RUINING CHILDREN’S IMAAN AND OTHER CHILDREN RELATED ISSUES FROM THE MAJLIS

Q. A government school in our town has arranged an educational trip to visit various places including several historical sites. They include certain temples with ancient statues which are venerated by Buddhists as well. Some Muslim parents are planning to send their children too, though the school has not made it compulsory. The parents say it’s part of education and will create understanding between communities. Is it right for Muslim parents to send their children to visit these temples with idols?
A. This shaitaani understanding will create destruction of the Imaan of these children who are being exposed to shirk indoctrination. Firstly, attending the government/secular school is haraam. Visiting the kuffaar temples is a greater haraam act. It is darkness compounded with darkness. Parents are paving the path for the ruin of the Imaan of their children by allowing them to be exposed to kufr and shirk.
Instead of abhorrence for idolatry, the visit and the commentary of the teachers will dilute the villainy of the shirk. In fact it will imbue congeniality for kufr and shirk in the minds of the children. The rijs (filth) of idols will become subconsciously acceptable to the children. The Qur’aan refers to idols with the designation of RIJS (FILTH).
It is not permissible to visit even such places which Allah Ta’ala had destroyed with His Athaab, e.g. the Dead Sea region where the nation of Nabi Loot (Alayhis salaam) was wiped out by Allah’s Punishment. Such places are perpetually under the La’nat (Curse) of Allah Ta’ala. Hindu temples and all temples of shirk and kufr are worse than the areas destroyed by the Punishment of Allah Ta’ala. The Curse of Allah Ta’ala perpetually descends on places of idol-worship. Those who visit these abodes of shirk and kufr will be destructively affected by the La’nat and Ghadhab of Allah Azza Wa Jal.
Parents and teachers are opening the avenue of shirk and kufr for the children with such haraam visiting. This type of education is satanism (shaitaaniyat) and haraam.

Q. Recently I heard that if a child has clothes, toys etc. and we hand it over to someone else then we need to reimburse the child. Is this true? I didn’t think of this before. How do we reimburse? What sort of value do we give to used items?
Another question I had is what about when we encourage children to give to others or to charity and they chose to give their items like this. Is it okay? 
A. If there is any real value for the items, then pay that amount. If there is no real value, then give an amount you think is reasonable. It is always advisable not to make the children the owners of the clothes, etc. The parents should remain the owners. Then there will be no problem when the parent instructs the child to give an item to charity. However, if the child has already been made the owner, and if the item is still in the child’s use, it will not be permissible to give it away or to tell the child to give it away. If it is given away, it has to be replaced with a similar or a better item.

Q. When writing school exams, is it permissible for the Muslim child to answer with kufr, e.g. Darwin’s theory’ and the ‘big bang’ theory? The origin of the universe and mankind are based on these kufr theories. What should Muslim school children do?
A. It is firstly haraam to attend these secular kuffaar schools. Both Imaan and Akhlaaq are ruined in the immoral kuffaar school environment. It is kufr for the students to repeat the kufr in their writings even if they do not believe in it. If a baaligh child writes such kufr, he/she loses his/her Imaan. Their parents will join them in Jahannam for their kufr since these evil parents have chosen Jahannam for their children by casting them into the cauldron of kufr and immorality.

Q. I am a female physician. Is it permissible for me to attend to an 18 year old boy?
A. If a Muslim male physician is not available, then the boy should be referred to a non-Muslim male. If a suitable non-Muslim male physician is not available, then a Muslim female physician may attend to him observing Hijaab to the best of her ability.

Q. Is it permissible for a Maulana to teach Hifz to a boy who shaves his beard?
A. It is not permissible for a Maulana to teach Hifz to a boy who shaves his beard or who openly violates any law of the Shariah.

An Investigation into Western Education

Author: Hakeem-ul-Ummat Hadhrat Moulana Ashraf ‘Ali Saheb Thanwi (rahimahullaahu Ta’ala)
In the Name of Allah Ta’ala, the Most Kind and the Most Merciful
All praises are for Allah Ta’ala, the Nourisher of this world,
And prayers and salutations be upon His Nabi,
Our Leader Muhammad (sallallaahu ‘alyhi wa sallam), and his children and his companions.
Ameen.
In our time, the permissibility or impermissibility of Western education is often discussed. Since the proofs of the majority of either side are not enough for a decisive answer, hence, every day the (severity of this) controversy increases without a (satisfying,) authentic answer (from a qualified researcher). We found it suitable that we should decide (i.e. the answer to this mas’alah) according to our opinion.
We hope that it would be enough for the (reader to) judge. As for the fossilized, no speech or writing has ever proven enough, and there is no hope (of it happening) in the future.

Case For The North American Muslim Community

The Case For The North American Muslim Community To Divest From Darul Uloom Al Madania And Darul Uloom Canada

Endorsed by Mufti Abdullah Nana

Published November 10, 2021 By Umer M. Sheriff, Guest Contributor

Trigger Warning: physical abuse, spiritual abuse, sexual abuse

Introduction and Background

The latter half of the 20th century saw successive waves of immigration from Muslim lands into North America. The nascent immigrant Muslim community quickly realized that for Islam to continue in its offspring, it was imperative for it to establish its own schooling, whereby the tradition could be transmitted to future generations. An integral part of this effort was establishing institutions of learning that imparted the higher Islamic sciences with the aim of producing homegrown traditional Islamic scholars. To further this goal, the South Asian immigrant community began establishing schools modeled after the madrasas common in that part of the world. For over a century, these madrasas produced rich scholarship in South Asia which eventually grew into a global phenomenon. A key feature of these madrasas is that they are predominantly boarding schools. Initially, they tend to start off as male-only institutions and as the institutions grow and become established, many, especially in the West, commonly expand their operations to include women’s schooling as well.

The early 1990’s Muslim community in North America saw the establishment of the first full-fledged madrasa of this kind in Buffalo, New York called Darul-Uloom Al-Madania (“DUM”). This institution was founded by Dr. Ismail Memon and his sons, mainly, Maulana Mansoor Memon and Maulana Ibrahim Memon. Though Dr. Ismail Memon was a medical doctor by profession, he had the opportunity to spend a significant amount of time in the company of one of the foremost Hadith scholars and sufi shaykhs of the latter half of the 20th century, Shaykh-ul-Hadith Zakariyya Kandhelwi (d. 1982). Through Shaykh Zakariyya’s mentorship, Dr. Ismail himself earned his ijaza in tasawwuf. His sons, Maulana Mansoor, Maulana Ibrahim, and Mufti Husain, all attained ijazaat in the advanced Islamic sciences from leading Islamic institutions. With this type of background, the family presented impressive credentials representing authenticity, authority, and erudition. From Darul-Uloom Al-Madania in Buffalo they expanded to Chatham, Canada and opened Darul-Uloom Canada around 2009. These two institutions represent North America’s oldest institutions offering the world-renowned dars-e-nizami curriculum that are still in operation.

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As a former student, someone who keeps in touch with Darul-Uloom alumni, and its happenings, I would like to inform the Muslim community unequivocally, unambiguously, and emphatically, that we as a community need to completely divest our support from any institutions connected to the Memon family. We need to stop supporting them financially, and most importantly, we need to stop sending our children to their institutions. Muslims are not immune from the type of corruption and abuse that commonly occurs in non-Muslim boarding schools. Sadly, these North American madrasas headed by the Memons are rife with corruption and abuse. This article’s aim is not to shut down the positive religious services these madrasas provide. Unfortunately, however, given the problematic nature of the Memon family’s administration, they, and their loyal acolytes, must be excised from the management and stewardship of the institutions they founded. Until this happens their institutions are not worthy of being supported by the North American Muslim community.

My Personal Experience as a Student

In the roughly three decades since the establishment of DUM, the Memons’ administration has cemented a track record of abuse and corruption. The Memons leverage their religious authority to take advantage of their students and their parents, employees, and even their benefactors for personal gain. The list of their violations includes brutal physical abuse of children as young as 6–7 years old, sexual abuse of both male and female students, sexual improprieties with female students, and misappropriation of donations[i].

