Women Going Out In Tableegh (Mastoorat Jamaat)

Question:


My husband and I are involved in the work of Tabligh.  Although I have firm belief on this work, but sometimes people around you have so many questions that even one being such a staunch believer even cannot answer due to not having any scholarly approach and being ordinary layman.  I wanted to ask you that is it objectionable when women go out in the path of Allah with their Mahrams and they perform everything in a secluded area from making meals to their Ibadah and Ta’leem etc.? 


Answer:

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

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

It is pleasing to note that you as a woman are involved in the noble effort of Tabligh and firmly believe in the noble work.  You should continue your participation in Tabligh and do not entertain any doubts about women (Mastooraat) going out in Tabligh. 

Tabligh refers to conveying the message of Islam to the non-Muslims as well as reminding Muslims of their religious duties and obligations to Allah.  Tabligh was one of the missions of Rasulullah Sallallahu Alaihi Wa Sallam. [1] It is now the responsibility of every Muslim, male and female to carry on with the mission of Rasulullah Sallallahu Alaihi Wa Sallam.

The different forms and ways of Da’wah and Tabligh are subordinate to Maslihah(well-being/expediency) on condition there is no violation of the laws of Shariah.  It is sufficient that the present form of Tabligh where males and females (Mastooraat) go to different places locally and abroad is not prohibited.  It is thus permissible (Mubah) for females to accompany their Mahrams in their travels of Tabligh on condition they adhere to the laws of Hijab.

It is incorrect to state that women are not tasked with the responsibility of Da’wah and Tabligh. The core of this noble work is الأمر باالمعروف والنهي عن المنكر which is translated as enjoining the good and forbidding evil.  Allah Ta’ala enumerates some noble qualities of believing males and females.  He says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ  (سورة التوبة، رقم الاية 71)

The believing men and believing women are close friends to one another. They enjoin the good and forbid the evil. (Quran 9:71)

It is clear from this verse that women making Tabligh to women is actually praiseworthy. 

Enjoining the good and prohibiting evil brings along with it self-reformation and spiritual upliftment.  It is a well-known fact that women who go out in Mastooraat Jamaat have reformed themselves and their families.  They became more Allah conscious and adherent to the Sunnah.  Their focus of life has changed and they are more conscious of preparing for death with Imaan and life after death.

Apart from personal benefits of women going out in Tabligh, such women have positively impacted and influenced other women to the path of righteousness and educating them on basic aspects of Islam, making Wudhu, performing Salah and donning the Hijab.  Nowadays, there is lots of literature and talks on Islam.  That is not sufficient to reform.  The noble work of Tabligh offers an environment of spirituality and a practical way to learn about Islam.  Women see how women perform Wudhu, Salah, and how they conduct themselves.  That practical demonstration is the most effective way to learn and reform. Men cannot practically demonstrate such issues to women.

It is incorrect to object on women going out in Tabligh under the premise of the following verse of the Quran:

وَقَرْنَ فِي بُيُوتِكُنَّ (سورة الأحزاب، رقم الاية 33)
And remain in your homes. (Quran 33: 33)

The following part of the verse explains the reason for women leaving their homes:

وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى (سورة الأحزاب، رقم الاية 33)
And do not display (your) beauty as it used to be displayed in the days of earlier Jaailiyyah (ignorance). (Quran 33: 33)

The exiting like the time of Jaahiliyyah refers to women exhibiting their beauty.

Shariah permits women to exit her home on condition she adheres to the laws of Hijab.  This is also clearly understood from the following verse of Surah al-Ahzaab:

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ وَبَناتِكَ وَنِساءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذلِكَ أَدْنى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ (سورة الأحزاب، رقم الاية 59)
O Nabi, tell your wives and your daughters and the women of the believers that they should draw down their shawls over them.  That will make it more likely that they are recognized, hence not teased. (Quran 33:59)

This verse further explains the intent of verse 33:33 referred to above that a woman may exit her home due to need and necessity and the restriction for exiting her home is not absolute.  The emphasis is on adhering to the laws of Hijab when a woman exits her home.

Many of the Azwaaj al-Mutahharaat (blessed and honorable wives of Nabi Sallallahu Alaihi Wa Sallam) performed Nafl (voluntary) Hajj and Umrah even after the demise of Nabi Sallallahu Alaihi Wa Sallam.  It was not necessary to do Nafl Hajj and Umrah, yet they exited their homes for this reason. [2] 

Furthermore, it is incorrect to align women going out in Mastooraat Jamaat to women who leave their homes without need and necessity and just to move around. The Fitnah attached to such women is understood and prohibited.  In the core of Tabligh, a woman is protected from such Fitnah due to the Deeni environment she is engaged in. 

