allaamah Aini (rahmatullah  alayh) of the 8th century says: “If Aishah (radhiyallahu anha) could observe the innovations and evils  which the women of this age (i.e.  the 8th century of Islam) have introduced, her rejection (of  women attending the Musjid),  would be more vehement. The  interval between the era of  Aishah’s rejection and  Rasulullah’s time is very little.  The wrongs which the women during the time of Aishah  (radhiyallahu anha) had  introduced were insignificant  compared to the evils which they have introduced during this age (i.e. the 8th century).”

(6) Al-Muheetul Burhaani:  “The  Ruling is prohibition for all  Salaats because of the spread of  fitnah of the age.”

(7) Al-Jauharah: “The verdict  (Fatwa) today is prohibition of  women’s presence (in the Musjid)  for  all Salaat because of the prevalence of mischief.”

(8) Munazzal: “The Fatwa today is  that it is forbidden for women to  attend the Musjid for all Salaats because of the appearance of fitnah.”

(9) Al-Kifaayah: “The Fatwa today  is prohibition of females  attending (the Musjid) for all  Salaats because of the spread of fitnah.”

(10) Mufti Kifaayatullah states in  his treatise, The Prohibition of  Women Attending Gatherings and Public Lectures: “The Ruling  of our Companions is that which  the author of Badaius Sanaai has said. In this there is a consensus  of opinion that a woman cannot  attend Eid or Jumuah Salaat. In  fact, she is prohibited from  attending any/all Salaat (in the  Musjid). This ruling is based on  the Qur’aanic aayat: ‘And remain resolutely in your homes…’. The  emergence of women from their homes is a cause of fitnah.” It is  further stated in Badaai: ‘Women  are not allowed to attend Salaat  with Jamaat. The proof is in the  narration of Hadhrat Umar  (radhiyallahu anhu) wherein he  prohibited women from emerging from their homes.”

(11) Fataawa Alamghiri, Vol. 1,  page 93: “The Fatwa of these  times is that it is impermissible  for women to attend (the Musjid) for any Salaat because this is an era of social decay and fitnah.”

(12) Bahrur Raa-iq, Vol. 1, page  380: “Women should not attend  the Jamaat (Salaat) in view of the aayat: “And remain resolutely in  your  homes…’ and the Hadith of  Rasulullah (sallallahu alayhi wasallam) that the Salaat of a  woman in the innermost corner  of her home is better than her  Salaat in the courtyard of her  house, and her Salaat in the  courtyard of her house is better  than her Salaat in the Musjid, and  her home is better for her than  the Musjid. The author of Kanzud  Daqaaiq has mentioned in Kaafi  that the Fatwa of this era is  impermissibility for women to  attend any/all Salaat (in the  Musjid) because of the prevalence of immorality.”

(13) Allaamah Badruddin Aini  states in Sharah Kanz: “Women, be they young or old, are prohibited from attending the  Musjid for Jamaat Salaat because  this is an era of social decay and immorality.”

(14) Ad-Durrul Mukhtaar, Vol. 1,  page 397: “It is not permissible  for women to attend Salaat in congregation, whether it be  Jumuah or Eid or a lecture, even  if she is old and even if it is night  time. This is the final ruling on this issue. Due to the state of immorality, this ruling has been given.”

All the kutub of the Hanafi Math-hab register a firm, resolute  uncompromising prohibition on  women attending the Musjid for  Salaat or for lectures in this era  of fitnah and fasaad – evil and  immorality of men and women.  The Prohibition is based on the  Dalaa-il of the Qur’aan and  Sunnah. Only morons and immoral liberals of this age deny this irrefutable reality of the Shariah.

THE SHAAFI’ MATH-HAB

It will be prudent to state the  Shaafi’ view as well. Miscreants  and morons have an evil habit of misleading people by ascribing  falsities to the Shaafi’ Math-hab.  The Shaafi’ Fuqaha are just as vehement and resolute in prohibiting women from the Musjid as the Hanafi Fuqaha.

