Category Archives: Women in Islam

NIQAAB, BURQAH AND KHIMAAR AND THE EFFLUVIUM OF A MORON KAAFIRAH

[Maulana Sharkir Ahmed]

INTRODUCTION

A  lesbian-type,  moron  Kaafirah  belonging  to  the  Gay-Lesbian  temple  in  Cape  Town  has  written  an  article  loaded  with  pure  stupidities  to  deny  the  Islamic  law  pertaining  to Hijaab.  In  her  flotsam  drivel  she  made  her  best  stupid endeavours  to  debunk  the  validity  of  the  Jilbaab/Burqah, Niqaab  and  Khimaar  (headscarf).  In  her  satanic  attempt  she  has  succeeded  in  only  displaying  her  stark  ignorance  and the density of her copro-brains.

Her  arguments  consist  of  only  compounded  rubbish  which evokes  the  mirth  of  all  and  sundry  –  of  even  such modernists  whose  brains  have  not  been  convoluted  by  the gay-lesbian-homosexual cult.

Although  the  rubbish  which  the  moron  Kaafirah  has disgorged  does  not  warrant  an  intelligent  response,  we  have  nevertheless  deemed  it  appropriate  to  refute  her rubbish  which  may  influence  such  ignorant  Muslims  who have  lost  their  Imaani  bearings.  The  discussion  which follows  is  for  the  benefit  of  ignorant  Muslims  who  may have  been  cast  into  doubt  by  the  stinking  effluvium discharged the moron Kaafirah.

THE COMPOUNDED STUPIDITY AND RUBBISH OF A MORON KAAFIRAH

The  only  reason  why  a  response  to  a  letter  by  a  lesbian Kaafirah  has  been  deemed  appropriate,  is  the  confusion  to unwary  and  ignorant  Muslims  caused  by  a  Muslim-sounding  name  of  a  shaitaanah  who  purports  to  be  the secretary  of  a  Musjid.  If  it  was  not  for  this  obfuscation stemming  in  the  wake  of  the  use  of  Muslim  nomenclature by  this  Kaafirah,  responding  would  be  an  exercise  in wasteful futility.

At  the  outset  it  is  imperative  to  make  known  to  Muslims that  the  temple  dubbed,  “The  Open  Mosque”  in  Weinberg, Cape  Town,  is  not  a  Musjid  of  Islam.  It  is  a  kaafir  temple which  appears  to  be  a  haunt  of  gays,  lesbians,  homosexuals and  other  specimens  of  similar shayaateenul ins ilk.

The  ‘Koran’  the  Kaafirah  refers  to  is  not  actually  the Qur’aan  of  Islam.  It  could  probably  be  a  Shiah  ‘Koran’  or  some  other  Shaitaani  scripture  which  the  kuffaar  of  the  Weinberg  temple are  dubbing  with  the  Islamic term. A  little  rumination  reveals  that  the  sinister  and  satanic motive  underlying  the  use  of  Islamic  terms  for  the institutions,  beliefs  and  tenets  of  the  followers  of  this  sect is  shaitaan,  which  has  mushroomed  recently,  is  a  satanic  attempt  to  cause  obfuscation  so  as  to  confuse  and  mislead  into  shaitaan’s  snare  the  ignorant  folk  of  the  Western  Cape  which  is  the  most  fertile  ground  for  all  the  deviant  and  satanic  sects  and  religions  which  have  raised  their  ugly  devilish  heads  in recent  years.

Since  the  views  expressed  by  the  Kaafirah  secretary  of  the Satanist  sect  under  cover  of  Islamic  nomenclature,  have absolutely  no  relevance  to  Islam,  there  is  no  need  to respond  to  the  ludicrous  drivel  which  has  been  excreted  in the  letter.  Furthermore,  responding  to  comments  of  the  kuffaar  which  they  vituperatively  disgorge  in  their  opprobrious  animosity  for  Islam  as  Allah  Ta’ala  states  in the Qur’aan Majeed:

“Verily,  hatred  has  been  disgorged  (for  you)  from  their mouths.  But,  what  their  breasts  conceal  (of  greater  hatred) is  worse  (than  what  they  verbally  disgorge).”,   serves  no  beneficial  purpose  since  it  is  not  possible  to  convince  those  whose  hearts  Allah  Ta’ala  has  sealed.  Their  hearts  are  corroded  with Satanism.

However,  one  consideration  constrains  a  response,  and  that is  the  confusion  which  the  human  shayaateen  create  in  the minds  of  some  ignorant  Muslims  with  their  statements  of  deception  adorned  satanically  with  Islamic  hues.  Referring  to  such  adorned  views  of  the  devil,  the  Qur’aan  Majeed says:

“Thus,  have  We  (i.e.  Allah  Azza  Wa  Jal)  created  for  every  Nabi  enemies  from  human  devils  and  jinn  devils  who inspire  one another  with  adorned statements  of  deception.”

The  response  which  follows  is  not  directed  at  the  Kaafirah shaitaanah,  but  is  for  the  benefit  of  ignorant  Muslims  of deficient  Imaan,  who  may  be  negatively  influenced  by  the satanically  inspired  statements  of  deception  adorned  with Islamic  nomenclature.  It  is  not  our  policy  to  respond  to adverse  comments  on  Islam  made  by  non-Muslims.  Their hatred  and  stupidity  are  expected  and  are  norms  for  life  on  earth  which  Allah  Ta’ala  has  ordained  to  be  the  arena  for the  conflict  between  Truth  and  falsehood,  Islam  and  kufr, and  this  conflict  will  inevitably  remain  until  the  termination  of this  world’s  term  of  existence.

The  Kaafirah  shaitaanatul  ins,  alleges  in  her  vituperative diatribe:

“Nowhere  in  the  Qur’an  is  it  obligatory  for  women  to conceal faces  (“burqah/niqab”)  or  hair (“hijab”).”  

Firstly,  the  Kaafirah  illustrates  her  ignorance  by  translating “to  conceal  faces”   to  mean  “burqah/niqab”.  Neither burqah  nor  niqaab  means “to  conceal  the  face”.  Concealing the  face  is  an  act  whilst  both  the  burqah  and  the  niqaab  are tangible  garments  donned  by  Purdah  Nasheen  ladies,  whilst the  Burqah  is  the  outer  garments  which  conceals  the  entire body  from  head  to  feet,  including  the  faces,  the  Niqaab  is  part  of  the  Burqah  garment.  Both  the  Burqah  and  the Niqaab  are  explicitly  and  emphatically  commanded  in  the Qur’aan  and  in  the  Ahaadith,  and  cast  in  the  Rock  of  the practical  Sunnah  of  the  Sahaabiyaat  and  the  Women  of  the  Ummah  since  the  very  inception  of  Islam.  And  this  is  the  noble  practice  of  the  Noble  Ladies  of  Islam  down  Islam’s  long  historical  Passage of  more  than  fourteen  centuries.

But  Kaafirahs,  Murtaddahs,  Faajiraat  and  Faasiqaat  are  too stupid,  dumb,  immoral  and  mentally  deranged  to comprehend  these  simple  Qur’aanic  facts  and  realities  of the  Islamic  Way  of  life  ordained  by  Allah  Azza  Wa  Jal, and  revealed  by  Him  to  Muhammadur  Rasulullah (Sallallahu  alayhi  wasallam).  We  are  stating  this  for  the benefit  of  ignorant  Muslims  who  may  have  been  influences by  the  Jaahilah  Kaafirah  agent  of  Iblees.  Our  concern  is  not with the  Kaafirah. 

A  salient  feature  of  all  kaafirahs  masquerading  as  Muslims  is  that  invariably,  they  are  masculinized  and  defeminised  belonging  to  the  alien  lesbionic  species  who  are  the  effects of  Shaitaan’s  supplication  which  Allah  Azza  Wa  Jal,  in  His Eternal  Wisdom  had  granted  on  the  occasion  of  the  Devil’s  expulsion  from  the  Heavens  when  he  (the  Devil)  had supplicated:  “O  Allah!  Grant  me  snares  (with  which  I could  play  my  trade  of  deception  on  earth).”  Came  the Divine  Response: “Your  traps  will  be  women.”

These  satanic  traps  specifically  include  Kaafirahs  of  the  lesbian  species  whom  Iblees  harnesses  into  his  conspiracy and  camouflaging  them  with  Islamic  nomenclature  and designations,  sets  them  loose  to  ensnare,  dupe  and  mislead such  ignorant  Muslims  who  are  extremely  deficient  in Imaan  due  to  their  wholesale  consumption  of  halaalized carrion  meats  and  chicken  and  their  indulgence  in  cell phone  pornography.  By  the  way,  among  the  snares  and agents  of  Iblees  are  also  the  entire  gamut  of  Facebook  movies  and  sheikhs.  They  are  like  these  Kaafirah  agents  of  Iblees  deflecting  stupid  Muslims  from  Siraatul  Mustaqeem by  means  of  Islamic  terminology,  Qur’aanic  verses  and Ahaadith  which  they  submit  to  satanic  interpretation,  and  by  means  if  their  satanically  acquired  art  of  verbal  eloquence  which  according  to  the  Hadith  of  Rasulullah (Sallallahu  alayhi  wasallam)  will  be  a  characteristic  of   Shayaateenul  Jinn  (real  Jinn  devils)  who  will  prowl  in  the Musaajid  reciting  beautiful  qiraa’t  and  delivering  eloquent bayaans.  Muslims  should  beware  of  these  satanic  species  of  creation  whom  Allah  Ta’ala  in  His  Eternal  Wisdom permits  to  operate.  Stating  this  fact,  the  Qur’aan  Majeed avers: 

“If  your  Rabb  had  willed,  they  (i.e.  the  human  and  jinn devils)  would  not  have  been  able  to  perpetrate  it  (that  is, their  schemes  and  plots  of  deception).  Therefore,  leave them and that (evil) which they are fabricating.”

“Leave  them”,  says  Allah  Ta’ala  in  this  Verse.  Do  not engage  them  in  futile  discussion  thinking  that  you  will  be able  to  convince  these  Kaafirahs  and  other  agents  of  Iblees.  They  cannot  be  convinced  to  accept  the  Truth,  for  they  are  the  assistants  of  Iblees  in  terms  of  the  Eternal  Divine  Command.  And  this  is  Taqdeer  which  defies  the  extremely  limited  intellectual comprehension  of  even  the Ambiya  (Alayhimus Salaam). 

This  slight  digression  is  merely  to  impress  on  the  minds  of ignorant  Muslims  that  they  should  not  allow  themselves  to be  ensnared  into  the  den  of  Iblees  by  his  agents  such  as Kaafirahs  who  parade  as  Muslimahs  with  their  deceptive cover  of  Muslim  names  and Muslim-sounding  terms.

The  other  greater  and  laughable  stupidity  of  the  Kaafirah  is her  understanding  of  the  term  “hijab”.  She  translates  this term  to  mean  “concealing  the  hair”.  This  is  a  voluminous  and  a  vociferous  testification  of  her  self-professed  stupidity,  yet  this  shaitaanatul  ins  audaciously  sets  herself  up  as  an  authority  of  the  Qur’aan.  While  she  may  be  an authority  of  some  satanic  scripture,  she  lacks  even  an  ABC  understanding  of  the  Qur’aan  which  is  the  Scripture  of Islam.

“Hijaab”  does  not  means  “concealing  the  hair”.  Hijaab  is the  Islamic  concept  of  segregation  of  the  sexes,  which  has  several  categories  which  are  explained  in  our  article: Islamic Hijaab.  Concealing  the  hair is  only  one  act  or  requisite  of  Hijaab.  It  is  not  the  be  all  of  Hijaab.  A  woman  who  conceals  her  hair  but  struts  in  the  public  with her  face  bared,  does  not observe  Hijaab. 

Hijaab  is  not  confined  to  concealing  the  hair,  and  it  does not  mean  “concealing  the  hair”  as  the  moron  Kaafirah  has translated.  The  first  category  of  Hijaab  is  for  women  to remain  indoors  within  the  precincts  of  their  homes,  and  not  to  emerge  unnecessarily.  Thus,  a  woman  who  emerges from  her  home  into  the  public  domain  without  valid  Shar’i justification  is  in  flagrant  violation  of  Hijaab  even  if  she emerges  with  a  Burqah  and  with  her  face  concealed  with  a Niqaab.

Secondly,  even  if  it  be  assumed  momentarily,  that  the Qur’aan  Majeed  is  silent  regarding  the  Niqaab,  there  is  no  principle  in  Islam  stating  that  if  anything  is  absent  from  the  Qur’aan  it  is  not  part  of  Islam.  There  are  thousands  of issues  which  are  not  in  the  Qur’aan,  but  they  are  integral constituents  of  Islam.

The  basis  of  Islam  is  not  confined  to  the  Qur’aan.  There  are  Four  Sources  of  Islamic  Law.  Of  course,  this  is  for  the edification  of  ignorant  Muslims  who  may  have  been  confused  by  the  Kaafirah’s  satanic  drivel,  and  by  her  masquerading  as  a Muslim.

Every  Muslim,  be  he/she  ignorant  of  the  Shariah,  knows and  understands  that  the  Five  daily  Fardh  Salaat  constitute the  central  Pillar  upholding  the  edifice  of  Islam.  Nowhere in  the  Qur’aan  is  it  mentioned  that  five  Salaat  are compulsorily  daily.  The  number  of  raka’ts,  the classification  of  the  Salaat  categories,  the  various  formulae to  be  recited  in  Salaat,  the  variety  of  postures  of  Salaat,  the Islamic  method  of  performing  Wudhu,  the  Islamic  way  of ghusl,  kafan  and  dafan,  and  the  millions  of  other  masaa-il  which  the  entire  Ummah  has  practised  since  the  era  of  Rasulullah  (Sallallahu  alayhi  wasallam),  are  nowhere  to  be  found  in  the  Qur’aan  in  explicit  mention.  Thus,  in  terms  of  the  moronic  principle  of  stupidity  propounded  by  the Kaafirah  it  will  follow  that  there  is  no  Islam.  But  this  is precisely  the  satanic  plot  of  the  Devil-in-Chief,  Mr.  Iblees, who  utilizes  and  manipulates  such  Kaafirahs,  and  also lesbians,  gays,  homosexuals  and  every  kind  of  sexual pervert  posing  as  Muslims  –  he  uses  them  to  further  his plot  –  his  plot  of  convincing  stupid,  ignorant  and incorrigible  modernist  Muslims  that  there  is  no  credible  existence  for Islam.

Deny  the  very  basis  of  the  Qur’aan,  that  is  the  Ahaadith  on  which  the  authenticity  of  the  Qur’aan  is  structured,  is shaitaan’s  plot  to  debunk  Islam  from  the  minds  of  ignorant Muslims  whom  the  Kaafirahs,  Shaitaanahs,  Faasiqahs  and Faajirahs  woo  and  ensnare  with  their  convoluted  villainy percolating  from  their  vermiculated  brains.  The  first  step  in the  satanic  plot  to  destroy  Islam  is  to  hoist  the  idea  that  Islam  is  only  the  Qur’aan,  and  all  other  Sources  of  the  Deen  are  the  products  of  opinion,  tradition  and  cultures  of  different  nations  who  had  embraced  Islam.

The  second  phase  in  the  shaitaan’s  plot  will  be  to  convince  ignoramuses  that  the  very  basis  on  which  the  authenticity  of  the  Qur’aan  is  claimed,  namely,  Hadith,  is  flawed  and  man-made,  hence  the  Qur’aan  too  is  man-made.  When  the  authenticity  of  the  Qur’aan  is  demolished,  then  obviously,  Imaan  is  destroyed. This  is  also  the  ploy  of  the Shiahs.

Since  the  Kaafirah  is  a  moron  and  under  shaitaani  influence,  she  cannot  be  expected  to  understand  the  Qur’aan  Majeed,  hence  her  ludicrous  and  stupid  claim  of the  Burqah  and  Niqaab  not  being  mentioned  and commanded  in  the  Qur’aan.  We  have  already  mentioned that  even  if  this  was  the  case,  total  Hijaab  which  includes  donning  a  Burqah/Jilbaab  with  face-covering  (Niqaab)  remains  compulsory.  The  evidence  for  this,  besides  the Qur’aan  Majeed,  is  the  command  of  Rasulullah  (Sallallahu alayhi  wasallam)  and  the  practical  implementation  of Hijaab  by  the  Sahaabiyaat  and  the  noble  Women  of  the  Ummah,  and  the  unanimous  view  and  decree  of  all  the  Fuqaha  of  all  Math-habs, even  of  deviant  math-habs.

In  Surah  Ahzaab,  aayat  59,  Allah  Ta’ala  announces  the command  of  Hijaab/Purdah  pertaining  to  the  covering  of the  entire  body,  including  the  head  and  face.  Thus,  Allah Ta’ala  says:

“O  Nabi!  Tell  your  wives,  your  daughters  and  the women  of  the  Mu’mineen  that  they  draw  over themselves  their  jalaabeeb  (outer-cloaks  or shawls) ….”

Tafseer  Mazhari  (as  well  as  other  Tafaaseer)  describe  the Jilbaab  as  follows:

“It  is  a  sheet  (or  shawl)  which  a  woman  wraps around  her,  on  top  of  her  dress  and  head-scarf (khimaar)….  Ibn  Abbaas  and  Abu  Ubaidah (radhiyallahu  anhuma)  said:  ‘The  women  of  the Mu’mineen  were  commanded  to  conceal  their heads  and  their  faces  with  the  jalaabeeb,  except  one  eye.”

Tafseer  Ibn  Katheer  states  in  its  description  of  the  jilbaab:

“Jilbaab  is  the  shawl  over  the  head-scarf (khimaar).  This  has  been  stated  by  Ibn  Mas’oud, Ubaidah,  Qataadah,  Hasan  Basri,  Saeed  Bin  Jubair, Ibraaheem  Nakh’i,  Ataa  Khuraasani  and  others.

Ali  Bin  Ali  Talhah  narrates  that  Ibn  Abbaas  said: Allah  ordered  the  women  of  the  Mu’mineen  that when  they  emerge  from  their  home  for  a  need, they  should  cover  their  faces  from  on  top  of  their heads  with  the  jalaabeeb  and  leave  exposed  one eye.

Muhammad  Bin  Sireen  said:  I  asked  Ubaidah Salmaani  about  Allah’s  statement  (viz.  they should  hang  over  themselves  their  jalaabeeb).  He then  (practically  demonstrated)  by  concealing  his face  and  head,  and  exposing  his  left  eye.”

Tafseer  Abi  Sa-wood  defines  the  jilbaab  as  follows:

“Al-jilbaab:  Is  a  cloth  bigger  than  the  khimaar (hear-scarf)  smaller  than  the  ridaa’  (shawl).  A woman covers her with it  from on top of the head.

It  is  said  that  it  is  the  shawl.  It  is  every  garment with  which  women  conceal  their  faces  and  their bodies  when  they  emerge  (from  their  homes)  for needs.

Sadi  said  that  it  conceals  her  one  eye,  and  her face.”

Commenting  on  the  aayat  59  of  Surah  Ahzaab,  Abu  Bakr Jassaas  says:

“In  this  verse  is  the  indication  that  young  women have  been  commanded to conceal their faces  from strange  males  when they  emerge.”

Imaam  Qurtubi  states  in  his  Al-Jami  li  Akhaamil  Qur’aan:

“Since  it  was  the  practice  of  the  Arab  women  to leave  their  faces  open  like  slave-girls,  and  this would  invite  the  gazes  of  men,  Allah  and  His Rasool  ordered  them  (women)  to  hang  down (irkhaa’)  the  jalaabeeb  over  them  when  they intend  to  emerge  for  their  needs.

Ibn  Abbaas  and  Ubaidah  Salmaani  said  that  it covers  a  woman  so  much  that  only  her  one  eye  remains  exposed  to enable  her  to  see.”

All  other  authoritative  books  of  Tafseer  describe  the  jilbaab and  the  method  of  donning  it  in  the  same  way  as  mentioned above,  i.e.  the  jilbaab  was  worn  from  on  top  of  the  head and  covered  the  face  as  well.

The  encyclopaedic  LISAANUL  ARAB  of  Ibn  Manthur Jamaluddin  Muhammad  al-Ansaari  defines  Jilbaab  as follows:

“Jilbaab  is  bigger  than  the  khimaar  (the  long head-scarf)  smaller  than  the  ridaa’  (the  outer shawl).  The  woman  conceals  with  it  her  head  and breast.”

These  definitions  presented  by  the  authorities  of  the Shariah  are  adequate  for  understanding  that  the  jilbaab  is not  a  garment  worn  from  the  neck  downwards.  Even  if  it was  worn  in  this  fashion  prior  to  the  command  issued  for the  observance  of  PURDAH/HIJAAB  (i.e.  to  conceal  the head  and  face),  aayat  59  of  Surah  Ahzaab  ordered  women to  conceal  their  heads  and  faces  with  their  jalaabeeb henceforth.  Their  style  of  wearing  the  jilbaab  beyond  the home  precincts  was  changed  by  this  aayat  of  Surah Ahzaab.  There  is  unanimity  of  the  Shar’i  authorities  on  this issue.

It  should  be  further  understood  that  the  Arab  Muslim  ladies (i.e. the  Sahaabiyyah  or  female  Sahaabah)  were accustomed  to  don  a  khimaar  and  a  ridaa’.  Khimaar  is  a big,  long  head  scarf.  Ridaa’  is  the  big  sheet  which  is wrapped  around  the  body.  When  they  ventured  out  of  their homes  (i.e.  even  prior  to  the  revelation  of  the  PURDAH aayat  of  Surah  Ahzaab),  their  hair,  head,  breasts  and  body were  well  covered.  The  command  to  ‘hang  over  them’  their jalaabeeb  will  be  meaningless,  if  the  purpose  was  merely  to cover  the  hair.  The  order  would  have  been  redundant  since the  khimaar  already  took  care  of  the  hair  and  head.  The ridaa’  took  care  of  the  body.  But  for  greater  and  complete PURDAH  with  a  view  to  thwart  the  evil  and  lustful  gazes of  the  fussaaq  and  munaafiqeen,  the  command  was  issued to  conceal  the  face  with  the  jilbaab.  And  on  this  score  there is  copious  evidence  and  the  authoritative  ruling  of  the Sahaabah  and  Fuqaha  in  general.

In  Saheeh  Muslim,  the  jilbaab  is  described  as  such  a  big garment  which  could  be  wrapped  around  two  women.

The  garment  which  normally  covered  the  bosoms  of  the women  was  the  large  head-scarf  (ornhi)  which  extended from  over  the  head,  down  over  the  bosoms  until  the  waist and  even  lower  down.  The  Qur’aan  Majeed  mentions  the khimaar  distinct  from  the  jilbaab.  Thus,  in  aayat  31  of Surah  Noor,  the  Qur’aan  declares:

“They  should  put  their  khumur  (plural  of khimaar)  over  their  bosoms….”  

With  regard  to  the  jilbaab,  aayat  59  of  Surah  Ahzaab commands  that  they  ‘hang  their  jilbaabs  OVER  them’.  The head  is  part  of  ‘them’  and  it  is  the  point  from  which ‘hanging’  of  the  jilbaab  is  instructed.  Its  function  is  apart from  the  function  of  the  khimaar.  Its  primary  function  is  to conceal  the  FACE  while  the  primary  function  of  the khimaar  is  to  conceal  the  head  and  the  bosom.  After  the command  was  received,  ladies  would  cover  their  faces  in  varying  degrees  depending  on  circumstances.  Some covered  their  faces  completely  exposing  only  one  eye  to enable  them  to  see.  This  was  the  standard  way  in  which  the  jilbaab  was  donned.  At  times  both  eyes  were  exposed  while some  say  that  the  greater  part  of  the  face  was  covered.  But there  is  unanimity  among  the  authorities  of  the  Shariah  that the  purpose  of  the  jilbaab  was  to  conceal  the  FACE  from the  lustful  and  shaitaani  gazes  of  the  fusaaq  and munaafiqeen  and  to  distinguish  the  chaste  females  of  Islam  from  slave-girls  and  prostitutes.

A  jilbaab  is  an  outer  sheet  or  cloak  which  during  the  time of  Rasulullah  (sallallahu  alayhi  wasallam)  was  large  enough  to  conceal  two  women.  The  way  in  which  the ladies  during  the  time  of  Rasulullah  (sallallahu  alayhi  wasallam)  and  the  Sahaabah  wore  the  jilbaab  covered  them  from  head  to  feet  including  the  face.  The  term  (yudneena  – they  should  lower  or  draw  down)  appearing  in  the  above aayat  orders  that  the  cloak  be  drawn  over  from  above  and  lowered  in  such  a  way  as  to  conceal  the  face  as  well. Covering  the  face  outside  the  home  precincts  was  the standard  and  normal  practice  of  the  womenfolk  during  the time  of  Rasulullah  (sallallahu  alayhi  wasallam).  In  this regard  Hadhrat  Aishah  (radhiyallahu  anha)  narrates:

“During  the  occasion  of  Hajjatul  Wida  when  people passed  near  to  us,  we  (the  ladies)  would  draw  the jilbaab  over  the  head  and  the  face.  When  they  (the people)  departed  from  us,  we  would  open  our  faces”.  (Abu  Dawood)

Imam  Ghazaali  (rahmatullah  alayh)  mentions  in  Ihyaaul Uloom:

“Women  emerged  (during  the  time  of  Nabi (sallallahu  alayhi  wasallam)  with  niqaabs  on  their faces”.

Niqaab  is  a  cloth  which  conceals  the  face  and  not  a transparent  veil.  In  a  Hadith  in  Abu  Dawood  an  incident  is described  in  which  a  young  man  was  martyred.  His  mother, wearing  a  jilbaab  fully  covering  her  face  came  into  the battlefield  to  enquire  about  her  son.  With  face  fully covered  she  appeared  in  the  presence  of  Rasulullah  (sallallahu  alayhi  wasallam).  Some  people  were  surprised to  observe  that  the  lady  donned  face-covering  even  during an  emergency  and  on  such  a  grave  occasion.  When  she  learnt  of  their  surprise,  the  mother  of  the  slain  Sahaabi said:

“My  son  is  lost,  but  my  shame  and  modesty  are  not  lost”.

In  Durrul  Mukhtaar,  the  authoritative  Islamic  Law  Book, the  following  verdict  of  the  Shariah  is  recorded:

“Young  women  are  compulsorily  prohibited  from revealing  their  faces  in  the  presence  of  men”.

These  narrations  are  sufficient  to  indicate  that  it  is  an Islamic  demand  of  compulsion  for  women  to  conceal  their faces  when  circumstances  compel  them  to  leave  the  home boundaries.  This  practice  of  concealing  the  face  was  not  a later  introduction,  but  existed  from  the  very  time  of Rasulullah  (sallallahu  alayhi  wasallam).  Certain  narrations which  indicate  that,  women  appeared  in  the  presence  of Rasulullah  (sallallahu  alayhi  wasallam)  should  not  be misconstrued  and  understood  to  have  been  the  normal practice.  Such  narrations  pertain  to  either  incident  prior  to the  revelation  of  the  Law  of  Hijaab  or  to  special circumstances  which  were  exceptional  cases  and  not  the normal  rule.

From  the  foregoing  discussion  it  should  be  abundantly clear  that  Purdah  or  Hijaab  does  not  mean  ‘niqaab’  or  the face-veil.  The  Niqaab  is  rather  an  item  of  Hijaab/Purdah.

The  stupidity  of  the  dumb,  moron  Kaafirah  whose  brains are  clogged  with  fisq  and  fujoor,  should  be  palpably manifest  from  the  aforegoing  elaboration  pertaining  to Hijaab  and  Niqaab.  We  reiterate  that  this  discussion  is  for the  edification  of  ignorant  Muslims  who  may  have  been influenced  by  the  filth  and  foul  effluvium  of  the shaitaanatul  ins  who  has  churlishly  belched  her  animosity for  Islam  by  the  deception  of using  Islamic  sources.

The  moron  Kaafirah,  further  advertising  the  density  of  her gross intellectual deficiency, states in her stupid effluxion:

“Irrespective of what the later-manufactured “components”  of  Islam  (hadith,  shariah  and  fatwahs)  claim  about  face-masking  and  head-covering,  these  nondivine  sources  Cannot  overturn  the  heavenly  text  (Qur’an: chapter 6, verse 114).”

The  Kaafirah  does  not  have  the  haziest  idea  of  the  meaning of  Islam  and  the  Qur’aan.  She  lapped  up  the  filthy  vomit  of some  other  Kaafir/Murtad  and  presented  it  as  her  own ‘research’.  Exhibiting  her  stupendous  stupidity,  this  agent  of  Iblees,  claims  that  Hadith  is  a  “later-manufactured component  of  Islam”.   How  does  she  Kaafirah  define Islam?  What  is  the  first  “component”  of  Islam?  How  many  “components”  does  Islam  have?  If  Hadith  is  a  “later-manufactured  component”  then  by  what  stretch  of  even  kufr  and  satanic  logic  will  the  Qur’aan  also  not  be  a  “later-manufactured  component”?  What  is  the  difference  between Hadith  and  Qur’aan?  If  Hadith  is  not  a  divine  source,  then  on  what  basis  does  the  miserable,  moron  Kaafirah  believe  that  the Qur’aan  is  of  divine  source?

Let  it  be  well  understood  that  besides  genuine  Muslims,  no one  else  can  ever  produce  evidence  to  substantiate  that  the  Qur’aan  is  of  divine  origin.  Did  the  Angel  Jibraeel  (Alayhis salaam)  descend  from  the  Heavens  to  reveal  and  hand  the  “heavenly  text”  to  the  Kaafirah  or  to  any  other  moron sexual  pervert  of  the  Gay  Temple  of  Wynberg?  Intelligence  and  rationalism  demand  that  before  tendering  one’s  basis  on  which  one  structures  the  edifice  of  one’s  argument,  one  has  to  first  prove  the  validity  and  authenticity  of  the  basis.   A Hindu  idol-worshipper  may  not  try  to  prove  to  a  Muslim  the  validity  of  his  idol-worship  by  citing  his  holy  scripture, the  Gita.  As  far  as  we  are  concerned  his  basis  is  corrupt. Since  there  is  no  common  platform,  the  argument  may  not  be  pursued  from  such  a  platform/basis  which  is  reliable  to  only  one  of  the  contestants.  Thus,  if  the  moron  Kaafirah  wallowing  in  satanic  jahaalat  of  the  worst  variety,  expects  Muslims  to  heed  her  evidence  which  she  presents  from  her  ‘Koran’,  then  it  logically  devolves  on  her  to  first  prove  the  veracity,  validity  and  authenticity  of  the  source  from  which  she  cites  her  corrupt  and  convoluted  views  in  the  name  of Islam.

Now  we  demand  from  the  stupid  Kaafirah,  to  present  her evidence  for  her  belief  and  claim  that  the  Qur’aan  from which  she  is  citing  is  the  “heavenly  text”  which  the  Angel Jibraeel  (Alayhis  salaam)  had  revealed  from  Allah  Ta’ala to  Muhammadur  Rasulullah  (Sallallahu  alayhi  wasallam). If  she  fails  to  produce  this  evidence  –  and  she  will miserably  fail  even  if  Iblees  gives  birth  to  her  a  dozen times  –  then  all  her  claims  cited  in  the  name  of  the  Qur’aan  must  necessarily  be  dismissed  as  the  stupid  ranting  and  hallucination  of  a dumb  woman  reeking  of satanism.

Since  the  Kaafirah  has  absolutely  no  evidence  to  prove  that  the  Koran  from  which  she  cites  is  the ”heavenly  text”,  all  her  silly  and  ludicrous  flotsam  arguments  which  she  has  presented  without  advancing  even  a  vestige  of  a  rational  basis,  are  dismissed  as  baseless.  In  order  for  even  a miniscule  of  credibility,  it  is  imperative  that  the  Kaafirah explains the following essential queries:

(1) On  what  basis  do  you,  O  Moron  Kaafirah,  claim  that the  scripture  from  which  you  are  quoting  is  the  “heavenly text”?
(2) What  is  the  source  of  your  belief  that  the  ’koran’  you have  is  the  Heavenly  Qur’aan  Majeed  which  we  Muslims have?
(3) How  was  the  Qur’aan  revealed?  What  was  the medium/media  for  its  revelation?
(4) If  you  believe  that  the  Arch-Angel  was  one  such medium,  on  what  basis  have  you  manufactured  this  belief?
(5) To  whom  do  you  believe  the  Qur’aan  was  revealed? If  you  concede  that  it  was  revealed  to  Muhammad (Sallallahu  alayhi  wasallam),  then  on  what  basis  are  you manufacturing  this  claim?  Did  Muhammad  (Sallallahu alayhi  wasallam)  or  the  Angel  Jibraaeel  (Alayhis  salaam) appear  in  person  to  you  to  authenticate  the  book  you  are quoting  from  as  being  the  “heavenly  text”  you  claim  it  to be?
(6)  Narrate  all  your  evidence  for  claiming  that  the present  Qur’aan  is  indeed  the  “heavenly  text”.  After enumerating  your  evidences,  O  Moron  Kaafirah,  produce  your  proofs  for  authenticating  these  proofs.
(7) Are  the  sources  on  which  you  rely  and  on  which  you base  your  belief  of  the  Qur’aan  being  the  “heavenly  text” “later-manufactured”  or  manufactured  in  the  very  era  of Rasulullah  (Sallallahu  alayhi  wasallam)?  If  you  say  that they  are  later-manufactured,  then  you  have  shot  yourself  in the  leg  with  your  egregious  self-contradiction.  If  you  say that  it  is  not  “later  manufactured”,  then  what  is  your  rational evidence  for  your  irrational averment?

