Why Do Some People Become Ugly?

Have you ever wondered why so many people who were bright and beautiful as children, however, as they grew older their innocence and beauty eluded them? Well, wonder no more – Ibn Taymiyyah (rahimahullaah) explains this phenomena to us:

“The person who is righteous and honest, his honesty is manifest from the radiance on his face, and his honesty can be known from the glow that is on his face, likewise the (opposite for the) sinful one and the liar. The older a person gets, the more this sign becomes apparent. Thus a person as a child would have a bright face, however if he becomes a sinful person, adamant on committing sins, at the older stages in his life, an ugly face would manifest that which he used to internalise, and the opposite is also true. It has been narrated that Ibn Abbaas (radiyallaahu ‘anhu) said,

‘Indeed righteousness illuminates the heart, radiates the face, strengthens the body, increases provision, and produces a love in the hearts of the creation for that person. Whereas sinfulness darkens the heart, greys the face, weakens the body, and produces hatred in the hearts of the creation for that person.’

It is possible that a person may not intentionally lie; he may even be a person who makes great effort in ‘Ibaadah (worship) and has Zuhd (abstains from pleasures of this life that are lawful). However he has false, incorrect ‘Aqeedah regarding either Allaah, His religion or His Messenger (sallallaahu ‘alayhi wa sallam) or His righteous servants. And what is on the inside affects what is on the outside. Thus, this false, incorrect ‘Aqeedah that he thought was true and correct reflects on his face, and his face would be dark in accordance with the level of falsehood he possesses. As it has been narrated that ‘Uthmaan ibn Affaan (radiyallaahu ‘anhu) said,

‘No one ever hides evil within themselves except that Allaah makes it manifest from his facial outlook and the statements his tongues utters.’

Hence some of the Salaf (pious predecessors) used to say,

‘If a person of innovation were to dye his beard every day, the dye of innovation would remain on his face.’

On the day of judgment this would be very clear as Allaah says, “And on the Day of Resurrection you will see those who lied against Allaah their faces will be black. Is there not in Hell an abode for the arrogant ones?” [Sooratuz-Zumar, 39:60]

He ta’ala also said, “On the Day when some faces will become white and some faces will become black; as for those whose faces will become dark (to them will be said): “Did you reject Faith after accepting it? Then taste the torment for rejecting Faith.” [Soorah Aali-Imraan, 3:106]

Ibn Abbaas and others have said regarding this verse,

The bright faces will be of the ahlus-sunnah (people of the Sunnah), and the dark faces will be of the people of bid’ah (innovation) and division.’”

Reference: Aj-Jawaab as-Saheeh’ (Vol.4, pg. 306-307).

The More Evils Will open up Before Them.

“The more people increase in comfort and luxury and the more they open up before the people [with the Dunya], the more evils will open up before them. It is comfort and luxury that destroys a person. Because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten.This is the ordeal, and this is what has harmed people today. You can hardly find anyone except that they say: “What is our palace? What is our car? What is our furniture? What is our food?” Even those who study [Islamic] knowledge, some of them only study in order to gain rank or status to reach the blessings of the Dunya. As if man was not created for a significant purpose. The Dunya and its blessings are only a means, nothing more. We ask Allah to make us and you use it as a means.

Ibn Taimiyyah, may Allah have mercy upon him, said: “A person should use money as he uses a donkey to ride, and as he uses the toilet to relieve himself.”

These are the ones who know money and its value. So do not make money your greatest worry, rather ride on money, for if you do not ride on it, it will ride on you, and your worry will become the Dunya.

For this, we say, that the more the Dunya opens up before the people, and they end up concerning themselves with it, they will lose as much of the Akhira as they have gained from the Dunya.

The Prophet Salla Allahou Alayhi wa salam said: “By Allah, I am not afraid of your poverty,” meaning I am not afraid of poverty for you, for the Dunya will open up before you, “but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them.” [Bukhari & Muslim].

