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  1. #1
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    Women and Eidgah


    WOMEN, EIDGAH AND MASJIDS

    For a glimpse into the general attitude and Fatwa of the Most Superior and Blessed of Generations (Salaf-us-Saaliheen) with regards to women going to the Eidgah and Masjids, here is the explicit Fatwa of Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad ash-Shaybani (rahmatullahi alayhim) – the three Absolute Mujtahids upon whom the Hanafi Madh-hab is based – declaring the impermissibility of (Tahreem) women going to the Eidgah and the Masjids:

    I [Muhammad ash-Shaybani] said: “What is your opinion on women, is it binding on them to come out for the two Eids?” He [Abu Hanifah, Abu Yusuf and Muhammad] said: “There used to be concession (rukhsa) for them in that. But today, I consider that Makrooh (Tahreemi) for them.”


    I said: “Do you consider it Makrooh (Tahreemi) for them to attend Jumu‘ah and the prescribed Salah in congregation?” He said: “Yes.”

    I said: “Do you give concession (rukhsa) in any of them?” He said: “I give concession (rukhsa) for an aged old woman (al-Ajooz ul-Kabeer) to attend Isha and Fajr and the two Eids. But, as for other than that, then no.”

    [Al-Asl of Imam Muhammad ash-Shaybaani who clarifies that “He” refers to all three Imams when no ikhtilaaf between them is cited in the book.]

    Take note that this prohibition was initiated during the blessed era of the Salaf-us-Saaliheen by none other than the Sahabah (radhiyallahu anhum), when the “illat” (cause) of the prohibition – i.e. widespread failure to meet strict pre-conditions set by Rasulullah (sallallahu alayhi salaam) himself – was infinitely less pronounced than what it is today.

    As the levels of piety of men and women decreased, and the levels of fitnah increased with each subsequent generation, the later Mujtahids and Fuqaha eventually declared that the original concession (rukhsa) for women attending the Masjid was no longer applicable even to al-Ajooz ul-Kabeer – a woman whose age is in Great-Grandma territory.

    A generation after Imam Abu Hanifah, Imam Ahmad ibn Hanbal did not even mention any exception for al-Ajooz ul-Kabeer (women of Great-Grandma age) when he declared in absolute terms the impermissibility of women attending the Eidgah:

    “I heard my father (i.e. Imam Ahmad ibn Hanbal) being asked regarding women’s emergence to the Eid prayers. He replied: ‘No, I disapprove (Tahreem) of it in this age of ours, because they (women) are a fitnah’” [Masaa-il Ahmad ibn Hanbal – compiled and transmitted authentically by the son of Imam Ahmad ibn Hanbal]

    In the context of his statement that women are fitnah, the prohibition is self-evidently of the highest degree.

    Imam al-Khallal, one of the major students of the sons of Hadhrat Ahmad ibn Hanbal (radhiyallahu anhu) also narrates the same ruling in his “Ahkaam-un-Nisaa”:

    “My father (i.e. Imam Ahmad ibn Hanbal) was asked regarding the emergence of women for the Eid prayers. He replied: “As for this age of ours, No. For indeed they (the women) are a fitnah.” [Ahkhaam-un-Nisaa]

    For support, Hadhrat Ahmad ibn Hanbal (rahmatullahi alayhi) quotes, with an authentic chain, the following factual observation of one of the great students of the Sahabah (radhiyallahu anhum), Hadhrat Matar al-Warraq (d. 129) (rahmatullahi alayh):

    “Indeed the women used to come to the same gathering as men’s. However, as for now (i.e. the Tabi’een era), verily, a single finger from the fingers of a woman casts (a man) into fitnah (i.e. stirs lust/temptation).” [Ahkaam-un-Nisaa]

    To be continued....

    For more explicit Fatwas of the Salaf-us-Saaliheen including Fatwas from senior Sahabah such as Hazrat Aisha (radhiyallahu anha), Hazrat Abdullah Ibn Mas'ood (radhiyallahu anhu), ask Hazrat Google Shareef to search for the rest of this article.