It is also incorrect to state that at the time of Khair al-Quroon women did not come out in the path of Allah.  The books of history are replete with incidents of the illustrious Sahabah, Tabi’een, etc. making Hijrah with their families to propagate Deen.  It is inconceivable that the noble women folk of the Sahabah would not actively take part in Tabligh among women wherever they were.

To substantiate the prohibition of Mastooraat Jamaat with women going to the Masaajid and Eid Gaah is non-analogous.  The prohibition is based on Fitnah which is clear in the case of the latter.  That is not so in the Mastooraat Jamaat.

It should be noted that all aspects of the noble work of Tabligh are supervised by great and illustrious Ulama.  They are highly educated and also understood the Mizaaj (temperament) of Deen.  Their concern is the upliftment of Deen.  Their guidance is based on Shariah. If anyone observes anything un-Islamic in any particular Jamaat, that should be brought to the attention of the elders of Tabligh for correction.

According to the principles of Iftaa(issuing Fatwa), we are guided to seek counsel from that Mufti who understood the issue at hand best. [3]  For example, if one is faced with a complex issue in Inheritance, we should seek the counsel and guidance of a Mufti who is an expert in the field of Inheritance.

The different angles of this work have been thoroughly analyzed by Faqih al-Ummah Hadhrat Mufti Mahmood Hasan Gangohi Rahimahullah.  Hadhrat was an expert in every field of Shariah: Quran, Hadith, Fiqh, and Sulook.  He even took part in the noble work of Tabligh and witnessed the benefits from within.  Hadhrat has endorsed the Mastooraat Jamaat.  Hereunder are the translations of two of Hadhrat’s Fatwas:

“There is tremendous need for Tabligh amongst women.  It is of course best to arrange for family women to be taught at home.  Otherwise a gathering may be arranged once a week in the locality, where all the women should arrive in Hijab.  If the women need to travel, they should do so with the husbands or other Mahram men so that they come to no harm and no evil arises.  In this manner, they can also achieve personal reformation. And Allah knows best.”[4]

“The purpose of the Tabligh Jamaat is to learn Deen.  In order to strengthen one’s Deen and to encourage others to learn and strengthen their Deen, long long journeys are undertaken.  Just like how men are in need of learning and strengthening their Deen, likewise women are also in need of learning and strengthening their Deen.  Normally, Deen is not learned in the homes.  Hence, if you undertake the Tablighi journey towards London or any other remote area with your Mahram, keeping in mind the Shari’ Laws of Hijab, and without depriving others of their rights, then it is permissible.  In fact, from the religious point of view it is important and beneficial.”[5]

It is also important to note that when Hadhrat Moulana Ilyas Saheb Rahimahullah commenced this noble work of Tabligh, there were reservations from some Muftis who did not understand and see the work of Tabligh from within.  As the effort of Tabligh became widespread and Ulama and Muftis observed the work closely and from within, they supported the work including the Mastooraat Jamaat. In fact, some Muftis who actively participated in Tabligh with their Mastooraat felt it essential for women to go out in Mastooraat Jamaat. [6]   It is incorrect to adopt the view of an Alim who objects to the Mastooraat Jamaat without him going out with his Mastooraat and observing the work closely.

This Fatwa is purely aimed at the Shari’ position of women (Mastooraat) going out in Jamaat.  The points raised in this Fatwa should not be taken to mean that the Mastooraat Jamaat is the only way of propagating and reforming women.

End of Fatwa

شيخ الحديث شيخ المشايخ Hadhrat Moulana Fazlurrahman A’zami (أطال الله بركاته)’s Ta’yeed (support) of this Fatwa:


In the recent past, the Darul Iftaa received many queries regarding the Shari’ position of the Mastooraat Jamaat.  We drafted a response and presented it to شيخ الحديث شيخ المشايخ, my Ustaadh, Hadhrat Moulana Fazlurrahman A’zami
 أطال الله بركاته for advice. 

Hadhrat’s personality in the field of Ilm is well known and highly respected all around the world.  His commitment and dedication in the field of Tabligh is exemplary. 

Hadhrat studied our Fatwa and concurred with the Fatwa with the following words:

میں متّفق ہوں، میں اس فتوی کا مؤیّد ہوں
Translation: I am in agreement and I support this Fatwa.

You may refer to the website of Shaikhul Hadith at http://rahmaniyyah.co.za/pamp.php for a more detailed explanation on Mastooraat Jamaat.


And Allah Ta’āla Knows Best

Mufti Ebrahim Desai.

.



