BROTHEL SCHOOLS

BROTHEL SCHOOLS – ZINA IN THE MAKING

“DO NOT COME NEAR TO ZINA!” (Qur’aan)

The following letter from a Sister speaks volumes for the KUFR of parents – for the zina-training parents mete out to their children cast into the cauldron of filth and zina by their own parents. The letter is reproduced verbatim.

Assalaamualaikumwa rahmatullahi wabarakathuhu

21 Shawwal 1443 ( 23 May 2022

Below is a message I received from one of my students.

“Apa, today   Aamina came home and told me that another boy in her class said to her when they big they must go for coffee and he will get a fast car for her and they must find a place to live together.  He also said to her that he wants a baby with her and this is soo shocking, they are grade R kids.

I was against sending her to school from the beginning because of fear of what goes on.  (Yet you sent her to the brothel! You paved the pathway of Jahannam for her—The Majlis)

I just wanted to share this with apa.”

Few weeks back I received the following messages from elsewhere. It’s forwarded as received.

“[4/27, 10:05 PM] .: PLEASE LADIES TAKE THIS SERIOUSLY.

THERE IS MUCH ASSAULT FROM SHAYTAAN AND HIS HELPERS FROM ALL SIDES AND COMING RELENTLESSLY.

*PLEASE PLEASE PRIORITIZE YOUR KIDS!!!*

[4/27, 10:05 PM]

I would like to share with you an experience I had today.

While teaching my grade 7 class about Bulooghat and the different ways in which a girl can reach maturity we happened upon  wet dream. And ofcourse this set off a flurry of questions from the girls.  (You were utterly shameless. Your Imaan must  be in an advanced degree of  putrefaction  to enable you to  be so shameless  with a group of girls already set on the pathway of prostitution and zina—The Majlis)

One Question that took me by surprise was not the LGBTQ one no… that one I was ready and well prepared for.

The one that hit me for a six was whether it is haraam to have intercourse with a dog and why it is haraam if you are not harming anyone.

If you have intercourse with a dog and fall pregnant, will you give birth to a werewolf. That would be awesome sight?

Our children have been exposed too much, much more than we realize and it has been glamorized by movies and series Teen Wolf and Twilight and all those things.

We don’t realize the damage.

I did not know how deeply morally corrupt and depraved the world is out there and how they literally prey on the minds of young children and chipping away at their imaan until now.

That bestiality can become attractive to them is so much more beyond our dilemma with LGBTQ. May Allah protect our children. (Your dua is empty, devoid of  sincere substance. Parents are aware  that there daughters are  well on the way of zina and prostitution, but they  choose to remain blind  because of their  own worldly and nafsaani pursuits. Their Imaan  has been extinguished. While they  deceive themselves and others to portray themselves as Muslims, they are actually kuffaar – The Majlis)

[4/27, 10:05 PM] .: Slmz mums hope u all well

So after reading yesterday story… I tawt I’d share this with the mums just so we can be on an alert mkde with our kids and cell phones  (These mums are rubbishes. They  have  the tendencies of prostitutes, hence they are able to condone the  filth and zina of their children – The Majlis)

My sister teaches grade 4 kids

In Ramadan they had an incident where the boys told some girls about a few inappropriate websites to go see and they even said to them when u watching it dont forget to use cream.

At least the girls were clever enough to tell their mums about the incident but unfortunately we living in scary times…. (The scare is the  making of the parents who are  first class RUBBISHES! –The Majlis)

We just need to be sooo careful with what our kids get upto on the fones.   (Don’t acquit yourself with stupid advice. Parents have placed devices of zina and porn into the hands of their children, so don’t proffer stupid advice! – The Majlis)

Also there’s only so much u can control but these things are happening these days and its as small as grade 4 kids.”  (You are satanically wrong. Parents have full control over their children. But for their own  evil motives and goals they cast their children into the cauldrons of immorality and zina. – The Majlis)

I am at a loss of words. When are our Muslim parents going to realize that Imaan and Akhlaaq are superior  “School”. Actually, parents are finding it increasingly difficult to take responsibility and nurture their children. It’s just simpler for them to send the children out to schools and madrassas so that they out of their way- nevermind the ruining of Imaan and Akhlaaq. Muslim parents have forgotten that children are our Amaanat and a means of our salvation or destruction.

The best advice The Majlis gave us is not to allow our children to mix with other children freely and not to send them out of the home to learn if they will end up mixing with other children otherwise their Akhlaaq will be ruined.

23 Shawwaal 1443 – 25 May 2022

Ikhtilāṭ: A Critical But Neglected Islamic Prohibition

What is Ikhtilāṭ?
As the “human being has been created weak” (Qur’ān, 4:28) and “no temptation (fitnah) is greater for men than women” (Ṣaḥīḥ al-Bukhārī, 5096), the Sharī‘ah has placed strict safeguards against men and women interacting.
One of these safeguards is the prohibition of unnecessary mixing (mukhālaṭahikhtilāṭimtizājijtimā‘) between non-elderly men and women, something upheld by the vast majority of the classical jurists. Mixing refers to there being no segregation between men and women; that is, men and women are together in the same place, and don’t have their own areas or seating places. Unfortunately, due mainly to influences of non-Islāmic systems of morality, many Muslims have become very relaxed with regards to this ruling. Some even oppose and ridicule it.
RELATED: The Basis for Gender Separation in Islam
Ḥijāb
Ḥijāb primarily means to screen women from men but also has the secondary meaning of being fully covered when a woman’s person is exposed to onlookers due to some need, e.g. on the streets, in the markets or during Ḥajj. The obligation of Ḥijāb began towards the end of the 5th year of Hijrah with the revelation of verses in Sūrat al-Aḥzāb. From this time onward, care was taken to ensure non-elderly men and women do not unnecessarily intermingle or mix.
RELATED: Yes, Islam Forces Muslim Women to Wear Hijab
The Example of ‘Ᾱ’ishah (raḍiyallāhu ‘anhā) During the Incident of Slander

