Both my parents generally follow The Majlis.

Answer

You have, Alhamdulillah, understood the issue correctly. The argument of being „too strict‟ is a shaitaani deception. Even most molvis and muftis today fail to understand this shaitaani deception and snare. While ordinary people laymen - use the term „too strict‟, the moron molvis and maajin muftis of today say that it is „taqwa‟, not „fatwa. They merely exhibit their jahaalat.

They fail to understand that when they say that an Aalim is „too strict‟, they are actually faulting the Shariah. They are alleging that the Shariah is „too strict‟, hence has to be set aside.

This implies that, Nauthubillah, Allah Ta‟ala has imposed on us such masaa-il which are „too strict‟ and beyond our bearing capability. The Qur‟aan Majeed outrightly rejects this satanic notion: "We have not imposed on anyone anything which is beyond his bearing capacity." (Qur‟aan)

This type of argument for rejecting Shar‟i masaa-il, used to be proffered by the mushrikeen to Rasulullah (Sallallahu alayhi wasallam). Since the mushrikeen despite their idolatry, also believed in One Creator, viz., Allah Ta‟ala, they hesitated to say that they were rejecting the Revelation of Allah Ta‟ala. Thus, they made Rasulullah (Sallallahu alayhi wasallam) the scapegoat for their rejection. In this regard, the Qur‟aan Majeed states:

"Verily, We are aware that what they (the mushrikeen)

are saying grieves you (O Muhammad!). They are not rejecting you. But in reality, the zaalimeen (oppressors) are rejecting the Aayaat of Allah." (Al-An‟aam, Aayat 33)

Thus, your parents and all others of the same thinking, are in reality implying that Allah Ta‟ala is „too strict‟, and this is KUFR . Whatever we proclaim is nothing but the pure Shariah. It is not our personal opinion.

FOUR EVIL ACTS

Hadhrat Awaam Bin Haushab (Rahmatullah alayh) said:

"Four acts after a sin are worse than the committed sin. (1) Taubah (repentance) without the intention of totally abandoning the sin."

Minus the intention of abandoning the sin, the Taubah is a mockery. At the time of repenting, it is incumbent to have a sincere intention of abstaining from the sin.

(2) "To be deceived regarding the toleration of Allah Ta‟ala." Some people sin on the basis of the idea that since Allah Ta‟ala is Merciful and Forgiving, He will not punish for sins. This is a shaitaani deception.

(3) "To be persistent in committing sin."

(4) "Being contented with a good deed after having committed a sin."

Undoubtedly good deeds eliminate evil deeds. However, no one has the guarantee that any specific deed performed is accepted and cancels out his sin. There is always the fear of non -acceptance.

SADQAH an impending calamity.

Rasulullah (Sallallahu Rasulullah (Sallallahu alayhi alayhi wasallam) also said: wasallam) said: "Make haste

"Treat your sick ones with with Sadqah, for verily, ca-

Sadqah and make dua to be lamity cannot pass over saved from the waves of ca- Sadqah." Sadqah wards off lamities." Sadqah is also a cure for sickness.

Many people are under the impression that Sadqah for gaining shifa‟ is by means of sacrificing an animal. This idea is bid‟ah. The Sadqah may be given in any form.

"Verily, We have revealed the THIKR and verily We are its Protectors."

(Qur‟aan)

The Thikr refers to the Qur‟aan and the Divine Shariah arising from the Qur‟aan and the Sunnah. The Protector of the Shariah is Allah Azza Wa Jal. For the protection of His Deen, Allah Ta‟ala has created two Institutions: (1) The Institution of the Huffaaz for guarding the Text of the Qur‟aan. (2) For the protection of the Meaning (the Shariah) of the Qur‟aan is the Institution of the Ulama-e-Haqq.

The obligation of the Ulama in so far as guarding and protecting the Deen is only to proclaim the Haqq in lawful ways - in ways and with methods which are not in conflict with the very Qur‟aan which they have to protect.

A satanic disease of socalled ulama (molvis and sheikhs), especially of this era of zandaqah is to justify their erroneous methodology of propagation by presenting a deceptive façade of „benefits‟. The nafs having adorned the chimera of „benefits‟ which shaitaan dangles in front of the molvis, they then soothe their conscience by justifying their contraventions of the Shariah on their baatil basis of „benefits‟.

