For a glimpse into the general attitude and Fatwa of the Most Superior and Blessed of Generations (Salaf-us-Saaliheen) with regards to women going to the Eidgah and Masjids, here is the explicit Fatwa of Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad ash-Shaybani (rahmatullahi alayhim) – the three Absolute Mujtahids upon whom the Hanafi Madh-hab is based – declaring the impermissibility of (Tahreem) women going to the Eidgah and the Masjids:
I [Muhammad ash-Shaybani] said: “What is your opinion on women, is it binding on them to come out for the two Eids?” He [Abu Hanifah, Abu Yusuf and Muhammad] said: “There used to be concession (rukhsa) for them in that. But today, I consider that Makrooh (Tahreemi) for them.”
I said: “Do you consider it Makrooh (Tahreemi) for them to attend Jumu‘ah and the prescribed Salah in congregation?” He said: “Yes.”
I said: “Do you give concession (rukhsa) in any of them?” He said: “I give concession (rukhsa) for an aged old woman (al-Ajooz ul-Kabeer) to attend Isha and Fajr and the two Eids. But, as for other than that, then no.”
[Al-Asl of Imam Muhammad ash-Shaybaani who clarifies that “He” refers to all three Imams when no ikhtilaaf between them is cited in the book.]
Take note that this prohibition was initiated during the blessed era of the Salaf-us-Saaliheen by none other than the Sahabah (radhiyallahu anhum), when the “illat” (cause) of the prohibition – i.e. widespread failure to meet strict pre-conditions set by Rasulullah (sallallahu alayhi salaam) himself – was infinitely less pronounced than what it is today.
As the levels of piety of men and women decreased, and the levels of fitnah increased with each subsequent generation, many of the later Fuqaha eventually declared that the original concession (rukhsa) for women attending the Masjid was no longer applicable even to al-Ajooz ul-Kabeer – a woman whose age is in Great-Grandma territory.
A generation after Imam Abu Hanifah, Imam Ahmad ibn Hanbal also re-iterates the very same ruling:
“I heard my father (i.e. Imam Ahmad ibn Hanbal) being asked regarding women’s emergence to the Eid prayers. He replied: ‘No, I disapprove (Tahreem) of it in this age of ours, because they (women) are a fitnah’” [Masaa-il Ahmad ibn Hanbal – compiled and transmitted authentically by the son of Imam Ahmad ibn Hanbal]
In the context of his statement that women are fitnah, the prohibition is self-evidently of the highest degree.
Imam al-Khallal, one of the major students of the sons of Hadhrat Ahmad ibn Hanbal (radhiyallahu anhu) also narrates the same ruling in his “Ahkaam-un-Nisaa”:
“My father (i.e. Imam Ahmad ibn Hanbal) was asked regarding the emergence of women for the Eid prayers. He replied: “As for this age of ours, No. For indeed they (the women) are a fitnah.” [Ahkhaam-un-Nisaa]
For support, Hadhrat Ahmad ibn Hanbal (rahmatullahi alayhi) quotes, with an authentic chain, the following factual observation of one of the great students of the Sahabah (radhiyallahu anhum), Hadhrat Matar al-Warraq (d. 129) (rahmatullahi alayh):
“Indeed the women used to come to the same gathering as men’s. However, as for now (i.e. the Tabi’een era), verily, a single finger from the fingers of a woman casts (a man) into fitnah (i.e. stirs lust/temptation).” [Ahkaam-un-Nisaa]
Our flagrant disregard and discardence of the Shariah ruling on this issue, as represented by the Fatwas above and upheld by the Fuqaha for 1400 years, is just another one of many transgressions recklessly legalized by the Ulama today, due to which Allah’s Wrath and Punishment is currently descending upon every Muslim community in the world today – in varying degrees – in the form of brutal Kuffaar tyrants, armies and mobs, droughts, poverty, and other natural disasters, etc.