The incident of slander (ifk) referred to in verses of Sūrat al-Nūr occurred in the 6th year of Hijrah, after the revelation of Ḥijāb. Thus, while explaining its background,
‘Ᾱ’ishah (raḍiyallāhu ‘anhā) said:
“I had come out with the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) after Ḥijāb was revealed and thus I was carried in a hawdaj and put down in it.”[1]
‘Ᾱ’ishah’s (raḍiyallāhu ‘anhā) person was completely concealed in the hawdaj.
Ibn Ḥajar explains:
That is, after the command of Ḥijāb was revealed, meaning the concealment of women from men looking at them, while before that they were not forbidden [from this]. She said this as an explanation for why she was concealed in the hawdaj, to the point that this led to them [later on in the journey] carrying it when she was not inside it while they believed she was inside it; as distinguished from before the Ḥijāb, as it may have been that women then rode on the backs of the saddles without a hawdaj.[2]
When later in the journey ‘Ᾱ’ishah (raḍiyallāhu ‘anhā) returned from searching for her misplaced necklace to find the caravan had left, she explains:
I headed towards my position where I was, and I assumed that they would find me missing and come back for me. While I was sitting at my place, my eyes overcame me and I slept. Safwān ibn al-Mu‘aṭṭal al-Sulamī al-Dhakwānī was behind the army, and he proceeded in the morning to where I was resting, and saw the shape of a person sleeping. He came to me and recognised me when he saw me, as he had seen me before Ḥijāb. I woke up when he said innā lillāhi wa innā ilayhi rāji‘ūn upon recognising me, so I covered my face with my Jilbāb, and by Allāh he did not say to me a word and nor did I hear from him anything besides innā lillāhi wa innā ilayhi rāji‘ūn” [3]
This demonstrates that after the revelation of Ḥijāb, extreme care was taken to ensure men did not see women in general circumstances, while in cases of necessity she was covered fully.
Non-Observance of Ḥijāb before its Obligation Cannot be Advanced as Evidence
There are narrations of Ṣaḥābah drinking wine in the time of the Prophet (ṣallallāhu ‘alayhi wasallam) or engaging in mut‘ah marriage. These narrations obviously cannot be advanced as evidence as they occurred before the prohibition of these acts. Similarly, it will be mistaken to use incidents before the revelation of Ḥijāb as proof for the permissibility of unnecessary mixing. Likewise, incidents in which elderly women are in reference are not evidence that this would be allowed for non-elderly women. For example, Sahl ibn Sa‘d (raḍiyallāhu ‘anhumā) explained that the young Ṣaḥābah came to eat at a woman’s house after Jumu‘ah, and in one version, it is clarified that she was an elderly woman (‘ajūz). [4]
Related: Western Hatred for Hijab: Have Muslims Contributed to the Problem?
Women’s Attendance of Congregational Ṣalāh in the Time of the Prophet (ṣallallāhu ‘alayhi wasallam)
The congregational Ṣalāh that would take place in the time of the Prophet (ṣallallāhu ‘alayhi wasallam) would not entail mixing. Some narrations indicate that women were only permitted to emerge for Ṣalāh in the night (i.e. for Fajr and ‘Ishā’). [5]
‘Ᾱ’ishah (raḍiyallāhu ‘anhā) said:
“The Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) would pray Fajr, and women from the believers would attend with him wrapped up in their cloaks, and then they would return to their houses while no-one recognised them.” [6]
Note, that these women would return immediately after the Ṣalāh and were not recognized by anyone.
Measures were taken for men and women to not mix.
Umm Salamah (raḍiyallāhu ‘anhā) said: “[The Prophet (ṣallallāhu ‘alayhi wasallam)] would make salām, and the women would turn away and enter their houses before the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) [and the male companions] turned away.” [7]
Al-Zuhrī, a narrator of this ḥadīth, explains: “This was so that the women turn back before the men catch up with them.” (Ṣaḥīḥ al-Bukhārī, 875) Ibn Ḥajar comments that this ḥadīth shows “the reprehensibility of men mixing with women on the roads, let alone in homes.” [8]
The Prophet (ṣallallāhu ‘alayhi wasallam) said: “The best rows of men are the first and the worst of them are the last, and the best rows of women are the last and worst of them the first.” (Saḥīḥ Muslim)
Again, this is to show that men and women are to be separate from one another. One narration even indicates that there was a separate entrance for women in the time of the Prophet (ṣallallāhu ‘alayhi wasallam). [9] Women’s emergence for ṣalāh was premised on such principles being adhered to. Once these principles were not maintained, and decadence became the norm amongst people, the ruling changed[10].
Separate Sessions for Men and Women
Female companions complained to the Prophet (ṣallallāhu ‘alayhi wasallam) that “the men have overpowered us with you, so arrange a day for us…” (Saḥīḥ al-Bukhārī, 101) This shows men and women would not gather together in the same place – otherwise, there would be no reason the women could not attend with the men.
Segregation During Ṭawāf
A governor of Makkah from the early part of the second century of Hijrah, Muḥammad ibn Hishām, stopped women completely from making Ṭawāf when men were making Ṭawāf, i.e. they had completely separate times for making ṭawāf. (Fatḥ al-Bārī, 4:548-9) ‘Aṭā’ ibn Abī Rabāḥ (26 – 114), the great scholar of Makkah, questioned this, stating that the wives of the Prophet (ṣallallāhu ‘alayhi wasallam) made Ṭawāf when there were men present. His well-known student, Ibn Jurayj (80 – 150 H), at this, asked: “How was it that [women] were mixing with the men [in Ṭawāf]?” He said: “They would not mix, ‘Ᾱ’ishah would perform Ṭawāf screened from the men, not mixing with them.” (Ṣaḥīḥ al-Bukhārī, 1618)
