CAMEL HUMP BUN HAIR

camel hump bun hair4.4

 

The sudden upsurge in the new “hijabi” trend amongst Muslim females is both
unfortunate and disturbing. This trend involves making a large bun in order to attract
attention to oneself, sometimes using hair clips to create a big camel-like hump on the
head. This is not only a deception but also a form of Tabarruj (a woman’s making a
wanton display of her beauty) which is contradictory to the rules of hijab and a
destructive sin in the Sight of Allah.
Nabi sallaahu alaihi wasallam said:
“There will be in the latter part of my Ummah scantily dressed women, the hair on the
top of their heads like a camel’s hump. Curse them, for verily they are cursed.”
(Muslim & At-Tabrani)
“There are two types of people from the inhabitants of Hell whom I have not seen: men
in whose hands are whips like the tails of cattle, with which they beat the people, and
women who are clothed yet naked, those who incline towards others and cause others
to incline towards them, whose heads are like the humps of camels. They will neither
enter Paradise nor smell its fragrance, although its fragrance can be detected from
such and such a distance.” (Muslim)

Women attending the masjid

TITLE

Women attending the masjid

QUESTION

Salaam

Can you explain to me what is the meaning of this hadith below and why are muslims and specially scholars not implementing this hadith.

It was proven in saheeh ahaadeeth that the women of the Sahaabah used to attend Fajr prayer in congregation, covering their faces, so that no one would recognize them. It was proven that ‘Amrah bint ‘Abd al-Rahmaan said: I heard ‘Aa’ishah, the wife of the Prophet (peace and blessings of Allaah be upon him), say: “If the Messenger of Allaah (peace and blessings of Allaah be upon him) had seen the way the women are behaving, he would have forbidden them to go to the mosque as the women of the Children of Israel were forbidden.” It was said to ‘Amrah: Were the women of the Children of Israel forbidden to go to the mosque? She said: Yes. Narrated by Muslim in his Saheeh.

 

ANSWER

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

You refer to two hadiths in the question. You state the scholars do not implement “this” hadith. Which hadith are you referring to? The one permitting women in the masjid or the one prohibiting women from the masjid?

Hereunder are the two hadiths:

أن عائشة أخبرته قالت: كنا نساء المؤمنات يشهدن مع رسول الله صلى الله عليه وسلم صلاة الفجر متلفعات بمروطهن ثم ينقلبن إلى بيوتهن حين يقضين الصلاة لا يعرفهن أحد من الغلس (صحيح البخاري: 553) 

On the Authority of A’isha Radiallahu Anha: The believing women covered with their veiling sheets used to attend the Fajr salah with Rasulullah sallallahu alaihi wa sallam, and after finishing the salah they would return to their home and nobody could recognise them because of the darkness. (Sahih Al-Bukhari:553) 

أنها سمعت عائشة زوج النبي صلى الله عليه وسلم تقول: «لو أن رسول الله صلى الله عليه وسلم رأى ما أحدث النساء لمنعهن المسجد كما منعت نساء بني إسرائيل» قال: فقلت لعمرة: أنساء بني إسرائيل منعن المسجد؟ قالت: نعم. (صحيح مسلم: 445)

Amrah bint Abd Ar-Rahman says I heard A’isha Radiallahu Anha say: If Rasulullah sallallahu alaihi wa sallam had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the masjid, as the women of Bani Isra’il were prevented. It was said to Amrah: Were the women of Bani Isra’il forbidden to go to the masjid? She replied: Yes.

To understand the issue in reference, it is important to understand the issue of women attending the congregational prayer.

In the era of Rasulullah salallahu alaihi wa sallam, the sahabiyat radiallahu anhunna used to attend the congregational prayers as mentioned in the hadith in reference.

