Allah Ta’ala is Musabbibul Asbaab (The True and Actual Cause of all events).
During the khilaafat of Hadhrat Umar (Radhiyallahu anhu), a Christian clerk was employed by Hadhrat Abu Musaa Ash’ari (Radhiyallahu anhu). When Hadhrat Umar (Radhiyallahu anhu) instructed him to dismiss the clerk, he (Hadhrat Abu Musa) explained that the clerk was an expert accountant. Hadhrat Umar (Radhiyallahu anhu) said that if the clerk dies then some arrangement will have to be made to replace him. Therefore, the same arrangement should be made now (i.e. on the dismissal of the clerk).
When Hadhrat Abu Musa Ash’ari (Radhiyallahu anhu) returned, he found the clerk had died. Hadhrat Umar’s focus was on Allah Ta’ala. Similarly, when he dismissed Hadhrat Khaalid Bin Walid (Radhiyallahu anhu) and appointed the weak Hadhrat Abu Ubaidah (Radhiyallahu anhu) as the governor there was considerable surprise. Hadhrat Umar (Radhiyallahu anhu) mentioned that the focus of the people was on Hadhrat Khaalid (Radhiyallahu anhu). The battle victories were attributed to him. The focus had shifted from Musabbibul Asbaab. Now that a weak man was appointed, the focus returned to Allah Ta’ala.
When there were no reservoirs and dams, the focus was only on Allah Ta’ala. When dua was made, the rains would arrive. Now that people have become reliant on dams, the gaze has shifted from Allah a’ala. The rains too have decreased.

Malfoothaat Part 5 OF HADHRAT MAULANA ASHRAF ALI THAANWI (Rahmatullah Alayh)


Search your hearts to discern if you have perfect love for Allah Ta’ala. If you lack love, then strive in its acquisition. For the attainment of this objective, I present the following prescription:
(1) In seclusion engage in Thikrullah even 15 or 20 minutes daily. The niyyat should be to cultivate the love of Allah Ta’ala.
(2) Sit in solitude at any time for a few minutes and meditate on the bounties of Allah Ta’ala. Then reflect on your treatment of Allah’s favours and on Allah’s Mercy despite your ingratitude.
(3) Foster a relationship with the devotee of Allah Ta’ala. If being physically in their company is difficult, then communicate with them by letter. However, do not burden them with your worldly problems. Seek guidance from them of the path leading to Allah Ta’ala. Let them treat your spiritual maladies and request them to make Dua for you.
(4) Submit in total obedience to the laws of Allah Ta’ala.
Such submission will increase love for Him.
(5) Constantly make Dua to Allah Ta’ala for His love.
Give practical expression to the five-point prescription. Insha-Allah, soon the Love of Allah Ta’ala will germinate and salvation from all spiritual ills will be achieved.
(To this prescription should be added perpetual Thikr. Perpetual Thikr is to keep the Name of Allah Ta’ala constantly on the tongue. While walking, sitting, lying down and in all walks of life keep the tongue fresh with Thikrullah. This is the primary way of achieving the Love of Allah Ta’ala. – Mujlisul Ulama)


Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said in Aadaabul Mu’aasharah that we nowadays rear our children in a similar manner as cattle are reared.

The cattle are well fed and fattened and eventually they are slaughtered. Similarly, we feed our children well, adorn them with (designer) garments and (accessories) jewellery and rear them in luxury. The ultimate end of such children is Jahannum. In the process, the parents will also suffer punishment due to the children being brought up in luxuries whilst at the same time being deprived of proper Islamic training. Many of our children are ignorant of the importance of Salaah and Saum (fasting); the fault lying with the parents who have deliberately kept the children ignorant of the fundamentals of Deen.

The children of the Ummah are the future of the Ummah.

How wisely has it not been said: Give me the child of today and I will give you the man of tomorrow!

Great personalities were moulded during their childhood. Thus we need to be extremely careful how we rear our children.

Moulana Thanvi Rahmatullahi alayh has given the following advice with regards to how to bring up children:

If it is a girl, do not give her the habit of worrying too much about plaiting and parting her hair or wearing very stylish clothing.

