Criticism on the Qur'an

[Azad]

I need some help to counter-argument a criticism.
This friday, in school, we will read an article (I kindly asked my teacher if I could have it beforehand) where the writer writes the following:

"The Islamic world view is in contrast to the cartesian view, which places itself to debate, not open to discussion, because it is based on a scripture (the Koran), which is regarded as the Word of God and therefore it is absolutely beyond any skepticism."

There are quite more criticisms on Islam in general in the article of the critic.
For example the writer arrogantly thinks that he can talk about the real Islam, not any (radical) islamic movement...no! Islam per se!
He does so because he "is kinda sick of" all the local politicians and the muslim leaders who declare that Islam actually has nothing to do with violence and terrorism, but in his opinion Islam is all the way too suspect.

I'm hoping for your help!

May Peace be with you.

[Porky]

Recently I read that one of the problems with the Saudi's becoming more democratic is that they can't, because their laws all are based on the Qur'an, rather than on popular opinion (votes). Since no law can be changed, then it can't be a democracy, ever.

[Ronnie]

A'salam,

Hello Porky,

I just want to clarify something real quick. Saudi Arabia has many laws not based on the Qur'an and I believe that these are the laws people find objectionable. An example would be women not being allowed to drive cars. No matter which way you turn the Qur'an you'd be hard pressed to find something (even in the most liberal interpretation) in it that would support such a ridiculous law. Saudi is controlled by much of their culture so most of their system tends to operate on that principle. The Qur'an and the Prophet Muhammad advocated a type of democracy the only difference is those unalienable rights God has given mankind which are not up for deliberaton or vote. For example our Constitution in the U.S. begins with "We the People..." and it discusses our rights and our democracy but any historian will admit that "We the People" was directed at older white men, not women, not black men and women (who were considered only 1/3 human by the Constitution), not Native American Indians etc... See the rights (and similar things) of these "other than 'we the people'" people are protected in the Qur'an, God made provisions for all mankind unlike people and their "democracy" which were uninclusive. I hope that I've clarified the issue a little.

Azad

Please provide more of the argument so that we can all help. As to the first point raised I don't agree with the writers' understanding of the Islamic worldview. But that's only one sentence so I'll probably need more. It is obvious that the "Critic" has a misunderstanding about Islam and hopefully we can clear things up, insha'Allah.

Wassallam

[Porky]

Ronnie,
I see what you mean.
Regards,
Porky

[Odette]

Something I found on the web:

As far as the actual act of driving is concerned, it is permissible per se for a woman to drive.

However, since driving for a woman breaches a number of Shar’ee laws governing Hijaab, etc. we say that it is not permissible for her to drive. We all know the opportunities of sin, shamelessness, unnecessary emergence from the home, etc. this brings about.

and Allah Ta'ala Knows Best

Mufti Muhammad Kadwa
FATWA DEPT.

[Porky]

I know this, that if the women of Saudi Arabia were allowed to drive, 500,000 male chauffers would be out of a job.

[Ronnie]

A'salam,

Odette

It's too bad this "Mufti" didn't think about the "opportunities of sin, shamelessness," when the women are driven around by (sometimes) strange men. I also happen to disagree that this "law" is derived from the Shari'ah.

Wassallam

[Odette]

There is nothing wrong with laws in Saudia Arabia. The only problem is that people who rule this country are not muslims in the true sense of the word. Everything is imposed on general public, whereas the monarchy enjoys liberty for almost everything. It would be better to use the word Arab Peninsula rather than Saudia Arabia. If rulers of Arab Peninsula were true muslims then the state of Israel would not have existed and created so much fuss in the middle east.

[Odette]

[quote]
A'salam,

Odette

It's too bad this "Mufti" didn't think about the "opportunities of sin, shamelessness," when the women are driven around by (sometimes) strange men. I also happen to disagree that this "law" is derived from the Shari'ah.

Wassallam


yes u r 100% correct, women r worse off driven around by drivers. The answer of mufti had nothing to do with Saudia Arabia or any family hiring a driver. There r very few families around who r following the actual rules of shariah. It is very unfortunate.



Edited by - Odette on 01/16/2003 15:15:00

Edited by - Odette on 01/16/2003 15:15:34

[Odette]

Another question related to driving:

Q: I am a mother of three children. My husband is a traveller, and often he
is out of home for many days. In his absence, I experience the following
difficulties due to not being able to drive: i) Lift for my children going
and returning to school, ii) Going to the Doctor, iii) Purchasing basic
necessities.
In view of the abovementioned and other similar difficulties, is it
permissible for me to drive?
A: In principle, a female should stay within the confines of her home. It is
not permissible for her to emerge from her home without dire need and
necessity and without observing Hijaab (Purdah).
In dire need and necessity (approved by the Shari'ah), it is permissible for
a female to drive within 88 km. with the following conditions: i) There is
no alternative, ii) There is no apparent fear of life/respect; and, iii)
Adhering to the laws of Hijaab. (Al-Ashbah Wannazaair pg.252; Idaratul Qur'
aan)
It is not permissible for a female to drive in the absence of any one of the
abovementioned conditions.
and Allah Ta'ala Knows Best

for: Mufti Ebrahim Desai
FATWA DEPT.

[Ronnie]

A'salam,

Odette

With all due respect I don't want to offend you but I don't ascribe to these "fatwa's" "rules" by these "Mufti's" especially brother Desai who I think is from South Africa. If he's the same guy then most of the stuff I've read from him I'm in disagreement with. You spoke of the "real" Islam and I can tell you sincerely that the concept of a "woman confined" to her house is not of an Islamic nature. The history of women in the Prophets' time is incredible you should read what they accomplished. Islam never hindered women it uplifted and gave them a presence.

Wassallam

[Azad]

Assalam

Ronnie

It's problematic now, because only tomorrow I will have the oppurtunity to present my counter-arguments.
I have only 4 hours time from now on.

Please provide more of the argument so that we can all help.

This is also a problem because the article is written in the language we talk here in Austria, and that's German. Translating is no problem for me but in view of the short time I have and the largeness of the text it becomes impossible for me.
I have to correct something, the excerpt above is actually a quotation from a Muslim (Bassam Tibi), which the writer put in his article (he is quotating him a few times).
What I only can say is that I do not agree with his understanding, and I probably would quote Al-Nah'l verse 16:125 from the Qur'an:

"Call to the way of your Lord with wisdom and sincere exhortations and debate with them in manners that are most appropriate
(Al-Nah'l 16:125)"

It is obvious that the "Critic" has a misunderstanding about Islam and hopefully we can clear things up, insha'Allah.

This is the actual problem the journalist has, a lot of misconceptions and misunderstandings. All he does is to belittle Islam. He ascribes all the misery which exists in every islamic country to the very teachings of Islam. But for persons who are ignorant about Islam his article sounds very truthful and convincing.

May Peace be with you.

[Ronnie]

A'salam,

Azad

It's unfortunate you have to read this article for school.

You write:
"But for persons who are ignorant about Islam his article sounds very truthful and convincing."

Truly, we sometimes live in the disinformation age.

Wassallam

I hope you do well in school.

[imported_kamran]

I was unable to log on as Odette for unknown reasons, as a result of which I have registered again with a new nick.