(1) I’aanatut Taalibeen, Vol. 2,  page 5: “Yes, it is Makrooh (i.e.  forbidden) for women of  adornment to attend the Musjid  with males because of the Hadith  in Bukhaari and Muslim narrated  from Aishah (radhiyallahu anha)  who said: ‘If Rasulullah (sallallahu  alayhi wasallam) had to see what  women have initiated (today),  then most certainly he would  prohibit them from the Musjid  just as the women of Bani Israaeel  were prohibited.” And this prohibition is on account of the fitnah in it (in their emergenc  from their homes to attend the Musjid). The text of Sharh states:  ‘It is Makrooh (reprehensible and forbidden) for a woman to attend  Jamaat of the Musjid if she is young even if she dons shabby  (unattractive/old) garments, and  even if she is not young, but with her there is something of beauty  or the fragrance of perfume.’ And  it is the duty of the Imaam or his representatives to prevent them (from the Musjid).”

(2) Al-Iqnaa li Shurabeeni, Vol. 1, page 164: “It is Makrooh for the women of beauty (adornment) to attend (the Musjid) with males  because of the Hadith of Aishah  (radhiyallahu anha) narrated in  Bukhaari and Muslim…………..”

(3) Al-Majmoo’, Vol. 4, page 172: “When a young woman or even an old women who can be a cause of  lust, intends to attend the Musjid, it is Makrooh for her. It is also Makrooh for her husband or wali to allow her (to attend the Musjid). If it is such an old  woman who is not desirable (i.e.  she is not a cause of lust for  others) and if there is no mafsadah (fitnah/mischief) either  for her or for others, then it is  preferable for the husband to  allow her if she seeks permission.  But if he refuses (to give  permission) then it is not haraam  for him (to refuse).”

(4) Al-Majmoo’, Vol. 5, Page 13: Explaining the prohibition, it is  said: “ …..and because the fitnah  and the ways of evil in these times are abundant contrary to the initial era (of Islam).”

(5) Kifaayatul Akhyaar, Vol. 1,  page 149: “If Rasulullah  (sallallahu alayhi wasallam) had  to see what women have  introduced, he would most  certainly prohibit them from the  Musjid just as the women of Bani  Israaeel were  prohibited.’  This  then is the Fatwa of Ummul  Mu’mineen in the best of ages.  Then what should be (the fatwa)  in this corrupt time of ours?  Verily many others (Fuqaha)  besides Hadhrat Aishah (radhiyallahu anha) had also prohibited women from  attending the Musjid – others, e.g. Urwah Bin Zubair  (radhiyallahu anhu), Qaasim,  Yahya Ansaari and Maalik… And  this (difference of opinion regarding women’s attendance)  applied to that (early) age. But  during this era of ours, not a  single Muslim will hesitate to  prohibit women except a ghabi  (an ignoramus/moron whose  brains are dense) who lacks  understanding of the deeper  wisdom of the Shariah. He seeks  proof from the zaahiri daleel (i.e.  he looks at only the text/the  words) without understanding  its meaning………….The correct version is resolutely Tahreem (i.e.  it is haraam for women to attend  the Musjid). And the Fatwa is according to it.”

(6) Haashiyataan, Vol. 1, page  222:  “…..the likes of young  women of adornment or old  perfumed women, and it is  haraam for a married woman to  go to (the Musjid) without the  permission of  her husband, and it is haraam for him to permit her because of fitnah from her or on her.”

(7) Bujairmi alal Khateeb, Vol. 2,  page 107: “Women should not  attend Jamaat (in the Musjid) whether they are young or old  because of the spread of fasaad  (evil, immorality). …..The fatwa  today is on prohibition for all …..This includes (the daily) Jamaat  Salaat, Eid, Istisqaa and  gatherings of lectures, especially  the lecture programmes of the  juhhaal (the cardboard muftis and  paper molvis) who masquerade as Ulama whilst their motive is carnal lust.”

