It will be wrong to cite isolated examples of women’s public services in order to negate the Shar’i emphasis that women occupy a position in the background. Exceptions to all general rules will be found. We are not discounting the exceptions. We are merely propounding the general, the normal, the decreed LAW of the Shariah. The scope of this article excludes elaboration on exceptions to the general rule. The following Hadith of Nabi (sallallahu alayhi wasallam) illustrates well the intended Shar’i role for women and defines the compulsory sphere of her activities:
“Hadhrat Ibn Abbaas (radhiyallahu anhu) narrates that a woman came to Rasulullah (sallallahu alayhi wasallam) and said:
‘I am a delegate from the women to you. Allah Ta‘ala has made Fardh this Jihad upon men. If they are victorious (in the Jihad) they obtain thawab. If they are martyred, then too, by Allah Ta‘ala they are alive, and are granted sustenance. But, we women are engaged in service of men. What is the thawab for us in this service (to men)?
Rasulullah (sallallahu alayhi wasallam) said:
‘Inform every woman you meet that obedience to the husband and the fulfilment of his rights are equal to the thawab of Jihad,‘ Indeed, few among you women fulfil this Fardh properly.”
(Hikayatus Sahabah Vol. 3)
This Hadith as well as numerous other Ahaadith clearly deprecate female emergence, projection and expression. Rasulullah (sallallahu alayhi wasallam) gave women the assurance that their home service is equal to the thawab of Jihad – Jihad which is exclusively the duty of men – it is entirely a different matter that this important duty of Jihad has been cast overboard by the Muslim men of today, because the men of today in their total imitation of the kuffar, have become like ‘women’. Imitation of the kuffar is a lethal poison for the courage and, quality of the Believer.
The elders of the Tablighi Jamaat must take notice of the grave dangers inherent in the projection of women which the ladies’ jamaat entails. The Sahabah were far-sighted. The Fuqaha were far-sighted. They foresaw the dangers of this type of women emergence – emerging under the cloak of the Deen for Salaat and now for tabligh – and promptly prohibited this danger on the basis of the principles given to them by Rasulullah (sallallahu alayhi wasallam). It is, therefore, extremely dangerous for the Ummah in this fifteenth, century soaked with immorality and vice, to embark upon a project which neither the Sahabah nor the Fuqaha would have sanctioned. Whatever little benefit may be discerned in the ‘ladies jamaat’, be rest assured that it will be effaced and mangled beyond recognition by the grave inherent ‘fitna’ always attendant to “khuruje nisa” (emergence of women). Rasulullah (sallallahu alayhi wasallam) declared:
“Woman is aurah‘ (to be concealed). When she emerges, shaitan casts surreptitious glances at her.”It is imperative that the Tablighi elders recognize the evils which are bound to follow in the wake of ‘ladies jamaat’ activity. It is imperative that they realise that the dangers far outweigh the advantages of this form of ladies tabligh. The recognized and accepted Shar’i principle is:
“Warding off evil has priority over the acquisition of benefit.”
VERY SAME SUNNAH
The Ummah has a glorious past – we do not mean by this the mere political dominance of the Islamic empire after the three ages described as Qurune Thalathah – a past detailed in instruction, guidance, knowledge and precept based on the Quran and the golden Sunnah of Rasulullah (sallallahu alayhi wasallam). It, therefore does not behove us to search for any vehicle of operation outside the confines of this glorious past. It is not of the ways of upholders of the Sunnah to originate ways and means contrary to the spirit of that very same Sunnah which we claim to be establishing. The spirit of Islam denies the operation of a ladies jamaat, because any projection into the public by the women of Islam will negate their Shar’i role for which they have been divinely created and moulded.
ARGUMENTS IN FAVOUR OF LADIES JAMAT
Brothers of the Tablighi Jamaat argue in favour of the ladies jamaat in the following strain:
“The Majils has prohibited the emergence of women for purposes of ‘Islahun nafs‘ and ‘i-la kalimatullah‘.”