Something About misconceptions regarding females in Islam:

Female leadership is a question not unknown to the Muslim world. Although Muslim scholars have in the past discussed this topic, it first gained prominence in the twentieth century with the wake of the women's liberty movement. In recent years the question was further highlighted with the success of Benazir Bhutto in the 1989 elections in Pakistan and Khalida Zia in the 1991 election in Bangladesh.

Recently some women in South Africa also embarked on a similar campaign claiming the right of leadership even in Salâh. This article is a study of the position of female leadership in the Shariah and will be followed by a discussion on women leading the Salâh and delivering lectures from the mimbar (pulpit).

Can a Lady Rule a Country?

Prior to Islam, women were among the most oppressed creatures in the world. Neither did they have any rights nor were they regarded as human-beings in many communities.

Islam on the contrary, raised the social status of a woman and granted her many rights ranging from inheritance to the basic necessities of everyday-life. Regarding these rights Allâh Ta'âla says in the Qurân: "And women have rights similar to the rights against them (i.e. the right of men) according to what is equitable and men have a degree over them."[BAQARAH: 228]

Mufti Muhammad Shafi Saheb (RA) explains this verse: "The rights of women that men are responsible for are compulsory just as the rights of men that women are responsible for are compulsory. The right of both (men and women) have been given the same ruling ...... it is not necessary that the rights of both take the same form. Instead, if women are responsible for a specific duty then so are men. Household matters, training and looking after the children are the responsibility of the women whereas men are responsible for earning a living so that they may fulfil the needs of women (their wives). It is a lady's duty to serve and obey her husband and the mehr (dowry) and expenditure of the women is the husband's duty. (In short, even though each have different rights over the other, the rights of both are incumbent.....) There is however one quality on accord of which man have superiority over women. This is why Allâh Ta'âla, at the end of this verse says: "and men have a degree over them."

Mufti Shafi (RA) thereafter explains that this degree of superiority that men have over women is explained in the verse: "Men are overseers of women because Allâh Ta'âla granted virtue to some of them (i.e. men) over others (i.e. women) and because of their spending from their wealth". [NISâ 34]

Shaikh Muhammad Rashid Rida offers a similar explanation: "...... the lady equals the man in all rights (i.e. in the ruling of all rights) except one which Allâh refers to in the sentence "and men have a degree over them.' This degree is explained in the verse "men are overseers .....". (Huqooq-un-Nisâ fil Islâm)

It is therefore necessary that we now focus our attention on this verse of the Qurân in the light of some acclaimed commentators of the Qurân.


"Men are Overseers of Women"

Allamah Ibn-ul-Arabi (RA) comments on this verse:

The meaning of this verse is: I have made men overseers of women because I have granted the former superiority over the latter. This is due to three reasons viz.

a. perfect understanding

b. perfection of deen and obedience in jihad and commanding the good and forbidding the evil etc. This has been explained by Nabi sallallahu alaihi wasallam in an authentic Hadith.

"I have not seen any one of deficient intellect and deen who is more destructive to the intelligence of a cautious man than you women."

The women asked: "Why is that, O messenger of Allâh?" He replied: "Do you not spend a few nights without performing salâh and without keeping fast? This is the deficiency of her deen and the testimony of one of you equals half the testimony of a single man - this is the deficiency of her intellect. "... so that if one of the two women errs, the second would remind her". (Al Baqarah, verse 281)

c. His spending on her in the form of dowry and other expenditure. (Ahkâmul Qurân, verse 1, pg.416)

Allamah âlusi (RA) writes in the commentary of this verse that it is the quality of men to oversee the affairs of women just as the rulers oversee their subjects by commanding them to do good etc. This ruling is attributed to two reasons: one being wahbi (this is granted solely by Allâh) and the other Kasbi (i.e. achieved on account of his action).

a. because Allâh has granted him superiority as has been narrated (in the Hadith) that women are deficient in intellect and deen and men are the opposite, that is why risalat (prophethood), imamat-e-kubra and sughra (major and minor leadership), Adhân, Iqâmat, khuthba etc. are confined to men. (meaning that only men were Rasuls and Nabis and only man can rule, lead the salâh etc.)

b. because men bear the expenditure of women. (Ruhul Ma'âni, vl.5, pg.23)


Before considering Maulana Shabbir Ahmed Uthmani's (RA) commentary, it is necessary that we first refer to the verse:

"And do not covet that which Allâh favours some of you with over others - men will receive the reward of what they earn and women will receive the reward of what they earn. And ask Allâh of his bounty. Verily Allâh has full knowledge of all things". [An Nisâ - 32]

Hafiz Ibn Katheer (RA) narrates on the authority of Imam Ahmad and Imam Tirmidhi that Umme Salmah (RA) said: "O Messenger of Allâh! The men wage Jihad whereas we (women) do not and we receive half the inheritance." (i.e. blood-brothers receive double the share of blood sisters). Thereafter the verse "And do not covet......" was revealed. (Ibn Katheer vl.1, pg.498)

This verse would therefore mean that when Allâh has granted some of mankind (i.e. men) virtue over others (i.e. women) by means of certain actions, then it is incorrect to covet the favour of Allâh on them because each of them will be rewarded according to his actions. Envy and complaining is of no avail. On the contrary, it would be most beneficial to ask Allâh for more reward for one's actions. Complaining and envy yield no reward. However all good actions yield reward. Verily Allâh has knowledge of everything and knows fully well the wisdom in specifying certain actions for man only. He knows best which actions are appropriate for men and which are appropriate for women.

Commenting on the verse "men are overseers....." Maulana Shabeer Saheb Uthmani (RA) writes: "It was mentioned in the previous verse that the rights of men and women have been given full consideration. Had their rights been given a different consideration (women's right were not considered fully as men's rights) women would be justified in complaining. This verse now explains that men have a status higher than women, women cannot complain because the difference of rules (regarding men and women) that result on accord of this additional degree of men is in total agreement with divine wisdom.....". (Tafsir-e-Uthmâni Pg.128)


Summary

Just a few commentaries of the verses concerned have been mentioned above. Many other commentators have elucidated the meaning of these verses in a similar manner. The above discussions may be summarised in the following points:

* Although both men and women have rights upon each other that are compulsory, their rights do differ in many situations.

* Men have an additional right over women - they are their overseers and guardians.

* There are two reasons due to which men have been given this additional right over women.

Firstly, they have to give the women their dowries and they are responsible for all their expenses.

Secondly,Allâh granted man this favour when creating him, women had been created as the weaker sex. Besides, women experience monthly menstrual periods due to which they are unable to perform salâh and fast during that period. Thus the hadith has classified her as deficient in deen. The hadith has in a similar vein regarded her as deficient in intellect because the Qurân has regarded the testimony of one lady equal to half the testimony of a single man. (see Al-Baqarah, verse.282)

* Since the rights of women have been given the same amount of importance and consideration as the rights of men, women should not complain of men having an additional right over them. If they do, they would be questioning the wisdom of Allâh.