Although much of the misconduct was done openly, students failed to recognize it because immediately after walking through their doors, a brain washing process occurred. Dr. Ismail Memon was presented as one of the great spiritual sages of our time, someone whose very presence was a boon for mankind, and who had been divinely gifted with an awareness of realities that were veiled from the rest of us. His son, Maulana Ibrahim, was presented as being among the foremost Hadith scholars and jurists of our era. Therefore, even if on the surface the actions of the said individuals, and even the other school administrators, seemed to oppose Prophetic teachings, there was a Khidhr/Musa dynamic at play[ii]. They were operating privy to hidden realities and with a higher wisdom that we could not fathom. This brainwashing allowed us to make sense of the obvious tension between the sublime Prophetic character on the one hand and the vile conduct displayed by the Memons: conduct that included teachers, mainly Maulana Ibrahim and Maulana Mansoor, meting out vicious daily beatings on students until they were bloodied and bruised, by using a wide array of items found at hardware stores from extension cords to various types of flexible and solid piping to 2x4s[iii].

When I left the school at the end of 1997, the Memons were going through a bit of an existential crisis. Their religious authority and integrity were in serious jeopardy. Parents of some students from New Jersey, including my own, discovered the extent of their devious conduct. Maulana Ibrahim had viciously attacked a student from my locality caught in possession of a cell phone. Around the same time, this very student, who was a child then, was being molested by a senior student over the age of 18[iv]. The senior student may have been lightly reprimanded, if at all[v].When the victim’s father confronted the school’s administration about the molestation incidents, Dr. Ismail tried to diminish the gravity of the perpetrator’s infraction by saying something to the effect of, “Forgive him, he succumbed to a heat that we all feel”[vi]. Maulana Ibrahim eventually found himself on the verge of serious legal trouble and the school was at threat of being shut down[vii]. Around this time, the same New Jersey parents discovered a dispute between the Memons and a senior teacher that had recently been recruited from overseas. The Memons were trying to take advantage of this teacher by attempting to coerce him, and even his wife, into performing duties beyond the scope of his teaching agreement. They were leveraging his immigration status that was soon to be in flux and threatening to throw him and his pregnant wife out onto the street with nowhere to go[viii]. When the New Jersey parents became aware of this situation, in an effort to save face, Maulana Ibrahim attempted to blackmail a student who was caught having engaged in homosexual activities into maligning the character of and lying about the teacher. Notwithstanding his own flaws and grave mistakes, the student did not allow himself to be blackmailed and spoke the truth when asked about the teacher’s character[ix].

In light of this tumultuous situation, all of the New Jersey students, including myself, left the school. In the following years, we moved on from this experience with the thought and hope that although these people demonstrated wayward character in the past, they are learned in the Prophetic tradition (even if only in an abstract sense) and they are connected to the righteous; maybe they would mend their ways.

Ibrahim Memon’s Inappropriate Relations with Female Students

Unfortunately, about 10 years later in 2007, allegations of sexual improprieties between Maulana Ibrahim and at least 2 female boarding school students came to light.[x] Their stories are similar. They were both enrolled in the boarding school from before they reached age of majority. During their tenure, they had direct private contact with Maulana Ibrahim, which one of them now describes as grooming. When they reached legal adulthood, Maulana Ibrahim married them in a secret nikah. Upon finding out about the secret marriages, the parents of these women were confused, angry, and hurt, and they intervened for their daughters. The women eventually ended up realizing that they were taken advantage of and that Maulana Ibrahim had no intention of treating them as real wives. They subsequently obtained Islamic divorces. This new set of troubles involved people from the Muslim community in Binghamton, NY. The elders of that community apparently resolved the matter with a written agreement, signed by Maulana Ibrahim, where he agreed to step down as DUM’s principal and stop teaching female students.[xi] The Binghamton community likely moved on with the same hope and thoughts that the parties involved in the incidents a decade earlier had. However, the women involved in these secret marriages and their families were left scarred by these traumatic experiences.

This article was prompted by new recent allegations against Maulana Ibrahim involving sexual improprieties and abuse of authority. Ibrahim Memon ended up circumventing the agreement with the Binghamton Muslim community, which required him to desist from teaching female students, by teaching female students online. He ended up taking a liking to one of his online female students, Asmaa Naviwala[xii]. who also happens to be related to him through marriage. Unlike the circumstances of his previous secret marriages, this time he married her with the consent of her parents. However, this consent was obtained by making false promises, which his second wife and her family soon came to realize he had no intention of fulfilling. When it became clear that he had no intention of fulfilling his promises nor would he maintain her equally with his first wife, as Islamic Law demands, the marriage ended in divorce[xiii]. After the dissolution of their marriage she gave birth to Ibrahim Memon’s daughter whom she is currently raising as a single mother.

Again, Ibrahim Memon was leveraging his teaching platform and his position of authority to court young female students into unviable marriage situations. From this it is reasonable to conclude that marriage is not the true intent of Ibrahim Memon when he enters into these relationships; rather, it is merely to satiate a carnal desire.

How the Muslim Community Should Respond to the Infractions of the Memons

The purpose of this article is not meant to exhaustively recount all, or even most, of the grievances former students have against the Memons. It is not even meant to recount the most atrocious of their indiscretions. I am merely conveying my own first-hand experience and that of other former students, who myself and some other colleagues are in direct contact with, that will adequately demonstrate that the Memons and their institutions are not worthy of being supported by the Muslim community.

Though the majority of the unbecoming conduct mentioned above pertains to Maulana Ibrahim, his father, Dr. Ismail, and brothers, Maulana Mansoor and Mufti Husain, cannot be completely absolved from any wrongdoing. Students are coming forward with separate allegations against Dr. Ismail[xiv]. With regards to Maulana Mansoor, he meted out his own vicious beatings on students in the early- to mid-90s. I am unaware if Maulana Mansoor’s beatings continued beyond that. Furthermore, even if these allegations against Dr. Ismail remain unconfirmed and Maulana Mansoor repented and sought forgiveness for his indiscretions, they are still guilty of enabling Maulana Ibrahim to engage in his egregious behavior, particularly related to female students. However, I can empathize with Maulana Mansoor. Notwithstanding some of the beatings Maulana Mansoor inflicted on students 25 years ago, it seemed like they were done with a twisted but sincere desire for the betterment of the students. Also, from what I have been told by loyal disciples of the Memons, behind closed doors Maulana Mansoor disapproved of his younger brother’s conduct. However, this type of ‘behind-the-door’ disapproval is woefully inadequate. On one hand, I can empathize with Maulana Mansoor’s efforts in trying to balance his loyalty to his family with his personal disapproval of his younger brother’s conduct. However, on the other hand, as representatives of the Prophetic tradition, Maulana Mansoor’s and Mufti Husain’s loyalty to Rasulullah ﷺ demanded that they publicly call out their brother or take some other action to prevent him from preying on the students.

The Memons and their institutions are currently in their fourth decade of operation. Throughout that time, they have produced numerous huffadh and graduates of the alim course. At the same time, they have victimized, traumatized, and scarred a far greater number of students and their families. What is even more disappointing is that after being in operation for so long with a great number of loyal students and disciples, similar types of allegations of abuse and sexual improprieties are emerging against DUM graduates and its offshoot institutions. These recent allegations, including Maulana Ibrahim’s latest secret marriage, were the tipping point for many former students who know the reality of the Memons and their institutions. This article is an effort to help protect the Muslim community from further harm.