When a child persists or insists on having something, do not fulfill all his wishes or else he will become spoilt.

Prevent the child from talking very loudly or shouting. Especially if it is a girl and she speaks in this loud shouting manner, you should scold her and reprimand her. If you do not do this, this habit will remain when she grows up.

Safeguard your child from speaking or mixing with children who have evil habits, who are not interested in their learning, who are in the habit of wearing stylish clothes or eating extravagant dishes.

Always inculcate a hatred for the following actions in your child, i.e. teach him to hate the following acts:

becoming angry,
speaking lies,
envying someone,
carrying tales,
defending whatever he does or says,
to unnecessarily “make up” stories,
speaking excessively without any benefit,
laughing unnecessarily or laughing excessively,
cheating or deluding someone,
not thinking about or not differentiating between good and bad.
If any of these acts or traits are found in him, stop him immediately and warn him.

Occasionally you should give them some money so that they may purchase whatever they wish.

Teach them the etiquette and manners of eating, sitting and standing in gatherings.

The habit of waking up early should be inculcated in the child.

When the child reaches the age of seven, inculcate the habit of offering salât.

As far as possible, make him learn under a religious-minded teacher.

Comment: This is very important. Allowing an immoral, sinful person to teach our children in private non – Muslim schools etc. will surely have disastrous consequences.

A pious person, on the other hand, will influence our children to do good deeds and have respect and the Fear of Allah Ta’ala, Insha-Allah.

Ulama and Students of Deen


In particular I address the Ulama and students of the Deen and say, You content yourself with pride on account of only the possession of knowledge. You consider yourself qualified for the lofty ranks of ‘ilm. Every now and again, whether appropriate or inappropriate, you quote to the masses the Hadith, ‘The superiority of an Aalim over an Abid is like my (i.e. Rasullulah’s – Sallallahu alaihi wasallam) superiority over the most inferior amongst you.’

But, are you aware what kind of knowledge has this excellence? Does this superiority only apply to knowledge or knowledge accompanied with practise? If there were no dire warning of punishments in the Kitaab and Sunnah for non-practising Ulama, then to some degree your averment could be entertained. But, when there are these warnings (in the Quran and Hadith) how can knowledge alone be a medium of pride.

You display considerable pride, thinking, ‘We are Ulama.’ Remember, without self-annihilation you are nothing. You have to annihilate yourself and understand that you are nothing. As long as you have not attained this attribute of self-annihilation then understand you are ruined.

Man should never have pride, no matter what pedestal he occupies. How can he have pride when he is an embodiment of defects and faults? Always strive in pursuit of cultivating humility. Only then will there be safety. If humility is not inculcated, there will be no safety ahead.

Nowadays some (learned ones) suffer under the deception that delivering a speech in Arabic is a great excellence and a source of pride. I maintain that no matter how eloquent you become in Arabic and even if you become Abul ‘Ilm (the father of knowledge), you will not be able to converse in Arabic as Abu Jahl had. If only knowledge of Arabic and ability to speak in Arabic were ‘ilm, then Abu Jahl would be a greater Aalim. But, in spite of the superiority of his Arabic, he remained Abu Jahl (the father of the ignorant).

Nowadays, once a person has studied a couple of Arabic books, he is given the title of Molvi whereas in actual fact he is not a Molvi. A Molvi is a person who understands the laws of the Shariah and practises accordingly in both the Zaahiri and Baatini spheres. He has to be a man of Allah. A man of Allah is never a jaahil.

I take qasam (oath) and say if the greatness of Allah Ta’aala enters into the heart, you will become ashamed if someone addresses you as ‘Maulana Sahib’, ‘Hafiz Sahib’, etc. When one gains kamaal (perfection or excellence in the moral and spiritual realms) then one will realize that one is in actual fact a jaahil.

I always maintain that the Ulama are in greater need of moral reformation. We (i.e. Molvis) do very little, but publicize it (our little) much because the desire is only to create a name among people.