[1]  هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (سورة الجمعة، رقم الاية 2)
[2] Ma’ariful Qur’an, Vol. 7, Pg. 142
أحكام الأحكام للتهانوي، ج 3، ص 319، إدارة القران والعلوم الإسلاميّة

[3]  فلا بد للمفتي والقاضي بل والمختهد من معرفة أحوال الناس، وقد قالوا: "ومن جهل باهل زمانه فهو جاهل" وقدّمنا أنهم قالوا: يفتى بقول أبى يوسف فيما يتعلق باالقضاء لكونه جرّب الوقايع وعرف أحوال النّاس. (شرح عقود رسم المفتي، ص 92-93، قديمي كتب خانه)
[4]  فتاوي محمودية، ج 4، ص 265، فاروقية
Hadhrat Mufti Mahmud Hasan Sahib Gangohi Rahimahullah and the Tabligh Jama’at, Pg. 152-153, Madrassah Da’watul Haqq

[5]  فتاوي محمودية، ج 4، ص 266، فاروقية

[6]  (آپ کے مسائل اور ان کا حل، ج 7، ص 241-242، مکتبه لدهيانوى)

MEMPERKASAKAN UKHUWWAH SYARAT KUKUHNYA AGAMA.

Alhamdulillah, tahun ini masih lagi kita dipanjangkan umur oleh ALLAH, tuhan yang MAHA KUASA lagi BIJAKSANA. Kita sekarang telah berada di tahun baru islam, tahun 1433hijri bulan muharam. Bulan yang penuh dengan peristiwa yang dapat kita pelajari dan menjadi pedoman dalam kehidupan kita. Bulan Muharam yang pertama dalam kelendar umat islam. Sebagai seorang yang sejati, kita patut mengetahui sejarah yang berlaku pada bulan ini. Tapi sayangnya sekarang, umat islam telah lupa. Mereka tahu tentang sejarah dunia tapi jahil tentang sejarah agama mereka. Bahkan ada yang tidak tahu mengenai bulan-bulan islam. Ini adalah satu perkara yang patut kita tangisi sebagai seorang islam yang sejati. Para-para Sahabah R.ahum, mereka terlampau kasih pada agama, apa-apa sahaja yang berkaitan dengan agama semua mereka hargai. Sehingga Bahasa Arab telah menjadi bahasa kebangsaan kepada negara yang mereka takluki.

Berbalik pada Bulan Muharam ini, saya ini menyentuh sedikit sebanyak sejarah islam supaya kita mendapat faedah dan boleh dijadikan pedoman dan garis panduan hidup kita. Salah satu faktor yang membuatkan kaum muslimin dapat menakluki 2/3 dunia ialah kerana mereka hidup bersatu. Kekuatan ukhuwah mereka sangat utuh. Ini kerana Rasulullah telah mengajar mereka dengan menyatukan kaum Muhajirin dan kaum Ansar. Sifat berkasih sayang inilah yang menyebabkan jatuhnya kerajaan Rome dan Farsi pada zaman itu. Pentingnya kita bersatu dan bersefahaman ini kerana ianya ditekankan oleh ALLAH sendiri. Firman ALLAH dalam surah al Anfal :


Maksudnya "Dan taatlah kamu kepada ALLAH dan Rasulnya, dan janganlah kamu berbantah-bantah, kalau tidak kamu menjadi lemah semangat dan hilang kekuatan kamu dan sabarlah kamu, sesungguhnya ALLAH bersama dengan orang yang bersabar"

Sabda Rasulullah "(Bersatu) Berada dalam jemaah itu rahmat dan perpecahan itu kesengsaraan"

Dari ayat al Quran dan hadis nabi s.a.w ini, kekuatan kaum itu terletak pada kesatuan mereka. Apabila mereka bersatu dan bersefahaman maka ia akan menjadi tembok yang kuat dan tinggi untuk musuh. Susah untuk mereka memeranggi kaum tersebut.

Antara langkah-langkah yang perlu kita amalkan untuk memperkasakan ummah ialah dengan kita memperkuatkan ukhuwwah kita sepertimana para sahaba nabi. Mereka sanggup bersusah payah untuk diri mereka supaya sahabat-sahabat mereka boleh hidup senang. Sebagai contoh, dalam perang Yarmuk, tiga orang sahabat iaitu Ikrimah bin Abu Jahal, Harith bin Hisyam dan Ayyas bin Abu Rabiah R.hum. Mereka telah tercedera dalam peperangan tersebut dan dahaga telah menguasai mereka. Maka apabila saudara sepupu kepada Ikrimah datang membawa air, di saat hazrat Ikrimah mahu minum air tersebut, dia terdengar suara hazrat Ayyas meminta air. Dia mengarahkan saudaranya itu memberi air kepada Ayyas. Dan di saat Ayyas ingin minum, dia terdengar suara hazrat Harith meminta air. Dia mengarahkan supaya diberi kepada hazrat Harith. Apabila sampai pada Harith maka ia didapati telah syahid dan begitulah seterusnya. Semua telah sebelum mereka meminum air tersebut. Begitu kuatnya Ukhuwwah sahabat sehinggakan ALLAH telah beritahu dalam al-Quran tentang sifat sahaba.
Firman ALLAH dalam surah al Fath :