FINAL FATWA AND ATTITUDE OF THE SAHABAH (RADHIYALLAHU ANHUM)
No person was closer to Rasulullah (sallallahu alayhi wasallam) or can claim to be more cognizant of the attitude of Rasulullah (sallallahu alayhi wasallam) towards women, than Hadhrat Aisha (radhiyallahu anha). Regarding the prohibition on women going to the Masjids initiated by none other than the Sahabah (radhiyallahu anhum), Hadhrat Aisha (radhiyallahu anha) explicitly states in a Hadith reported by Bukhari, that this ruling was in fact the ruling of Rasulullah (sallallahu alayhi wasallam), which he (sallallahu alayhi wasallam) would have issued based on the new conditions:
“If Rasulullah (sallallahu alayhi wasallam) were to become aware of what the women have now introduced, he would have forbidden them from the Masjid just as the women of Bani Israel had been forbidden. Yahya bin Sa`id (a sub-narrator) asked `Amra (another sub-narrator), “Were the women of Bani Israel forbidden?” She replied “Yes.”‘ (Saheeh Bukhari)
In another narration it states:
“When Ameerul Mu’mineen Hadhrat Umar (radhiallahu anhu) finally enacted the prohibition to prevent women from going to the Masjid, they complained to Aishah (radhiallahu anha). Answering their complaint, Hadhrat Aishah (radhiallahu anha) said: “If Nabi (sallallahu alayhi wasallam) came to know what Umar knows now (of the condition of women), he would not grant you permission to emerge (i.e. to leave your homes and come to the Musjid for Salaat).” (Jaamiur Rumooz)
The following authentic narration which explicitly describes women being expelled from the Masjid by Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu), who was amongst the greatest Fuqaha and leaders of the Sahabah (radhiyallahu anhum), portrays the final attitude of the Sahabah (radhiyallahu anhum) towards women coming to the Masjid:
“I saw Ibn Mas’ood throw small pebbles at women expelling them from the masjid on the Day of Jumu’ah.” [Musannaf Abi Shayba – Saheeh]
In another version of this narration it states that Hadhrat Ibn Mas’ood (radhiyallahu anhu) would call out while throwing the small pebbles: “your Salah in your houses is better!”
After describing what the women of Bani Israeel introduced which resulted in their expulsion from the Masjid, Hadhat Abdullah Ibn Mas’ood (radhiyallahu anhu) issues the following explicit command to the Sahabah (radhiyallahu anhum) and Tabi’een of his era:
“Keep them out from where Allah had expelled them from.” [Tabaraani – Saheeh]
This was by a Sahabi (radhiyallahu anhu) regarding whom Rasulullah (sallallahu alayhi wasallam) issued the following command:
“Hold fast to the instruction of Ibn Umm ‘Abd (i.e. Ibn Mas‘ud).” (Musnad Ahmad, Tirmidhi, Tahawi, Ibn Abi Shayba, and others – Saheeh)
And regarding whom Rasulullah (sallallahu alayhi wasallam) said:
“I am pleased for you with what Ibn Umm ‘Abd (i.e. Ibn Mas‘ud) is pleased for you.” [Mustadrak. Saheeh according to al-Hakim, al-Dhahabi and “shaykh” al-Bani]
And who was regarded as being the closest in resemblance to Rasulullah (sallallahu alayhi wasallam) in conduct and character. Hadhrat Hudhayfah (radhiyallahu anhu) narrates in Saheeh Bukhari:
“Verily, the closest in resemblance to Rasulullah (sallallahu alayhi wasallam), in posture, mannerisms and character is indeed Ibn Umm ‘Abd (Hadhrat Ibn Mas’ood), from the time that he emerges from his house till he returns to it.” (Saheeh al-Bukhari)
The books of Fiqh and Tafseer of the authoritative scholars of all Madh-habs are replete with reference to the final act of the Sahabah (radhiyallahu anhum) eventually prohibiting women from the Masjid. The ikhtilaaf amongst the Aimmah Mujtahideen (the leading Imams of the Salaf-us-Saaliheen) and early Fuqaha on this issue pertained mainly to age-old women (al-Ajooz ul-Kabeer – Great-Grandma age). While some of the Fuqaha permitted Great-Grandmas to attend the mosque for Jam’aat, others restricted the permission only to the night prayers.
However, with regards to younger women, there was eventually a general agreement on the prohibition of their emergence to come to the Masjids. Any narration which indicates that young women attended the Masjid, refers to the early period of the Ummah during which the strict conditions upon which Rasulullah’s (sallallahu alayhi wasallam) initial permission were based, were still being met widely.
THE BASIS OF THE FATWA ON WHICH CONSENSUS WAS BASED
For Fourteen hundred years the Fuqaha have continued to issue the Fatwa of Prohibition on women attending the Eidgah and Masjids, based on the Ijma’ (consensus) of the Salaf-us-Saaliheen, including the Sahabah (radhiyallahu anhum), that the initial dispensation (permission) granted by Rasulullah (sallallahu alayhi wasallam) was completely dependent on the fulfilment of pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself.
Even intellectually deficient ignoramuses have the capacity to understand the simple principle that when the pre-conditions of a particular dispensation are no longer met adequately, the original dispensation no longer applies. Hence, when the pre-conditions for the permission for women to go to the Eidgah and Masjids were no longer being met adequately during the era of Hadhrat Umar (radhiyallahu anhu), the permission was cancelled in phases.