Conclusion

It may thus be concluded that although men and women are equal in that both have rights, they do not have the same rights. Among the sole rights of a male is that he is always the head of a family since he is the guardian of the women. Leadership of a country is in a similar vein the sole right of men. Most commentators of the Qurân have explained the verse under discussion that just as men only rule a country, lead the salâh etc. only men can be the head of a family. A few examples are:

1. QURTUBI "..... and the judges, rulers and mujahideen are among the men and this is not found among the women." (Qurtubi, vl.5, pg.168)

2. IBN KATHEER "..... that is why nubuwat is reserved for men just as rulership ....."(Tafseer Ibn Katheer vl.1, pg.503)

3. BAIDAWI " .... that is why nubuwat (prophethood), leading the salâh, leading a country and establishment of other sha-âir (distinguishing features) of deen (e.g. adhân, iqamah) are confined to men only. (Tafseer al Baidawi Pg.111)

In short, this verse has encompassed a major reason why women cannot rule in the Shariah. Just as she cannot lead a home, she cannot lead a country.


Another Verse from the Qurân

Describing women, Allâh Subhanahu Ta'âla says in the Qurân: "Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with Allâh). (Az-Zukhruf: 18 ) i.e. women are normally brought up in decoration and adornment and are always occupied with jewellery. This is a proof of deficient intellect and understanding (because true beauty is the beauty of the Akhirah) and due to a weak understanding, women are unable to express themselves clearly when debating." (Tafseer-e-Uthmani pg. 652)

This verse substantiates the claim that women are physically weak and unable to fulfil the duties of leadership. It has thus been made the right of men only.


Hijâb and Female Leadership

Hijâb is generally understood to mean the donning of a veil. This is however incorrect. The scholars of Islam have included the following verses in the discussion of hijâb:

a. "And stay in your houses. And adorn not yourselves with the adornment of the time of Ignorance." (Al Ahzâb: 33)

b. "And when you ask of them (wives of Nabi Sallallahu alaihi Wasallam) anything, then ask them from behind a curtain." (Al Ahzâb: 53)

c. ".... therefore be not soft of speech, lest he in whose heart is a disease, aspire (to you) but utter customary speech." (Al Ahzâb: 32)

d. "O Nabi! Tell your wives and daughters and the women of the believers to draw their jilbâbs (a special cloak that covers the entire body) close around them ...."(Al Ahzâb:59)

e. "And they (the women), should not stamp their feet so as to reveal their hidden adornment."(An Nur:31)

From these verses, the following rules of hijâb may be deduced:

1. The lady should at all times remain in her home.

2. If due to any shar'ie necessity (eg. Haj, visiting her parents, visiting the ill etc.) (Ruhul Ma'âni vl.22 pg.6) then she should cover her entire body including the face.

3. She has to communicate with men from behind a curtain.

4. She must not lower her tune when speaking with strange men.

5. She should not walk in such a manner that would attract the attention of men.

6. Intermingling of the sexes is prohibited in Islam.

Besides these, it has also been established from the Hadith that a lady cannot travel further than 77 kilometers without a mahram (any such male relative with whom marriage is prohibited). (Tirmidhi Vl.3 pg.472)

It is clear from the above that the implications of Hijâb are in direct conflict with the duties of leadership. In order to ensure the welfare of his subjects, the leader has to leave his home daily, meet and consult with people (men in particular) and travel to various parts of his country and sometimes to other countries as well. These cannot however be achieved if a lady has to be the ruler and at the same time observe the rules of hijâb. It is on this accord that Shariah has prohibited female leadership.


Warning of Rasulullah sallallahu alaihi wasallam

A female leader would either be contravening the rules and regulation of Hijâb or neglecting the welfare of her subjects. Thus Rasulullah sallallahu alaihi wasallam said: "A nation that has entrusted its affairs to a woman can never be successful."(Bukhari vl.5, pg.136, Bukhari vl. 4 Page 97, Nisai vl. 8 Page 227, Tirmidhi vl. 5 Page 457)

Imam Tirmidhi (RA), after narrating this hadith, says: "This is a sound and authentic hadith."

In another hadith we read: "Men are destroyed when they obey women."

Hakim (RA) writes that the chain of narrators is authentic and Hafiz Dhahabi (RA) has also agreed that this hadith is authentic. (Quoted by Ml. Y.Ludhyanwi on the authority of Mustadrak Hakim, vl.4, pg.291)

Rasulullah sallallahu alaihi wasallam also said: "When your rulers are the best among you, your wealthy are generous, and your matters are decided by mutual consultation, then the surface of the earth is better for you than the belly of the earth. However, when your rulers are the worst among you, your wealthy are miserly and your matters are in the hands of your women, then the belly of the earth is better for you than its surface." (Tirmidhi vl.4, pg.459)

Commenting on the quality of this hadith, Imam Tirmidhi writes: "This is a Gharib Hadith (i.e. a hadith that had been narrated by only one person in each era until the codification period) - we do not know it except from Salih-al-Murriy. There are some strange facts in the narrations of Salih in which he is unique (mutafarrid). He is however, a pious man."

Nevertheless all scholars of Islam; commentators of the Qurân, Hadith and jurisprudence have, on the basis of the Hadith "A nation will never be successful ...." unanimously agreed that female leadership is not permissible in Islam.


Some Quotations:

The reader has already seen the opinions of some leading commentators of the Qurân (âlusi, Ibn Katheer, Baidawi and Qurtubi). Here are a few more quotations from the writings of other scholars:

1. Hafiz Ibn Hajr (RA) and Hafiz Badruddin Aini (RA) write in their respective commentaries of Bukhari: "There is proof in this hadith that a lady cannot be appointed to the office of leadership or as a judge." (Fathul Bari vl.8 pg.129)

2. Qadi Abu Bakr ibn ul-Arabi (RA) writes in his commentary of Tirmidhi: "This proves that only men may be appointed as leaders (rulers). There is a consensus that women have no right to rulership."(âridatul Ahwadhi vl.9, pg 119)

3. Allama Shawkani (RA) writes in the commentary of this hadith: "In it is a proof that women do not qualify for any sort of leadership. It is not permissible to make a lady the leader because it is compulsory to abstain from anything that will result in failure." (Naylul Awtâr vl.8, pg 298)

4. Qadi ibn-ul-Arabi (RA) writes again in Ahkâm-ul-Qurân: "This is clear proof that a lady cannot become the khalifah (leader of the Muslim state) - There is no difference of opinion in this matter." (Ahkâmul Qurân vl.3,pg.29)

5. Allamah Mawardi (RA) and Shah Wali-ul-llah (RA) have listed "Zukoorah" as an essential requirement of a Muslim ruler."(Hujjatullah-ul-Balighah Vl. 2 Page 396,Izalatul Khifa Vl. 1 Page 19, Shâmi Vl. 1 Page 548)

6. Allamah Shami explains: ".... because women have been commanded to remain in their homes, their condition is therefore based on remaining concealed ...."(Shâmi vl.1, pg 458)

7. Qurtubi, after listing "being a male" as one of the necessary conditions of a ruler says: "They are unanimous that it is not permissible for a lady to become a leader." (Tafseer Qurtabi, vl.1 pg.270)

8. Imam Baghawi after quoting the hadith "A nation can never be successful ...." says that it is an authentic hadith and thereafter comments: "They have unanimously agreed that a lady neither has the ability to become a leader nor a judge because it is necessary for the leader to leave his home in order to establish jihad and see to the matters of the Muslims. Similarly the judge has to leave his home in order to pass judgement in arguments. A lady is however "Awrah" (something that must be concealed) and cannot (unnecessarily) leave. Because of her physical weakness, she is unable to see to most matters of the Muslims. A women is also deficient whereas leadership and passing judgement are among the greatest appointments. (Sharhus Sunnah vl.10, pg.77)

NB. An extremely important point is made in the above quotations: There is "ijmâ" (consensus of opinion) among the ummah that female leadership is not permissible. Ijmâ is the third most important source of Islamic law and cannot be opposed.