In other words, even in Ṭawāf, in the blessed era of the Salaf, men and women would keep separate from one another. Al-Fākihī (ca. 210 – 275 H) reports with his chain to Ibrāhīm al-Nakha‘ī: “‘Umar forbade men from making ṭawāf with women. He once saw a man making ṭawāf with the women and he struck him with a whip.” [11]
The later intermingling that became commonplace in the Ḥaram was censured by the scholars. Mullā ‘Alī al-Qārī (ca. 930 – 1014 H) describes what “the women of Makkah do today, in terms of mixing with men in that area” as “a great abomination”. (al-Maslak al-Mutaqassiṭ, p79) Another great Makkan Ḥanafī scholar before him, Ibn al-Ḍiyā’ (789 – 853 H), writes in his detailed work on Ḥajj: “From the vilest of abominations is what the ignorant women amongst the commoners do during Ṭawāf, mixing with men together with their husbands while their faces remain uncovered.” [12]
Ibn al-Ḍiyā’ has another work listing the ills that occurred in the Ḥaram, called Tanzīh al-Masjid al-Ḥarām ‘an Bida‘ al-Jahalat al-‘Awāmm. Amongst these ills, he mentions women coming into the Maṭāf and the Masjid on auspicious nights and mixing with men. (ibid. p34) A similar complaint was made even before by the Shāfi‘ī imām, al-‘Izz ibn Jamā‘ah (694 – 767 H), who added: “We ask Allāh to inspire the ruler to eradicate these abominations.”[13]
Avoiding Intermingling on the Roads
Ibn Ḥibbān narrates in his Ṣaḥīḥ that the Prophet (ṣallallāhu ‘alayhi wasallam) said:
Women do not have the middle of the path.”
Ibn Ḥibbān explains that when a woman comes out for a need, she should not walk in the middle of the path. This is because men walk in the middle, and doing so may result in men and women coming in very close proximity to one another.[14] This is the teaching of Islām in the case of the road, so it would be even more emphasized in the case of closed environments.
Women Taught Behind Screens
‘Ᾱ’ishah (raḍiyallāhu ‘anhā), perhaps the greatest female teacher amongst the ṣaḥābah, would teach from behind a screen (ḥijāb/sitr) as mentioned in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. Aḥmad ibn Hanbal narrated that a group of students of ḥadīth came to the great muḥaddith, Abu l-Ashhab (70 – 165 H), and did not know which ḥadīth to ask of him until his daughter informed them from behind a screen of a ḥadith to learn from him. (Musnad Aḥmad, 33:401) From the blessed time of the Salaf, immense care would be taken to avoid intermingling – and this was despite the fact that their hearts were infinitely purer than ours.
The Qur’ān says that if men (i.e. the male ṣaḥābah) are to ask something of the wives of the Prophet (ṣallallāhu ‘alayhi wasallam), they are to do so “from behind a screen” because “that is purer for your hearts and their hearts”. (Qur’ān, 33:53)
If the purest of hearts, that of the male companions and the wives of the Prophet, are affected by such interactions, people after them are in far greater need of such measures.
Not Intermingling at the Funeral Procession
According to a group of the imāms, it is recommended to stand behind the bier as it is being carried to its burial place. However, al-Ṭaḥāwī recorded from ‘Umar ibn al-Khaṭṭāb (raḍiyallāhu ‘anhu) and his student, al-Aswad ibn Yazīd, that they would at times walk in front of the bier because women were following it from behind. This was done in order to avoid mixing with them.[15]
Al-Ṭaḥāwī says: “[The students of Ibn Mas‘ūd] would discourage [walking in front of the bier] and then would do it for an excuse, as that is better than mixing with women when they are close to the bier.” (ibid.) Badr al-Dīn al-‘Aynī al-Ḥanafī adds in his commentary: “because mixing (mukhālaṭah) with non-related women is ḥarām, while going ahead of the bier is permissible.” [16]
Shāfi‘ī Imāms Forbidding Intermingling
Abū ‘Abdillāh al-Ḥalīmī (338 – 403 H), one of the major early Shāfi‘ī mujtahids, said: “Allāh says: ‘O you who believe, protect yourselves and your families from the Fire.’ Included in the totality of this is that a man protects his wife and daughter from mixing with men and conversing with them and being alone with them.” [17]
Al-Māwardī (364 – 450 H), another major early Shāfi‘ī authority, said: “A woman is forbidden from mixing with men and is ordered to stay in the house [when there is no need to come out].” [18]
Abū Isḥāq al-Shīrāzī (393 – 476 H), another major Shāfi‘ī authority, states: “[Jumu‘ah] is not obligatory on a woman because of what Jābir (raḍiyallāhu ‘anhu) narrated…and because she may mix with men and that is ḥarām.” [19]
Imām al-Ghazālī (450 – 505 H) said: “When the speaker is a non-elderly man (shābb), attractive to women in dress and appearance, with plenty of poems, gestures and movements, and women attend his gathering, this is an abomination (munkar) which must be prevented, since the corruption in this is greater than the benefit…It is obligatory to erect a screen/barrier between men and women that prevents seeing [one another], as that is also an anticipated cause of corruption. Norms bear testimony to these abominations.” [20] Note, al-Ghazālī wrote this more than nine-hundred years ago.
Imām Mālik on a Woman Eating with her Husband’s Friends
Some refer to the statement of Imām Mālik in his Muwaṭṭa’ on a woman eating with her husband or brother along with their male companions who are unrelated to her. However, an early Mālikī authority from ‘Irāq, Abū Bakr Muḥammad ibn al-Jahm (d. 329 H), explains that Imām Mālik is here referring to an elderly woman (‘ajūz/mutajāllah). [21]
This is consistent with Imām Mālik’s other remarks, as he clearly opposes intermingling and makes distinctions between elderly and non-elderly women. It is narrated in the ‘Utbiyyah that Imām Mālik said: “I believe the ruler is to head towards workers on account of women sitting with them, and I believe he is not to leave a non-elderly woman sitting by these workers; as for an elderly woman and a lowly slave, who would not be suspect for sitting, and nor would the one sitting next to her be suspect, I see no problem with that.” [22]