This Fatwa of Prohibition which was upheld by the Fuqaha of all ages, was even recently adhered to rigidly by the relatively few Ulama-e-Haqq (true Ulama) scattered sparsely around the world, including ALL the Akaabir of Deoband, who managed to remain unswayed and unaffected by the tidal wave of feminism, modernism and other kufr ideologies which had begun to engulf the Ummah during their era, and which today have rendered decrepit and laid to waste the vast majority of the Ummah – precisely in conformity with the numerous Ahadith which predict the coming of a time during which the teachings of the pure Deen will have become Ghareeb (lone, strange, forlorn).
But, today self-appointed ‘Mujtahids’ (laymen and ‘ulama’ alike) abound in their thousands, all bloated with a Kibr (satanic pride) and Nafsaaniyat (desires) which lead them to labour under the self-deception that in these worst of times, close to the Hour, Allah (azza wa jal) had specially chosen their ‘blessed’ souls to be granted a “special” understanding of the Deen that supersedes, and even conflicts with the understanding of the Salaf-us-Saaliheen and Fuqaha throughout the course of a period stretching Fourteen hundred years.
In fact, such has been the undeniably far-reaching and pervasive influence of feminism upon this Ummah, the issue of women going to the Masjids has become a useful barometer to distinguish between the droves of feminized self-appointed ‘Mujtahids’ who have mushroomed today, and the extremely few Ulama-e-Haqq remaining today who have managed to remain unscathed and uninfluenced by the unprecedented onslaught of Kufr ideologies, and have thus remained steadfast in upholding authentically the Fatwa of Prohibition of all Four Madh-habs.
The following points will aid further in understanding the Fatwa of the Aimmah Mujtahideen and Fuqaha of the Four Madh-habs with regards to this issue:
(1) Rasulullah (sallallahu alayh wasallam) granted a special concession for women to emerge from their homes to go to the Masjid based on strict pre-conditions which he (sallallahu alayhi wasallam) set, and which were being met widely by the Sahabah (radhiyallahu anhum) – the most blessed and pious society that ever existed. It is futile and an exercise in redundancy to quote later Fuqaha stating this initial ruling of Rasulullah (sallallahu alayhi wasallam). No-one has ever denied that the initial dispensation existed, albeit based on stringent conditions set by Rasulullah (sallallahu alayhi wasallam) himself.
(2) The special concession was NEVER unconditional. It was based on the absence of fitnah and the fulfilment of strict conditions set by Rasulullah (sallallahu alayhi wasallam) himself in numerous Ahaadeeth – conditions that were designed to reduce the possibility of fitnah.
(3) In times of fitnah and failure of women (and men) to fulfil the strict conditions set by Rasulullah (sallallahu alayhi wasallam), upon which the special concession was completely dependent, the special concession automatically drops.
(4) Isolated and extremely rare instances of fitnah which occurred during the time of Rasulullah (sallallahu alayhi wasallam) were not sufficient grounds to deem that fitnah had set in to an extent that demanded the cancellation of the special concession for women’s emergence. Quoting such extremely rare and isolated instances in order to tarnish the era of Rasulullah (sallallahu alayhi wasallam) as an era of fitnah is a deviously brainless exercise in futility.
(5) The Salaf-us-Saaliheen, starting with the Sahabah (radhiyallahu anhum), determined that even during their blessed era the strict conditions set by Rasulullah (sallallahu alayhi wasallam) were no longer being met adequately, and the society had degenerated to such an extent which demanded the initiation of the cancellation of the special concession for women’s emergence.
(6) According to numerous Ahaadeeth of Rasulullah (sallallahu alayhi wasallam), the fitnah in society will worsen with every age. This degeneration will continue right up till the end of times. More than a thousand years later after the era of the Sahabah (radhiyallahu anhu), during these worst of times close to the final hour, the Judgement of the Salaf-us-Saaliheen that fitnah had set in, and that the pre-requisites for the special concession were no longer being fulfilled adequately, is infinitely more applicable.
Only Agents of Shayateen who are desensitized to evil will attempt to claim that in these worst of times, close to the Hour, the strict conditions set by Rasulullah (sallallahu alayhi wasallam) upon which permissibility was solely based, and which were no longer being met adequately even during the blessed era of the Sahabah (radhiyallahu anhu), can suddenly be fulfilled by today’s men and women.
Many of the Fuqaha have not only affirmed the prohibition initiated by the Sahabah (radhiayallahu anhu) above, but were also eventually constrained to prohibit even Great-Grandmas (al-Ajooz ul-Kabeer) from coming to Masjids, as the fitnah and fasaad increased with each era.
