The Qur’anic Directive is to Follow the Sahabah

THE LIGHT OF THE QUR’AAN

Maulana/Sheikh advises and exhorts Muslims to be “guided by the Light of the Holy Quran and the Teachings of the Sunnah”. We do not know what he has understood by the “Light of the Qur’an”. However, Islam teaches us that the “Light of the Qur’an” is to follow and obey Rasulullah (sallallahu alayhi wasallam). The “Light of the Qur’an” directs the Ummah in the Path of the Sunnah – the Traditional Sunnah of the Sahaabah – the Sunnah of Rasulullah (sallallahu alayhi wasallam).

Those who understand the meaning of the Light of the Qur’aan will not ignore the exhortations of Rasulullah (sallallahu alayhi wasallam). Rasulullah (sallallahu alayhi wasallam) exhorted Muslim women to stay at home – to perform their Salaat in the “innermost apartment” of their home. Maulana/Sheikh Makda concedes this indisputable fact. Therefore, those who respect and honour the exhortation of Nabi-e-Kareem (sallallahu alayhi wasallam) are walking by the guiding light of the Qur’aan. In contrast, those who ignore the wishes of Rasulullah (sallallahu alayhi wasallam) and abandon the traditional practices of the Sahaabah and the Taabieen are walking in the shadow of shaitaan. Their minds and senses are dulled and clogged by nafsaani and shaitaani whisperings and delusions. They have become spiritually delirious, hence they see fit to hurl vile epithets against the Sunnah – the traditional Sunnah – of Rasulullah (sallallahu alayhi wasallam).

THE CALL FOR “SEPARATE BUT EQUAL” MUSJID FACILITIES FOR WOMEN

Maulana/Sheikh Makda has made a strong call for “equal but separate” facilities inside the Musaajid for women. It will be pertinent to ask: Who are you following in this call? Which Sunnah is the Maulana/Sheikh following when he makes such un-lslamic calls? Can he explain how he is acting in the light and spirit of the Qur’aan and Sunnah by making a call which is in conflict with the practical example of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah?

The type of equal facilities being called for are not offered by Islam nor were such imagined equal facilities ever part of the Sunnah. It has been explained already that the direction of Rasulullah’s (Sallallahu alayhi wasallam) Ta’leem indicated and finally led to their Salaat in the home. If there was any merit in the type of equal and separate facilities in Musjids as the Maulana/Sheikh begs for, Rasulullah (Sallallahu alayhi wasallam) would have been the very first person to have either established such facilities or left an indication for the introduction of such “equal but separate” Musjid facilities. Instead of equal and separate facilities, we have the following Shar’i facts which no modernist can dispute:

(1) Rasulullah (Sallallahu alayhi wasallam) advising and exhorting women to perform Salaat in the “innermost apartments of their homes” despite his initial permission which allowed them to attend the Musjid.

(2) The Sahaabah ordering the women out of the Musjid and enacting the prohibition.

(3) The Fuqahaa (Jurists) of the Ummah unanimously remaining firm on the prohibition of women attending the Musjid.

Refuting the suggestion of equal Musjid facilities for women, is the following narration of Hadhrat Ibn Mas’ud (radhiallahu anhu), which appears in Tibraani and other Books of the Shariah:

“Rasulullah (Sallallahu alayhi wasallam) said: ‘Assign them (women) to the back just as Allah has assigned them to the back.”

“Put them behind as Allah Ta’ala has put them behind”.

This is the instruction of Islam. The call for equal facilities is therefore baatil and in conflict with the Sunnah.

It is quite clear that the desire to provide equal facilities for women in the Musaajid is the effect of liberal thinking of the type spawned by western civilization and the other isms of materialism. The slogan of female “equality” and female “emancipation” is quite fashionable in these days of reckless abandonment of religion and transcendental values. But, Muslims – modernized Muslims – because of their double role in life are at a serious disadvantage since they have chosen to tread two divergent paths – the Path of Islam as well as the path of ungodly liberalism. Their mentality has therefore suffered a type of metamorphosis which produces and propagates kufr ideas coated with the hues of Islam. Thus, we have the hybrid idea of “equal but separate facilities for women in Masaajid”. The “equal” in this context is the dimension of the kufr base while the “separate” – the outer façade – is the Islamic hue fabricated to conceal the deap-seated influences of the kufr cultures at the feet of which lay prostrate the modernist Muslim.

Muslims should not allow themselves to be deluded by the deceptive rhetoric of modernist and ghair muqallid maulanas and sheikhs. Such misguided and errant learned men pave the path to Jahannum. They are astray and lead others astray as well. Muslims should reflect! Ponder and analyse the shaitaani calls and ideas of the modernists. Islam is fourteen hundred years old. Our Islamic guidance arises from the Fountain of Nubuwwah. The subordinates and the officers working in the Department of Nubuwwah under the control and authority of Muhammadur Rasulullah (Sallallahu alayhi wasallam) were the illustrious Sahaabah who were in turn the Ustaadhs of the Aimmah-e-Mujtahideen. The Deen of Islam was thus transmitted down the centuries in the ranks of the Ummah very reliably and authentically. Therefore, ideas and theories, customs and practices which develop in this belated century and which are at variance with the Shariah are baatil (false and baseless). Muslims should not, therefore, heed such calls.

When Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah neither introduced equal nor separate facilities for women in the Musaajid and when these authorities of Islam never ever attempted to even initiate such a practice, then Muslims should understand that this modernist call is nothing but a ploy of shaitaan to embroil the Ummah in greater degradation and spiritual weakness. The call for opening the Musaajid to women is a combined shaitaani and nafsaani onslaught on the remaining vestiges of piety which Muslims, denuded of their Islamic culture and torn from their Islamic moorings, still enjoy.

All fortresses of piety and holiness in the Ummah have crumbled and fallen to inimical forces manipulating modernized Muslims to wrought the Imaani destruction from within. The Musjid is our last bastion of holiness, which has withstood the onslaught of immoral forces. This has been possible solely because of the foresight of the Sahaabah. If it was not for the foresight and decisive action of the Sahaabah, our Musaajid would have deteriorated to the level of impiety and evil show as is today prevalent in non-Muslim places of worship. The prohibition on female attendances introduced by the Sahaabah has indeed been a great blessing and an invaluable favour on the Ummah. But, in this age, Muslims themselves have undertaken the satanic work of annihilating the sanctity of the Musjid by pandering to the behests of the lowly nafs. Those who ignore the exhortation of Rasulullah (sallallahu alayhi wasallam) and the verdicts of the Sahaabah can never be the sympathisers nor the benefactors of the Ummah.

 

PARTICIPATION OF WOMEN IN TA’LEEM IN THE MUSAAJID

Maulana/Sheikh Makda advocates the participation of women in Ta’leem in the Musaajid to gain Islamic education. However, for this claim he has produced no narrational evidence. Neither the Qur’aan nor the Ahadith supports his contention. The Sunnah of Rasulullah (sallallahu alayhi wasallam) and the example of the Sahaabah refute the claim of the Maulana/Sheikh. The following Hadith will adequately demonstrate the fallacy of the claim made by the modernist.

“Abu Saeed Khudri (radhiallahu anhu) said that a woman approached Rasulullah (sallallahu alayhi wasallam) and said: ‘The men have monopolised your talks. Therefore, appoint for us (women) a special day from your side so that we may come to you on that day and you can teach us of that knowledge which Allah has taught you.’ Rasulullah (sallallahu alayhi wasallam) said; ‘Gather on a certain day.’ Thus the women gathered and Rasulullah (sallallahu alayhi wasallam) came to them and taught them from that (knowledge) which Allah had taught him ” (Sahih Muslim)

This Hadith appears also in Bukhaari Shareef and other Books of Hadith. In Fathul Baari, this incident is also recorded in a Hadith narrated by Abu Hurairah (radhiallahu anhu). In this narration. Hadhrat Abu Hurairah (radhiallahu anhu) reported that Rasulullah (sallallahu alayhi wasallam) said:

“Your (i.e. the women) appointed place (where you shall gather) is the home of a certain lady …”

The following facts emerge from this Hadith:

(1) It was not the usual practice for women to attend the Musjid for Ta’leem hence they requested a day to be set aside for them

(2) Women seldom had the opportunity of hearing the talks of Rasulullah (sallallahu alayhi wasallam).

(3) When Rasulullah (sallallahu alayhi wasallam) accepted their request to lecture to them, he said that he himself would come. While the woman said that they would come to him, he instructed them to gather at a certain place.

(4) Rasulullah {sallallahu alayhi wasallam) did not instruct the women to gather in the Musjid for ta’leem. On the contrary, he ordered them to gather at the home of a certain lady.

(5) This Ta’leemi gathering was not established as a regular weekly or monthly feature. It was only a one -time affair.

It is noteworthy that inspite of the initial permission for women to attend the Musjid for Salaat, Rasulullah (sallallahu alayhi wasallam) did not invite them to the Musjid for Ta’leem when they made their special request. If it was their undeniable right to attend the Musjid, Rasulullah (sallallahu alayhi wasallam) would have instructed them to gather in the Musjid. This episode amply illustrates that the Musjid is not a place for women.

This episode also clarifies that the standard Islamic method of imparting Deeni Knowledge to women is not in organized public gatherings. They did not obtain their Deeni Ta’leem directly from Rasulullah (sallallahu alayhi wasallam). Isolated cases are exceptions. The menfolk passed on to their women the knowledge which they acquired from Rasulullah’s (sallallahu alayhi wasallam) sacred company.

Throughout the history of Islam, the Sunnah method of educating womenfolk was followed. Never were they projected into the public nor were they accorded equal educational facilities as the modernists are clamouring for. The noble role for which Allah Ta’ala has brought into existence woman precludes her from vying with males in activities which Allah Ta’ala has not imposed on her. The call for equal Musjid and Ta’leem facilities for women is therefore a great deception and a trap of shaitaan.

The Ahadith also make it abundantly clear that in the initial period when women would attend the Musjid, they would leave immediately after the Fardh Salaat while the men remained seated. Since the females departed from the Musjid immediately upon having made the Salaam of the Salaat, the question of them sitting in the Musjid for Ta’leem does not arise. Hadhrat Umme Salmah (radhiallahu anha), the wife of Rasulullah (sallallahu alayhi wasallam) said:

“During the lifetime of Rasulullah (sallallahu alayhi wasallam) the women would get up after making the Salaam of the Fardh Salaat while Rasulullah (sallallahu alayhi wasallam) and the men who performed Salaat with him remained seated for some time. After Rasulullah (sallallahu alayhi wasallam) stood up, the men would stand.” (Bukhaari Shareef)

The Sunnah of Rasulullah (sallallahu alayhi wasallam) thoroughly rejects the call for women’s participation in Ta’leem in the Musjid.