For  the  sake  of  brevity  we  shall  curtail  our  list  of  queries. This  list  could  be  magnified  manifold  to  further  entangle and  fetter  the  stupid  Kaafirah in  her  own  net  of  satanism. 

Now  for  the  edification  of  ignorant  Muslims  who  may  have been  adversely  influence  by  the  kufr  percolating  from  the  satanically  scorbutic  brains  of  the  Kaafirah  grimalkin,  let  it be  well  understood  that  minus  Hadith,  there  is  no  Qur’aan and  no  Islam.  The  very  authenticity  of  the  Qur’aan  Majeed  is  based  on  Hadith.  It  is  on  the  basis  of  Hadith  that  the Qur’aan  Majeed  was  compiled  in  the  present  Book  form during  the  Khilaafat  of  the  first  three  Khulafa  of  Islam (viz., Hadhrat  Abu  Bakr,  Umar  and  Uthmaan  – Radhiyallahu anhum).

After  the  demise  of  Rasulullah  (Sallallahu  alayhi wasallam), the Qur’aan  Majeed  was  primarily ‘manufactured’  from  the  Holy  Breasts  of  the  Huffaaz Sahaabah.  Then  this  Qur’aan  which  in  terms  of  the Kaafirah’s  satanic  logic  should  be  a  “later-manufactured component  of  Islam”  was  passed  down  the  Ummah  from generation  to  generation  until  it  has  reliable  and authentically reached us.

The  historical  evidence  proves  that  Hadith  is  the  FIRST component  of  Islam,  and  the  Qur’aan  is  the  SECOND component  of  Islam,  because  the  Qur’aan  for  its  authenticity  was  100%  reliant  on  Hadith.  The  Qur’aan  Majeed  was  not  revealed  in  one  Book  form  from  the  Heavens.  We  are  sure  that  all  of  these  stupid,  moron followers  of  Shaitaan  who  claim  that  the  Qur’aan  is  the only  source  of  Islam,  have  absolutely  no  option  but  to accept  that  the  Qur’aan  Majeed  was  revealed  piecemeal  over  a  period  of  23  years.  From  whence  is  this  information acquired?  From  only  the  so-called  “later-manufactured” Hadith  component  which  in  reality  is  the  Primary Component  of  Islam.  Confirming  and  emphasizing  this  Primary  Component,  the  Qur’aan  Majeed  states  in numerous  Aayaat: “Obey  Allah  and  obey  His  Rasool.”   In one  Aayat,  the  Qur’aan  Majeed  commands: “Whatever  the Rasool  gives  you,  hold  on  to  it,  and  whatever  he  forbids you from, abstain from it.”  
Belief  in  the  Qur’aan  is  possible  only  on  the  basis  of  belief in  the  Hadith.  Deny  Hadith  and  the  Qur’aan  will  be scuttled,  and  this  is  the  demolition  of  Islam  which  all  these stercoraceous  agents  of  Iblees  are  actively  conniving.  The entire  edifice  of  Islam  is  structured  on  the  Hadith component  of  Islam.  Not  a  single  belief,  tenet,  principle, teaching,  ritual,  etc.  is  independent  of  Hadith.  Not  even  the first  Fundamental  practical  tenet  of  Islam,  viz.  Salaat,  is  independent  of  Hadith.  Nothing,  almost  absolutely  none  of  the  details of  Salaat,  are  described  in  the Qur’aan.

Further  displaying  her  stark  ignorance  of  Islam,  the  moron Kaafirah  says  that  the  “shariah”  is  a  later-manufactured component  of  Islam.  This  display  of  egregious  ignorance of  the  meaning  of  ‘shariah’  is  indeed  laughable.  She  makes  a  mockery  of  her  own  satanically  vermiculated  sensorium. What  is  her  conception  of  the  Shariah?  What  does  this stupid  grimalkin  mama  understand  of  the  term  ‘shariah’? The  Qur’aan  Majeed  states:

“Then  We  have  established  you  on  a  Shariah  regarding affairs.  Therefore,  follow  it  (the  Shariah),  and  do  not follow  the  base  desires  of  those  who  know  not  (such  as  the droves of shaitaan’s agents and progeny).”

The  collective  beliefs,  laws,  rituals  and  practices  of  Islam are  termed  the  Shariah.  If  the  Shariah  is  a  “later-manufactured”  component  (component  of  what?),  then  it  is  just  as  saying  that  Islam  is  a  “later-manufactured component”.  In  this  case  it  must  be  asked:  Later  to  what? The  word  ‘Shariah’  simply  refers  to  the  collective  details of  all  the  departments  of  Islam.  It  is  nothing  apart  from Islam.  But  the  moron  Kaafirah  is  too  stupid  to  understand this simple fact.

Again  she  makes  a  mockery  of  herself  by  claiming  that “fatwahs”  is  a  later-manufactured  component  of  Islam.  Here  again  she  flaunts  her  ignorance.  She  does  not  have  the  haziest  idea  of  the  meaning  of  ‘fatwa’.  Firstly,  she  adds  ‘h’  at  the  end  of  the  word  ‘fatwa’.  This  by  itself  indicates  her  ignorance.  There  is  no  ‘h’  (or  haa)  at  anywhere  in  the  term  ‘fatwa’.  The  plural  is  not  ‘fatwahs’.  It  is  Fataawaa.  If  an  English  plural  form  is  desired,  she  should  have  said: ‘fatwas”,  not  ‘fatwahs’.  Now  what  is  the  meaning  of ‘fatwa’?  Fatwa  simply  means  a  verdict,  a  decree,  a  judicial opinion.  Rasulullah  (Sallallahu  alayhi  wasallam)  issued  Fataawa.  The  Sahaabah  issued  Fataawa,  and  so  did  all  Jurists  and  Ulama  issue  Fataawa,  all  based  on  the  Shariah,  i.e.  the  Qur’aan  and  Sunnah.  Thus,  Fatwa  is  not  a component  of  Islam  in  the  way  the  moron  has  posited  it.  It  is  not  a  later-manufactured  source  of  Islam.  It  is  simply  an  answer  to  a question.

Every  belief,  act,  teaching,  tenet  and  ritual  are  all components  of  Islam  which  never  were  “later-manufactured”.  All  these  components,  down  to  the minutest  detail,  constitute  the  SUNNAH  known  as  ‘Islam’ which  was  perfected  and  completed  during  the  very  life time  of  Rasulullah  (Sallallahu  alayhi  wasallam)  as explicitly confirmed by the Qur’aan Majeed:
“This  Day  have  I  perfected  for  you  your  Deen  and completed  for  you  My  favour,  and  chosen  for  you  Islam  as  your  Deen.”     
Only  moron  Kaafirahs  and  Zindeeqs  proffer  the  baseless idea  of  any  aspect  of  Islam  being  “later-manufactured”. The  disgorgement  of  such  rubbish  is  inspirations  of shaitaan.  Everything  of  Islam  was  manufactured  divinely  and  passed  on  to  Rasulullah  (Sallallahu  alayhi  wasallam)  by  Jibraeel  (Alayhis  salaam)  or  by  direct  inspiration  (Wahi) from  Allah  Ta’ala  into  the  blessed  heart  of  the  Nabi (Sallallahu  alayhi  wasallam).  It  is  this  complete  and  perfect divine  Shariah  which  Rasulullah  (Sallallahu  alayhi wasallam)  handed  to  the  Sahaabah  to  pass  on  to  the Aimmah  Mujtahideen  of  the  Taabieen  era  for  the  purpose of  codification  and  systematic  formulation  for  the  benefit of  the  posterity  of  the  Ummah.  Only  followers  of  Iblees  are capable  of  propounding  the  kufr  ideology  of  anything  of Allah’s  Shariah  being  later  accretions  and  “later-manufactured”.

The  moron  Kaafirah’s  claim  that  the  burqah  and  niqaab  are the  effects  of  “traditional  propaganda”  further  confirms  the  density  of  her  kufr  brain  corrupted  with  stercoraceous substances  excreted  by  Iblees.  It  comes  in  the  Primary Component  of  Islam  that  Shaitaan  urinates  in  the  ears  of his  beloved  devotees  such  as  the  moron  Kaafirah.  This stupid  woman  wallowing  in  satanism  is  ignorant  of  even simple  history,  hence  she  stupidly  blurts  out  drivel  which  makes  a  mockery  of  herself.  What  is  the  basis  for  the stupid  assertion  that  the  burqah  and  niqaab  is  ‘traditional propaganda’?  Firstly,  what  exactly  does  this  jaahil  Kaafirah mean  by  ‘traditional’?  Undoubtedly,  the  burqah,  the  niqaab and  everything  related  to  Islam  are  ‘traditional’.  These  are  all  the  artefacts  of  the  Tradition  known  as  the  Sunnah.  The  evidence  to  prove  that  the  burqah  and  niqaab  are  integral aspects  of  the  divine  Sunnah,  is  irrefutable.  No  one  has ever  succeeded  to  rationally  debunk  this  position.  Every  jaahil,  zindeeq,  murtad,  munaafiq  and  kaafir  who abortively  attempt  to  deny  Islamic  teachings  and  practices to  appease  shaitaan  and  their  western  masters  who  have colonized  their  brains,  emotionally  blurt  out  stupidity devoid  of  facts  and  Shar’i  evidence.  They  are  totally lacking  in  rational  argument.

The  moron  Kaafirah  should  present  her  evidence  to  bolster her  stupid  claim  of  the  Islamic  Burqah  and  Niqaab  having being  acquired  from  “ancient  Persian  custom”.  Did  the  noble  Wives  of  Rasulullah  (Sallallahu  alayhi  wasallam)  acquire  their  burqah  and  niqaab  from  Persia  or  Persian custom?  Is  the  Qur’aanic  command  to  don  Burqah  and  Niqaab  the  effect  of  ancient  Persian  custom?  It  is  only  an  intransigent  person  whose  brain  is  overshadowed  with  satanism  who  possesses  the  stupidity  of  denying  the Qur’aanic  command  to  don Burqah  and  Niqaab.

If  Face-Covering  had  not  been  the  permanent  practice  in vogue  among  the  Sahaabiyaat,  the  Law  of  Allah  Ta’ala would  not  have  ordained  that  women  should  not  don  Niqaabs  during  the  state  of  Ihraam.  This  fact  alone  suffices to  debunk  the  stupid  baseless  idea  of  the  Niqaab  not  being in  existence  during  the  time  of  Rasulullah  (Sallallahu alayhi  wasallam).  If  the  Niqaab  had  not  been  in  vogue, Islam  would  not  have  ordered  women  to  remove  it  during the  state  of  Ihraam.  This  fact  further  illustrates  the  jahaalat  of  the  moron  Kaafirah.

Flaunting  her  ignorance audaciously, the Kaafirah says: “Since  it  is  pre-Islamic  and  non-Qur’aanic,  it  is  un-Muslim,  as  no  masked  woman  can  perform  the  hajj  or  undertake daily  prayer.”

Every  word  of  this  stupid  conclusion  is  a  claim  arbitrarily made  without  the  slightest  shred  of  evidence.  Earlier  in  this dissertation  it  has  been  shown  that  the  Niqaab  is  Qur’aanic,  Sunnah  and  the  Command  of  Allah  Azza  Wa  Jal  whilst  the moron  grimalkin  Kaafirah  has  miserably  failed  to  present  even  an  iota  of  proof  for  her  stupid,  convoluted  views.  She  has  disgorged  nothing  besides  her  stupid  personal  opinion  which  she  has  gleaned  from  the  writings  of  other  kuffaar and  zanadiqah.  It  is  quite  simple  to  say  that  the  niqaab  is  ‘pre-Islamic’,  but  it  is  another  matter  to  proffer  the  proof  for  this  fallacious  claim.  She  speaks  nothing  but  kufr twaddle. 

Furthermore,  her  claim  about  the  Salaat  of  a  woman  whose face  is  covered,  is  preposterous  stupidity.  Both  the  Hajj  and the  Salaat  of  a  woman  donning  Niqaab  are  valid.  However, if  the  niqaab  cloth  sits  on  the  face,  the  dumm  penalty  is  applicable.  The  claim  that  she  cannot  undertake  Hajj  with  face  covering  is  manifestly  baseless.  Numerous  women perform  Hajj  with  such  face-covering  which  does  not necessitate  any  penalty.  In  fact,  such  face-covering  during Hajj  is  Waajib.  But  the  dumb  Kaafirah  has  no  understanding  of  these  rules  of  the  Shariah.  Also,  the  Salaat  of  a  female  whose  face  is  covered  is  valid.  The  claim  that  she  cannot  ‘undertake  prayer’  is  ludicrously stupid.

Dwelling  in  satanically  compounded  ignorance,  the  stupid Kaafirah says: 

“Hair-covering  is  a  Jewish  tradition  and  a  Christian practice….  Today’s  fad  of  face  and  hair  concealment  is  a foolish imitation of imported Wahhabi-Salafi sectarianism….”

It  is  indeed  demeaning  to  respond  to  such  copro-drivel. Nevertheless,  we  are  constrained  to  respond  and  refute  the  stupid  Kaafirah  gremalkin’s  absurdity  to  protect  ignorant  Muslims  from  being deflected  from  rectitude.

She  utters  her  self-contradiction  in  the  same  breath.  The dumb  Kaafirah  woman  has  attributed  the  Qur’aanic  Hijaab  consisting  of  Burqah  and  Niqaab  to  three  sources  from which  she  claims  the  Niqaab  and  Khimar  (head-cover)  have  been  imported:

•  From ancient Persian custom
•  From Jewish and Christian  traditions
• From Wahhabi-Salafi sectarianism.

If  Muslims  had  imported  the  Niqaab  and  the  Khimaar  from ancient  Persian  custom,  then  the  mention  of  Jewish  and Christian  traditions  is  stupidly  superfluous.  The  one  source was  sufficient  for  emulation,  and  this  adequacy  negates  the need  for  further  importation  of a  practice  already  acquired.

If  the  niqaab  and  khimaar  were  imported  from  one  of  the first  two  sources  mentioned  above,  then  what  is  the meaning  of  importation  from  Wahhaabis/Salafis?  The Wahhaabi  movement  came  into  existence  just  recently,  not  even  two  centuries  ago.  Every  moron  knows  that  the niqaab  and  the  khimaar,  jilbaab  and  burqah,  were incumbent  items  of  the  dress  of  honourable  females  many many  centuries  prior  to  the  appearance  of  Salafism.  The niqaab,  etc.  had  existed  in  the  entire  Ummah  –  in  every  Muslim  country  –  in  every  Muslim  nation  long  before  Salafism.  Salafis  constitute  a  very  small  number  of  the  Ummah,  and  they  are  late-comers  on  the  Islamic  scene. There  was  therefore  no  importation  from  them  as  the stupid,  dumb,  moron Kaafirah avers.

In  propounding  her  fallacious  stupidities,  the  dumb  Kafirah woman  entangles  herself  in  incongruities.  Thus,  forgetting her  own  stupid  principle  of  “later-manufactured components”  which  she  utilized  in  her  abortive  attempt  to debunk  the  Niqaab  and  Khimaar,  the  moron  avers  that  “a masked  woman”  cannot  perform  Hajj,  and  that  she  cannot even  engage  in  Salaat.  Let  us  now  ask  this  jaahilah, Kaafirah  who  excels  in  stupid  incongruities  and  self-contradictions:  Where  in  the  Qur’aan  is  it  mentioned  that  a  woman  may  not  don  niqaab  during  Hajj?  And,  where  is  it  mentioned  in  the  Qur’aan  that  a  woman  may  not  perform Salaat  with  her  face  covered?  Nowhere  in  the  Qur’aan  do these  issues  appear.  So  on  what  basis  has  the  dumb grimalkin  presented  the  mas’alah  that  a  woman  may  not  wear  niqaab  during  Hajj?  Without  hesitation,  she selectively  extracted  this  rule  from  the  “later-manufactured components”  of  Islam.  Whilst  the  Niqaab  is  substantiated by  explicit  Qur’aanic  text,  the  stupid  mompara  had  no option  but  to  resort  to  Hadith  and  Fiqh  from  whence  she selected the mas’alah.

Did  the  moron  Kaafirah  ever  seen  or  heard  of  a  woman with  a  bare  head  –  with  all  her  hair  exposed  during  Hajj?  She  is  conveniently  silent  about  this  issue.  Whilst  she  stupidly  denies  head-covering  in  the  Qur’aan,  attributing  it  to  Jewish  and  Christian  traditions,  she  is  flummoxed  by  the requisite  of  head-covering  which  all  women  in  Hajj observe,  hence  her  silence  on  this  issue.  She  has  yet  to apprize  us  of  her  source  for  her  hallucinated  rule  that  a woman  with  face-covering  cannot  perform  Salaat.  She  has to  produce  the  proof  from  the  “heavenly  text”,  not  from “later-manufactured  hadith,  shariah and  fatwahs”.

Then  the  moron  Kaafirah  says:  “Aside  from  everyone  being modest,  females  need  only  cover  their  bosoms.”    

She  has degenerated  into  the  lowest  dregs  of  immorality  to  forge  this  ludicrous  stupidity.  In  terms  of  her  satanic  logic, besides  the  bosom,  the  entire  body  of  the  female  may  be exhibited  in  public.  She  may  expose  her  legs,  arms,  back, etc.  as  long  as  her  bosom  is  covered.  Will  any  sane  Muslim irrespective  of  whatever  degree  of  ignorance  he  may  be wallowing  in, ever  accept  this piece  of  Satanism?

When  it  suits  the  moron  Kaafirah,  she  unhesitatingly  and selectively  extracts  masaa-il  from  “later-manufactured components”,  conveniently  forgetting  about  her  stupid principle  of  the  “heavenly  text”  which  in  her  copro-brains  is  the  only  source  of  Islam.    In  fact,  her  adoption  of  the “heavenly  text”  as  the  only  basis  for  Islam  is  in  total negation  of  her  own  stupid,  lopsided  “later-manufactured components”  rubbish.  Since  these  so-called  “later-manufactured  components”  are  the  production  of  a  “sexist clergy”  and  “deliberate  misrepresentation  by  Islamic priesthood”,  it  is  irrational  to  say  the  very  least,  for  the moron  of  the  lesbian  cult  and  temple  to  seek  aid  from  these “later-manufactured”  sources  when  she  finds  herself flummoxed. 

The  shaitaan-incarnate  moron  Kaafirah,  boggling  the  mind, denies  even  the  headscarf  (khimaar).  Hitherto,  modernists, zindeeqs  and  the  devil’s  progeny  have  denied  the Qur’aanic  command  of  face-concealment.  But  this shaitaanah,  to  the  best  of  our  knowledge,  is  the  first  of  the Devil’s  progeny  who  has  denied  even  the  Qur’aanic  command  for  women  to  cover  their  hair.  She  attributes covering  the  hair  to  Jewish  and  Christian  practice,  stupidly forgetting  or  genuinely  ignorant  of  the  fact  that  such  noble practices  are  the  remnants  of  Islam  taught  to  the  Jews  by  Hadhrat   Musaa  (Alayhis  salaam),  and  to  the  Christians  by  Hadhrat  Isaa  (Alayhis  salaam).  Every  Muslim,  man  and  woman,  from  the  very  inception  of  Islam,  is  aware  that  even  if  a  few  strands  of  the  female’s  hair  are  exposed  during  Salaat,  her  Salaat  will  not  be  valid.  Besides  human  specimens  of  the  lesbian  and  transgender  type,  no  other  faasiqahs  and  faajirahs  will  accept  performing  Salaat  without  their  hair  being  covered,  even  if  they  are prostitutes  who  are  normal  females,  not  of  the  lesbian  type  such  as  these  Kaafirahs  masquerading  as  Muslims  and denying  that  the  sun  shines during  daytime.

Explicitly  referring  to  head  cover  for  women,  the  Qur’aan Majeed states:

“They  should  put  their  khumur  (plural  of  khimaar- headscarf) over their bosoms.” (Aayat 31, Surah Noor)

It  has  already  been  explained  earlier  that  the  Khimaar  is  a garment  apart  from  the  Jilbaab.  The  jilbaab  is  the  large outer  cloak  which  is  over  the  khimaar,  and  it  enshrouds  the entire  body  leaving  not  a  centimetre  exposed.  But  the stupid  Kaafirah,  compounding  her  intellectual  deficiency  with  deliberate  intransigence,  hopelessly  fails  to  understand  this  simple  fact.  Whilst  normal  females  enjoy  the  attribute  of  Nuqs  fil  Aql  (intellectual  deficiency), Kaafirahs  of  the  lesbian-transgender  cult  suffer  from  the  curse  of  Mafqoodul  Aql  (total  lack  of  brains),  hence  the  disgorgement  of  so much  rubbish.

When  stupid  lesbians  parading  as  Muslims  and  setting themselves  up  as  authorities  of  the  Shariah  appear,  then  we know  that  Qiyaamah  cannot  be  in  the  too  distant  future. Their  spiritual  and  physical  stench  is  unbearable  to  even shaitaan  himself.  Even  skunks  flee  at  their  approach.    

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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.

UNIVERSITIES – SHAITAAN’S CAULDRONS OF FISQ, FUJOOR & KUFR

[Majlisul Ulama]

SHOULD MUSLIM FEMALES ATTEND UNIVERSITY?

(By a university graduate who personally experienced campus life)

With the imminent onset of the  university year there is currently  a vibrant debate regarding  Muslim females attending  university to pursue tertiary  studies. (The question is  incomplete, and so is the debate.  The question should be: Should  Muslim males and females  attend university? – Mujlisul  Ulama)

Those who support the idea of  women studying at university argue that Muslims need to be  progressive in their thinking. Confining women to their homes  is narrow minded they say. (Such  persons are zindeeqs. Their  brains have been polluted by  shaitaani manipulation. They are  muslim by name, not at heart – Mujlisul Ulama) This argument implies that all those women  who choose to be homemakers are backward. But this is not at  all true. Homemaking was the  way of the Sahabiyaat and pious  women throughout the history  of Islam. Women who followed this  path produced the Junaid  Baghdadis and Hasan Basris of  this Ummah.Homemakers are the  foundation of the Muslim  Ummah. If this foundation  crumbles the Ummah will be left  in free fall. We need to be  unapologetic about this:  homemaking is the most progressive career that a female can follow.

The proponents of females  attending university also argue that the Muslim Ummah needs  Muslim female doctors to cater  for the needs of female Muslims.  But the truth is that only a small  percentage of Muslim females on  campus study medicine. What  about the large number of  females who study accounting,  arts, sciences, languages, law,  etc? What is the pressing need  for them to attend university? (There is no pressing need nor  even a superficial need in a  scenario where Imaan and  Akhlaaq are destroyed. In such a scenario, benefits have no credence and Imaan may not be   compromised for the sake of the hallucinated benefits. If Muslim  female physicians are not available, it matters not. The  Shariah permits resort to non-Muslim physicians. Furthermore,  despite the presence of many  Muslim doctors, the vast majority  of Muslim women acquires the  services of male physicians, and  the vast majority of Muslim  female doctors attend to males. Their argument is  self deception to justify their rotten university-life. -Mujlisul Ulama)  Also, the percentage of Muslim  female medical professionals who  only see female patients is  minutely small. It begs the  question: did these females study  medicine to serve the female  community or to pursue a  professional career? (Obviously,  the intention never was altruistic – motivation to serve Muslim  women. The motivation was  only pecuniary and nafsaani. – Mujlisul Ulama)

Then there are those who argue  that Muslim females need a qualification because families  cannot survive solely on a husband’s income in today’s  challenging financial times. (This  is western kuffaar ideology with  which Muslims are brainwashed.  It is a kufr idea. It is in denial of ordinance of Allah Azza Wa Jal.  Such people are kaafir at heart. – Mujlisul Ulama) They forget that  there are many families who are  surviving on a single income because they choose a modest  standard of living. Also, why do  women who choose to assist  their husband’s financially not  pursue a home industry such as  cooking, baking, sewing, etc? (Because they have zina  tendencies. They are lewd women who desire to prowl in the streets  and to sell their honour and  chastity to kuffaar males.-   Mujlisul Ulama) Is it perhaps because such a setup lacks the  glitter and glamour of a career  environment? (Yes, most  certainly, the sacred Home  Environment lacks the zina ethos of the Dens of Iblees, the universities.- Mujlisul Ulama) 

Some women also argue that a  degree will be beneficial if their  marriage fails and they are left  single. (They enter marriage with  the satanic idea of it collapsing  in divorce. Their brains are convoluted with the ways of  thinking of their western kuffaar  counterparts. Their marriages flounder on the rocks because  they acquit themselves as satanists. -Mujlisul Ulama) However, it seems quite odd for  women to want to study for a  degree in preparation for the  unfortunate scenario of a failed  marriage. Should they not rather  be spending their pre-marital  time acquiring Islamic  knowledge and skills associated  with homemaking so that their  marriages succeed?

A misconception also needs to  be cleared up here: a certificate  from a tertiary institution is not  a one-way ticket to success.  Many homes where women  follow professional careers have  problems of their own. A home  where a wife earns more than her  husband often proves to be  problematic because the man who is the head of the household  does not make decisions as he  Islamically should. Also, women  who rub shoulders with men in  their work-places generate  tension in their homes. The  amount of Muslim marriages  that run into problems because  of extra-marital affairs in the workplace cannot be ignored.  (Infidelity is a necessary corollary of the life of a woman whose  haya and chastity have been  pillaged by her own conduct in  the abode of vice and immorality.  -Mujlisul Ulama). In addition, a  home where the mother is absent from 9-5 is clearly harmful  to her family, especially her  children. (The consequences of  an unnatural lifestyle – a lifestyle  in flagrant violation of the pattern ordered by Allah Ta’ala, is disaster and misery.- Mujlisul  Ulama)

The beauty of Islam is that it has  not burdened a woman to provide for her family. Earning is  the husband’s responsibility. She  is not forced into an abyss where  she has to both earn and take  care of her home. Forcing women  into such a role is unjust, cruel  and materialistic. (The problem with these lewd, immoral university women is that they are not forced to attend. They sell  their chastity and their bodies by their volition to gratify their  inordinate satanic lusts.- Mujlisul  Ulama) Statistics have shown  that in the days of the industrial  revolution when women left their homes to pursue a career  outdoors, they suffered an  increase in psychological problems such as anxiety.

Coming back to the university  question, there are many other facts that we cannot overlook if  we want to deal with this issue  objectively. One is that the  environment at universities is  extremely immoral. Campuses are  breeding grounds of sin where  free-mixing between the  genders, immoral relationships,  improper behaviour, foul  language and immodest  dressing cannot be avoided. And  peer pressure strongly  encourages towards these wrongs. It is naive to assume that a  Muslim female (or a Muslim male) who is daily exposed to such an  immoral campus environment will not be enticed towards sin. It is like placing butter next to a fire  and hoping that it will not melt.  The truth is that university life  comprises of young people who  are at the prime of their passions  and desires roaming about in a  free environment. This is the  perfect recipe for moral mayhem. (University is the worst and the  vilest cauldron of shaitaan for immorality, fisq, fujoor and  kufr.- Mujlisul Ulama)

Reality proves this point. The  majority of Muslim females who  attend university do not dress  Islamically. Many such females  find their marriage partners on  campus. These are obviously love  marriages where dating began  while they were studying. Many  parents do not know that their daughters go out on social  outings with their male friends instead of attending lectures. (Here the writer is displaying extreme naivety. Most parents  are fully aware of the zina and  filth in which their sons and  daughters  at  university are  embroiled in. But, for the sake of  the dunya and future MONEY,  they pretend to be stupid of the  immoral frolicking of their children in vice. – Mujlisul  Ulama) Muslim females are also  known to have entered into  haraam relationships with non-Muslims males on campus. (The same applies to Muslim males- Mujlisul Ulama)  There have also  been cases where male lecturers  have dated and later married  their female students. When the  conditions in Muslim schools  have become so immoral, what  can we expect of a campus scenario where there is no  supervision?

It is no secret that a campus  environment is free and unrestricted. Lectures do not  have pardah facilities. Tutorials and group projects require  interaction and discussion. Muslim females who have some  degree of modesty feel it difficult  to lower their gazes during such  interactions for fear of being  unfriendly. (It is moronic, to say the least, that a Muslim woman  of even some modesty will be  present in the zina environment  of a university. Only such Muslim woman who are totally bereft of haya will attend the abode of vice and immorality. – Mujlisul Ulama) Males and females engage in casual (zina) conversations between lectures, when sharing notes and travelling to and from campus. Even the most conservative of females are forced into interacting with males in such circumstances. (There are no ‘conservatives’ in an immoral zina environment. – Mujlisul Ulama) Anyone who has studied at campus can identify with this setup. It is unIslamic for many reasons.

We cannot also be blind to the fact that campuses have drugs, alcohol and a nightclub culture together with all the evils these bring with them. Campuses are also havens where dubious sects and groups thrive under the guise of free thinking. Hence, modernists and Shias find free reign here. Lecturers and students who may range from atheists to Darwinists often corrupt the minds of those who are not well-grounded in the basics of Islam.

The spiritual dangers of campus life are real and unavoidable. No matter how many precautions a Muslim female student (or a Muslim male student) takes, she/he will have to compromise her/his Islamic values at some time or the other. (In fact, their very Imaan has to be compromised. Innumerable former Muslim boys and girls lose their Imaan in shaitaan’s den of villainy. – Mujlisul Ulama) To hope that she remains Islamically safe in such a sinful environment is like jumping into a pool of water and hoping not to get wet.

We cannot also forget that the  idea of Muslim females (and Muslim males) attending  university suits the kuffaar  agenda perfectly. In their  worldview they need Muslim  females to emerge from their  homes as students and  professionals so that the Muslim  home crumbles. The kuffaar  know well that corrupting the  minds of the females of the  Ummah is an easier way of  winning the war against Islam as  compared to sending drones and  armies.

To allow females to attend  university is part of succumbing to the narrative of a culture that  is steeped in immorality. Despite  Western culture’s advancements  in technology, it has brought  unprecedented levels of social  problems. This culture which  has accentuated the levels of  prostitution, pornography,  abortion, divorces, wife  batterings, child abuse, etc. is  the same culture that is enticing  women to study at universities  and pursue professional careers.  Those Muslims who promote the  teachings of this depraved culture are in a crisis of confidence. They  need to be reminded of the beautiful Islamic system where  women are the queens of their  homes instead of slaves of the  market-place. (Naseehat benefits only the Mu’imeen – Qur’aan)

Muslim parents who allow their  d aughters to attend university  should seriously introspect.(The  parents themselves are morally corrupt with their Imaan dangling on a thread, hence they find it pleasurable to barter away the honour and chastity of their daughters. – Mujlisul Ulama) Is it worth it sacrificing one’s modesty (and even one’s imaan in some cases- in fact, in most cases) in exchange for a university degree? (A Donkey degree – Mujlisul Ulama) Islam can never permit its women (and its men) to pursue education in such an environment where maintaining their Islamic values is near impossible.  

It is important to note that Islam does not discourage females from being educated (i.e. Islamically). Islam encourages (in fact, makes it obligatory – Waajib for) females to acquire an education in the basics of Islam. In fact, this is imperative because a mother who is not well-grounded in Islam cannot correctly guide and nurture her children. Hence, Muslim women should acquire knowledge of Quran, Sunnah, Aqidah, Fiqh, etc. through the correct channels. (The correct channel is the home environment where the family girls may be taught by mahram male Ustaadhs. The correct channel is not these new-fangled girls madrasahs which are unnatural aberrations in the Ummah. The haya of the girls is ruined even in these institutions where they are in close contact with male teachers. The ‘screen’ is a deceptive purdah which does not safeguard the haya of the girls. Shar’i purdah is not confined to the screen. Furthermore, these institutions rob the girls of the treasure of the mother’s companionship during their most formative years. They emerge from these madras like  zombis and robots. Later they flounder in married life. The years they squandered in the  madrasah deprived them of practical experience of running a home.