‘Islahun nafs’ means the training of oneself; to spiritually improve and develop; to rid one of the evil and lowly, qualities and to imbue oneself with the higher and noble angelic qualities. ‘I-la kalimatullah’ means to elevate the Word of Allah Ta’ala.
In answer to the claim that we (of the Mujlisul Ulama) in prohibiting ‘ladies jamaat’ are in fact prohibiting the aforementioned fundamental obligations of Islam, we say: The claim is highly incorrect, misconceived and mis-directed. The claim is based on an erroneous supposition, hence the erroneous conclusion. The Tablighi Brothers, with due respect to them and the elders of the Jamaat, tend to, at times, over-emphasise the Shar’i status of the specific tabligh activity of the Tablighi Jamaat. This over-emphasis have created the misconception that ‘Islahun nafs’ and ‘I-la kalimatullah’ is restricted to within the confines of the Tablighi Jamaat program and activity. This misconception presupposes that today there are no other ways of achieving and fulfilling the most important demands of ‘Islahun nafs’ and ‘I-la kalimatullah’ – even if there happen to be other means, such means are insignificant and not really worthwhile. It is with this contention bred by this misconception that we and ALL Ulama-e-Haqq vehemently differ. The Tablighi Jamaat is only one branch of the many Shar’i branches engaged in the work of ‘Islahun nafs’ and ‘I-la kalimatullah’. We do not wish to enter into a discussion on the superiority of other age-old branches of ‘Islahun nafs’ and ‘I-la kalimatullah. This article does not envisage comparison of the various branches of Amr bil Ma’ruf nahy anil munkar which are actively involved in ‘Islahun nafs’ and ‘I-la kalimatullah’ activities.
ULAMA OF BANI ISRA-EEL
Hence, we do, not prevent the acquisition of ‘Islahun nafs’ and the pursuance of ‘I-la kalimatullah’. We, unequivocally maintain that he who prevents and prohibits these two compulsory commands of the Shariah, is KAFIR. How then could we ever perpetrate such heinous deeds which we are fully aware will eject us from the vehicle of Islam? What we prohibit in the name of the Shariah is “KHURUJE NISA”, because such “khuruje nisa” has been vehemently opposed by the Shariah, being severely proscribed by the Quran Shareef and criticized by Nabi (sallallahu alayhi wasallam) and his Illustrious Sahabah. “Khuruje Nisa” has been prohibited by the Shariah regardless of the purpose, (exceptions not falling within the scope of this prohibition), and the specific tablighi activity of the Tablighi Jamaat does not qualify for the exemption of exceptions since even greater and perfectly lawful acts sanctioned initially by Rasulullah (sallallahu alayhi wasallam), e.g. Fardh Ain Salaat, were also placed beyond the classification of “exceptions” by the Sahabah and the Fuqaha – by the Ijma’ of the Ummah. Such Ijma’ cannot now be assaulted, nor shall it be permitted that this Ijma’ occasioned by Rasulullah (sallallahu alayhi wasallam) be violated. It is our duty as members of that ‘Ta-ifah min Ummati’ to proclaim and protect the Haqq, the Law of Allah Ta’ala, no matter from which direction and which bastion such violation may issue. We are upholders of the Sunnah, members of Rasulullah’s (sallallahu alayhi wasallam) Ummah who will not imitate the ways of the Ulama of Bani Isra-eel whom Allah Ta’ala castigates in the following verse:
“They regard their Ulama and their Saints as gods besides Allah.”
If our Ulama and our Saints are on the Haqq, we obey and we submit to them. If they trespass or err, we shall differ and speak up. It should be noted that Tablighi Jamaat specific tablighi activity is not the only means of ‘Islahun nafs’ and ‘I-la kallmatuilah’, hence to claim that we are prohibiting these duties because of prohibiting “khuruje nisa” is highly erroneous and dangerous in its implication. If our prohibition of ‘khuruje nisaa’ is to be interpreted as prohibition of the aforementioned two obligations, will the Sahabahs and the Fuqaha’s prohibition of “khuruj nisa” on the same basis be interpreted as prohibiting Salat? If not then what is the difference between the ‘two’ prohibitions? In fact there are no ‘two’ prohibitions here. It is just one prohibition – the prohibition of the Quran Shareef, viz.,
“And remain resolutely in your homes.”