We want the Muslim community of North America to know that it is a great travesty that people with such aberrant character are associated with the tradition of Allah and His Messenger ﷺ. Our commitment to Allah and His Messenger ﷺ demands that we expose their unbecoming conduct so that they be divested of any religious authority and from being able to use this deen as a means for their own personal gain. Furthermore, the purpose of this is not to attain justice or revenge. With over thirty years of victims, attaining justice and avenging all their wrongdoings is an unrealistic goal. That is something that will be achieved in the court of the All-Mighty on the Day of Reckoning. For now, allegiance to Allah’s Messenger ﷺ demands that the Muslim community be warned about the dangers posed by the Memons and their institutions because the most beloved thing in this world to Allah’s Messenger ﷺ was his Ummah. Protecting its honor and dignity, in whatever capacity we are capable of, is a great deed. If your children are currently enrolled in their schools, pull them out. If you are thinking about sending your children to their institutions, do not do it. If you are a student in their online programs, unenroll and find another online program. The sublime nature of the Prophetic knowledge demands that it be taken from a righteous source. If you are a donor to any of the institutions connected to the Memons, terminate your donations and find another, more worthy institution. You owe it to yourself to entrust your hard-earned income given as sadaqa to trustworthy people of taqwa. If you value the honor, dignity, mental, spiritual, and physical health of yourselves and your children, you will heed this warning.

Guidance About Boarding School Madrasas In North America

To the parents who are interested in sending their tender-aged children to a boarding school madrasa, you should know that in our current time this is probably not a wise decision. We live in an era that is quickly moving towards the era of Dajjal. As such, we are surrounded by unprecedented levels of evil and corruption that are only going to get worse. Therefore, even when we are dealing with the “pious” and the “righteous” we cannot afford to let our guards down and assume that these people are divinely protected. This is not to say that truly pious and righteous people do not exist, but that the status of someone’s heart and their rank with Allah is veiled from us in this world. Therefore, prudence demands that we be cautious in protecting ourselves, our iman, and our families at all times — even when dealing with the pious and the righteous.

Undoubtedly, these types of boarding school madrasas have done a great deal of good; however, they are also susceptible to corruption by providing ample opportunities to take advantage of vulnerable populations. Boarding school administrators possess unique power positions and there can be considerable temptation to take advantage of this power even for those who have spent extensive time in self-purification and rectification. This is not to say that all madrasas have these types of problems, but before deciding to send your children to a boarding school madrasa, it is the parents’ responsibility to thoroughly investigate the madrasa. If parents start uncovering stories of abuse and other improprieties in their vetting process, even if they cannot be confirmed, it is better to err on the side of caution and forego enrolling your children.

A Message to the Loyal Students Defending the Memons

Before concluding, I would like to address some of the common defenses that are normally raised by supporters of the Memons. The first, is that as long as Ibrahim Memon’s subsequent marriages met the Shariah requirements for a nikah it was Islamically valid and therefore his relationship was beyond reproach. The second, is that we are obligated to hide the sins of our brothers, therefore this type of expose is contrary to Prophetic guidance. The third, is that these types of issues should be handled by aggrieved parties and the alleged perpetrators in private. Making a public display of this is a sign that this is motivated by a hidden agenda of revenge.

This first contention demonstrates a fundamental misunderstanding of the issue. The issue is not whether a valid nikah took place or whether the alleged conduct was haram or halal. The issue is: was Maulana Ibrahim’s conduct consistent with the ethos of Prophetic teaching? Prophetic teachings promote the path of taqwa, i.e. what one ought to do to please Allah. It is possible for conduct to be in opposition to what one ought to do but also be situated in the grey area that immediately precedes the boundary between halal and haram. This is the realm of the undesirable act (makruhat). To simply ask whether or not there was a valid nikah when assessing the morality of these secret marriages is disingenuous. What about the entrustment of the parents who expected the school and its administrators to assume the role of a guardian for these young girls, only to have that trust violated when they were secretly married without their consent? What about the trust that these young girls placed in Maulana Ibrahim upon marrying him that, of course, this learned man who claims to be an inheritor of the Prophetic legacy, would at least try to fulfill their rights? After assessing the whole situation, it is abundantly clear that Maulana Ibrahim’s dubious conduct was opposed to the ethics of Prophetic teachings. Someone who habitually operates within this grey area, for his own personal gain at the expense of others, demonstrates questionable character that is inadequate to be perceived as a religious authority and scholar.

The second and third contentions fail to consider the fact that madrasas are public institutions entirely reliant on public support. Even if their finances are taken care of by private sources, their success is still largely dependent on the public to entrust them with their other most valuable resource — their children. This type of trust and support is built on the assumption that the religious scholars and leaders running these institutions are wholly committed to upholding the ethics of Islamic teachings. When they engage in actions that would directly impact the public’s willingness to support them that information is legitimate for public consumption. The public has a right to know who they are donating their money to, to whom they are assigning guardianship over their children to, and from whom they are taking their deen from.

The loyalty and support that the Memons receive from many former students and disciples is understandable when considering the high status that Allah and His Messenger ﷺ assigned to teachers. Knowledge, especially Prophetic knowledge, is so valued that when the teacher enlightens the student with this knowledge, the student becomes forever indebted to the teacher similar to how children are forever indebted to their parents. These loyal students and supporters are understandably conflicted by the fact that they have received this treasure of Prophetic knowledge and are connected to the Prophetic inheritance through them. On the other hand, these very teachers have been engaged in conduct so egregious that it could undermine the validity of their own religious credentials. These loyal students and supporters need to realize that nobody is demanding that they now take the Memons as their enemies and actively work against them. However, they also have to realize that allegiance to Allah and His Messenger ﷺ supersedes all other loyalties. This reality demands that the students of the Memons address their teachers’ indiscretions while maintaining their love and support for them, similar to how we would be expected to handle a situation where a dear parent is involved in egregious conduct. Blindly supporting them, covering up their misdeeds, and continuing to present them as religious authorities to the public is actually not a sign of love or respect, but rather it is helping solidify their ruin, if not in this world then definitely in the Hereafter.

Concluding Remarks

In the end, this is not about demanding perfection from our scholars and mashaikh. That would be an unrealistic and unjust expectation. We understand that Prophethood is the sole repository of human perfection, of which Rasulullah ﷺ is its crowning jewel. However, what we do expect from our religious scholars and mashaikh is a sincere and wholehearted commitment to uphold the Prophetic ethics, a commitment that is demonstrably absent when assessing the conduct of the Memons. For this violation of the public trust they need to be divested of any religious authority conferred to them by their own fraternity of religious leaders and the Muslim public. We must withdraw any support, financial or otherwise, to their institutions. Any Muslim community that is currently working with them to develop religious institutions needs to seriously reconsider their association. Islam is the deen of Allah and His Messenger ﷺ. Allah is not in need of any institution, family, or individual to effectuate its spread and preservation.

If the Memons are sincere in their work for this deen, then they will take the steps necessary to preserve and maintain the valuable aspects of their operation. They will remove themselves from the leadership of their institutions; they will institute policies that will preemptively address the issues highlighted above; and they will hand the leadership and management of their institutions to others who are competent enough to take its reins. However, if after becoming aware of this article they launch a defense against its allegations, which we know to be true, then it is indicative of a lack of sincerity and that they are more motivated by self-preservation than the preservation of the deen of Allah. The onus is on them to take the corrective measures needed to continue with the valuable work that they so incompetently have been engaged in.

As of now, a number of lawsuits have recently been filed[xv]. Other victims have been talking to various media outlets about their stories. If you come across them, do not write them off as some sort of CVE or Islamophobic conspiracy to undermine Islam. Nor is this being pushed by those with a liberal progressive agenda. They are real stories of real people that many former students can attest to. Even if after becoming aware of all this information if you are still unsure about the truth of the matter, wisdom still demands that you err on the side of caution and refrain from supporting the aforementioned individuals and their institutions with your wealth and your children. If after publicizing this information, the support that these individuals and institutions receive from the Muslim public does not change, we will still be satisfied knowing that at least now the Muslim public has full disclosure about the individuals and institutions they are dealing with.