Among such deviates proffering the deception of „benefits‟, prime examples are the satanic radio stations, televisions and the institution of videography halaalized and manned by deviate molvis and sheikhs. The imaginary „benefits‟ presented by them are propagation of Islam; introducing Islam to the kuffaar; countering anti-Islam propaganda, etc..

Assuming that there are such benefits in these haraam media, then confound the benefits. The objective is not the acquisition of benefit and gain at the cost of contravening the Shariah. The limits of the Shariah have to be observed. That is our obligation. The Deen of Allah Ta‟ala cannot be protected with haraam.

In all these haraam institutions and practices a host of Shar‟i violations and acts of immorality are committed. Haraam pictography, intermingling of men and women, projecting the voices of females, zina of the eyes and of the mind, nonsensical programs and shows, nonsensical and haraam advertising, etc., etc. are all essential paraphernalia of these haraam media.

Indulgence in these haraam media on the deceptive basis of „benefits‟ has widely opened the door for pornography and numerous attendant acts of immorality. Imaani inhibition for immorality, evil, zina, etc. is eroded and ultimately eliminated. This is the consequence which is today the fate of the Ummah all over the world.

The haraam media which the Ibleesi molvis and sheikhs have halaalized on the deception of „benefits‟, have totally corrupted and destroyed the morals of millions of Muslims. Another notorious example of the deceptive theory of „benefits‟ is the Tabligh Jamaat. In flagrant violation of the Nusoos of the Shariah do they perpetrate haraam flagrantly in pursuit of their objective. A valid objective may not be pursued or acquired by haraam means and ways. We are here on earth to obey Allah Ta‟ala, not to violate His laws on the pretext of benefits even if such benefits are real.

The Tabligh Jamaat act in wanton transgression of the Shariah by ignoring the Qur‟aanic command for females to remain inside their homes. They project females into the public domain, and furthermore, they commit the vile major sin of allowing droves of females to travel without mahaarim males.

Another evil example of the commission of haraam on the deceptive basis of „benefits‟ is to invite kuffaar, men and women, into the Musjid. A host of haraam misdeeds is committed when the Musaajid are invaded by the kuffaar.

The criterion is only the Shariah. If a practice or an institution is in conflict with the Shariah, then regardless of the perceived „benefits‟ it will be haraam to adopt it for the achievement of the hallucinatory „benefits. Confound the benefits. It is all a ploy of Iblees. It is called Talbeesul Iblees - Deception of Iblees. It is the responsibility of Allah Ta‟ala to protect His Deen, and He has promised to do so. Our obligation is to only obey

Questions

Is a women allowed to travel alone if only within the Safr distance? May she go on her own locally for groceries? Or if her husband is not available? Or if she has a business with related errands to go out for? (Answer: She is not allowed. It is haraam whether the husband allows it or not and whether the husband is present or not present.)

When does the Shariah allow a women to leave her home without a mahram? If her husband consents to her going to the bazaar to buy necessities, is that permissible in Islam? (Answer: Only in emergencies. The husband in this case is termed a dayyooth cuckold. Both of them are under the curse of Allah Ta‟ala if she leaves the house with his consent.)

If a women has had an active social life prior to Nikah, and the husband consented to allow her to continue with such activities as a condition of her agreeing to Nikah, is such a condition a valid basis for allowances and or her continuation of moving around and socialising etc. after Nikah? (Answer: The condition is baseless. It is haraam to fulfil this haraam condition.)

Is being unmarried or being a divorcee or a widow, and with no mahram in the country a valid reason for a women to travel out of her home within Safr distances at will or are there still limitations or restrictions or prohibitions? (Answer: It is not a valid reason. All rules of Purdah/ Hijaab are applicable to her.)

If a women, is a revert, or from an Amazon tribe, or from a different culture, etc., are any of these an acceptable basis for allowing her to relax or reinterpret any Shariah laws or laws of movement or dressing, even if a temporary „ transition‟ period whilst allowing her or a person to become familiar or to ease into the Shariah laws, or are the laws and interpretations of Shariah immediately applicable in totality to a new Muslim etc.?

(Answer: These factors are not valid basis in the Shariah for relaxing the ahkaam of Hijaab. All rules of the Shariah are fully and immediately applicable. Reinterpretation is satanic and haraam.)

A women is pregnant or in haidh or nifaas (after child birth). Is there any allowances for her to travel with a mahram, or without a mahram, within Safr or beyond Safr distances whilst in this state / condition? Please elaborate, comment or explain further. (Answer: These factors emphasize observance of Purdah and remaining indoors to a greater degree. She may not move around outside the home.)