How will our Tablighi Brothers differentiate between the prohibition of ‘khuruje nisa’ of the Sahaabah and the Fuqaha and our prohibition of “khuruje nisa” when the prohibition of the Sahabah applied to a superior practice viz. Fardh Ain Salat, and our prohibition applies to a lesser practice. via. specific tabligh activity which is not even Mustahab upon ladies outside the home environment?
Upon careful and dispassionate examination it will be realised that our prohibition of ‘ladies Jamaat’ activity of the Tablighi Jamaat is not a prohibition of ‘Islahun nafs’ and ‘I-la kalimatullah’, but a mere advocacy and upholding of the prohibition as commanded by the Quraan Shareef and Rasulullah (sallallahu alayhi wasallam)
Rasulullah (sallallahu alayhi wasallam) refused permission to ladies to participate in Jihad. Could it be argued that Rasulullah (sallallahu alayhi wasallam) prohibited “khuruje nisa” for purposes of “Islahun nafs”, and “I-la kalimatullah”, especially since the express` purpose of Jihad is ‘I-la kalimatullah’?
(2) Another argument presented to claim the imagined ‘error` of our prohibition of “khuruje nisa” is:
“The Majlis has made ‘qiyaas’ (reasoned analogically) of the ladies jamaat’ on the question of ‘female attendance of Musjid’ during the time of Rasulullah (sallallahu alayhi wasallam). The contention is that we have made an erroneous ‘qiyaas’, hence our ‘erroneous’ conclusion prohibiting the ladies Jamaat’. SHAR‘I QIYAAS
In reply we say:
This argument is fallacious and holds absolutely no substance. The holder/s of this claim, we are sure, are not aware of the meaning of Shar’i Qiyaas. The analogical reasoning of the Shariah (Qiyaas Shar’i) is not the type of reasoning which modernist and laymen employ. For the validity of Shar’i Qiyaas, there are several conditions and fundamentals. If any of these are lacking then the ‘reasoning’ will not be Shar’i Qiyaas. The transference (ta’diah) of the effect (hukm) of an original question (asl) to the new branch for which an effect (hukm) is sought (i.e., for the fara’) will come into operation if the conditions (shurut) of Qiyaas Shar’i are found.
Now, even if we had resorted to qiyaas in this instance, it will have to be shown where and how we have erred in such qiyaas. Which conditions of Qiyaas Shar’i is/are lacking in the qiyaas employed by us to prohibit “khuruje nisa” for ladies Jamaat activities? Which fundamental of Qiyaas Shar’i did we violate to render our supposed qiyaas invalid? Until these questions are not answered satisfactorily the claim that our qiyaas is erroneous will not be tenable.
For the benefit of those who have tendered this claim, we have to say that the ‘hukm’ of prohibition of ‘khuruje nisa’ is not a ‘qiyaasi’ mas’alah. Prohibition of the emergence of women from the home environment is a ‘mansus alayhi’ decree. The Quraan Shareef and numerous Ahaadith of Nabi (sallallahu alayhi wasallam) are explicit on this prohibition. Hence, when we prohibit the ‘ladies jamaat’ programmes on the basis of ‘khuruje nisa’, we are not resorting to qiyaas. We are merely stating a ‘mansus alayhi’ decree, which will remain the law of the Shariah for all time to come. Nothing will be able to cancel this law of prohibition. Exceptions to the law are not to be construed as cancellation of the original ‘mansus alayhi hukm’, for such exceptions ere countenanced by the Shariah itself. When “khuruje nisa” for even such a noble purpose as Fardh Ain Salaat during the glorious time of the Illustrious Sahabah constituted a sabab (cause) of ‘fitnah’ in the opinion of the great Sahabah, then to a greater degree – far, far greater degree – will “khuruje nisa” for a lesser purpose – inferior in rank and nobility to Salat – in the evil times of the 21st century constitute a ‘sabab’ of ‘fitnah’. It is too simple to understand. Only blind prejudice will refute this self-evident truth.