End notes:

[i] During my tenure at DUM from November 1993 — December 1997, items donated to the school by parents intended for distribution among the students routinely found their way to the school’s store to be sold back to the students. One instance that I can clearly recall is when parents of an alima student from NJ donated socks with the intention of having it distributed to the students. After taking possession of the socks the they were made available to the students for purchase.

[ii] This is in reference to the Hadith of Bukhari and Muslim wherein an incident from the life of Musa (alayhis) is recounted. Musa (alayhis) was to accompany Khidr (alayhis) while he performed his divinely ordained tasks. On the surface, these tasks contravened the shariah of Musa (alayhis). When Musa (as) could no longer tolerate the open contravention of God’s law they parted ways. Upon parting ways, Khidr (alayhis) revealed to Musa the purpose of each task. In reality, each task served the purpose of furthering the aims of God’s law. http://qaalarasulallah.com/hadithView.php?ID=3266

[iii] The number of eye-witnesses to these incidents are numerous to the point where it is mass transmitted by former students. I myself attest to the vicious nature of these beatings as well as their daily occurrence.

[iv] This student has filed a lawsuit under the NY Child Victim’s Act against DUM.

[v] This senior student eventually graduated and has remained close to the family and their institutions to this day.

[vi] This is an English translation of the approximate statement he uttered in the Urdu language. I was in the presence of the student’s father after he informed us of what Ismail Memon had said.

[vii] According to the student’s parents, they had initially pressed charges against Ibrahim Memon. The parents dropped the charges after Dr. Ismail and Maulana Ibrahim came to their house seeking forgiveness. This incident of the Memons seeking forgiveness was witnessed by my own parents.

[viii] This teacher had directly relayed his predicament to a few of the madrassah students including me.

[ix] The student who was being blackmailed had informed myself and a few others directly of what Maulana Ibrahim was attempting to do. The other student who was involved in these homosexual acts has just filed suit against DUM.

[x] A number of former students of DUM and I are currently in contact with one of these women. She has asked to remain anonymous. The other woman’s story was publicized by a local news outlet: Islamic principal ousted over sex allegations He may have taken student as second wife | Latest Headlines | buffalonews.com

[xi] We are currently in possession of a copy of this signed agreement.

[xii] We have obtained her permission to use her real name.

[xiii] Asmaa Naviwala has provided screenshots of her text messages with Maulana Ibrahim that corroborate her account.

[xiv] Two lawsuits have been filed by former students directly against Dr. Ismail under the NY Child Victim’s Act alleging sexual abuse.

[xv] Lawsuit of former students Nida Makhdoom and Jane Doe can be found here: ViewDocument (state.ny.us). Law suit of former student Muhammed Khan can be found here: Mohammed Khan Complaint FINAL.pdf (state.ny.us). Lawsuit of former student Usman Makhdoom can be found here: Usman Makhdoom Complaint FINAL (state.ny.us). Lawsuit of former student Abdullah Islamovic can be found here: Abdullah Islamovic Complaint FINAL v2 (state.ny.us). Three separate students, male and female, have anonymously filed lawsuits that can be found here: ViewDocument (state.ny.us); ViewDocument (state.ny.us); ViewDocument (state.ny.us). There may have been many more students with legitimate claims and adequate grounds to file suit but the extended deadline to file suit under the NY Child Victim’s Act expired on August 14, 2021. The lawsuits that are posted above are from the former students who were able to file suit in time. The actual number of students who suffered sexual abuse at the schools is likely much greater.

DEENI STUDENT WITH MUSICAL VIDEO ON HIS WHATSAPP AND FINANCIALLY INDEPENDENT ULAMA

Q. There’s a student who is studying full time at a Darul Uloom. He has Whatsapp, a social media platform. On his WhatsApp status you can add “your status” and add things like videos or pictures etc. He has a musical video thereon. Should such a student remain at a Darul Uloom?
A. The student to whom you have referred, follows in the footsteps of shaitaan. It is haraam to impart higher Islamic Knowledge to such agents of Iblees. Rasulullah (Sallallahu alayhi wasallam) said:
“He who imparts Ilm (higher Ilm) to an unfit one is like the one who garlands pigs with diamonds, pearls and gold.”
You should pass the information to the Principal of the Darul Uloom, even if you do so anonymously. Give the details of the student. Today, he is not an exception. This type of immoral behaviour is the norm of most Madrasah students. That is why the Darul Ulooms are churning out a mass of molvis who become the Ulama-e-Soo’.


Q. Some ulama say that it is necessary for ulama to be financially independent so that they can speak the haq and not be subjugated to the trustees. However other ulama say that ulama should not work in the corporate world because it diminishes the roohaniyat and the love of the world enters the aalim’s heart due to which he loses focus on ilm. Many ulama who were teaching and working at the same time, when they had to choose between the two, they chose the corporate world because of the high pay and so forth. In light of the above, what should an aalim do?
A. If an Aalim or even a non-Aalim has Taqwa he will know what to do when in a conflict between the Deen and the dunya. He will choose the Deen and kick away the dunya. Proclamation of the Haqq does not depend on finance. The molvis who are subjugated by the trustees are worse than the trustees. Such molvis do not believe that Allah Ta’ala is the Raaziq even if they acknowledge with their mouths. A molvi who conceals the Haqq or who interprets it to suit the trustees and the wealthy, deserves to be ‘subjugated’. He is a traitor to the Deen.
Trustees are able to control and dictate only mercenary molvis. An Aalim of the Haqq will never barter away his Imaan for the wages the fussaaq trustees pay. A molvi who has no concern for the Haqq and whose objective is worldly benefit will not hesitate to behave like a Munaafiq. He will misinterpret, distort and conceal the Haqq. Such a molvi befits humiliation at the hands of the fussaaq trustees who have employed him for their own evil designs. He is not an Aalim. He is a mercenary molvi for who fussaaq trustees are befitting.

NASRUSH-SHAITAAN SCHOOL

NASRUSH-SHAITAAN SCHOOL

Sister Fatima Ismail of Port Elizabeth writes:

“ AssalamuAlaykumWa Rahmatullahi WaBarakatu.

I want to say Jazakallah so much for your response to my question. After giving it a lot of thought, I realise that you are right. Especially in today’s world. I also want to tell you that after that article was released, that Male Mathematics Teacher was “dismissed”. I say “dismissed” because I have been keeping a close eye on the school and I have been corresponding with the teachers.

The principal of Nasruddin has done this so that the public can cool down, so that we can think that they are finally taking some action. Well… No, they aren’t. Nasruddin has a history of having Male Teachers like this working there and even after stories and facts have come out, those teachers have been kept on. Even the Coach was exposed for touching girls but he still works there. Nasruddin needs another principal or they need to be shut down. They also need to remove the word ‘Islam’ from their name because they are really making a mockery of Islam.

I can’t comprehend how the Principal is comfortable with having these types of characters associated with the school and how she has been allowed to run the school for so long after so many instances of sexual harassment by teachers towards their students.

After the article was published, I was more shocked and disgusted at some of the people who are a part of the PE Muslimah Facebook page, specifically the ladies. They made a post that said they are being inundated with requests to post that article from the Majlis on their page so that more people can see it. Their response was no. They didn’t want to get the backlash of it and they then went on to say that making accusations like those against a male teacher is very serious and zina is haraam and that if there is a problem at the school then the people need to go to the principal and have their voices heard.

If they read my question correctly, they would see that I did say that many teachers, students and parents have complained to the principal but nothing is being done! That is why I came to The Majlis for advice. The females who were commenting on this rather decided to focus on your response that females shouldn’t go to school at all. What kind of world do we live in where people are more comfortable arguing with what a Moulana has said and less comfortable with exposing a pedophile?

Do these ladies from the PE Muslimah group realise that it’s because of people like them that victims of sexual harassment and abuse refuse to come forward and expose their perpetrators? This was not an accusation based on fiction. This was an accusation based on witness accounts from students and teachers. So are all these students and teachers lying about what they have witnessed?

Are the ladies of PE Muslimah telling all these students and teachers that their experiences mean nothing and that they are invalid?