THE ‘FATWA’ OF MORONS

In the Shaafi’ kitaab, Kifaayatul  Akhyaar, Vol.1, page 149, the  opinion of morons is vehemently criticized. The author, Ibn Hajar  Haitami (rahmatullah alayh)  citing the famous Hadith of  Hadhrat Aishah (radhiyallahu anha) which constitutes a fundamental basis for the decree of Prohibition, states: 

“If Rasulullah (sallallahu alayhi  wasallam) had seen what women  have introduced, then most assuredly he would prohibit them  from the Musjid just as the  women of Bani Israaeel were  prohibited.” (Then he comments):  ‘This, then is the fatwa of Ummul  Mu’mineen during Khairul Quroon  (the Best of Ages – the Age of  the Sahaabah). Then what should  it be during this corrupt age of  ours? (i.e. many centuries after  Khairul Quroon with immorality  on the ascendancy). Others  besides Aishah (radhiyallahu anha) too have stated the prohibition of women attending the Musjid.

Among them are Urwah Bin Zubair (radhiyallahu anhu), Qaasim, Yahya Ansaari, Maalik, and Abu Hanifah once then at another time he gave permission (for old women duringFajr, Maghrib and Isha). Similarly, Abu Yusuf prohibited it. This (prohibition) with some  differences applied to that age  (the Khairul Quroon). However,  with regard to our age (i.e. the  8/9th century), no one among  the Muslimeen will hesitate in  (the fatwa) of prohibiting women,  except a moron lacking in the  understanding of the subtleties  of the Shariah. Verily he (the  moron) argues (and seeks proof)  with the literal text and he applies it literally without understanding  its meaning and without taking into account the wisdom (and understanding) of Aishah  (radhiyallahu anha). …..And, the  Fatwa is on this (i.e  prohibition).  And Allah knows best.”

Ibn Hajar Haitami (rahmatullah  alayh) has made it abundantly  clear that only a moron – a  person with a dense brain whose  intellectual channels are clogged  with stupidity – looks at the text  and simply ascribes to it a literal  effect in terms of the apparent  meaning. He is blind to the many  factors  and circumstances which  fetter the text of the Hadith. The  density of his brain precludes the  moron from understanding the  Fatwa of Wisdom issued by  Hadhrat Aishah (radhiyallahu  anha) and the wisdom of Hadhrat Umar’s prohibition, and the verdicts of the Mutakh-khireen Fuqaha of all Math-habs

Ibn Hajar states in his famed Al-Fataawal Kubral Fiqhiyah, Vol. 1,  page 204, which we reproduce  here for the benefit of all:

“It is appropriate in our age (i.e.  the 8th century) to categorically  decree haraam the emergence of  young and adorned women  because of the abundance of  fasaad (mischief/vice/immorality). The factor which made lawful  (female) emergence during the Khairul Quroon (the age of Rasulullah – sallallahu alayhi  wasallam), the Sahaabah and Taabieen) has most certainly  disappeared, and also has  disappeared (what is mentioned  in the Qur’aanic verse): ‘They (women) should not reveal their  beauty and they should lower  their gaze.” And, similarly is it  with the men. The evils of female  emergence now is categorical.  Then there has been mentioned  what Hadhrat Aishah  (radhiyallahu anha) said  (regarding prohibition of women  attending the Musjid)……….And,  no one will hesitate in  prohibiting women (from the Musjid and emerging from the home in general) except a ghabi who is a jaahil, and who lacks  ability in understanding the  subtleties of the Shariah …………The correct verdict is  categorical Tahreem (i.e. haraam  for women to come to the Musjid), and this is the Fatwa. And, this in a nutshell is our (Shaafi’ Math-hab).”

Thus, according to Hadhrat Ibn  Hajar Haitami Shaafi’  (rahmatullah alayh) and  according to all the Fuqaha of all  the Math-habs, the one who calls  for women to attend the Musjid,  especially in this immoral, libertine age of zina, fisq and  fujoor, is a ghabi, a jaahil, one  who is dim and dense in the brains and due to these  intellectual maladies is unable to  understand the deeper meanings  of the Shariah.