Ibn Rushd al-Mālikī (450 – 520 H) comments on this passage from al-‘Utbiyyah: “Indeed the Messenger of Allāh (Allāh bless him and grant him peace) said: ‘I did not leave a temptation more harmful for men than women,’ and he said: ‘Create distance between the persons of men and women.’” [23]
Furthermore, Imām Mālik states, as reported in the Muwaṭṭa’, that a man may give salām to an elderly woman, but not to a non-elderly woman.
RELATED: Yes, How Women Dress Is Everyone’s Business
Imām Abū Ḥanīfah Forbids Women from Attending the Masjids
Imām Abū Ḥanīfah and his students did not allow non-elderly women emerging for Ṣalāh (al-Aṣl, 1:365), let alone another activity not sanctioned in Sharī‘ah and not based on genuine need. The reason for this is to prevent men and women interacting or being tempted by one another to engage in the impermissible (e.g. looking with desire, speaking unnecessarily, touching etc.).
Ikhtilāṭ Vs Khalwah
Some people argue that since mixing is not khalwah (being in solitude with a woman), it is not a sin. But khalwah is a separate, graver, sin, while mixing and intermingling is also a sin, though of a lesser category. The fact that intermingling does not necessarily entail khalwah does not mean it is not sinful.
RELATED: Is Islamic Gender Separation a Sign of Backwardness?
Conclusion: Statement of Ibn al-Ḥājj
In short, it is not permissible for non-elderly men and women to remain unnecessarily in a place where each gender is not designated their own separate area/space. Difficulties encountered in adhering to this principle does not negate its importance. Those engaged in this sin should try to eliminate it from their lives, or at minimum reduce it as far as possible, and constantly turn to Allāh in tawbah and ask Him to make for them a means to leave it completely. The corruption in the present time and the prevalence of such immoral practices and attitudes does not justify becoming lax or complacent about these matters. Rather, because of this prevalence, it would be a greater necessity to draw attention to its prohibition.
In this respect, I end with this fitting quote from the great Mālikī imām, Ibn al-Ḥājj (ca. 657 – 737 H), who lived more than seven-hundred years ago:
[The learned man] should teach [his womenfolk] the Islāmic teaching (sunnah) of coming out when she is compelled to do so. It has been transmitted that a woman comes out in the lowliest and roughest of her clothing, dragging her cloak behind her [to the length] of one hand span or an arm’s length…The Islāmic teaching (sunnah) has stipulated that her walking should be along the walls…Look, Allāh have mercy on us and you, at these teachings (sunan), how they have been erased in our time, to the point that they have come to be like something unknown, because of what [women] do of the opposite of these Shar‘ī states. Thus, a woman sits at home as is known of her normal manner, with lowly garments and avoiding adornment…and then when she wishes to come out, she becomes clean and adorned, looks to the finest clothing and jewellery she possesses and wears it, and then comes out on the road as if a bride that has appeared; and she walks in the middle of the road, mixing with men, and they have a way of walking – to the point that the men, I mean the righteous amongst them, retreat to the walls to make space for them on the road; while others mix with them…All of this is caused by not looking to the sunnah and its principles, and what the Salaf of this ummah (Allāh be pleased with them) have passed upon. When a learned person draws attention to this and its likes, these holes are closed, and the blessing of that would be hoped for everyone. Those who turn back from what ought not be, this is an excellent destination, and those who do not turn back will know that he/she is engaging in sin and so will remain broken hearted due to that. The goodness in being broken is known, and it is hoped the one who is broken will repent and turn back. [24]
Note: Circumstances and situations which arise in the land of non-Muslims, or in lands that have adopted non-Muslim norms, that are beyond our control, and which might temporarily constrain us to enter into environments of free-mixing to fulfil a genuine personal need (ḥājah), cannot justify introducing such an abomination in places under our control (like private residences or masjids) or entering such places without need. “Need” here refers to something that to avoid would cause unbearable distress and hardship to individuals (Asbāb al-‘Udūl, p261). For example, to not go into the market to purchase basic necessities would undoubtedly cause unbearable distress. There is no ḥājah for introducing free-mixing within homes/masjids/madrasahs, or to enter places where it is taking place without any need.
Notes
Ṣaḥīḥ al-Bukhārī, 4750; Fatḥ al-Bārī, Dār Ṭaybah, 10:386 
ibid. 10:395 
Ṣaḥīḥ al-Bukhārī, 4750; Fatḥ al-Bārī, Dār Ṭaybah, 10:387 
Ṣaḥīḥ al-Bukhārī, 6248 
Ṣaḥīḥ al-Bukhārī, 865; Fatḥ al-Bārī, 3:109-10 
Ṣaḥīḥ al-Bukhārī, 372; Fatḥ al-Bārī, 2:89 
Ṣaḥīḥ al-Bukhārī, 850; Fatḥ al-Bārī, 3:89 
ibid. 3:92-3 
Sunan Abī Dāwūd, 460; Badhl al-Majhūd, Dār al-Bashā’ir al-Islāmiyyah, 3:186 
(see: darulmaarif.com/women-attending-the-masjid-a-clarification/). 
Akhbār Makkah, Dār Khaḍir, 1:252 
Akhbār Makkah, Dār Khaḍir, 1:252 
Hidāyat al-Sālik, p1022-3; al-Fatāwā al-Kubrā al-Fiqhiyyah, 1:201-2 
Ṣaḥīh Ibn Ḥibbān, 5601 
Sharḥ Ma‘ānī al-Ᾱthār, 1:485 
Nukhab al-Afkār, 7:268 
al-Minhāj fī Shu‘ab al-Imān, 3:398 
al-Ḥāwi al-Kabīr, 2:51 
al-Muhadhdhab, Dār al-Qalam, 1:358 
Iḥyā’ ‘Ulūm al-Dīn, Dār al-Minhāj, 4:639 
al-Jāmi‘ fi l-Sunan wa l-Ᾱdāb wa l-Maghāzī wa l-Tārīkh, 214 
al-Nawādir wa l-Ziyādāt, 8:243; al-Bayān wa l-Taḥṣīl, 9:335 
ibid. 9:336 
al-Madkhal, 1:244-5 