If the correct channel for higher  Deeni ta’leem is not available,  they should be contented with  the Waajib degree of Deeni  knowledge. There is no incumbency to pursue Ilm at the academic level. – Mujlisul Ulama)

Regarding secular and worldly  subjects, women may pursue studies if there is a genuine need to do so and it is in a setting that  is free of sin. (Such facilities are  to be found in dreamland. -Mujisul Ulama)  Unfortunately,  university campuses do not make  the grade. Women should  remember that their primary  responsibility is homemaking and  bringing up children. Their core  focus and training should be in  this field. This is the Islamic  teaching. Nabi Sallallahu Alaihi Wasallam instructed his  daughter Faatimah Radhi Allahu Anha to take care of the  household while her husband Ali Radhi Allahu Anhu was told to  earn a living outdoors. This is the  natural divine system ordained by Allah and His Rasool Sallallahu  Alaihi Wasallam. It is the only  system that can produce  a harmonious and successful society.

UNIVERSITIES THE WORST HAUNTS OF SHAITAAN
(By Mujlisul Ulama of S.A) 

“If it was not for the Fadhl (grace/kindness/favour) and Rahmat of Allah, never ever would any of you attain moral purity. But He purifies whomever He wills. And Allah is the All-Hearer, the All-Knower.” 

The aforegoing pertinent article presented by the Brother/Sister who had studied at one of these shaitaani dens of immorality, fisq, fujoor and kufr highlights old news. Whatever the writer has aired is not new. The writer has merely echoed the warnings and views we had been disseminating for decades about these evil abodes of Iblees. 

The writer is most fortunate that he/she has emerged with Imaan intact despite, most certainly, having been extensively and even intensely scathed by the filth in the satanic university cauldron. No one can ever hope to emerge unscathed from the worst kind of filth in which universities excel. It can be safely said that brothels are infinitely better off than these shaitaani university haunts which are the headquarters of Iblees where he ruins and destroys Imaan and Islamic morality. 

Undoubtedly, history has not produced a viler devilish institution than a western university which eliminates all vestiges of humanity and morality in the name of education.

The disaster of the evil consequences of university kufr and fisq education applies greater to Muslims than non-Muslims. Non-Muslims are natural carriers of the diseases of immorality and kufr. Shaitaan’s main targets for his plot are the Muslim students whose Akhlaaq he succeeds to utterly destroy and whose Imaan is eliminated. Those who emerge with their Imaan still intact, have been saved by Allah Ta’ala. But they are few, and they too are severely tarnished with the immorality which have contaminated their hearts and thinking. It is not possible to remain boiling in the cauldron of the worst fisq and fujoor, but remain unscathed and emerge with Taqwa

Supposedly pious Muslims who appear to be conscience of the Deen and whose appearance and general outlook of life is Deeni, while believing that it is haraam for Muslim girls to be cast into the university’s cauldron of fisq, fujoor and kufr, fail to realize that the evil of the satanic den of vice is not restricted to girls. It affects and destroys even the males in exactly the same way as the females are debauched, pillaged and ravaged. There is no difference between boys and girls regarding the prohibition to attend university. Just as attending university is Haraam for girls, so too is it Haraam for boys. 

Allah’s ahkaam are not confined to males. It is indeed the understanding of convoluted minds – convoluted by shaitaan and the dunya – that only Muslim girls are prohibited from attending the abode of Iblees. Their understanding is irrational and confounded with shaitaani logic. All the vices which have  been enumerated in the aforegoing article, and many  more which have not been  discussed, are vices for males as  well. It is surprising that even  those discourage females from  universities, have Molvis whono  qualms about males destroying  themselves in the university’s  cauldron of vice and shaitaaniyat.

The argument of professions to  justify attendance by Muslim males is absolutely putrid and  baseless. The objective of a secular profession is nothing other than the quest for Rizq . Any  other argument is pure  deception and the inspiration of shaitaan. Those who proffer altruistic objectives for pursuing university education, are agents  of Iblees. The objective of everyone who plunges into the  cauldron of immorality and kufr is only MONEY which has become  the maqsood of life on earth for  even Muslims, even for the vast  majority of the Ulama who have lost their Imaani bearings, hence  almost all activities of fisq,  fujoorlahw and la’b are halaalized.

While the one and only Maqsood accepted and of the Mu’min on  earth is the Destination of the  Aakhirah which is attainable only  by obedience to Allah Azza Wa  Jal, even the ulama with their corrupt fatwas and westernized  ideologies have negated this Objective. Islam commands  Muslims to pursue the Maqsood of the Aakhirah, and in this  process to sacrifice and even lose  worldly success. Whoever sets  his sight on Allah Ta’ala and the  Aakhirah will most assuredly  have to bear mundane loss and  deprivation. But such ‘loss’ is no  loss in reality. It is part of the  trial which Allah Ta’ala has  schemed for His Mu’min servants. For the Believers, the true life of success, comfort and happiness is the Aakhirah – in Jannat, not this ephemeral corrupt dunya which Rasulullah (Sallallahu alayhi wasallam) described as ‘jeefah’ (rotten carrion).  

Sacrificing and harming your dunya for the sake of the success of the Aakhirah are commendable and totally acceptable. But, harming your Aakhirah in pursuit of worldly goals is intolerable and Haraam. The Mu’min’s primary concern is Ibaadat and Taa-at (Obedience to Allah Ta’ala) because he has been created only for this objective. Hence Allah Ta’ala states in the Qur’aan Majeed: “I have not created Jinn and Man except that they worship me.” In the context of this Aayat, ‘worship’ (Ibaadat) has a wide meaning. It is not restricted to ritual acts of Ibaadat. In every sphere of life and in every aspect of every sphere, Taa-at (Obedience to the Divine Laws) is obligatory. Any activity which is inimical to the Maqsood is Haraam

The Muslim’s concern is never the attainment of mundane success at the expense of violating or compromising the Law of Allah Azza Wa Jal. Therefore, regardless of the mundane benefits of secular professions, if such education is available only in a satanic cauldron of immorality and kufr, it will be Haraam to pursue it. The focus of the Muslim is on Allah’s Pleasure, not the benefits of the world. 

Regarding Rizq which is the primary objective of all these secular professions, it (Rizq) is the Responsibility of Allah Ta’ala. The One Who has created the mouth feeds it. It is not the profession and  the worldly means and agencies which are the  providers  of our Rizq. Rasulullah (Sallallahu  alayhi wasallam) said: “Rizq is  sealed and the one of greed is deprived.” Rizq follows one like  one’s shadow. It is inseparable  from a person. This is not  opinion. It is mentioned in the  Ahaadith. Whether a person  acquires the highest kufr  university degrees or whether  one remains an illiterate rustic,  one’s Rizq is assured. Therefore,  all such arguments justifying the  ruin of Akhlaaq and Imaan for the sake of pursuing worldly careers are fallacious and satanic.

While the goal of university  education is worldly success, the  emphasis of Islam is moral  reformation and spiritual elevation. Minus this, Allah’s  Pleasure cannot be attained, and  there will be only failure and  regret to no avail at the time of  Maut, and Maut is not a distant,  remote event belonging to the  realm of dreamland. Its action is  observed daily. While Barzakh  and Qiyaamah passive and dead  are beliefs which are tantamount  to disbelief in so far as most Muslims are concerned, Maut is a  vivid reality, the inescapable  reality which no one can ever  deny. Thus, Rasulullah (Sallallahu  alayhi wasallam) said that the  most intelligent one is he who  makes preparations for Maut and the life thereafter. It is gross jahaalat supreme ignorance to  pursue the dunya at the cost of — ruining and destroying one’s Aakhirah.

Some girls and even boys who Deeni inclinations seek advice have from us when their parents  compel them to attend the abode  of zina, fisq, fujoor and kufr. They  seek the Shariah’s ruling regarding obedience to parents. Understand well that obedience to parents is not permissible in Haraam acts. Obedience is Waajib in only acts which are permissible in the Shariah. When parents issue haraam instructions, then disobeying them is Waajib. With politeness, respect, but firmness, the desire of parents should be set aside and ignored when it is in conflict with the Law and Pleasure of Allah Ta’ala. 

Some young men say that their fathers will even expel them from the home if they refuse to attend the university of  Iblees. They are in a dilemma. There is no need for a dilemma. The first and prior allegiance is unto Allah Ta’ala.  The young person is an adult who is supposed to stand on his own legs. If the father expels him, he should accept his fate and search for work to sustain himself. Allah Ta’ala will open up an avenue of Rizq for him. The Qur’aan says: “He who fears (and obeys) Allah, He will provide Rizq for him from such a source which he did not even imagine.” The determining factor in a Muslim’s life is obedience to Allah Ta’ala. If the focus is on this Factor, the way will open up ahead. Rasulullah (Sallallahu alayhi wasallam) said: “There is no obedience (to anyone) in any act which involves disobedience to Allah.”

Daughters – A Mercy of Allah Ta’ala

[By Maulana Najeeb Qasmi]

Almighty Allah says:

“To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or both male and female and He leaves whoever He wills barren” [Al-Shura: 49-50].

In case of infertility, in spite of all efforts, they get neither sons nor daughters. Actually this depends only on the Almighty Allah’s will and His great wisdom. He gives everyone what is more suitable for him/her. Sons and daughters are among blessings and mercies of the Almighty Allah. We need both in order to fulfil the needs of the society. Men and women are helpful for each other, both would be incomplete, if they remain separated from each other. The Almighty Allah created this world and set everything so wisely and in such a beautiful way that everything has got due importance and became the sign of His great wisdom. In the same way the Almighty Allah has created both men and women, having equal importance and concerned rights. He made them inseparable from each other in order to carry on the system of this world. Both have been given distinguished features and respective responsibilities. Both need each other in order to fulfil worldly needs and to create an ideal society.

There are many evils and wrong practices which had into our so called modern society. Among such malpractices is the mindset of people who looks down the female child. They rejoice if they are blessed with a son, organize functions and do all possible things in order to demonstrate their happiness. On the contrary, if they have been given female child they do not feel happy, in lieu of that they are filled with inward grief and sadness. It is not only that but also sometimes father and all other members of the family put blame on the mother of the infant and she is verbally tortured without any wrong and she is vulnerable to their oppressions.

In fact, such mindsets of people are very dangerous and harmful for moral and ethical values of our society. A female child is a mercy of the Almighty Allah and deserves all respects and affections as a male child does.

Whosoever is blessed with it should be thankful to his Lord and happily accept His wise decision. It is inhuman to disregard a female child and it shows moral bankruptcy to have such behaviours. Despite all progress and development we are going back to the ignorant age with this malpractice. The holy Qur’an describes such unjust behaviours of ignorant age and strongly condemns them. Almighty Allah says:

And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision”. [Al-Nahl: 58-59].

In this verse, the Almighty Allah has expressed evil practices of the ignorant age and asked us not to repeat them. So now it is our moral and religious duty to be happy on the birth of female child in the same way as we do it on the birth of a male child, it is also our duty to treat all children equally.

There are a number of traditions in which the Prophet (sallallaahu alayhi wasallam) has expressed the virtue of upbringing daughters, some of them are as follows:

Abu Sa’eed Al-Khudri (radhiyallahu anhu) narrated that the Messenger of Allah (sallallaahu alayhi wasallam) said: “Whoever has three daughters, or three sisters, or two daughters, or two sisters and he keeps good company with them ((treats them well, gives their rights fixed as per laws of Islamic Shari’ah) and fears Allah regarding them, then Paradise is for him”. [Tirmidhi, chapter: regarding expenditure on daughters)].

The same Hadith is also narrated on the authority of Abu Hurairah (radhiyallahu anhu), but with a little addition, that is one of the companions of Prophet asked: if anyone has only one daughter, will he be deprived of this virtue? The Prophet (sallallaahu alayhi wasallam) replied: If he brings her up in the same manner, he will also deserve the paradise. [Ithaf Al-Sadat Al-Muttaqin].

It is narrated by Aisha (radhiyallahu anha) that the person who brings up daughters patiently, they will be a shield for him from the Hell Fire.[Tirmidhi]

It is narrated on the authority of Anas (radhiyallahu anhu) that the Prophet (sallallaahu alayhi wasallam) said: Whoever has  two or three daughters and he brings them up well (Treats them well and when they become mature enough he gets them married), he would be accompanied by me in the Paradise just like these two fingers. [Tirmidhi, chapter: regarding expenditure on daughters].

It is narrated by Aisha (radhiyallahu anhu) that once a woman came to her accompanied with her two daughters, she asked her for something, Aisha (radhiyallahu anha) says that there was nothing at home other than one date, so she gave that to the woman. The woman distributed it equally making it into two pieces so that each can get one. She did not take anything from that, then she returned. After a while, the Prophet (sallallaahu alayhi wasallam) came, Aisha (radhiyallahu anha) narrated the story to him, then the Prophet (sallallaahu alayhi wasallam) said: the one who has two daughters and treats them well, they would be a shield for him from the Hell Fire. [Tirmidhi].

Note: After reading the above mentioned traditions regarding the person who has daughters and he brings them well, gives them proper education and gets them married after they reach the age of maturity, we can conclude the following three merits which he will deserve for his action:

Salvation from the Hell Fire.

Entry into the Paradise.

Company of the Prophet (sallallaahu alayhi wasallam) in the Paradise.

It is obvious that love is the matter of heart, it is quite possible that one be more attracted to one of his children, but it should not be shown by action. Love is a hidden fact and it comes from within, it may be more or less. If anyone finds himself uncontrolled and increases his love for any of his children, he is not liable to answer for that, but if he shows it through his behavior in such a way that may hurt his other children, then it is prohibited.
It is the duty of parents to treat all of them equally.

If parents or either of them presents any gift to his children, it should be done on equal basis. Equality is not related to gifts alone, but it also includes everything that they provide for them whether it is related to any edible item, clothing, money or any other thing.

We should very clearly understand that both girls and boys have equal rights, there is no difference at all. One should not be mistaken and confused by the rulings of ‘Wirathah‘ (Islamic laws pertaining to descent and distribution) i.e. share of two daughters is equal to one son’s share. Here we should understand very clearly the fact that this share would be given to daughters after the death of father or parents, as far as he is alive daughters have equal rights as sons have. However the difference in the share of daughters after the death of parents is not going to lessen the value of girls, rather it boosts their rights. (The reason is that by that time generally she gets married and gets new right as a wife, in addition to that she also deserves a considerable share in the property left by her parents). However, the above mentioned instructions are for general situations, in particular cases exceptional treatment can be made and parents have open choice. For instance, any of the children fall ill, now parents have full right to spend extra money for his or her treatment. Similar is the case with education expenditure and any other needs. At the time of need, parents are allowed to make difference and they are not answerable for that.As mentioned above, daughters have their shares in the property of their parents even after getting married.

Prophet’s (sallallaahu alayhi wasallam) care for His Daughters:

The Prophet (sallallaahu alayhi wasallam) had four daughters and they were Fatima (radhiyallahu anha), Zainab (radhiyallahu anha), Ruqaiyyah (radhiyallahu anha) and Umme Kulthum (radhiyallahu anha). The Prophet (sallallaahu alayhi wasallam) used to love them much. Three of them passed away while the Prophet (sallallaahu alayhi wasallam) was still alive. Only Fatimah (radhiyallahu anha), the beloved daughter of the Prophet (sallallaahu alayhi wasallam) died six months after the Prophet’s (sallallaahu alayhi wasallam) death. All the daughters of the Messenger (sallallaahu alayhi wasallam) were buried in ‘Jannat Al-Baqi’ the famous graveyard in Madinah Munawwarah. The Prophet (sallallaahu alayhi wasallam) used to love Fatimah (radhiyallahu anha) a lot. Whenever he (sallallaahu alayhi wasallam) went on journey, the last person whom he used to meet, it was none other than Fatima (radhiyallahu anha) and when he came back from the journey, it was again Fatimah whom he (sallallaahu alayhi wasallam) used to meet first. In fact the behavior of the Prophet (sallallaahu alayhi wasallam) shows enormous love and care for daughters.

Islamic Hijaab

[By: Majlisul Ulama]

INTRODUCTION

THE  DEGRADATION  AND  RUIN  which  ensue  in  the  wake  of  immorality, shamelessness  and  all  such  acts  and  practices  of  immorality  which introduce  and  lead  to  the  commission  of  fornication  do  not  affect  only individual  persons.  The  moral,  spiritual  and  mundane  destruction  flowing in  the  wake  of  these  evils  engulf  whole  tribes  and  nations.  Entire  nations are  ruined  by  the  destruction  of  the  moral  character  of  its  members. Carnal  desire  and  bestial  pleasures  were  the  forerunners  to  many tumultuous  upheavals  which  had  afflicted  humanity.  The  evils  of immorality  and  the  destructive  consequences  of  illicit  sexual  indulgence have  never  been  disputed  by  people  of  intelligence  and  decency  even  if they  happen  to  be  kuffaar  and  mushrikeen.  Mankind,  since  its  very inception  on  earth,  has  held  a  unanimous  view  regarding  the  ruinous consequences  of  sexual  liberalism.  All  nations  and  all  religions  –  even baatil  religions  –  share  in  this  common  opinion.  A  divergent  view  has emerged  only  in  this  belated  age  of  modernity  and  material  progress which bears testimony to the calamity of spiritual retrogression.

It  is  only  in  this  last  of  eras  –  aakhiruz  zamaan  –  that  the  evil  and contemptibility  of  immorality  have  left  the  minds  of  numerous  people. People  have  become  absolutely  desensitized  in  this  regard  and  no  longer view  sexual  libertinism  and  illicit  association  between  the  sexes  as  evil. Whole  nations  reeling  under  the  impact  of  the  onslaught  of  Western libertinism  have  banished  all  shame  and  decency  from  their  minds  and hearts.  The  libertine  culture  of  the  West  with  its  total  advocacy  of  sexual mingling  and  illicit  sexual relationships  has  ripped  the  veil  of  hayaa  (shame and  modesty),  honour  and  purity  from  most  nations.  Undoubtedly,  the promiscuous  and  carnal  culture  of  the  modern  West  has  taken  a disastrous  grip  on  the  minds  of  the  majority  of  those  who  had  the misfortune of being its cultural and educational slaves and students.

The  modern  culture  of  the  West  in  relation  to  morality,  spirituality  and purity  of  character  is  indeed  an  aberration.  There  never  existed  a  people or  a  culture  given up  so  extensively  and  intensively  to  such  a  wide  range of immoral  acts  of  perversion.  The  history  of  mankind  has  had  its  share  of evil  communities,  but  the  present  culture  of  Western  modernity  excels  in immorality.  There  has  never  been  a  people  so  perverse,  so  licentious,  so immoral  as  Western  man.  Sexual  libertinism  and  acts  of  sexual  immorality have  been  accorded  respectability  and  are  considered  virtues  of  the material  cult  of  the  West.  The  whole  outlook  of  Western  man  is permeated  with  this  attitude  of  licentious  immorality.  Evil  and  immorality existed  in  piecemeal  among  nations  and  communities  of  bygone  times, but  they  are  found  conglomerate  and  intensified  in  Western  civilization. Alas!  Muslims  too  have  fallen  by  the  wayside  and  have  allowed themselves  to  be  scooped  up  and  cast  into  the  cauldron  of  Western libertinism. May Allah Ta’ala come to our rescue.

The  lifestyles  of  Westernism  which  we  have  accepted  as  our  way  of  life, have  been  designed  to  introduce  immorality  at  every  step  of  life.  Shame and  honour  are  not  ingredients  in  a  Western  way  of  life.  Shame  has  been utterly  annihilated  by  Western  civilization,  by  its  obsession  with  illicit  sex and  emphasis  on  self-exhibition.  Muslims  too  are  increasingly  banishing their  Hayaa which  Rasulullah  (Sallallahu  alayhi wasallam)  said  is  an  integral part  of  Imaan.  Exposure  and  exhibition  of  the  female  body  are  the greatest  acts  of  “art”  offered  by  western  civilization.  All  spheres  of Western  life  are  dominated  by  such  exhibitionism.  Indeed,  the  sexual exhibitionism  offered  by  Western  culture  in  degree  of  degradation  is worse  than  the  displays  of  the  times  of  “jaahiliyyah”  mentioned  in  the Qur’an  Shareef  in  regard  to  the  displays  of  lewd  women  of  former  times. In  former  times  of ignorance,  female  exhibitionism  was  considered evil and disgraceful,  but  in  the  modern  culture  of  the  West  such  public  displays  of female  bodies  as  are  in  vogue  in  our  day  are  regarded  as  virtues  and  acts of  artistic  development.  The  sad  fact  is  that  Muslims  too  consider  such revolting displays of immorality as progress and worthy of emulation.

Islam  imposes  as  host  of  restrictions  and  prohibitions  on  mankind  in  order to  keep  human  beings  within  the  confines  of  humanity  by  upholding  their morality  and  spiritual  values.  All  acts,  practices  and  attitudes  which  lead towards  fornication  and  perversion  are  banned  in  Islam.  The  attitude  of Islam  in  this  regard  is  to  prevent  man  from  plunging  into  the  abyss  of immorality  which  destroys  his  moral  fibre  and  reduces  him  to  levels  below that of even  beasts. All things  which  direct man  towards  the  boundaries  of immorality  are  prohibited  in  Islam.  The  sum  total  of  the  Islamic  measures ordained  by  Allah  Ta’ala  for  man’s  moral  and  spiritual  preservation  and progress is called Hijaab or Purdah.

Westernism  has  diligently  pursued  the  task  of  destroying  the  mantle  of Hijaab  which  Allah  Ta’ala  has  ordained  for  the  protection  of  the  moral fibre  of  mankind.  The  pernicious  motive  underlining  the  destruction  of Hijaab  (Purdah)  is  to  drive  women  into  the  amphitheatres  of  the inordinate  lustful  desire  of  the  bestial  nafs.  The  onslaught  against  Islamic Hijaab  was  initiated  by  the  Western  kuffaar,  but  today,  the  vile  task  of pillaging  and  plundering  modesty  and  shame  has  been  inherited  by modernist Muslims  who  have  lost themselves  in  the  drunken stupor  of  the libertine  ways  of  Westernism.  Since  the  purpose  of  Hijaab  is  to  guard  the spiritual  and  moral  purity  of  mankind,  Islam  has  closed  all  avenues  which lead  to  fornication  and  moral  corruption.  Without  any  doubt,  discarding Hijaab  leads  to  immorality.  Among  the  initial  steps  towards  fornication  is to  discard  Hijaab.  The  Shariah  prohibits  not  only  the  ultimate  evil  of fornication,  but  all  ways  and  means  leading  to  this  abomination  are forbidden by  the  Qur’aan  Shareef.  Hence,  Allah  Ta’ala declares: “Do not approach near to fornication

All  ways  practices  and  institutions  which  engender  zina  (fornication)  are prohibited  in  this  Aayat.  This  Aayat  is  an  eloquent  expression  of  the prohibition  of  the  ways  and  acts  which  are  introductory  to  fornication. Thus  fornication  as  well  as  all  approaches  to  fornication  are  haraam. Among  the  approaches  to  fornication  the  greatest  trap  of  shaitaan  is  the intermingling  of  sexes  or  the  abandonment  of  Hijaab.  Unrestricted intermingling  of  the  sexes  was  never  an  acceptable  conduct  among  the nations  of  the  world  right  from  the  inception  of  mankind,  from  Aadam (alayhis  salaam)  to  Rasulullah  (Sallallahu  alayhi  wasallam).  Women  of respectable  families  among  all  nations  of  former  times  kept  apart  from male  gatherings.  Free  mixing  of  the  sexes  was  the  way  of  ill-bred  and immoral people.

The  Qur’aan  Shareef  makes  mention  of  “the  exhibitions  of  the  former times  of  ignorance”.  Muslim  women  are  warned  by  the  Qur’an  Shareef not  to  make  such  evil  displays  of  themselves.  The  exhibitions  of  ignorance mentioned  in  the  Qur’aan  refers  to  the  lewd  and  immoral  ways  of  evil women  of  former  times.  Such  evil  displays  by  women  of  former  times were  not  the  practices  of  respectable  women  among  the  decent  Arab families  even  during  the  days  of  jaahiliyyah.  The  shameless  displays  of Jaahiliyyah  referred  to  in  the  Qur’aan  were  the  devices  of  slave-girls  and prostitutes  and  of  women  with  loose  morals.  It  never  was  the  custom  of respectable  ladies  among  the  pre-Islam  Arabs  to  intermingle  with  men. The  history  of  the  Arabs  bear  testimony  to  this  fact.  Not  only  among  the respectable  Arabs  of  pre-Islam,  but  even  among  the  Hindus,  Buddhists and  other  kuffaar  of  Asia  as  well  as  of  Europe,  intermingling  of  sexes  was not  advocated  nor  practiced  by  ladies  of  honour  and  shame.  Shame  and respect  are  natural  qualities  in  human  beings.  These  qualities  exist  in greater  measure  in  women.  The  West  has  abandoned  its  original  culture which  they  too  had  inherited  from  Ambiya,  (Alayhimus  salaam). They  have adopted  a  culture  introduced  by  Nafs  and  shaitaan.  Their  bestial  culture has  for  its  salient  feature  free  intermingling  of  the  sexes  and  immorality which  started  off  with  the  destruction  of  Hijaab  which  also  was  a  custom which Christians had initially obtained from Ambiya (Alayhimus salaam).

The  evil  which  set  in  the  wake  of  promiscuous  intermingling  of  sexes  has already  taken  its  toll  of  the  Muslim  nation,  the  world  over.  Their abandonment  of  Hijaab  has  imposed  the  libertine  ways  of  the  West  on them.  Without  a  high  degree  of  morality  and  spirituality  the  Muslim nation  can  never  progress.  The  Muslim  Ummah  is  basically  and  essentially a  spiritual  Nation  in  which  the  Rooh  is  supposed  to  dominate.  In  the acceptance  of  Western  libertine  ways  –  in  the  destruction  of  Hijaab  –  the bestial  nafs  has  overwhelmed  the  celestial  Soul  and  the  Muslim  Ummah  is wallowing  in  a  quagmire  of  corruption  and  degradation  from  which  it  can never  extricate  itself  as  long  as  it  plods  the  path  of  Westernization.  Our moral  fibre  has  been  destroyed  by  the  brutal  onslaught  of  immorality which was unleashed by the abandonment of Hijaab.

Hijaab  has  been  abandoned  to  such  a  degree  that  it  now  seems  alien  to Muslims.  The  propaganda  of  the  kuffaar  and  their  modernist  Muslim votaries  has  led  ignorant  Muslims  to  believe  that  Hijaab  is  not  of  Islam  in spite  of  the  fact  that  Purdah  is  an  inseparable  part  of  Islam  –  not  only  of Islam,  but  of  mankind.  Therefore,  the  task  to  revive  this  custom  of  Islam  is not  simple.  Even  Ulama  –  those  Ulama  whose  belief  is  correct  in  regard  to Hijaab  –  have  in  practical  life  abandoned  Hijaab.  They  too  have  fallen  in the  path  of  modernity  and  have  adopted  a  stance  of  acquiescence  to  the norms  and  ways  of  the  libertine  Western  culture.  Reviving  Hijaab  in  our day  is,  therefore,  an  ibaadat  of  the  highest  merit.  Although  it  may  be difficult  to  revive,  the  thawaab  is  tremendous,  for  Rasulullah  (Sallallahu alayhi wasallam)  said:

“He  who adheres  to  my  Sunnah  at a time  when my  Ummah  has  become corrupt, will obtain the Thawaab of a hundred martyers.”

The  Thawaab  and  Divine  Pleasure  for  reviving  Hijaab  are  colossal  because in  the  words  of Rasulullah  (Sallallahu  alayhi wasallam):

“There  will  soon  dawn  an  age  when the  one  who holds  onto  the  Deen will be like one holding a burning coal”.

It  is  therefore  essential  that  all  Muslims  strive  to  revive  the  suppressed practice  of  Hijaab  in  whatever  measure  is  possible.  If  total  Hijaab  is  not possible  immediately,  at  least  partial  Hijaab  should  be  instituted.  Hijaab  in whatever  degree  possible  should  be  introduced  and  then  constantly improved  on  until  Hijaab  is  attained.  If  full  Hijaab  cannot  be  introduced due  to  circumstances  and  weaknesses,  it  does  not  follow  that  we  should resort  to  total  abandonment  of  this  command  of  Allah  Ta’ala.  Strive  and make dua. Allah  will  aid,  for  He  declares  in  the  Qur’aan  Shareef:
“Those  who  strive  in  Our  way,  most  assuredly,  We  shall  guide them along Our Ways (which lead to our Home, Jannat)”.

Allah is the One Who grants Taufeeq and Hidaayah

MEN WEARING SHORTS ARE EXPOSING THEIR  PRIVATE PARTS
Muhammad bin Jahsh  (radiyallahu  anhu) reports  that the  Messenger  of Allah  (Sallallahu  alayhi  wasallam)  passed by Ma’amar (radiyallahu  anhu) while his  thighs  were  exposed.  He  said:  “O  Ma’mar,  cover  your  thighs  for verily  thighs  are  private  parts.” (Miskhaat – Sharhe Sunnat)

Ali (Radiyallahu  anhu) reported  that the  Prophet  (Sallallahu  alayhi wasallam)  said:  “O  Ali!  Do  not  keep your  thigh  exposed, and  do not  look  at the  thigh  of  any  living  man  or dead  man.”   – (Mishkaath – Abu Dawood ,Ibn Majah)

The  Holy  Prophet  (Sallallahu  alayhi  wasallam)  said: “For  every  religion  of  the  world  there  is  a  distinctive  morality,  and  the distinctive morality for Islam is Modesty.” – (Ibn Majah)

ISLAMIC HIJAAB (PURDAH)

“O  Nabi!  Say to  your  wives,  your  daughters  and  to  the women  of  the Mu’mineen  that  they  draw  over  them  their  jilbaabs  (outer  cloaks  or burqah).  That  (i.e.  covering  themselves  with  jilbaabs)  is  the  least (minimum requirement  which  they  should  adopt)  so  that  they be recognized  and  not  be molested  (by  shameless  people  of  loose  morals).” – (Surah Ahzaab, Aayat 59)

“And  (O Women)! Remain  within  your  homes  and  do  not  make  an exhibition  (of  yourselves)  like the  displays  (of  the  immoral  women)  of former times of ignorance.” – (Surah Ahzaab, Aayat 33)

Rasulullah  (Sallallahu  alayhi wasallam)  said: “Women have no share  in  emerging  (from their  home)  except  in  causes of necessity.” – (Tibraani)

The  narrations  of  the  Qur’aan  Shareef  and  Hadith  on  the  subjects  of Hijaab  (Purdah),  Satr  and  Haya  are  numerous.  These  narrations  with  their attendant  masaa-il  (rule)  will,  Insha-Allah,  be  discussed  in  this  article.

Two  Qur’aanic  verses  and  a  Hadith  have  been  mentioned  at  the commencement of this  article.  The  purpose  for  this  being:

1. To  indicate  that  the  Law  of  Hijaab  is  a  Command  of  Allah  Ta’ala and  not  a  concept  foreign  to  Islam  as  some  people  who  have  strayed from  Siraatul  Mustaqeem  would  like  Muslims  to  believe.  Their obsession  with  Westernism  induces  them  to  argue  away  the  Islamic law  of  Hijaab  as  a  practice  unsubstantiated in  Islam.

2. To  derive  Barkat,  a  discussion  commenced  with  the  auspicious words  of  Allah  Ta’ala  and  Rasulullah  (Sallallahu  alayhi  wasallam) is blessed with the permeation of holiness.
Rasulullah  (Sallallahu  alayhi wasallam)  said: “Hayaa (or shame and modesty) is a branch of Imaan”.

The  importance  and  significance  of  shame  are  amply  borne  out  by  this statement  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Imaan  is fundamental  to  the  existence  of  Believers.  Without  Imaan  man  has  no true  existence.  Imaan  is  the  basis  of  success  and  the  pivot  of  najaat  (salvation)  in  the  Aakhirah.  The  attributes  of  Imaan  are  many  and  among such  attributes  Hayaa  (Shame)  is  a  very  important  and  significant  quality. The  opposite  of  shame  is  audacity  or  shamelessness  which  according  to the  Hadith  of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  a  branch  of  kufr. The  greater  the  degree  of  shame  in  a  Mu’min,  the  more  beautiful  will  be his  Imaan.  Shamelessness  is  an  indicator  of  kufr  of  which  there  are  varying categories  and  degrees.  The  greater  the  degree  of  kufr,  the  higher  will  be the degree of shamelessness and immodesty.

