Question: What are the rights of females in Islam regarding the following issues:
1) Rights of a female on education at tertiary institutes
2) Rights in governance
3) Rights on democracy
4) Rights of a lawyer, dentist, teacher and being a chef?

Answer
1) Rights of a female on education at tertiary institutes
The Qur’aan Majeed and the Ahaadith explicitly and emphatically prohibit females emerging from their homes. Even for the acquisition of higher Islamic education, it is not permissible for a female to emerge from her home without the consent of her husband/father.
Furthermore, the consent of the husband/father will be valid and permissible only if higher Knowledge is available in a setting where there is no violation of Hijaab or threat to Akhlaaq and Imaan. In view of this prohibition it is not permissible for females to attend even the girls madrasahs of this era.
This prohibition will apply to a greater degree to secular education. The secular institutions, that is the prevailing environment at these institutes, are nugatory of Hijaab and also of Imaan, hence it is not permissible for them to attend such institutions. In fact, it is haraam for even males to attend these institutions which are dens of vice, fisq, fujoor and kufr.
The primary and natural role of the female is the home. Allah Ta’ala has not created her for any role outside the home. Rasulullah (Sallallahu alayhi wasallam) had clarified this fact on the occasion of the marriage of Hadhrat Faatimah (Radhiyallahu anha) to Hadhrat Ali (Radhiyallahu anhu). Furthermore, the Qur’aan Majeed emphatically prohibits female emergence. Only real need justifies and permits their emergence which is also subject to stringent rules of Hijaab.

2) Rights in governance
When the daughter of the Persian emperor was proclaimed the ruler, Rasulullah (Sallallahu alayhi wasallam) said: “Never will prosper a nation who entrusts its affairs to a female.” Females have no rights regarding governance. Their governance is restricted to the home. Governance for women is a concept forged by the atheists of this era. In terms of Islam, females have absolutely no share in governance. Their governance is restricted to the home.

3) Rights on democracy
Islam does not recognize democracy. Democracy as are all other systems of governance of non-Muslims, are haraam and kufr. It is not permissible for even males to participate in democracy. The Qur’aan Majeed states explicitly:
“Those who do not govern according to that (Shariah) revealed by Allah, verily they are the kaafiroon.”

4) Rights a lawyer, dentist, teacher and being a chef
All branches of secular education are not permissible for females, not because secular education is per se prohibited, but because of the immoral environment and activities prevailing at all secular institutions. Even female madrasahs are inimical for Akhlaaq. When Haya is destroyed at even madrasahs which impart Deeni Ta’leem, then one can understand better the satanic consequences of the institutions where satanism and evil are the ethos and the methodology of teaching. Every demand of the Shariah is eliminated in these secular institutions.

PURE
SHAITAANIYAT
A common, but utterly baseless retort, is the satanic argument of the need for doctors, dentists, etc., etc., and because of this need, erosion of Imaan and destruction of Islamic morality are tolerated by the hallucinated circumstances. This is pure shaitaaniyat. This shaitaaniyat should now be palpable and better understood in the light of the Covid satanism.
For fear of contracting the disease and the hallucination of ‘preserving’ life, governments with the co-operation of thousands of atheist scientists, doctors and experts believe that regardless of the need, the better option is to strangle the economy of nations – to accept suffering of the masses – suffering created by the kufr covid protocols. On the basis of this hallucinated fear, destruction of economies and curtailment of liberties are justified and believed to be necessary regardless of the worldly harms and losses the masses suffer.
People are even heavily fined, arrested and imprisoned for violating stupid protocols. And these crimes against humanity are perpetrated on the basis of alleged fear for the disease and to ‘preserve’ life. But, for the preservation of Akhlaaq and Imaan, plunging in cesspools of iniquity – fisq, fujoor and kufr of university life – Shar’i prohibitions are frowned on and even scorned at the peril of destroying Imaan.
Wearing the Niqaab commanded by the Shariah for females is denied and mocked, but donning the niqaab of Iblees for fear of the virus has become compulsory for even dogs and pigs. All those who don the mask of Iblees are worse than muzzled dogs and swines. Adopting devil’s distance (so-called social distance) for fear of the virus is compulsory in terms of the law of the atheists, but for these very same so-called Muslims, abstention from devil’s distance in the Musjid and for Salaat purposes has become a capital crime. Rasulullah (Sallallahu alayhi wasallam) said that ‘social distance’ in Salaat is DEVIL’S DISTANCE. But professed Muslims vigorously by practical demonstration refute the Command of Rasulullah (Sallallahu alayhi wasallam) to adopt the protocols of the atheists inspired by Iblees.
For worldly benefit, the Juhala of the world believe that to escape disease and death it is valid to declare states of emergencies for the promulgation of draconian measures to brutalize people and to suppress human liberties and whereby economies of nations are strangled and ruined. Unemployment for millions becomes rational and valid for fear – the hallucinated fear – of saving health and life. But Muslims, while they plunge headlong into the filth of the atheists for hallucinated health and ‘preservation’ of life, are satanically unconcerned regarding destruction of Akhlaaq and ruin of Imaan in which secular educational institutions excel.
This attitude of ‘Muslims’ is the effect of atheism which assumes the form of Nifaaq concealed in the heart. Thus, all those who believe that the protocols of the kuffaar atheists are necessary and valid for safety of health and life, but at the same time believe that ruin of Akhlaaq and Imaan are tolerable for the sake of worldly benefits acquired from universities and the like, should understand well that they are munaafiqeen and murtaddeen. Neither is their profession of Imaan nor their Salaat nor their Zakaat, etc. valid. They are bereft of genuine belief in the Aakhirat and the Accountability in Allah’s Court. They have no true belief in Jannat and Jahannam. There is no conundrum in this reality which is not hidden from Men of Intelligence – People of Imaan.
Muslims should understand that it is an attitude of KUFR to sacrifice the gains of the Aakhirat for the extremely little worldly gains which in reality are mirages and effects of hallucination. On his death bed, Rasulullah (Sallallahu alayhi wasallam) exclaimed: “There is no life but the Life of the Aakhirat.” The Qur’aan Majeed repeatedly says: “The life of this world is but play and amusement while the Life of the Aakhirat is best. What! Have you no understanding?”
There lies a long difficult life ahead, first in Barzakh (the life beyond the Grave), then in Qiyaamah. We have been sent for a very short while to this ephemeral dunya to prepare for the journeys ahead and to purify ourselves for the Meeting with Allah Azza Wa Jal. It therefore does not behove the Mu’min to squander this short earthly life for the hallucinated worldly and physical benefit and the false glitter of this transitory abode.
The Criterion for adoption of or abstention from worldly gains and objectives must, for the Mu’min, always be the Aakhirah.
Whatever is harmful for the acquisition of the everlasting happiness and pleasure of Jannat must necessarily be abandoned regardless of the perceived worldly loss and disadvantages. Rasulullah (Sallallahu alayhi wasallam) has made it very clear that with the increase of one’s Imaan will be a corresponding decrease in one’s worldly ‘progress’ and ‘possessions’. Therefore reflect on the Hadith:
“This dunya is a prison for the Mu’min and a jannat for the kaafir.”

FROM THE MAJLIS VOL 26 NUMBER 02