Consider the Following:

Protagonists of female leadership should consider the following:

* The messengers of Allâh were always men. Never was a lady deputed as a Rasul or Nabi. "And we have not sent messengers before you except that they were men." [Al-Ambiyâ: 7]

* Nabi sallallahu alaihi wasallam had during his lifetime despatched many jamâts (for the sake of da'wah and jihad etc.) but never did he appoint a female as ameer of any of these jamâts. (Fatawa Mahmoodia, vl.10, pg.129)

NB: The scholars have enumerated approximately 60 jamâts of this nature that were despatched by Nabi sallallahu alaihi wasallam. (Zadul Ma'âd vl.1, pg. 129) These jamâts are normally referred to as Sarâya by the historians.

* Nabi sallallahu alaihi wasallam had on many occasions personally led military expeditions. On such occasions he would leave a deputy to see to the matters of the women, children, aged and ill people that were still in Madina. For example, he made Hazrat Ali (RA) his deputy at the time of Tabuk and Abu Lubâbah bin Abdul Munzir at the time of Badr. These deputies were however never women. (Fatawa Mahmoodia vl.10, pg.129, Zâdul Ma'âd vl.3, pg.172 & 529)

* Nabi sallallahu alaihi wasallam had four muazzins - Hazrat Bilal, Hazrat Abu Mahdhoorah, Hazrat Abdullah ibn Umme Maktoom and Sa'd al-Qurdh. ( Fatawa Manmoodia, vl.10, pg.127; Zâdul Ma'âd vl.1, pg.124)

None of them were women, and it has never been narrated from the salaf (pious predecessors from the Sahâbah, Tabieen and Taba-Tabieen) that women may give Azân. On the contrary, jurists have regarded it as makrooh. (Durrul Mukhtâr, vl.1, pg.392)

* In a similar manner the duties of iqamat, khutbah of jumuah and the eids, imamat of salâh etc. can only be fulfilled by men.(Fatawa Mahmoodia, vl.10, pg.125/6)

Besides ruling a country, standing as a candidate in a political party, leading any other movement or organisation and becoming a member of a masjid or madressah committee are also not permissible for a lady because:

- these are not her functions in society,

- if she does engage herself in such activities, she would be contravening the rules of the Qurân and Hadith regarding hijâb and female leadership.


"Bilqees: The Queen of Saba"

Protagonists of female leadership normally justify their claim with an analogy of Bilqees of Saba - whose story is mentioned in the Qurân (Al Naml 20-24). This analogy is however very strange and can in no way substantiate their claim, because:

1. Bilqees was a disbeliever at that time as is clear from the verses: "I found her and her nation prostrating to the sun ...." [Verse 24]

"Verily she was of a disbelieving people". [Verse 43]

Later, with the invitation of Hazrat Sulayman (Alaihis salâm) she brought Islam. She said: "Oh my Rabb! Verily I have wronged my soul and I have surrendered with Sulayman to Allâh, Rabb of the worlds."[Verse 44]

After embracing Islam, she also surrended her kingdom to Sulayman (AS) as was the order of Sulayman (AS). This is apparent in the following verse: He said: "Do you give me abundance in wealth .... go back to them, for we will most certainly come to them with such armies that they will not be able to oppose, and we shall expel them in disgrace and they will be humbled."[Verse 37]

There is thus no indication in the narrative that Sulayman (AS) had approved of and permitted her to continue ruling her kingdom. It is sometimes argued that after Bilqees brought Imân, Sulayman (AS) married her and therafter sent her to rule Yemen. This argument is however incorrect because it is based on very weak Israeli narrations and besides being weak, these narrations are very contradictory. While some say that after marrying Bilqees, Sulayman (AS) kept her with him, others say that he sent her to rule over Shâm (Syria). Allamah Qurtubi (RA) has in his tafseer also declared all these narrations as incorrect and unreliable. (Awrat ki Serbarahi by Ml.Y. Ludhyanwi pg.33 and Mufti R. Uthmani - Al Farooq Arabic Quarterly, Rabiul Awwal 1410-1989)

2. The legislation of the previous ambiyâ is not necessarily a proof. The shariah of the previous ambiyâ can only be regarded as a valid argument if there is no verse of the Qurân or hadith contradicting it. We have however already seen that the Qurân, hadith and Ijm (consensus of the Ummah) do not permit female leadership. (Ibid)

Mufti Muhammad Shafi (RA) writes in Ahkamul Qurân:

"If it is argued that the trend in the Qurân is to boldly refute any evil action of the Kuffar that the Qurân quotes and (the absence of any refutation in these verses indicate permissibility), then our reply is: Firstly: The generality of the claim is not known (meaning this is not an established fact).

Secondly: it is not necessary that such an act be refuted in the very same verse that discusses it. It will suffice if such an act is refuted in some other place (in the Qurân) or in any other shari proof.

Thus if female leadership has been refuted in the Hadith of Bukhari, it would be sufficient explanation of it's evil (and impermissibility). (Ahkâmul Qurân vl.3, pg.29)


Hadhrat Aisha (RA) and the Battle of Jamal (The Camel)

Protagonists of female leadership substantiate their claim from Hazrat Aisha's (RA) participation in the Battle of Jamal. Hazrat Uthmân (RA) had been murdered just after the days of Tashreeq. The wives of Rasulullah sallallahu alaihi wasallam had, after completing the rites of Haj just left Makkah Mukarramah on their return journey to Madinah Munawwarah. Upon receiving the news of the murder of Hazrat Uthmân (RA) they changed the direction of their journey and returned to Makkah. The Muslims at that time were in utter turmoil. Hazrat Ali (RA) had taken the bay'at (pledge of allegiance) from the people of Madina and the assassins of Hazrat Uthmân (RA). He felt that it would be more appropriate to allow the turmoil and confusion to settle and thereafter avenge the blood of Hazrat Uthmân. Others however differed and thought it of greater importance to first avenge the blood of the assassinated Khalifah. Thus, a group of senior Sahabah (RA) including Hazrat Talha and Hazrat Zubair gathered in Makkah and persuaded Hazrat Aisha (RA) to use her influence as Umm-ul-Mu'mineen to help them unite the Muslims and therafter demand the requital of the blood of Hazrat Uthmân (RA). Hazrat Aisha agreed and it was decided that they would proceed to Basrah. The rest of the wives of Rasulullah sallallahu alaihi wasallam refused to join Hazrat Aisha (RA) and returned to Madina. Although Hazrat Hafsah (RA) agreed with Hazrat Aisha (RA), her brother, Abdullah ibn Umar (RA) did not allow her to join the campaign to Basrah. (Summarised from Al Bidayah wan Nihayah vl.7,pg.230)


A closer study of the battle of Jamal and the events leading to it (most of which were mentioned above), would reveal the futility of justifying female leadership from it because:

1. Hazrat Aisha (RA) was not the leader of the army. Neither at the time of suggesting that she accompany the army did they consider making her their leader nor later during the cause of the expedition was she regarded as their leader. Hazrat Talha and Hazrat Zubair had asked her to accompany them so that she could use her influence to convince the masses of the nobility of their cause. This is why the rest of the wives of Rasulullah sallallahu alaihi wasallam were also requested to accompany the expedition and Hazrat Hafsah (RA) had even accepted the request.