Maksudnya " Muhammad ialah Rasulullah dan orang yang bersama dengannya bersikap kasar terhadap orang kafir dan sebaliknya bersikap kasih sayang dan belah kasihan sesama sendiri. Engkau melihat mereka tetap beribadah ruku' dan sujud, dengan mengharap limpah kurniaan dari ALLAH serta mengharap keredaannya. Tanda yang menunjukkan (mereka orang yang salih) ada pada muka mereka iaitu kesan sujud. Demikianlah sifat mereka yang disebutkan dalam kitab tawrat dan injil..........................................................................................................."

Jadi dengan sifat kasih sayang inilah yang menyebabkan kekuatan umat islam ditakuti oleh musuh-musuh islam. Dan ingatlah saudara sekelian, kekuatan ini terletak pada diri kita sendiri, Kalau kita sayangkan agama yang kita anuti dan kita mahu kejayaan di dunia dan akhirat maka perlulah kita ambil berat tentang apa yang telah nabi kita lakukan dahulu Belajar dan fahamilah sirah nabawiah. Pada akhir kalam ini, saya berharap kita semua dapat membuat satu azam tahunan yang baru. Dan kita muhasabah diri kita balik. Fikirlah bagaimana untuk kita mengapat keredaan dari ALLAH. Wassalam

Muhammad Nur Alimy bin Mohammad Zaidi
(Khadimul Baitul Quran Centre)

3 Days 40 Days 4 Month In Tabligh

NOTE : There was a recent question on proving the concept of 3 days/40 days and 4 months spending in Tabligh. Below is an answer from Mufti Ebrahim Desai Saheb. There are innumerable articles on our site in defence of the noble work of Da’wat and Tabligh. This is on an ongoing basis from The Darul Iftaa. We are also busy with a compilation of answers in defence to the ahadeeth of Fadha’il e A’maal. This is indeed a very mammoth task that requires a lot of research. Make du’a this compilation reaches its fruition. Ameen.

In the Name of Allah Most Gracious Most Merciful

The principle and simple response to this objection is,

· One is a general order of Sharī῾āh. For example Da῾wahand Tablīgh, seeking Knowledge etc.

· The other is the procedure in carrying out these orders.

The procedure to do da῾wahand Tablīgh, seeking knowledge etc. are subservient to Maslihah (prudence). Maslihah is a very important juristic principle and governs many orders of Sharī῾āhbased on circumstances.

It is the wisdom of a wise person/s to understand circumstances and guide and act accordingly.

Rasulullah salallahu ῾alayhi wasallamwanted to rebuild the Ka’bah Sharīf and include the Hatīm area in it as it was excluded by the Arabs at the time of Jahiliyyah due to shortage of funds.

· Consider, the Ka’ba Shareef is the house of Allah.

· It was built by His beloved prophet Ebrahim alayhis salam with the order of Allah.

· The Ka’ba Shareef is a symbol of Allah on earth.

· The final and most beloved Rasul of Allah salallahu alayhi wasallam expressed his desire to rebuild the Ka’ba and include the Hateem in the enclosed part of the Ka’ba.

Inspite of such overwhelming positive points, Rasulullah salallahu alayhi wasallam decided against rebuilding the Ka῾baas that was against Maslihah.

The people would accuse Rasulullah salallahu alayhi wasallam of starting a new religion and changing the symbols that are near and dear to them. That in turn would turn the people away from Islam.

It is also important to consider that this consideration of Rasulullah salallahu alayhi wasallam was during his final Hajj. Makkah was conquered. Islam has spread and thousands entered into the fold of Islam already. Rasulullah salallahu alayhi wasallam could have all had the support to change the Ka’ba. Yet he exercised restraint. All this was due to Maslihat.

There are innumerable examples in Seerah of invoking the rule of Maslihah for purpose of Da῾wah. A wise person looks beyond the surface of the issue.

Da῾wahh (propagation) is an integral part of Deen. It is actually one of the missions of Rasulullah salallahu alayhi wasallam. In fact the mission of every prophet of Allah.