QUOTES OF THE FUQAHA (JURISTS) WHO TRANSMITTED THE RULING OF THE SALAF-US-SAALIHEEN
The following excerpts from the the Shaafi’ authority, Allamah Ibn Hajar Haythami, encapsulates the position of all Four Madh-habs in regards to the termination of Rasulullah’s (sallallahu alayhi wasallam) initial permission, minus the fulfilment of a whole host of stringent pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself, and brands anyone who fails to understand the simple principles upon which Ijma’ (consensus) was based, as a Ghabi (stupid moron) dominated by his lowly desires:
“There is consensus (Ijma’ of all madh-habs) on the prohibition of women going to the Masjid, Eid Salaat and visiting the graves in view of the absence of the conditions of permissibility which had existed during the age of the Nabi (sallallahu alayhi wasallam). This is the averment of Shaikh Taqiuddin Al-Husni and Shaikh Alaauddeen Muhammad Al-Bukhaari, who were two great Imaams among the Mutaqaddimeen (the early Fuqaha). ……What these two Shaikhs have said, namely, the Mufta Bihi ruling is the prohibition on women’s emergence. Only a ghabi (stupid moron) following his lowly (nafsaani) desires will not accept this.
“…It is mentioned in Anwaar: ‘It is Waajib to prohibit women from attending the Musaajid for Salaat and Thikr when there exists the fear of fitnah.’ The evils of their emergence today are established facts…. The correct view is that prohibition is absolute, and this is the Fatwa. This is the summary of our (Shaafi’) Math-hab.”
“…The statement of Ghazaali in Ihyaaul Uloom: ‘It is obligatory to prohibit women from attending the Musjid for Salaat, for sessions of knowledge and for Thikr when there is the fear of fitnah. Verily, Aishah (radhiyallahu anha) forbade them. It was then said to her: ‘Verily, Rasulullah (sallallahu alayhi wasallam) did not forbid them from Jamaat.’ She said: ‘If Rasulullah (sallallahu alayhi wasallam) came to know what the women introduced after him, he would have prevented them.’ (i.e. based on the widespread failure to meet the pre-conditions upon which permission was dependent upon) Concurring with this, Ibn Khuzaimah who is among our senior (Shaafi’) authorities, said: ‘The Salaat of a woman in her home is superior to her Salaat in the Musjid of Rasulullah (sallallahu alayhi wasallam)…. Now when her Salaat at home is superior, then it is either pride or show which brings her out of her home (to go to the Musjid), and this is Haraam.” [Fataawa Kubra]
The renowned Hadith scholar and Hanafi jurist, Imam Badr al-Din al-Ayni (Allah have mercy on him) affirms vehemently the increasing applicability of the Shariah Prohibition on women’s attendance at the Masjids, first initiated by the Sahabah (radhiyallahu anhum), as the Fitnah and Fasaad increases with each subsequent era. He cites Hadhrat Aisha’s (radhiyallahu anha) famous, authentic statement in defense of the prohibition enacted by Sahabah (radhiyallahu anhum), which confirms unambiguously that the initial permission granted by Rasulullah (sallallahu alayhi wasallam) was completely dependent on fulfilment of pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself. Failure to meet such pre-conditions automatically results in the cancellation of this initial permission, hence Hadhrat Aisha (radhiyallahu anhum) explicitly attributes the Fatwa of Prohibition directly to Rasulullah (sallallahu alayhi wasallam) – a Fatwa which was implemented by none other than the Salaf-us-Saaliheen including the Sahabah (radhiyallahu anhum):
“Know that verily this (permissibility for women to attend the Eidgah) was for that age (i.e. the age of Rasulullah – sallallahu alayhi wasallam) when there was no corruption relating to them as prevails in this age, hence Aishah (radhiyallahu anha) said: ‘If Rasulullah (sallallahu alayhi wasallam) had to see what the women have introduced, then most certainly he would have forbidden them from the Masjids just as the women of Bani Israaeel were forbidden.’ Thus, if the situation had already changed during the age of Aishah (radhiyallahu anhu) to constrain her to make this statement, then what shall we say about this age (i.e. 8th century AH – 600 years ago) when fasaad (corruption) has become prevalent, and disobedience has overtaken both the young and the old? We supplicate for forgiveness and taufeeq.” [Umdatul Qaari]