FURTHER COMMENT

1) It is not permissible for a woman even in full Purdah to venture outside the home within the safar distance (77 kilometers). Never never will it be permissible for her to go to a mall, hypermarket or any public place even with her husband, leave alone without her husband. How is it ever possible for her to seclude herself from ghair mahrams in a mall, etc. in today‟s scenarios?

A husband who accompanies his wife to a mall is a dayyooth (cuckold). A better epithet is „swine‟. He is bereft of ghairat (Imaani honour). Rasulullah (Sallallahu alayhi wasallam) ordered his two Wives to leave the room when even a 90 year old blind Sahaabi entered.

A woman may not leave the house alone to go to even relatives within safar distance. The idea that a woman may travel alone within safar distance is corrupt and baseless. During the time of Rasulullah (Sallallahu alayhi wasallam), a Sahaabi who went for Jihad had forbidden his wife from leaving the house to visit even her parents. During his absence, her father died. She wanted to go to her mother to offer condolence. On seeking permission, Rasulullah (Sallallahu alayhi wasallam) refused, saying that in view of the husband having prohibited her from emerging from the home, she may not visit her mother who lived just around

the corner. Thus, even visiting her mother on the occasion of the death of her father was not considered valid grounds for leaving the home. The Safar distance idea did not constitute a basis for permission to visit her grieving mother.

2) Only in an emergency - real emergency - may a woman leave home alone without a mahram and travel even beyond the safar distance. Such scenarios today exist in Gaza. If she is being attacked inside the home, then obviously she has to exit from the house whether there is a mahram or not. Emergencies are exceptions to the rule. When Jihad devolves as a Fardh Ain obligation, may she leave the home without even the permission of her husband. That is an emergency. This state of affairs exist today in Gaza.

3) If her husband consents to her going even to the Musjid, he will be termed a dayyooth in terms of the Shariah. The Fuqaha have explicitly said that the la‟nat of Allah Ta‟ala descends on both the husband and wife if they emerge from the home to venture into the public domain, and the Musjid is also regarded as part of the public domain. What then should be inferred on this basis for issuing a ruling on the wife going to an evil place such as a mall and the like?

4) It is the Waajib duty of the husband to see to the needs of the home. Women who desire to roam around in the public, in malls and the like present the absolutely baseless excuse of buying necessities. The husband must make arrangements. If the husband is not present, there are other ways of arranging to acquire necessities. In fact, nowadays, all hypermarkets deliver groceries, etc. within a hour of being ordered by phone. If the desire is to obey Allah Ta‟ala, He will open up ways and create circumstances for the needs of the Purdah Nasheen lady to arrive at her home. But the issue is that the women lust to roam about in the public domain, hence they proffer stupid and baseless arguments such as the „safar distance‟.

5) It is haraam for a husband to allow his wife to conduct such a business which necessitates her emergence from the home. In fact, it is not permissible for a wife to conduct any kind of business even from the home if her husband refuses consent. A business which requires her to leave home for errands, etc. is not permissible even with the consent of the husband.

6) The pre-Nikah condition of allowing her to continue with her active, social or out-door way of life is not valid. It is not permissible to adhere to such a haraam condition.

7) If a divorcee/widow/ spinster lives alone and if she has no mahram to attend to her needs, then too, she is not allowed unfettered freedom to leave the house. According to the Shariah, the obligation of seeing to her needs devolves then to her relatives, then to neighbours, then to the community as a whole. Nowadays necessities are delivered by supermarkets. Orders can be placed by phone. On the assumption that she has a dire need to leave the home and there is absolutely no one to attend to her needs, then in such dire circumstances, she may leave the house fully covered, including the face, to attend to the need.

In a scenario of this kind, if no one in the community renders assistance, then the entire Muslim community of which she is a member, will be sinful because they have failed in their Fardh Kifaayah obligation.

8) Regardless of the woman being a revert, or from the Amazon tribe or from a different culture, all rules of the Shariah will apply to her. Therefore, prior to marrying such a woman, the man has the obligation of fully apprizing her of the Islamic lifestyle she has to adopt. If she refuses, never should he marry her.