2. Neither was Hazrat Aisha (RA) intending to capture the khilafat from Hazrat Ali nor were Hazrat Talha and Zubair (RA) intending to do so. They were only demanding that the assassins of Hazrat Uthmân be brought to task. (Fathul Bari vl.3, pg.56) In fact they had barely thought of meeting the forces of Hazrat Ali (RA) on the battle field.

Allamah ibn Taymiyyah (RA) writes: "Neither did Hazrat Aisha (RA) fight (in the battle) nor did she leave (her home) in order to fight. She had only intended to create peace among the Muslims and thought that the Muslims would benefit by her leaving (for Basrah etc.) .... They did not have any intention of fighting on the day of Jamal. The battle however took place without their choice. Because when Hazrat Ali and Hazrat Talha and Hazrat Zubair (RA) had negotiated and agreed on re- conciliation and that after they had settled they would seek the assassins .... The assassins therefore feared that Hazrat Ali would agree with them (Hazrat Zubair etc.) to capture them, and they therefore captured the camp of Hazrat Talha and Hazrat Zubair (RA). They thought that Hazrat Ali had attacked them and in defence attacked the camp of Hazrat Ali. Hazrat Ali (RA) thought that Hazrat Talha and Hazrat Zubair had attacked him and retaliated in defence. The battle thus occurred without their choice. Hazrat Aisha (RA) was seated (on the camel) - neither did she fight nor did she command anyone to do so. (Quoted by Ml.Y. Ludhyanwi on th authority of "Minhâjus Sunnah" pg.185, vl. 2)

3. Many Sahabah (RA) disagreed with her participation in the campaign. Many had written to her expressing their dissatisfaction. Hazrat Umme Salma (RA) wrote her a lengthy letter admonishing her: " ..... Had Rasulullah sallallahu alaihi wasallam known that women are able to endure (the difficulties of) jihad, he would have entrusted you! Do you not know that he (Rasulullah Sallallahu alaihi Wasallam) had prohibited you from travelling in the cities? Verily the pillar of deen neither remains firm with women nor wealth and it cannot be repaired by women if it has to crack (break). The jihad of women is the lowering of the gaze and the drawing of the hem and the intending of modesty. What would you say to Rasulullah sallallahu alaihi wasallam if he has to object to some of these mistakes - sitting on a camel travelling from place to place? I take an oath that if it has to be said to me: "O Umme Salmah! Enter Jannah! I would be ashamed to meet Rasulullah sallallahu alaihi wasallam while I had torn a veil (barrier) he had placed over me. Therefore make it your veil (barrier) also ...." (quoted by Mufti R.Uthmani from Al Aqdul Fareed vl.5,pg.66)


Hazrat Aisha (RA) had written a letter to Zayd bin Suhan encouraging him to join Hazrat Talha and Zubair and if he disagrees, he should dissuade the masses from joining Hazrat Ali (RA). He replied:

".... Verily I am your loyal son. If you leave and return home, (then I will obey you) otherwise, I would be the first to oppose you." He also said: "May Allâh have mercy on Ummul-Mu'mineen. She has been commanded to stay in her home and we have been commanded to fight ....". (Ibnul Atheer vl.3, pg.216)

Hafiz Ibn Hajar (RA) narrated that after the battle, Ammar Bin Yasir (who was from Hazrat Ali's camp) said to Hazrat Aisha (RA): "How distant is this journey from the command that was imposed on you!" (referring to the verse: 'And remain in your homes').

She replied: "Are you Abul Yaqdhan?"

He replied in the affirmative, upon which she said: "In the name of Allâh, ever since I know, you always speak the truth." He said: "All praises are due to Allâh who has decided in my favour on your tongue." (Fathul Bari vl.13,pg.58)

3. Hazrat Aisha (RA) later regretted joining the expedition to Basrah as is clear from the above narration. Later in her life she would say:"I wish I had stayed behind just as others (from the Ummahat-ul-Mumineen and many Sahabah) had stayed behind ....". (Fathul Bari vl.13,pg.55)

"I wish I were a fresh twig and I had not undertaken my journey ..."

It is narrated that whenever Hazrat Aisha used to read the verse "And remain in your homes," she would cry so excessively that her veil would become soaked. (Quoted by Mufti R.Uthmani-Al Farooq Quarterly - Siyar A'lam un Nubala vl.8,pg.80)


Can a Lady Lead the Salâh?

The Fuqaha (Muslim jurists) have discussed two types of Imamat viz:

a. Imamat-e-Kubra: Major leadership, referring to the leading of a country.

b. Imamat-e-Sughra: Minor leadership, referring to the leading of the Salâh.

Just as the shariah has reserved imamat-e-kubrah for men only, it has reserved imamat-e-sughra for men only. (Some jurists have permitted female imamat of the Salâh when the congregation is purely female. This will be discussed later Insha-Allâh).


Women Leading Men in Salâh

Most, if not all fuqaha (Muslim jurists) are of the opinion that women cannot lead men in salâh. If any man performs his salâh behind a female imam, his salâh would be null and void. Below are the opinions of each of the four madhahib.

1. Hanafi Madhab - "And it is not permissible for men to follow a lady in salâh." (Hidayah vl.1. pg.209)

2. Shafiy Madhab - "And a male following a lady (in salâh) is incorrect."(Minhâj:Allamah Nawawi vl.1, pg.241)

3. Maliki Madhab - "Salâh will therefore not be correct behind a lady (imam)."(Bulghat-us-Salik: Allamah Sâwi vl.1.pg.146)

4. Hambali Madhab -"It is not correct in the opinion of the general fuqaha, for a man to follow a lady (in salâh)."(Al Mughni: Ibn Qudamah vl.2, pg.199)

Ibn Rushd-al-Qurtubi writes: ".... The jamhoor (general majority) are of the opinion that it is not permissible for her to lead the men in salâh ...." (Bidayatul Mujtahid vl.1, pg.105)


Why Can She Not Lead the Men in Salâh?