“Nowadays the Talabah (students of Deeni Madaaris) are not concerned with Uloom (true knowledge). Their concern is simply to complete a course (of study). They consider it a great Mi’raaj (ascension into the heavens), progress and perfection to have a big turban tied around their heads and be doled out a long certificate. Thus, they (think) they have become Molvis and Maulanas. However, this is not an occasion of happiness nor a sign of having achieved any excellence (kamaal). Nowadays some students although they are turbaned (and officially titled Molvi), lack entirely in ‘ilm and aql (intelligence).


1. Sayyidina ‘Abdullah bin ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “A (beloved) present for the Mu-min (believer) is death”. – Ibnul Mubaarak, Ibn Abid Dardaa, Tabraanii and Haakim.
2. Sayyidina Mahmud bin Labiid Radiyallahu ‘Anhu reports, Sayyidina ~asulilah ~allallahu ‘Alayhi Wasallam said: “Ibn Aadam (offspring of Sayyidina Aadam ‘Alayhis Salaam) dislikes maut (death) whilst maut is better for him then fitnah (trials and tribulations in the diin)”. – Ahmed, Sa’iid bin Mansur. Commentary: The benefit of death is, there is no fear that one’s diin (religion) will deteriorate. If one lives, there is always the fear of this happening (deterioration) especially if one confronts causes that will lead to it. We seek Allah’s refuge from turning astray.
3. Sayyidina ‘Abdullah bin ‘Amr bin A1’Aas Radiyallahu ‘Anhu reports, Sayyidina Rasulullah 5allallah.1 ‘Alayhi Wasallam said: “The world is a prison (because of the many restrictions) for a Mu-min and a place of drought (both comfort, favours and affluence are deficient). When one leaves the world, one leaves a prison and place of drought (because comfort, favours and affluence are complete and widespread in the hereafter).” – lbnul Mubaarak, Tabraanii.
4. Sayyidina Anas Ragiyallahu ‘Anhu narrates, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “Maut (death) is an atonement for (the sins of) every Muslim (Due to hardships confronted, sins are pardoned. For some all sins are forgiven and for some part of their sins are forgiven, according to the person’s status).” – Abu Nu’aym.
5. Sayyidina Abii Maalik Al-Acarii says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “0 Allah, make death beloved – to the one who believes that I am your Rasul.” – Tabraanii.
6. Sayyidina Anas Radiyallahu ‘Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said to him: “If you remember and keep up my wasiyyah (advise) then nothing should be more beloved to you than maut (death).” – Isbahaanii.
7. Sayyidi1.a Anas Radiyallahu ‘Anhu says, Sayyidina Rasulullah – Sallallahu ‘Alayhi Wasallam said: “I find the example of lbn Aadam (human) passing away from this world but like that of a baby emerges from the narrow and dark womb of it’s mother into the wide open world. (Before coming into the world the womb is thought to be a very comfortable place. After witnessing the comforts and pleasures of the world one does not wish to return there. In the same manner, whilst living in the world one fears the hereafter. But after going there one does not wish to return. This explanation has also been narrated in a hadiith).” – Ibn Abid Dunyaa, Tirmiaii. Commentary: Two questions arise here. One is, from this hadis preference is I given to death over life. From some ahaadis it is found that life is given preference over death. For example, the hadis in Bukhaarii and Muslim state Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “None from among you should hope and desire death, because if one is pious, good deeds will increase by longevity. If one is sinful, it is possible one will have the taufeeq of repenting.” From this it is clear that life is better than death. The answer to this doubt is that laws differ according to different I aspects. During life good deeds could increase and repentance from sin could also be made, as mentioned in the above hadis. Death is the opposite, but the cause for this preference for life is temporary and lasts for a few days. The world in comparison to the hereafter is like the narrowness and darkness of a mothers womb. According to this, only death could be given preference, because leaving this world, and going out of this dark home and reaching into the vast and splendid home is not possible without death. The hereafter is much better than this world. The world is nothing in comparison to the hereafter. The hereafter is not temporary but everlasting. The preference for the everlasting is apparent over that which is temporary and mortal. By this answer there remains no difference, and life and death also do not remain equal. The preference for death remains. The second question is that in the hadis it has been prohibited to hope for death. If death is a good thing why is it prohibited to hope for it. The answer is that in the same hadis this has also been mentioned “Min cjarrin asaabahu” (from difficulties confronted). That means one must not wish for death due to hardships or difficulties experienced, because this will be a sign of not accepting the Will of Allah Ta’aala. If hoping for death is due to yearning for the hereafter and saving one’s self from fitnah, then it is not prohibited.