The Messenger Salla Allahou Alayhi wa salam spoke the truth. This is what has destroyed the people today. What has destroyed the people today, is their competing with one another for the Dunya, and them being as if they were only created for it, and not it created for them. So they have preoccupied themselves with what was created for them over what they were created for. This is backwardness. We ask Allah for protection.”


Islamic Nasheeds ( poems )

Were Nasheeds created to distance people away from the Qur’an?

“Anashid were created by innovators to distance people away from the Qur`an.”

Imam Shafi’i, ● [مجموع الفتاوى لإبن تيمية ١١\٥٣٢]

What are your thoughts on this? Should we avoid listening to modern day anasheeds?


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

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

Before answering your query, we shall quote the original text along with the translation for the purpose of clarification:

سُئِلَ شَيْخُ الْإِسْلَامِ – قَدَّسَ اللَّهُ رُوحَهُ -:

عَنْ جَمَاعَةٍ اجْتَمَعُوا عَلَى أُمُورٍ مُتَنَوِّعَةٍ فِي الْفَسَادِ؛ وَتَعَلَّقَ كُلٌّ مِنْهُمْ بِسَبَبِ؛ وَاسْتَنَدَ إلَى قَوْلٍ قِيلَ. فَمِنْهُمْ مَنْ هُوَ مُكِبٌّ عَلَى حُضُورِ السَّمَّاعَاتِ الْمُحَرَّمَةِ الَّتِي تَعْمَلُ بِالدُّفُوفِ الَّتِي بِالْجَلَاجِلِ وَالشَّبَّابَاتِ الْمَعْرُوفَةِ فِي هَذَا الزَّمَانِ. وَيَحْضُرُهَا المردان والنسوان وَيَسْتَنِدُ فِي ذَلِكَ إلَى دَعْوَى جَوَازِ حُضُورِ السَّمَاعِ عِنْدَ الشَّافِعِيِّ وَغَيْرِهِ مِنْ الْأَئِمَّةِ.

أَمَّا السَّمَّاعَاتُ الْمُشْتَمِلَةُ عَلَى الْغِنَاءِ وَالصَّفَّارَاتِ وَالدُّفُوفِ المصلصلات: فَقَدْ اتَّفَقَ أَئِمَّةُ الدِّينِ أَنَّهَا لَيْسَتْ مِنْ جِنْسِ الْقُرَبِ وَالطَّاعَاتِ بَلْ وَلَوْ لَمْ يَكُنْ عَلَى ذَلِكَ كَالْغِنَاءِ وَالتَّصْفِيقِ بِالْيَدِ وَالضَّرْبِ بِالْقَضِيبِ وَالرَّقْصِ وَنَحْوِ ذَلِكَ فَهَذَا وَإِنْ كَانَ فِيهِ مَا هُوَ مُبَاحٌ وَفِيهِ مَا هُوَ مَكْرُوهٌ وَفِيهِ مَا هُوَ مَحْظُورٌ أَوْ مُبَاحٌ لِلنِّسَاءِ دُونَ الرِّجَالِ. فَلَا نِزَاعَ بَيْنَ أَئِمَّةِ الدِّينِ أَنَّهُ لَيْسَ مِنْ جِنْسِ الْقُرَبِ وَالطَّاعَاتِ وَالْعِبَادَاتِ وَلَمْ يَكُنْ أَحَدٌ مِنْ الصَّحَابَةِ وَالتَّابِعِينَ وَأَئِمَّةِ الدِّينِ وَغَيْرِهِمْ مِنْ مَشَايِخِ الدِّينِ يَحْضُرُونَ مِثْلَ هَذَا السَّمَاعِ لَا بِالْحِجَازِ وَلَا مِصْرَ وَلَا الشَّامِ وَلَا الْعِرَاقِ وَلَا خُرَاسَانَ. لَا فِي زَمَنِ الصَّحَابَةِ وَالتَّابِعِينَ وَلَا تَابِعِيهِمْ. لَكِنْ حَدَثَ بَعْدَ ذَلِكَ: فَكَانَ طَائِفَةٌ يَجْتَمِعُونَ عَلَى ذَلِكَ وَيُسَمُّونَ الضَّرْبَ بِالْقَضِيبِ عَلَى جَلَاجِلَ وَنَحْوِهِ ” التَّغْبِيرَ “.