The Muslim Skeptic

ALLAH’S BOUNTIES

In preparing the wonderful gift of Allah, viz., food, the wife plays an important and a vital role in the home. She spends hours daily and devotes her entire life for the comfort of her husband and family, making available to them the wonderful divine gift of food without which life on earth is not possible. Inspite of performing such an important and wonderful service, few husbands appreciate this double bounty (Ni’mat) – the food and the wife preparing the food. Husbands take for granted that their wives are simply executing an obligatory task in the preparation of their food. This is a misconception. The Sharaih does not impose this duty on the wife. She carried it out because for love of her family. It is, therefore, most inconsiderate and ungrateful for a husband to grumble and find fault with the food if occasionally it does not satisfy his palate.

The husband should remember that he is a sinful slave of Allah Ta’ala. He fails in many of his duties. He at time neglects his family. He sins from morning till evening, yet he expects to receive faultless treatment from his wife. In harbouring such expectations he is in fact exhibiting arrogance, pride and displaying injustice to the weak servants of Allah Ta’ala.
A husband has no right to demonstrate any displeasure if he finds that the food is not to his liking. With love and kindness he may make suggestions. But, it is a sign of ingratitude to Allah for the bounty of food and the bounty of the wife’s service for a husband to be offended and show displeasure when the food is not up to his expectations. Many ignorant husbands act impatiently and arrogantly at home. They sour the relationship by losing their tempers over trivialities while they display good character and smiling faces to others outside the home. Such a hypocritical lifestyle indicates takabbur (pride) and callousness. Husbands should always value the services of love offered by wives.

MURDER IS NEVER PERMISSIBLE

Question
I’m in my 22nd week of pregnancy and various doctors have picked up quite a few complications in this pregnancy. The complications that are concerning with regards to the baby are as follows – a rare condition which cannot be treated, called Cystic Hygroma. The child has a huge lump surrounding its neck filled with fluid causing the child to not breathe well and suppressing his organs. 

Hydropsfetalis – the entire body is swelling up with fluid in its skin, lungs and abdomen which has resulted in the lungs to be poorly developed and is 1/4 in size of what it’s supposed to be. The organs are all being crushed by this fluid. This is causing heart failure at a slow pace .

There’s also concern with the child’s limbs as they haven’t been growing in proportion to my pregnancy term, it’s a few weeks back, so the child has regressive growth.
The baby also hasn’t been picking up weight .

There’s a 50 % chance of the mother picking up the exact same syndrome as the baby and its concluded as a high risk, life-threatening pregnancy for mother and child.

Doctors have come to the conclusion that the child has no hope for survival and have opted for a termination of pregnancy before 24 weeks , so the mother will deliver normally at 24 weeks knowing the child won’t survive as after 24 weeks if there’s any complications with the mother,  doctors will have to intervene and according to medical terms save the mother’s life under preferential circumstances and intervene with the baby’s heart. Please advise. Will it be permissible to do as the doctors advise?

Answer
Doctors are atheists. Even those who profess to be Muslims, but proffer advice of atheists, are in fact atheists even if they perform Salaat and generally act like Muslims. Saving life is NEVER within their power. Allah Ta’ala states in the Qur’aan Majeed:
“No person will die except at the appointed time with the permission of Allah.”

The deformities of the unborn child are created by Allah Azza Wa Jal. The Qur’aan Majeed states this fact with clarity. The doctors are prescribing haraam because of their lack of Imaan, or because their extremely deficient Imaan dangles by a thread with them on the precipice of falling into Jahannaam. It is absolutely haraam to resort to any method to kill the unborn child.

If the child has to die or if the mother has to die or if both have to die, it will by Divine Ordainment. The conclusion of the doctors that there is no hope for the child’s survival, whether valid or not, does not constitute a lawful basis for committing a haraam act, that is abortion. Termination of the pregnancy at this stage is MURDER of a living human being. It is haraam. The doctors are under the spell of Iblees.