Divine  Wisdom  has  willed  shame  as  a  natural  quality  of  women.  Woman’s natural  quality  of  modesty  becomes  spiritually  adorned  and  Lofty  with  the accompaniment  and  development  of  Imaan.  The  modesty  of  Muslim women  –  the  women  who  have  not  fallen  prey  to  the  brutal  onslaught  of Western  libertinism  –  is,  therefore,  a  quality  of  unparalleled  excellence, nobility and beauty.

Elimination  of  shame  introduces  its  opposite,  viz,  immodesty  in  the  wake of  which  ensues  immorality.  Immodesty  is  an  essential  requirement  of immorality.  Total  elimination  of  shame  results  in  corresponding  total immodesty  while  partial  elimination  of  hayaa  (shame)  brings  about  partial immodesty.  It  is  a  moral  principle  that  immodesty  in  a  human  being  will be  in  proportion  to  the  degree  of  the  elimination  of  shame.  It  is  a  natural law  that  when  an  attribute  in  man  is  destroyed,  it’s  counterpart  asserts itself.  Thus,  when  generosity  is  effaced,  niggardliness  sets  in;  when courage  is  destroyed,  cowardice  enters;  when  truth  is  destroyed, falsehood  asserts  itself.  In  the  same  way,  when  Hayaa  is  annihilated, immodesty  with  its  accompaniment  of  vice  and  immorality  overwhelms man.
It  is  also  a  natural  law  that  the  impact  and  intensity  of  an  attribute  will correspond  to  the  impact  and  intensity  of  its  opposite  attribute.  We, therefore,  observe  that  the  degree  of  immodesty  and  shamelessness  in  a lewd,  shameless  and  immoral  woman  in  unmatched.  No  one  can  become more  audacious  in  vice  and  immorality  than  a  woman  who  has  utterly annihilated  her  natural  attribute  of  Hayaa.  The  avalanche  of  immorality and  exhibitionism  of  perversity  centering  around  the  female  body,  up  for public  display,  bear  loud  and  clear  testimony  to  this  natural  law.  The dismal  mutilation  of  morals  of  the  West  being  keenly  imitated  by  present-day  Muslims  caught  up  in  the  full  glare  of  the  sexual  cult  of  libertinism offered  by  the  Western  Kuffar  is  the  bitter  fruit  of  the  destruction  of  the Divine  measure  of  Hijaab  which  Allah  Ta’ala  has  ordained  for  the preservation  of  man’s  morality,  from  the  very  inception  of  mankind. Muslims  should  halt  a  while  and  ponder!  To  what  extent  have  they wounded  their  Imaan  by  this  vile  pursuit  of  liberalism  and  libertinism?  Let them  assess  the  defect  which  they  have  introduced  into  their  Imaan  by the  elimination  of  Shame  which  Nabi-e-Kareem  (Sallallahu  alayhi wasallam) said is “a branch of Imaan”.

Allah  Ta’ala  is  the  Khaaliq  (Creator)  of  man  and  woman.  He  is  Aleem  (the One  of  knowledge)  and  He  is  Khabeer  (the  One  fully  aware).  He  has created  in  man  and  woman  the  capacity  of  the  lowly  nafs  and  He  is  thus fully  aware  of  the  carnal,  bestial  and  inordinate  promptings  and  demands of  the  nafs.  Among  the  measures  ordained  by  Allah  Ta’ala  to  curb  the desires  of  the  nafs  and  to  hold  it  imprisoned  within  the  confines  of  purity, morality  and  spirituality  are  the    rules,  regulations,  etiquettes,  restrictions, prohibitions  and  exhortations  which  pertain  to  the  Islamic  practice  of Hijaab  (Purdah).  Islamic  Hijaab  or  the  moral  code  of  conduct  to  be observed  by  man  and  woman  in  their  mutual  conduct  is  a  Divine institution  designed  by  the  All-Pervading  and  Ever-Wise  Intelligence  of Allah  Ta’ala  to  maintain  the  dignity,  spirituality  and  honour  of  human beings.

Islam  demands  of  its  adherents  a  moral  life  of  the  highest  purity. Fundamental  to  this  attainment  is  the  strict  segregation  of  the  sexes  or the  observance  of  Hijaab.  Mingling  of  the  sexes  is  permitted  only  by  two circumstance:

1) MAHRAMIYYAT and 2) NECESSITY

1)  Mahramiyyat  in  the  context  of  Hijaab  is  the  family  relationship  (of blood  ties)  which  initially  and  permanently  prohibits  marriage among  people  who  are  mahaareem  to  one  another,  e.g.  between brother  and  sister;  between  father  and  daughter;  between  uncle and  niece,  etc.

2)  Necessity  in  this  context  means  all  cases  and  circumstances  which are  considered  by  the  Shariah  as  valid  grounds  for  relaxation  of,  or concession  in,  the  normal  strict  observance  of  Hijaab,  e.g.  an emergency;  medical  treatment;  appearance  in  a  court of law,  etc.

This  factor  of  necessity  which  is  cause  for  concessions  in  the  Islamic  law  of Hijaab  cannot  be  interpreted  loosely  and  subjected  to  the  desires  of  the nafs.  For  example,  a  woman  cannot  leave  the  confines  of  her  home  on  the pretext  that  she  wishes  to  engage  in  trade  or  in  some  other  mundane  or spiritual  activity.  Concession  to  emerge  will  apply  only  if  circumstance compel  such  emergence.  A  woman  may  have  absolutely  no  income  and  no one  to  provide  for  her;  there  may  be  no  mahram  male  or  any  other  person from  whom  she  is  able  to  learn  the  necessary  Shar’i  masaa-il  pertaining  to her  daily  life  or  she  has  to  attend  to  her  ailing  parents,  for  example,  then such  circumstances  will  be  considered  as  necessity  and  grounds  for relaxation of Hijaab partially.

Every  case  and  outing  which  people  regard  as  necessary  will  not  fall  under the  Shar’i scope  of necessity,  and  concessions  in  Hijaab  will not be granted by  the  Shariah.  Insha’Allah,  these  two  factors  viz.  mahramiyyat  and necessity, will be discussed in greater detail in this article

THE  NORMAL AND GENERAL RULE OF HIJAAB PERTAINING TO NON-MAHAAREEM

MAHAAREEM  IS  THE  PLURAL  OF  MAHRAM.  A  mahram  in  the  context  of the  law  of  Hijaab  is  a  male  with  whom  marriage  is  initially  and permanently  prohibited.  Marriage  between  mahaareem  is  forbidden  at  all times.  Such  permanent  mahaareem  are  father,  grandfather,  son,  brother, nephew,  paternal  uncle,  maternal  uncle,  grandsons,  etc.  besides  these close-relatives  all  other  males  whether  strangers  or  secondary  relatives, such  as  brother-in-law,  uncle-in-law,  cousin,  etc,  are  described  as  ghair-mahaareem  (non-mahaareem).  Total  Hijaab  is  compulsory  for  all  ghair-mahaareem.  Hijaab  is  somewhat  relaxed  for  the  father-in-law  and mother-in-law.  Although  total  Hijaab  is  not  ordinarily  decreed  for  those two  secondary  relatives,  nevertheless,  the  Shariah  exhorts  caution  and orders Hijaab for them as well if they happen to be young.

The  normal  and  general  rule  of  Hijaab  to  be  observed  for  non-mahrams  is total  seclusion  or  segregation  between  the  sexes.  In  this  category  of Hijaab  the  woman  has  necessarily  to  remain  within  the  home environment  and  expose  nothing  of  herself,  not  even  her  garments.  In other  words,  she  is  not  permitted  to  emerge  from  the  home  environment unnecessarily  even  clad  in  a  Jilbaab  with  her  face  concealed.  In  this highest  category  of  Hijaab  commanded  by  the  Qur’an  Shareef,  she  has  to speak  from  behind  a  screen  if  need  compels  her  to  speak  to  a  ghair-mahram  male.  In  the  following  verses  the  Qur’aan-e-Hakeem  commands this  high  degree  of Hijaab:

(O  Women)! Remain  within  your  homes  and  make not  a  display  (of yourselves)  like  the exhibition  ((of  immoral  women)  of  former  times  of ignorance”. – (Surah Ahzaab, Aayat 33)

“And,  when  you  (men)  ask them  (women)  something  (of  need)  then  ask them  from  behind  a  screen.  That  (form  of  Hijaab  of  the separating screen)  is  purest for  your  hearts  and  their  hearts”.  – (Surah Ahzaab, Aayat 53)

The  highest  category  of  Hijaab  –  the  total  separation  between  the  sexes  – is  also  established  by  the  Hadith  of  Rasulullah  Sallallahu  alayhi  wasallam. Some of these  Ahaadith  are:

1) “Woman  is  an  object  of  concealment.  Thus,  when  she  emerges (from  her  abode  of  concealment)  shaitaan  surreptitiously  pursues  her  (and lies in wait to create his fitnah of immorality)”. – (Tirmizi)

2) “Allah  curses  the  one  who  looks  (at  females)  and  the  one  to  whom the  gaze  was  directed  (i.e.  the  woman  who  emerged  unnecessarily  from her home and thus caused men to glance at her.) “ – (baihaqi)

3) “Beware  of  mingling  with  women”.  A  man  from  the  Ansaar  asked: “What  do  you  (O  Rasulullah  Sallallahu  alayhi  wasallam)  say  about  the father-in-law”.  Rasulullah  (Sallallahu  alayhi  wasallam)replied:  “A  father-inlaw is the death (of his daughter-in-law).” – (Bukhari)

Contrary  to  common  understanding,  Hijaab  for  one’s  father-in-law  (i.e. husband’s  father)  is  necessary,  hence,  Rasulullah  (Sallallahu  alayhi wasallam) described  him  as  the  “maut”  (death)  of  his  daughter-in-law. From  this  will  be  understood  the  greater  emphasis  on  purdah  to  be observed  for  brothers-in-law  and  sisters-in-law.  Hijaab  among  such relatives  who  are  mahaareem  is  practically  abandoned  by  even  those  who subscribed  to  the  law  of  Hijaab.  Even  Ulama  frown  upon  Hijaab  which  the Shariah has ordered for one’s in-laws.

4) Rasulullah  (Sallallahu  alayhi  wasallam)  said: “Women  have  no share  in  emerging  (from  their  homes)  except  in  cases  of  need”. – (Tibrani)

5)  Hadhrat  Ali  (Radiyallahu  anhu)  narrates  that  he  was  with  Nabi (Sallallahu  alayhi  wasallam) when  he  (Rasulullah  Sallallahu  alayhi wasallam)  said:  “What  is  best  for  woman?”  Hadhrat  Ali (radiyallahu  anhu)  said:  “All  the  Sahaabah  remained  silent.  When  I returned  to  Faatimah  (Radiyallahu  anha).  I  said  to  her:  ‘What  is best  for  woman?’  She  replied:  “They  should  not  look  at  men  nor should  men  look  at  them.’  I  [says  Hadhrat  Ali  (Radiyallahu  anhu)] mentioned  this  to  Nabi  (Sallallahu  alayhi  wasallam) who  then exclaimed: ‘Fatimah is part of me.” – (Daarul Kutni)

6)   Rasulullah  (Sallallahu  alayhi  wasallam) said: “Women  should  not converse with  men  other  than  a  mahram”  –  (ibn  Sa’d)

Free,  unrestricted  and  unnecessary  conversation  is  not  permissible between men and women.

7)   Rasulullah  (Sallallahu  alayhi  wasallam) said: “A  man  who  casts  a gaze  at  a  woman,  looks  at  her  garments  and  discerns  her  bodily shape, will not smell the fragrance of Jannat.” (shaami)

On  the  basis  of  this  Hadith,  the  following  Shar’i  decree  is  recorded  in  the authoritative  book  of  Islamic  Law,  Shaami:  “The  import  of  this  statement of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  that  it  is  prohibited  for  a  man to  view  garments  of  a  woman  in  a  way  which  reveals  to  him  her  bodily shape even if the garments are of heavy cloth which is not transparent.”

8)   In  a  Hadith  which  appears  in  Abu  Dawood,  Nisaai, Mishkaat, etc., a woman  handed  a  letter  to  Rasulullah  (Sallallahu  alayhi  wasallam)  from behind  a  screen.  This  establishes  that  Hijaab  was  observed  for  even Rasulullah (Sallallahu alayhi wasallam).

9)   Umm  Humaid,  the  wife  of  Abu  Humaid  Saaidi  (Radiyallahu  anhu) came  to  Nabi  (Sallallahu  alayhi  wasallam) and  said:  “O  Rasulullah!  Verily,  I love  to  perform  Salaat  with  you”.  Rasulullah  (Sallallahu  alayhi  wasallam) said: “Verily,  I  know  that  you  love  to  perform  Salaat  with  me.  But,  your Salaat in your  little room is  superior to your  Salaat in  your  big  room…”
Thus,  a  room  for  Salaat  was  erected  for  her  in  the  remotest  corner  of  her house  and  she  remained  performing  Salaat  therein  until  she  met  (i.e.  died) Allah Azza wa Jal  – (Ahmad, Ibn Khuzaimah, Ibn Habbaan)

10)  Hadhrat  Abdullah  Ibn  Umme  Maktoom  (radiyallahu  anhu)  was  an elderly  and  a  blind  Sahaabi  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Once when  he  came  to  visit  Rasulullah  (Sallallahu  alayhi  wasallam),  Umme Salmah  and  Maimunah  (radiyallahu  anhuma)  two  wives  of  Rasulullah (Sallallahu  alayhi  wasallam)  said  to  his  wives: “Adopt  Hijaab  for  him” (Withdraw  from  the  place  and  go  into  seclusion).  Umme  Salmah (Radiyallahu  anha)  said:  “O  Rasulullah!  He  is  blind  and  cannot  see  us”. Rasulullah  (Sallallahu  alayhi  wasallam) said:  “What!  Are  both  of  you  also blind? Can you not see him?” – (Ahmad , Tirmizi)

If  such  noble  women  as  the  Holy  Mothers  of  the  Mu’mineen  had  to observe  Hijaab  for  even  a  blind  Sahaabi,  to  what  degree  will  Hijaab  then be  applicable  to  people  of  our  lowly  caliber  dominated  by  evil  and  the nafs? Besides  the  aforegoing  Qur’aanic  and  Hadith  narrations  there  are numerous  other  Shar’i  narrations  which  prohibit  the  unnecessary emergence  of  females  from  the  home  environment.  The  wasiyyat    (last wish)  of  Hadhrat  Faatimah  (Radiyallahu  anha)  is  most  significant  in demonstrating the  Islamic  emphasis  on  the  concealment  of women.  When Hadhrat  Fatimah  (Radiyallahu  anha)  was  on  her  death-bed  she  made wasiyyat  that  her  janaazah  be  totally  enshrouded  with  a  screening  outercovering  so  that  nothing  whatsoever  of  her  body  and  even  kafan  be  seen by  men.  Hadhrat  Fatimah  (Radiyallahu  anha)  expressed  this  wish  despite the  fact that:

a)  A dead body  is  not an object of  sexual desire

b)  The  dead  female  body  is  wrapped  so  thoroughly  in  large  sheets that  it  is  impossible  to  discern  any  shape  of  the  body.  Nevertheless, this  wasiyyat  was  the  last wish  of  the  Leader  of  Womankind  in  Jannat, and  to  this  day.

The  Ummah  is  adhering  to  this  Sunnah  which  will  endure  until  the Day  of  Qiyaamah.  This  Sunnah  of  Faatimah  (Radiyallahu  anha)  is  a wonderful  Tafseer  and  insight  into  the  Islamic  meaning  of  Hijaab. After  all,  Faatimah,  in  the  words  of  Nabi-e-kareem  (Sallallahu  alayhi wasallam)  “is  part of  me”.

The  Deen  thus  demands  Hijaab  for  even  the  dead.  But,  in  these  times  of kufr  modernity,  Muslim  ladies  have  totally  abandoned  Hijaab  at  the  behest of  the  libertine  culture  of  the  West.  Let  them  take  lesson  from  the wasiyyat  of  Faatimah  (Radiyallahu  anha).  In  contrast  to  a  dead  body, Hijaab  is  applicable  in  far  greater  measure  to  those  who  are  alive.  But, those  who  are  alive,  in  spite  of  professing  Islam,  have  sacrificed  their bodies  at  the  altar  of  immodesty  which  brings  them  within  the  scope  of the  Qur’aanic  description  of  “exhibitions  of  the  former  times  of jaahiliyyah”.

The  following Shar’i ruling  is  stated in  Majaalisul Abraar:

“Women  should  not emerge (from  homes) onto  the  streets. Their emergence is  regarded  (in Islam) as  shameless. It is, therefore, obligatory on a man to forbid his wife from emerging from her home”.

Hadhrat  Imaam  Hasan  Basri  (Rahmatullah  alayh),  the  illustrious  disciple  of Hadhrat  Ali  (Radiyallahu  anhu),  criticizing  the  emergence  of  women  from their  homes,  said:  
“Do you  (Muslim  men)  leave your womenfolk to  wander around  rubbing shoulders  with the kuffar in  the market places? May Allah Ta’ala  destroy those devoid of honour and shame”. – (Ihyaaul Uloom)

Emergence  of  women  for  even  the  lofty  purpose  of  performing  Salaat  in the  Musjid  is  prohibited  by  Islam.  In  this  regard  the  renowned  and authoritative  Law  Book,  Shaami, states:

“Women’s  presence  at Jamaat Salaat is prohibited  even  if  it is Juma’ Salaat,  Eid  Salaat or for listening to  (Deeni) lectures. This  prohibition is general  and  applies  to even  old  ladies  even  at night because of the mischief prevalent in our times. This is the authoritative verdict.”

Muslim  women  who  are  fortunate  to  observe  Hijaab  should  understand well  that  it  is  not  permissible  for  them  to  emerge  from  their  homes  in  an ostensible  manner  even  for  attending  religious  talks  and  discussion.  There can  be  no  holier  venue  than  the  Musjid.  There  is  no  loftier  act  than  Salaat. But  it  is  prohibited  for  women  to  emerge  from  their  homes  for  even  this laudable  purpose.  People  of  intelligence  may  gauge  from  this  prohibition the  greater  degree  of  prohibition  applicable  to  woman’s  emergence  for other  frivolous  and  unnecessary  occasions.

Islam  permits  its  females  to  emerge  from  the  home  only  when  need  and circumstances  dictate  such  emergence.  When  a  need  which  is  recognized by  the  Shariah  as  a  true  need  exists,  the  second  category  of  Hijaab  will come  into  operation.  This  second  category  is  inferior  to  the  first  category of  Hijaab  in  which  total  concealment  of  the  woman  including  her garments  has  to  be  practiced.  In  the  second  category  of  Hijaab  emergence will be permissible with certain restrictions being observed.

THE SECOND CATEGORY OF  HIJAAB

WHEN  CIRCUMSTANCES  OF  REAL  NEED  ARISE  women  are  allowed  to emerge  from  their  homes.  When  circumstances  compel  her  to  leave  the precincts  of  her  home,  she  has  to  compulsorily  observe  the  conditions explained hereunder.  

a)  She  must  be  properly  and  thoroughly  covered  in  a  loose  outer-cloak which  totally  conceals  her  entire  body  including  her  face.  In  the following  Aayat,  the  Qur’an  Shareef  commands  this  Hijaab:  “O Nabi!  Say  to  your  wives,  your  daughters  and  the  women  of  the Believers  that  they draw  over  them  their  jibaabs  (outer-cloaks).  That (covering  with  the  jilbaabs)  is  the  least  (requirement)  so  that  they be   recognized  (as  respectable  and  honourable  ladies)  and  not  be molested (by evil men)”. – (Surah Ahzaab, Aayat 59)

jilbaab  is  an  outer  sheet  or  cloak  which  during  the  time  of  Rasulullah (Sallallahu  alayhi  wasallam)  was  large  enough  to  conceal  two  women.  The way  in  which  the  ladies  during  the  time  of  Rasulullah  (Sallallahu  alayhi wasallam) and  the  Sahaabah  wore  the  jilbaab  covered  them  from  head  to feet  including  the  face.  The  term  نيندي  (yudneena  –  they  should  lower  or draw  down)  appearing  in  the  above  Aayat  orders  that  the  cloak  be  drawn over  from  above  and  lowered  in  such  a  way  as  to  conceal  the  face  as  well. Covering  the  face  outside  the  home  precincts  was  the  standard  and normal  practice  of  the  womenfolk  during  the  time  of  Rasulullah  (Sallallahu alayhi  wasallam).  In  this  regard  Hadhrat  Aishah  (Radiyallahu  anha) narrates:

During  the  occasion  of  Hajjatul Wida  when people  passed near  to  us,  we (the  ladies) would  draw  the  jilbaab  over  the  head  and  the  face. When they (the  people)  departed  from us,  we  would  open our  faces”.   – (Abu Dawood)

Imam Ghazaali (Rahmatullah  alayh) mentions  in  Ihyaaul Uloom:

Women  emerged  (during the time  of Nabi  (Sallallahu  alayhi wasallam)) with niqaabs on their faces”.

Niqaab  is  a  cloth  which  conceals  the  face  and  not  a  transparent  veil.  In  a Hadith  in  Abu  Dawood  an  incident  is  described  in  which  a  young  man  was martyred.  His  mother,  wearing  a  jilbaab  fully  covering  her  face  came  into the  battlefield  to  enquire  about  her  son.  With  face  fully  covered  she appeared  in  the  presence  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Some people  were  surprised to  observe  that the  lady  donned face-covering even  during  an  emergency  and  on  such  a  grave  occasion.  When  she  learnt  of their  surprise,  the  mother  of the  slain  Sahaabi said:

My son is lost, but my shame and modesty are not lost”.

In  Durrul  Mukhtaar,  the  authoritative  Islamic  Law  Book,  the  following verdict of the  Shariah  is  recorded:

Young women  are compulsorily  prohibited  from  revealing their faces  in the presence of men”.

These  narrations  are  sufficient  to  indicate  that  it  is  an  Islamic  demand  of compulsion  for  women  to  conceal  their  faces  when  circumstances  compel them  to  leave  the  home  boundaries.  This  practice  of  concealing  the  face was  not  a  later  introduction,  but  existed  from  the  very  time  of  Rasulullah (Sallallahu  alayhi  wasallam).  Certain  narrations  which  indicate  that  women appeared  in  the  presence  of  Rasulullah  (Sallallahu  alayhi  wasallam)  should not  be  misconstrued  and  understood  to  have  been  the  normal  practice. Such  narrations  pertain  to  either  incidents  prior  to  the  revelation  of  the Law  of  Hijaab  or  to  special  circumstances  which  were  exceptional  cases and not the normal rule.

It  has  already  been  mentioned  that  this  category  of  Hijaab  in  which women  are  allowed  to  emerge  from  the  home  apply  to  cases  of  necessity. Such  emergence,  i.e.  even  with  proper  jilbaab  covering,  is  not  permissible for  trivialities  and  for  participation  in  events  and  gatherings  which  the Shariah  does  not  impose  on  women  nor  considers  meritorious  for  women. Among  unnecessary  gatherings  in  relation  to  women  are  weddings,  childnaming  ceremonies,  funerals,  jamaat  Salaat,  visiting  the  market  or  other public  places,  schools,  visiting  friends,  etc.  The  Ahaadith  mentioning  the merits  of  visiting  the  sick  and  rendering  services  to  others  outside  the home  apply  in  general to  men.  Special  cases  will also  apply  to  women.  But, in  general,  such  Ahaadith  do  not  apply  to  women  who  are  not  allowed  to emerge for such purposes.

It  devolves  upon  men  as  an  obligation  –  a  compulsory  demand  of  the Shariah  –  to  prevent  their  womenfolk  from  emerging  unnecessarily  from their  homes  and  taking  to  the  streets,  markets  and  public-places  where they  are  intentionally  or  unintentionally  making  themselves  objects  of exhibition  for  all  and  sundry.  If  men  fail  in  discharging  their  obligation  and permit  their  women  folk  free  and  unrestricted  movement  outside  the home  environment,  they  will  be  regarded  as  sinners  along  with  their womenfolk.  Allah  Ta’ala  commands  Muslim  men in  the  Qur’aan  Shareef:

Save yourselves and your family from the Fire (of Jahannam)

The  following appears  in  Shaami:

The husband  should  forbid  his  wife from  visiting strangers (i.e. ghair mahaareem) and  attending wedding feasts. If he  permits  her, both of them will be sinners”.

b)  When  circumstances  compel  her  to  leave  the  boundaries  of  the home,  she  is  not  allowed  to  apply  perfume.  This  has  been  expressly forbidden  by Rasulullah  (Sallallahu  alayhi  wasallam) who  said:

Verily,  a  woman  who  applies  perfume  and  passes  by  a  gathering is like an adulteress”. – (Tirmizi)

What  then  is  Islam’s  view  of  women  who  emerge  from  the  home  scantily dressed,  adorned  and  decorated  with  perfume  and  jewels,  showing  off their  bodies  and  charms  to  every  Tom,  Dick  and  Harry  on  the  public roads?  Such  women  are  constantly  under  the  la’nat  (curse)  of  Allah  Ta’ala, curse  of  the  Malaaikah  and  the  curses  of  all  creation.  This  has  been  stated by Rasulullah (Sallallahu alayhi wasallam).

c)  She  must  not  emerge  in  attractive  garments.  According  to  Islam  the dress  of  women  also  has  to  be  concealed  by  an  outer-cloak  which  is not  of  attractive  design.  The  aim  of  Hijaab  is  to  make  woman  as
inconspicuous  as  possible.  Attractive  garments  have  the  opposite effect.  Attractive  garments  for  women  are  confined  to  the  home environment  and  for  the  pleasure  of  their  husbands.  Besides  her  home, all  other  places  in  relation  to  adornment  are  described  by the  Hadith  as inappropriate  places.  Rasulullah  (Sallallahu  alayhi  wasallam) criticizing women  who  adorn  themselves  for  purposes  and  motives  other  than their  husbands, said:

The  likeness  of  a  woman  who  is  in  adornment  in  a  place  other than  her  husband’s  is  that  of  the  darkness  which  will  prevail  on  the Day of Qiyaamah. There is no Noor for her”. – (Mishkaat)

Negating  attractive  dress  and  exhibition  by  women  outside  the  home,  the Qur’aan states:

Do  not  make  an  exhibition  (of  yourselves)  like the  display of  the former  times  of  ignorance”.

During  the  age  of  jaahiliyyah  prior  to  Islam,  immoral  and  lewd  women paraded the streets displaying their adornment and finery.

When  Muslim  women  are  obliged  by  circumstances  to  leave  the  home precincts,  they  should  not  imitate  such  evil  ways  of  the  kuffaar.  Rasulullah (Sallallahu alayhi wasallam) ordered:

But, they  should  emerge  in  unattractive  garments  (should  need force them to emerge)”. – (Abu Dawood)

Hadhrat Ibn Hummam  (Rahmatullah  alayh) said:

If a  woman  has  to emerge from  home and  go to a  place which  is permissible for her, she should  not go  without Hijaab nor in  an  adorned state. But she  should  go in  an  unattractive condition  which will  not  capture the attention  of men because Allah Ta’ala  has  commanded:Do not make  an  exhibition  (of yourselves) like  the displays of former times  of ignorance.” – (Majaalisul Abraar)

d)  When  they  emerge  on  account  of  necessity,  they  must  cast  down their  gaze  and  not  stare  audaciously  nor  cast  surreptitious  glances  from behind  the  niqaab  (face-covering  veil).  A  niqaab  is  not  a  license  nor  a cover  for  unlawful  glances.  The  Qur’aan  Shareef  commands:

And,  tell  the  believing  women  to  cast down  their  gaze…” In  this  dignified  and  honourable  manner  Muslim  women  are  permitted  to emerge from their houses on account of necessity.

THE  THIRD CATEGORY  OF  HIJAAB

IN  THIS  CATEGORY  OF  HIJAAB,  besides  the  face  and  palms  of  the  hands, the  entire  body  has  to  be  concealed.  Permission  is  granted  to  set  aside  the jilbaab  and  emerge  from  the  home  unveiled.  This  degree  of  Purdah  or Hijaab  applies  to  only  elderly  women  beyond  the  age  of  marriage. Granting these  concessions,  the  Qur’aan  Shareef says:

Old  women who have no  longer  hope  of  marriage (being  beyond  the age  of  marriage)  –  there  is  no  sin  on  them  if  they put  aside their  (excess) garments  (i.e.  their  jilbaabs)  without  exhibiting  their  zeenat  (their  bodies besides  their  faces  and  hands).  And,  if  they refrain  (from this  concession), it is best for them.” – (Surah Noor, Aayat 60)

It  is  clear  from  this  Qur’aanic  Aayat  that  although  a  concession  is  granted for  elderly  ladies,  it  is  best  and  Mustahab  for  them  to  retain  the  second category  of  Hijaab  when  they  emerge.  They  too  like  young  women  should preferably  don  the  jilbaab  when  they  have  to  leave  the  home  confines. However,  it  is  permissible  for  them  to  set  aside  the  jilbaab  and  leave  the face  open  provided  that  they  do  not  adorn  themselves  when  they  have  to emerge  from  their  homes.  All  other  restrictions  applicable  to  young women  apply  to  them  as  well.  They  too  are  not  allowed  to  emerge unnecessarily,  with  perfume  and  with  finery  decorated  in  the  styles  of  the kuffaar and jaahiliyyah.

The  aforegoing  discussion  has  explained  the  Islamic  categories  of  Hijaab. Some  rules  of  the  Shariah  in  relation  to  Hijaab  will  now  be  mentioned. These  rules  will  adequately  convey  Islam’s  emphasis  on  the  concealment of women.

THE  SPIRIT  OF  HIJAAB  IN  THE  AHKAAM  OF  THE  SHARIAH

1.  It  is  not  permissible  for  women  to  recite  Qira’t  audibly  in  the  jahri (audbile)  Salaat,  viz.,  Maghrib,  Isha  and  Fajr.

2.  During  Hajj  it  is  not  permissible  for  women  to  recite  the  Talbiyah aloud.

3.  A  woman  who  happens  to  be  a  muqtadi  is  not  permitted  to  rectify an  error  committed  by  the  Imam  by  calling  out  “Subhaanallah”  as  is the  case  with  male  muqtadis.  To  draw  the  attention  of  the  Imam  to the  error  she  has  to  strike  the  palm  of  her  right  hand  on  the  back  of the  left  hand.  Even  if  the  Imam  happens  to  be  her  mahram  (father, husband,  son,  brother)  and  all  the  muqtadis  in  the  jamaat  happen  to be  her  mahaareem  then  too  she  is  not  allowed  to  call  out “Subhaanallah”  in  the  way male  muqtadis  are  instructed  to  do  when the  Imaam  commits  an  error.

4.  It  is  not  permissible  for  a  young  woman  to  greet  men  even  with  the Islamic  salutation  of  “Assalamu  Alaikum”.  In  the  same  way  it  is  not permissible  for  men  to  greet  young  women.  If  young  women  say “Assalamu  Alaikum”  to  men  it  is  not  Waajib  (compulsory)  on  the men  to  reply.  In  fact  it  is  not  permissible.  The  same  applies  if  men great  women.

5.  It  is  not  permissible  to  look  at  even  the  reflection  of  a  woman  in  a mirror  or  in  water.

6.  Rasulullah  (Sallallahu  alayhi  wasallam) forbade  men  from  looking  at even  the  garments  of  a  woman  while  the  garments  are  on  their bodies.

7.  If  a  man  knows  that  a  particular  woman  drank  from  a  glass,  it  is Makrooh  for  him  to  drink  of  the  remaining  contents  in  the  glass,  not because  the  contents  are  impure,  but  because  awareness  of  the  fact that  a  particular  woman  drank  from  the  glass  is  likely  to  stir  passion in  the  man  when  he  drinks  from  the  glass.

8.  Rasulullah  (Sallallahu  alayhi  wasallam)  advocated  Hijaab  for  even fathers-in-law.  In  the  same  way  a  man  has  to  exercise  Hijaab  for  his mother-in-law  if  she  happens  to  be  a  young  woman.

9.  It  is  not  permissible  for  a  man  to  look  at  the  nails  and  hair  of  a female  even  after  these  have  been  separated  from  her  body.

10.  A  woman  is  not  allowed  to  proclaim  Athaan  and  Takbeer.

11.  The  Salaat  which  a  woman  performs  in  a  remote  corner  in  her  home is  far  superior  to  her  Salaat  performed  in  the  Musjid,  even  if  it  is Musjidun  Nabawi.

12.  Even  while  standing  in  the  presence  of  Allah  Ta’ala  during  Salaat  a woman’s  entire  body  from  head  to  feet,  barring  her  face  and  feet, has  to  be  thoroughly  concealed.  If  even  a  portion  of  her  hair remains  visible  for  three  seconds  her  Salaat  becomes  invalid.  In Salaat  she  is  obliged  to  observe  the  third  category  of  Hijaab  which has already been explained.