Our prohibiting ‘khuruje nisa’ for ladies programs is then not a ‘qiyaasi’ one. It is merely a proclamation of the original Quranic prohibition. However, this prohibition could also be firmly established by the employment of Shar’i Qiyaas. The employment of Shar’i Qiyaas will in fact strengthen our stand. Shar’i Qiyaas will lend more support for our claim that ‘khuruje nisa’ for the ladies jamaat programmes is Haraam. Let us now test this prohibition on the basis of Qiyaas-e-Shar’i. It is imperative that we do, since some have claimed that such qiyaas is erroneous.
The definition of Qiyaas Shar’i is:
“The application (or transference) of the hukm (i.e. the law pertaining to an original question) to the ghair-mansus alayhi (a question on which there is no original hukm) on the basis of il-lat (cause or reason or raison d’etre) of the (original) hukm.” (Usul Shashi)
The following will constitute the ingredients of our qiyaas:
(a) The Asl or maqees alayh’ which is ‘khuruje nisa’ for Fardh Ain Salat, (b) The Hukm of the Asl which is ‘Haraam’, i.e. ‘khuruje nisa’ for the above purpose is Haraam.
(c) The Fara’ or ‘maqees’ or ‘ghair mansus alayh’, which is ‘khuruje nisa’ for ladies jamaat programmes.
By the employment of Qiyaas Shar’i we are seeking to transfer the decree of the Asl to the Fara’. For the validity of this qiyaas the essential requisite is the ‘illat-e-mushtarakah’ or the common reason which will be common to both the Asl and the Fara’. The Hukm of the Asl in the time of the Sahabah was based on the illat of ‘fitnah’ which accompanies “khuruje nisa”. In our time – fourteen centuries away from the noblest of ages – this ‘fitnah’ is found to a greater degree. The fitnah has magnified manifold. Anyone who argues to the contrary will be denying a self evident reality. Thus, the presence of a common illat in both the Asl and the Fara’ makes obligatory in terms of the Shariah the transference of the Hukm of the Asl to the Fara’. Hence, it is perfectly correct on the basis of Shar’i principles to declare that “khuruje nisa” for the specific tablighi activity of the Tabligh Jamaat is not permissible.
It is reiterated that this qiyaas although perfectly in order and based on the sound principles of the Shariah, is merely a single factor adding weight to the ruling that “khuruje nisa” for ladies programmes is not permissible. Besides this qiyaas, the Quran and the Ahaadith portray sufficient evidence to ban this “khuruje nisa” for ladies programmes of the type advocated recently by the Tablighi Jamaat.
Any person desirous of assaulting the validity of this qiyaas, should present his Shar’i grounds and evidence.
(3) Another argument advanced against the prohibition of the emergence of women for ladies jamaat programmes is:
“The collective practice of this (referring to Tablighi Jamaat specific tabligh) da‘wat is for the purpose of ‘I-la kalimatullah‘, hence when the occasion is at hand then women will have to participate. So much so, that when the occasion demands that women participate on the battlefield, they should be ready.”
NOT FARDH AIN
In reply we say:
We, do not deny the, fact that the motive underlying the activity of the Tablighi Jamaat is ‘I-la kalimatullah’ (elevation of the Word of Allah). What we deny is the assertion that it is compulsory and necessary upon women to emerge from their homes to participate in this particular type of ‘I-la kalimatullah’ programme. It has already been stated earlier that ‘I-la kalimatullah’ is not restricted to the activity of the Tablighi Jamaat. Even if we have, for a moment, to assume that ‘I-la kalimatullah’ is confined to only the Tablighi Jamaat, then too it does not follow that “khuruje’ nisa” for ‘I-la kalimatullah’ is obligatory and necessary because ‘I-la kalimatullah’ is a Fardh Kifayah obligation.