THE INITIAL PERMISSIBILITY AND THE ULTIMATE PROHIBITION

A Clinching Ruling of the Shaafi’ Math-hab

Ibn Hajar Haitami (rahmatullah alayh), the eighth century authority of the Shaafi’ Math-hab has elaborately presented this Prohibition in Al-Fataawal Fiqhiyatul Kubra. He has argued the case from all angles, and has resolutely confirmed the  prohibition for all categories of  women on account of the confirmed fitnah. The pandemic  of fitnah has been incremental  and there is no hope of it receding. Extracts from his lengthy detailed elaboration are as follows:

“With regard to the statement of Rasulullah (sallallahu alayhi wasallam): “Do not prevent the female servants of Allah from the Musjid”, and similar other Ahaadith on this topic, it is  obvious that this permission is  regulated by conditions which the Ulama have explained. These  conditions have been obtained  from the Ahaadith. They are: The  woman must not be perfumed  nor adorned with jewels which make sounds. Her garments  should not be attractive. There  should be no mingling with males. The woman should not be young  or like a young woman who can  be a cause of fitnah. There  should be no fear of mischief in  the road. ……..If even one of  these conditions is lacking, then she will be prohibited (from going to the Musjid or anywhere else).

The condition for permissibility of emerging is the non-existence of fitnah and this is obvious. When emergence is haraam (because of fitnah), then prohibiting (women) is Waajib (on the husband or the guardian).

Furthermore, the statement of Hadhrat Aishah (radhiyallahu anha) reinforces prohibition, for she said: ‘If Rasulullah (sallallahu  alayhi wasallam) had seen what  the women have introduced, he  would prohibit them from the Musjid just as the women of Bani Israaeel were prohibited.’

What she (Hadhrat Aishah-  radhiyallahu anha) had deducted  is supported by the statement of  Imaam Maalik (rahmatullah alayh),  viz., ‘The fataawa (verdicts) for people will be in accordance with the immorality which they have introduced.’ The meaning of Imaam Maalik’s statement is what Aishah (radhiyallahu anha) had intended. In other words, if a person introduces such an act for which the Principles of the Shariah dictate a decree other than the decree which had existed before the innovation, then a new decree will be applied according to what has been introduced, not in accordance with what had existed prior to the introduction. ………..

This is supported by her Hadith  narrated by Ibn Maajah: ‘While  Rasulullah (sallallahu alayhi wasallam) was seated in the Musjid an adorned woman  entered the Musjid walking  proudly showing off her beauty  in the Musjid. Then said  Rasulullah (sallallahu alayhi  wasallam): ‘O people! Forbid your women from wearing garments  of beauty and from pride in the  Musjid, for verily, Bani Israaeel  were cursed when their women dressed beautifully and swaggered in the Musaajid.’

When a woman emerges only in  this manner, she shall be prevented. …… (The prohibition)  is further supported by the  statement of Ghazaali in Al-Ihya.  He said: ‘It is Waajib to prohibit  women from attending the  Musaajid for Salaat, for gatherings of knowledge and  thikr when there is fear of fitnah, for verily Aishah (radhiyallahu  anha) had prohibited them. It  was then said to her: ‘Verily,  Rasulullah (sallallahu alayhi  wasallam) did not prohibit women from jamaa-aat (gatherings in  the Musjid).’ She then said: ‘If  Rasulullah (sallallahu alayhi  wasallam) had known what the  women have introduced after him, he would most certainly have prohibited them.’

The statement of Ibn Khuzaimah  who is among our Akaabir (senior) Ashaab supports this: ‘The Salaat of a woman in her home is superior to her Salaat in the Musjid of Rasulullah (sallallahu alayhi wasallam) despite it being equal to a thousand Salaat. This means the Salaat of men, not of women. Therefore, when it (her Salaat in her home) is superior (than even 1000 Salaat of men who perform in Musjid Nabawi), then the motive which brings her out of the home is either riya (show) or pride, and this is haraam.

Among the worst evils is the  mingling of the ignoramuses  among the masses. Men with  their wives with exposed faces  mix with other men during Tawaaf. Also among the evils is  what the women of Makkah and  others do when they intend to  perform Tawaaf and enter the  Musjid. They adorn themselves and use very strong perfume  which can be smelt from a distance. With this they distract  the attention of the people, and  this constitutes a cause for  attracting gazes towards them,  leading to different kinds of moral corruption. We supplicate  to Allah to guide the rulers to  eradicate these evils, Aameen!  Now ponder! You will find the  situation categorically  demanding prohibition even with  regards to Tawaaf when women  perpetrate acts leading to fitnah.  Thus, this situation further  supports what she (Hadhrat Aishah –radhiyallahu anha) had  said earlier.………. (In view of the  appalling moral decadence) how can prohibiting her not be  incumbent……..and how can it be  said that emergence (from the  home) is permissible for her. This cannot be in the Shariah.