Allah has put innate inclination and attraction between men and women and one easily succumbs to these carnal desires if he does not have the spiritual capacity and strength to restrain himself.[i]

Despite the sahabah radiallahu anhum possessing a high level of spirituality and firmness on practising on the injunctions of the shariah, Rasulullah salallahu alaihi wa sallam took extreme precaution and set guidelines for the sahabiyat radiallahu anhunna if they are to attend the masjid in order to prevent any possibility of fitnah. This is understood from various hadiths. Some of these guidelines are:

  • They would come in full hijab.[ii] It is narrated on the authority of Aishah radiallahu anhā that the women would come to the masjid for salah, and they would not recognise each other.
  • They would come in the darkness of the night.[iii]
  • They would leave straight after the completion of the fardh salah, before the men start to leave, in order to prevent contact and intermingling.[iv] The prophet and the men would remain seated and wait after saying salam, to allow the women to leave.
  • They would walk on one side of the road and not the middle whilst going and coming to the mosque, as instructed by the prophet, to avoid intermingling.[v]
  • They would not perfume themselves,[vi] or wear fancy clothes. Rasulullah prohibited this.[vii]
  • They would not lift their heads from sajdah before the men stood up. This is so their gaze does not fall on the sahabah radiallahu anhum whilst they are prostrating.[viii]

This was the manner the sahābiyāt Radiallahu anhunna attended the masjid. The manner they adopted under the guidance of Rasulullah salallahu alaihi wa sallam ensured that no laws of Allah Ta’ala were violated and there was no possibility of fitnah.

After the demise of Rasulullah salallahu alaihi wa sallam, as Islam grew and more foreign nations entered the fold of Islam, the level of piety and spirituality of the general muslim masses, men and women alike, was not on the level of the sahabah radiallahu anhum in the era of Rasulullah salallahu alaihi wa sallam.[ix] The manner the sahabiyat radiallahu anuhnna and sahabah radialluhu anhum adhered to when attending the masjid was no longer being implemented.[x] The attendance of women was now starting to become a means of fitnah (a means of sin) for the general muslim public.

However, the fitnah was not to the extent that the women now had to be stopped from attending the masjid. The sahabah radiallahu anhum went as far as discouraging their wives and womenfolk from attending the masjid.[xi]

After the era of the sahabah radiallahu anhum, fitnah was more prevalent than before, due to which[xii] the mujtahidin and scholars at that time issued the ruling that it is makrooh for women to attend the masjid. [xiii]

In the light of the immoralities prevalent today, the scholars in our time also issue the same ruling.

At the outset this ruling may seem to be contrary to the hadith in reference.

However, after analysing and researching into all the hadiths related to the issue, it is understood that the hadith in reference is not as general as it seems at face value, rather the hadith is pre-set with conditions. The condition was that the sahabiyat radiallahu anhunna could come to the masjid so long the injunctions of shariah were not violated and there was no fitnah. If the injunctions of shariah are violated and there is fitnah, it will not be permissible for them to attend.[xiv]

Here it is important to note that a scholar or mujtahid does not issues a ruling based on just one hadith, rather he considers all the hadiths pertaining the issue and puts all the hadiths in their respective places. He will judge whether the hadith contains a general ruling or if the hadith contains a conditional ruling, as is the case in the hadith in reference. It is erroneous to take one hadith and base a ruling on that hadith alone.

Another aspect the scholars consider is that, women attending the masjid is a mubah act.[xv] A mubah act is such an act that is not sunnah or fardh and nor is it haram. This means if a person does a mubah act he does not get reward or sin for it.

It is not permissible to engage in mubah acts at the expense of committing haram.[xvi]

Numerous hadiths mention that the best place for a woman to pray is in the most inner part of her house.[xvii]

When a sahabiyah radiallahu anha expressed her desire to pray behind Rasulullah salallahu alaihi wa sallam, Rasulullah salallahu alaihi wa sallam replied that it is best for her  to pray in the most inner part of her house than to pray behind the blessed Rasulullah salallahu alaihi wa sallam in his blessed masjid.[xviii] Rasulullah salallahu alaihi wa sallam said regarding praying in his masjid: One salah performed in my masjid is better than 1000 salahs (in reward) prayed elsewhere, excluding Masjid Al-Haram.[xix]

Considering the immoralities prevalent in today’s society and considering that it is more rewardable for a woman to pray at home, it is better for women to pray their salah in their homes.[xx]

There is no contradiction between the two hadiths in reference and the ruling that women should not attend the masjid. Every hadith is practiced within its context.

And Allah Ta’āla Knows Best

Muhammed Shafi

Student – Darul Iftaa

London, U.K.

Checked and Approved by,

Mufti Ebrahim Desai.