قَالَ الْحَسَنُ بْنُ عَبْدِ الْعَزِيزِ الْحَرَّانِي: سَمِعْت الشَّافِعِيَّ يَقُولُ: خَلَّفْت بِبَغْدَادَ شَيْئًا أَحْدَثَتْهُ الزَّنَادِقَةُ يُسَمُّونَهُ التَّغْبِيرَ يَصُدُّونَ بِهِ النَّاسَ عَنْ الْقُرْآنِ وَهَذَا مِنْ كَمَالِ مَعْرِفَةِ الشَّافِعِيِّ وَعِلْمِهِ بِالدِّينِ فَإِنَّ الْقَلْبَ إذَا تَعَوَّدَ سَمَاعَ الْقَصَائِدِ وَالْأَبْيَاتِ وَالْتَذَّ بِهَا حَصَلَ لَهُ نُفُورٌ عَنْ سَمَاعِ الْقُرْآنِ وَالْآيَاتِ فَيَسْتَغْنِي بِسَمَاعِ الشَّيْطَانِ عَنْ سَمَاعِ الرَّحْمَنِ

Ibn Taymiyyah (rahimahullah) was asked about a group of people who gather for a variety of corrupt purposes (i.e. for gatherings involving music and singing). And each one of them adhered to (one or another) reason and he supports his reasoning by relying on some opinion which has been mentioned (by a scholar). From amongst them are those who are ardent on joining such haram musical gatherings that play drums that have bells and flutes that have become popular in our time. (Such gatherings) that are attended by men and women. In order to support such gatherings, they claim that Imam Shafi`i and other Imams (rahimahumullah) allowed people to attend such gatherings of music and singing.

Shaykh ibn Taymiyyah (rahimahullah) replied:

In regard to musical gatherings that include singing and the playing of flutes and tambourines that jingle, the Imams of this Din are unanimous that such gatherings are not a means of gaining closeness to Allah or considered to be acts of virtue. Rather, even if such gatherings did not include singing, clapping, beating drums, dancing, etc. and even if there are certain elements in these gatherings out of which some are permissible, some are disliked, and some are impermissible or allowed for women but not men, there is no difference between the Imams of this Din that such things are not from acts that bring one closer to Allah or are considered to be acts of virtue or acts of worship. (Furthermore,) none from the Sahabah, Tabi`ūn, Imams of this Din, or others scholars would attend such gatherings (of music and singing); not in Hijaz, not in Misr, not in Sham, not in `Iraq, and not in Khurasan. (Such gatherings were never established;) not in the times of the Sahabah, the Tabi`ūn, or in the time of the Tab` Tabi`in. However, such gatherings were invented after their time. There would be a group of such people who would gather for such things and they would call this playing of drums, bells, etc. “Taghbir.”

Imam Hasan ibn `Abd al-`Aziz al-Harrani (rahimahulah) says, “I heard Imam Shafi`i (rahimahullah) saying: ‘I left Baghdad behind as the heretics amongst them invented something which they call Taghbir by which they hinder people from (coming towards) the Qur’an.’ This (action of Imam Shafi`i) is a sign of Imam Shafi`i’s (rahimahullah) deep insight and his knowledge of Din. For it is certain that when the heart becomes accustomed to listening to such verses and lines of poetry and it starts to feel pleasure from it as well, then it forms a sort of distaste for listening to the Qur’an and its verses. In the end, it (i.e. the heart) feels that listening to the Shaytan (i.e. poetry with music and singing) suffices in place of listening to Al-Rahman (i.e. the words of Allah Ta`ala).[1]

It goes without saying that the words used in your query are an absolute misquotation of Imam Shafi`i (rahimahullah) and are also completely out of context. In matters of Din, we should carefully consider the sources of our knowledge and be very careful when quoting such great scholars of the past.