Naseehat for women in general


by: Hakeemul Ummah Hadhrat Moulana Ashraf Ali Thaanwi (Rahmatullah Alayh)

Do not approach near acts of shirk. Never indulge in customs, charms and talismans of superstition. Do not engage in the customary practices of Faatiha and Niyaz which are organized in the names of saints. Do not take vows (minnat) on the names of saints.

Do not organize or participate in the un-Islamic customs which are customarily organized on the occasions of Muharram, Arafah, Shabe Baraa’t, etc.

Observe Islamic purdah in regard to all those ordered by the Shariah, even if the man happens to be your Shaikh. Purdah for the Shaikh is essential. Purdah is also essential for al ghair mahram males, even cousins, brothers-in-laws, and adopted brothers. Observe rigid purdah in regard to them.

Do not adopt un-Islamic dress. Cover the entire body thoroughly and do not don transparent or semi-transparent garments. Do not imitate the non-Muslims in attire. Do not expose the hair on the head. However, it is permissible to uncover the hair in the presence of only Muslim women, parents ,brothers and one’s children. Do not gaze at ghair mahram males.

Do not attend social functions such as weddings, engagements, aqeeqah, birthday parties, khatams, etc. nor organize such gatherings and functions at your home.

Do not render any deed for namesake and show. Guard your tongue against gheebat (scandalling, back-biting, gossiping and generally speaking ill of others).

Perform the daily five Salaat regularly and punctually immediately the time for Salaat commences. Perform Salaat with composure and concentration, not in haste. Perform Ruku’ and Sajdah properly.

After cessation of the monthly periods, be careful of missing out any Salaat properly.

After cessation of the monthly periods, be careful of missing out any Salaat.

If you have any gold or silver jewellery, pay the Zakaat thereon. Study the Kitaab, Bihishti Zewer and act accordingly.

Obey your husband and be not ungrateful. Do not spend of his wealth without his consent.

Never listen to singing and music. Daily recite a part of the Qur’an Shareef.

Before reading any kitaab, firstly ascertain the authenticity and reliability of the book from some Aalim.

Extract from: Qasdus Sabeel Ilal Maulal Jaleel – The straight path to Al-Maulaa il Jaleel ( Allah, The Friend, The Protector, The Glorious)

Defining A Proper, True And Genuine ‘Moulana’

Hakeemul-Ummat – Hazrat Moulana Ashraf Ali Thanwi (Rahimahullah)

– Defining A Proper, True And Genuine ‘Moulana’