THE  PURPOSE OF HIJAAB

THE  AIM  OF  HIJAAB  with  its  restrictions,  prohibitions  and  exhortations  is the  preservation  and  the  development  of  the  morality  and  spirituality  of mankind.  Without  a  high  degree  of  moral  and  spiritual  development. Muslims  have  no  hope  of success.  Intermingling  of  sexes  brings  in  its  wake the  worst  of  immorality  and  corruption  which  wreck  nations  and  lay  them to waste and ruin.

The  factor  or  reason  to  which  Islam  attributes  its  prohibition  of intermingling  of  sexes  is  the  fitnah  (mischief)  of  lust  inherent  in  the  lowly nafs  of  man.  The  Qur’aan  Shareef  terms  this  fitnah  as  “Tama”  (lowly desire).  The  Qur’aan  Shareef  declares  that  this  factor  of  fitnah  exists  in  all contact  and  communication  between  females  and  males  of  the  non-mahaareem  class.  In  Surah  Ahzaab  in  the  Aayat  in  which  Allah  Ta’ala commands  the  Hijaab  of  the  screen,  this  factor  of  fitnah  is  specifically mentioned:  

That  (the  Hijaab  of  the  Screen)  is  purest for  your  (men’s)  hearts  and their (women’s) hearts.

In  the  verse  in  which  Allah  Ta’ala  prohibits  women  to  speak  to  men  in  soft alluring  tones,  the  Qur’aan  states  the  reason  for  the  prohibition  to  be  the lust of the  heart, thus,  the  Qur’aan  Hakeem  states:

And,  do  not  speak  in  soft  (and  alluring)  tones,  for  then,  he in  whose heart there is a disease will lust.”

It  is  noteworthy  that  the  above  verse  is  directed  in  the  first  instance  to  the noble  and  pure  wives  of  Rasulullah  (Sallallahu  alayhi  wasallam).  The Qur’aan  describes  them  as  “Azwaajul  Mutahharaat”  or  the  Purified  Wives. They  are  also  described  as  the  Mother  of  the  Mu’mineen.  But,  in  spite  of  their  lofty  rank,  holiness,  purity  and  piety,  Allah  Ta’ala  states  the  existence of  this  factor  of  prohibition.  Hence,  the  noble  wives  of  Rasulullah (Sallallahu  alayhi  wasallam) were  prohibited  to  speak  in  soft  tones  with men  who  were  at  times  obliged  to  speak  to  them.  But,  when  the Sahaabah  had  to  converse  with  the  Mothers  of  the  Mu’minnen,  they  did so  from  behind  a  screen  and  these  noble  ladies  would  consciously  and deliberately  alter  their  voices  to  border  on  harshness  because  of  the Qur’aanic prohibition.

Now  when  this  danger  of  nafsaani  desire  existed  in  men  and  women  such as  the  illustrious  Sahaabah  and  as  a  result  of  this  danger  they  were compelled  to  observed  Hijaab  then  to  a  far  greater  degree  will  this  fitnah be  present  among  people  of  this  age  who  are  exposed  to  immorality  in great  measure.  If  Hijaab  was  obligatory  on  men  and  women  of  the  highest purity  and  piety,  on  the  noble  Sahaabah  who  lived  in  an  age  described  by Rasulullah  (Sallallahu  alayhi  wasallam)  as  “Khairul  Quroon”  (the  noblest  of ages),  then  what  fatwa  (verdict)  will  the  intelligence  and  Imaan  of Believers issue regarding its applicability in our immoral times?

THE  FEMALE  VOICE

ALLAH  TA’ALA  says  to  the  noble  wives  of  Rasulullah  (Sallallahu  alayhi wasallam):

Do  not  speak in  soft  (alluring)  tones  (with  men),  for  them,  he  in  whose heart there is  a disease will lust.” – (Surah Ahzaab, Aayat 33)

The  female  voice  possesses  the  ability  to  incite  passion  in  man.  In  the libertine  culture  of  the  West  this  ability  is  even  cultivated  and  intensified under  tuition.  Allah  Ta’ala,  the  Creator,  being  fully  aware  of  the propensities  of  all  things  He  has  created  commands  that  women  exercise Hijaab  on  even  their  voices  and  not  speak  to  men  –  when  there  is  a  need to  speak  –  in  soft  and  tender  tones.  Such  alluring  speech  as  modern women  demonstrate  is  intended  to  attract  man  and  incite  in  him  passion. This  too  is  an  introduction  to  zina  (fornication).  Rasulullah  (Sallallahu alayhi wasallam)  said:

And,  the  tongue  –  its  zina  (fornication)  is  speech  (with  lust)”  –  (Muslim) Therefore,  speech  with  ghair  mahaareem  too  is  a  form  of  fornication  in Islam.  Such  speech  has  been  described  as  zina  because  it  is  a  stepping stone towards zina.

The  capacity  of  the  woman’s  voice  to  incite  passion  in  the  heart  of  man  is expressly  stated  in  the  above-cited  Aayat.  Allah  Ta’ala  states  the  reason for  this  prohibition  as:

… for then, he in whose heart there lurks a disease will lust”.

On  the  basis  of  this  Qur’aanic  Aayat  as  well  as  other  clear  indications  of the  Sunnah,  the  Fuqaha  (Jurists)  of  Islam  have  decreed  that  the  female voice  too  is  satr  (to  be  concealed).  It  is,  therefore,  not  lawful  for  a  woman to  unnecessarily  converse  with  men.  Like  she  is  obliged  to  conceal  her  face and  body  from  ghair  mahaareem  so  too  should  she  conceal  her  voice  from them.  Shaami,  the  authoritative  Law  Book  of  the  Shariah,  states  in  this regard:

And, her voice (too  is  satr) in  the most authentic  view.. In cases  of necessity  it  is  permissible to  speak  with  women. It is  not,  however,  permissible for her to raise her voice nor Speak (to men) in  tender tones, for this  attracts men  towards her and incites passion in them.”

The  restrictions  placed  by  the  Shariah  on  the  female  voice  will  be  clear from  the  following examples:

Women are not  permitted  to  recite  Qir’at  audibly  in  Salaat.

Women  are  not  permitted  to  rectify  the  Imam’s  error  by  calling out  “Subhaanallah”  as  men  are  ordered  to  do.

It  is  not  permissible  for  women  to  say  even  “Assalamu  Alaikum”  to ghair  mahram  males.

Neither  Athaan  nor  Iqaamat  has  been  ordered  for  them.

They are not allowed to recite Talbiya (Labbaik..) aloud during Hajj.

MAKING SALAAM TO WOMEN

THE  ISLAMIC  GREETING  OF  “Assalamu  alaikum  wa  rahmatullahi  waba rakatuhu” is  indeed  the  highest and  holiest form  of greeting.  It  is  a  Dua  for the  Rahmat  of  Allah  Ta’ala.  The  one  who  greets  in  actual  fact  supplicates that  Allah  Ta’ala  shower  His  mercy  and  bestows  His  protection  on  the  one being  greeted.  The  Islamic  salutation  is  a  pledge  of  safety  and  protection offered  to  the  one  being greeted.  In  spite  of  this  noble  aim  and  holiness  of the  Islamic  Salaam,  the  Shariah  has  ordered  that  men  do  not  greet  ghair mahram females and females do not greet ghair mahram males.

It  is  Sunnat  to  commence  the  Salaam.  When  a  Muslim  meets  another Muslim,  it  is  an  act  of  great  merit  and  thawaab  to  greet  him.  The  one  who greets  first  is  superior  in  relation  to  thawaab.  Although  it  is  Sunnat  to greet,  it  is  Waajib  (compulsory)  to  reply  to  the  Salaam.  In  spite  of  this significance  and  importance  of  Salaam  and  its  reply,  the  Shariah  has waived  the  obligation  of  replying  to  the  Salaam  of  ghair  mahaareem.  Not only  has  the  Shariah  waived  the  obligation,  but  it  has  made  it  unlawful  to reply.  This  prohibition  indicates  the  high  standard  of  moral  purity  and piety of the heart demanded by Islam.

This  verdict of the  Shariah  is  stated in  Shaami in the  following  words:

The salaams  of a  young woman  should  not be answered  verbally. The same applies  to a  man  (i.e. if he makes  salaam  to a  woman, she should not verbally reply)“.

TASHMEET

When a  Muslim  sneezes,  it is  Sunnat for  him/her  to  say: “Alhamdulillah”.  Although  it  is  Sunnat  for  the  sneezer  to  say  so,  it is  Waajib  upon  the  hearer  to  say:

Yarhamu kallah” (May Allah have mercy on you).

But,  this  obligation  has  been  waived  in  relation  to  ghair  mahaareem  in  the same  way as  applicable to  the  Islamic  salutation.

When  Hijaab  restrictions  are  applied  by  the  Shariah  to  even  acts  of Ibaadat,  then  to  a  greater  measure  will  such  restrictions  be  applicable  to mundane activity which invites participation by the sexes.

HIJAAB  FOR  FATHER-IN-LAW  AND  MOTHER-IN-LAW

WHEN  A  SAHAABI  ASKED  RASULULLAH  (Sallallahu  alayhi  wasallam) regarding  the  observance  of  Hijaab  for  one’s  father-in-law  (husband’s father), Nabi-e-Kareem  (Sallallahu  alayhi wasallam) replied: “The Father-in-law is the death (of his daughter-in-law)”.

Hijaab  or  Purdah  for  fathers-in-law  and  mothers-in-law  is  nowadays  non-existent.  These  relatives  are  regarded  as  permanent  mahaareem,  hence  it is  thought  that  Hijaab  for  them  is  not  necessary.  Even  the  learned  who  are fully  aware  of  this  Hadith  of  Rasulullah  (Sallallahu  alayhi  wasallam) as  well as  the  exposition  and  verdict  of  the  Fuqaha  on  this  matter,  pretend  to  be ignorant  in  this  regard.  For  this  reason,  most  people  will  be  surprised  to read many of the Shar’i rulings expressed in this booklet.

Although  Hijaab for mothers-in-law  and  fathers-in-law  is  of  a  lesser  degree than  Hijaab  for  total  ghair  mahaareem,  nevertheless,  the  Shariah  orders that  great  caution  be  exercised.  The  disaster  which  can  arise  out  of  an illicit  relationship  between  a  man  and  his  daughter-in-law  is  irreparable and  irrevocable.  Should  a  man  merely  touch  his  daughter-in-law  with  lust, his  son’s  nikah  with  his  daughter-in-law  will  perpetually  break.  She  falls out  of  his  nikah  and  there  is  no  way  in  which  the  couple  can  never  be re-united.  Marriage  after  even  three  talaaqs  is  possible  under  certain conditions,  but  a  nikah  broken  by  a  haraam  touch  of  the  father-in-law  on his  daughter-in-law  or  by  the  son-in-law  on  the  mother-in-law  can  never be  rectified.  The  calamity  is  too  great,  hence  the  need  for  great  caution. According  to  certain  Mujtahideen  even  a  lustful  glance  at  one’s  daughter-in-law or mother-in-law invalidates the nikah of the partners.

The  need  for  Hijaab  of this  kind  is  stated in  Shaami  as  follows: “If the mother-in-law is  a  young woman, the neighbours are entitled to prevent  her son-in-law living with her if  they fear any mischief between them.” The same ruling applies to a man and his young step-mother.

MUSAAFAHAH (SHAKING  HANDS) WITH  FEMALES

FROM  ISLAM’S  PROHIBITION  of  even  making  Salaam  to  females  one  can adequately  gauge  Islam’s  prohibition  on  shaking  hands  with  women.  The fitnah  in  touching women  is  greater than  the  fitnah  of speaking to  women. Rasulullah  (Sallallahu  alayhi wasallam)said:   “The fornication  of  the  hands  is  to  touch (ghair  mahaareem)?”  –  (Bukhari and  Muslim)

It is better for you  (men)  that a metal  rod  be  plunged into  your  head  than you touching a female who is not lawful for you.” – (Tibrani, Baihaqi)

Hadhrat  Aishah  (Radiyallahu  anha)  said  that  Rasulullah  (Sallallahu  alayhi wasallam) never touched a woman in his life. In  our  day,  the  practice  of  shaking  hands  with  women  is  a  haraam  custom inherited  from  the  kuffar  and  in  the  words  of  Rasulullah  (Sallallahu  alayhi wasallam) it is the “zina of the hands”.

TEACHINGS OF ISLAM HAVING A BEARING ON HIJAAB

1.  RASULULLAH (Sallallahu  alayhi  wasallam)  said: “It  is  not  lawful  for  a  woman  who  believes  in  Allah  and  the  Last  Day  to permit  any  man  entry  into  her  husband’s  home,  but  with  his  consent,  nor should  she  emerge  (from  the  home  for  even  a  permissible  purpose)  while he  dislikes  it.  In  this  matter  she  should  not  obey  anyone  (besides  her husband)”. – (Tibrani, Haakim)

This  Hadith  establishes  the  following  Shar’i  rules: –

– It  is  not  permissible  for  a  woman  to  allow  any  ghair  mahram male  to  enter  her  home  in  the  absence  of  her  husband. Brother-in-law,  cousins  and  such  relatives  should  therefore  not visit  a  home  in  which  the  husband  is  not  present.

– If  the  husband  is  not  present,  the  wife  should  not  even  permit her  father-in-law  entry to  the  home.

– If  the  husband  views  with  disfavor  his  wife’s  relatives,  even  if they  happen  to  be  her  mahaareem,  coming  to  his  home,  she should  not  allow  them  to  enter  without  his  consent.

– In  all  such  matters,  the  wife’s  first  obedience  is  to  her  husband and not her parents and relatives.

2.  Rasulullah  (Sallallahu  alayhi  wasallam)  said: “Verily,  a  woman  walks in  the  form  of  shaitaan. Her  approaching  and  her receding  are  in  the  form  of shaitaan.”  –  (Muslim)

This  means  that  shaitaan  uses  women  as  a  means  to  trap  men  into  evil. In  another  Hadith,  Rasulullah  (Sallallahu  alayhi  wasallam) explains this more clearly:

I  have  not  left  behind  me  a  greater  fitnah  (trail) for  men than  women.”

3.  Hadhrat  Jaabir  (Radiyallahu  anhu)  narrates  that  he  asked  Rasulullah (Sallallahu  alayhi  wasallam) regarding  an  accidental  gaze  falling  on women (i.e. looking  at  them  unintentionally). He  said  that  Rasulullah (Sallallahu  alayhi  wasallam) commanded  him  to  turn  away  his  gaze. This  Hadith  established  that  an  accidental  gaze  on  a  woman  is  not sinful,  for  no  intention  was  involved. However,  if  one  does  not  divert one’s  gaze  then  such  looking  will  be  intentional  and  sinful  and  will be  in  conflict  with  the  following  Qur’aanic  command: “Tell the believing men to cast down their gazes.”

4.  Rasulullah  (Sallallahu  alayhi  wasallam) said: “A  man  is  not  alone  with  a  woman,  but the  third  one  present being shaitaan”.

The  danger  of  shaitaan  being  present  at  mixed  gatherings  is  thus permanent.

5.  In  one  Hadith  narrated  by  Hadhrat  Ammaar  Bin  Yaasir  (radiyallahu anhu) “dayyuth  (cuckold) will  never  enter  Jannat”. The  Sahaabah  said: Rasulullah  (Sallallahu  alayhi wasallam) “What is a  dayyuth?” Rasulullah  (Sallallahu  alayhi wasallam) replied: “A man who does not care who visits his wife.”

In  terms  of  this  saying  of  Rasulullah  (Sallallahu  alayhi  wasallam) it  is extremely  dishonorable  and  shameless  for  a  husband  to  allow  ghair mahaareem  to  visit,  view  or  converse  with  his  wife.  Rasulullah (Sallallahu  alayhi  wasallam) described  a  virtuous  wife  as  man’s  most valuable  treasure.  A  man  of  honour  and  decency  cannot,  therefore, allow  this  treasure  to  be  misappropriated  by  the  libertine  culture inherited from the kuffaar.

6.  Hadhrat Ibn  Umar  (Radiyallahu  anhu)  said: “Rasulullah  (Sallallahu  alayhi  wasallam)  forbade  that a man  walk  between two women” – (Abu Dawood)

7.  Hadhrat  Aishah  (Radiyallahu  anha)  narrates:  that Rasulullah  (Sallallahu  alayhi  wasallam)  cursed a woman  who imitates men (in her ways, styles and habits).” – (Abu Dawood)

8.  Rasulullah  (Sallallahu  alayhi  wasallam)  said: “There  are  two  screens  for  a  woman. (screens  which  conceal and  guard her  dignity and  honour) her  husband  and  her  grave. The  greater concealer of the two is her grave:” – (Tibrani)

9.  Rasulullah  (Sallallahu  alayhi wasallam)  said:   “O  women!  A  woman  should  not  describe  another  woman  to  her  husband thereby a picture of that woman forming in his mind.” – (Muslim)

10.  In  Majaalisul  Abraar  it  is  said:

As  long as  a  woman  remains  concealed  from  men  her Deen  remains  the safest because it has  been  narrated  that Nabi  (Sallallahu  alayhi wasallam) said  to his  daughter, Faatimah: ‘What is best for a  woman?” she replied: ‘That a  woman  should  not look at any  man  nor should  a  man look at a  woman.  Rasulullah  (Sallallahu  alayhi wasallam)  praised  her answer…

PURDAH

Islam  orders  that  Muslim  women  observe  Purdah  (Hijaab)  for  even  non-Muslim  females.  In  this  regard  the  Shariah’s  law  is  strict.  The  non-Muslim woman falls  in  the  same  category  as  a  man  in  relation  to  the  Islamic  law  of Hijaab.  Thus,  the  Muslim  woman  has  compulsorily  to  cover  her  entire body  in  the  presence  of  a  non-Muslim  woman.  It  is  not  permissible  for  a Muslim  woman  to  expose  even  her  hair  in  the  presence  of  a  non-Muslim woman.

Husband’s  elder  and younger  brothers  are  like  death  –  keep aloof  from  them

By Maulana  Mufti  Ahmed  Bemat (Shaikh Ul-Hadith)

HADITH:  It  is  reported  from  Uqbah  Ibn  Aamir  (Radiyallahu  anhu)  that Rasulullah  (Sallallahu  alayhi  wasallam)  said:  “Save  yourself  from familiarizing  with  woman”.  A  Companion  asked,  “O  Rasul  of  Allah (Sallallahu  alayhi  wasallam)!  What  do  you  say  regarding  the  older  and younger  brothers-in-law?”  He  said:  “They  are  death”  (Bukhari  and Muslim). 

Just  ponder  over  it.  The  Rasul  of  Allah  (Sallallahu  alayhi wasallam)  is  asking  women  not  to  come  in  contact  with  male  strangers (ghayr-mahram,  who  are  not  within  the  prohibited  degrees  and  hence marriage  with  them  is  permissible).  Similarly,  he  ordered  the  male strangers  not  to  go  near  women  nor  sit  and  associate  with  them  as otherwise  they  would  be  involved  into  mischief.  The  Companion  asked, “What  is  the  order  regarding  those  male  relatives  and  older  and  younger brothers  of  the  husband  who  happen  to  live  under  the  same  roof?  They have  of  necessity  to  come  in  the  house”  The  Rasul  of  Allah  (Sallallahu alayhi wasallam) said: “As for them, they are death

In  explanation  of  this  Hadith  the  scholars  say  that  no  one  can  save  oneself from  death.  Similarly,  it  is  very  difficult  to  avoid  and  be  aloof  from brothers-in-law.  The  reason  is  obvious.  Since  they  happen  to  live  under the  same  roof,  one  can  get  many  opportunities  to  meet  and  sit  with  them in  privacy;  and  because  of  their  kinship  the  people  as  well  as  the  husband usually  do  not  entertain  any  suspicion.  However,  through  frequent meeting  and  association,  a  very  precarious  situation  arises.  Hence  it  is very  necessary  for  the  woman  to  keep  herself  aloof  from  her  brothers-in-law  (both  the  husband’s  brothers  and  sister’  husbands).  In  our  Muslim society  this  kinship  with  the  two  kinds  of  brothers-in-law  is  a  subject  of joking  and  jesting  from  which  it  is  very  necessary  for  the  women  to abstain  shrewdly,  as  otherwise  the  arising  of  an  undesirable  situation would  become  the  cause  of  the  ruin  of  the  family. Hence  one  should  avoid meeting  a  ghair-mahram  woman  in  privacy  and  should  cultivate  the  fear of  Allah.  If  one  must  approach  such  a  woman,  one  should  talk  to  her  from the  other  side  of  the  curtain  and  immediately  move  out  when  the  talk  is over.  To  sit  down  often  for  talking  and  to  indulge  in  joking  is  the  cause  of the  ruin  of  one’s  faith  and  religion.  The  Qur’aan  has  given  a  warning  to both  men  and  women  in  this  regard,  even  when  it  is  necessary  to  talk from behind the curtain.

THE  MODERN WOMAN

[BY MAULANA MUFTI AHMED BEMAT (Shaikh Ul-Hadith)]

ALL  ARE  PASSING  THEIR  LIVES  according  to  their  own  liking.  Today  the woman  is  said  to  be  free.  But  is  she  really  free?  On  the  contrary,  her  so-called  freedom  has  reduced  her  to  the  position  of  a  slave-girl;  her  life  is worse  than  that  of  a  maid-servant.  Are  men  not  exploiting  her  both  at home  and  outside  home  in  the  name  of  economic  betterment?  Man, making her  share  his  economic  predicament,  has  compelled her  to  take  up service  and  she,  disregarding  the  Islamic  commandment,  has  begun  to  live an  outdoor  life.  Thus  she  has  herself  belittled  her  position  and,  as  it  would seem,  surrendered  her  rights;  otherwise  Islam  has  told  her:  “You  are  the queen  of  your  home.  Your  husband  is  liable  for  maintaining  you  and  your children.  Should  he  divorce  you,  you  have  the  right  to  bring  up  your children  and  the  husband  would  be  responsible  for  bearing  their expenses”. 

But,  nowadays,  instead  of  maintaining  and  supporting  the wife,  it  is  considered  a  matter  of  pride  if  she  is  also  made  to  earn  money by serving in offices and institutions.

Today  the  woman  is  being  used  as  a  means  of  amusing  and  entertaining strangers.  What  surprises  one  is  that  she  feels  no  shame  or  qualms  in showing  off  her  nakedness!  The  woman  is  instinctively  modest  and bashful  but  she  shamelessly  strips  herself  in  cabarets  and  clubs, sometimes  with  her  own  hands  and  sometimes  she  asks  the  spectators  to strip  her.  Does  she  feel  glad  in  doing  so  or  has  she  to  make  a  show  of gladness  in  showing  off  her  naked  body?  In  return  for  all  this  she  gets money. But who  has  made  her  greedy  and  compelled her  to  sell  her  body? Today,  there  are  many  sympathizers  of  women  but  most  of  them  are devils  in  the  garb  of  human  beings.  They  have  no  interest  in  women’s education;  they  are  interested  only  in  her  person.  When there  is  no  one  to check  or  chide  her,  how  can  the  woman  protect  herself  or  save  her honour?  Because  she  is  free,  how  can  anyone  dare  to  tell  or  advise  her  as to  how  she  can  preserve  her  honour  and  chastity?

Liberty  has  intoxicated  the  woman.  She  has  lost  her  sense  and  balance. She  cares  a  tinker’s  damn  for  her  honour,  chastity  and  modesty.  Even  if she  is  openly  dishonoured  and  insulted,  she  likes  it  because  she  thinks  she is  free.  If  someone  passes  a  remark  about  her  youth,  beauty  or  charm even  in  the  presence  of  her  father,  brother  or  husband,  they  do  not  feel outraged  because  they  believe  that  she  is  a  free  person.  It  seems  as  if  all believe  her  liberty  to  consist  in  her  shamelessness  and  immodesty. Probably  this  is  true,  because  in  spite  of  her  shameless  and  immodest  life, all  seem  to  be  convinced  that  woman  must  be  free  and  live  freely.  Only the  sensible  and  the  faithful  –  because  they  fear  Allah  and  are  afraid  of the  Holy  Prophet’s  (Sallallahu  alayhi  wasallam) displeasure  –  take  a  lesson from  this  state  of  affairs;  whereas  all  the  rest,  who  think  that  modern civilization  has  freed  them  from  the  bonds  of  religion,  want  freedom  and liberty  for  the  women.  May  Allah  reform  them  and  bestow  His  grace  upon them! Aameen.

UNIVERSITIES  OF  KUFR  AND  IMMORALITY

The  Shariat  position  of  many  issues  is  a  fact  rarely  understood  by  Muslims affected  and  spiritually  disarmed by  western  civilization. This  is  so  because their  disregard  for  the  fundamental  purpose  is  generally  some  obscure and  remote  belief  accepted  and  subscribed  to  by  virtue  of  the  fact  that  we have  been  born  into  Muslim  homes  from  whence  we  have  inherited  our beliefs.  The  purpose  of  this  discussion  is  to  present  the  Islamic  position  on the  question  of  Muslim  girls  being  educated  in  kuffaar  institutions  of learning  .  .  .  on  the  question  of  Muslim  girls  vieing  and  competing  in  the acquisition  of  mundane  education  under  kuffaar  direction  and dispensation.  Muslims  entangled  in  the  ramifications  of  Western technological  progress  and  caught  up  in  the  remifications  of  Western technological  progress  and  caught  up  in  the  cesspool  of  moral  and spiritual  corruption  and  bankruptcy  ensuing  in  the  wake  of  the  material cultures  in  vogue,  will  find  it  extremely  difficult  to  understand  the  Islamic position  on  this  question.  It  is,  therefore,  necessary  to  digress  a  bit  from our  main  topic  and  dilate  on  the  purpose  of  our  creation  and  dispatch  to this  ephemeral  existence  which  is  merely  a  stage  –  a  temporary  halt  –  in our  onward  march,  back  home  from  where  we  have  originally  hailed,  viz. Jannat,  where  our  Father,  Aadam  (alayhis  Salaam)  and  our  mother, Hawwaa  (Alayihimas  salaam)  were  born.  Jannat  is  our  birth-place,  our original and  true  homeland.

JANNAT  –  THE  HOMELAND

When  it  is  a  cardinal  teaching  of  the  Qur’aan  and  a  fundamental  belief  of all  Muslims  of  the  Ahle  Sunnah  Wal  Jamaat  that  we  heralded  from  Jannat and  that  we  have  to  again  depart  from  earth  to  once  again  and everlastingly  inhabit  Jannat,  then  our  intelligence  will  establish  that  this dunyaa  (world)  is  but  a  mere  phase  –  a  temporary  phase  –  a  halt  –  a tavern  –  in  which  we  have  taken  up  temporary  residence,  awaiting  for  the call  to  depart  and  proceed  with  our  onward  journey  to  Jannat.  Describing this  temporary  phase  of the  world,  the  Qur’aan  Shareef says:
And  for  you  on  earth  is  a  temporary  halt  and  employment (earning livelihood  and  arranging  the affairs  of  the world)  for  a  while (i.e.  an appointed time)”.

The  Qur’aan  Shareef  notifies  us  of  our  temporary  occupation  of  earth  and clearly  informs  us  of  our  recall  and  return  from  this  abode.  Lest  we  forget the  temporary  nature  of  our  stay  as  a  result  of  engrossment  in  material endeavours,  the  Qur’aan  repeatedly  reminds  us  of  the  worthlessness  of worldly  material.  Says  the  Qur’aan  Shareef:

Say  (O Nabi!)  The  wealth  (and  material)  of  the  world  is  slight.  And,  the Aakhirah is best for those who fear (Allah Ta’ala)”.

Know  that,  verily,  the  worldly  life  is  play,  amusement,  adornment, mutual pride and accumulation of wealth and children.”

And,  the  life  of  the  world  is  but  play  and  amusement.  And,  Aakhirah  is best for  those  who  fear  (Allah  Ta’ala).  What!  Do  you  have  no intelligence!

Rasulullah  (Sallallahu  alayhi wasallam): “The world  and  everything  therein  is  not  worth  the  wing  of  a  mosquito  by Allah”.

The  Qur’aan  and  the  Hadith  are  replete  with  reminders  and  exhortations pointing  out  the  futility  of  the  world  and  the  need  to  be  on  guard  against the  deception  of  worldly  glitter  which  brings  about  forgetfulness  of  the Aakhirah:

Wealth  and  sons  are  the  glitter  of  the  worldly  life;  and  everlasting righteous  deeds  are  best  by  your  Rabb  for  sawaab  and  best  for  hope.”

As  long  as  the  understanding  that  the  world  is  temporary  and  that  we have  to  return  to  Jannat  remains  obscure  and  hazy  to  us,  we  will  lack  the initiative  to  fulfill  the  purpose  for  which  Allah  Ta’ala  has  created  us  and sent  us  here.  As  long  as  our  attention  remains  diverted  from  the  Aakhirah, the  belief  in  our  purpose  of  creation  will  remain  a  long,  distant  and remote belief.

THE  PURPOSE

The  one  and  only  purpose  for  which  Allah  Ta’ala  has  created  us  and dispatched  us  for  a  temporary  stay  on  earth  in  His  Ibaadat.  Hence,  the Qur’aan  Shareef states:

I have not created jinn and man, but that they render Ibaadat to Me.”

There  are  many  dimensions  and  categories  of  Ibadat.  A  Muslim’s  entire life  –  all  aspects  of  his  life,  be  it  material,  spiritual  or  moral  –  operates within  the  confines  of  the  Ibaadat  for  which  Allah  Ta’ala  has  created  him. A  Muslim  venturing  beyond  the  demarcation  of  such  Divine  Ibaadat  which regulates  his  whole  life,  is  guilty  of  transgression  and  rebellion  against Allah  Ta’ala.  It  is,  therefore,  of  fundamental  importance  and  in  the interests  of  our  salvation  in  the  Aakhirah  that  we  understand  well  that  for a  Muslim  it  is  imperative  to  subject  all  facets  of  life  to  the  understanding and  demand  of  the  Shariat.  His  opinion,  whim,  desire  and  interpretation must  necessarily  be  sacrificed  and  abandoned  when  coming  into  conflict with the dictates of the Shariat of Allah Azza Wa Jal.

Since  the  purpose  of  creation  of  mankind  and  jinnkind  and  of  our  sojourn here  is  to  render  Ibadat  –  total  obedience  to  Allah  Ta’ala  –  and  since  our stay  here  is  but for a  while,  it is  only  intelligent  that  we  do  not lose  sight of the  onward  journey,  the  goal  of  which  will  be  Jannat  where  the  total  and perfect  victory  and  prosperity  will  be  attained.  Intelligence  demands  that we  do  not  over-burden  ourselves  with  mundane  and  material preoccupations  which  constitute  impediments  in  our  road  unto  the Aakhirat  Sayyiduna  Uthmaan  Bin  Affaan  (Radiyallahu  anhu)  said  in  this regard:

Verily,  Allah Ta’ala  awarded  the dunyaa  to you  so  that you  may search for  Aakhirah  by  means  of it Allah Ta’ala  did  not give the world  to you  so that you  incline towards  it.  Verily, the world  will  perish  and  Aakhirah will  endure forever. Therefore, do  not let this  perishable abode reduce you  to transgression  nor  permit it  to divert  your attention  from  the everlasting abode. So give priority to  the everlasting over the perishable”.

The  dunyaa  is  the  means  of  attaining  the  Aakhirah  –  the  success  and prosperity  of  Jannat.  It  is  not  the  end  of  our  life.  It  is  not  the  purpose  of our  life.  It  is  a  mere  vehicle  to  transport  us  to  the  next  phase  of  our  march to  Jannat.  Therefore,  it  does  not  behove  us  to  rivet  our  attention  onto  this world  nor  is  it  intelligent  to  expend  all  our  energies,  physical  and  moral resources in the attainment and perfection of our material life.

TAKE ACCORDING TO NEED

Since  the  dunyaa  is  not  our  end  and  goal,  we  are  required  to  take  from  it only  that  much  which  is  necessary  for  our  stay  here  and  which  will  be beneficial  in  our  attainment  of  Jannat.  Thus,  Rasulullah  (Sallallahu  alayhi wasallam)  said:

Have  you  no shame! You  accumulate (in excess) that which  you  cannot eat;  you  build  (mansions)  far  in  excess  to  your  residential needs;  you entertain  long  and  distant  hopes which  you  cannot  attain. Have  you  no shame? O  Mankind!  You  think  that you  are  in  an  abode  of  comfort  and rest  whereas  you  are  on  a  journey. The  speed of  your  onward movement is swift. Therefore, make preparations for the long and difficult journey”.