The „transition‟ idea is a satanic deception. If she is addicted to consuming pork and liquor, a transition period is never permissible to wean

her off from pork and liquor or from worshipping idols, etc. Just as she has to abandon these evils immediately on accepting Islam, so too does she have to adopt Purdah immediately on embracing Islam.

9) All the aforementioned restrictions and rules apply equally to women whether in haidh or nifaas or pregnancy.

The Shariah‟s laws are all fully explained in the Kutub of Fiqh. Our booklets:

(1) Islamic Hijaab and (2) Qur‟aanic Purdah, further explain these laws and provide the necessary proofs. These books are available on our website. Hard copies are also available.

It is a dangerous canard to use b. Rasulullah a hadith to justify haraam acts. The Hadith pertaining to a woman‟s travel may not be used to justify haraam emergence from the house. When it is not permissible for her to go to the Musjid even with her c. All the Sahaabah prohibithusband, how can it ever be permissible for her to go to the mall and the like with or without her husband?

The following three Proofs constitute the framework which bring within their purview all similar Purdah related issues:

a. "(O Women!) Remain glued within your homes and make not a display of yourselves such as the exhibition of Jaahiliyyah. (Qur‟aan)

(Sallallahu alayhi wasallam) said: "Woman is Aurah (an object of concealment). When she emerges (from her home) shaitaan lies in ambush for her."

ed women from attending the Musjid. The women of that era were the most pious females, and they included the holy Wives of our Nabi (Sallallahu alayhi wasallam). Nevertheless, they were not allowed to emerge from their homes in that most glorious and noblest era of Islam."

Hadhrat Shibli (Rahmatullah alayh) said that Rasulullah (Sallallahu alayhi wasallam) forbade gluttony. Do not fill the stomach to capacity for it will extinguish the Noor of Ma‟rifat in your heart.

Hadhrat Zunnun Misri (Rahmatullah alayh) said: "Hikmat (spiritual wisdom) does not reside in a person whose stomach is full. Verily, eating much hardens and darkens the heart. Cultivate Hikmat by means of hunger." Hadhrat Sahl Bin Abdullah (Rahmatullah alayh) said: "When Allah Ta‟ala created the world, He instilled sin and ignorance in shaba‟ (satiation - a full stomach), and Ilm and Hikmat in hunger."

THE BALM OF THE HEART

Hadhrat Ibraaheem Khawwaas (Rahmatullah alayh) said: "The Balm of the Heart consists of five ingredients: 1. Abundance of tilaawat of the Qur‟aan Majeed 2. To meditate and reflect on the Qur‟aan Majeed 3. To abstain from filling the stomach to capacity 4. To stand in Salaat during the night time 5. As Fajr approaches, to humbly supplicate to Allah Ta‟ala and to be in the company of the Saaliheen."

THIRKRULLAH

Hadhrat Abdullah Ibn Abbaas (Radhiyallahu anhu) said: "He who obeys Allah, has remembered Allah even if his Salaat (Nafl) and Fasting (Nafl) are few. The one who disobeys Allah, has forgotten Him."

The Mu‟min is required to engross himself with Thikrullah. In all walks of life keep the tongue engaged in Thikrullaah and obey the commands of Allah Ta‟ala. Rasulullah (Sallallahu alayhi wasallam) said: "Every obedient person is a Thaakir."

Isaal-e-Thawaab is to supplicate to Allah Ta‟ala to transfer the thawaab (reward) of one‟s specific act of ibaadat to any desired mayyit (deceased).

A very pious lady whose name was Bahiyyah passed away. Every Friday her son would go to the Qabrustaan. At the graveside of his mother he would recite the Qur‟aan Shareef and make dua for her and for all the amwaat of the Qabrustaan.

One night he saw his mother in a dream. He enquired from her of her condition. She responded: „Death is extremely difficult. I am in great comfort here in the grave by the mercy of Allah Ta‟ala. Flowers are spread under me and I have silken pillows. I shall remain in this state of bliss until Qiyaamat.‟ The son said: „Of what service can I be for you?‟ The mother said: „Do not abandon your visits every Friday to recite the Qur‟aan Shareef. When you arrive, all the inmates of the Qabrustaan are delighted. They inform me of your arrival. They and I are extremely happy when you come.‟

The son continued his practice every Friday. One night in a dream he saw a vast assembly of people approaching him. When I questioned them, they said that they were the inmates of the Qabrustaan and that they had come to express their gratitude. They mentioned that they derive much benefit and they urged me to continue coming to the Qabrustan.

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