Imam al-Kasani (d. 587) (Allah have mercy on him) states:
“Women are not allowed to attend Salaat with Jamaa’at — the proof is in that narration of Hadhrat ‘Umar (radhiyallaahu ‘anhu) wherein he prohibited women from emerging from their homes. The prohibition was for the reason that their emergence is a cause of Fitnah — and Fitnah is Haraam — therefore whatever leads to Fitnah also becomes Haraam.” (Bada’i page 157, Vol 1)
Imam Sarakhsi (d. 490 approx.) states:
“Verily, during the time of Rasulullah (sallallahu alayhi wasallam) and Abu Bakr (radhiyallahu anhu) women used to attend jamaa-aat. However, Umar (radhiyallahu anhu) prohibited this, and he was correct in so doing.” [Mabsoot]
‘Allāmah al-Khawārizmī said quoting from Fakhrul Islām [al-Bazdawī] (d. 482):
“The fatwa today is on the impermissibility of women attending all prayers because of the pervasiveness of corruption. Since it is impermissible for them to attend the masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge, especially in the presence of such ignorant ones who have assumed the appearance of [the people of] knowledge.” (al-Kifāyah ma‘a Fath al-Qadīr, 1:318)
Abul Abbas an-Natifi (d. 446) stated:
‘It is permissible for the husband to allow her to come out to visit her parents and attend to them when they are sick and to give solace at their death, or just one of them, and to visit close male relatives. If she is a midwife or a nurse, or she has a right over another or is in debt to another, she may come out with permission. Hajj is in according to this. In everything besides this, whether visiting distant relatives, attending them when they are sick and Walīmah, he may not give her permission and she may not emerge. If he gives her permission and she comes out, they will both be sinful.” [Majmoo’ al-Nawaazil]
‘Allāmah al-Haskafī said:
“It is impermissible for them to attend congregation, even Jumu‘ah, and ‘Id and sermons, in general, even an old woman in the night according to the position of the madhhab on which fatwa is given because of the corruption of the time.” (Radd al-Muhtar ala al-Durr, 1/566)
Imam al-Nasafī (d. 710) states
‘As for our time, fatwa is given on the prohibition of all for all, even for a sermon and the like.’” (al-Kaafi)
Tahir ibn Ahmad al-Bukhari (d. 542) states,
“We have mentioned the preferred opinion in our time, that they should not go out [to congregational prayers]; [similarly], an old woman should not travel without a close male relative [mahram], and should not be alone with a man, whether young or old.” [Khulasat al-fatawa]
Abdullah al-Mawsili (d. 683) states:,
“The preferred opinion of our time is that none of that is permissible [i.e. women are never permitted to go to the mosques], because of the corruption of the times and the open commission of obscene acts.” [al-Ikhtiyar li ta’leel al-mukhtar]
Shamsul Ulama ‘Allāmah Ibn Nujaym said:
“The author [al-Nasafī (d. 710)] said in al-Kāfī: The fatwa today is on impermissibility for all prayers, because of the prevalence of corruption. Since it is impermissible to attend the masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge, especially in the presence of such ignorant ones who have assumed the appearance of the scholars. Fakhrul Islām stated this.” (al-Bahr al-Rā’iq, 1:358)
‘Allāmah ‘Alim ibn al-‘Alā’ (d. 686) said:
“The fatwa today is on impermissibility for all prayers, because of the prevalence of corruption. Since it is impermissible to attend the masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge, especially in the presence of such ignorant ones who have assumed the appearance of the scholars.” (al-Fatāwā al-Tatārkhaniyyah, 1:628)
‘Allāmah Ibn ‘Abidīn said:
“Since she is prevented from attending congregation, there is all the more reason to prevent her from a sermon and rain prayer. Al-‘Aynī included the rain prayer within the congregations, while what we said is superior.” (Minhat al-Khāliq, on the margins of al-Bahr, 1:359)
‘Allāmah Mullā Miskīn said:
“Since it is impermissible to attend the masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge, especially in the presence of such ignorant ones who have assumed the appearance of the scholars. Fakhr al-Islām stated this.”