Nevertheless, it should be clear that the quotation above is not referring all type of anashid we are used to hearing today; rather, it is referring to the gatherings of a group of deviant people who would hold congregations where they would sing Islamic songs and poetry that was often accompanied by musical instruments. These people would further believe that such musical gatherings are a form of attaining proximity with Allah Ta`ala. Some would even declare such congregations as acts of virtue where those attending would be deserving of reward.

In the reference above, Imam Shafi`i (rahimahullah) is expressing his fear about the eventual outcome of holding such gatherings; if such gatherings continue to take place, people’s hearts will become infatuated by “Islamic” musical recitals and their love for hearing the Qur’an would be overtaken by the love of these musical gatherings. This is besides the fact that such gatherings would include musical instruments, the use of which is categorically declared as haram.[2]

On the other hand, if a nashid does not include any musical instruments[3], the subject of the nashid is acceptable and free of derogatory terms[4], and the one reciting is not a grown woman (i.e. if it is a young female child, it is permissible to hear her voice)[5], then it is permissible to listen to such anashid on the condition that it does not lead one to be negligent in one’s Islamic obligations.[6] As a matter of fact, reciting such forms of Islamic poetry, even in public, is established from the ahadith.[7] Consider the following narrations:

عَنْ عَائِشَةَ، قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَضَعُ لِحَسَّانَ مِنْبَرًا فِي الْمَسْجِدِ يَقُومُ عَلَيْهِ قَائِمًا يُفَاخِرُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَوْ قَالَتْ: يُنَافِحُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَيَقُولُ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ يُؤَيِّدُ حَسَّانَ بِرُوحِ القُدُسِ مَا يُفَاخِرُ، أَوْ يُنَافِحُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

`Aishah (radiyallahu `anha) narrates that the Messenger of Allah ﷺ had a minbar placed in the Masjid for Hassan (radiyallahu `anh) to stand to boast (poetically) about the Messenger of Allah ﷺ” – or she said: “to defend the Messenger of Allah ﷺ. And the Messenger of Allah ﷺ said: ‘Indeed Allah has aided Hassan with the holy spirit (Jibril) as he boasts about – or – defends the Messenger of Allah ﷺ.”[8]

عَنْ سَعِيدِ بْنِ المُسَيِّبِ، قَالَ: مَرَّ عُمَرُ فِي المَسْجِدِ وَحَسَّانُ يُنْشِدُ فَقَالَ: كُنْتُ أُنْشِدُ فِيهِ، وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ، ثُمَّ التَفَتَ إِلَى أَبِي هُرَيْرَةَ، فَقَالَ: أَنْشُدُكَ بِاللَّهِ، أَسَمِعْتَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «أَجِبْ عَنِّي، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ؟» قَالَ: نَعَمْ

Sa`id ibn al-Masayyib (rahimahullah) narrates that `Umar (radiyallahu `anh) came to the Masjid while Hassan was reciting a poem. (`Umar radiyallahu `anh disapproved of that). On that Hassan said, “I used to recite poetry in this very Masjid in the presence of one (i.e. the Prophet ﷺ ) who was better than you.” Then he turned towards Abū Hurayrah (radiyallahu `anh) and said (to him), “I ask you by Allah, did you hear Allah’s Messenger ﷺ saying (to me), “Retort on my behalf. O
Allah! Support him (i.e. Hassan) with the Holy Spirit?” Abu Hurayrah said, “Yes.”[9]

It is important to point out that today many artists have incorporated music and other haram elements into their anashid. Often we listen to radio stations playing anashid with instruments such as drums and pianos playing in the background. This deceives the Muslim public into thinking that as long as the subject of a nashid is Islamic, then it is completely permissible to listen to such a nashid even if it incorporates music. Not only is this contrary to the style of poetry permitted in the ahadith[10], it is also against the consensus of all four schools of thought.[11] This is in fact a manifestation of the exact fear that Imam Shafi`i (rahimahullah) exhibited when he made the statement quoted above.