What  does  the  intelligence  of  the  Mu’min  now  demand?  Rasulullah (Sallallahu  alayhi wasallam)  said:

Verily,  of  the  signs  of  intelligence  is  diversion  from  the  abode  of  deception (i.e  to  turn way  the  attention  from  the  world) and  to  hasten  towards  the everlasting  abode  (Jannat). And,  among  the  signs  of  intelligence is to prepare for the stay in the grave and to be equipped for resurrection.

It  will  now  be  clear,  in  terms  of  Rasulullah’s  (Sallallahu  alayhi  wasallam) exhortation,  that  engrossment  in  the  world  and  hankering  after  material, technological,  economic  pursuit  and  perfection  at  the  expense  of  the Deen  which  is  the  pivot  on  which  the  attainment  of  Jannat  hinges,  is  both unintelligent  and  self-destructive,  besides  the  transgression  of  the  Shariat which such worldly pursuit brings about.

THE  ISLAMIC  ROLE  OF  WOMEN

The  role  assigned  to  woman  by  Allah  Ta’ala  is  essential  for  our  orderly progress  in  the  journey  towards  Jannat.  If  any  cog  in  the  machine  –  in  the engine  of  the  vehicle  –  which  is  to  transport  us  to  Jannat  becomes defective  or  ceases  to  perform  the  function  for  which  it  was  made,  then our  journey  will  become  rough  and  fraught  with  disaster.  The  Shariat  has assigned  the  development  of  the  home  unit  –  the  internal  affairs  of  the home  unit  –  the  internal  affairs  of  the  home  –  to  woman.  This  is  her primary  function.  It  is  of  fundamental  importance  that  she  guards  and protects  that  fortress,  for  she  has  been  appointed  by  Allah  Ta’ala  to captain  that  bastion  of  culture  and  society  which  is  a  vital  aspect  of  Divine Ibadat  for  which  we  have  been  created  and  sent  here.  Neglect  in  that bastion  of  Islamic  civilization  and  Divine  Culture,  viz,  the  Muslim  home, will  bring  about,  not  only  weakening  in  Islamic  social  structure,  but  will cause  the  crumbling  and  total  eradication  of  Islamic  Order  which  is  an important dimension  of Divine  Ibadat  for  which  we  have  been  created and sent  here.  The  consequences  of  this  neglect  are  clearer  than  daylight.  We can  witness  the  havoc  which  the  destruction  of  Islamic  society  has brought  about.  The  story  is  too  bitter  to  be  told.  We  all  know  of  our  utter demoralized  and  degenerate  moral,  spiritual  and  political  condition. Denial  of  this  self-evident  fact  should  be  assigned  to  the  realm  of absurdity.

In  the  discharge  of  her  duty  and  responsibility,  viz.,  the  home  affairs,  it  is essential  that  a  woman  subjects  herself  to  all  the  advices,  exhortations, commands  and  restrictions  of  the  Shariat  of  Allah  Ta’ala.  Emergence  from the  Shar’i  confines  and  prescribed  limits  will  bring  in  its  wake  ruin  and disaster. The  Qur’aan  states:

These  are  the  limits  of  Allah.  Whoever  transgresses  the  limits  of  Allah, verily, has wronged his soul”.

A  healthy  social  structure  –  a  culture  –  a  civilization  –  will  be  an  order which  operates  within  the  confines  of  Islamic  Ibadat  which  covers  the home  life,  the  success  of  which  is  dependant  on  woman  discharging  her role  of  Ibadat.  Any  interference  in  this  Divinely  assigned  role  will  be unlawful.  Any  act  or  activity  which  diverts  her  attention  from  the execution  of  her  primary  function  of  developing  her  home  along  the pattern  commanded  by  Allah  Ta’ala,  will  be  un-Islamic,  transgression  and beyond  the  scope  of  the  Ibadat  for  which  Allah  Ta’ala  has  created  us  and sent  us  here.  It  now  remains  to  be  seen  if  educating  our  girls  along  kuffar lines  and  sending  them  to  kuffaar  institutions  of  learning  –   schools, universities  and  colleges  –  facilitate  or  impede  the  Divinely  assigned  role of  woman,  the  role  which  is  an  essential  cog  in  the  machine  which has  to transport  us  to  our  home  land,  Jannat.  This  will  now  bring  us  to  our  main topic of discussion for which the above digression was necessary.

WHAT  IS  THE PURPOSE OF  WESTERN  EDUCATION

The  actual  purpose  of  mundane  educations  or  of  those  branches  of worldly  education  which  deal  with  materialism,  is  technological  progress which  is  thought  to  be  essential  in  the  acquisition  of  comfort,  peace, prosperity  and  power.  Worldly  education  is  pursued  for  purposes  of livelihood,  attaining  good  and  high-placed  employment  which  promises high salaries and position in worldly society. Viewing  worldly  education  from  this  purpose,  it  is  totally  unnecessary  for Muslim  girls  to  pursue  such  education  even  upon  the  hypothetical assumption  that  the  pursuit  of  such  mundane  education  does  not  entail any  conflict  with  any  principles,  teachings  and  commands  of  Islam.  In reality,  pursuit  of  Western  education  via  the  agency  of  kuffaar  institutions is  littered  with  pitfalls  and  dangers  which  are  most  destructive  to  Imaan and  Hayaa.  Allah  Ta’ala  has  not  assigned  the  role  of  earning  livelihood  on woman.  The  Qur’aan  states  very  clearly:

And men have a rank above women”.

Man’s  position  being  higher  than  that  of  woman  is  further  outlined  in  the following verse  of Surah Nisa:

Men  are  the  rulers  over  women  by virtue  of  the  rank  which  Allah  has assigned  to  come  over  others  and  because  they  spend  (i.e.  maintain financially)  of  their  wealth”.

The  Shariat  has  made  men  responsible  for  the  maintenance  of  women. The  duty  of  earning  the  livelihood  according  to  the  Quraan  is  not  the obligation  of  the  woman.  It  is  the  compulsory  obligation  of  the  husband and  the  father.  The  Qur’aan  confines  the  scope  of  her  role  to  within  the home  environment,  hence  the  responsibility  of  earning  the  livelihood  has not  been  burdened  onto  her.  By  nature  as  well  as  by  the  decree  of  Allah’s Law  she  is  not  suited  to  emerge  from  the  home  and  earn  livelihood.  She has  not  been  cast  into  that  external  mould  by  Allah  Ta’ala  hence  the Shariat makes earning of the livelihood compulsory upon the man.

Now,  since  earning  livelihood  is  not  her  responsibility.  It  is  not  at  all necessary  for  her  to  explore  and  pursue  avenues  of  livelihood  among  such avenues,  worldly  education  is  pursed.  Schools  and  universities  are, therefore,  bridges  in  this  pursuit.  She  is  not  responsible  for  earnings, hence  there  is  no  need  for  her  to  engage  in  worldly  education  designed towards  this  end,  even  if  such  education  could  be  imparted  in  places  and institutions  which  are  free  of  the  moral  and  spiritual  corruption  attendant to  Western  schools  and  universities.  Pursuit  of  such  education  will severely  impede  her  home  activities  and  bring  about  total  disruption  of the  home  which  is  a  unit  of  society.  Disruption  of  these  home-units  will produce  a  society  of  disruption,  chaos  and  degenerations  which  we  are  so much witnessing nowadays.

LIVELIHOOD

Islam  assigns  a  sacred  pedestal  to  livelihood,  so  much  so,  that  Nabi (Sallallahu  alayhi wasallam)  said:

Halaal earning  is  the  compulsory duty after  the  compulsory duty of Salaat”.

Despite  this  importance,  Islam  has  not  made  livelihood  obligatory  upon women.  The  obligation  of  earning  has  been  decreed  upon  men  because involvement  in  this  pursuit  leaves  no  time  for  attending  to  the  affairs  of the  children  and  home  affairs.  Earning  livelihood  will  constitute  a  serious impediment  in  her  duty  to  execute  her  Islamic  duty  to  the  home.  The Shar’i  division  of  duties  is  designed  for  the  healthy  development  of  society within  the  confines  of  Divine  Ibadat  for  which  we  have  been  created  and sent  here.  Livelihood  or  pursuit  of  livelihood  by  woman  will  compel  her  to neglect  her  Divinely  imposed  duties,  bringing  disruption,  transgression and corruption in its wake.

Since  Islam  has  negated  earning  of  livelihood  from  woman,  the transgression  of  her  attending  school  and  university  in  this  quest  is manifest.

ANOTHER PURPOSE  OF  WORLDLY EDUCATION

Another  purpose  of  acquiring  worldly  education  is  not  for  livelihood,  but for  the  attainment  of  some  fame,  glory  and  position  in  society.  This purpose  is  notorious  and  un-Islamic.  It  is  haraam  for  both  men  and women  to  pursue  worldly  education  for  such  a  despicable  purpose.  Those who  embark  on  the  pursuit  of  mundane  education  for  this  reason  are deviated  and  diverted  from  the  Aakhirah  from  the  very  inception  of  their worldly careers.

Since  there  exists  no  worthy  purpose  of  woman  pursuing  worldly education,  there  is  absolutely  no  need  for  her  to  attend  kuffaar institutions of learning.

NOT  ONLY UNNECESSARY

Pursuit  of  worldly  education  and  that  too,  aggravated  by  the  agencies  of kuffaar  institutions,  is  not  only  unnecessary.  When  taking  into consideration  the  evil,  immorality,  kufr,  disruption  of  home-life,  and elimination  of  Islamic  value  which  are  the  resultant  consequences  of  the liberalism  and  kufr  of  un-Islamic  institutions  of  education,  then  without the  slightest  doubt,  it  will  never  be  permissible  for  Muslims  to  send  their daughters to schools and universities.

FUSSAAQ AND FUJJAAR  ASSOCIATION

The  Shariat  commands  that  women  do  not  appear  in  the  presence  of even pious  and  mut-taqi  Muslim  males.  If  this  is  the  Divine  Prescription pertaining  to  female  presence  in  pious  Muslim  male  company,  then  what says  the  intelligence  of  the  Mu’min  when  his  daughter  is  projected  into the  association  of  kuffaar  –  atheists,  drunkards  and  fornicators?  Hajj  is  a duty  obligatory  upon  both  men  and  women.  But,  in  the  absence  of  a mahram  (a righteous  male  escort within  the  prohibited  marriage category) it  is  not  lawful  for  a  Muslim  female  to  go  for  even  this  great  Ibadat  of  Hajj which  is  a  fundamental  of  Islam.  What,  then,  will  be  Islam’s  attitude towards  an  association  in  which  the  daughters  of  Mu’mineen  are entrusted  to  the  care,  direction  and  tutelage  of  kuffaarfussaaq  and fujjaar  constantly  engaged  in  schemes  to  plunder  and  pillage  their  shame, modesty, chastity and Imaan? Consult your heart and your Imaan!

If  a  blood-uncle  or  blood-brother  of  a  woman  happens  to  be  a  faajir (immoral  person)  and  a  fasiq  (transgressor  of  the  Shariah)  then  it  is  not lawful  for  the  Muslim  niece  and  sister  to  travel  in  the  accompaniment  of such  men  of  irresponsibility  and  immorality.  Yet,  Muslim  parents  of  today think  nothing  of  assigning  their  daughters  to  the  care  of  kuffaar  in institutions  of  kufr  where  Iman  is  constantly  exposed  to  the  pressure  of kufr and immoral indoctrination.

The  evil  and  immorality  which  stem  from  Western  institutes  of  learning are  too  well  known  to  require  any  elaboration.  The  kuffaar  press  is  replete with  reports  of  vice  and  immorality  perpetrated  at  Western  schools  and universities.  So  contagious  is  the  malady  of  immorality  of  kuffaar institutions  that  of  late  we  are  witnessing  the  perpetration  of  such  vice and  immorality  even  in  madrassahs  where  these  children  schooled  in Western  institutions  come  for  Deeni  Ta’leem.  Elsewhere  in  this  article  is a  report  on  the  perpetration  of  such  immorality  inherited  from  the institutions of the kuffaar.

The  illegitimate  birth  rate  at  Western  schools  is  on  the  rise,  yet  Muslim parents  choose  to  remain  blind.  Since  schools  and  universities  are considered respectable  institutes  of “Learning”,  Muslim  parents  eject their daughters  from  the  home  environment  and  throw  them  to  the  wolves  of kufr  and  immorality  in  the  schools  and  universities  of  fisq  and  fujoor. What  answer  will  you  give  unto  Allah  Ta’ala  for  devising  this  rape  of  your own  daughter’s  modesty  and  hayaa?  Parents  should  hang  their  heads  in shame.  They  cannot  escape  the  Divine  Punishment,  the  first  effect  of which  they  will  experience  right  here  on  earth  –  the  abode  to  which  we have been sent for Ibadat and Zikrullah.

DESTRUCTION  OF  HAYAA

Rasulullah  (Sallallahu  alayhi wasallam)  said:

Hayaa (natural shame and modesty) is a branch of Imaan”.

This  branch  of  Iman  is  to  be  found  more  developed  in  Muslim  women than  in  men.  It  is  a  natural  weapon  which  Allah  Ta’ala  has  given  them  as  a fortification  against  the  satanic  onslaught  of  evil  and  immorality.  But, schools  and  universities  are  the  very  antithesis  of such  Islamic  and  Imaanic Haya.  Schools  and  universities  utterly  destroy  this  Haya  substituting  in  its place  gross  shamelessness  which  is  so  much  responsible  for  the  profusion of sexual offences and immorality witnessed today.

Elimination  of  shame  and  modesty  is  supplanted  by  immodesty  of  the worst  type.  It  will  therefore  be  seen  that  women  from  whom  modesty  has departed  are  the  most  audacious  in  shamelessness.  Islam  has  said  that woman  is  “aurah”  –  a  person  to  be  away  from  public  gaze.  Her  body  is  an object  of  concealment  in  the  words  of  Rasulullah  (Sallallahu  alayhi wasallam),  but  parents  are  responsible  for  projecting  and  exposing  their daughters  by  sending  them  to  schools  and  universities.  The  Qur’aan Shareef commands:

And  cling  to  your  homes,  and  do  not  exhibit  (yourselves,  O  daughter  of Islam!)  like the  exhibitions  of  the  times  of  Jaahiliyyah  (ignorance  of  pre-Islamic time)”.

At  schools  and  universities  they  are  tutored    to  exhibit  themselves,  to display  their  “aurah”,  to  fling  their  arms  and  expose  their  legs shamelessly.  Recently  in  a  secular  school  with  a  predominant  Muslim attendance,  our  daughters  participated  in  a  zina  display  of  an  exhibition known  as  “drum-majorettes”.  Does  your  Imaan  instruct  you  to  ruin  your daughter’s  hayaa  and  chastity  by  the  perpetration  of  such  vile  aspects  of zina?  Does  your  Imaan  command  you  to  reveal  your  daughter’s  aurah  in this  gruesome  and  immoral  display  of  body  revelation?  You,  the  parent, will answer  unto  Allah  Ta’ala.

Even  forms  of  pure  Ibadat  which  necessitate  emergence  from  the  home have  not  been  made  obligatory  upon  women  since  emergence  from  the home  impedes  the  orderly  operation  of  her  home  affairs  and  it  wroughts destruction  to  the  natural  hayaa  of  women.  We,  therefore,  see  that  the Shariat  has  not  ordered  them  to  perform  Salaat  in  jamaat,  nor  is  Juma Salaat  Waajib  upon  them.  These  constitute  essential  and  vital  forms  of Ibadat  for  males.  When  such  is  the  attitude  of  Allah  Ta’ala,  viz.,  restricting them  from  public  performance  of  even  vital  acts  of  Ibadat,  then  what  will be  the  Divine  Attitude  towards  female  participation  in  activities  which  are neither  commanded  nor  necessary?  What,  indeed,  will  be  Islam’s  attitude towards  female  emergence  from  the  home  to  pursue  worldly  education to which  is  attendant  the  foul  factors  of  kufr,  destruction  of  hayaa  and immorality?

HAPPENINGS  INSIDE  KUFFAAR  INSTITUTIONS

Are  parents  aware  of  the  spiritual  ruin  and  kufr  which  are  being propounded  and  practiced  in  the  schools  and  universities  of  the  Kuffaar? Do  they  know  in  whose  care  have  they  entrusted  their  daughters?  The writers  of  this  article  are  fully  aware  of  the  inside  going-on  prevalent  in schools  and  universities.  We,  therefore,  speak  with  conviction,  firm knowledge  and  the  authority  of  the  Shariat.  What  we  are  claiming  cannot be  dismissed  or  regarded  lightly,  for  this  matter  concerns  your  Imaani  life and your Aakhirah.

From  the  Shariat  point  of  view  all  the  instructors  and  teachers  of  kuffaar institutions  are  fussaq  and  fujjar.  The  exceptions  are  not  considered  here, for  such  exceptions  are  mere  drops  in  the  ocean  of  organized  destruction of  Imaan  and  hayaa.  Islam  emphasizes  self-denial  but  schools  and universities  with  their  emphasis  on  liberalism  propagate  the  doctrines  of self-expression.  Girls  studying  at  such  institutions  are  tutored  to  assert false  independence,  to  exhibit  themselves,  to  express  themselves,  to  vie and  compete  in  affairs  which  the  Shariat  has  imposed  upon  men.  It teaches  them  to  parade  their  charms  and  beauty  whereas  the  Shariat commands  them  to  conceal  their  aurah.  Schools  and  universities  teach them  that  modesty  and  shame  are  psychological  defects  and  barriers  to progress,  but  Allah  Ta’ala  tells  us  that  these  are  virtues  of  a  very  high order.

The  pious  women  are  those  who  are  obedient  (to  their  husbands)  and are  protectors  in  the  absence  (of  the  husband)  of  that  which  Allah  has (commanded) to protect”.

Universities  instill into  her  that she  is  her  own  “boss”.  She  therefore  has  to employ  all  such  means  destructive  to  modesty  and  negatory  of  the restrictions  and  prohibitions  of  the  Shariat.  By  her  attitude  of  selfexpression  she  tries  to  assert  herself,  deceiving  herself  that  she  is  on  par with  the  “fadhilat”  and  rank  Divinely  accorded  to  men.  In  this  process  of self-assertion  she  ejects  herself  from  her  natural  Haya  which  according  to Rasulullah  (Sallallahu  alayhi  wasallam) is  an  integral  part  of  Iman.  Her  end is  disastrous.  Her  disastrous  end  is  being  daily  witnessed,  on  the  streets and  in  the  newspapers;  in  the  cinemas  and  on  the  television  screens;  in her  attitude  towards  home  and  her  Divinely  assigned  role.  Modern woman,  the  product  of  kuffaar  institutions  of  “learning”  has  become  a stranger  to  the  home,  for  she  has  been  schooled  to  detest  the  role  which Allah  Ta’ala  has  suited  and  equipped  her  for. She  thus  detests  children and regards  her  natural  role  of  rearing  children  as  a  detestable  burden.  This  is your modern woman, the graduate of kuffaar “learning”.

Extramural  activities  such  as  sport  are  important  aspects  of  kuffaar schools  and  universities.  This  activity  is  dubbed  “sport”  which  is  defined: “Amusement;  diversion;  fun,  etc.”  The  “sport”  of  the  kuffaar  are  acts which  truly  divert  from  the  remembrance  of  Allah  and  the  Aakhirah. Muslim  girls  participate  in  such  forms  of  amusement  and  diversion  in which  there  are  hideous  exhibitions  of  woman’s  aurah,  the  concealment of  which  is  Waajib.  Islam  advocates  this  concealment,  but  the  sport  of  the schools  and  universities  negates  such  concealment.  Girls  are  instructed  to exhibit  and  demonstrate  their  charm  and  their  bodies  in  totally  un-Islamic and  Haram  displays.  Do  parents  then  think  that  such  exhibitionism  is conducive to safeguarding the morals and hayaa of their daughters?

FUTILITY  OF  WORLDLY  EDUCATION

Insofar  as  women are  concerned  –  Muslim  women  –  the  type  of education provided  in  secular  schools  and  universities  is  absolutely  futile.  There  is absolutely  no  benefit  to  be  gained  by  them  from  such  education.  Muslim women,  in  fulfillment  of  their  divinely  assigned  role  will  have  to  take  up their  positions  as  wives  and  mothers.  It  is  their  obligatory  duty  to  conduct the  home  affairs  within  the  ambit  of  Divine  Ibadat.  In  this  sphere  of  their existence  –  which  is  the  purpose  which  they  have  to  honour  and  fulfill  – neither  mathematics  nor  biology  will  assist  them;  neither  science  nor proficiency  in  the  languages  of  the  kuffaar;  neither  geography  nor physiology.  In  short,  whatever  has  been  acquired  at  schools  and universities  will  be  of  no  aid  to  the  Muslim  woman  in  her  role  as  wife  and mother.  The  over-whelming  majority  of  mankind  go  through  life  without the  aid  of  worldly  education  of  the  kind  catered  for  in  Western  schools and  universities.  Most,  men  even  know  nothing  of  what  they  had  learnt  at school. It is unimportant in our daily lives.

Their  years  of  childhood  and  adolescence  are  squandered  in  the acquisition  of  a  destructive  “culture”  in  the  schools  instead  of  being expended  in  the  acquisition  of  that  knowledge  and  practice  which  will  be beneficial,  not  only  in  this  world,  but  will  be  the  basis  of  salvation  in  the everlasting  Abode  of  the  Aakhirah.  Parents  have  a  compulsory  duty  upon them  to  equip  their  children, not only  their  daughters,  with  the  knowledge of the  Deen  so  that their  lives  ahead could  be  regulated  in  conformity  with the  Shariat.  But,  most  parents  of  these  times  have  chosen  to  advance  the education  of  the  kuffaar  and  equip  their  children  with  the  qualifications  of kufr  learning,  and  in  the  process  they  are  not  concerned  of  the  spiritual disaster and calamity they are inviting upon themselves and their children.

PARENTS  – THE ENEMIES OF THEIR DAUGHTERS

Parents,  in  their  ignorance,  labour  under  the  notion  that  they  are rendering  a  great  service  to  their  daughters  by  sending  them  to  schools and  colleges  but,  in  fact,  they  are  the  number  one  enemies  of  their daughters. In  Majalisul Abrar  it is  stated:

A  friend  of a  man  is one who  strives  to develop  the  Aakhirat  of his friend even  if in  such  striving there  be harm to  the worldly life of his friend. And, the enemy of a  man  is one who  strives  to bring about ruin  to one’s Aakhirat  even  if in  such  striving there  be benefit  to the worldly life of the one concerned”.
In  sending  their  daughters  to  kuffaar  institutions,  parents  are  destroying the  Aakhirat  of  their  daughters  even  though  in  their  short-sightedness, they  discern  worldly  benefit.  In  sending  their  daughters  to  colleges  and universities,  parents  are  digging  the  grave  of  the  Imaan  of  their  daughters. In  Shu’bul Iman  it is  narrated:

Verily,  Imaan  and  Haya  are complimentary  parts, existing  together. The elimination of the one brings about the elimination of the other.”

There  is  absolutely  no  doubt in  the  fact that schools  and  colleges  eliminate the  Haya  of  women.  The  danger  of  the  elimination  of  their  Imaan  is  thus grave  and  real.  Are  parents  then  to  be  considered  the  friends  or  enemies of  their  daughters?  Allah  Ta’ala  commands  parents  in  the  Quraan-e-Kareem:

Save yourselves and your families from the Fire”.

Are  parents  saving  their  daughters  from  Jahannum  by  sending  them  to schools  and  universities?  On  the  contrary,  they  are  hastening  the headlong  plunge  of  their  daughters  into  Jahannum.  You  can  save  your children  from  the  Fire  by  guarding  and  developing  their  Imaan,  not  by destroying  their  Imaan  in  the  guardianship  of  kuffaar  tutors  and  fujjaar instructors operating on a syllabus impregnated with kufr.

NO CONCERN FOR AKHIRAT

It  is  because  of  indifference  towards  the  Aakhirat  that  parents  are behaving  in  such  an  irresponsible  and  un-Islamic  manner  by  sending  their daughters  to  schools  and  universities.  Rasulullah  (Sallallahu  alayhi wasallam)  said:

He  who is  arrested  by  the  love  of  his  world  will suffer  the  harm  of  his Aakhirat. And,  he  who remains  in  love  with  his  Aakhirat  will be in difficulty in his world. Give priority to the Everlasting over the perishable

Here  Nabi  (Sallallahu  alayhi  wasallam)  instructs  the  Ummah  to  opt  for  the betterment  of  the  Aakhirat  even  if  worldly  loss  and  disadvantages  are entailed  in  this  pursuit  of  the  Aakhirat.  The  worldly  life  is  but  a  temporary phase  for  which  we  must  not  exhaust  our  effort  and  morals.  The  Aakhirat is  the  Everlasting  Abode.  We,  therefore,  have  to  strive  in  its  attainment  no matter  the  worldly  setbacks  we  may  suffer  in  this  direction.  Hadhrat Salaman Faarsi (Radiyallahu  anhu) said:

When man  detests  worldly  affairs,  then his  heart  becomes illumined with hikmat (wisdom) and  his  limbs  become  active  in  the  Divine  Ibaadat. Therefore give priority to the everlasting over the perishable”.

You  parents  must  now  beware.  You  are  paving  the  way  for  destruction  of your  daughters’  Imaan  and  Aakhirat.  You  will  be  answerable  to  Allah Ta’ala,  but  even  before  having  to  answer  to  Allah,  most  parents  will witness  the  spiritual  disaster  which  school  and  university  education  will bring upon their daughters.

PHYSICIAN  AND ISLAMIC  PROPRIETY

The  free,  unrestrained,  and  erotic  routine  medical  examination  by  male doctors  of  female  “patients”  is  a  practice  contrary  to  the  teachings  and spirit  of  the  Shariah.  Like  Islam  places  restrictions  on  male/female relationships  in  other  spheres  of  life,  so  does  it  in  the  medical  field.  The doctor  by  virtue  of  his  qualification  as  a  medical  practitioner  is  not exempted  from  the  Islamic  restrictions  of  Hijaab.  In  Islam,  medicine  is  not a license to ignore the Purdah restrictions.

Muslim  doctors  have  to  bear  in  mind  that  their  first  allegiance  is    unto Allah  Ta’ala  and  His  Divine  Shariah  and  not  to  “medicine”  and  the “medical” ways  and  customs  of  the  Kuffaar.  The  tenets  of  the  “Hippocratic oath”  –  whatever  the  oath  enshrines  –  has  no  preference  and  importance whatever if these are in contradiction of Islam.

According  to  the  Shariah  the  male  doctor  is  not  at  liberty  to  view unnecessarily  any  part  of  the  female  body.  The  Shariah  emphasizes  that wherever  possible  women  patients  should  seek  women  doctors.  In  the absence  of  a  female  doctor  then  only  should  a  woman  report  to  a  male doctor for treatment.

NO FACET

The  Muslim  physician  when  examining  females  should  not  adopt  the  ways and  mannerisms  of  non-Muslim  doctors,  but  should  fear  Allah  Ta’ala, observe  propriety  and  proceed  with  his  examination  endeavouring  to observe  the  Islamic  Hijaab  restrictions  to  the  very  best  of  his  ability.  The shariah  has  left  no  facet  of  our  life  undefined.  Rules  have  been  prescribed by  the  Shariah  for  physicians  when attending to  female  patients. The  great Islamic  Book  of Law,  Hidayaah,  states:

It is permissible for the  physician  to look at the  affected  part  (of the female body) because of  necessity. It is  preferable  that he administer the treatment of the female (patient) through the service of woman. If this (the obtainal  of the services  of  a  lady) is  not available then  it (is incumbent) that  the entire body  (of the female patient) be covered  and that only the affected  part  be exposed.  He may then (i.e. after covering the entire body  of the female patient) look (at the exposed  part) inhibiting his gaze to the best of his ability”.

In  short,  only  that  extent  of  the  body  is  to  be  exposed  which  is  absolutely  necessary.

EROTIC  CONTACT

The  shariah  is  well  aware  of the  sexual misdemeanours  which  could  result from  the  uninhibited  examination  of  female  by  male  physicians,  hence  the restrictions.  Doctors  too  are  aware  of  this  fact  –  “erotic  contact”  with patients  –  which  has  been  well-established  by  surveys  conducted  by doctors  themselves.  One  such  survey  revealed  that  13  percent  of  460 doctors  who  participated  in  a  confidential  survey  confessed  “erotic contact”  with  patients  .  What  is  “erotic  contact”?  According  to  Professor Sheldon  Kardner  and  Dr.  Ivan  Mensch  who  organized  the  survey  of  the medical  doctors’  erotic  antics  –  “erotic  contact”  with  patients  “meant everything  from  kissing  to  canoodling  to  sexual  intercourse”.  This  study was done at the University of California, Los Angeles.

REPORT

A  report  on  the  erotical  behavior  of  the  medical  practitioners,  which appeared  in  the  “Sunday  Times”,  goes  a  long  way  to  prove  that  the observance  of  the  Shariah  rules  of  Hijaab  by  both  Muslim  doctor  and patient  is  of  vital  importance.  Muslim  women  should  fear  Allah  Ta’ala  in this  regard  and  visiting  a  male  doctor  should  be  the  last  –  very  last – resort.

A  word  of  soothing  and  healing  Islamic  advice  (in  which  there  is  “Shifa”) for  Muslim  ladies:  if  you  observe  the  Divine  Purdah  restrictions  rigidly eliminating  the  visiting  to  doctors  for  every  minor  illness,  Allah  Ta’ala  will preserve  you  and  cure  you  of  the  ailments  which  befall  those  who  are reckless  in  discarding  the  Shariah  Laws  of  Purdah.  Allah  Ta’ala  is  “Shaafiyul Mardh” – the Curer of illness.

LETTERS  TO THE EDITOR
Why single  out women?

This  letter  refers  to  all  the  millions  of  articles  published  every  day  by  the concerned  brothers  who  seem  to  have  nothing  better  to  do  with  their time  other  than  instructing  women  about  how  to  dress,  how  to  behave, and so on. Surely man is no mediator between Allah and a woman.

It  is  true  that  a  woman  should  dress  respectable  and  should  never intentionally  wear  clothes  that  would  make  her  look  desirable.  But  is  it right to  label  a  woman  as  not being really  Islamic  just because  she  chooses not  to  cover  her  hair?  I  am  sure  there  are  a  few  women  who  might  even look  better  with  their  hair  covered.  I  know  I  certainly  would  if  I  were  to cover  my  hair  with  a  luscious,  silky  wig!  Wouldn’t  intentions  be  important in  this  case?  Anyway,  why  should  women  be  always  singled  out  to  follow the  Qur’aan  word  for  word  while  the  rest  of  society  may  do  what  it pleases?  For  example,  do  men  always  lower  their  gazes  when  they  see  a woman. Somehow it seems like they do quite the contrary.

Being  a  student  in  this  country,  I  unfortunately  have  many  opportunities to  notice  how  the  Muslim  “brothers”  behave.  Most  of  them  have American  girl-friends  galore  while  still  making  their  attendance  at  Islamic meetings,  prayers,  etc. when it comes  to  marriage,  however,  they  undergo a  sudden  “change”  in  ideas  ,  fly  home  and  marry  a  pure,  innocent  (and may  I  say  unfortunate?)  girl.  To  top  it  all,  they  have  the  audacity  to instruct  their  wives  to  cover  their  hair,  etc,  etc.  I  have  also  know  many “Muslim”  men  who  enthusiastically  clap  and  dance  with  a  belly-dancer, while  their  wives,  covered  modestly  from  head  to  toe,  try  not  to  look uncomfortable.  Now,  why  doesn’t  somebody  write  articles  about  how these “Muslim Brother’s should behave?

As  for  the  proper  mode  of dressing, there  is  one  more  point I  would  like  to make.  Aren’t  the  clothes  that  Muslim  men  wear,  typically,  tight-fitting. European  –  style  pants  with  shirts  tucked  in  far  more  attractive  than  a woman’s  hair  left  uncovered?  Do  men  have  all  the  monopoly  in  “being attracted”  and  God  forbid  that  a  woman,  too,  may  have  such  feelings therefore,  I  would  like  to  suggest  that  the  next  time  our  concerned brothers  are  about  to  write  articles  or  make  comments  about  how  a woman  should  dress,  they  should  first  look  at  themselves  to  make  sure that  they  are  wearing  robes  like  some  of  the  Arabs,  or  the  loose-fitting tunic outfits that religious Muslim men wear in Pakistan.