1) A Moulana is a person who knows the Ahkaam (Commandments of Allah Ta’ala), not one who
merely is versed with the Arabic language. Abu Jahl also knew the Arabic language, but his title was
‘Abu Jahl’ – the Father of Ignorance. He was not called ‘Aalim’.
2) A Moulana is an Aalim who practises upon his knowledge. You may call him Sufi if you wish. We
do not regard a person who does not practise on his knowledge to be a Moulana. Merely being able to
speak the Arabic language does not qualify one to be a Moulana. In Egypt and Beirut you will find
Christians fluently speaking the Arabic language. So, must we take them to be Ulama in our Deen?
3) A Moulana is one who is attached to his Maula – his Master – Allah Ta’ala. He possesses knowledge
of the Deen and he is a Muttaqi (repository of Taqwa). He bears Akhlaaq-e-Hameedah (Praiseworthy
Character), such as Fear for Allah Ta’ala, etc.
4) A man does not become a Moulana by virtue of expertise in the Arabic language, regardless of being an orator or writer in the Arabic language because Abu Jahl was also an expert in the Arabic language.
In fact, the Arabic orators of today can hardly be compared to Abu Jahl in Arabic speech. He should
thus be an expert Aalim, whereas his title was ‘Abu Jahl’ (the Crown of Ignorance). This shows that
being versed in the Arabic language only, does not qualify one to become a Moulana.
5) An Aalim is an adherent of the Sunnah.
6) The word Moulana is related to Maula. A Maulana is thus a Maula Wala, that is, an Allah Wala – a
Friend of Allah Ta’ala. As long as he is a Friend of Allah Ta’ala he is a Moulana and qualified to be
taken as a guide in Deen. And when he changes his colours then he is at once stripped of his title,
Moulana and he is not worthy of being followed. His association should be abandoned.
7) For one to become an Aalim, Ilm is a preliminary requisite whilst fear for Allah Ta’ala is a vital
condition. This divine fear cannot be acquired without Ilm, however, it does not follow that fear for
Allah Ta’ala is a necessary corollary of Ilm. Ilm does not necessarily produce this fear. For fear of Allah
Ta’ala there is the need for a separate effort (which is to practise upon the knowledge one has gained).
8) Some Moulanas are Jaahils (ignoramuses). In fact, one should rather say that some Jaahils are
Moulanas. A true Moulana is he who is a Friend of Allah Ta’ala and this is achieved by adhering to the
Shariah. But the sad state of affairs today is that a person is crowned with the title of ‘Moulana’ by
merely studying a few books on Arabic.
9) If one becomes a Moulana just by studying Arabic literature, being fluent in Arabic speech, and
possessing skill in writing in the Arabic language then Abu Jahl and Abu Lahb deserve to be leading
Moulanas in view of them being masters of the Arabic language.
(Source: The Road To Allah – Selected discourses of Hazrat Hakeemul Ummat Moulana
Ashraf Ali Thanwi Rahimahullah)

Desire for the Akhirah

Many years ago, during a pandemic that spread through a district of India, Moulana Ashraf ‘Ali Thanwi (rahimahullah) had written this book as a ‘post pandemic treatment’ for the Iman and souls of the Muslims.

This temporary world and it’s losses, are definitely not worth grieving over. As Muslims, we should focus on the Akhirah (Hereafter).

This book revives one’s belief in the concept of Akhirah and instills a renewed desire for Jannah. A portion should be recited daily in the homes with the entire family gathered. With the help of Allah, we will physically witness the good effect of this.

Download here




Please comment on mufti Ebrahim Desai quoting Maulana Ashraf Ali Thanvi (Rahmatullah alayh) in support of the lockdown measures. In this regard, he cites the following advice of Hadhrat Thanvi:

“Maulana Thaanvi RA advised, avoid disrespect to 3 people:

1) People in Authority, 2) Landlord, 3) Son-in-Law.”

We see the wisdom in this advice during the lockdown. Don’t put yourself in an embarrassing situation. Avoid
embarrassment to Islam and Muslims.”   (End of Ebrahim Desai’s statement).

Does his statement hold Islamic validity?


His statement is bunkum advice, the effect of bootlicking.


Maajin Mufti Ebrahim Desai has become a bootlicker. By degrees he has drifted from Siraatul Mustaqeem.
He is incrementally following in the footsteps of the munaafiqeen. Currently he is decidedly a fence sitter.
If he continues along the path of dhalaal, he will end up in the camp of the munaafiqeen.


Hadhrat Thanvi’s quote has no relationship with the current bogus corona saga.


Besides the three persons mentioned by Hadhrat Thanvi (Rahmatullah alayh), all people, Muslims and non-Muslims, to the exclusion of the munaafiqeen and zanaadaqah, are to be respected within the confines of the Shariah. Respect precludes bootlicking, stupid flattery and concealment of the Haqq.


No intelligent Muslim advocates disrespect for the government, for the landlord, for the son-in-law or for anyone else. What is advocated, condoned and propagated is to abstain from respecting and honouring the people of bid’ah and the munaafiqeen, and such maajin muftis who open the pathway to Jahannam for the masses.  Rasulullah (Sallallahu alayhi wasallam) said:

“Whoever honours a man of bid’ah, verily he has aided in the demolition of Islam.” When a faasiq is honoured, the Arsh of Allah shudders.