I expected more from these WOMEN! What if it was their daughters? Their sisters? Would they still turn the other way.

One of the ladies even thought that it was nice to mention that she has had male teachers for all her life and nothing has ever happened to her. Like she was so proud about it. How ignorant can you be? These things are happening on a daily basis, but she is just fine with it because it’s never happened to her.

Also, the people of PE need to buck up and stop being cowards. If they see something, (misdemeanours), they should say something. They need to stop trying to hide, especially when something as serious as this happens because they need to remember that ‘bad men are made when good men stand by and watch what happens’. (i.e. When they abstain from Amr Bil Ma’roof –The Majlis)

We as Muslims need to stand up when we see something wrong. If we know that this Male Teacher is doing inappropriate things to the students and we say nothing, we too get the sin! Jazakallah again for your response and for your time.

ooooooooooooooooooooooooo

The Sister’s second response to our query:

“Jee, Fatima Ismail is my name and you may publish it.

The Maths Teachers name is Mubeen Rawat (not sure about the spelling). The students and teachers have all the information as they have been talking about this the most. If someone is sent in to do an investigation or question them, especially the students, I am sure that they will say what has been happening. As they were very relieved when he was “dismissed” on Tuesday. The students actually call him a pedophile. So that says a lot.”

(End of the Sister’s letter)

Our Comment

It is high time that this shaitaani school be re-named NASRUSH-SHAITAAN. Nasruddin means: ‘Aid for the Deen or aiding the Deen.” However, this school, far, very far from being an Aid to the Deen, is actually destructive of the Deen, hence the name NASRUSH-SHAITAAN has greater relevance and is most appropriate for this Institution of Iblees.

Besides the haraam misdemeanours to which the Sister has drawn attention, these schools teach Fisq, Fujoor and Kufr. In this regard we reproduce our article and Naseehat which we had published in 2017.

http://themajlis.co.za/index.php?option=com_content&view=article&id=1151:nasruddin-a-school-of-fisq&catid=34:majlis-articles&Itemid=27

1 Rabiul Thaani 1443 – 6 November 2021

Was Hadith Written 200 years after the Prophet[Sallallahu ‘Alaihi wa sallam]

a detailed rebuttal of the the theory of late recording of Hadith

by Berke Khan

By the name of Allah I begin. I praise Him, I seek His help, I seek His forgiveness. And I bear witness that there is no God except the Almighty. And I bear witness that Muhammad was His final and last messenger. May the peace and blessings of Allah be upon him. And to proceed;
This document serves as a guide for Muslims on how they can make sure that Sunnah and Hadith are essential part of the religion of Islam and was preserved by Allah just like the Quran. It is a methodology I humbly suggest for people, on how to look through the matter. And to refute one of the famous arguments Hadith rejectors often use. I will present a collection of information from reliable sources. I will only be making some brief comments around the suggested topics where I find necessary. And you may verify the things I put here. And may peace be upon those who follow correct guidance…

EDUCATION PRODUCING MURTADS

KUFR SECULAR EDUCATION PRODUCING MURTADS

By a teacher

Bismillahir Rahmaanir Raheem

As a Madrasah teacher, teaching high-school girls and university students, the challenges they face or get caught up in are of great and grave concern. (Other teachers who are teaching in different Makaatib will attest to the same issues.)

Many of the students attend private schools. These are the elite schools in KZN. Over the years, mothers have made it clear to me that they want the best secular education for their children and won’t consider anything less than the best private schools or even boarding schools.

The following are some of the incidents brought to my attention, of happenings in these private and renowned schools, direct from the students, mothers or teachers.

1.) A number of students have doubts believing in Allah, since Darwin’s theory of evolution and the big bang theory are expounded in their classes.

One student said that they are not allowed to bring up the word ‘God’ or religion, because their teacher is an atheist. (Nor are they allowed to bring up an issue like Palestine or mention the word, ‘Palestine’)

They have asked me to explain the existence of Allah, as they have misgivings and are not sure anymore.

They have Muslim names, say they are Muslims to keep their parents comfortable, but their minds are 100% secular. They are thus not keen to practise on the teachings of Islam.

Parents naively believe that the environment and education will not affect their children’s Deen; in reality it is destroying their Deen.

2.) An all-girls’ school had a principal, for many years, who identified herself as a lesbian. It was no secret. She left such a legacy in the school that a number of the students now also identify themselves as lesbians.

Muslim mothers and the students themselves were indifferent to this. They described her as a good principal, considerate and accommodating. There was no concern that the one in charge of their daughters was involved in such immoral conduct or would influence them to the same way of life.

Now we have Muslim girls coming out as lesbians and they are already in relationships with other girls. They say that their parents know nothing of their tendencies and inclinations, and don’t want them to find out. If not lesbian, many ‘Muslim’ girls fully support those who are. (The same scenario is found amongst boys).

3.) The LGBTQ+ community has grown so much at the schools, that will shock many parents. A lot of promotion and time is being spent to “educate” students of these ‘rights’.

When some of these ‘Muslim’ girls are asked about it, they treat the topic as a joke and laugh about these happenings. They consider these as ‘new norms’ and acceptable. Otherwise, we have some ‘Muslim’ students who argue regarding LGBTQ. These students strongly advocate that as Muslims, we have to accept the LGBTQ, support and sympathise with them.

…What is left of a person’s Imaan when he or she considers permissible what Allah has declared as prohibited?

And if any student, at these schools, does not toe the line and accept, she is targeted and labelled homophobic. She is considered biased, is snubbed and even reported to teachers.

4.) Many Muslim girls (and boys) are caught up in zina (fornication) and they brazenly make it known. It is out of control. One student said to me that in her click of 8 Muslim girls, 5 have already lost their chastity. These are high-school girls. The parents are either blissfully unaware or are themselves caught up in the same vice of adultery. …Married Muslim women have made known their illicit relationships and even that of their spouses. Very sadly, this is the kind of bad example some of the children have today, in their parents.

On the other hand, there are those children who fall into depression and wish to end their lives when they find out about their parents’ promiscuity or “double lives”. One student mentioned that she was contemplating suicide because both her mother and father were involved in adulterous relationships. This was the key factor of her depression and it was what prompted suicide.

5.) Whilst it is common for unmarried non-Muslim girls to fall pregnant or have abortions during their school/university years, the same is becoming common amongst our Muslim girls. (The company you keep…)

6.) In these institutes, the girls are coached to be feminists. There are educators who promote and push the agenda of feminism, freedom, independence and fighting for one’s “rights”. As a result, students wrongly see Islam as repressive. Their questions and ideas indicate this. Many don’t want to wear a scarf, let alone dress modestly or live according to Islamic teachings because of the influence of feminist “ideals”.

(Alhamdulillah, Islam has already honoured women with great rights, respect and honour.)

7.) A Muslim student was so influenced by her school ‘friends’ at one of the most prestigious private schools in SA, that she became a call girl. She began to earn money through sex chats. Her mother had insisted she attend the school, arguing that her daughter has to have the best secular education.

…If the end-product is a prostitute, I think we can all agree that there is a need to reassess our priorities.

8.) Although called an ‘all girls schools’, male teachers are employed. For many of these schools, the uniform is a short skirt and shirt. But there is no worry from the parents. It really does not matter to most of them that there are male teachers or lesbians or atheists teaching their daughters. Being an all-girl’s school with a high level of education seems to make everything ‘right’?

…Wrong.

9.) One mother declared that she sends her daughter to a private Christian school for the “best secular education”, and mentioned that her young daughter finds the priest to be “very compassionate” towards her.

…Can we be so naïve?

Another Muslim mother shared that her daughter spent the week-end away on a school excursion, but said she was happy in the knowledge that her daughter was ‘safe’ in the guardianship of a priest. (?)

…If this does not create uneasiness and worry in a mother, you are surely living in a bubble.