Especially in nowadays times, nasheeds are a very important alternative to the haraam hollywood / bollywood, mtv, rap / pop culture which is so prevalent amongst muslims more so the youth who are drowning in the satanic western music.

In conclusion, the statement of Shaykh Ibn Taymiyyah (rahimahullah) is referring to a specific portrayal of Islamic poetry that involves haram elements (such as music) and further defocuses people from attending to their Islamic duties and other rewarding acts of worship such as reading the Qur’an. However, if such gatherings of anashid conform to the conditions mentioned above, then they will not be included under this prohibition.

And Allah Ta’ala Knows Best

Bilal Mohammad

Student Darul Iftaa
New Jersey, USA

Checked and Approved by,
Mufti Ebrahim Desai.


[1] Majmū` al-Fatāwā, v. 11 p. 531-532, Published by the Kingdom of Saudi Arabia
[2] Fatāwā Mahmūdiyyah, v. 17 p. 435, Maktabah Mahmūdiyyah
[قال الحصكفي] فِي السِّرَاجِ وَدَلَّتْ الْمَسْأَلَةُ أَنَّ الْمَلَاهِيَ كُلَّهَا حَرَامٌ وَيُدْخَلُ عَلَيْهِمْ بِلَا إذْنِهِمْ لِإِنْكَارِ الْمُنْكَرِ قَالَ ابْنُ مَسْعُودٍ صَوْتُ اللَّهْوِ وَالْغِنَاءِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ النَّبَاتَ. قُلْت: وَفِي الْبَزَّازِيَّةِ اسْتِمَاعُ صَوْتِ الْمَلَاهِي كَضَرْبِ قَصَبٍ وَنَحْوِهِ حَرَامٌ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «اسْتِمَاعُ الْمَلَاهِي مَعْصِيَةٌ وَالْجُلُوسُ عَلَيْهَا فِسْقٌ وَالتَّلَذُّذُ بِهَا كُفْرٌ» أَيْ بِالنِّعْمَةِ فَصَرْفُ الْجَوَارِحِ إلَى غَيْرِ مَا خُلِقَ لِأَجْلِهِ كُفْرٌ بِالنِّعْمَةِ لَا شُكْرٌ فَالْوَاجِبُ كُلُّ الْوَاجِبِ أَنْ يَجْتَنِبَ كَيْ لَا يَسْمَعَ لِمَا رُوِيَ «أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَدْخَلَ أُصْبُعَهُ فِي أُذُنِهِ عِنْدَ سَمَاعِهِ»
[قال ابن عابدين] (قَوْلُهُ وَدَلَّتْ الْمَسْأَلَةُ إلَخْ) لِأَنَّ مُحَمَّدًا أَطْلَقَ اسْمَ اللَّعِبِ وَالْغِنَاءِ فَاللَّعِبُ وَهُوَ اللَّهْوُ حَرَامٌ بِالنَّصِّ قَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَهْوُ الْمُؤْمِنِ بَاطِلٌ إلَّا فِي ثَلَاثٍ: تَأْدِيبُهُ فَرَسَهُ» وَفِي رِوَايَةٍ «مُلَاعَبَتُهُ بِفَرَسِهِ وَرَمْيُهُ عَنْ قَوْسِهِ وَمُلَاعَبَتُهُ مَعَ أَهْلِهِ» كِفَايَةٌ وَكَذَا قَوْلُ الْإِمَامِ اُبْتُلِيت دَلِيلٌ عَلَى أَنَّهُ حَرَامٌ إتْقَانِيٌّ، وَفِيهِ كَلَامٌ لِابْنِ الْكَمَالِ فِيهِ فَرَاجِعْهُ مُتَأَمِّلًا…(قَوْلُهُ كَضَرْبِ قَصَبٍ) الَّذِي رَأَيْته فِي الْبَزَّازِيَّةِ قَضِيبٍ بِالضَّادِ الْمُعْجَمَةِ وَالْمُثَنَّاةِ بَعْدَهَا
(رد المحتار علي الدر المختار، ج ٦، ص ٣٤٨، ايج ايم سعيد كمبني)