There are many similar Nusoos which proscribe respecting and honouring such juhala, fussaaq, fujjaar and zanaadaqah who constitute a danger to the Imaan of the masses. In our time, there is a glut of molvis, muftis and sheikhs whose bootlicking constitutes a danger for the Imaan of the masses.


The policy of shaitaani silence propagated by the likes of these maajin muftis comes within the purview of the Qur’aanic Aayat:

“Why do their ahbaar and ruhbaan not prevent the people from sinful statements and consumption of haraam?”


These bootlickers are among the worst of scoundrels who dig the foundations of the Deen. The moron mufti has abortively attempted to extravasate haraam capital from Hadhrat Thanvi’s statement which does not have the remotest relationship with the current shaitaani conspiracy.


For the edification of Mr. Ebrahim Desai, we say: Avoid embarrassment to Islam and Muslims by refraining from bootlicking, from having two tongues, from fence-sitting, from leaning towards the munaafiqeen.”

And, in the words of the Qur’aan Majeed, we say to him and his miserable ilk:


“Scram! (and perish) therein (in Jahannam), and do not speak to ME (Allah).”

(Al-Mu’minoon, Aayat 108)

In emulation and in adoption of this Qur’aanic tone stemming from the address of Allah Ta’ala to the Jahannamis, we say to this wayward maajin mufti:

Scram! Voetsek! Get Lost! Drown in the cesspool of inequity which you and your like are preparing for the community. Beware of Allah’s Athaab. You will suffer and not escape Allah’s Apprehension.

3 Ramadhaan 1441 – 27 April 2020



After Imaan, the greatest and most precious attribute of the Muslim female is her Hayaa (modesty and shame). While hayaa is intrinsic with feminity in general, its perfection co-exists only with Imaan. It is therefore, impossible for a non-Muslim female to possess the same degree of hayaa as her Muslim counterpart whose nature has not been corrupted by the kufr influences of western culture. Rasulullah (sallallahu alayhi wasallam) said: “Hayaa is a branch of Imaan.” This treasure of hayaa incrementally decreases with the increase of the attributes of kufr. When hayaa is lost, its opposite, viz. shamelessness/audacity fills the vacuum. Shamelessness has reached its lowest ebb in western civilization which has by far surpassed even barbarians and asses in its exhibition of immorality and lewdness.

Muslim females of this era have also become the victim of the onslaught of western lewdism and shamelessness to such an extent that even the females who don niqaab lack the hayaa which Islam advocates for them. The niqaab has become an outer façade of deception. Most females who don niqaab nowadays treat it as a deceptive symbol to project the image of piety while in reality almost all of their natural Imaani hayaa has been extinguished.

The fundamental problem is the failure in the home. From the very inception, parents miserably fail to develop the natural attribute of hayaa of their daughters. In fact, parents are instrumental in the destruction of the hayaa of their daughters from a very tender age. The quality of hayaa, like all other natural attributes of excellence, has to be developed, nurtured and nourished until it attains its degree of perfection. It is for this reason that the Shariah commands the inculcation of Hijaab from a very early age.

According to Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), a girl should adopt Purdah for the ghair mahram males of the family (cousins, brothers-in-law, etc.) from the age of seven years, and for outsiders from the age of six years. True purdah – that is, Purdah of the heart – cannot be achieved instantaneously and simultaneously with the advent of buloogh (maturity). The Hijaab dress, niqaab, concealing the hair and arms introduced to a girl only at the advent of buloogh is adopted as a social imposition without her understanding the value of Hijaab. The girl nurtured in the western cult of shamelessness, feels the sudden imposition of Hijaab at the age of buloogh to be claustrophobic, burdensome and even loathsome. While she will adopt Hijaab as a consequence of social pressure and norm of her ‘pious’ family, inwardly she rebels against the concept of Hijaab which Allah Ta’ala has decreed for females.