1. Nothing has been narrated regarding this from Rasulullah sallallahu alaihi wasallam or the Sahabah (RA) or the Tabi-een. Had it been permissible, it would have definitely been recorded in the books of Hadith and Fiqh. (Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250)

2. On the contrary Rasulullah sallallahu alaihi wasallam had commanded the women to stand at the rear of the congregation (if they do attend the congregational salâh). The reason being that women are to be hidden and have been commanded to observe hijâb. If men have to follow a lady imâm in salâh, they would have to stand behind her. This is in total contrast with the rules of hijâb.(Bidayatul Mujtahid vl.1,pg. 105 & As Saylul Jarrar vl.1, pg.250)

A hadith has been narrated regarding women standing at the rear of the congregation: "Place them in the rear as Allâh has placed them in the rear." (Nasbur Rayah vl.2, pg.36 - quoted from Musannaf Abdur Razzâk- although this hadith is mawqoof, (the chain of narrators terminates on Hadhrat Ali radhiallah anhu, the fact that man should occupy the first rows, therafter the children and behind the children the women is established from other authentic ahâdith - see Bukhari vl.1, pg. 211)

3. Rasulullah sallallahu alaihi wasallam said: ."... and a lady should not lead a man in salâh ...." (Sunan Ibn Majah vl.1,pg.250)

4. The generality of the hadith "The nation that has entrusted it's affairs to a lady cannot be successful," demands that women do not qualify to be entrusted with any sort of leadership duties. Salâh is the most noble and important matter of the Muslims. Can we entrust it to a lady and hope for success? (As Saylul Jarrar - Allamah Shawkani vl.1,pg.250)


Ibn Qudamah Al-Maqdisi (RA) after explaining the opinion of the majority writes that some Hambali scholars are of the opinion that "it is permissible for her to lead the men in taraweeh salâh (but) she will stand behind them. It (lady leading the taraweeh) will be permissible because of the narration of Umme Waraqah (RA) that Rasulullah sallallahu alaihi wasallam had appointed a muezzin for her who would given azân for her and He commanded her to lead the people (ahl) of her dâr (house) - Abu Dawud has narrated this hadith. (See Abuj Da'ud vol.2 Page 161 Beirut).

Ibn Qudamah however disagrees with these Hambali scholars and refutes their claim explaining that Rasulullah sallallahu alaihi wasallam had only permitted her to lead the women of her home (nisâ-e-ahle-dâriha) - this is how Dâr-Qutni has narrated this hadith. When an addition of this nature is narrated, then it is compulsory to accept it. Had the extra word 'Nisâ' (women) not been narrated, there would have been some possibility of substantiating one's claim from this hadith. Besides, this hadith does not pertain to Taraweeh or any other nafl or sunnah salâh because the hadith also says that Rasulullah sallallahu alaihi wasallam had appointed a muezzin to call the azân for her. Azân is not called out for nafl or sunnah salâh. It is only called for the fardh salâhs. (Al Mughni vl.2,pg.199) There is however no difference of opinion even among the Hambali Fuqaha that women cannot lead men in fardh salâh. This hadith is therefore referring to a purely female congregation only.

Apart from the jamhoor (majority), Abu Thour and Tabri have allowed women to lead the salâh even it there are men in the congregation. Ibn Rushd said that they have based their claim on the hadith of Umme Waraqah.(Bidayatul Mujtahid vl.1,pg.105)

Ibn Qudamah's explanation of the hadith however leaves no doubt that they have erred. Other than Abu Thour and Tabri, the entire ummah has 'ijmâ' (unanimous agreement) that women cannot lead men in salâh.


Can a Lady Lead a Purely Female Congregation

* AHNâF: If a lady leads the salâh of a purely female congregation, then salâh will be correct. It is however makrooh tahrimi for women to form their own congregation. (Hidayah vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157)

* MâLIKIYYA: A lady can in no circumstance be the Imam even if the congregation be entirely female. The salâh of even a lady behind a female imâm is invalid.Bulghatus Salik vl.1, pg.146; Ashalul Madarik, vl.1,pg.241)

* SHAWâFI: A lady can be the imam of a purely female congregation. In fact it is mustahab for them to form their own congregation. (Al Mughni vl.12,pg.199; Bada-i vl.1,pg. 157)

* HANABILA: The salâh of a lady behind a lady imâm is permissible. There is however difference of opinion regarding women forming their own congregation (behind a female imam). (Al Mughni l.12, pg.199)

The Shafi and Hambali scholars substantiate their opinion with the hadith of Umme Waraqah (RA) that was mentioned earlier.

It is similarly narrated that Hazrat Umme Salmah (RA) and Hazrat Aisha (RA) used to lead the women in Salâh. (Musannaf Ibn Abi Shaybah vl.2, pg.88-89)

While it is narrated from Hazrat Ali (RA) that "a lady cannot be an imâm"(Ibid) and from Nafi (RA) that: "I do not know that a lady can lead the women in salâh"(Ibid), Hanafi Scholars also explain that when a lady does lead a purely female jamât, she has one of two options:

1. She stands in front of the first row (just as a male imam would do). This is however makrooh because it is contrary to the spirit of Hijâb.

2. She could stand in the middle of the first row (as Hazrat Aisha and Hazrat Umme Salmah did). This however is also makrooh because it is wajib (necessary) in a congregational salâh that the Imam stands a little in front of the first row. (Fathul Qadeer vl.1, pg.306)

Hanafi Fuqaha therefore explain the ahadith of Umme Waraqah, Aisha and Umme Salmah (RA) as mansukh (abrogated). Although Sheikh Kamal Ibn Humâm has after critically discussing the possibility of abrogation concluded that purely female congregations are makrooh-e-tanzihi, the general body of Fuqaha-e-Ahnâf regard it as makrooh-e-tahrimi. The fatwa (preferred verdict) is also on tahreem (prohibition)."And a purely female congregation is makrooh-e-tahrimi, even though in taraweeh."(Durrul Mukhtar, vl.1, pg.528)


Can a Women Deliver a Lecture from the Mimbar?

A few verses of the Qurân regarding hijâb have been previously mentioned under the caption "Hijâb and female leadership." Among these verses were: "And stay in your houses and do not make a dazzling display like that of the former times of ignorance." (Al Ahzâb:33)

This verse implies that it is necessary for a woman to remain in her home at all times. She may only leave her home on account of a shar'ie necessity. (eg. Haj, Umrah, visiting the ill and visiting her parents etc.)(Tafseer Ibn Katheer,vl.13,pg.491). Going to the musjid in order to perform salâh is not acceptable in the light of the general opinion of the Sahabah and the Ulama of Islam. A lady that leaves her home in order to deliver a lecture to a mixed gathering of men and women (from the mimbar) would firstly be contravening this important principle of the Shariah.

In another verse Allâh Ta'âla says:

"And when you ask them of anything, then ask it of them from behind a curtain." (Al Ahzâb:530

"... therefore be not soft in speech ..."(Al Ahzâb:32)

These verses imply that if a lady has to communicate with a strange man while at home, then this communication should be from behind the curtain. (i.e. the lady should not be seen at all) and when speaking she should not speak in a lowered tone.

In yet another verse Allâh Ta'âla says"

"Oh Nabi! Tell your wives and daughters and the women of the Believers to draw over them their jilbâb."(Al Ahzâb:59) i.e. If due to any necessity a lady is compelled to leave her home, she should cover herself with the jilbâb. The jilbâb is a large sheet that extends from above the head to the feet including the face. (in other words she is commanded to cover the entire body including the face).(Ibn Katheer vl.13, pg.526)(There is consensus of opinion that the face must also be covered in times of evil and corruption.)