‘Allāmah Abu al-Su‘ūd said:
“His saying: ‘Since it is impermissible to attend the masjid’…That is a reprehensibility of prohibition (tahrīm). This is proven by his statement in al-Nahr: ‘They may not attend, that is: It is not permissible (lā yahill) for them to attend…’” (Fath al-Mu‘īn, 1:215)
‘Allāmah Abū Bakr al-Haddād (d. 800 H) said:
“The fatwa today is on impermissibility for all prayers due to the prevalence of sinfulness in this time. It is not permissible for them to come out to Jumu‘ah according to Abū Hanīfah….” (al-Jawharat al-Nayyirah, 1:72)
‘Allāmah al-Sahāranpūrī said quoting Sharh al-Nuqāyah:
“The fatwa today is on impermissibility for all prayers, because of the prevalence of corruption. Since it is impermissible to attend the masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of admonition, especially in the presence of such ignorant ones who have assumed the appearance of the scholars. This is what the elders have mentioned. Had they observed what we observed of their presence in the gatherings of the orators of our time, brazenly open with their adornment, they would have severely condemned it. May Allah have mercy on the assemblies of the righteous.” (Badhl al-Majhūd, 1:319)
(This prohibition of listening to the lectures of ‘molvis’ and ‘shaikhs’ masquerading as Ulama, applies to a greater degree to the ‘molvis’, muftis’ and shaikhs’ who appear on immoral, Haraam media such as television, youtube etc. Their flagrant indulgence in means and media that are Haraam according to the complete Ijma’ (consensus) of the Akaabir of Deoband and other Ulama-e-Haqq who upheld authentically the rulings of the Fuqaha, renders them as Fussaaq (flagrant sinners) and Fujjaar (immoral criminals).
There was absolute Ijma’ (consensus) of the Ulama-e-Haqq including ALL the Akaabir of Deoband that having one’s picture taken, regardless of the means used to create the picture, be it digital, photo, paper, portrait, holographic etc. is a major sin of enormous gravity and renders one a major sinner (Faasiq). No ‘Wali’, ‘Burzurgh’, ‘Shaykh’ holds a special status that makes him or her exempt from the Shariah ruling which was upheld authentically by the Fuqaha throughout the ages and by the Ulama-e-Haqq in recent times.
According to the Shariah, it is completely Haraam to listen to the talks of these Faasiq-Faajirs pretending to be men of the Deen, regardless of the ‘mass-benefits’ and ‘numbers’ which deviates of all breeds love to pipe about. In fact, one of the distinguishing signs of these Faasiq-Faajir orators masquerading as Ulama near the end of times is that they will attract a huge number of followers ‘benefiting’ from their talks. Such Faasiq-Faajirs subtly and gradually corrupt the Imaan and ruin the Akhlaaq of the masses. On the other hand both the numbers of Ulama-e-Haqq (true Ulama) and their followers will become very few, with numerous Ahadith describing them as Ghurabaa (the lone, forlorn, strange ones))
It is stated in al-Fatawa al-Hindiyya:
“The Fatwa these days is that it is Makruh (Tahreemi) for women to go to the Mosque for all prayers, due to widespread corruption.” (al-Fatawa al-Hindiyya, 1/56)
The Shaafi’ authority, Shaikh Sulaiman Bujairmi (rahmatullah alayh) states:
“Women should not attend (the Musjid) whether they are young or old for Jamaat because of the appearance of corruption….. Today the Fatwa is on total prohibition in all Salaats. This includes Jumuah, Eid, Istisqaa’, and gatherings of lectures, especially the lectures of the juhhaal (ignoramuses) who masquerade as Ulama while their motive is the gratification of lust and worldly acquisition.” (Tuhfatul Habeeb Ala Sharhil Khateeb)
Ibnul Attar states in his Musannaf:
“It is only proper for a woman that she does not emerge from her home, but remains glued to the innermost recess of the home. Verily, her whole body is an object of concealment. It is Waajib to conceal the aurah. Regarding women’s emergence in the darkness to go to the Musjid, this was in the absence of harm and mischief, as was the case during the age of the Nabi (sallallahu alayhi wasallam), and the age of certain Sahaabah. Thereafter, emergence was prohibited because of the fitnah which women had introduced….” – Musannaf Ibnul Attaar
It is stated in the authoritative Shaafi’ text, I’aanatut Taalibeen:
“Yes, it is Makrooh (i.e. forbidden) for women to attend the Musjid with males because of the Hadith in Bukhaari and Muslim narrated by Aishah (radhiyallahu anha) who said: ‘If Rasulullah (sallallahu alayhi wasallam) had to see what women have initiated (today), then most certainly he would have prohibited them from the Musjid just as the women of Bani Israaeel were prohibited.’ And, this prohibition is on account of the fitnah…” The text of the Sharah states: ‘It is Makrooh for a woman to attend jamaat of the Musdjid if she is young even if she dresses shabbily, and even if she is not young, but with her is something of beauty or fragrance of perfume. It is the duty of the Imaam or his representatives to prevent them (from the Musjid).” – I’aanatut Taalibeen
The Shaafi’ authority, ash-Shirbeeni states:
“It is Makrooh for women to attend (the Musjid) with males because of the Hadith of Aishah (radhiyallahu anha)…..” – Al-Iqnaa li Shirbeeni ( Shaafi’)
Qadi Ibn al-Arabi al-Maliki (d. 543) states:
“Sufyaan Thauri (one of the great Imams of the Salaf-us-Saaliheen) said: ‘It is forbidden for women to emerge from their homes.’ Ibn Mas’ood (radhiyallahu anhu) said that a woman is an object of concealment. When she emerges shaitaan lays in wait for her (to create fitnah). Imaam Abu Hanifah and Ibn Mubaarak also said so. Our Fuqaha have said so (i.e. it is not permissible for women to attend the Musjid) because in their emergence is the danger of fitnah.” [Sharhut Tirmizi]
“WHAT ABOUT THE MAJORITY OF THE ULAMA” and “WHY DOES THE RULING SEEM STRANGE”???
