ISLAMIC POLITIK

Fatwa #  13263  from South Africa    Date: Thursday, August 4th 2005  

Category  : Islamic Politics

Title           : Are women allowed to be leaders ??

Question  : are women allowed to be leaders.... please i would appreciate if u give me  evidence from the quran               and hadeeth

Answer     :

Women posses certain talents endowed to them by Allah (S.W.T.). There are many qualities which women have and men don’t. In like manner, men have qualities which women don’t posses. There is a vast difference between men and women in terms of physical formation, physical strength, having an impact on others and the approach towards the effectiveness of others. Every sane person will accept the existence of these differences without demanding any evidence.

Women are a means of alluring men. When a man and woman enjoy each others company, they naturally become attracted to each other. Many a times, due to there commitment to each other, they tend to lose sight of their motive in life and gradually engage in Haraam acts. It is for this reason that Islam has prohibited the intermingling of sexes and ordained the ruling of Hijaab for women.

In order to be a leader, it is imperative for one to make public appearances, have authority, command and be awe-inspiring, which are all lacking in women due to their natural disposition and the Shar’i rulings which they are confined to. As a result women are not allowed to be leaders.

Allah (S.W.T.), The All Wise, has sent many prophets who were all males. Never did He send a female as a messenger and leader to the people. "And prior to thee, We sent only men (as apostles) with miracles and Scriptures, to whom We inspired (the revelation)." (An-Nahal, Verse 43)

Nabi (S.A.W.) has mentioned that: "That people who elect a woman as their leader and entrust their affairs to her, will never be successful" (Saheeh Bukhari with reference from Mishkaat, Page 321)

However, women are allowed to select a representative from amongst themselves, who will forward their cases, complaints etc. to someone responsible. Hadith proves that a lady came to Nabi (S.A.W.) as a representative on behalf of all the ladies and presented their case to Nabi (S.A.W.).Nabi (S.A.W.) responded by sending her back to the womenfolk with the answer to their case. (At-Targheeb-wat-Tarheeb with reference from Musnad-ul- Bazzaar and Tabraani, Vol. 3, Page 53, Hayaatus Sahabah, Vol. 1, Page 647)

and Allah Ta'ala Knows Best

Mufti Muhammad Ashraf

DARUL IFTA – JAMEAH MAHMOODIYAH, SPRINGS

JOINT PROJECT WITH DARUL IFTA, MADRASAH IN’AAMIYYAH – CAMPERDOWN

 

FABRICATIONS IN FADHAAIL-E-AAMAAL

QUESTION

Q: In Fazail Amal you will find that some ahadith have been taken from the book called ’Zailul Aalee’ of Imaam Sooyuti, which means “Tails Of Pearls”, but in the meantime the real name of the book is “Zailul -La’aali-ul-Masnuah fil Ahadethil Maudhoo’ah” which means ’Tails of made up pearls in fabricated ahadeeth\’.
          On the end of the page 21 and in the beginning of the page 22 in the book of Virtues of Salaat, you will find the the words ascribing Kashf of “seeing sins falling down from the limbs of the person performing Wudhu...” to Imaam Aboo Haneefah r.a. Kashf means, in Khandhlawi’s own words “divine manifestation of unseen things”(pg.128 of Virtues of Zikr).
       Muslims know that seeing the unseen(ghaib) is only possible to Allah s.a.w.s., and the claim and lie that ppl are able to do such things is CLEAR SHIRK. And on top of that it is a lie on Imaam Aboo Haneefah r.a.
        There is a hadith on page 142 of Virtues of Zikr, hadith no.28 which in english tells us about Adam a.s. and how he asked forgiveness from Allah when he saw the Prophet\’s s.a.w.s. name on the \’Arsh. Now, if u read the same hadith on the same page in arabic u will find a word MAWDU\’ which we know means fabricated. The same is not translated into english or Urdu for that matter. That is a clear lie on the Prophet s.a.w.s.?

ANSWER

A: 1. We definitely agree with the literal translation of the title of that book, but the object of the author was not to mention fabricated Ahaadith only. In fact, he mentions Ahaadith that some Ulama claim to be fabricated and then challenges that ruling. In some instances, he concedes to the verdict of those Ulama and in others he differs and proves the authenticity of these Ahaadith. The proverb is famous, ‘Don’t judge a book by it’s cover!’

2. There is a vast contrast between ‘manifestation of unseen things’ and to have knowledge of the unseen. As mentioned, knowledge of the unseen is only possessed by Allah Ta’ala. This is a fundamental belief of every Muslim and cannot be contested, however, the manifestation of unseen things is different and has taken place time and again from the time of the Sahaaba (Radhiallaahu Anhum) to our day. The angels of Allah are unseen to man, although we believe in their existence. Similarly, we believe that the punishment of the grave is true but it is unseen to us. However, the manifestation of these things were granted to some Sahaaba (Radhiallaahu Anhum), i.e. visibility of the angels for Sayyidatuna Aaisha (Radhiallaahu Anha), Sayyidunaa ibn Abbaas (Radhiallaahu Anhu) and others. The punishment of the grave was heard and manifested for others. See Hayaatus sahaaba vol.3 pgs.777, 841 In the same manner, the washing off of the sins in Wudhu is something we believe in because of the Hadith of Rasulullah (Sallallaahu Alayhi Wasallam) although it is part of the unseen. However, it being part of the unseen does not negate the possibility of it’s manifestation by Allah for anyone of His chosen servants as is the case in the above mentioned examples. The incidents of Sayyiduna Umar (Radhiallaahu Anhu) is quite wellknown – when once while he was in Madinah and his army was in battle in a land away from Madina, Allah made it possible for him to see his army’s position in the battlefields and he was able to command them from his Minbar in Madinah to change their position. (See Dalaailun nubuwwa of Abu Nu’aim and Hayaatus Sahaaba vol.3 pg.808)

In this instance, Allah manifested for Sayyiduna Umar (Radhiallaahu Anhu) what remained unseen to the rest of those that were present in that gathering. So, acts of Kashf have taken place many a time and it’s refutation is a clear result of ignorance.

