A DANGEROUS MISTAKE FOR WHICH WE WILL PAY DEARLY

 

The Women of Islam in The House of Allah 

http://imranhosein.org/n/the-women-of-islam-in-the-house-of-allah-2/

A Dangerous Mistake For Which We Will Pay Dearly

Prophet Muhammad pbuh warned his followers:“Do not prevent women from coming to the Masjid (for prayer)”. If Allah Most High, or His Messenger (peace and blessings of Allah Most High be upon him), were to give an order, then Muslims have a religious obligation to submit to that order and to obey it. No one has the authority to cancel an order which has come from Allah or His Messenger. An order can be suspended in consequence of an abnormal situation having arisen (such as a suspension of the divine law of cutting of the hand of the thief in consequence of an abnormal situation created by drought and famine). But neither can an order be cancelled, nor can it be permanently suspended.

And yet, despite the clear orders of the Prophet pbuh concerning the rights of Muslim women in the house of Allah it is a quite common sight around the world of Islam today to witness Masajid (plural of Masjid) from which women have been permanently excluded. Such a flagrant violation of women’s rights is sure to provoke a bitter response from the feminist revolution. Indeed we are eventually likely to witness that revolution so exploiting this matter as to eventually succeed in having women give the Juma Khutbah (sermon) from the Mimbar (pulpit) of the Masjid. Already one such profoundly misguided woman has blindly led the way in a New York City church that was used as a Masjid, to open the gates for that evil destructive storm.

But the deprivation of Muslim women’s rights is not limited to their exclusion from the House of Allah. Even when they are allowed to come to the Masjid they are often not allowed to pray in the same space with the men. Rather, a separate space is allocated to them. This can even be in a separate building, an annex, an upstairs gallery, a basement, etc. And finally, when they are allowed to pray on the same floor with the men, two separate spaces are created through the imposition of a barrier (of bricks, wood, cloth etc.) which has the effect of creating two separate spaces for prayer – one for men and the other for women. Sometimes the separate space created for women is at the back of the men; but sometimes, and alarmingly so, it is at the side of the men. In addition to creating a separate space for women, the barrier also has the effect of reducing women to praying congregational prayers with their ears alone, and not their eyes. Women cannot see the congregation (Jama’ah) at prayer. They can only hear!

But Prophet Muhammad pbuh very clearly placed men and women in the Masjid to pray ‘in the same space’ with women behind the men, and gave men and women the right to pray with both their ears and their eyes. Consider the following:

Abu Hurairah reported that the Prophet said: “The best row for the men (in the Masjid) is the first (row) and the worst or most dangerous is the last; and the best row for woman (in the Masjid) is the last, and the worst (or most dangerous) is the first.”(Sahih Muslim)

It is quite clear from the above Hadith that men are supposed to first fill the front row in the Masjid, and then proceed after that to fill row after row in the direction away from the Mimbar (pulpit). If and when women choose to attend Salat in the Masjid, they are supposed to first fill the last row, and then proceed after that to fill row after row in the direction towards the Mimbar (pulpit). As the Masjid fills up the back row of men would draw closer and yet closer to the front row of women. And it is that close physical proximity of men and women, with no barriers in between them, which creates the situation that is pregnant with danger. Among the dangers described by the Prophet pbuh himself was that a man may not have enough cloth to cover his private parts when he prostrates. And so the Prophet pbuh ordered women to keep their heads down on the ground in prostration (Sijdah) until the men (in front of them) had a chance to sit up:

“Narrated Asma’ daughter of Abu Bakr: I heard the Messenger of Allah say: One of you who believes in Allah and in the Last Day should not raise her head until the men raise their heads (after prostration) lest they should see the private parts of men.”(Sunan Abu Daud)

The inescapable implication of both the above Ahadith is that women prayed in the Prophet’s Masjid in the same space with the men, but behind them, and that they prayed with both their ears and eyes since a woman who raised her head too soon could see the private parts of the man in front of her (if he was not adequately clothed). This possibility also indicated that there was no barrier in the Prophet’s Masjid between men and women as would obstruct women’s vision. If women choose to perform their Salat at home, on the grounds that such is preferable, it still would not solve the problem faced by those women who choose to visit the Masjid for Salat, and are denied rights mentioned above. Indeed they are forced into such situations of prayer (such as praying at the side, rather than behind the men) in which their Salat would be in manifest conflict with the Sunnah and hence of dubious validity.

The remedy for the present situation in which women are deprived of their rights, even in the house of Allah, is quite evident. It is that Muslims must now insist that women be allowed to come to the Masjid; that they be allowed to pray in the same space with the men but behind them; and that they be allowed to pray with both eyes and ears, and hence with no barrier between men and woman as would obstruct women’s vision of the men in front of them. Nothing less than that can save Muslims from the grave charge of having changed the religion left by the Prophet (peace and blessings of Allah Most High be upon him) even in the Masjid itself! And nothing less than that can save Muslims from the evil feminist storm that is sure to sweep the world of Islam in the not-too-distant future, and sure to exploit this mistake of the Ummah to reap evil capital from it.

to be continued . . . .