The “majority” argument which is the last refuge of all groups or sects, and which usually translates only to the majority of the particular group or sect citing this argument, is never a criteria for judging the truth. The one and only criteria for judging ALL groups, sects, ideologies, movements etc. is the Shariah – which in the case of women’s attendance at the Masjid is crystal-clear and without the slightest ambiguity as borne out by the Fatwas of the Sahabah (radhiyallahu anhum), Salaf-us-Saaliheen, and Fuqaha cited above.
In these forlorn times, when the Ummah is at its lowest ebb and virtually all the minor signs of the Final Hour have already been enacted, “strangeness” is a necessary (though not a sufficient) sign of the Haqq. Rasulullah (sallallahu alayhi wasallam) guaranteeing the eventual strangeness of the Deen and the extremely few who will be left adhering to the Haqq, states:
“Islam began as something Ghareeb (strange, lone, forlorn).
And, it will return to being Ghareeb (strange, lone, forlorn).
So give Glad-tidings to the Ghurabaa (strange, lone, forlorn ones)!”
The authentic Tafseer of the Hadith on the Ghurabaa (strange, lone, forlorn ones) by the Salaf-us-Saaliheen is captured succinctly here by the great Mujtahid Imam of the Salaf-us-Saaliheen era, Hadhrat Imam al-Awza’ee (88 – 158 AH), who states:
أَمَا إِنَّه مَا يَذْهَبُ الإسلامُ وَلَكِنْ يَذْهَبُ أَهْلُ السُّنَةِ، حَتَّى مَا يَبْقَى فِي الْبَلَدِ مِنْهُم إِلاّ رَجُلٌ وَاحِدٌ
“Indeed, Islam will not disappear. However, Ahlus Sunnah (the people of Haqq) will disappear to the extent that none will remain from them, in any one country, except a single man.”
Other Ahadeeth explicitly indicate that the Muslims will be very many and that the people who pass fatwas for them – i.e. their “Ulama” – will issue fatwas based on personal opinion, just as is the case today with issues such as women attending the Masjid, whose prohibition initiated by the Sahabah (radhiyallahu anhum) and upheld for 1400 years by REAL Ulama, is suddenly deemed suitable for overturning in this “golden” age by not-so-real Ulama today using an interpretation of the Qur’an and Ahadeeth which conflicts with the interpretation of the Sahabah (radhiyallahu anhum), and using such satanically inspired, man-made logic with which every Law of the Shariah that is unpalatable to kufr-influenced taste-buds is currently being subjected to scrutiny and tampering.