The development of hayaa and adoption of hijaab have to be inculcated and ingrained in girls from the cradle. However, since parents themselves lack understanding of the Islamic concept of Hijaab, they sow the seeds of aversion for Hijaab in their little daughters. They achieve this dastardly feat by cladding their infant daughters with kuffaar western garments. In so doing they betray their hidden preference for the ways and styles of kufr. They may have adopted an outward display of hijaab due to social considerations, but their hearts are bereft of hijaab, hence it is seen that most Muslim parents have no qualms in dressing their little girls like prostitutes, with tight-fitting pants and skin-tight tops. The girl’s hair is perpetually exposed. She is allowed to mingle with boys and outsider males.

She is allowed to ruin all vestiges of natural and Imaani hayaa by peddling a bicycle. It is thus seen that the muraahiq (near to buloogh) daughters of even Ulama are furiously peddling bicycles. Shaitaan has succeeded in his plot of deception. He has managed to deceive even the Ulama with talbees-e-iblees logic – “she is riding the bicycle in an enclosure which conforms to Hijaab standard”. This type of deceptive argument is whispered into the hearts of pious parents to achieve the satanic objective of ruining every vestige of a girl’s natural hayaa.

When Rasulullah (sallallahu alayhi wasallam) has cursed females who ride horses, such admonition was not the product of his whim and desire. The Qur’aan Majeed states: “He (i.e. Muhammad) does not speak of desire (whim and fancy). It (i.e. whatever he says) is Wahi revealed to him.” Thus, the Muslim lady who drives a car should not labour under self-deception that she is observing Hijaab simply because only her two eyes are on exhibition while her nose, cheeks and lips are concealed by the semblance of niqaab she dons behind the steering wheel. She should remember, and make constant thikr behind the steering wheel of the fact that every second she is under Divine La’nat. The plethora of arguments fabricated to justify her exploits behind the steering wheel and the surreptitious exploits of her eyes and heart from behind the flimsy ‘niqaab’, have no validity in the Shariah. The fact that she is able to steer away the vehicle in a public swarming with fussaaq and fujjaar of a million persuasions, is adequate evidence for her audacity bordering on immorality in terms of the Islamic concept of Hayaa. A woman behind a steering wheel is a mal-oonah (accursed) in the same class as the mal-oonah in the saddle.

A little girl – a five and six year old – who is allowed to ride a bicycle, ruins her natural hayaa. To display tomboy antics on the bicycle – to peddle furiously – requires audacity. Audacity is the opposite of hayaa. The little girl, instead of her hayaa being developed, and instead of her being schooled in greater hijaab as she grows, her natural shame is neutralized by acts of self-expression. Whereas Islam commands Ikhfa’ (Concealment) for its female adherents, parents nurture their little daughters in Izhaar (self-expression) and audacity by encouraging and aiding them with dress, mannerisms and activities which only promote abandonment of hayaa.

The programme of developing the hayaa of girls requires that they be clad with Islamic attire from infancy. Western lewd styles are absolutely haraam for even little girls. All aspects of Hijaab, barring the niqaab, should be incumbently inculcated in little girls from infancy. Hijaab should become an inseparable constituent of the morality of Muslim females. If parents adopt the proper Islamic concept of Hijaab for their little daughters, the girls will feel ‘naked’ even if an arm is momentarily bared in the presence of a non-Muslim female.

The hair of a female is extremely delicate. Hijaab applies to a greater degree to her hair than to her face. A female’s exposed hair attracts even spiritual and unseen calamities and curses. Allah Ta’ala is The Creator. He knows why He has ordained that not a single hair of the female should be exposed. While evil beings such as the jinn and shayaateen are attracted by the female’s exposed hair, the pious celestial beings such as the Malaaikah (Angels) cherish a natural abhorrence for a female whose hair is exposed. Therefore, the Malaaikah of Rahmat do not frequent a home where the females habitually wander around with their hair exposed, and this applies even if there are no ghair mahaareem males present.

Parents should treasure the amaanat of children and not ruin the hayaa and akhlaaq of their daughters and sons with the mannerism of the western cult of immorality in which self-expression is an emphasised demand while Islam teaches the exact opposite. And of vital importance to understand and never to forget is that secular school, especially the so-called ‘islamic school’, is the last nail in the coffin of the girl’s hayaa.