In the unanimous opinion of the Fuqaha – there exists Ijma’ on this – ‘I-la kalimatullah’ is NOT Fardh Ain, hence the original ruling of the Quran as regards “khuruje nisa” will remain unaffected even upon the assumption that this duty is restricted to the ranks of the Tablighi Jamaat. But, the actual fact is that ‘I-la kalimatullah’ is not confined to any one branch of Islamic activity. Jihad (i.e. proper Jihad – the Jihad in which life and property is taken and given in the interests of ‘I-la kalimatullah’), teaching Islamic knowledge (not kuffar knowledge), writing, lecturing khanqa activity, parents teaching their children, etc., are all branches of ‘I-la kalimatullah’.
OVERSTEPPING THE LIMITS
In the time of Rasulullah (sallallahu alayhi wasallam) the highest form of ‘I-la kalimatullah’ against the kuffar was Jihad with the sword. Despite Jihad being the prime vehicle which transported and established ‘I-la kalimatullah’ on the hill-tops of the world, Rasulullah (sallallahu alayhi wasallam) forbade female participation in Jihad campaigns for fear that their participation in Jihad will be interpreted as a Sunnah practice. This is precisely what is happening today. Our brothers of the Tablighi Jamaat are guilty of a grievous wrong by attempting to equate their ‘ladies jamaat’ programmes with the occasional, isolated and unorganized participation of some women in a secondary role in certain Jihad campaigns. This participation was not normal, as the Ahaadith of Rasulullah (sallallahu alayhi wasallam) clearly indicate.
In this equation, they are overstepping the limits of the Shariah, since Rasulullah (sallallahu alayhi wasallam) negated the Sunniyat of female participation in his (sallallahu alayhi wasallam) Jihad campaigns. Rasulullah (sallallahu alayhi wasallam) negated the Sunnah status of their participation in Jihad; he (sallallahu alayhi wasallam) feared that the occasional participation of women in Jihad would be later wrongly interpreted as a Sunnah, hence he (sallallahu alayhi wasallam) voiced his (sallallahu alayhi wasallam) fears. Also today, those fears of our beloved Nabi (sallallahu alayhi wasallam) have materialised in an extremely sad manner, viz., the upholders and preachers of the Sunnah are interpreting the early, occasional and unorganized participation of females in Jihad as a Sunnah. This is in total contradiction of Nabi (sallallahu alayhi wasallam) explicit ruling.
Women, in the execution of their Shar’i duties, especially those outlined by Rasulullah (sallallahu alayhi wasallam) when they requested permission to participate in Jihad – and permission was refused – and in teaching their offspring the necessary Ahkaam are perfectly discharging their share of the obligation of ‘I-la kalimatullah’. This extent of ‘I-la kalimatullah’ (related to their children) is Fardh Ain upon them – not the branch of ‘I-la kalimatullah’ which constitutes the activity of the Tablighi Jamaat.
FARDH KIFAYAH IBADAT
Our Tablighi Jamaat brethren usually emphasise on the Ahaadith and Quranic verses pertaining to pure Jihad – i.e. the Jihad waged against the kuffaar, the Jihad in which blood was shed – to support and justify their exaggerated claims that their specific form of tabligh is Fardh Ain, as well as to justify the ladies jamaat programmes. Let us state unequivocally here and now, that Baatil groups like the MYM, etc. also make great play of women participation in Jihad to justify their desire to propel the women-folk into the musaajid in total opposition to the Sunnah of our Nabi (sallallahu alayhi wasallam). We should also add, that such lop-sided and baseless forms of ‘reasoning’ are understandable and expected in so far as they emanate from modernist groups which have no truck with true Islam – the Islam disseminated by the Sahabah.