Among the haraam acts is their  (women’s) brushing against men  in the Musjid and the road. Rasulullah (sallallahu alayhi  wasallam) said: “It is better for a  man to brush against a mud-soiled pig than his shoulders  brushing against a woman who is  not lawful for him.” Narrated by  Tabaraani.….. Therefore if you say:  ‘What, do you prohibit women  from the Musaajid, places of Eid  Salaat and visiting the quboor  besides the Qabar of Nabi (sallallahu alayhi wasallam)? My  response is: ‘How is it possible for me not to say so when there is consensus on this (prohibition)  because of the non-existence of  the conditions of permissibility  for khurooj (i.e. emergence from the home to attend the Musjid, etc.). And that (the conditions  for permissibility) during the age  of Rasulullah (sallallahu alayhi  wasallam) were piety and moral purity.’

Among the Mutaqaddimeen, the two noble and illustrious Shaikhs and Imaams: Shaikh Taqiuddeen Al-Haseeni and our Shaikh  Alaauddeen Muhammad Bin  Muhammad Bin Muhammad Al-Najjaari May Allah cover them  with His mercy – have (also) stated this (as explained above).  That which both these illustrious  Shaikhs have stated is adequate  for a person who abandons his  desire. Some have inferred that  the view of Tahreem (i.e. haraam  for women to attend the Musjid)  and the claim of consensus on  prohibition are in conflict with  the (Shaafi’) Math-hab. But it is  not so. On the basis of what I  explain from the kutub of the  Math-hab, etc. their purpose is  clarified, and it explains that  there is no conflict (with the Math-hab) in what they have said.
That which they (the two  illustrious Shaikhs) have said is  that, verily, the Fatwa in this age  is the prohibition of women’s  emergence (from their homes to attend the Musjid, etc.). None, but a moron subservient to his  base desires will hesitate in this  (i.e. in accepting that it is  prohibited for women), for verily,  the ahkaam change with the  changing of the people of the  age. This is the correct version according to the Ulama of the Salf and Khalf of the Math-habs.

Tahaawi said that the command  for their emergence was in the  initial period of Islam so that the Muslims may appear large in  number in the eyes of the enemies. It is mentioned in Sharh  Ibn Daqeequl Eid: ‘Verily, in that  time (the initial period of Islam)  the people of Islam were in  numerical inferiority, hence there  was a need to emphasize the  emergence of women and (even)  the females of khudoor (young girls who remain within their  homes)….. It is mentioned in  Musannaf of Ibnul Attaar that  going to the Musjid in the  darkness at the time of safety  from harm and fitnah, was  permitted during the era of Nabi (sallallahu alayhi wasallam) and  for a while during the time of the  Sahaabah. Thereafter this  (emergence from the homes to go  to the Musjid) was prohibited  because of the (fitnah) which  women had introduced such as  adornment, perfume, and their  mischief with men. Then he (the  Author of Musannaf) mentioned the Hadith of Aishah (radhiyallahu anha) in which appears the  prohibition of females. ……………It  is appropriate (i.e. necessary) for a man not to aid his wife or any  woman under his jurisdiction to  emerge from her home.………. This (i.e. their attending the Musjid in the initial period of Islam) has been prohibited for other eras because in their attendance there are many acts of haraam corruption.

And, he (i.e. Imaam Ghazaali) said  in Al-Ihya: ‘It is Waajib to prohibit  women from attending the Musaajid for Salaat and  gatherings of thikr when there is  fear of fitnah. These then are the  different views of the Ulama according to the changing times.

When there is the incidence of  fitnah, then (their attendance) is  haraam without any doubt. The meaning of fitnah is zina and its  introductory steps such as  looking (at females), privacy with  them, touching, etc.