10.) Students attending these schools/institutes have said that some of their friends – girls and boys – have left Islam. Their parents don’t know. Drugs, drinking, pornography, satanism, homosexuality, etc. are rife.

This is just the tip of the iceberg. Some incidents are just too shameful to mention; not only in the KZN province and South Africa, in schools for boys and girls, at primary and secondary levels and universities; it is a global pandemic. Even our Muslim schools are not free from these evils. The problems are obviously exacerbated when children are given access to Tiktok, YouTube, Netflix and other social media platforms.

So my message to parents is:

If you have placed your daughter/son in such an environment, you own this.

If they fall into immoral conduct and Kufr, you carry this burden.

Say what you like, but if you enrolled them in these schools and institutes, are paying their fees and transporting them to and fro, day in and day out, the blame is squarely on you.

You can throw out all kinds of criticism and excuses in response to this, to justify your choice, it is not going to change the facts on the ground. You can save your reasons and excuses for the Day of Judgement, but will they carry weight in the Court of Allah?

You can continue to live in denial, but it won’t change reality. You cannot foolishly plead ignorance before Allah.

Sending them to Madrasah for 1 hour or 2 hours to assuage your conscience, but eagerly and readily sacrificing Madrasah for extra-curricular activities, tuition, etc. shows where your loyalties lie. When they are spending 7 hours+, Monday to Friday (online or onsite), with secularists, feminists, modernists, lesbians, gays and others (not forgetting the amount of time spent on social media), then surely that influence will be greater than a few hours spent in Madrasah, half-heartedly. …Educate yourself on what secularism is. Because if any education distances us from Allah, it certainly is the worst and the poorest education; not the best.

You can decide:

If you still want the most elite schools and best secular education, and are happy with the end result, even if it is the fire of hell, all at your expense, then of course that is your bad decision.

If you have concern for your children’s Imaan, then step out of the rivalry game and competition circles. We are not here to boost our egos and boast our wealth and our worldly status.

You may not like the reminder, but we are the slaves of Allah. We are here, in this world, to worship Him and prepare for the Hereafter. This world is not the be-all and end-all. We have to return to Allah.

You have been given your child as a trust from Allah. Sending your daughter/son to such a school, college or university environment, with the kind of sins that are glorified there, is a huge compromise on Deeni principles, for which you will be accountable on the Day of Judgement.

For yours and your daughter’s/son’s Imaan and salvation, take them out

18 Rabiul Awwal 1443 – 25 October 2021

The White Tears for Afghanistan’s Women

We see the War on Terror in Afghanistan conclude in a similar way to how it began, with plentiful white tears for the plight of Afghan women.
It makes sense, since before missiles are fired or bombs are dropped, war requires a hard sell to the public. We must construct, reinforce, and peddle the narrative to the public. This helps to ensure public opinion is controlled, resistance is problematised, and the parameters of debate are tightly regulated.

Western pledges to improve the conditions of Afghan women were one of the most prominent justifications for the intervention and subsequent military operations to defeat the Taliban. What else could unify, outrage, and indulge the Western white-saviour complex better than Afghan women who needed to be saved from their male counterparts?

The military industrial complex cry to “Save the women!” has the same rhetorical framing as “Support our troops” (or “Support our lads!” for a British parlance), rather than “Support the war”, which is what is really being asked.

Recent Wikileaks reports reveal how the Central Intelligence Agency (CIA) constructed a PR “sell” of the war which revolved around saving Afghan women and girls.[1] It literally weaponised liberal feminism to invade, occupy, and make spectacular profits from one of the poorest countries in the world.

The Bush Administration wasted no time in framing the War on Terror as “also a fight for the rights and dignity of women”. Then First Lady Laura Bush openly and swiftly condemned the “severe repression” against women in Afghanistan. The UK Prime Minister’s wife, Cherie Blair, called for moves to “give back a voice” to Afghan women.

In the same breath that the War on Terror was declared, the barbaric treatment of Afghan women under Taliban rule was dramatically thrust into the Western public consciousness. The Western media machine struck narrative gold with the Taliban: these were hostile brown bearded men with turbans and ethnic clothing. They became a dangerous Other as the greatest nation on Earth faced a group who were uncivilised, clumsily handled weapons, failed to speak English, and were hostile to “the freedoms we cherish”.

In 2010, then US Secretary of State Hillary Clinton vowed to defend Afghan women’s rights. This was a huge part of liberal feminism – vowing to save the Afghan women, while bombing them. So began “white men saving brown women from brown men” in Afghanistan, as feminist scholar Gayatri Chakravorty Spivak eloquently put it.[2]

Funnily, saving Afghan women and girls played out a lot like making them disappear off the face of the Earth altogether. Over 70,000 civilians were killed and countless injured in the US’s longest-running war, the majority of whom were women and children.[3]

Fast forward to 2021, and we are hearing something not too dissimilar. We have come full circle to see dangerous militarism cloaked in humanitarian and women’s rights language, where the same arguments made by Clinton have been recycled. “Western intervention is something million[s] are praying for right now”, tweeted anti-FGM campaigner Nimco Ali recently.[4] There is apparently now a feminist case for keeping Western troops in Afghanistan.

But why? “The imaginary future bloodshed of the Taliban has so much more potential weight in the coverage than the actual people who have been killed by the US in the last 20 years.”[5]

During these two decades of international intervention, troop-contributing nations paid lip service and cash toward women’s rights, but rarely provided the political capital needed to realise actual gains. Over time, the lip service and cash dwindled too. In 2011, the Washington Post reported on how efforts to support women’s rights were being stripped out of US programs. This article quoted an official who said, “All those pet rocks in our rucksack were taking us down.” US aid funding to Afghanistan fell from 16,748 million dollars in FY 2010 to 3,120 million dollars in FY 2021.[6]

The West’s intervention was framed as an act of benevolence, with many convinced by the characterisation of a liberatory US military combat. Afghan women were used as symbols and pawns in a hugely complex geopolitical context. This civilising mission by the US meant the diverse needs and interests of Afghan women were obscured and obfuscated, and native females were rendered incapable of defining and taking control of their own aspirations.

Kabul is not the entire country
The broad brushstrokes of lazy narratives prevent us from considering important, nuanced realities. Firstly, it is important to note that Kabul does not represent all of Afghanistan. The central government in Kabul never held sway over the majority of rural areas in the country. Furthermore, the much-lauded US-backed female empowerment of Afghan women largely consisted of a handful of the educated urban elite from professional families in the capital.

Instead of economic, social, and political empowerment, Afghan women in rural areas – where an estimated 76 percent of the country’s women live – continued to experience the devastation of bloody and intensifying fighting between government forces and local militias in the last 20 years.

The apparent gains for Afghan women have been distributed in a highly unequal manner, with the increases far greater for women in privileged urban areas. For many rural women, (particularly in Pashtun areas alongside other rural minority ethnic groups), daily life has not changed much from the 1996 Taliban era. This is despite the formal legal empowerment mechanisms currently in place. Since 9/11, and without any prodding from the Taliban, most Afghan women in rural areas are fully covered with the burqa.

The issues central to their lives did not revolve around the Western obsession of whether or how much they cover, but harsh realities much more foundational. The loss of husbands, brothers, and fathers due to the fighting not only generates complex psychological trauma, but also fundamentally jeopardizes their economic survival and ability to function in everyday life. Widows and their children are thus highly vulnerable to an array of debilitating disruptions due to the loss of male family members.

Interviews with Afghan women conducted in the autumn of 2019 and summer of 2020 revealed that peace and stability is an absolute priority for some rural women. This is even if the prospective peace deal is signed on the terms of the Taliban. This fundamental finding was confirmed in a recent International Crisis Group report. While rejecting a 1990s-like lockdown of women which was once imposed by the Taliban, many rural women acknowledge that in that period the Taliban also reduced the sexual predation and wanton robberies that debilitated their lives.[7]

Indeed, for those who commanded U.S. and allied forces in Afghanistan, it was in the mostly rural areas of Afghanistan where the administration of swift and equitable justice meant that the Taliban could compete with the Afghan government. The Taliban could not provide fresh water, electricity, or any civil services, but they could provide near-instantaneous shariah-based justice that sometimes served the best interests of both Afghan women and men by ending disputes and violence.