INCREDIBLE LEWDNESS

A girl trapped in a marriage with extremely lewd and filthy in-laws, laments:

“I got married 5 months ago. The problem is my in-laws don’t allow me any privacy. After the nikaah at my parents’ house we were put to sit in seclusion for about 1 hour. Then we went to an apartment. My father-in-law, mother-in-law and sister-in-law came with us in the same car. My father-in-law drove. In the car was also my sister-in-law who sat between my husband and I. 
When we got to the apartment, there were only 2 rooms, so they put my sister-in-law with myself and my husband in the same room on the same bed between us two. We stayed there for 3 nights and this continued. She slept between my husband and myself. We didn’t even get to talk because of her presence in the room and between us.
Then I went back to my parents because they dropped me off as our room wasn’t ready yet.  After 6 weeks my father brought me here to my in-laws house and my mother-in-law says the rule of her house is that my room door cannot be closed. Secondly my sister-in- law comes to sleep between us two (husband and wife) again although she is 18 years.  She only doesn’t come on Friday nights but still our door cannot be closed. 
When I complained, my mother-in-law says I must make sabr or I will get divorced. My husband also fought with his parents but they say if we move out they’ll curse him, and they will fire him from work.
I can’t do anything without my mother-in-law’s permission. I can’t even make a cup of tea if she says no.


Our Answer and Comment
This is truly a bizarre scenario. The attitude of your in-laws is HARAAM, lewd, stupid and full of shaitaaniyat. They have absolutely no shame. They are shameless fussaaq and fujjaar. In these evil circumstances prevailing at their home, it is best that you leave and go back to your parents. Your mother-in-law must be a witch, and so is your sister-in-law.
It is incredible that the sister-in-law sleeps between husband and wife. This type of immorality and utter shamelessness is unheard of in Muslim society. As long as they do not prepare a separate apartment for you, remain at your parents. If your mother-in-law threatens you with divorce, it is better to be divorced than to live with such filthy-minded people who are bereft of the slightest vestige of shame.

EMPLOYMENT OF WOMEN

EMPLOYMENT OF WOMEN IN THE MASAAJID

A Brother from Durban writes:

There are quite a few Masaajid and Musallas in Durban and Pietermaritzburg that have employed women to clean the ablution blocks and wash the towels. When menfolk and Musaafirs (travellers) go to these Masaajid between Salaah times it’s extremely uncomfortable because most of these women are kuffaar wearing tight clothing and skirts. These women have no idea at all concerning hijaab. They are either in the Wudu and toilet areas and sometimes even in the Sehn areas.

At times there’s mingling with the Imaam, Muazzin, and having conversations. Some employ women from Malawi. These women greet the men and try to be friendly.

These types of activities greatly affect the Masjid environment and spoil the peace.

Please comment and advise. (End of letter)

It is not permissible to employ females to clean Musjids. The exposure and mingling are haraam. It appears that the motivation for this haraam employment is to save some rands. Although the wages paid to foreign males is a mere pittance, the pittance is further reduced when females are employed.

The presence of females in the Musaajid environs is a powerful trap of Iblees for cultivating immorality. There is no valid reason for employing women to clean Musaajid. Women in the Musaajid or in the environs of the Musaajid are a FITNAH.

11 Shawwaal 1443 – 13 May 2022

ZINA IN THE MUSAAJID – IGNORE THE MISCHIEF-MAKERS

A Sister writes: “Someone is sending out a message saying that the incident which occurred at the Musgrave Musjid is fake, thus giving the impression that the article has been retracted by The Majlis. Please comment and clarify.”

OUR COMMENT

Brains are not required to understand that some fitnah-spreader who could be acting at the behest of the Musjid trustees or who is a supporter of prostitutes attending the Musaajid, is desperately trying to create the stupid impression you have mentioned.

It is not difficult to understand that the impression is in fact false and utterly baseless. Regarding the incident of zina which germinated from the Musgrave Musjid, only the two culprits, Allah Ta’ala and the Two Recording Angels are aware. Hence, only the one who had informed us can say if his narrative was false. There is no one else who can tender such a claim because whoever makes this mischievous claim has absolutely no awareness of what had transpired.

Whoever claims that the letter is fake and false should produce his evidence. The Majlis has NOT retracted the letter. The incident is an eye-opener for all the RUBBISHES who promote female emergence into the public domain, especially to the Musaajid. Those who seek to abrogate any Decree of the Shariah are Murtadd or Munaafiq or Zindeeq. They are not Muslims.

It is Haraam for women to attend the Musaajid for Salaat. The Prohibition is aggravated if they attend the Musjid to listen to the talks of misguided molvis.

10 Shawwaal 1443 – 12 May 2022

THE FALLACY OF ‘WOMEN’S FACILITIES’

ZINA AT THE MUSAAJID – THE FALLACY OF ‘WOMEN’S FACILITIES’

Consequent to our exposure of the zina at the Musjid in Musgrave, a Sister from the U.K. sent the following comment:

Assalamu Alaikum

Regarding the relationship between the man and woman via the opening of masjid for women http://www.themajlis.co.za/index.php?option=com_content&view=article&id=2890:avenues-of-zina-by-molvis-&catid=34:majlis-articles&Itemid=27

In Ramadhan the imam/leader of East London Mosque had to make an announcement regarding women wearing proper clothing otherwise don’t bother coming to the masjid.

Of course, they shouldn’t be going anyway but East London Mosque has had women’s space for years and years.