At the time of the prevalence of  haraam acts, the correct view is  absolute haraam, and a Faqeeh  does not hesitate in this (i.e. in  issuing the fatwa of haraam).  ………………….The correct version is  that the Fatwa is absolute prohibition.” (Al-Fataawal Fiqhiyatul Kubra)

It is significant that Ibn Hajar  Haitami (rahmatullah alayh) has  branded the rejecter of  prohibition a moron (ghabi).    Only morons attempt to utilize  their corrupted intelligence to  cancel ahkaam of the Shariah which have existed since the earliest age of Islam and which all the Authorities have confirmed.

The differences of the early  Fuqaha are restricted to ‘old  women’ – old grandmothers –  who are beyond the age of  marriage and who do not  constitute fitnah for even old  men. This is clearly stated in the  kutub of the Shariah. As far as  young, middle-aged and such old  women who flaunt beauty and adornment or exercise an  attraction are concerned, there is  consensus of the Fuqaha of all  Math-habs that it is not  permissible for them to attend the Musjid. However, the moron  deceptively labours to confuse  people with this slight difference.  After the Khairul Quroon era, the  prohibition was extended to even  old women because of the fitnah  of the times – the fitnah of the  women and the fitnah of the men.
As far as the present age – the  15th Islamic century/the 21st  century of the Christian era – is  concerned, immorality is total.  Moral depravity, shamelessness,  lewdness, abandonment of  hijaab, etc. are the order of the  day. Under no circumstances will  it ever be permissible for women to attend the Musjid in these times. The position is worse in  the Haramain Shareefain. The  rulers being immoral are  permitting the perpetration of  immorality and fitnah right inside  the sacred precincts of the Holy  Musaajid. The evil is appalling,  particularly during Tawaaf. The  authorities have grossly failed in  their obligation of maintaining strict segregation and separation of Tawaaf times for the sexes. 

SEPARATE FACILITIES FOR WOMEN AT THE MUSAAJID??

Question: A Mufti in the U.S.A. while acknowledging that the Shariah has prohibited women  from the Musjid is of the view  that in the present age women  are all over in the public.  Therefore separate Salaat facilities at the Musaajid should  be set aside for them. He says  that the Ulama who are against  this are extreme. Please comment.

Answer by Majlisul Ulama:

The advice which the mufti proffers regarding the   construction of separate facilities for females at the Musaajid is extremely short-sighted and not  permissible. This Deen of Islam  was revealed, completed and  perfected more than fourteen  centuries ago. There is no room  for changing the masaa-il of  Islam to accommodate deviation  and what has been impermissible  since the time of the Sahaabah.

Today among the Yahood there  remains not a semblance of the  Shariah of Nabi Musa (alayhis  salaam), and among the  Christians not a semblance of the  Shariah of Nabi Isa (alayhis salaam). The reason for this total  loss of the Shariats of the  previous Ambiya (alayhimus  salaam) is the policy of   subjecting their respective  Shariats to an evolutionary process which permits perennial  change, distortion,  misinterpretation, mutilation and  transmogrification of the Laws  of Allah Ta’ala. Every Tom, Dick and Harry has a licence to interpret and distort the religion in terms of their fanciful  reasoning and nafsaani demands.

But, by the fadhl of Allah Ta’ala  Islam will not be extinguished  because Allah Ta’ala has created a  mechanism to protect the  originality and pristine purity of  this Deen, and that mechanism is  the institution of the Ulama-e-Haqq whose obligation is to act  as the watchdogs of the Divine Shariah.

The proposal to open up the Musjids or to establish separate Salaat facilities attached to the Musaajid for ladies because they  are already wandering in public is  a deception of shaitaan. Such  deceptions of shaitaan are termed Talbeesul Iblees. Shaitaan  approaches ‘scholars’ – shallow -minded ‘scholars’ whose hearts  and minds are anchored to the dunya, and who submit and make  subservient the Shariah to  worldly expediencies – such expediencies which are haraam, and grips them in his tentacles.  Instead of issuing the Shariah’s  ruling for the expediency, the  endeavour – the haraam  endeavour – is to distort and  mutilate the Shariah to conform to the development.