[3] Najmul Fatāwā, v. 1 p. 99, Dārul `Ulūm Yāsīn al-Qur’ān
[4] Imdādul Fatāwā, v. 6 p. 197, Maktabah Dārul `Ulūm Karāchī
[5] Kitabul Fatāwā, v. 4 p. 257, Zam Zam Publishers
[6] Fatāwā Mahmūdiyyah, v. 15 p. 280, Darul Iftaa Jāmi`ah Fārūqiyyah
[قال الحصكفي] أَوْ شِعْرٍ إلَّا مَا فِيهِ ذِكْرٌ
[قال ابن عابدين] (قَوْلُهُ أَوْ شِعْرٍ إلَخْ) قَالَ فِي الضِّيَاءِ الْمَعْنَوِيِّ: الْعِشْرُونَ أَيْ مِنْ آفَاتِ اللِّسَانِ الشِّعْرُ سُئِلَ عَنْهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ: «كَلَامٌ حَسَنُهُ حَسَنٌ وَقَبِيحُهُ قَبِيحٌ» وَمَعْنَاهُ أَنَّ الشِّعْرَ كَالنَّثْرِ يُحْمَدُ حِينَ يُحْمَدُ وَيُذَمُّ حِينَ يُذَمُّ. وَلَا بَأْسَ بِاسْتِمَاعِ نَشِيدِ الْأَعْرَابِ، وَهُوَ إنْشَادُ الشِّعْرِ مِنْ غَيْرِ لَحْنٍ. وَيَحْرُمُ هَجْوُ مُسْلِمٍ وَلَوْ بِمَا فِيهِ، قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «لَأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا» فَمَا كَانَ مِنْهُ فِي الْوَعْظِ وَالْحِكَمِ وَذِكْرِ نِعَمِ اللَّهِ تَعَالَى وَصِفَةِ الْمُتَّقِينَ فَهُوَ حَسَنٌ، وَمَا كَانَ مِنْ ذِكْرِ الْأَطْلَالِ وَالْأَزْمَانِ وَالْأُمَمِ فَمُبَاحٌ، وَمَا كَانَ مِنْ هَجْوٍ وَسُخْفٍ فَحَرَامٌ، وَمَا كَانَ مِنْ وَصْفِ الْخُدُودِ وَالْقُدُودِ وَالشُّعُورِ فَمَكْرُوهٌ كَذَا فَصَّلَهُ أَبُو اللَّيْثِ السَّمَرْقَنْدِيُّ، وَمَنْ كَثُرَ إنْشَادُهُ وَإِنْشَاؤُهُ حِينَ تَنْزِلُ بِهِ مُهِمَّاتُهُ وَيَجْعَلُهُ مَكْسَبَةً لَهُ تَنْقُصُ مُرُوءَتُهُ وَتُرَدُّ شَهَادَتُهُ. اهـ.
[7] Fatāwā Mahmūdiyyah, 3 p. 250, Darul Iftaa Jāmi`ah Fārūqiyyah
[8] Jāmi` al-Tirmidhī, 2846, The Chapters on Manners
[9] Bukhārī, 3212, The Book on the Beginning of Creation
[10] Fatāwā Mahmūdiyyah, v. 17 p. 430, Maktabah Mahmūdiyyah
[11] Please note that there are many who use ahādīth that mention the use of a daff at times of nikāh and isolated opinions of some of our predecessors to prove the permissibility of using musical instruments in anāshīd and listening to them. However, this is contrary to ijmā` and a misrepresentation of the actual context of such ahādīth. Please refer to the following article for more details: http://www.askimam.org/public/question_detail/28271