1400 years have passed since the blessed era of the Sahabah (radhiyallahu anhum) who first initiated the ban on women’s attendance at the Masjid based on the absence of fulfilment of pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself. The numerous Ahadeeth which confirm the overall trend of decline of this Ummah, entail that the “illat” (cause) of the prohibition – i.e. the widespread failure to meet pre-conditions set by Rasulullah (sallallahu alayhi wasallam) – will have become far more pronounced by this time:
“Indeed no era shall come to you except the one after it is worse, right until you meet your Lord.” (Bukhari)
“Yesterday is better than today, and today is better than tomorrow, and it will remain likewise [on this pattern] till the Final Hour.” [Tabarani – Saheeh]
Even 500 years ago, when the Ummah was in a far better state than what it is in today, the Great Mujaddid of the 10th century, Shaykh Ahmad Sirhindi, also known throughout the world as Mujaddid Alf-e-Thani (the Mujaddid of the 2nd Millenium), stated in lamentation and condemnation of the “majority of the Ulama” in his times:
“The majority of Ulama prefer Bid’ah and assist in the destruction of the Sunnah.” [Maktoob 2:54]
Hafiz Ibn Hajar al-Asqalani in his Fath-ul-Bari narrates the Tafseer of this overall trend of decline in this Ummah, by the great Sahabi, Hazrat Abdullah Ibn Mas’ood (radhiyallahu anhu):
لا يأتي عليكم يوم الا وهو شر من اليوم الذي كان قبله حتى تقوم الساعة لست أعني رخاء من العيش يصيبه ولا مالا يفيده ولكن لا يأتي عليكم يوم الا وهو أقل علما من اليوم الذي مضى قبله فإذا ذهب العلماء استوى الناس فلا يأمرون بالمعروف ولا ينهون عن المنكر فعند ذلك يهلكون
وفي لفظ عنه من هذا الوجه وما ذاك بكثرة الأمطار وقلتها ولكن بذهاب العلماء ثم يحدث قوم يفتون في الأمور برأيهم فيثلمون الإسلام ويهدمونه ” الفتح 13/21
“No day will come upon you except it will be worse than the day before it, till the Final Hour is established. I do not mean that the means of living will become worse nor do I mean the wealth that benefits [i.e people]. However (it means) no day will come upon you but it will be lesser in Ilm (Knowledge of the Deen) than the one which passed before it. Thus, when the Ulama (i.e. REAL Ulama such as those who had upheld the ruling of the Aimmah-e-Mujtahideen for 1400 years) pass away, the people will become equal (i.e. the “Ulama” will become more or less equivalent to the “Juhala”). Hence, they will not perform Amr bi’l Ma’roof wa Nahy anil Munkar (Enjoining the Good and Prohibiting the breaking of Allah’s Sacred Laws). At that time they will become destroyed.”
And in another narration:
“It is not because of rains or scarcity of rains but it will be because of the passing away of Ulama (i.e. real Ulama). Then a people will come who will give fatwas (i.e. not-so-real “Ulama”) on matters from their personal opinion so they will puncture Islam and destroy it.”
The words of Hazrat Ibn Mas’ood (radhiyallahu anhu) that, “A people will come who will give fatwas on matters from their personal opinion” precisely fits the “Ulama” of these times who issue fatwas based on their own stupid, man-made logic, and based on their own understanding of the Qur’an and Ahadeeth which conflicts with the ONLY correct understanding of the Qur’an and Ahadeeth – i.e. the understanding of the Salaf-us-Saaliheen as transmitted and upheld by the Fuqaha of all Four Madh-habs for 1400 years.
And, as indicated by the words of Hazrat Ibn Mas’ood (radhiyallahu anhu), the natural consequence of not preventing the breaking of Allah’s sacred Laws is utter destruction. And how can prevention of evil occur if the “Ulama” today are at the forefront of convincing people that such transgressions as women’s unnecessary emergence from their homes, are not transgressions at all? Hence, today the whole Ummah is afflicted with such Azaab (Divine Punishment) of Allah which is reflected in numerous Ahadeeth such as the following:
لتأمرن بالمعروف ولتنهون عن المنكر أو ليسلطن الله عليكم شراركم فيدعوا خياركم فلا يستجاب لهم
“You people should continue to enjoin people towards righteous deeds and you should continue to prohibit them from wrong-doing (i.e. breaking of Allah’s sacred Laws as clarified by the Salaf-us-Saaliheen and upheld by the Fuqaha for 1400 years). Otherwise, Allah will place in authority over you the worst of people amongst you (e.g. Bashar Assad, Sisi, Modi, Hillary Tramp, etc). Then the most pious [Shaykhs and Buzurghs] amongst you will do Du’a (supplicate to Allah), but their Du’as will not be answered.”
[Tabrani, Bazzar, and others. Imam Suyuti classed it as Hasan. The numerous corroborants raise its authenticity]
“…O People! Indeed Allah commands: ‘Enjoin good and prohibit wrong-doing before [a time comes] you will do Du’a to me but I will not answer you, and you will ask me [for something] but I will not give you, and you will seek help from me, but I will not help you.”
[Musnad Ahmad, Ibn Majah, and others. Tirmidhi classed his version of the above Hadeeth as Hasan. Numerous other corroborants raise its auhenticity]
Yet, despite the clarity of the words of Rasulullah (sallallahu alayhi wasallam) above, Muslims all over the world still decide to come up with their own stupid theories and answers to the following questions:
Why are Muslims all over the world being afflicted with brutal, tyrannical rulers, and other natural disasters???
Why is every Rulership all over the world increasing day by day in their discrimination and oppression of the Muslim communities under them???
How much longer are we going to continue to ignore the words of Rasulullah (sallallahu alayhi wasallam) above and come up with our own stupid theories and scape-goats for the Ummah’s current dire situation, which are perfectly designed to soothe our own guilty consciences and deflect blame away from the root-cause of Allah’s Punishment – i.e. our own sinful and unrepentant selves????