YOUR BELOVED DAUGHTER

YOUR DAUGHTER, DON’T RUIN THEIR HAYA

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.

FEMALES AT THE HELM
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.

Engaging in Durood at the Time of an Epidemic

Hazrat Moulana Hakeem Akhtar Saheb (rahimahullah) mentioned the following:

Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) had prepared a kitaab named “Nashr-ut-Teeb” in regard to the love of Rasulullah (sallallahu ‘alaihi wasallam). The entire kitaab revolves around love for Rasulullah (sallallahu ‘alaihi wasallam), and through reading this kitaab, one can gauge the deep love within the heart of the author for Rasulullah (sallallahu ‘alaihi wasallam).

During the time when Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) was engaged in the compilation of Nashr-ut-Teeb, Thanabowan (the town in which Hazrat Thaanwi (rahimahullah) resided) was afflicted by a plague. It was noticed that on the day when Hazrat Thaanwi (rahimahullah) wrote any portion of this kitaab, there would be no reports of people passing away due to the plague. However, on the day when Hazrat Thaanwi (rahimahullah) did not write any portion of the kitaab, reports of many people passing away would be heard. When this observation reached Hazrat Thaanwi (rahimahullah) via many people, he would not leave out writing this kitaab on any day. It was through the barakah (blessings) of writing about the great virtues and esteemed position of Hazrat Rasulullah (sallalahu alaihi wasallam) during that time that Allah Ta‘ala caused the plague to come to an end.

After mentioning the above incident, Hazrat Moulana Hakeem Akhtar Saheb (rahimahullah) concluded:

The recitation of abundant durood upon Rasulullah (sallallahu ‘alaihi wasallam) is extremely beneficial in repelling calamities and disasters. Through reciting a single durood, one’s rank is elevated by ten stages, ten good deeds are recorded in one’s account, and ten sins are forgiven. Additionally, through reciting abundant durood, one is trying to fulfill the right of love which he owes to Rasulullah (sallallahu ‘alaihi wasallam).

Aadaab-e-Ishq-e-Rasul (sallallahu ‘alaihi wasallam) pg. 11

Engaging in Durood at the Time of an Epidemic

Ibaadat is not only Salaat, Fasting etc.

During a discussion which related to an ‘Aalim who refrained from accepting doubtful wealth, Hazrat Moulana Ashraf ‘Ali Thaanwi (rahmatullahi ‘alaih) mentioned:

Nowadays, the required level of taqwa and caution is not seen among people in matters relating to wealth. There are many people who confine piety to their ‘ibaadaat (i.e. virtuous deeds and actions). Many are even punctual on tahajjud, chaasht and ishraaq and in completing their wazeefas. However the inordinate passion and love for wealth within their hearts does not seem to decrease. As a result, they do not exercise the required level of precaution in their business dealings and monetary affairs and continue to consume doubtful wealth.

(Malfoozaat-e-Hakeemul Ummat)

BASELESS HARAAM UNITY

BASELESS HARAAM UNITY
By Mujlisul Ulama

Once there was a movement to create unity be-tween Muslims and Hindus. Hindus participated in Muslim customs and vice versa. This is not permissible. It is the effect of mental deficiency. It is in conflict with Allah’s command: “Do not aid in sin and transgression”. It is also in conflict with the Had-ith: “Whoever increases a group is of them.” (Maulana Ashraf Ali Thanvi)

In some cases it is improper to speak politely to the kuffaar, e.g. when debating with them. Much politeness on such occasions brings disgrace for oneself and for the Deen. For such occasions which call for sternness, the Qur’aan says: “Be stern on them.”

There is a difference between Husn-e-Khulq, i.e. an admirable moral disposition, and Muwaddah, i.e. love / affection. Regarding husn-e-khulq, the Qur’aan says: “Verily you (O Muham-mad!) are on a splendid character.” However, regarding muwaddah (inclining towards them and striking up bosom friendship), the Qur’aan Majeed states:

“Those who take the kaafireen as friends besides the Mu’mineen – whoever does so – has no worth by Allah……Whoever from amongst you who befriends them, verily he is of them. Verily, Allah does not guide the zaalimeen transgressors / oppressors).”

Husn-e-Khulq (display-ing good moral conduct) with even Hindus is meritorious while muwaddah with them is prohibited. (Maulana Ashraf Ali Thanvi)

FEMALES AND MADRASSAHS

Q. What is the correct way for a student to decline unacceptable teaching posts which the student’s Ustaadh wants to assign? A female is being asked to teach at a co-ed Muslim school which accommodates boys and girls up to grade 7.
A. The female should outrightly decline the haraam post.
Rasulullah (Sallallahu alayhi wasallam) said: “There is no obedience to anyone in anything which involves disobedience to Allah.”
If an Ustaadh asks his student to steal or commit zina or any other haraam act, the student has no option but to firmly decline and offer the Ustaadh naseehat by way of Amr Bil Ma’roof regardless of the ire of the teacher.
Q. Up to what age are girls allowed to pursue secular education?