 

20-01-1441| 19-09-2019

A MORON AGENT OF IBLEES

Q. Is there a hadith that refers to this time of the ummat, saying that if we follow one tenth of the Deen it will suffice? If yes, please can you explain the true meaning. Molvis are using this Hadith to condone and justify the wrong that molvis do. They validate their sins and transgressions on the basis of this hadith. They say that their sinful actions come under the scope of ‘one tenth’, therefore, there is no need to worry. I was sitting with one molvi who was saying that Imran Khan was a very good person, and that he has only a few mistakes like mixing with dancing women. He started using this ‘one tenth’ Hadith saying “people call him munaafiq”, but if Allah has given this Ummat leeway, then who are we to say so and so is bad, so and so is a munaafiq?
Does this Hadith really mean we can bend the Deen to accommodate haraam and immorality, and it will be acceptable to Allah Ta’ala?
A. The molvi who uses and misuses the ‘one tenth’ Hadith to justify and accommodate fisq, fujoor and haraam is either a moron or an agent of Iblees. The Hadith never means what stupid molvis are propagating. It is a capital sin to use a Hadith to justify fisq and fujoor, and to negate the prohibitions of the Shariah. The ‘one tenth’ refers to acts of Ibaadat and Taqwa. The Taqwa of the Sahaabah was of such a high level that neglecting even one tenth was intolerable for them. Thus, Hadhrat Umar (Radhiyallahu anhu) said that the Sahaabah would abstain from ‘nine tenths’ (90%) of all halaal trade transactions for the fear of indulging in Riba. In our day, the very thought of abstaining from 90% halaal trade is a ‘mad man’s’ pipe dream. On the contrary, we plunge into inordinate depths of nafsaaniyat to halaalize explicit riba and haraam dealings. Hadhrat Umar’ statement is the actual tafseer of the ‘one tenth’ Hadith. In our day, we struggle to attain even one tenth the Taqwa and Ibaadat of the Sahaabah. But as far as haraam, fisq and fujoor are concerned, Muslims are required compulsorily to abstain 100% in exactly the same way as the Sahaabah. Thus, zina remains haraam for us 100% just as it was 100% haraam for the Sahaabah. It never means that the Sahaabah were allowed to commit 10% zina, and we in this age are allowed 90% zina. The ‘one tenth’ Hadith never means that the Sahaabah could engage in 10% association with dancing girls and prostitutes while we in this age are allowed to mix 90% with dancing girls and prostitutes like the character Imran Khan. It does not mean that the Sahaabah devoured 10% carrion, and we are allowed 90% carrion, and we shall then be Jannatis. The molvi who subscribes to such a convoluted idea is clearly under the spell of shaitaan. Iblees has urinated in his brains, hence he disgorges such insane reasoning. Haraam will always remains 100% haraam for Sahaabah and for all Muslims until the day of Qiyaamah. A Sahaabi who abstained from Tahajjud and all the Ibaadat which the later Fuqaha described as Nafl and Mustahab, would be doomed. Practically, all acts of Ibaadat ordered by Rasulullah (Sallallahu alayhi wasallam) were Waajib. There was no categorization of the A’maal into the Fiqhi classes formulated by the Fuqaha in later centuries. But if people of weak Imaan of our age are negligent and abstain from the deeds of Taqwa, they will not be doomed. This in a nut shell is the meaning of the ‘one tenth’ Hadith.

the majlis vol 23 num 12

 

QAARIS AND SHEIKHS

JUHHAAL AND FUSSAAQ

Hadhrat Anas (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said: “During Aakhiruz Zamaan (the era in close proximity to Qiyaamah) there will be juhhaal ubbaad and fussaaq qurraa’.” The ‘worshippers’ will be juhhaal – absolute morons. They will interpret bid’ah as Sunnah and rejection of bid’ah as rejection of Sunnah. The qaaris will be fussaaq – vile, flagrant sinners. Both categories of villains are in abundance in this era. The so-called khaanqah sheikhs are among these juhhaal. They are scandalously ignorant of the meaning of Tasawwuf. Their brand of sufi’ism is in fact satanism. They are in the fake ‘sufi’ business for monetary and other worldly motives. The qaaris are among the worst fussaaq. A mockery of the Qur’aan is made in qiraa’t competitions and displays by these clean-shaven qaaris as well as by other reciters who extravagate money for their Qur’aan recitation. In other narrations they are described as munaafiqeen and absolutely rotten – rotten to the core.