    IMPORTANT NOTE:

    Any understanding of the Qur'an and Ahadeeth which conflicts with how the Salaf-us-Saaliheen understood the Qur'an and Ahadeeth is a deviant understanding.


    Only Bid'atees and Zindeeqs bloated with Kibr (satanic pride) and living 1400 years after the blessed era of the Sahabah (radhiyallahu anhu) can dare to hallucinate that they are able to understand the Qur'an and Ahadeeth better than the Salaf-us-Saaliheen including the Sahabah (radhiyallahu anhu) who acquired the understanding of the spirit and ethos of the Deen perfectly and directly from Rasulullah (sallallahu alayhi wasallam)

  2. #2

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    Re: Women and Eidgah

    Quote Originally Posted by Searcheroftruth View Post

    WOMEN, EIDGAH AND MASJIDS

    For a glimpse into the general attitude and Fatwa of the Most Superior and Blessed of Generations (Salaf-us-Saaliheen) with regards to women going to the Eidgah and Masjids, here is the explicit Fatwa of Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad ash-Shaybani (rahmatullahi alayhim) – the three Absolute Mujtahids upon whom the Hanafi Madh-hab is based – declaring the impermissibility of (Tahreem) women going to the Eidgah and the Masjids:

    I [Muhammad ash-Shaybani] said: “What is your opinion on women, is it binding on them to come out for the two Eids?” He [Abu Hanifah, Abu Yusuf and Muhammad] said: “There used to be concession (rukhsa) for them in that. But today, I consider that Makrooh (Tahreemi) for them.”


    I said: “Do you consider it Makrooh (Tahreemi) for them to attend Jumu‘ah and the prescribed Salah in congregation?” He said: “Yes.”

    I said: “Do you give concession (rukhsa) in any of them?” He said: “I give concession (rukhsa) for an aged old woman (al-Ajooz ul-Kabeer) to attend Isha and Fajr and the two Eids. But, as for other than that, then no.”

    [Al-Asl of Imam Muhammad ash-Shaybaani who clarifies that “He” refers to all three Imams when no ikhtilaaf between them is cited in the book.]

    Take note that this prohibition was initiated during the blessed era of the Salaf-us-Saaliheen by none other than the Sahabah (radhiyallahu anhum), when the “illat” (cause) of the prohibition – i.e. widespread failure to meet strict pre-conditions set by Rasulullah (sallallahu alayhi salaam) himself – was infinitely less pronounced than what it is today.

    As the levels of piety of men and women decreased, and the levels of fitnah increased with each subsequent generation, the later Mujtahids and Fuqaha eventually declared that the original concession (rukhsa) for women attending the Masjid was no longer applicable even to al-Ajooz ul-Kabeer – a woman whose age is in Great-Grandma territory.

    A generation after Imam Abu Hanifah, Imam Ahmad ibn Hanbal did not even mention any exception for al-Ajooz ul-Kabeer (women of Great-Grandma age) when he declared in absolute terms the impermissibility of women attending the Eidgah:

    “I heard my father (i.e. Imam Ahmad ibn Hanbal) being asked regarding women’s emergence to the Eid prayers. He replied: ‘No, I disapprove (Tahreem) of it in this age of ours, because they (women) are a fitnah’” [Masaa-il Ahmad ibn Hanbal – compiled and transmitted authentically by the son of Imam Ahmad ibn Hanbal]

    In the context of his statement that women are fitnah, the prohibition is self-evidently of the highest degree.

    Imam al-Khallal, one of the major students of the sons of Hadhrat Ahmad ibn Hanbal (radhiyallahu anhu) also narrates the same ruling in his “Ahkaam-un-Nisaa”:

    “My father (i.e. Imam Ahmad ibn Hanbal) was asked regarding the emergence of women for the Eid prayers. He replied: “As for this age of ours, No. For indeed they (the women) are a fitnah.” [Ahkhaam-un-Nisaa]

    For support, Hadhrat Ahmad ibn Hanbal (rahmatullahi alayhi) quotes, with an authentic chain, the following factual observation of one of the great students of the Sahabah (radhiyallahu anhum), Hadhrat Matar al-Warraq (d. 129) (rahmatullahi alayh):

    “Indeed the women used to come to the same gathering as men’s. However, as for now (i.e. the Tabi’een era), verily, a single finger from the fingers of a woman casts (a man) into fitnah (i.e. stirs lust/temptation).” [Ahkaam-un-Nisaa]

    To be continued....