A lady that delivers a lecture from the mimbar is unable to fulfil the demands of the above-mentioned ayât and her action is contrary to the spirit of Hijâb. In a purely female congregation two, the lady imâm stands in the middle of the first row and not ahead of the first row as a male imam would do. (Musannaf Ibn Abi Shaybah vl.2,pg.88/89 ; Hidayah vl.1,pg.306 ; Al Mughni vl.2,pg.2)

In view of the above, it is not permissible for a lady to deliver a lecture from the mimbar.

Rasulullah sallallahu alaihi wasallam said: "A lady is 'AWRAH' (something to be concealed). Thus when she leaves, shaytân stares at her."[Tirmidhi Pg. VI]

Published by: Madrasah Arabia Islamiah, Azaadville

[imported_kamran]

[quote]
A'salam,

Odette

With all due respect I don't want to offend you but I don't ascribe to these "fatwa's" "rules" by these "Mufti's" especially brother Desai who I think is from South Africa. If he's the same guy then most of the stuff I've read from him I'm in disagreement with. You spoke of the "real" Islam and I can tell you sincerely that the concept of a "woman confined" to her house is not of an Islamic nature. The history of women in the Prophets' time is incredible you should read what they accomplished. Islam never hindered women it uplifted and gave them a presence.

Wassallam


Most Remarkable Quality of a Woman

Sayyiduna Ali (RA) reports that once Rasulullah (Sallallahu Alayhi Wasallam) asked the Sahabah (RA), “What is the most remarkable quality a women could possess? Sahabah (RA) remained silent, Hazrat Sayyiduna Ali (RA) quietly left the gathering and went home, where he posed the question to Fathima (RAH). She spontaneously replied, “ The most remarkable quality of a woman is that na mahram* (strange) man do not glance at her and she does not glance at na mahram (strange) men. (Majmauz Zawaaid Vol 9 Pg 202).

*Na mahram – every such person with whom marriage is permissible according to Shariah.

[Someone]

Parekh are you a hindu?

[saffiyya]

Asalaam alaikoom,
I think it would be lovely if a woman had nothing to do but stay home all day and look after the house. In order for that to be possible, she must have an attentive and considerate man providing for all her needs.
Such is rarely the case.
fi imanAllah
saffiyya

[Beetle B.]

AOA,

Just a quick comment about laws that are not explicitly in Islam. It is my understanding that it's perfectly admissible to implement any law as long as it doesn not actually violate Islamic laws.

Mueen

Mueen

[imported_kamran]

Is it necessary for a woman to cover her face in the presence of strangers (who are not her designated Mahaarim) according to Shariáh?
This question is answered in this article in the context of the claim that the veil or Niqaab is primarily 'a social requirement and custom according to the environment and custom, and according to the environment and customs of a particular country.' In endeavouring to answer the question, we will confine ourselves to a brief examination of the relevant Qurãnic verses.

Surah An-Nur, Verses 30 and 31
'And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bossoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons, or their (Muslim women) (i.e. sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful'

It is apparent that upon a plain reading the purpose of the verse is to eradicate promiscuity, fornication and adultery and all the preliminary steps that lead directly to the commission of such shameful acts. The references to 'lowering their gaze', 'drawing their veils over their bosoms' and 'striking their feet to draw attention' indicate that all acts or omissions which in the ordinary course leads directly to sexual promiscuity and FITNAH are forbidden.

In order to totally eradicate sexual promiscuity and FITNAH, the verse goes on to say that a woman is not permitted to display her beauty and charms except in degrees to her husband, father and the other classes of person specified in the verse. The exempt class would constitute the MAHAARIM, and any other would qualify as strangers or GHAIR MAHRAM. The principle fixed by the verse is, therefore that a woman cannot display her beauty to any male person other than the persons exempted by the verse. It goes without saying that the face is the focal-point of a woman's beauty, and the main source of attraction. Hence, the face of a woman cannot be displayed or shown to a stranger in normal circumstances whether in public or private according to the general principle fixed by the verse as stated above. She is permitted to display her beauty to the exempt class (the MAHAARIM) for obvious reasons of close contact, and because of the considerably lesser danger of sexual promiscuity and FITNAH within that class. (Zamakhshari)

The Shariáh, however, is practical, dynamic and takes into account the real situations of life. A woman may in the case of genuine need be forced to expose her face in the presence of strangers. For example, when she appears in court to give witness, etc.

It is against this background that the preceding portion of the verse 'they should not display their beauty and charms except what must ordinarily appear unavoidable' falls into proper perspective. The words 'Illaa maa dhahara min'haa' are in context an exception to the general rule, and cover those cases of genuine need and necessity when a woman is forced to expose her face in the presence of a stranger. That is how the great commentators of the Noble Qurãn have interpreted the verse.

Take the following two examples,

'Women must not display any part of their beauty and charms to strangers except what cannot possibly be concealed.' (Ibn Katheer)

'Why is the woman permitted to display her external beauty and charms? Because to conceal that would cause her inconvinience. A woman is forced to deal in commodities with her own hands. She is compelled by genuine need to expose her face especially at the times of giving evidence, litigating in court and marriage. She is compelled to walk the streets and expose her feet, especially poor women. This is the meaning of 'illaa maa dhahara min'haa' that is 'except what the situations of ordinary life compel her to expose'. (Zamakhshari)

A further point is the interpretation of 'illaa maa dhahara min'haa' has been highlighted by the well known scholar, Moulana Ashraf Ali Thanwi (RA). He states that the verb used is that of the first form 'dhahara' and not 'adhhar' which in forth form signifies a deliberate exposure or display. The use of 'maa dhahara' indicates that the exposure of the face is confined to need. (Imdaadul Fataawa vol. 4 p. 181)

It follows from the aforegoing that upon a proper interpretation of the verse the face and hands of a woman can only be exposed to strangers in a situation of genuine need where concealment would cause her serious inconvinience. However, genuine need is not open to wide interpretations.

SURA AL-AHZAAB - VERSE 53
'...And when you ask them for anything you want, ask them from behind a screen...'

The meaning of this verse is clear: the companions of the Holy Prophet (Sallallaahu Álayhi Wasallam) were ordered to communicate with the wives of Rasulullah (Sallallaahu Álayhi Wasallam) from behind a screen and not directly face to face. It is obvious that this instruction is not limited to the wives of the Holy Prophet (Sallallaau Álayhi Wasallam). The verse has general application and the fact that the noble wives of Rasulullah (Sallallaahu Álayhi Wasallam) are specifically mentioned emphasises the importance of the subject matter. The distinguished jurist, Abubakar Jassa (RA) in his Ahkaamul Qurãn states:

'This order, although revealed specifically in relation to the Holy Prophet (Sallallaahu Álayhi Wasallam) is general in application because we are ordered to follow him.'

Similarly, the well known commentator of the Noble Qurãn, Imaam Qurtubi (RA) in his Al-Jamia li Ahkaamul Qurãn states:

'All women are in effect covered by the terms of the verse which embraces the Sharée principle that the whole of a woman is 'Áwrah' (to be concealed) - her body and voice, as mentioned previously. It is not permissible to expose those parts except in the case of need, such as the giving of evidence...'

SURAH AL-AHZAAB - VERSE 59
'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way)...'