Thus, the endeavour is to give  recognition and confer permissibility to female  participation in public life by  twisting the Shariah’s prohibition  of females attending the Musjid into a confounded ‘permissibility’  which in reality is a haraam  ‘permissibility’. It is illogic and  haraam to change a ruling of the  Shariah simply because women  are participating in public life, shoulder to shoulder with males.  Our reaction should be the  opposite. The prohibition to attend the Musjid should be more  emphasized and women should  be educated and castigated for  their emergence from their homes in emulation of their western counterparts. Their  haraam emergence and participation in public life should  be condemned regardless of  whether they accept or reject. It  is downright stupid and not  permissible to argue that since    women are participating in  brothels, we should open up the  Musaajid for them for Salaat.

The presence of women in public  malls, etc. is not grounds for  transforming a haraam practice  into a permissible one. On the  contrary, the liberal muftis who  are trying to make women’s  emergence acceptable, should  rather fulfil their obligation of  Amr Bil Ma’roof Nahy Anil  Munkar by education and propagation to inform women  that their participation in public life in the domain of males is haraam.

If a woman has degenerated to  the level of mingling with the  opposite sex and participating  fully in public life as mentioned  by the ‘mufti’ in his corrupt fatwa, then what prevents her from  performing her Salaat in a corner  of the mall or in the office where  she works or in a corner on the  pavement? In fact, we (males) do exactly so. We perform Salaat no  Musjid nearby. Now if a woman    acts like a man and emerges from  her home to mingle with the  opposite sex in public, then she  too can perform Salaat in the  public as men do.

The entire day she spends in  public. Suddenly when Salaat    time arrives then she will make it  Qadha or forgo it rather than  perform it in the public which she  has made her ‘home’. It is indeed  preposterous and unjust to  charge the prohibition sits with  extremism for preventing women  from the Musjid, when the  women are in fact practising  haraam extremism by being in  public, then aggravating their  haraam extremism and sins by  abstaining from Salaat and  making it qadha simply because  there is no Musjid nearby or no  ladies facilities. Since they have  chosen the haraam practice of  public participation, they should perform their Salaat also in the public.

All the arguments in favour of  women’s facilities are the effects  of Satanism. Shaitaan whispers    his shaitaaniyat into the brains  of moron ‘muftis’ who have a  concept of churning out ‘halaal’  fatwas from haraam acts. Two  haraam acts do not equate to a  halaal act. Thus, the act of female  intermingling is haraam. The act  of  women attending the Musjid  is haraam. These two cannot be fused into a halaal.

By legalizing women’s facilities at  Musjids, the practice will become  entrenched. It will be become a  permanent feature of the  Shariah’s landscape in the same  way as the Yahood and the  Nasaara have made all their  haraam interpolations integral  parts of their respective religions.
The liberal ‘muftis’ who are acting as the representatives of women  in the public, despite acknowledging the reason for the Sahaabah preventing women  from the Musjid, believe that it is  allowed today when the same  dangers have multiplied manifold  in this age of immorality. We  cannot simply resign ourselves to  accepting female intermingling in  the public domain. We must and shall continuously castigate their  evil regardless even if not a single  woman accepts the naseehat of  the Shariah. Our obligation is  only to deliver the clear Message  of the Deen. Hidaayat is the  prerogative of Allah Ta’ala. He  guides whomever He wills, and  He leaves to stray whomever He desires. Our duty is only to guard  the purity of Islam. And, this  obligation demands rejection of  the new-fangled contaminated,  corrupt ‘fatwas’ of the shallow-minded, modernist ‘muftis’ who  are bereft of Khauf-e-Ilaahi  (Divine Fear). It seems that they  believe that they are not going to  die, hence their audacity in  churning out corrupt ‘fatwas’  which only mislead people further  into corruption and moral degeneration.

The errant ‘mufti’ cites the ‘classical’ Fuqaha as if the fatwa  which they had issued was  personal opinion which could be  set aside. He acquits himself as if  the ‘fitnah’ which was and is the  basis for the prohibition, no  longer exists in the present age,  hence he subtly attempts to  restrict the prohibition with what  he describes as “the context in  which the Fuqaha were giving  such verdicts” . Any Muslim of  intelligence who has no shaitaani objective will understand that the “context of the Fuqaha” exists today to a far greater degree to warrant an emphasis on the prohibition. Nothing has developed since the era of the “classical” Fuqaha to warrant a relaxation or amelioration in the  strict fatwa of prohibition. On  the contrary, the fitnah has multiplied manifold.