But, it is heart breaking when such un-Islamic types of ‘qiyaas’ and reasoning emanate from a Jamaat like the Tablighi Jamaat which we in all honesty and sincerity accept and believe to be propagating the Sunnah of our Nabi (sallallahu alayhi wasallam). It is improper to cite the Jihad aayaat and Ahaadith to substantiate specific forms of tabligh as far as Ahkaam are concerned. Why justify ‘tabligh’ on the basis of Jihad, when Tabligh existed in the time of Rasulullah (sallallahu alayhi wasallam)? Tabligh was the primary mission of the, Ambiya (alayhimus salaam), hence sufficient Quranic and Hadith material exists to express the ‘fadha-il’ and the importance of this important Fardh Kifayah Ibadat. But, seldom, if ever, are Ahaadith directly pertaining to Tabligh cited. What is the reason for neglecting these Ahaadith pertaining directly to Tabligh?
Women’s Tabligh? There is absolutely no origin for it in the Shariah, i.e. ‘ladies jamaat’ programmes which entail the violation of the Shari’ prohibition on “khuruje nisa”. Rasulullah (sallallahu alayhi wasallam) never despatched groups of ladies on journeys of tabligh. Nor did the Sahabah. There are no ‘fadha’il’ pertaining to women’s tabligh which entails violation of a Quranic prohibition. Indeed, the ladies jamaat programmes have sown the seeds of a great ‘fitnah’. It is imperative that the respected elders of the Jamaat realise this danger and act according to the manner in which the Sahabah and the Fuqaha tackled the problem, viz. they cut at the very roots of the ‘fitnah’ by upholding steadfastly to the prohibition of ‘khuruje nisa’.
The argument against us (i.e. No. 3 above) states: “When the occasion is at hand then women will have to participate. So much so that when the occasion demands that women participate on the battle-field, they should be ready.”
WOMAN FOR THIS ROLE
Fourteen full centuries of Islamic history have lapsed, but never has there been occasion for the origination of a ‘ladies jamaat’. Never has there been the need’ for ‘khuruje nisa’ to participate in pure tabligh (propagation) activity in group form to ‘reform society’. And, Insha-Allah, never will there arise such a situation because Allah Ta’ala has not created woman for this role. On the assumption that the entire community na-uzubillah – chooses ‘Irtidad’ then too it will not devolve upon Muslim ladies to leave the holy precincts of their homes to make ‘tabligh’. In fact, when the situation of the Ummah becomes so extremely bad that the task – of reformation becomes impossible – fitnah surrounding one on all sides – then we will be constrained to ‘act’ on Rasulullah’s (sallallahu alayhi wasallam), advice:
“Leave the problems of the public.”
If this then is the advice for even males, we shall apply it more rigidly to our womenfolk upon whom the, protection of Haya is Fardh Ain. It is Fardh Ain upon them to guard their modesty and protect their Haya, and in this pursuit a fundamental requirement is the prohibition of “khuruje nisa”. This is their Fardh Ain duty, not making ‘tabligh’, outside the, home circle. The very first and highest degree of Hijaab is quroon fil buyout (to remain glued inside the homes).
Regarding the assertion that women will have to participate in the battle-field when the occasion demands, we have to state that we at NO TIME denied that it is unlawful for women to participate in Jihad WHEN THE OCCASION DEMANDS. Let such an occasion first arise then you will find the men of Haqq and the women of Haqq fighting side by side against the kuffaar if need be. But there is no such occasion. Myriads of Muslim men are existing all over the world, but they (we include ourselves) are impotent to wrench from a small group of kuffar a relic as sacred as Musjidul Aqsa. The lives, the property, the honour, the womenfolk of Muslims are being ravaged, plundered and pillaged daily all over the world, but the Muslim world at large remains snug in the perpetration of evil – in their drunken stupor of imitating the kuffar.