Is it permissible in our time for females to give lectures to men if the woman lecturer is screened from the males by a barrier?
In response to this question, Salafis in the U.K. have based their fatwa of permissibility on a fatwa of Mufti Kifaayatullah (Rahmatullah alayh). In his Fatwa, Mufti Kifaayatullah states:

“The holy Shariah of Islam does not prohibit women from any Islamic service of which they are capable. Along with guarding Purdah, a woman may give a lecture to a gathering of men.”
Please comment on this Fatwa which the Salafis are using to create confusion.

Salafis are COPROCREEPS. In addition they exhibit Shiah tendencies, especially taqiyah (holy hypocrisy). The juhala Salafis, while portraying themselves as ‘mujtahids’ higher in calibre than even the Aimmah-e-Mujtahideen of the Salafus Saaliheen era, are academically bankrupt and spiritually barren.

They descend into the dregs of ludicrousness by vacillating between extremes. While they claim to deduct the ahkaam of the Shariah directly from the Qur’aan and Ahaadith since Taqleed of the Aimmah Mujtahideen is a capital sin according to these coprocreeps, their academic bankruptcy compels them to resort to Muqallid Muftis of this era which is far, very far from the age of even their Imaam Ibn Taimiyyaah, and even further from the noble era of the Salafus Saaliheen.

The attempt to seek daleel for their coprocreep view from the Muqallid Mufti Kifaayatullah (Rahmatullah alayh) for an issue which has no resemblance to the original mas’alah, is a vivid commentary of their jahaalat. It is indeed ludicrous and laughable when a Salafi seeks daleel from a Muqallid Mufti whose fatwa is out-dated by half a century, and which no longer holds Shar’i substance due to the satanism with which the issue under discussion is bedevilled today.

There is no contention regarding the validity of the Deeni service of a capable female. There is similarly no contention regarding the validity of the Deeni service of a male. Impermissibility has not been predicated to such services whether executed by males or females. However, only a moron Salafi coprocreep and the modernist zindeeqs will cling to the original unadulterated mas’alah even when satanism has become attached to the mubah (permissible) act.

Women performing Salaat in the Musjid was permitted by even Rasulullah (Sallallahu alayhi wasallam). However, when satanasim became associated with this original permissible act, the Sahaabah unanimously banned women from the Musaajid. Similarly, on account of the accretion of satanism, all the Fuqaha of Islam of all Math-habs have declared that it is no longer permissible for women to attend even Walimahs or bayaans to listen to lectures delivered by Ulama. Attending any kind of function is no longer permissible for women.

Mufti Kifaayatullah’s view is not a Shar’i daleel. For daleel, we have to resort to the Fuqaha, especially the Fuqaha of the Salafus Saaliheen era. All of those illustrious Souls have issued the Fatwa of Prohibition. Thus, it is imperative to set aside Mufti Kifaayatullah’s view.

Furthermore, the situation during Mufti Kifaayatullah’s time was not as rotten and stinking as it is today. In our time, faasiqaat and faajiraat are generally the ones who deliver copro-lectures to males who attend to cast lustful stares at the faasiqaat/faajiraat, and to derive nafsaani gratification from their voices. There is an incremental preponderance of faasiqaat/faajiraat in the public domain. This vile and rotten phenomenon has also been given great impetus by the wayward Tabligh Jamaat with its women’s wing.

It is HARAAM in this age for women to give lectures in gatherings of males. The dalaa-il for this prohibition in a nutshell are:

The Ijmaa-ee ban on women attending the Musjid issued by the Sahaabah.
The Fatwa of the Fuqaha of Islam.
The evil shenanigans of women and men in our present era.
22 Zul Qa’dh 1440 – 25 July 2019