Arguing in favour of female emergence in conflict with the unequivocal prohibition announced in the Qur’aan and Ahaadith, the liberal ‘mufti’ says:  “The need to emerge out of the house was not like the need we  have in today’s complicated world.”  This is utterly fallacious.  Zina may not be justified nor  mitigated by arguing that the  times of our era differ vastly from  the time when the prohibition was revealed. Such arguments are satanic. The ‘context’ is the same.  Nothing has happened to the  ‘context’ to justify the forging of  a new ‘fatwa’ on an issue in which  the “context” has only worsened.  Furthermore, even if the ‘context’ changes for the better, the prohibition can never be mitigated or relaxed until the day of Qiyaamah because never is it possible for an age such as the age of the Rasool (sallallahu alayhi wasallam) and the  Sahaabah to be resurrected. The ‘fitnah’ which had already developed during the age of the Sahaabah and on which basis the  prohibition was enacted by Hadhrat Umar (radhiyallahu anhu)  and the Sahaabah, will not be ameliorated. That fitnah is in a  constant incremental state of worsening.

The liberal mufti very ignorantly  avers that it is “unfair” to prevent  women from the Musaajid in view  of them already being all over the  show and the market places, etc. Thus, he advocates relaxation of  a Shar’i prohibition on the basis  of haraam acts perpetrated by  women. In other words, he confers acceptance and  respectability to women in the streets and market places, hence  the doors of the Musaajid should  be thrown open for them. The  consequence of this stupid,  lopsided satanic logic is nothing  other than the introduction of  the fitnah into our last bastions  of piety, namely, the Musaajid.  The “scholar of piety” who had  advocated this stance, is  extremely short-sighted and  shallow in his knowledge, hence  he ventured this stupid opinion. This very same logic could be  extended to prostitutes in a brothel. In terms of this lopsided  logic emanating from warped  brains, it follows that the  Musaajid should open their doors  for prostitutes to perform Salaat  since they are already on the  streets and in the vice dens plying their haraam abominable trade. The current ‘complicated world’ is  not valid grounds for women’s  emergence. In fact, the contrary  is valid. That is, due to the evils  of the current ‘complicated world’, the need for women to remain  indoors is greater than the need which had existed during the age of the Sahaabah.

He further tries to justify females  going to the Musjid by saying:  “…at times there may be a  genuine need for women to go  out to the Mosques, such as    when travelling…..” This reasoning is deceptive, and another example of Talbeesul Iblees. Firstly, he has been compelled to confess and  concede that the need for  women to emerge from their  houses is restricted to “times of  genuine need”. Such need had  always existed since time  immemorial. Despite their  emergence during times of    genuine need, the prohibition  had remained in force for the  past fourteen centuries.   Womenfolk in our communities  had always emerged from their  homes when there was genuine  need. When this happened, Allah  Ta’ala always made arrangements  for their Salaat to be performed  on time in privacy. 

Genuine need is not prowling in  the malls, market places and  working in factories and offices.  Genuine needs are visiting  relatives, close friends, etc. They  will perform Salaat at the homes  of the people whom they visit. If    they visit for any other valid  reason, they can perform Salaat  wherever they happen to be. But,  the reality is that there is never a  need for qadha, and never such a  situation where they cannot find facilities for Salaat. Their  necessary emergence is seldom, while in this age, their emergence  is an abundance of haraam. And,  for this haraam, the prohibition  may not be abrogated.

Thus, the stance of those who  prohibit women from the Musjid  is never ‘extreme’. It is tantamount to kufr for branding a  Hukm of the Shariah as being ‘extreme’. Every ruling of the Shariah is moderate and designed    for the welfare and best interests  of the Ummah. The miscreant  ‘mufti’ who has branded the  Ulama who prohibit women from  the Musjid as being ‘extreme’ is  implying that the ruling of the  Shariah is ‘extreme’. He should  repent for such denigration of  the Shariah. He plods the path of  baatil and dhalaal.

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