VASEERN FIRDAUS, Highland  Park,  New  Jersey Editor  –  we  invite  comments  from  our  readers.  (Reproduced  from  the journal, “Muslim”)

ISLAMIC DRESS:  Our  Comments

The  above  letter  we  have  reproduced  from  the  “Muslim”,  the  journal  of the  Fiji  Muslim  League.  The  letter,  captioned  “Why  single  out  women”, originally  appeared  in  the  journal,  “Islamic  Horizon”.    Comments  have been invited. We give our comments here.

COMMENTS OF PARAGRAPH 1

If  by  “concerned  brothers”,  our  sister  refers  to  any  specific  group  or organization  in  the  United  States  then  we  will  not  contest  her  claim  since there  may  be  some  validity  in  what  she  is  saying.  However,  if  her statement  is  are  remark  made  in  general,  then  we  must  disagree.  In  their Deeni  activities,  men  of  the  truth,  especially  the  Ulama-e-Haqq  do  not concentrate  on  any  one  aspect.  Amr  Bil  Ma’ruf  Nahy  Anil  Munkar  is  a command  of  many  dimensions.  It  may  be  that  because  of  the  excessive prevalence  of  a  particular  sin,  crime  or  un-Islamic  practice  greater attention  be  directed  into  that  direction.  But  such  attention  would  only  be natural,  reasonable  and  in  full  conformity  with  the  Command  of  Allah Ta’ala.  Thus,  “instructing  women  how  to  dress”  will    come  within  the purview  of  the  Shar’i  duty  of  Amr  bil  Ma’ruf  Nahy  Anil  Munkar. Condemnation  of  an    evil  will  be  proportionate  to  its  prevalence  and gravity.

COMMENTS ON PARAGRAPH 2

Our  sister  asks:

But is it right to label  a  women  as  not  being  really  Islamic  just because she  chooses not to cover  her  hair!

Any  “labeling”  shall  be  by  the  command  of  Allah  Ta’ala.  If  Rasulullah (Sallallahu  alayhi  wasallam) has  commanded  anything,  then  neglect  or transgression  of  such  command  will  be  labeled  with  the  appropriate epithet  prescribed  by  the  Shariat.  Therefore,  if  a  woman  or  a  man  for  that matter,  dresses  in  a  way  which  is  in  conflict  with  the  commands  of  Allah Ta’ala  then it shall be  said  that such  action  is  un-Islamic.  As  far  as  a  woman is  concerned,  the  hair  is  part  of  her  “SATR”  (that  part  of  the  body  which must  be  compulsorily  concealed  from  all  ghair-mahaareem).  If  she performs  Salaat  even  in  darkness  and  in  solitude,  enclosed  in  a  room,  but her  head  is  uncovered,  then  her  Salaat  will  not  be  valid.  The  concealment of  her  hair  in  even  Salaat  is  of  absolute  importance.  Without  any  doubt, the  Shariat  commands  its  female  adherents  to  cover  their  hair,  hence, exposure  of  the  hair  will  be  an  un-Islamic  and  forbidden  act.  A  woman guilty  of  such  an  aspect  of  nudity  is  deprived  of  the  blessings  of  Allah Ta’ala.  This  has  nothing  to  do  with  personal  labeling.  It  is  the  command  of Allah  Ta’ala  to  which  all  sisters  must  submit.  It  is  imperative  that  they sacrifice  their  reasoning  and  whimsical  fancies  when  these  come  into conflict  with  the  Deen.

Our  sister  remarks:

I  know  that I certainly  would  (look  better) if  I were  to  cover  my  hair  with  a luscious,  silky  wig!”

If  this  is  a  sarcastic  remark  then  let  us  warn  her  that  she  is  guilty  of mocking  at  a  command  of  the  Deen.  Neglect  or  transgressing  a  command of  the  Deen  is  grave  and  sinful.  But  mocking  and  regarding  light-heartedly a  command  of  the  Deen  is  termed  “istikh-faf”  and  such  istikh-faf  is  kufr which  relegates  one  beyond  the  fold  of  Islam.  If,  therefore,  our  sister made  the  remark  in  jest, mocking at the  Shar’i command  to  cover  the  hair, then  she  should  turn  toward  Allah  Ta’ala  in  repentance  and  renew  her Imaan by proclaiming the Kalimah of Islam.

For  her  benefit  it  is  necessary  that  she  realizes  that  the  “luscious”  looks which  she  speaks  of  will  be  a  dimension  of  zina  if  exhibited  for  any  male other  than  her  husband.  The  meaning  of  “covering  the  hair”  is  not  covering  it  with  some  object  like  a  “luscious-looking  wig”  which  negates the  very  purpose  of  concealment.  Covering  the  hair  means  total concealment  –  concealment  designed  to  check  evil  and  degenerate  male glances  and  not  a  form  of  “covering”  devised  to  attract  the  attention  of men  by  means  of  lascivity.  Such  “covering”  is  not    covering  in  Islam.  It  is exposure  and  exhibitionism  which  are  the  opposites  of  Islamic  modesty and shame.

Our  sister  asks: “Anyhow  why  should  women be always  singled  out to follow  the  Qur’an word  for  word  while the rest  of  society  may do  what it pleases?”

We  are  in  full  agreement  with  her  IF  her  observation  refers  to  the  socalled  loud-mouthed,  self-righteous  modernist  Muslim  men  who  although devoid  of  Islamic  knowledge  and  extremely  deficient  in  Imaan  and  Islamic practice,  blare  up  loud  and  long  slogans  of  “Da-wah”  and  “Ummah” programmes.  It  is  never  the  practice  or  the  policy  of  the  true  Standard-Bearers  of  Islam.  The  Ulama-e-Haqq,  to  single  out  women  as  “targets”  of Amr  Bil  Ma’ruf.  Any  reference  to  the  evil  practices  of  nudity  and exhibitionism  perpetrated  by  our  sisters  in  Islam,  is  by  the  natural  and compulsory  function  of  the  Divine  Command  of  Amr  Bil  Ma’ruf  Nahy  Anil Munkar.  Such  Amr  Bil  Ma’ruf  is  directed  at  all  sections  of  the  Ummah  by the  Ulama-e-Haqq.  But,  we  do  agree  that  our  modernist  so-called sympathizers  of  the  Deen  professing  their  concern  for  the  the  Ummah seem  to  be  afflicted  with  the  obsession  of  women.  At  times  they  go  to  the one  extreme  of  breathlessly  attempting  to  expel  woman  from  the  home and  project  her  into  the  Musjid  and  other  activities  under  the  name  of Islam,  and  at  times,  they  veer  to  the  other  extreme  of  SINGLING  out women  for  their  un-Islamic  dress.  But  NEVER  do  they  even  breathe  about the  kuffaar  dress  which  they  themselves  (the  modernist  so-called  da-wah workers)  don.  In  their  imitation  of  kuffaar  dress  no  Muslim  who  happens to  be  a  stranger  will  recognize  them  as  being  Muslim.  These  then  are  the men  guilty  of  singling  out  women  for  directing  their  remarks  about  Islamic dress.  We  shall  go  a  step  further  and  say  that  their  external  condition,  the way  of  dressing,  their  attitude  to  the  Sunnah  of  Nabi  (Sallallahu  alayhi wasallam)  and  their  flirtation  with  kufr  beliefs  demonstrate  their hollowness  and  their  insincerity.  They  single  out  women  not  because  they have  any  concern  for  Islamic  or  the  Hijaab  teachings  of  Rasulullah (Sallallahu  alayhi  wasallam)  but  on  the  contrary,  they  detest  the  fourteen-hundred year  old  teachings  of Islam.  Under  the  name  of Islam  they  seek  to give  respectability  for  the  projection  of  their  obsession  with  women.  What after  all,  could  be  expected  of  the  modernist  so-called  da-wah  exponent smitten  by  Western  influences.  The  Western  man  with  his  culture,  heavily emphasizes  on  female  exhibitionism,  hence  our  modernist  Muslim  dawah  fan  –  he  does  not  have  the  vaguest  conception  of  da-wah  –  in  total and  blind  imitation  of  his  Western  partner  portrays  his  obsession,  but attempts to give it an Islamic tag.

COMMENTS ON PARAGRAPH 3

Our  sister  speaks  of  “how  the  Muslim  brothers  in  the  United  States behave”. 

According  to  her  “most  of  them  have  American  girl-friends galore  while  still  marking  their  attendance  at  Islamic  meetings.” 

What  our sister  has  said  is  no  secret.  This  behavior  of  Muslim  students  and  Muslim men  working  in  the  United  States  and  elsewhere  in  the  Western  world  is exemplary  of  their  hypocritical  behavior.  These  fussaq  and  fujjar  are  the very  culprits  who  sit  at  the  conference  tables  of  “Islamic”  conventions  and “da-wah”  programmes.  This  very  type  of  immoral  character  happens  to  be at  the  head  of  Muslim  governments  of  the  day.  This  very  type  of  traitor  to the  Deen  by  day  sit  at  some  religious  conference-table  propounding  selfrighteously  lofty  slogans  of  da-wah,  unity  and  “Islamic”  brotherhood,  but by  night  he  prowls  the  Western  alleyways  of  gambling-dens  and  brothels.

The  corruption  and  degeneration  of  these  self-righteous  proponents  of da-wah,  unity  and  brotherhood  are  of  such  a  vile  nature,  that  our  sister quite rightly  asks:

Now,  why  doesn’t somebody  write articles  about how  there  ‘Muslim Brothers’ should  behave?”

Sister,  we  share  your  feeling  on  this  question.  Send  us  some  information on  the  un-Islamic  activities  of the  self-righteous  “Muslim  Brothers” and  we promise  you  some  articles.  It  is  essential  that  the  un-Islamic  and  haram nocturnal  and  sleazy  habits  and  practices  of  such  modernists  be  exposed so  that parents  who  send  their  sons  and  daughters  to  study  kufr  education abroad  will  not  be  in  the  dark.  It  is  necessary  that  parents  realize  the corruption which  lies  festering under  the  outer  facade of Western  learning and education.

COMMENTS ON PARAGRAPH 4

Our  sister  writes: “Aren’t  the  clothes  that  Muslim  men  wear,  typically,  tight-fitting, European-style  pants  with  shirts  tucked in  …

Yes,  indeed  such  garments  adopted  by  modern  Muslim  men  and  older Muslim  men suffering from  the  mental disease  of inferiority,  are  in  conflict with  the  type  of  dress  which  Muslim  men  should  wear.  An  Islamic  dress  is one  which  along  with  the  Islamic  requirements  of  humility  and  modesty, serves  the  FUNDAMENTAL  purpose  of  identifying  a  Muslim.  A  Muslim must  be  known  to  be  a  Muslim  by  his  garb.  Islamic  identifying  dress  is among  the  Sha-‘air  of  Islam.  The  modernist  man  is  most  audacious  in  his hypocrisy  to  single  out  women  for  their  un-Islamic  dress  while  he  blindly imitates every aspect of the Western kuffaar.

It  is  in  the  interests  of  their  lowly  desires  to  justify  their  un-Islamic Western-style  dress  because  the  adoption  of  an  Islamic  dress  in  a  fast moving  Western  country  of  sin  will  deprive  them  of  their  “belly-dancers” and  their  “American  girl-friends  galore”.  Islamic  dress,  in  itself,  is  a  great and wonderful barrier to immorality.

Our  sister  concludes  her  letter:

Therefore,  I  would  like  to  suggest  that  the  next  time  our  concerned brothers  are  about  to  write  articles  or  make  comments  about  how  a woman  should  dress,  they  should  first  look  at  themselves  to  make  sure that  they  are  wearing  robes  like  some  of  the  Arabs,  or  the  loose-fitting tunic outfits that religious Muslim men wear in Pakistan”.

We  endorse  this  sound  advice  given  by  the  sister  to  the  “concerned brothers”  of  the  United  States  and  of  other  Western  countries.  It  is  food for  their  thoughts.  It  is  advice  worthy  of  accepting  and  reflecting  on. However,  we  must  add  that,  Al-Hamdulillah,  the  Ulama-e-Haqq  who  will write  and  speak  about  the  immodest  and  un-Islamic  female  dress  adopted by  Muslim  sisters,  are  in  possession  of  this  qualification  stipulated  by  our sister.  Therefore,  should  our  sister  read  any  article  or  comment  by  us  on dress  of  Muslim  women,  then  she  should  not  interpret  it  as  a  case  of “singling  out  women”  and  she  should  also  know  that  we  subscribe  to  the loose-fitting Islamic and Sunnat “tunies” she speak of.

INTERMINGLING  OF  SEXES VICE – The Natural Consequence

A Brother from  Pretoria  writes:

I  must  bring  to  your  notice  a  most  disturbing  event  which  has  overtaken  our  children.  Our  children  today  are  committing  most  un-Islamic acts  in  schools  and  public  places.  Any  advice  given  to  them  is  simply laughed  off.

Last  week  a  few  Muslim  boys  and  girls  at  a  local  Madressa  indulged  in sexual  acts.  I  am  living  in  the  same  area  and  am  utterly  shocked  by  the revolting  crime  committed  by  Muslim  boys  and  girls.  Some  quick  solution must  be  found  to  the  escalating  evil  being  committed  among  our children”.

Our Answer: There  is  no  quick  solution.  The  greatest  blame  lies  squarely  on  the shoulders  of  parents  who  are  responsible  for  the  immorality  in  which  the children  are  groveling.  The  only  solution  to  the  commission  of  immorality and  evil  which  are  assigned  the  status  of  “culture”  in  the  material  society of  today,  is  shame  and  modesty  (Haya)  based  on  Imaan.  No  amount  of advice  other  than  true  fear  of  Allah  and  concern  for  the  Aakhirah  will  be able  to  contain  the  bestiality  of  man.  It  is  only  “natural”  and  logical  and reasonable  that  the  children  should  laugh  off  the  pious  advice  and Naseehat which they regard as a norm of orthodoxy.

What  else  could  be  expected  from  children  whose  shame  and  Imaan  have been  plundered  at  the  behest  of  their  parents?  Do  parents  think  that schools  and    universities  with  their  emphasis  on  nudity  and  liberalism  are bastions  of  Haya  and  chastity?  Do  parents  think  that  institutions  like schools  and  universities  which  instruct  girls  to  fling  their  arms  and  rise their  legs  in  the  air  displaying  their  modesty  and  exhibiting  their  privacy, are  schools  which  will  inculcate  manners  and  decency  into  their  children? Do  parents  think  that  their  daughters  romping  with  kuffaar  boys  at  school will have any sense of Islamic decency and modesty?

You  parents  are  responsible  for  the  spiritual  and  moral  destruction  of  your children.  Do  not  bemoan  the  immoral  fate  which  will  slay  your  children. Do  not  be  perturbed  when  you  find  your  daughter  running  off  with  a  kafir. Do  not  shed  tears  when  you  hear  of  your  daughter’s  illegitimate pregnancy.  You  are  the  cause  and  you  will  be  punished  by  Allah  Ta’ala  for bringing  spiritual  ruin  onto  your  children  by  throwing  them  into  the schools of immorality and kufr.

The  Aakhirah  means  nothing  to  most  parents  today,  Islam  and  Allah  are mere  words  and  remote  beliefs  to  you.  Your  attention  is  rivetted  to material  gain  and  worldly  prosperity,  hence  you  aspire  to  school  your children  in  Western  and  kuffaar  ethics  and  culture,  no  matter  the  spiritual destruction  which  follow  in  the  wake  of  kuffaar  schooling.  You  feel enamoured  by  the  high  marks  your  child  attains  at  school.  You  are  proud of  a  kafir  degree  conferred  on  your  daughter  at  the  university  of  the kuffaar.  But,  you  are  not  concerned  of  the  rape  of  your  daughter’s chastity.  You  are  not    concerned  of  the  elimination  of  the  Haya  which Allah  Ta’ala  has  bestowed  on  your  child.  You  are  not  concerned  about  the Reckoning  which  Allah  Ta’ala  will  demand  from  you.  That  is  because  you are  ignorant of the  Deen.

Brother!  Forget  it!  There  is  no  solution.  The  drift  into  degeneration  and spiritual  and  moral  degradation  must  necessarily  ensue  in  the  wake  of  the immorality  in  which  our  children  are  being  schooled  at  the  institutions  of the kuffaar.

THE ACTUAL  AIM  UNDERLINING  THE  DIVINE RESTRICTIONS  AND  PROHIBITIONS  OF  HIJAAB  IS  TOTAL CONCEALMENT  OF  WOMEN  –  THAT  THEY  DO  NOT EMERGE  FROM  THEIR  HOMES.  THE  MAIN  DUTY  OF WOMEN  IS  TO  ENGAGE  IN  THEIR  DOMESTIC  AFFAIRS. THUS,  TRUE  AND  ORIGINAL  HIJAAB  DIRECTED  BY  THE SHARIAH  IS  HIJAAB  BIL  BUYOOT  (CONCEALMENT WITHIN  HOMES). (Hakimul  Ummah  Hadhrat  Maulana  Ashraf  Ali  Thaanvi (Rahmatullah alayh)

HIJAAB  FOR  SOME  MAHAAREEM

“Uqbah  narrates from  Aamir  (radhiyallahu  anhu) who said  that  Rasulullah (Sallallahu  alayhi  wasallam)  said:  “Beware  of  entry  upon  women  (i.e. sitting  in  their  company  or  meeting  with  them.)” Someone  asked:  “O Rasulullah  (Sallallahu  alayhi wasallam)!  How  do  you  consider  ‘al-hamw?” Rasulullah  (Sallallahu  alayhi wasallam)  said:  ‘AL-HAMW’  is  Maut (Death).’ “(Bukhari and Muslim)

This  Hadith  has  been  cited  from  the  booklet,  PURDAH  KI  HAQEEQAT  (The Reality  of  Purdah)  by  Hakimul  Ummat  Maulana  Ashraf  Ali  Thaanvi (Rahmatullah  alayh)  Translating  the  word  ‘al-hamw’,  Hadhrat  Maulana Ashraf Ali Thaanvi says: “The husband’s brother or father etc.

The  Arabic  dictionaries  translate  ‘al-hamw’  as:  Father-in-law,  brother-in-law,  male  relation  of  one’s  husband.

Modernists  and  even  some  Molvis  who  are  not  favourably  disposed  to  the Islamic  rules  of Hijaab have  taken  umbrage  on  account of the  father-in-law being  included  in  the  scope  of  the  word  ‘al-hamw’.  The  views  and  rulings of  the  illustrious  Fuqaha  and  our  Akaabir  Ulama  are  adequate interpretation  of  this  word  and  its  meaning.  The  views  of  modernists  and unqualified persons have no validity in the Shariah.

The  modernists  reject  the  interpretation  of  the  authorities  of  the  Shariah on  the  basis  of  marriage  not  being  valid  with  the  father-in-law.  Since marriage  is  not  valid  with  the  father-in-law,  it  is  argued  that  all purdah/hijaab  restrictions  between  a  man  and  his  daughter-in-law  fall away.  But  this  argument  is  palpably  baseless  and  devoid  of  Shar’i substance.

MEANING  OF  HIJAAB

Many  people  understand  Hijaab  to  be  confined  to  wearing  of  a  veil  to conceal  the  face.  But  this  is  a  misunderstanding.  The  Niqaab  (facecovering)  is  simply  an  item  of Hijaab.  Hijaab is  not  restricted  to  the  niqaab. Thus,  when  it  is  said  that  there  should  be  hijaab  between  a  man  and  his daughter-in-law,  it  does  not  necessarily  mean  that  she  has  to  appear  in  his presence  with  her  face  concealed  by  a  niqaab,  although  circumstances may even render the niqaab also obligatory for even the father-in-law.

MAHL-E-SHAHWAT

It  should  be  well-remembered  that  if  a  man’s  son  had  not  married  a certain  woman,  it  would  have  been  lawful  for  his  father  to  have  married the  woman.  Marriage  to  one’s  daughter-in-law  is  prohibited  on  account  of her  marriage  to  the  man’s  son.  But  at  one  stage,  marriage  with  her  was permissible.  This  is  sufficient  evidence  to  indicate  that  in    relation  to  her father-in-law  she  is  mahl-e-shahwat  (a  woman  of  desire,  i.e.  sexual  appeal and  desire).  In  view  of  the  element  of  sexual  lust,  the  shariah  rules  that  if a  man  touches  or  fondles  his  daughter-in-law  with  sexual  desire,  her marriage  to  his  son  is  irrevocable  annulled.  Never  again  can  she  live  with her husband.

Since  marriage  with  her  was  lawful  at  one  stage,  common-sense advocates  caution  –  that  the  man  should  not  be  too  free  nor  in  privacy with  his  daughter-in-law,  nor  see  her  in  any  condition  which  may  excite passion  in  him.  The  consequences  of  such  a  development  are exceptionally  grave.  Numerous  marriages  have  broken  down  and  ended  in misery  and  annulment  on  account  of  such  moral  dismeanours  between men  and  their  daughters-in-law.  Those  who  deal  with  the  social  affairs  of the community are well-informed regarding such matters.

THE  QUR’AANIC  AAYAT

Another  ‘proof’  which  the  modernists  and  short-sighted  learned  men tender  in  their  bid  to  negate  Hijaab  for  the  father-in-law  is  the  Qura’anic Aayat  which  prohibits  marriage  with  the  daughter-in-law.  But  this  Aayat prohibit  marriage.  It  does  not  prohibit  hijaab.  It  does  not  negate  hijaab  for the  father-in-law.  Prohibition  of  marriage  cannot  be  construed  as prohibition  of  hijaab.  A  man  may  not  marry  his  sister-in-law  while  her sister  is  still  in  his  nikah.  While  marriage is  not valid  in  this  case,  it does  not follow  that  Purdah  for  the  sister-in-law  is  relaxed.  Similarly,  a  man  may not  marry  his  wife’s  aunt  while  her  niece  is  still  in  his  nikah.  This  does  not mean that he need not maintain Hijaab for his wife’s aunt.

THE  DETERMINATION FOR HIJAAB

The  factor  of  shahwat  (sexual  desire)  is  the  basis  for  Hijaab.  Wherever there  exists  shahwat,  hijaab  becomes  incumbent  even  if  the  persons happen  to  be  father  and  blood-daughter.  A  girl  who  has  been  sexually molested  by  her  own  father  or  if  he  had  made  any  such  advances  on  her, will  have  to  incumbently  adopt  hijaab  for  him.  She  will  have  to  wear niqaab  and  conceal  her  face  from  even  her  father.  She  may  not  be  alone with  him  in  view  of  his  immoral  conduct.  Similarly,  a  woman  will  have  to maintain  hijaab  for  her  own  brother  who  is  guilty  of  misconduct  towards her.  Such  cases  are  not  isolated,  especially  in  these  times  of  corruption and immorality.

The  following ruling is  stated in  Ahkaamul Purdah:

In  view of the fasaad  (corruption) of the age, the  Ulama  equated  certain mahrams with non-mahrams  on the grounds  of caution,  e.g.  father-inlaw,  the son-in-law of a  young woman, a  woman’s  step-son, a  man’s  stepmother, milk brother etc.  those of experience are aware of the fitnah (of immorality) lurking in such relationships.

Hadhrat  Maulana  Ashraf  Ali  (Rahmatullah  alayh)  says  his  Bayaanul Qur’aan:  

However, in  view of the fitnah of the times, some Fuqaha  have prohibited privacy with Musaaharah and Radha.

Musaaharah  refer  to  in-laws.  Radhaa  refers  to  relationships  created  by breast-feeding.

Addur-rul-Mukhtaar  states:

To  be alone with a  mahram  is permissible except  with a  Radhaai’ sister and a young mother-in-law.”

Although  marriage  with  one’s  milk-sister  and  young  (or  old)  mother-in-law is haraam, hijaab is necessary.

Shaami states:

If the mother-in-law is  young  and  the neighbours  fear fitnah between them  (i.e. a  man  whose wife has  died  and  his  mother-in-law)  they have the right of preventing her from (living) with him.”

In  Azeezul Fataawa  it  is  mentioned: “…But in  places  of fitnah and  when there  is fear of fitnah (sexual misconduct) the Fuqaha  have ordered  the adoption  of purdah for even mahaareem, as is mentioned in Durr-e-Mukhtaar.”

Mahaareem are such persons with whom marriage is not valid.

Imdaadul Mufteen says: “The basis  of the mas’alah of Hijaab is fitnah.  Precaution  (in regard  to the institution of Hijaab) is proportionate with the element of finah.”

To  close  the  avenue  of  fitnah  (immoral  conduct),  the  Shariah  even  cancels the  right  of  custody  of  a  minor  girl,  which  certain  relatives  have.  In  certain cases,  the  blood-brothers  of  a  minor  girl  have  the  right  of  custody  of  her  if her  parents  have  died.  In  some  cases,  this  right  devolves  to  her  paternal uncles. However,  the  Shariah  rules:

If the brothers  and  paternal  uncles  are not trustworthy  regarding the person  of the girl or regarding her wealth, she  shall  not be assigned  to them.” (Shaami)

MORAL DEGENERATION

In  these  times  of  moral  degeneration  when  Muslims  have  largely  adopted the  libertine  culture  of  the  western  kuffaar,  the  rulings  of  the  Fuqaha regarding  hijaab  for  the  father-in-law  and  other  relatives  of  a  similar category  have  greater  emphasis.  In  view  of  the  preponderance  of  fisq  and fujoor  and  weakness  in  the  Imaan  of  people,  and  of  sexual  misconduct between  men  and  their  daughter-in-laws,  men  and  their  young  stepmothers,  men  and  their  step-daughters  etc.,  it  is  necessary  that  extreme caution  be  practiced.  Women  should  not  be  in  privacy  with  their  fathersin-laws.  They  should  maintain  a  respectable  distance  from  them  and  not be  free  with  them.  Those  who  cast  caution  overboard  and  ignore  the ruling  of  the  authorities  of  the  Shariah  expose  themselves  to  the  snares  of shaitaan and the nafs.

While  the  Shariah  allows  a  woman  to  travel  with  a  mahram  (a  male relative  with  whom  marriage  is  not  permissible),  there  are  exceptions  to this  rule.  If  the  mahram  is  not  a  pious  and  a  conscientious  person,  a   woman  may  not  go  on  a  journey  in  his  company  even  if  he  happens  to  be her father or brother or son.

The  purpose  of  a  mahram  is  to  ensure  that  the  honour  and  Purdah  of  the woman  are  protected.  If  a  mahram  is  to  ensure  that  the  honour  and Purdah  of  the  woman  are  protected.  If  a  mahram  is  unable  to  fulfill  this function  or  if  he  lacks  sufficient  piety  or  understanding  of  the  incumbency of  Hijaab,  a  woman  may  not  travel  with  him.  In  reply  to  a  question  the following answer  appears  in  Fataawa  Rahimiyya:

…  The condition  of the (the permissibility) of travelling with a  mahram is  that there  should  be no  fear of fitnah (i.e. misconduct from  the mahram). The mahram  should  be pious  and  steadfast on  the Shariah. He should  not be a  faasiq. According to  the Shariah it is not permissible (for a  woman) to  travel  with  a  careless  mahram. (citing from  Shaami, Fataaqa  Rahimiyya  continues) :  ‘And  neither a  faasiq (i.e. it  is  not permissible for a  woman  to travel  with a  faasiq mahram). This  includes her husband and (any) mahram.”

Shaami states: “…  On account of not safeguarding her. The fassiq is  one who  lacks honour. It is the same even if he happens to be the husband.”

Since  the  fassiq  mahram  will  not  execute  the  function  of  safeguarding  the woman’s  honour  and  hijaab  as  imposed by  the  Shariah,  travelling with  him is  not  permissible.  Thus,  on  account  of  the  fisq  of  a  mahram,  a  woman  is not allowed by  the  Shariah  to  go  on  a  journey  with  such  a  mahram.

A  father-in-law  too  is  not an  adequate  mahram  for  a  woman  going  for  Hajj or  on  any  other  journey.  Even  if  the  father-in-law  is  not  a  faasiq,  the element  of  shahwat  is  a  fitnah.  A  woman  may  therefore  not  go  in  the company or her father-in-law on a journey.

CALAMITY  OF  DISCARDING  HIJAAB

Shar’i  purdah  is  based  on  the  principle,  the  introduction  to  haraam  is  also haraam  as  well  as  on  the  principle  of  closing  the  avenue  of  vice  and immorality.  Abandonment  of  purdah  leads  to  involvement  in  the promiscuous  mingling  of  sexes,  the  immoral  consequences  of  which  are too  well-known  to  require  any  elaboration.  Everyone  is  aware  of  the  vice and  immorality  rampant  in  the  western  world.  The  physical  and  spiritual fibre  of  mankind  are  laid  to  utter  waste  and  ruin  by  the  debilitating  and disastrous effects of sexual misconduct arising in the wake of promiscuity.

The  part  of  the  human  body  which,  according  to  the  Shari’ah,  has  to  be compulsorily  concealed  is  called  aurah.  After  a  person  accepts  imaan,  the very  first  practical  injunction  applicable,  is  concealment  of  the  aurah.  This was  an  incumbent  duty  from  the  very  inception  of  creation.  In  every Shari’ah  from  Adam  (alayhis  salaam)  to  Rasulullah  (Sallallahu  alayhi wasallam) covering  the  aurah  was  fardh  (compulsory).  Even  for  an  age after  the  inception  of  the  revolution  of  libertinism  and  Satanism  in  the western  world,  even  non-Muslims  were  observing  greater  purdah  and modesty  in  attire  than  westernized  Muslims  of  the  present  age  in  which Zina  dominates  in  varying  degrees.

While  the  actual  act  of  fornication  is  still  frowned  on  by  westernized Muslims,  zina  of  the  eyes,  zina  of  the  ears,  zina  of  the  hands  and  zina  of the  heart  are  no  longer  regarded  as  acts  of  vice  and  immorality.  The restrictions  of  the  Shari’ah  in  this  sphere  are  not  only  ignored,  but  are mocked  and  openly  rejected  despite  the  Qur’aanic  and  Hadith  emphasis on hijaab and segregation of the sexes.

SPIRITUAL  PURITY

Hijaab  (purdah)  is  a  Divine  imposition  calculated  for  the  maintenance  of Islamic  human  fibre.  This  fibre  remains  intact  and  develops  only  with spiritual  purity.  Without  Hijaab  spiritual  purity  and  progress  are impossible  –  unattainable  goals.  In  this  regard,  the  Qur’aan  Majeed declares:

O  Wives  of  the  Nabi!  You  are  not  like any  other  women.  If  you  fear, then  do  not  speak  in  alluring  tones  (with  men),  for  he  in  whose  heart there is the disease (of lust) will desire. And speak intelligently (Aayat 32 Surah Ahzaab)

And  remain  resolutely  in  your  homes  and  do  not  make a  display (of yourselves)  like  the display of  jaahiliyyah.  Establish  Salaat,  pay Zakaat and  obey Allah  and  His  Rasul.  Verily (by these  injunctions)  Allah  only intends  to  eliminate from  you  filth  (immorality),  O  people of  the House! And  He intends  to  thoroughly  purify you.”  (Aayat  33  Surah  Ahzaab)

Thus  spiritual  and  moral  purification  are  the  goals  of  Hijaab.  When  the Qur’aanic  law  of  Hijaab  is  abandoned,  rijz  (filth/immorality)  becomes  the order  of  the  day.  The  catastrophic  consequences  of  immorality  –   moral filth  (rijz)  –  are  too  glaring  and  prevalent  to  require  any  elucidation.  Every intelligent  person  will  acknowledge  that  the  physical  diseases  stemming from  promiscuity  and  the  ascendance  of  vices  pertaining  to  sexual misconduct are the direct product of hijaab abandonment.

SEGREGATION

Notwithstanding  the  piety  and  holiness  of  Rasulullah’s  (Sallallahu  alayhi wasallam)  household, the  Qur’an  commands:

When they (men)  ask  you  for  something,  they (men)  should  ask  you from behind  a  screen.”  (Aayat 54  Surah  Ahzaab)

Even  the  Holy  Wives  of  Rasulullah  (Sallallahu  alayhi  wasallam)  were ordered  to  remain  within  the  confines  of  their  homes  within  the  ambit  of Hijaab.  When  there  was  a  need  for  a  Sahaabi  to  enquire  about  anything from  the  Wives  of  Rasulullah  (Sallallahu  alayhi  wasallam),  he  had  to  do  so from  behind  a  screen.  Yet  Muslims  of  this  age  despise  and  even  mock  the Qur’aanic injunction of the segregation of sexes.

In  this  very  same  Aayat  (No.  54  of  Surah  Ahzaab)  Allah  Ta’ala  states  the reason  for  Hijaab:

This  (i.e.  speaking  from behind  a  screen)  is  purer  for  their  (i.e.  the Sahaabah’s) hearts and your heart (i.e. the hearts of the Holy Wives.)