In his commentary to this verse, Allama Abubakar Jassas (RA) states the following:

'This verse proves that a young woman is ordered to cover her face from strangers, and to manifest SATR and modesty in public so that doubtful people may not be desirous of her.'

It is sufficient to quote the following authentic commentators in their interpretation of the verse:

'They (women), shall cover their faces and bodies with their outer garment when they appear in public for a valid reason.'

'They shall cover their faces and...'

Ibn Ábbaas (Radhiallaahu Ánhu) states that the Muslim women are ordered to cover their head and faces with outer garments except for one eye.'

And Allah Taãla Knows Best.

Was salaam

Yours faithfully


Mufti Ebrahim Desai
FATWA DEPT.

[Someone]

Aziz you being a muslim should not have called this discussion as 'critism on the QUR`AN'. Qur`an contains direct words from ALLAH. It would be much better if you change this topic to something else.

Parekhm(kamran) i was wondering if you were a hindu? sorry ,just curios. Rather than critising one mufti or the other i suggest that you start reading the Qur`an and the Ahadith yourself so that you may be able to understand much better and not be confused. In reply to what you have written im pasting the fatwa of a muslim scholar, Yousif Ali Qardawi.
(You can check out the link as well
http://www.islamonline.net/completesearch/english/FatwaDisplay.asp?hFatwaID=9964 )

Says Allah Subhanahu wa Ta'ala: That they should...not display their adornment, except that which is apparent of it. (24:31) The adornment of women includes both natural features such as the face, hair, and other attractive parts of the body, and artificial enhancement of beauty, such as the dress, ornaments, make-up, and the like. In this noble ayah Allah Ta'ala commands women not to show their adornment "except that which is apparent of it." There is some difference of opinion among scholars concerning the extent of this exception. Does it mean what is exposed by necessity and without intention, for example, if the wind exposes some part? Or does it mean what is customarily, or instinctively, or by its very nature exposed? The majority of the early Muslim jurists accept the latter meaning. Ibn 'Abbas interprets "except what is apparent of it" to mean kohl and a ring, and Anas has said something similar; the permissibility of showing the face and hands is implicit in the permissibility of showing kohl and a ring. Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and hands is permissible. 'Aishah, Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown. Various scholars have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm. On the other hand, others such as 'Abdullah ibn Mas'ud, have restricted the application of "what is apparent" to what necessarily appears, such as the outer garment (abaya, jilbab, chaddor, burqa, and the like). My own preference lies with that group of the Companions and their immediate followers (This is the preferred opinion of al-Tabari, al-Qurtabi, al-Zamakhshari, al-Razi, and others from among the interpreters of the Qur'an, one may refer to their explanations of this verse of Surah al-Nun) who include the face, the hands, and their ordinary adornments, such as kohl and a ring in the application of the Qur'anic phrase, "except that which is apparent of it." This permissibility, however, excludes such cosmetics which women today use for their cheeks, lips and nails. We consider these cosmetics to be excessive, and they must not be used except within a woman's own home when non-mahrem men are present. The aim of women in using these cosmetics when going out of the house is obviously to attract the attention of men, which is haram. At the same time, however, the interpretation of "what is apparent" as being the outer garment or covering is not acceptable, for this is not something which can possibly be concealed so that an exemption must be made; similarly, what the wind blows cannot be controlled, whether an exemption is made or not. What strikes the mind is that the purpose of the exemption was to provide some concession for the believing woman by permitting her to show something, which it is possible to conceal. Reason would indicate that it is the face and hands which are exempted from covering. Assuredly a woman is permitted to show her face and hands because covering them would be a hardship on her, especially if she must go out on some lawful business. For example, a widow may have to work to support her children, or a woman who is not well-off may have to help her husband in his work; had covering the face and hands been made obligatory, it would have occasioned such women hardship and distress. Al-Qurtabi says, It seems probable that, since the face and hands are customarily uncovered, and it is, moreover, required that they be uncovered during acts of worship such as salat and hajj, the exemption (referred to in the verses of Surah al-Nur) pertains to them. This conclusion is supported by what Abu Daoud has transmitted on the authority of 'Aishah. She said that 'Asma, the daughter of Abu Bakr, once came to the Prophet (peace be on him) wearing transparent clothes. The Prophet (peace be on him) turned his face away from her and told her, 'Asma, when a woman begins to menstruate, nothing should be seen of her except this and this,' and he pointed to his face and hands. In addition to this, we may infer from Allah's words, "Tell the believing men that they should lower their gazes," that the faces of the women of the Prophet's time were not veiled. Had the entire body including the face been covered, it would have made no sense to command them to lower their gaze, since there would have been nothing to be seen. In spite of all this, however, because of the widespread immorality and laxity in obeying the Islamic injunctions in our time, the best thing for the Muslim woman is to conceal all her adornments including her face if she can. Obviously, more caution in this regard is necessary for a woman who is beautiful. Allah Ta'ala also says, ...That they should draw their head-coverings over their bosoms.... (24:31) It is obligatory for the Muslim woman to cover her head, breasts, and neck completely so that onlookers can see nothing of them. In addition, Allah Ta'ala says, ...And not display their adornment except to their husbands or their fathers.... (24:31) This injunction prohibits women to show their concealed adornments, such as the ears, hair, neck, breasts, or ankles, to men who are outside the mahrem relationship, before whom they are permitted to expose only the face and hands (of "that which is apparent"). Twelve categories of persons are exempted from this prohibition: 1. "Their husbands:" The husband and wife can see whatever they please of each other. A hadith states "Guard your nakedness ('awrah) except in front of your wife." 2. "Their fathers," including the grandfathers from both mother's and father's sides as well. 3. "Their husbands' fathers," for these are regarded as fathers to women. 4. "Their sons," as likewise the grandsons from both sons and daughters. 5. "Their husbands' sons (stepsons)," a necessity for normal interaction, since the woman is regarded as their mother. 6. "Their brothers," including half - and step-brothers. 7. "Their brothers' sons," since marriage is permanently prohibited between a man and his paternal aunt. 8. "Their sisters' sons," since marriage is permanently prohibited between a man and his maternal aunt. 9. "Their women," Meaning female relatives and sisters-in-faith, that is, other Muslim women. As for non-Muslim women, they are not allowed to see the Muslim woman's adornments other than what is allowed for non-mahrem men, and the correctness of this opinion is verified. 10. "Those whom their right hands possess," refers to bondservants, because in Islam they are considered as members of the family. Some scholars restrict this permission to female bondservants only. 11. "Male servants who lack sexual desire," refers to hired hands or household servants who, because of some physical or mental condition, are devoid of sexual desire. This is applicable only under the following two conditions: that they are the servants of those into whose houses they are given entry and that they lack sexual desire. 12. "Children who are not aware of women's nakedness." These are small children whose consciousness of sex is not yet developed. But if evidence of the sexual urge is noted among them, a woman should treat them like non-mahrem men even though they may not have reached puberty. This verse does not mention maternal and paternal uncles because they customarily occupy the same status as the father. A hadith states, "The man's uncle is like his father." (Reported by Muslim.)

kamran (parekhm) i would like to see the link from where you've copied. Thanks




Edited by - Someone on 01/21/2003 17:30:42