 

The Way to Salvation - UNITY

UNITY

If an exhortation is made to uphold the truth without evil forces putting obstacles in its way, if a programmatic and concerted call is issued to establish social justice but tyrants and oppressors merely keep silent, then either the advocates of Truth have some clandestine agreement with the forces of injustice, or they are working for just a part of the Truth, not the whole of it. Men thriving upon injustice may not deem it necessary to suppress a movement towards social justice if they find that that particular part of the truth is harmless to their vested interests. 

But total commitment to truth and the struggle to establish it inevitably brings persecution and harassment. Every step on this path invites ever greater ordeals and challenges. A poet has rendered this in a beautiful couplet:

“People consider being a true Muslim an easy affair.

Nay! It is like stepping in the pyre of love and martyrdom. ”

At this stage there is no alternative for men of faith in the true religion but to unite their aspiration and energies. Encouraging and helping each other, being firm and patient themselves and exhorting others to firmness and patience, they must form a united front, what the Quran calls a ‘solid cemented structure’  In so doing, they will make themselves an embodiment of the Quranic verse:

“O Ye who believe! persevere in patience and constancy. Vie in such perseverance ; Strengthen each other. And fear God so that ye may succeed and prosper.” (III : 200)

At the stage of ‘twasi-bil-haqq’ (mutual exhortation to Truth), it is perhaps impossible for Muslims in their individual capacities to stand up to the opposition mounted against them by the evil forces. It is therefore, imperative, that they unite into a well-organized group. This is the reason why the Quran has given the injunctions regarding ‘Haqq’ and ‘Sabr’ in the Arabic grammatical form of “tafa’uI’. that is to say, in the verse ‘Wa twaso biI-Haqqe wa twaso bis-sabr’ there is an implicit reference to the necessity of a united and organized group life for Muslims. 

These virtues we must exercise both for ourselves and in relation to others. We must set an example for others and take the excellence of others as an example for ourselves, so that we may not fall short of what is due from us. In this way we strengthen each other and bind our mutual relations closer in common service to God. In the later part of the passage quoted above from Maulana Farahi’s book, he says, ‘-and since the establishment of ‘Khilafat’ depends on obedience to an ‘Ameer’ (the leader), it is essential that Muslims submit themselves to discipline. It is, therefore, clear that belief, righteous deeds, mutual exhortation to truth and mutual exhortation to steadfastness are not mutually exclusive. Rather, they are bound together closely in a strictly logical sequence, four stages of a single straight path.

Faith is like a seed from which sprouts the bud of righteous conduct. The bud grows into a mature plant with leaves and flowers of mutual exhortation to truth and constancy. This also explains why the Quran almost always couples faith and good deeds, even when only faith is mentioned, the reader can easily understand that it covers in its connotation all of the four requirements. For instance, in the following verse:

‘Lo! those who say: Our Lord is Allah, and further stand straight and steadfast….’ (XLI 30)

Here only the most fundamental of Islamic beliefs, i.e., belief in the providence of Almighty Allah, has been mentioned, though, it should be taken to include the other fundamentals, such as Hazrat Muhammad’s prophet hood (peace be upon him) and the reality of life in the Hereafter. And in ‘Summa-Staqamu’ (further stand straight and steadfast) have been summed up the remaining three conditions, viz., righteous conduct, mutual exhortation of truth and mutual exhortation to persistence in truth. At other places in the Quran, in addition to the primal condition of belief only mutual exhortation has been mentioned. The following verse of Surah ‘AI.-Balad’is an example of this:

“Then will he be of those who believe and enjoin compassion”. (XXC: 17)

The truth of the matter is that all these four conditions are basic to the Quranic way that leads to eternal bliss and salvation. Elucidation and explanation of these requirements and detailed accounts of their stages and degrees are found throughout the Holy Book.

Source: The Way to Salvation (Book by Dr Israr Ahmed)

Muhammad - The Chosen One

Source- Muhammad The Prophet of Islam by Prof.K.S.Ramakrishna Rao

TARAVIH PRAYERS

TARAVIH PRAYERS

Q.   Is Taravih prayer Masnun or Nafl?

  The Taravih prayer is an unemphasized precept of the Prophet (peace be on him) for both men and women. Saying it in congregation is a sufficing precept. This means that there will be no sin upon a person who says the Taravih prayer at home if the locality in which he lives is already having arrangement for congregational Taravih prayer. But if there is no arrangement for such a prayer in congregation the entire locality shall be accountable to Al-lah for the sin.