There was an uproar by the youth on Twitter by youth who got upset by the imam telling them what to do. However these are the things that were being promoted on the horrible social media platform ‘Tiktok’ in the Holy month of Ramadhan.

https://mobile.twitter.com/saq_a13/status/1515050342119055362

“Let’s go East London Mosque for taraweeh, they have the baddest hijabis”

“You’re from Manchester and your FYP is making you want to go to East London Mosque to see all the baddest hijabis ” (I’m not sure what FYP stands for)

The imam, Shaykh Abdul Qayum made an announcement:

“Reminder for aadaab of coming to the Masjid.

First to the brothers, please do not go near to the sisters entrance when you are collecting your wife or your sister or your mother. Stay away from the women’s entrance.

Nowadays everyone has phone communication. Al haya-u shu’batuminal imaan. (Shyness is a branch of imaan). How can we be standing in front of the women/sisters who are coming and going? Stay away from the sisters’ entrance.

Number 2 for the sisters. We are talking about coming to the masjid by sisters. There are some aadaab we need to maintain. Many sisters are compromising their hijab, their dress. Young sisters are coming without proper hijaab according to the Shari’ah. It is a big sin. You are coming to pray to get reward, but you’re committing sin again. So if you are not covering yourself properly according to the Shari’ah, don’t come to pray at the Masjid.”

https://mobile.twitter.com/5Pillarsuk/status/1514545568760143876

East London Mosque is a place where once you would see Somalian sisters covered in large, loose abayas and niqab in the masjid. However over time it has changed and now the youth are dressing largely inappropriately. This and the messages by young men on Tiktok was brought to the attention of the Imam of the masjid.

Alhamdulillah for Mujlisul Ulama who do noes divert from the Haq.” Wassalam

(End of the Sister’s comments)

This deplorable state of zina in the making – the disgusting state of the Musaajid having become platforms for zina and of the fallacy of women’s separate facilities, etc., are directly attributable to the cynical attitudes and schemes of molvis who are worst than khanaazeer. Molvis were the very first in the diabolical plot to abrogate the Ijma’ of the Sahaabah – the Ijma’ on the ban and prohibition of females attending the Musjid. Now in almost all countries where the Musaajid have been opened to women, lewd women, women with prostitutional and immoral tendencies flock to the Musaajid to execute the vile and obscene schemes of shaitaan. Allah Ta’ala has labelled such women with the epithet Habaailush Shaitaan (The Snares of the Devil).

It is absolutely disgusting that the Musaajid have become platforms for scheming zina relationships. Ulama who lure women from their homes to listen to their bayaans should take note and understand their vile role in this satanic saga of zina which they have created, promote and condone.

9 Shawwaal 1443 – 11 May 2022

MUSJID FACILITIES FOR WOMEN

Q. Some Ulama in UK have issued the fatwa that it is permissible to establish separate facilities for females at the Musjids for Salaat. They cite Imaam Abu Hanifah (Rahmatullah alayh) and Mufti Taqi Usmani in support. What is Shariah’s ruling?
A. As far as Mufti Taqi is concerned he is person’a non grata. He is a liberal who has lost his Islamic bearings many years ago. He has opened the avenue for the fitnah of immorality and riba with his corrupt fatwas halaalizing pictography and so-called ‘islamic’ banking. Meanwhile, all his halaalizing practices, especially banking fatwas are designed for the dollars. The capitalist bankers pay tens of thousands of dollars for fatwas of permissibility for their riba products.
As far as their citing Imaam Abu Hanifah (Rahmatullah alayh) is concerned, they merely flaunt their jahaalat. They are morons wallowing in ghabaawat. Haafiz Ibn Hajr (Rahmatullah alayh) said that it is only a GHABI (a chap whose brains are densely clogged with nafsaaniyat and worldly objectives) who will have the temerity to claim that it is permissible for women to gatecrash into the Musaajid.
All the arguments of ‘hikmat’ proffered by the legalizers of this Prohibition are spurious excrescences of the nafs. We have elaborately discussed and refuted all their ghutha (rubbish) arguments in seven booklets which are available on our website. It is not permissible to have facilities for females in the Musaajid. The Sahaabah had enacted Ijma’ on this Prohibition, hence no one’s view can ever override this sacred Consensus.

AVENUES OF ZINA BY MOLVIS

MUSAAJID MADE AVENUES OF ZINA BY MOLVIS

“DO NOT COME NEAR TO ZINA.” (Qur’aan)

The Qur’aan forbids all stepping stones and introductory acts and factors leading to zina. All things leading to zina are just as haraam as zina. Among the measures introduced by molvis for indulgence in zina is opening the Musaajid for females. Based on their shaitaani, convoluted logic the Ulama, even the sincere ones, invite women to the Musaajid for Salaat and for listening to their talks. This is indeed a cunning ploy of shaitaan who has entrapped the molvis in his snare. The talk of separation or separate facilities for women is another shaitaani deception with which the molvis have become hoodwinked. Read carefully the following letter of a brother who was trapped into zina via the Musjid platform. The Brother writes:

My Adulterous Relationship from Musjid-us-Salaam, Musgrave

As salaam u alaikum

I am a musalee of Musjidus Salaam, Musgrave — the new Musjid that was built last year in Musgrave. This year on the 1st of Ramadaan I parked my car in the basement. There was a lady in a car (Note: We have deleted the type/name of the vehicle to avoid detection and recognition of the prostitute woman by her husband –The Majlis) who entered at the same time as I did. While walking to the lift, she said, “Sorry brother, which way to the ladies lift.” I pointed to it and she thanked me and smiled . I walked away thinking nothing of it. On the next evening we happened to enter at the same time again, and she smiled at me and I smiled back.