    For more explicit Fatwas of the Salaf-us-Saaliheen including Fatwas from senior Sahabah such as Hazrat Aisha (radhiyallahu anha), Hazrat Abdullah Ibn Mas'ood (radhiyallahu anhu), ask Hazrat Google Shareef to search for the rest of this article.

    IMPORTANT NOTE:

    Any understanding of the Qur'an and Ahadeeth which conflicts with how the Salaf-us-Saaliheen understood the Qur'an and Ahadeeth is a deviant understanding.


    Only Bid'atees and Zindeeqs bloated with Kibr (satanic pride) and living 1400 years after the blessed era of the Sahabah (radhiyallahu anhu) can dare to hallucinate that they are able to understand the Qur'an and Ahadeeth better than the Salaf-us-Saaliheen including the Sahabah (radhiyallahu anhu) who acquired the understanding of the spirit and ethos of the Deen perfectly and directly from Rasulullah (sallallahu alayhi wasallam)
    Our masjid has a completely seperate area for women to pray, there is no mixing of genders at all, who is that a fitnah to and is that still 'prohibited' for them to pray there ?

  3. #3
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    Re: Women and Eidgah

    Quote Originally Posted by abumohammed View Post
    Our masjid has a completely seperate area for women to pray, there is no mixing of genders at all, who is that a fitnah to and is that still 'prohibited' for them to pray there ?
    The Salaf-us-Saaliheen had a far better understanding of what constitutes fitnah than us growing up in environments permeated with Kufr ideologies and inevitably becoming desensitized to the worst of evils. What many of the Ummah deems to be "hijab" today, would have been regarded as "scantily clad" and lewdness by the Salaf-us-Saaliheen.

    Yet, even during that pure age, the best of eras, the Salaf-us-Saaliheen did not resort to separate entrances or sections. Rather, they initiated a complete prohibition.

    Beware of the countless Bid'atee and Zindeeq Ulama-e-Soo' - devils who drag countless people into hell with them - who dominate the "scholarly" scene today as foretold in Rasulullah's (sallallahu alayhi wasallam) prophecies regarding the End of Times, and who labour under the self-deception that they understand the Deen better than the Salaf-us-Saaliheen.

  4. #4
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    Re: Women and Eidgah

    No person was closer to Rasulullah (sallallahu alayhi wasallam) or can claim to be more cognizant of the attitude of Rasulullah (sallallahu alayhi wasallam) towards women, than Hadhrat Aisha (radhiyallahu anha). Regarding the prohibition on women going to the Masjids initiated by none other than the Sahabah (radhiyallahu anhum), Hadhrat Aisha (radhiyallahu anha) explicitly indicates that this prohibition was completely in line with the ruling of Rasulullah (sallallahu alayhi wasallam), which he (sallallahu alayhi wasallam) would have issued based on the failure of women of even that most blessed of eras to meet the pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself:

    “If Rasulullah (sallallahu alayhi wasallam) were to become aware of what the women have now introduced, he would have forbidden them from the Masjid just as the women of Bani Israel had been forbidden. Yahya bin Sa`id (a sub-narrator) asked `Amra (another sub-narrator), “Were the women of Bani Israel forbidden?” She replied “Yes.”‘ (Saheeh Bukhari)

    Hence, the Imams of the Salaf-us-Saaliheen, such as Imam Ahmad ibn Hanbal explicitly affirmed the prohibition of women even attending the Eidgah. Imam Ahmad ibn Hanbal, who was obviously aware of Rasulullah's (sallallahu alayhi wasallam) initial permission, and who knew around a million Hadiths, states for example:

    “I heard my father (i.e. Imam Ahmad ibn Hanbal) being asked regarding women’s emergence to the Eid prayers. He replied: ‘No, I disapprove (Tahreem) of it in this age of ours, because they (women) are a fitnah’” [Masaa-il Ahmad ibn Hanbal – compiled and transmitted authentically by the son of Imam Ahmad ibn Hanbal]

    In the context of his statement that women are fitnah, the prohibition is self-evidently of the highest degree.