Q.   What is the time fixed for Taravih prayer?

  The time allowed for Taravih is from ‘Isha till Fajr, Taravih can be said both before and after Witr. But it is better to say it before the Witr prayer. Nevertheless, if a person has missed a few Rak'ahs of Taravih prayer, he can say Witr prayer with the Imam and complete the Taravih after Witr.

Q.   How many Rak'ahs must be said in Taravih and how?

  Saying twenty Rak'ahs in pairs of two each is the Prophet’s precept. After every Taravih (unit of four Rak'ahs) a little breathing time to be availed is desirable.

Q.   Must we recite anything or sit silent during the period for rest (after each four Rak'ahs)?

  We are free to sit silent or recite the Qur-an slowly or to repeat some fourmula or even to say the Nafl Salat individually.

Q.   How is it to recite the whole of Qur-an in the course of Taravih prayers?

  It is Masnun to recite the whole of Qur-an once in this month and even more commendable to do it thrice. It must, however be remembered that reciting the whole of Qur-an twice or thrice during the month is command able only if no inconvenience is caused to the congregation. No, regard should however, be paid to people’s lack of the Qur-an once in the month.

Q.   How is it to say the Taravih in the sitting position?

  It is undesirable to say Taravih in the sitting position while one has the strength to do it in the normal (standing position).

Q.   How is it for people to sit outside the congregation while the Imam recites the Qur-an and join the prayers only at the point when the Imam is about to pass on to bowing?

  It is an undesirable act. Prayer in congregation must be joined from the beginning.

Q.   Is it permissible for a person who has missed the congregational Fard prayer to say the commanded prayer individually before joining the congregational Taravih prayer?

  Yes, it is permissible.

CONGREGATIONAL PRAYER AND LEADING IT

Q.   What is the minimum number of people required to form a congregation?

  Two is the minimum number. One of them would be the head of the prayer (Imam) and the other his follower. But in that case the follower shall stand to the right of the leader (in the same row). If the number of followers is two or more, the head shall stand in front.

Q.   How should people stand in a congregation?

  They should stand adjoining one another, keeping the rows straight. No space should be left out in between. Children should be made to stand behind. It is undesirable for children to join the row of the grown-up people. Row for ladies should be behind that for the children.

Q.   Will salat of the followers be affected if that of the head of the prayer gets nullified for some reason?

  Salat of the followers shall get invalidated the moment that of the head of the prayer gets annulled. The followers shall also have to revise it.

Q.   Who deserves to be the head of a prayer?

  The following persons deserve to be heads of prayers in order of merit –

             i.     A scholar, i.e., a person conversant with matters relating to Salat provided that he is also a person of upright conduct;

           ii.     A person who has more knowledge of the Qur-an and recites it well;

         iii.     One who is more god-fearing;

          iv.     One who is senior in age;

            v.     One who is of a noble nature and of good demeanour;

          vi.     One who is more handsome and commands respect;

        vii.     One who is of nobler blood,

Q.   Who deserves to be the head of a prayer – the permanent Imam of a masjid or a person superior to him, if he happens to be present at the moment in that masjid?

  The permanent Imam is better than the newly arrived person although he is otherwise superior to the permanent Imam.

Q.   Saying Salat behind what sort of people is undesirable (Makruh)?

  It is undesirable to say Salat behind people who are

             i.     Innovators (in religion);

           ii.     Transgressors;

         iii.     Illiterate slaves;

          iv.     Ignorant rustics;

            v.     An unscrupulous blind;

          vi.     Ignorant persons of illegitimate parentage.

     But Salat can be said without any scruples behind

             i.     A slave or rustic if he is a man of learning;

           ii.     A blind person if he is scrupulous and educated or recites the Qur-an well;

         iii.     A person of illegitimate parentage if he is learned and righteous, provided that there is no one else superior to those mentioned above present in the masjid.

Q.   Behind what sort of people is it totally forbidden to say Salat?

   

             i.     Salat offered by a person will not be valid behind a lunatic, a drunkard, a polytheist or an unbeliever.

           ii.     Salat of a major if led be a minor if led by a minor and of men behind women will not be valid.

         iii.     Similarly, Salat of a person who has had a formal ablution will not be valid behind a handicapped person (who has done Tayammum).

          iv.     Salat of a person with covered Satr behind one with uncovered Satr will also not be valid.

            v.     Likewise, Salat of a person performing the Ruku’ (bowing), Sijdah (prostration) will not be valid behind one who is doing these acts by mere sign (because of some excuse or compulsion).

          vi.     Nor that of a person performing the Fard Salat will be valid behind one who is only saying the Nafl prayer.

        vii.     And finally, a person saying Salat for one session (dhuhr, for example) will not be valid behind a person saying Salat of another session (eg. ‘Asr).

Q.   Is it permissible to offer Taravih prayer behind a minor?

  Even Taravih is not allowed to be offered behind a minor. Nevertheless, if a person has attained to the age of fifteen can lead the prayers even if no other signs of puberty are visible in him.