A. The co-ed school is haraam. Girls and boys even 6 year old, may not attend a co-ed school. It is a haraam system. Hadhrat Thanvi (Rahmatullah alayh) said that a girl has to observe Purdah for strangers from the age of 6, and for ghair mahram relatives from the age of 7. Expanding on this opinion, we say that due to the predominance of fisq and fujoor in our era, girls should be kept away from males even from the age of 4.
A girl should never be sent for secular education even in an all-girls school even if she is 6 years old. Basic English should be taught at home.
Q. The principal of the co-ed Muslim school is a Maulana. He is in his office on the school premises. The reason given is that he needs to attend to the male parents who want to enroll their children in the school. Is the reason valid according to the Shariah?
A. The reason is shaitaani deception. The principal in this institution is caught in the snare of Iblees. The reason given to justify his haraam presence is termed in the Qur’aan Majeed as zukhruful qawl (satanically adorned speech) which Iblees breathes or urinates into the brains of the ulama-e-soo’ who indulge in flagrant acts of haraam. Shaitaan is a cunning and clever Ustaadh. All these molvis of soo’ are agents of Iblees. They undermine the Deen in the name of the Deen. They are the scoundrels who have created the worst erosion and destruction of Islamic morality.
Q. Up to what distance can females travel to reach in a Maktab?

A. In terms of the Sunnah/Shariah women may not teach in even an all-girls madrasah. Such madrasahs are schemes of Iblees. A woman who is capable of teaching, should open her own madrasah at her home. Girls from nearby may come to her home for ta’leem.

Q. A woman has to travel 60 miles daily to work. She has no one to support her. Is this travelling permissible for her?
A. It is haraam for a woman to travel 60 miles daily or even once in a while for work. If she is a woman who is conscious of the Deen and remains at home, making dua and some other effort at home or nearby for an income, then Allah Ta’ala will open up a way for her. However, since she is not concerned with the Deen, she finds herself in such haraam circumstances where she has to come under Divine Curse daily. One’s rizq will arrive in haraam ways only if one adopts such ways. Tawakkul on Allah Ta’ala is Waajib for all Muslims, not only for Buzrugs. The minimum degree is such Tawakkul which prevents a person from indulgence in Haraam

 

NAFL HAJJ AND UMRAH

Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said:  “It is prohibited for a person to go for Nafl Hajj if he will not be able to observe Salaat (i.e. punctually, regularly on time). If someone has reasonable certitude that even one Salaat will become qadha along the journey, then Nafl Hajj will not be permissible for him. Such a person incurs Deeni detriment. For the sake of a Nafl act, he neglects a Fardh. Such persons instead of gaining Allah’s proximity, drift further from Him.”
Hadhrat Thanvi has made reference to only one factor of prohibition, namely Salaat becoming qadha. Besides this, there are numerous other factors to compound and emphasize the prohibition. Total intermingling of the sexes from the time one leaves home until one’s return, and gross squandering of money whilst millions of the Ummah are languishing in abject poverty and ignorance reinforces the prohibition.

Six Important Points for those in Difficulty

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned that when a person is afflicted with any calamity or difficulty, then he should adhere to the following six points:

1. He should exercise sabr (patience), as this is the hallmark of a true believer. Rasulullah (sallallahu ‘alaihi wasallam) mentioned in his Mubaarak Hadith that if a mu’min experiences favourable conditions, he should express gratitude, and this is good for him. And if he experiences unfavourable conditions, he should exercise patience, and this is good for him.” (Saheeh Muslim #2999)

2. He should not become despondent and lose hope in the mercy of Allah Ta‘ala. Rather, he should continue to hope for the mercy of Allah Ta‘ala, as the power and grace of Allah Ta‘ala is above all worldly means. Only a kaafir who does not believe in taqdeer loses hope. People of true Imaan and deen are always pleased with the decree of Allah Ta‘ala.

3. He should not allow the difficulty to cause him to become negligent in regard to fulfilling his deeni obligations.

4. He should continue to make du‘aa to Allah Ta‘ala to make the calamity easy for him, and he should also adopt the means to remove the problem. However, he should not place his reliance on the means, but he should place his reliance upon Allah Ta‘ala. Through turning to Allah Ta‘ala in du‘aa, Allah Ta‘ala will place barakah in the means and cause the desired effect to materialise.

5. He should continuously engage in istighfaar and beg Allah Ta‘ala to forgive his sins.

6. If a calamity has afflicted any of his Muslim brothers, then he should regard his brother’s difficulty as his own difficulty, and if he is able to assist him, then he should make du‘aa for his Muslim brother and adopt the similar means in assisting him that he would have adopted to remove his own problem.

(Malfoozaat Hakeemul Ummat 23/174)

THE STENCH OF ATHEISM AND MATERIALISM

Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) expressing his opinion regarding the Muslims of the city of Amritsar and Lahore (which was still in India at that time), said:

“I perceive the fragrance of Muhabbat (love for the Deen) emanating from the people (the Muslims) of Amritsar. But in Lahore, nothing but atheism and materialism are seen.”

That was 80 years ago. The condition of Imaan of Muslims, not only of Lahore, but of the world has deteriorated by leaps and bounds to enter into the realm of kufr. Today applies the Hadith narrated by Hadhrat Abdullah Bin Amr (Radhiyallahu anhu):

“A time will dawn when the people will gather in their Musaajid and perform Salaat while not a single one will be a Mu’min.”

Today, they are gathering even kuffaar and prostitutes in the Musaajid. The ‘open day’ Satanism initiated by professed ‘Muslims’ who are in reality munaafiqeen, also confirms the validity of the prediction of Rasulullah (Sallallahu alayhi wasallam). Rasulullah

Thus, the universal (aam) Athaab (Punishment) of Allah Ta’ala befalling Ummah all over the world should not be surprising. May Allah Ta’ala have mercy on us. May He grant Muslims the taufeeq for Inaabat – to turn towards Him in repentance and with obedience.

25 Muharram 1441 – 25 September 2019