Now  who  can  claim  greater  Taqwa  and  purity  of  heart  than  the  Sahaabah and  the  Holy  Wives  of  Nabi  (Sallallahu  alayhi  wasallam)?  When  purdah was  obligatory  in  that  noblest  age  on  men  and  women  of  the  highest degree  of  Taqwa  and  holiness,  what  is  the  intelligence  constrained  to uphold in this regard in this age of total corruption and impiety?

ULAMA  AND PURDAH

Even  Ulama  nowadays  are  guilty  of  having  discarded  Hijaab.  Some  even deliberately  mislead  the  public  by  their  presentation  of  an  extremely liberal  conception  of  purdah.  Women  are  enticed  into  the  public  by  a variety  of  ruses  and  stratagems  which  these  Ulama  fail  to  understand  are the  effects  of  shaitaani  deception.  Some  Molvis  invite  women  to participate  in  congregational  Thikr  sessions.  By  this  ruse  women  abandon their  homes  in  conflict  with  the  Qur’aanic  Aayat:  “Remain  resolutely  in your  homes…”  (Qur’aan),  to  participate  in  Thikr  programmes  never designed or even intended for them by Islam. 

Other  Molvis  again  urge  women  to  abandon  their  homes  to  attend Taraaweeh  Salaat  in  the  Musjid  or  in  some  Hall  although  they  are  fully cognisant of the  Shar’i  ban  of female  emergence  from  the  home.  From  the very  age  of  the  Sahaabah  women  were  prevented  from  attending  the Musjid  for  even  the  Fardh  Salaat.  But  they  satanically  lure  women  outside into  the  streets  and  public  venues  in  direct  violation  of  Rasulullah’s (Sallallahu  alayhi wasallam)  exhortation:  

The best  Salaat of  a  women  is  her  Salaat in the  darkest  recess  of  her home.”

Others  again  sever  the  home-ties  of  girls  by  luring  them  into  girls Madrassahs  –  a  system  Islam  has  never  designed  for  females.  In  diametric opposition  to:  “Remain  resolutely  in  your  homes…”  (Qur’aan),  girls  are induced to abandon their homes.

Some  Ulama  while  propagating  a  lukewarm  idea  of  purdah,  excise  Hijaab for  female  relatives  from  the  Islamic  conception  of  purdah.  They  mingle and  speak  freely  with  their  sister-in-law,  female  cousins  and  other  females belonging  to  the  ghair  mahram  category  inspite  of  Rasulullah  (Sallallahu alayhi  wasallam)  rejoinder:  “The  brother-in-law  is  maut  (death).”  Thus purdah  in  this  domain  has  greater  application  and  should  be  strictly observed.  However,  Ulama  are  observed  to  act  in  direct  opposition  of  this Shar’i emphasis.

When  the  Ulama  themselves  are  grossly  and  audaciously  guilty  of  the perpetration  of  purdah  violations,  what  can  be  expected  of  the  general laity?  It  is  appropriate  to  remind  them  that  Rasulullah  (Sallallahu  alayhi wasallam)  said: “When a woman emerges from her home shaitaan lies in ambush for her.

Thus,  whether  her  emergence  from  her  home  is  for  Salaat, Thikr, Tableegh or  any  other  purpose,  shaitaan  stalks  her,  ready  to  entrap  men  into  evil  by his  devious  manipulation  of  the  women  in  the  street.  How  have  our Molvis  failed  to  grasp  this  point  implied  by  Rasulullah  (Sallallahu  alayhi wasallam)?  Any  act  or  activity  dependent  on  the  emergence  of  females  is cursed  and  in  violation  of  Islam’s  code  of  purdah,  except  when  such emergence is a Shar’i injunction, e.g. Haj.

Some Ahaadith  on  Purdah:

1.  “When  a  woman  applies  perfume  and  passes  by  a  gathering  of men,  she  is  like  this  and  that  (i.e. like  an  adulteress).”

2.  “The  gaze  (at  ghair  mahrams)  is  a  poisonous  arrow  among  the arrows  of  Iblees.  He  who  restrains  it  (his  straying  gaze)  for  My  fear, I  shall  exchange  it  for  such  solid  Imaan,  the  sweetness  of  which  he will  experience  in  his  heart,”

3.  “A  Dayyooth  will  not  enter  Jannat.”  The  Sahaabah  asked  “Who  is  a dayyooth?”  Rasulullah  (Sallallahu  alayhi  wasallam)  said:  “A  man who does  not  care  who  (i.e. men)  visits  his  wife.”

4.  “Every eye  is  a  fornicator.”

5.  “The zina  of  the  hand  is  to  touch  (a  ghair  mahram)”

6.  “It  is  better  that  a  steel  rod  be  plunged  into  your  head  than  you touch  a  woman  who  is  not  lawful  for  you.”

7.  “When  a  man  is  alone  with  a  women,  the  third  one  present  is Shaitaan.”

8.  “Beware  of  visiting  women  (who  are  unlawful  for  you).”

9.  “Women should  not  speak  with  men  except  with  a  mahram.”

10.  “It  is  not  lawful  for  a  woman  who  believes  in  Allah  and  the  last  Day TO  ALLOW  ANYONE  ENTRY  INTO  HER  husband’s  home  except  with his  permission.  She  should  not  go  out  of  the  house  against  his wishes,  nor  should  she  obey  anyone  in  this  regard.”

11.  “Women  may  not  emerge  from  their  homes  except  when compelled to (by circumstances).”

RASULULLAH  (Sallallahu  alayhi wasallam)  AND PURDAH

In  a  battle  a  Muslim  valiantly  fighting for  the  cause  of Islam,  was  martyred. When  Rasulullah  (Sallallahu  alayhi  wasallam)  who  was  present  in  the battle,  was  informed  of  this  particular  Sahaabi’s  martyrdom,  he  went  to view  the  slain  soldier  of  Islam.  On  seeing  the  body  of  the  martyred Sahaabi,  Nabi-e-Kareem  (Sallallahu  alayhi  wasallam)  turned  away  his  face and  looked  in  another  direction.  After  a  while  other  Sahaabah  enquired  of the  reason  for  his  action  of  Rasulullah  (Sallallahu  alayhi  wasallam). Rasulullah  (Sallallahu  alayhi  wasallam)  informed  them  that  as  he approached  the  martyr  he  saw  a  damsel  from  Jannat,  the  martyred Sahaabi’s  heavenly  wife,  wiping  the  dust  and  sand  from  the  face  of  the martyr.  Thus,  in  obedience  to  Islam’s  law  of  Hijaab,  Rasulullah  (Sallallahu alayhi wasallam) turned his face away.

This  episode  is  an  adequate  illustration  of  the  significance  and  importance of observing the Shariah’s law of Purdah.

DOCTORS AND PATIENTS  AND TRANSGRESSION

It  has  become  fashionable  in  our  times  for  Muslims  to  employ  male doctors  instead  of  females  on  occasions  of  child-birth.  This  practice  in terms  of  the  Shariah  is  immoral.  The  code  of  Islamic  morality  and  modesty is  very  lofty.  Hayaa (shame  and  modesty) is  a  part or  branch  of Imaan, said Rasulullah  (Sallallahu  alayhi  wasallam).  Practices  which  are  nugatory  of hayaa  are  not  tolerated  by  the  Shariah.  Childbirth  is  no  new  event.  Islam has  its  rules  for  this  occasion  as  well  and  such  rules  were  adhered  to  since the  very  beginning  of  Islam.  There  is,  therefore,  no  need  for  Muslims  to depart  from  the  lawful  Islamic  way  and  adopt  the  styles  and  methods  of the kuffaar.

According  to  the  Shariah,  the  entire  body  of  a  woman  is  Satr  which  should compulsorily  be  concealed  from  all  ghair  mahaareem  males  and  from different  classes  of  people  in  varying  degrees  of  concealment  which  shall be  explained  further  on  in  this  article,  Insha’Allah.  It  is  not  permissible  for a  woman  to  expose  her  satr  even  in  the  presence  of  women.  This,  then will indicate  the  high  degree  of prohibition  for  a  woman  to  expose  her  satr to  males  unnecessarily. And,  in  the  vast majority  of cases  they  are  guilty  of exposing  themselves  unnecessarily  to  male  doctors  because  the engagement  of  male  doctors  in  cases  of  childbirth  is  unnecessary  in  most cases.

Regarding  the  satr,  there  are  various  degrees  of  prohibition  applicable  to different  classes  of  people  (Satr  is  that  part  of  the  body  which  has  to  be compulsorily  covered).  The  further  the  class  of  people  is  from  one,  the severer  will  be  the  degree  of  prohibition.  Where  there  is  an  absolute  need to  reveal  the  satr,  the  classes  of  persons  who  are  allowed  to  view  the  satr of Muslim  women are  listed hereunder  in  order  of priority. First category:  A  Muslim  woman Second  category:  A  Non-Muslim  woman
Third  category: A  Muslim  male Fourth  category:  A  Non-Muslim  male.

Thus,  according  to  the  Shariah,  when  the  need  arises  for  childbirth  or  any other  occasion  which  necessitates  the  exposure  of  a  Muslim  woman’s satr,  it  will  be  obligatory  to  firstly  enlist  the  service  of  a  Muslim  mid-wife or  Muslim  female  doctor.  If  a  woman  in  this  class  is  not  available,  it  will  be necessary  to  engage  a  non-Muslim  female.  If  a  non-Muslim  female  is  not available,  the  service  of  Muslim  male  will  be  enlisted.  If  even  a  Muslim male  doctor  is  unavailable,  then  only  as  a  last  resort  will  a  non-Muslim male  doctor  be  engaged.  Where  the  services  of  one  from  a  higher  class are  available,  it  will  not  be  permissible  to  engage  one  from  a  lower category.  But,  the  deplorable  situation  is  to  bypass  the  first  three categories  and  go  direct  to  the  last  category,  viz.,  kuffaar  male  doctors. This  is  a  major  sin  from  which  Muslims  should  abstain.  From  the  Islamic point  of  view  it  is  most  shameless  and  immoral  to  engage  a  non-Muslim male  doctor  at  the  very  first  instance,  before  even  attempting  to  obtain the  service  of  a  Muslim  female.  This  attitude  mirrors  the  abject indifference  which  Muslims  nowadays  display  towards  the  Laws  of  Allah Ta’ala.

TRANSGRESSION  OF  PURDAH

Commenting  on  the  immoral  practice  of  male  doctors  unnecessarily attending  to  female  patients,  Hakimul  Ummat  Maulana  Ashraf  Ali  Thaanvi (Rahmatullah  alayh) said:
Doctors  when  attending  to female patients, are guilty  of gross negligence. They audaciously view even the parts of the female body which do  not fall  within  their scope  of examination.  An  absolute need will render permissible the viewing of only the affected parts.”

Islam  orders  that  Muslim  women  observe  Purdah  (Hijaab)  for  even  non-Muslim  females.  In  this  regard  the  Shariah’s  law  is  strict.  The  non-Muslim woman falls  in  the  same  category  as  a  man  in  relation  to  the  Islamic  law  of Hijaab.  Thus,  the  Muslim  woman  has  compulsorily  to  cover  her  entire body  in  the  presence  of  a  non-Muslim  woman.  It  is  not  permissible  for  a Muslim  woman  to  expose  even  her  hair  in  the  presence  of  a  non-Muslim woman.

THE  CORRECT  WAY  OF  DRESSING  FOR  MUSLIM  WOMEN

[By  a  Sister  from  Kenya]

At  present  we  are  living  in  an  age  of  electronics  and  computers. Surrounding  us  is  the  very  best  of  technology,  which  is  coming  from  the Western  side  of  the  world.  Everyone  is  struggling  to  catch  up  with  the latest  developments  around  the  globe  and  that  is  why  we  have  to  go  to schools  and  colleges  to  understand  and  learn  them.  Unfortunately learning  the  Western  culture  is  also  a  part  of  the  courses  we  take.  Since almost  the  entire  West  in  on  Muslim,  its  way  of  life  and  our  way  of  life  are poles  apart.  Now  the  Muslim  is  torn  between  two  cultures  and  doesn’t know  which  way  to  follow.  He  is  faced  with  many  questions  and  one  of the  most  debated  question  among  Muslims  today  is:  “How  should  a Muslim lady dress?”

The  non-Muslims  encourage  the  exposure  and  exhibition  of  the  female body  regarding  it  as  a  great  art.  Public  displays  of  female  bodies  in Magazines  like  Vogue  are  considered  artistic  developments.  Careers  like modeling,  acting,  singing  and  dancing  are  shortcuts  for  women  to  become famous  and  rich.  They  design  clothes  for  fashion  which  hint  at  the femininity  of  the  lady  and  emphasize  her  figure.  In  other  words  a  non-Muslim  lady  should  be  ‘dressed  to  attract  and  entice  the  opposite  sex’  at all  times.  Perfume  and  make-up  should  be  her  constant  companions.  She is  adorned  to  attract  the  attention  of  the  people  around  her  so  that  she can be noticed, admired and desired.

Islam  commands  it’s  women  to  cover  themselves  completely  so  that  they do  not  attract  any  attention.  The  Qur’aan  states  in  Surah  Ahzab  verse  59 “Oh!  Nabi!  Say  to  the  believing  ladies  to  draw  over  them  their  outer garments  (or  cloaks)  so  that  they  be  recognized  and  not  molested”. Rasulullah  (Sallallahu  alayhi  wasallam)  says  in  a  Sahih  Hadith:  “Shame  is  a branch  of  Imaan”.  Rasulullah  (Sallallahu  alayhi  wasallam) has  said  that  a lady  who  dresses  and  perfumes  herself  with  the  intention  of  creating interest  in  men  is  according  to  the  Shariah  an  adulteress  and  she  will  be punished  on  the  day  of  judgment  for  committing  adultery  or  Zina.  All  the women-folk  of  Rasulullah  (Sallallahu  alayhi  wasallam)  used  to  put  on  these outer  cloaks  which  is  called  a  Burqah  or  Buibui  or  Jilbaab.  The  Qur’aanic verse  and  Ahaadith  of  Rasulullah  (Sallallahu  alayhi  wasallam)  apply  to  all Muslims  regardless  of  the  generation  they  are  born  in,  not  only  to  the time  of  Rasulullah  (Sallallahu  alayhi  wasallam).  The  outer-cloak  is  of  dull colour  and  extremely  loose  so  that  the  Muslim  lady  is  fully  covered  from head to  toe  and  does  not draw  any  attention to  her  femininity  when  she  is outdoors. However she can dress well for her husband indoors.

The  kuffaar  say  that  Islam  has  enslaved  its  women  by  forcing  them  to  stay in  their  homes  and  cover  themselves  when  they  come  out.  How  very wrong  they  are!  What  have  the  kuffaar  given  their  women:  –  prizes  for displaying  and  exposing  their  bodies  at  the  risk  of  rape  and  molestation, insecurity  of  losing  their  husbands  to  beautiful  mistresses,  constant  battle with  nature  to  look  young  and  pretty  enough  to  keep  her  man  hooked  to her?  On  the  contrary  Islam  elevates  its  women  to  the  peak  of  respect  and saves  women  from  disgrace  and  humiliation,  giving  them  a  chance  to  be treated  like  honourable  human  beings  and  not  mere  sex  object  for  the lustful desires of bestial miscreants.

No  doubt  we  should  adopt  from  the  kuffaar  beneficial  technology  but  why should  we  be  led  into  believing  that  their  culture  is  better  than  ours because  it  definitely  is  not!  So  when  the  kuffaar  and  the  unfortunate misled  Muslims  laugh  at  the  covered  Muslim  ladies  calling  them  backward and  fanatical,  we  can  educate  them  on  the  advantages  in  covering ourselves.  Not  only  will  we  gain    true  satisfaction  and  peace  of  heart  by following  the  truth  but  we  will    also  gain  the  pleasure  of  our  Rabb  Who  in turn  will  reward  us  very  handsomely  for  not  forgetting  the  teachings  of Islam  even  15  centuries  after  Rasulullah’s  (Sallallahu  alayhi  wasallam) departure.

All  the  innocent  Muslims  who  have  strayed  from  the  commands  of  Islam should  know  that  the  kuffaar  also  lose  their  respect  for  us  when  they  see us  abandoning  our  culture  and  fumbling  like  lost  sheep  trying  hard  to make  ourselves  at  home  in  their  alien  and  immoral  society.  Allah  says  in Surah  Asr:  “By  the  oath  of  time!  Man  is  in  loss,  except  those  who believe…”  Just  when  will  we  start  believing  and  prevent  ourselves  from incurring  more  loss  and  ruin?  Rasulullah  (Sallallahu  alayhi  wasallam)has said:  “He  who  imitates  a  nation  will  be  raised  with  them  on  the  day  of judgement”.  How  many  of  us  want  to  be  raised  with  the  kuffaar  and  be thrown into the depths of hell with them?

I  hope  with  this  article  Muslim  ladies  will  be  able  to  decide  for  themselves what  sort  of  life  they  want  in  this  world  and  how  they  want  to  be  treated on the Day of Judgement.

THE BEST TREASURE

The most valuable treasure on earth is a virtuous wife. (Hadith)

WOMEN OF PIETY

I  take  oath  by  Allah  and  say:  Give  women  Deeni  education  and  then  see their  superiority.  You  will then witness  in  them  intelligence,  understanding and  even  accomplishment  in  such  worldly  affairs  which  pertain  to  them. Women  who  possess  degrees  of  B.A.  and  M.A.  cannot  vie  in understanding  and  intelligence  with  women  who  have  acquired  Deeni knowledge.  Yes,  in  deception  and  schemes  the  Western  educated  woman may  be  ahead.  But,  remember,  that  words  of  intelligence  will  emanate from only women of piety. – (Hadhrat Masihullah-Rahmatullah alayh)

THE ‘MALE’  WOMAN

Rasulullah  (Sallallahu  alayhi  wasallam)  cursed  the  women  who  imitate males – (Mishkaat)

EVILS  OF IMITATION

– Behaving  like  a  man  can  sometimes  land  you  in  trouble    especially if  you  are  a  woman.  This  is  clearly  shown  in  an  article  in  this month’s  Medical  Journal.  –  (Evening  Post)

– All  kinds  of  problems  are  arising,  physical  and  psychological  –  not to  mention the  sociological  ones  like  the  soaring  female  crime  rate, use  of  bad  language  and  blatant  use  of  sexuality.

– Women  are  drinking  more,  smoking  more  and  the  graffiti  in women’s toilets  is  as  bad  as  it  ever  was  in  the  men’s.

– Along  with  all  this,  women  are  suffering  more  and  more  from  male diseases  such  as  heart  attack,  lung  cancer  and  emphysema.

According  to  the  article  in  the  Medical  journal  these  evil  are  the consequences  of  the  “liberation”  of  women.

It’s  all  to  do  with  moving  into  the  men’s  world  and  over-running the  traditional  sexual  barricades,  says  the  journal”.  –  (  Evening Post)

– At  the  bottom  of  it  all  is  the  pill,  which  liberated  women  in  a positively  practical  way  and  following  hard  along  this  path,  came women’s  Lib,  which  sought  to  capitalize  on  the  new  liberation.  – (Evening  Post)

The  article  asks:  “What’s  been  the  result?”  …  a  transformation which  necessitated  abandoning  the  traditional  female  role  of gentleness,  submissiveness  and  dependence.  Men  confronted  by the  transformation  have  become  less  dominant”.  –  (Medical Journal)

THE  DISEASE OF  LIBERALISM

The  liberalism  and  immorality  of  kuffar  schools  are  fast  overtaking  the Muslim  community  of  this  country.  The  disease  of  shamelessness  which  is a  consequence  of  the  annihilation  of  Imaanic  Haya (Shame  and  modesty) has  become  an  accepted  norm  of  respectability  to  many  Muslims. Practices  which  Nabi  (Sallallahu  alayhi  wasallam)  described  as  “zina” (fornication)  are  nowadays  accepted  as  part  and  parcel  of  our  society integrated  into  the  civilization  of  the  kuffar.  And,  worst  of  all  is  the complacency  and  acquiescence  of  those  who  are  supposed  to  be  the standard  bearers  of  Amr  bil  ma’ruf  nahy  anil  munkarZina-exhibition  has become  so  much  an  accepted  practice  that  even  Ulama  are  turning  a  blind eye  and  maintain  silence  in  the  face  of  the  satanic  onslaught  of modernism.

FEMALE EXHIBITION

O  Nabi!  Tell  your  wives,  your  daughters  and  the  women  of  the  Believers to  draw  over  them  their  outer  garments  (thus  concealing  their  bodies). That  is  the  least  (sign)  of  their  recognition  so  that  they may  not  be molested  (by  hooligans  and  immoral  men)”.  –  (Qur’an,  Surah  Ahzaab)

And  remain  within  your  homes  and  make  not  an  exhibition  (of yourselves)  like  the  exhibitions  (of  the women)  of  the times  of ignorance” – (Qur’aan, Surah Ahzaab)

Regarding women on  the  streets,  the  Medical  Journal says:

One  of  the  major  problems    created    by  the  lack  of  respect  men  now  have for  women,  by  their  presence  on  the  streets  going  to  and  returning  from work  and  by  their  propensity  to  dress  provocatively  has  been  the  rising incidence of rape”.

The  established  result  of  female  emergence  onto  the  streets  in contradiction  of  the  Qur’aanic  command  to  “remain  within  your  homes” and  female  exhibition  in  contradiction  of  the  Qur’aanic  command,  “make not an exhibition”, is rape and molestation.

OLD  MEN AND PURDAH

Purdah  for  an  old  man  must  be  exercised  to  a  greater  degree.  There  is  a need  to  be  more  careful  because  as  his  other  physical  powers  and  abilities are  weakened  so  too  is  his  ability  to  resist  carnal  lust.  He  is  also  stirred  by lust  and  passion.  He  does  not  regard  his  inclination  (towards  females)  as the  dictate  of  carnal  lust.  He  stirs  his  carnal  lust  by  reflection.  A  young man  after  climax  obtains  carnal  gratification  whereas  the  old  man  does not  attain  sexual  gratification.  His  inclination,  therefore,  towards  females remains  strong  (despite  his  incapacity).  He,  therefore,  continuously ruminates  to  obtain  some  satisfaction.  This  is  the  “zina”  (fornication)  of the heart which the Hadith speaks about. –  [Hakimul  Ummat Hadhrat Maulana  Taanvi (Rahmatullah  alayh]

The Ruling Regarding Women Attending the Masjid

By Mufti Ehzaz Ajmeri

At the outset, it is important to point out the place of women in an Islamic society. Allah has created mankind and He alone knows what is best for mankind. In today’s time people have raised the slogans of women’s rights and gender equality. These slogans might seem true to those who see the role of women as same as men. In Islam, our understanding is that Allah has created men and women differently and both have different roles which are complimentary to each other. Allah has kept it in the nature of man to be brave, bold, and take responsibility over the family’s affairs while it is in the nature of women to have modesty, gentleness, and softness. Shari’ah has stipulated the roles for each according to their nature. Men are responsible for earning an income, providing shelter, and security for his family. Shari’ah understands the temperament of women and caters for it. Therefore, it is not required from her to leave her house and step into this immodest world to earn her own living or provide shelter for herself. At the same time, Shari’ah does not prevent women from earning her own income, on condition that no laws of Shari’ah are violated.

It is clear from this that it is a general rule to remain in the confines of her home based on the feminine nature of women. Shari’ah has also considered circumstances based on need and necessity.

In view of the fitnah and immoralities of the time, a woman should not attend the masjid. Shari’ah has not made it compulsory upon her to perform salah with congregation. She could perform salah by herself. There is no compelling need for her to attend the masjid. There is no need to bend this rule as in the case of a woman being put in an unwilling situation to earn an income.

In the time of the Prophet (sallallaahu alayhi wasallam) women had permission to perform their salah at the masjid, but the Prophet (sallallaahu alayhi wasallam) also expressed that it is better for women to perform salah at home instead of the masjid.

عن عمته أم حميد امرأة أبى حميد الساعدى أنها جاءت إلى النبى صلى الله عليه وسلم فقالت يا رسول الله إنى أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معى وصلاتك فى بيتك خير لك من صلاتك فى حجرتك وصلاتك فى حجرتك خير من صلاتك فى دارك وصلاتك فى دارك خير لك من صلاتك فى مسجد قومك وصلاتك فى مسجد قومك خير لك من صلاتك فى مسجدى قال فأمرت فبنى لها مسجد فى أقصى شىء من بيتها وأظلمه فكانت تصلى فيه حتى لقيت الله عز وجل (مسند احمد)

It was narrated from Umm Humayd (radhiyallahu anha), the wife of Abu Humayd al-Sa’idi (radhiyallahu anhu), that she came to the Prophet (sallallaahu alayhi wasallam) and said, “O Messenger of Allah, I love to pray with you.” He replied, “I know that you love to pray with me. However, your prayer in your storage room is better than your prayer in your bedroom; your prayer in your bedroom is better than your prayer in your courtyard; your prayer in your courtyard is better than your prayer in the mosque of your people; and your prayer in the mosque of your people is better than your prayer in my mosque.” [The sub-narrator] said, “She requested that a prayer area be built for her in the deepest and darkest part of her house, and she prayed therein until she met Allah Most High.” (Musnad Ahmad, 6:371)

There is no doubt that in the era of the Messenger of Allah (sallallaahu alayhi wasallam) women were permitted to come to the masjid to perform their salah. This was due to the fact that the Messenger of Allah (sallallaahu alayhi wasallam) was alive and would daily teach new injunctions of Shari’ah. The situation changed after the demise of Allah’s Messenger (sallallaahu alayhi wasallam). A’isha (radhiyallahu anha) states:

عن عمرة بنت عبد الرحمن أنها سمعت عائشة زوج النبى صلى الله عليه وسلم تقول لو أن رسول الله صلى الله عليه وسلم رأى ما أحدث النساء لمنعهن المسجد كما منعت نساء بنى إسرائيل قال فقلت لعمرة أنساء بنى إسرائيل منعن المسجد قالت نعم (صحيح مسلم)

‘Amrah bint ‘Abd al-Rahman narrates that she heard A’isha (radhiyallahu anha) the wife of the Messenger of Allah (sallallaahu alayhi wasallam) say, “If Allah’s Messenger (sallallaahu alayhi wasallam) were to see the condition of the women (of today), he would have verily prevented them from coming to the masjid how the Israelite women were preventing from coming to their place of worship. The narrators say, “I asked ‘Amrah, were the Israelite women prevented form coming to the masjid?” She replied, “Yes”. (Sahih al-Muslim, 4:895)

More than 1400 years have passed by and the fitnas have increased. Immodesty, intermingling of the sexes, crime, etc are prevalent in our societies.

It is not necessary for women to perform her salah in the masjid, but it is wajib to abstain from fitna. In order to abstain from fitna, it will be makruh for women to go to the masjid, whether it be for the daily the salah, Jumu’ah, ‘Id, talim, or to listen to a lecture.
_(AlDurr al-Mukhtar, 1:566)

( ويكره حضورهن الجماعة ) ولو لجمعة وعيد ووعظ ( مطلقا ) ولو عجوزا ليلا ( على المذهب ) المفتى به لفساد الزمان ، – الدر المختار

If a woman has to go the masjid for a genuine reason, e.g. the family is out on the road and need to perform salah, then it will not be makruh (prohibitively disliked) for her to perform salah in the masjid, as this was done out of necessity.

A woman can perform salah at home without any decrease in the rewards. In fact, as stated above, it is more virtuous to perform at home. If it was possible for women to acquire knowledge at home without leaving her house on the same level as the university, then the analogy would have been correct. Nevertheless, if she does not adopt Shari’i purdah and there is a great risk offitna, then it will not be permissible for her to go to university, shopping centers, and other places as well.
_(Fatawa Rahimiyyah, 6:151)

And Allah knows best.

A Muslim Woman: True Architect of an Islamic Nation

A woman, in the pre-Islamic times, had no status of her own. She was considered as a commodity, which could be purchased or sold, deprived of all her rights, her existence being without any consequence in the society. But, when the brilliant wisdom of the Religion of Islam dawned on mankind, illuminating the world, and the entire humanity was inspired by its teachings, the dark clouds of the Days of Ignorance gradually started vanishing from the face of the world. As a result, the Muslim woman emerged in the Islamic society to take her role as a responsible member. She was restored to all her dignity, and enjoyed the rights granted to her in the Holy Qur’an. The Muslim woman, on her part, played a commendable role in the past, by turning out a pious, and a morally sound generation of human beings who were true Muslims. They, in turn, contributed further to the enrichment, growth, and advancement of the Islamic Civilization.

In fact, when a Muslim woman observes the Religion of Islam both in its letter and spirit, she earns for herself the most valuable ornaments of chastity, modesty and self-respect, as a gift from Allah. In her role as a sister, she becomes a person who is the pride of her brother; in her role as a daughter she shields her father against the fires of Hell (if he brings her up with proper Islamic values, provides for her like all the members in his family, and gets her married in a decent way to a Believing Muslim with a good religious background). And, in her role as a wife she becomes a lively companion to her husband, acting as a willing partner in a supporting role, encouraging him to accomplish all his righteous endeavors that he has set out to do. She helps him lead a complete life as his pious and good-mannered wife. In her role as a mother, she bears the most responsible burden in a married life by rearing her children, bringing them up with intense love, immense affection, and constant care along with the right Islamic guidelines. She instills in their hearts and minds, as they grow into their adult lives, the spirit and ethics required for them by the teachings of the Islamic Shariah.

Finally, after she successfully passes through these stages, she is elevated to the highest rank in the Islamic society, and becomes the pioneer in running her household on Islamic teachings, and in turn acts as an important link in shaping up the perfect Islamic society after the teachings of Islam. If she does not fulfill the duties that are required from her by Islam, in her role as a sister, daughter, and a wife, then she risks pushing herself along with her entire family into the abyss of ruin in this world and in the Hereafter.

If a woman gets out of her house unveiled, showing her adornments immodestly, she brings about her own disgrace and self-abasement. If she spends her time in public places and entertainment parks, and lives a life that is solely dedicated in the pursuit of pleasure and entertainment, then she will not have the time to look after the needs of her family who will be totally dependent on her for guidance from time to time, and for their welfare. This will, in turn, render her a complete failure in cultivating their lives as decent human beings and proper citizens of an Islamic society.

We cannot simply understand how a woman who claims to be a Muslim and professes the Religion of Islam, offers all her Obligatory Prayers, and preserves all the fasts in the Month of Ramadan, walks in public places unveiled, completely careless of the Islamic traits that are required from her by the teachings of the Holy Qur’an and the Prophet Muhammad (sallallaahu alayhi wasallam) on the subjects of guarding her modesty and chastity. She should deeply contemplate over the verse of the Holy Qur’an which reads:

“And, say to the Believing women that they must lower their gazes and guard their private parts, and must not expose their adornments, except that which appears thereof, and must wrap their bosoms with their shawls (proper covering).” (al-Qur’an 24:31)

Today, the Muslim women of our society have developed a strong liking for the Western way of life – following the Western women and taking them as their role models. They are seen to adopt for themselves Western dresses without thinking about the unfortunate consequences that may follow as a result. They have started imbibing other improper traits in their character, like freely intermingling with men, earning a livelihood by pursuing careers in order to further material comforts, and participating actively in public affairs. They are throwing all caution to the winds in forsaking other Islamic traits that are required from them by the teachings of Islam. They think illogically, persisting in their erroneous beliefs, that they have touched the highest pitch of their social development and progress in their career by embracing the Western way of conduct in life. Their success and attainments in the vocations of their choice have deluded them into thinking falsely that they have attained the pinnacle of their success and glory by accepting the Western way of life. They have laid themselves, in the process, open to abuse and exploitation by others – unmindful of the other unfortunate consequences that may result to them, and to their family because of their actions.

A woman who totally believes in the teachings of Islam holds the future of the Islamic nation in her hands by molding the character and the destiny of her children on proper Islamic guidelines. The exalted place, which she occupies in her family, is definitely far higher and more dignified for her, if she holds fast to the teachings of Islam in their entirety, than what the Western way of life has to offer her in return. Therefore, we earnestly appeal to our Muslim sisters through these lines to hold fast to the teachings of Islam and protect themselves and their family from ruin, and be careful about the beguiling ways of the Western society- which has already torn apart the basic social fabric of its families, causing a severe division in the human civilization, and driving the whole edifice, on which their society stands, to come crumbling down.

In their failings as a society as a whole, your Western counterparts can never become a role model for you to become successful in your lives, in spite of the material allurements and other social trappings that their life has to offer them. This culture has led to their degradation as a society, and can never act as an example for Muslim women to attain the highest goals of spiritual and material successes in life.

It is our earnest prayer that Allah (Subhanahu Wa Ta’ala) grants wisdom to our Muslim sisters to see the negative aspects of the Western society whose moral and social structure has failed them completely. It is our desire that our sisters-in-Islam know about this fact before it is too late for them.