“Afghan women are incapable of helping themselves”
The post-colonial arrogance of Western attitudes routinely exposes itself. Proponents of this “school” deem it unthinkable that women in Afghanistan would not enthusiastically embrace the construct of liberal feminism and instantly seek to instil it into their own homes and societies. Instead, we witness the dehumanisation of native Afghan women as passive entities which need to be rescued by the West. It refuses to understand that Afghan women are not a monolithic group, and that many of them have long resisted both Taliban rule and Western intervention, opting for advocacy relevant to their cultural and political realities instead.

The irony is that there has been a lot of publicity for women’s rights through promoting a handful of elite women activists in recent years. Yet there has barely been any effort to build trust in communities by encouraging these conservative men to join the platform to support women’s rights. Likewise, proponents of this rights discourse not only fail to ensure that their approach is sensitive to the country’s religious and traditional values, but they ignore the complex cultural diversity of Afghanistan.

“The Ghani government wants to say they’re prioritizing women,” a female Afghan diplomat says, speaking on condition of anonymity during the NATO Summit in Brussels in July. “But they’re really not. Supporting women in Afghanistan is something people all over the world pay lip service to, but money and aid never get to them. It’s eaten by corruption, the monster of war.”[8] Transparency International ranked Afghanistan the fourth most corrupt country in the world, noting that corruption hampers humanitarian aid from reaching its rightful recipients.

As Rafia Zakaria – author, most recently, of Against White Feminism – argues, white feminists in the US decided from the outset that “war and occupation were essential to freeing Afghan women”,[9] no matter what those women themselves thought. Obviously, it requires a distinct level of imperial delusion to think that you can bomb and occupy women into accepting a form of freedom that they do not want to be subjected to. “In terms of current laws including the electoral law, elimination of violence against women law, etc., I disagree with using the Westernized word with it. These laws are purely the efforts of Afghans within civil society who made it happen through lots of lobbying and advocacy.

“The majority of Afghans do not consider women’s education a ‘Western value,’ but see improvements in women’s education as one of the biggest achievements of the past 10 years. Similarly, women’s participation in public life is not a new reality to Afghans. The fight for improved education and democracy is not a recent phenomenon funded by the West; in fact, it’s insulting to Afghans to suggest so. Afghans have struggled for their rights since the early 20th century.”[10]

This is a type of imperial hubris and exact embodiment of a brand of paternalistic and sexist condescension. It is skilfully used by the US to relentlessly lecture the Arab and Muslim world on gender equality and women’s rights. This arrogance rears its head with baffled headlines such as: “Despite the West’s efforts, Afghan youth cling onto ‘traditional ways’”.[11] Unfortunately, their hubris is so strong they are unable to grasp the resistance to the US’s transparently Orientalist civilising mission in Afghanistan.

What empowering Afghan women does not look like
The so-called female empowerment of Afghan women is characterised almost exclusively by dress, with the Western gaze imposing its ideal standards. Photographs of elite Afghan women in miniskirts in Kabul during the 1970s are circulated with a starry-eyed nostalgia of a “golden age” for the country. Western priorities for what Afghan women really need mirror this vision, in a revealing and spectacularly tone-deaf way.

The main interveners in a country shattered by decades of ongoing war seem to be wilfully ignorant that the fatal consequences of conflict – not native misogyny – are the biggest challenges to Afghanistan’s women and girls. Indeed, this applies to their men and boys too.

When asked why two-thirds of girls are still out of school at a NATO summit, then-President Ashraf Ghani largely blamed the numbers on ill-conceived and misguided Western aid efforts, which fail to acknowledge the realities on the ground.

“To get to the very nitty gritty, how many girls schools at the age of puberty have a toilet? That’s fundamental,” he said. “How many girl schools are three kilometres away? The issue here is that international experts were male-centric. They talked about gender, but their pamphlets were glossy and totally lacking content.”[12]

Government statistics from 2014 show that 80 percent of all cases of suicide are committed by women, making Afghanistan one of the few places in the world where such rates are higher among women. Psychologists attribute this anomaly to an endless cycle of domestic violence and poverty. The 2008 Global Rights survey found that nearly 90 percent of Afghan women have experienced domestic abuse.

“Women’s rights were supposed to be the success story of the 2001 invasion,” Naseri said. “But the legacy of war is still killing our women.”[13]

The only conception of female empowerment deemed acceptable was imposed externally through the values of liberal democracy. Any gains made for the progress of Afghan women are all attributed to the altruistic intervention of foreign powers, rather than the struggle and work of native Afghan women working within their own cultural context. That work, of course, also includes resistance to foreign occupation.

Twenty years and almost 3 trillion dollars later, the country is still in turmoil. In October, the U.N. said Afghan civilian deaths were the highest since 2014. From January to September 2018, at least 2,798 civilians were killed, and more than 5,000 others were injured. Gallup’s most recent survey of Afghans, conducted in July, revealed strikingly low levels of optimism: Afghans’ ratings of their own lives are lower than any other country in any previous year.[14]

What the selective outrage glosses over
The same people who feel upset about the fate of women in Afghanistan now would probably benefit from expanding their feelings of rage by considering other pressing issues as well. This includes learning about how the military industrial complex profiteered handsomely from an ongoing war, one that need not be ‘successful’, as long as it kept on going. The beneficiaries of the war made trillions; the biggest winners were not Afghan women but the arms firms, military contractors, mercenary firms, press barons, and politicians who will retire into the defence industries.

When it comes to Afghanistan itself, one must ask: where were the tears for Afghan women and girls when reports of Western war crimes were being suppressed? Reports of British soldiers killing children and proven cases of deaths in custody, beatings, torture, and sexual abuse of Afghan civilians are all extremely alarming incidents which have received little attention (let alone tears) thus far.[15]

Or consider when Australian Elite troops had 400 people witness prisoners, farmers, and civilians be killed, with even more egregious crimes committed, including:

– Junior soldiers were told to get their first kill by shooting prisoners, in a practice known as “blooding”.
– Weapons and other items were planted near Afghan bodies to dress them up as militants and cover up crimes.
– Additional incidents that constitute war crimes and fall under the rubric of “cruel treatment” were committed.[16]
Or how about when America punished the International Criminal Court for authorising an investigation of US forces for war crimes against civilians?[17]

Only when the rage and concern for Afghan civilians remains strong and consistent for all injustices – no matter who the perpetrators are – then the flowing liberal tears for Afghanistan’s people might be worth their salt.

Source: http://www.islam21c.com

Notes:

[1] https://twitter.com/North_Star88/status/1429408799450976263/photo/1

[2] https://www.opendemocracy.net/en/dont-use-girls-as-justification-for-bombing-afghanistan-again/

[3] https://watson.brown.edu/costsofwar/costs/human/civilians/afghan

[4] https://twitter.com/NimkoAli?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

[5] https://theintercept.com/2021/08/19/afghanistan-taliban-defense-industry-media/

[6] https://www.hrw.org/news/2021/08/17/fragility-womens-rights-afghanistan

[7] https://www.crisisgroup.org/asia/south-asia/afghanistan/what-will-peace-talks-bode-afghan-women

[8] https://time.com/5472411/afghanistan-women-justice-war/

[9] https://www.aljazeera.com/opinions/2021/8/21/white-women-washing-the-uss-civilising-mission-in-afghanistan

[10] https://www.nytimes.com/2013/08/23/world/asia/afghans-share-their-views-on-the-wests-influence.html

[11] https://www.nytimes.com/2013/08/01/world/asia/despite-wests-efforts-afghan-youths-cling-to-traditional-ways.html?action=click&module=RelatedCoverage&pgtype=Article&region=Footer