    What would Imam Ahmad ibn Hanbal and the other Imams of the Salaf-us-Saaliheen have said regarding the women of these worst of eras, close to the Hour? And how much more vehemently the Sahabah (radhiyallahu anhum) and the Imams of the Salaf-us-Saaliheen would have applied the prohibition based on the failure of women to meet the pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself?

    Anyone who flagrantly disregards the understanding of the Qur'an and Sunnah according to the understanding of the Salaf-us-Saaliheen - Imam Ahmad bin Hanbal's statement being one of many that could be cited -, which is the only true understanding of the Deen, will have to bear terrible consequences on Yaumul Qiyamah.


    In any case the vast majority in these times, both men and women, will disregard the teachings of the Salaf-us-Saaliheen, for Rasulullah (sallallahu alayhi wasallam) stated regarding these authentic teachings of Islam:

    "Islam began as something Ghareeb (strange, lone, forlorn), and it will end as something forlorn (strange, lone, forlorn), so glad-tidings to the Ghurabaa (the strange, lone, forlorn ones)"

  5. #5
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    Re: Women and Eidgah

    The Shafi’i Faqeeh, Allamah Ibn Hajar al-Haythami states that only a Ghabi (stupid moron) enslaved to his desires will fail to understand the reasons for the prohibition that was initiated by none other than the Sahabah (radhiyallahu anhum):

    *“There is CONSENSUS (Ijma’) on the prohibition of women going to the Masjid, Eid Salaat and visiting the graves in view of the absence of the conditions of permissibility which had existed during the age of the Nabi (sallallahu alayhi wasallam)….Only a Ghabi (stupid moron) following his lowly (nafsaani) desires will not accept this..”*

    Indeed, only a Ghabi could hallucinate that he understands the Qur'an and Hadeeth better than Hadhrat Umar, Hadhrat Aisha, Hadhrat Ibn Mas'ud, and the Sahabah (radhiyallahu anhum) in general, along with the Imams of the Salaf-us-Saaliheen such as Imam Ahmad ibn Hanbal, Imam Abu Yusuf, Imam Muhammad ash-Shaybani, Imam Abu Hanifah, etc. who based the prohibition on the failure of women to meet the pre-conditions for permission set by Rasulullah (sallallahu alayhi wasallam) himself, as explicitly indicated by the famous authentic statement of Hadhrat Aisha (radhiyallah anha) and others.

    The Hadith scholar and jurist, Imam Badr al-Din al-Ayni states in this regard:

    *“Know that this (initial permissibility) was for that age (i.e. the age of Rasulullah – sallallahu alayhi wasallam) when there was no corruption relating to them (women) as prevails in this age, hence Aishah (radhiyallahu anha) said: ‘If Rasulullah (sallallahu alayhi wasallam) had to see what the women have introduced, then most certainly he would have forbidden them from the Masjids just as the women of Bani Israaeel were forbidden.’ Thus, if the situation had already changed during the age of Aishah (radhiyallahu anhu) to compel her to make this statement, then what shall we say about this age (i.e. 8th century AH – 600 years ago) when fasaad (corruption) has become prevalent, and disobedience has overtaken both the young and the old? We supplicate for forgiveness and taufeeq.” [Umdatul Qari]*

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    Re: Women and Eidgah

    Islam doesn't and shouldn't change with age. It was perfect as it was given to the believer, perfect for 7th century and perfect for now and will be perfect for 700 century. These imam need to stop making up their own rules and applying Islam to "modern age" by going more strict. Follow Islam as our prophet has allowed, don't change it because "time has changed" because then there will be no end to "change"

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    Women and Eidgah

    Nothing is more annoying than coming out of the Eid salah and seeing a crowd of women without hijab and in full makeup/dress right outside the masjid. Either wear hijab or don't come at all.

 

 

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