The impotency of the Ummah is solely due to their spiritual and moral bankruptcy. So when the occasion demands – when such a contingency arises – then an entirely different principle of the Shariah will command their participation. In such dire and dangerous times – WHEN THE OCCASION IS SO GRAVE THAT INSPITE OF THE PRESENCE OF MALES, WOMEN HAVE TO PARTICIPATE – the Shariah commands that the wife shall emerge even without the consent of the husband. But, neither the scope of this article, nor the time in which we live envisage this contingency. But, let it be remembered that the contingency we are speaking about refers to Jihad proper and not to Tabligh which falls outside this purview.
(4) Another argument presented against our announcement of the prohibition of “khuruje nisa” for ladies jamaat programmes is:
“Da‘wat (i.e. the specific Tablighi Jamaat form of da‘wat) is also a branch of Jihad. The purpose of Jihad is ‘I-la kalimatullah‘. And, women also participated in this effort of Jihad.”
In reply we say:
This reasoning is not Shar’i Qiyaas. In the first instance, we refute the claim that the specific da’wat of the Tablighi Jamaat is a “branch of Jihad”. Our discussion here does not take into account “ukhrawi thawab” (reward in the Hereafter). Reward in the Hereafter is an entirely different matter. A tablighi act in one circumstance may carry greater “ukhrawi thawab” than a Jihad act in another circumstance, and vice versa. Zikrullah (i.e. pure Zikrullah) at one time may, in terms of thawab, be superior than Jihad and at another time the Jihad may be superior. Tablighi Jamaat da’wat figuratively speaking is ‘Jihad’ which literally means ‘to make effort’, ‘to strive’.
But, figuratively speaking, all forms of Islamic activities and women’s home activity are also ‘Jihad’. Spiritual training, in fact, has been described as ‘Jihad Akbar’ (the greater jihad). However, in terms of the Shar’i definition of Jihad – war against the kuffaar – neither the Tablighi Jamaat activity nor the activities of the other branches of Amr bil ma’ruf could be classified as branches of Jihad. Rasulullah (sallallahu alayhi wasallam) described Haj for women as their ‘Jihad’. This description was presented by Nabi (sallallahu alayhi wasallam) in response to a woman desiring to participate in actual, Shar’i Jihad.
The participation of women in Jihad and the question of ‘I-la kalimatullah’ have already been dealt with earlier.
(5) Another argument presented is:
“The ladies programme is beneficial for the education of women in the field of Islamic knowledge, hence it is wrong to prohibit the ladies programmes of the Tablighi Jamaat.”
In reply we say:
While acknowledging that a degree of Islamic knowledge is Fardh upon Muslim women as well, and while acknowledging that most of our women-folk are ignorant of Islam – like most of our men-folk – we reject the ladies jamaat as being the solution for the malady.
From the afore-going discussion it will be clear, Insha’Allah, to all those who examine this article dispassionately and without any bias, that in Islam there is no room for the operation of a ‘ladies jamaat’ conducted along the lines of the Tablighi Jamaat. The emergence of women is totally prohibited by the Quran and Ahaadith. Emergence of women from the homes to participate in a mass movement is fraught with great moral dangers. Their emergence is in flagrant violation of the Quraan and Sunnah. Women should, therefore, refrain from participation in this group activity.
Now that we have outlined the Shar’i stand on “khuruje nisa” and on these grounds declare the ladies Jamaat prohibited, the modernist camp may rejoice, not at the prohibition of “khuruje nisa”, but they will interpret our stand as opposition to the Tabligh Jamaat and so will many Tablighi Jamaat brothers. Since the modernist groups are opponents of the Tablighi Jamaat as well as opponents of all upholders of the Sunnah, they will derive pleasure from what they will regard as a ‘spilt’ in the camp of the Upholders of the Sunnah. It is therefore imperative that we dispel this false notion which will surely creep into the minds of the modernists.