[12] https://www.iwmf.org/reporting/were-all-handcuffed-in-this-country-why-afghanistan-is-still-the-worst-place-in-the-world-to-be-a-woman/

[13] https://time.com/5472411/afghanistan-women-justice-war/

[14] https://time.com/5472411/afghanistan-women-justice-war/

[15] https://www.aljazeera.com/news/2019/11/17/uk-government-and-military-covered-up-war-crimes-report

[16] https://www.bbc.co.uk/news/world-australia-54996581

[17] https://theconversation.com/us-punishes-international-criminal-court-for-investigating-potential-war-crimes-in-afghanistan-143886

FROM: islam21c.com

“ON-LINE MOLVIS AND SO-CALLED ‘TRADITIONAL’ MOLVIS – BIRDS OF A FEATHER

A Student of the Deen in UK writes:
“Currently in the UK there is a concerning and a worrying trend of part time aalim courses springing up in every major town and city. Generally these part time classes are in the evening and those attending such courses do it as a secondary course. Many are qualified professionals etc., or just general people working in the worldly field. They spend the whole day in their worldly pursuits and in the evening when generally people are tired they attend the aalim classes. There are some courses which are completely online and they produce online aalims and some operate on weekends producing weekend ulama. Those attending such courses are perhaps sincere and have a desire to become ulama but they do not want to sacrifice their time and comfort zone which a normal aalim course requires. They are opting for such courses and thereby qualifying as “aalims” and are standing on par with those who qualified in the traditional manner and benefitted from the company of their asaatizah and deeni environment of the darul uloom and had ample time dedicated to studying the precious deen of Allah Ta’ala. This is a concerning matter because these part time aalims hardly have the wisdom, knowledge and understanding of the true Ilm. They do not spend the necessary time required to understand the mizaaj (disposition/temperament) of Deen as they also do not spend enough time in the proper deeni environment. They are also unable to benefit from the much needed company of the asaatizah and Buzurganedeen.
(Today’s buzrgaanedeen are bogus, cranks and destroyers of the Deen. They are mercenaries and slaves of lust – The Majlis)
The amount of part-time aalims graduating every year is much more than those graduating in the traditional darul ulooms set up by our Akabireen and there is therefore a concern that a time may come when these part time aalims would outnumber the true aalimedeen.
(So what! The glut of molvis and sheikhs disgorged by the current daarul ulooms are no different from the online morons – The Majlis)
This would create serious implications for the general deeni environment in the UK in the next 20-25 years and would make it extremely hard for the Ulama-e-Haqq to preach the true message of deen.

(Are there currently Ulama-e-Haqq in UK? The present ‘traditional ulama’ in UK have betrayed Allah Ta’ala, Rasulullah – Sallallahu alayhi wasallam – and the Ummah. They are all bootlickers of the worst kind. – The Majlis)
These new breed of ulama with their modern concepts and methodologies would be running the “show.” (In fact, the ‘traditional ulama’ of this era have introduced modern, kuffaar, shaitaani concepts and are running ‘the show’. – The Majlis)
The masses who always look for leeways would be inclined towards the modernist ideas of these part time ulama. (The socalled ‘traditional’ molvis and sheikhs are experts in the science of shaitaani leeways.- The Majlis)
OUR COMMENT

The fitnah you have referred to is already overwhelming Muslims in the UK. In fact, the same fitnah – the fitnah of Ulama-e-Soo’ is pandemic. It is worse than other plagues. Even the ulama who have graduated from traditional Darul Ulooms, are today the “worst under the canopy of the sky”. This ulama-e-soo’ disease whilst egregiously worst in UK is not restricted to UK. It prevails all over the world. Even our headquarters, Darul Uloom Deoband has fallen from its pedestal. We no longer have confidence in any of our major Madaaris which our illustrious Akaabireen had established. All the Darul Ulooms have become Darul Jahals. They have outlived their utility – the Maqsad for which the Akaabir Ulama had established them. The Maqsad of a Darul Uloom is nothing – should be nothing but the acquisition of the goals of the Aakhirat. But today, these institutions dubbing themselves with the accolade of ‘Daarul Uloom’ have become notorious bootlickers of the western cult of life, hence they grovel to emulate secular institutions. In the pursuit of this most despicable process, one of their salient features has become Kitmaanul Haqq (Concealing the Truth). Another similar disgusting trait acquired by the daarul ulooms of this era is Talbeesul Haqq (Confusing the Haqq with baatil). Then these juhala have the temerity of having fabricated a new ‘principle’ which they call ‘hikmat’ on the basis of which they justify all their ghutha. Warning all such agents of Iblees, the Qur’aan Majeed states: “Do not confuse the Haqq with baatil and do not conceal the Haqq.” These shaitaani attributes acquired by the misguided darul ulooms of today are the causes for the gamut of Zigzag Maajin muftis who have made a mess of the Shariah.
They are no different from the latest breed of online morons who will be parading as ‘muftis’. They all are of the same birds of rotten feather. They are all members of the fraternity of the vilest kind of ulama-e-soo’ witnessed by the Ummah since the inception of Islam. It is these very ‘traditional’ so-called ulama who have closed the Musaajid, suspended Jumuah Salaat and adopted all the kufr protocols of the atheists. It is these ‘traditional’ ulama who are currently engaged in the satanic plot of demolishing Islam, knowingly or unknowingly. Some of the morons do so unknowingly. The chimera could be boodle or other perks offered by the kuffaar government or some ulterior design or even plain moronity. But their common attribute – common with the devil molvis and sheikhs is their satanic silence when the Deen is being trampled on and demolished. All of them are described by Rasulullah (Sallallahu alayhi wasallam) as being ‘dumb devils’.
“He who is silent regarding the Haqq is a dumb shaitaan.”
Besides this, the current ‘traditional’ ulama are following resolutely in the footsteps of the ulama of Bani Israaeel and in the footsteps of shaitaan. On all fronts these ulama are promoting baatil. The ‘traditional’ ulama have corrupted the entire Ulama. The darul ulooms have outlived their utility. True Ulama can now be produced in extremely small numbers in home environments, not online, and hardly in darul ulooms. Online ‘molvis’ are undoubtedly an added dimension of ulama fitnah.
May Allah Ta’ala save the Ummah from this zigzag maajin ‘mufti’ scourge.

FROM THE MAJLIS VOLUME 26 NUMBER 01

A MADRASAH APA’S LAMENT

A MADRASAH APA’S LAMENT
“I have seen in The Majlis your criticism of girls madrasahs. I have recently started at girls madressa and have experienced many ups and downs.
I hated the fact that there was no spirituality at my madressa, everyone spoke about birthdays. Proper Islamic dress code was not enforced, not even by the seniors. The male teachers would talk directly to the females even though from behind a screen. The conversation was not about work. During Ramadhaan there was no time allocated for ibaadat or so on. It really bothered me. I felt as though the little spirituality that I had worked so hard on was dying. Then I also had a friend who had disturbed my peace. As much as we were friends we were just not good for each other. We would engage in idle talk, despite both our efforts to be better Muslims. I then decided to rather leave madressa so that I could attend to my house and my husband and my family. I had hoped that I could continue learning at home, but it was very difficult. I left madressa for about 2 months and after not learning much I started to feel bad, so I decided to return to madressa. It’s been one week since I’m back. I love learning but I still don’t feel content with being at the madressa. It feels like it takes up too much of my time that could be spent doing other things for my home and ultimately for my Aakhirah. Please advise.” (End of the Apa’s lament)
OUR ADVICE

Just get out of the madrasah and stay at home where Allah Ta’ala wants you to be. Life is short. Maut stalks us at every moment. Don’t waste your time at these worldly, deceptive girls madrasahs. Shaitaan has carved out these institutions to divert Muslims from the Deen and to ruin the Haya of Muslim women. The only place for a Muslim woman is her home. You will gain the status of shahaadat by remaining at home occupied in your domestic duties.

FROM THE MAJLIS VOLUME 26 NUMBER 01