Any person having insight on the history and life of the prophets will understand that the procedure of da῾wahh during the different prophets was circumstantial. Every prophet faced a different challenge which required a different approach of da῾wah.

It is common knowledge,

“The laws of one nation cannot govern the other”

Rasulullah salallahu alayhi wasallam is the last prophet. His mission of Da῾wahh will remain till the day of judgement.

The Ummat will face changing conditions all the time.

What was the best method of da῾wahh 1000 years ago, may not be the best now. New methods had to be introduced to achieve the common objective of Sharī῾āhand Da῾wahh. Surely, any new method must not violate any injunction of Sharī῾āh. At the same time, Sharī῾āhdoes not oppose introducing methods to uphold the common objectives of Sharī῾āh. In fact to some extent Sharī῾āhencourages it.

اذا ثبت الشئى ثبت بلوازمه

When something is established, it will be with all its imperatives

Take for example, Sharī῾āhhas emphasised on building Masājid. There are great rewards promised for a person that builds a Masjid.

مَنْ بَنَى لِلَّهِ مَسْجِدًا بَنَى اللَّهُ لَهُ مِثْلَهُ فِي الجَنَّة

Whosoever builds a Masjid for Allah’s pleasure, Allah will build for him a similar in Jannah

(Sunan Tirmidhi Shareef #318, Vol. 2 Pg 134)

Building a Masjid is an expression of a person’s Imān.

However, what takes place before building a Masjid and what happens after a Masjid is built are all administrative issues left to the discretion of the person, for example:

· Consulting appropriate people in the choice of the land.

· Choosing a builder

· Obtaining funds

· Drawing a constitution

· Appointing an Imam

· The daily activities in the Masjid

There are no specific rules governing all the issues surrounding the building of a Masjid. However,, Sharī῾āhdoes not oppose these issues as it is a means to achieve the objectives encourages in Sharī῾āh.

Will anyone object to these issues in establishing Masjid?

Can anyone claim, where is it in the Qur’ān and Hadīth to have a constitution for a Masjid?

Where is it in the Qur’an that there should be specific talks and programmes in the Masjid? All this is left to the discretion of the trustees of the masjid.

Similarly, Sharī῾āhemphasizes on seeking knowledge of Sharī῾āh? There is no specific order of Sharī῾āhto learn Arabic.

However, it is understood that he Arabic language is a medium to understand the Qur’an and Hadīth. Hence, the learning of Sarf, Nahw, Fasahat and Balaghah etc.

Similarly, there is no mention of establishing madrasahs and Dārul Ulūms with a five year or seven year curriculum. All these are based on careful thought, experiences and administering an agenda to achieve the objective of being educated in Sharī῾āh.

Nowhere in the Qur’an it is stated to study specific subject or for a specific time period?

If these lawāzimāt (imperatives) of a masjid or becoming an Alim are not implemented, a masjid would not be built or not properly administered. There would not be well educated Ulama.

This is also understood in the circular field. There is a need for doctors, lawyers, and other apprentices.

It is only after a person spends a few years studying and doing apprenticeship in a particular field, is one qualified enough to practice in that field. To practice as a doctor without fulfilling these administrative requirements is termed as fraud. Will it be wise to question where is this in the Qur’an and the Hadith?

How can such a huge responsibility of Da῾wahh be fulfilled without undertaking training in the field of Da῾wahh. Da῾wahh is not merely representing ones client in law. Da῾wahh is not merely administering medicine or fixing someone’s lights like an electrician does!

It is to guide mankind from the darkness of kufr to the lights of Iman and faith in Allah.

It is to guide one from the attachment of their temporary materialistic world to the everlasting hereafter.

This is a huge and mammoth task. It requires the pain in the heart to witness kufr and shirk, to witness people treading the path to jahannam (hellfire).

Once that pain is there, the rest follows – sacrifice with wealth and life.

This pain is inculcated by going out and witnessing the condition of people immersed in their worldly life. Knowing something can never be like personal experience.

ليس الخبر كالمعاينة

Information (of something) is not the same as witnessing (through eyes)

Our Ulama have thus encouraged people to go out for a few days, 3 days, 40 days, 4 months to witness the condition of the people and feel the pain of Ghaflah (obliviousness) , kufr and shirk and then exert oneself to guide oneself and other on to Sirat al Mustaqeem.

The best answer to your objections is join the work with experienced elders and witness the noor of the work yourself.

No amount of explanation will fulfil you equivalent to your personal experience.

There is a saying,

The taste of the pudding lies in tasting it.

Looking at the pudding will not make you understand the taste.

And Allah knows best