To diminish the false hopes of the groups of Baatil, we align ourselves with the Tablighi Jamaat although we are aware that the Jamaat elders do not wish this to be so, since our stand seems to be perpetually ‘controversial’ in the eyes of those very people whom the Jamaat is wooing – wooing for the sake of Allah Ta’ala. Our support is with the Jamaat although we are fully cognizant of the fact that our stand against the ‘ladies jamaat’ has invited the wrath and displeasure of the Tablighi Jamaat. However, when it comes to the Haqq – the Law of Allah Ta’ala – then we cannot be bothered of the likes and dislikes of any person or group regardless of their power or numerical superiority. In matters pertaining to the Deen, we are bound by the following declarations of Rasulullah (sallallahu alayhi wasallam)
”Announce the Haqq even, though it may be bitter,”
“Let not the fear of men prevent you from proclaiming the Haqq when you know it.”
“He who seeks the Pleasure of Allah and (in this process) invites the wrath of the people, Allah is sufficient for him. And, he who seeks the pleasure of men. (and in the process invites) the Wrath of Allah, Allah leaves him into the care of the people…”
ILM AND TAQWA
Spiritually, the Tabligh Jamaat and ourselves as well as all upholders of the Sunhah are of the same stock. Our ‘ilm’ and our spiritual training are linked to the same fountain-head of Islam of this era, viz.’ Darul Uloom, Deoband. Hadhrat Maulana Ilyaas (rahmatullah alayhi), like thousands of other Ulama and hundreds of Auliya of the highest standing, have all passed through the portals of Deoband – the Head-quarters of Islamic Knowledge in the fourteenth century of Islam, and by the Grace of Allah Ta’ala, it still is the bastion of Islamic Knowledge. The Tablighi Jamaat – all its elders – as well as ourselves are proudly associated with Darul Uloom, Deoband, Whatever we have, has been derived from that citadel of Ilm and Taqwa. Differences, there will always be, but such differences should not be construed as ‘splits’ in the ranks of the Haqq. The modernists should not derive any pleasure and comfort out of differences in the camp of Haqq, for Haqq by its very nature will everlastingly dominate end proclaim its voice vociferously against the combined forces of Baatil.
YOU HAVE GUIDED US
Another point of great importance which we have to clarify is our statement that the tablighi activity of the Tabligh Jamaat is Mustahab. This classification does not in the least detract from the significance and the importance of the noble work of da’wat carried out by the Tablighi Jamaat. The designation of ‘Istihbaab’ is a Shar’i technical classification. The general public should not interpret this designation to mean that the tablighi activity of the Jamaat is unimportant. It has never been and, Insha’Allah, never will be out intention to minimise the wonderful work of the Tablighi, Jamaat. We have merely explained the situation and the question in proper perspective in the light of the Shariah. The category of ‘istihbaab’ (to be Mustahab) applies to the collective operation of the Tablighi Jamaat as a branch of the obligation of Amr bil ma’ruf which as a whole is Fardh Kifayah – not Fardh Ain as some tend to claim.
The specific Tablighi Jamaat activity is Mustahab, but acquisition of Islamic necessary knowledge is Fardh Ain, hence, he who lacks the knowledge of the masa-il pertaining to his daily Ibadat and other activities is bound by the Shariah to seek that knowledge. If any person discovers that besides the Tablighi Jamaat, he has no other authoritative means of acquiring Islamic knowledge then we too claim that it will be, obligatory upon such a person to join the Jamaat with the aim of acquiring Islamic knowledge, and not with the intention of reforming others. And, even if one has other reliable means of acquiring Islamic knowledge; one could join the activities of the Tablighi Jamaat and obtain the Pleasure of Allah Ta’ala. This, of course, does not apply to ladies, The Shariah does not allow its female adherents to emerge unnecessarily from the home environment to participate in group activities, and ‘ladies Jamaat’ programmes do not fall within the ambit of Shar’i necessities. And, Allah knows, best.
“O our Rabb! Do not cause our hearts to deviate from the Haqq after You have guided us.” (Quraan)