Thereafter I didn’t see her for 2 days. The next time I saw her she jokingly said, “You’ve been missing for 2 days.” I laughed and said, yes, and asked her: Did you miss me. She laughed and said nothing. When I got back to my car, there was a note on the windscreen, with a message, and a phone number. When I messaged the number it turned out to be her. We started communicating, and by the middle of Ramadaan, our messages had become x rated. We had a biting passion to be with each other. We both are married and have our own spouses. On Wednesday after Eid, we met at a hotel and spent the afternoon together. We went to the point of no return. (i.e. committed the ultimate sin of adultery—The Majlis)

I am feeling very guilty, and need to get out of this relationship, because I know it’s wrong, but I’m addicted. I’m not blaming the Musjid, because it is the House of Allah. However, the biggest sin the trustees could have committed was allowing ladies and men in the same musjid, and entering through a common parking lot.

Please make others aware so that this doesn’t happen again to me and others. Jazakallah (End of letter)

On the occasion of the expulsion of Iblees from the Heavens, he supplicateto Allah Ta’ala. He made dua to be granted several things. One of his supplications was for “TRAPS”. Accepting the dua of Iblees, Allah Ta’ala said: “Your Traps will be women.” In the terminology of the Hadith these Traps are called Habaailush Shaitaan.

Entrapping the brother as well as innumerable others in similar scenarios, Iblees fired the first arrow of zina in the Musjid basement which became the avenue of zina – an avenue created by the Ibleesi molvis and juhala trustees. The very first step towards zina was the fortuitous encounter in the basement by man and woman. This encounter belies the stupid, shaitaani claim of ‘separation’ or ‘separate facilities’. There is total free intermingling in most Musjids at the entrances and exists. The separation inside the Musjid proper is a mock separation. And, assuming a total separation can practically be established, then too it remains HARAAM for women to attend the Musjid.

The first encounter ignited the spark of zina in the man and woman. Shaitaan succeeded in planting the seed of zina in the man and woman. The woman’s expression of ‘thanks’ and ‘gratitude’ was a further act designed by Iblees to ensure that these unfortunate souls would indulge in zina. Shaitaan ensured the germination of the seed of zina which Iblees had already planted in their hearts. This expression of thanks in alluring tones was part of the net of zina being spread by Iblees. Rasulullah (Sallallahu alayhi wasallam) said: “Women are snares of shaitaan.”

The lustful smile cast by the woman provided exceptionally good fertilizer for the germination of the seed of zina in the heart of the brother. Although the brother says that he was thinking ‘nothing’ of this incident, if he reflects he will not fail to discern the lust which had been kindled. He labored in self-deception. He was already entangled in the Trap of Shaitaan.

The next night, shaitaan went a step further to solidify his trap. He planned the supposedly coincidental encounter again. Now the two went a step further in the route to zina. They exchanged smiles of zina despite the fact that they were proceeding into the House of Allah for Salaat. The sanctity of the Musjid and the Salaat did not deter them from entrapment in the meshes of Iblees and the nafs. The man had lost his thinking capability. Imaam Ghazaali (Rahmatullah alayh) said that when a man is entrapped by a woman, 80% of his brain cells become inoperative.

In the next encounter two days later, the woman discarded whatever vestige of hayaa she may have had by virtue of Imaan which she appears to have extinguished, and invited the brother by implication to zina. All the trappings necessary for actual zina had been cultivated. Thus, they committed the ultimate act of adultery in the hotel room hired specifically for the commission of adultery.

Both are married. Not the Musjid, not Salaat, not the Holy Month of Ramadhaan, not the auspicious Nights of Ramadhaan, nor the thought of their spouses and their children deterred them from the treachery and villainy of zina. They had become like atheists, entirely oblivious of the Presence of Allah Ta’ala and of the Two Recording Angels alongside them.

Molvis and jaahil trustees are primarily responsible for such zina episodes initiated in the Musaajid environs. Whatever the brother has described is not an isolated happening. Such zina encounters are on the increase in the wake of intermingling of sexes in the Musjid environs. The rubbish so-called ‘ulama’ and the rubbish jaahil trustees are largely responsible for this haraam zina state of affairs. They are the causes for zina in the Musjid and for breaking up of homes. They are guilty of the vile acts of treachery and infidelity committed by the adulterers towards their spouses sitting at home.

The veil of ignorance on the brains of some sincere Ulama is most distressing. Some Ulama despite being ‘senior’ and ostensibly ‘pious’ and operating Deeni institutions, lure women into the public domain to attend their lectures held in the Musaajid. These molvis should understand that they are guilty of debauchery. They pillage and plunder the Imaan and Hayaa of women. They should hang their heads in shame. The earth needs to be purified of these highway dacoits who rob Muslims of their Imaan and Hayaa. Shaitaan has urinated on the Aql (Brains) of these molvis – they are NOT Ulama – and he has paralyzed their intelligence. They therefore, miserably and disgustingly fail to understand the extremely simple fact of the Prohibition of female emergence from the home. How is it ever Islamically possible for Ulama to encourage women to come out of their homes to listen to their bayaans in the Musaajid when the Sahaabah had unanimously banned women from attending the Musjid for Fardh Salaat – a practice which Rasulullah (Sallallahu alayhi wasallam) had permitted?

These molvis are not interested in the moral reformation and spiritual elevation of women. Their satanic desire is ‘female company’. They want to display themselves to the females is peacock-style – in the manner in which the peacock spreads its wings and dances. Shaitaan has really jarred the mental equilibrium of these molvis whom Rasulullah (Sallallahu alayhi wasallam) described as “THE WORST OF PEOPLE UNDER THE CANOPY OF THE SKY”.

7 Shawwaal 1443 – 9 May 2022