Allah Ta’ala, commanding women, says in the Qur’aan Shareef:

“And remain (glued) within your homes, and do not make an exhibition of yourselves like the displays of jaahiliyyah (the times of ignorance of the mushrikeen era).”

Rasulullah (sallallahu alayhi wasallam) said:

“Never will prosper a nation who assigns its affairs to a woman.”

The domination of the kuffaar and the fall of the Ummah in prostration at the feet of the kuffaar, have disfigured the intellectual process of Muslims. The thinking of Muslims has become subservient to kuffaar ideologies, especially western kuffaar culture. What is enlightenment to the west, is accepted and adopted as an incumbent requisite of life. Minus the ‘progressive’ attitudes of the western cult, Muslims see no progress.

One of the most dehumanising aspects of western culture is its cult of immorality which hinges on female exposure, female exhibition and prostituting the female body. There is no sphere of western life which is devoid of the preponderance of female exhibition. In emulation of the western kuffaar cult of libertinism, Muslims too have adopted this vice of female exhibition. Following in the footsteps of the western shayaateen, Muslims of all walks of life, including the so-called religious sector, are portraying their adoption of the western cult of female exhibition with Islamic hues. People of the Deen are justifying female emergence, female exhibition and female participation in public activities by presenting deceptive ‘Islamic’ arguments.

While the Qur’aan vehemently proscribes female emergence from the home, we find in this era Ulama, the Madaaris, the Khaanqahs and the Tabligh Jamaat – all Deeni institutions – advocating the diametric opposite of the Qur’aanic prohibition. Thus, women are encouraged in their droves to emerge from their homes to participate in Salaat in the Musaajid, so-called Thikr and so-called Tableegh in public places. So-called deceptive shaitaani ‘separate’ facilities are supposedly arranged to cater for the droves of women who have been encouraged to violate the Qur’aanic prohibition. While the Sahaabah had unanimously forbidden women to leave their homes for performing Salaat in the Musaajid, the modern molvis, sheikhs and muballigheen sneer at the Qur’aanic injunction and have resolved to do the very opposite. By their devilish conduct they imply that the Qur’aanic command has been abrogated.

By their vigorous advocacy of female emergence, they rebelliously disregard the explicit Qur’aanic prohibition, the Ijma’ (Consensus) of the Sahaabah and the Ijma’ of the Ummah down the long corridor of Islam’s history. It is only in this century that the liberalized ulama reeling under western influence, have legalized female emergence and actively encourage them to follow in the footsteps of their western counterparts. A direct consequence of the corruption which have contaminated and derailed the Ulama, are the outdoor female activities such as:

ÆAttending secular educational institutions

ÆAttending the Musaajid

ÆAttending public halls for lectures and evil wedding functions

ÆAttending thikr programmes

ÆParticipating in Tabligh Jamaat activities.

ÆManaging shops

ÆGirls Madrasahs

Most of these outdoor activities which are in conflict with the Qur’aan and Sunnah, have been awarded Shar’i licence by misguided ulama who have strayed from Siraatul Mustaqeem. Thus, even Shaikhs of Khaanqahs invite females to come out of their homes to attend their thikr sessions; Ulama entice them from their homes to attend madrasahs, and the Tabligh Jamaat folk take women out of the homes to wander around on tableegh programmes. All these outdoor activities are presented to the women as acts of ibaadat, while in reality these are acts of deviation which open up the doors of fitnah. These Deeni personnel have destroyed the natural hayaa which Allah Ta’ala has endowed womenfolk. Self-exhibition has ruined their modesty, and has made them audacious.

The concept of gender-equality is nothing other than female exhibition to gratify the inordinate carnal lusts of the male ‘master’. Allah Ta’ala has created woman for only the home role. She has no share in outdoor activities which are the domain of the man. The consequence of elimination of the natural role of women is the collapse of the Islamic culture of morality which was handed to the Ummah by Rasulullah (sallallahu alayhi wasallam). The more this cult of female exhibition is promoted, the greater will be the fitnah in the community. There can never be prosperity in the Muslim community when women vie with men outside the precincts of the home.