3. Firstly, just by the word ‘Mawdhoo’ being written in the Arabic commentary does not necessitate that the actual Hadith that was quoted is fabricated. In fact, the author Shaykh Muhammad Zakariyyah cited that ruling (Mawdhoo) in general, in regard to another narration not in regard to Hadith no.28. Anyone with slight knowledge of the Arabic language will understand this from that passage.

Secondly, based on this misunderstanding for one to go further and comment on that particular Hadith (no.28) being ‘a clear lie on the Prophet (Sallallaahu Alayhi Wasallam)’ is baseless and senseless as well. In fact, that Hadith is Hasan (sound), neither weak nor fabricated. See Ra’ul Manaarah pg.248 and al-Raddul muhkamul mateen pg.138.

May Allah Ta’ala save us all from such irrational decision regarding the noble sayings of Rasulullah (Sallallaahu Alayhi Wasallam).

and Allah Ta’ala Knows Best

Ml. Muhammad ibn Ml. Haroon Abasoomar

THE POWER OF TABLEEGH

Conversion of the Mongols

by Maulana Abul Hasan Nadvi, Rector of Nadwatul Ulama, Lucknow, India

ISLAM was about to be submerged in the whirl-pool of the Mongol ardour of slaughter and destruction, as several Muslim writers had then expressed the fear, wiping it out of existence, but Islam suddenly began to capture the hearts of the savage Tartars. The preachers of Islam thus accomplished a task which the swordarm of the faith had failed to perform, by carrying the message of Islam to the barbaric hordes of heathen Mongols.

Conversion of the Mongols to Islam was indeed one of the few unpredictable events of history. The Tartaric wave of conquest which had swept away the entire Islamic east within a short period of one year was, in truth, not so astounding as the Mongol's acceptance of Islam during the zenith of their glory; for, the Muslims had by the beginning of the seventh century of Muslim era imbibed all those vices which are a natural outcome of the opulence, luxury and fast living. The Mongols were, on the other hand, a wild and ferocious, yet vigorous and sturdy race who could have hardly been expected to submit to the spiritual and cultural superiority of a people so completely subdued by them, and who were also looked down and despised by them. The author of the Preaching of Islam, T.W. Arnold, has also expressed his amazement over the achievement of this unbelieveable feat.

"But Islam was to rise again from the ashes of its former grandeur and through its preachers win over these savage conquerors to the acceptance of the faith. This was a task for the missionary energies of Islam that was rendered more difficult from the fact that there were two powerful competitors in the field. The spectacle of Buddhism, Christianity and Islam emulously striving to win the allegiance of the fierce conquerors that had set their feet on the necks of adherents of these great missionary religions, is one that is without parallel in the history of the world

"For Islam to enter into competition with such powerful rivals as Buddhism and Christianity were at the outset of the period of Mongol rule, must have appeared a wellnigh hopeless undertaking. For the Muslims had suffered more from the storm of the Mongol invasions than the others. Those cities that had hitherto been the rallying points of spiritual organization and learning for Islam in Asia, had been for the most part laid in ashes: the theologians and pious doctors of the faith, either slain or carried away into captivity. Among the Mongol rulers — usually so tolerant towards all religions — there were some who exhibited varying degrees of hatred towards the Muslim faith. Chingiz Khan ordered all those who killed animals in the Muhammadan fashion to be put to death, and this ordinance was revived by Qubilay, who by offering rewards to informers set on foot a sharp persecution that lasted for seven years, as many poor persons took advantage of this ready means of gaining wealth, and slaves accused their masters in order to gain their freedom. During the reign of Kuyuk (1246-1248) who left the conduct of affairs entirely to his two Christian ministers and whose court was filled with Christian monks, the Muhammadans were made .to suffer great severities

"Arghun (1284-1291) the fourth Ilkhan persecuted the Musalmans and took away from them all posts in the departments of justice and finance, and forbade them to appear at his court.

"In spite of all difficulties, however, the Mongols and the savage tribes that followed in their wake were at length brought to submit to the faith of those Muslim peoples whom they had crushed beneath their feet."

Unbelievable and of far-reaching significance, although the conversion of the Mongols to Islam had been, it is also not less surprising that extremely few and scanty records of this glorious achievement are to be found in the annals of the time. The names of only a few dedicated saviours of Islam who won proselytes from the savage hordes are known to the world, but their venture was no less daring nor their achievement less significant than the accomplishment of the warriors of the faith. Their memory shall always be enriched by the gratitude of Muslims for they had, in reality, performed a great service to the humanity in general and to the Muslims in particular, by diffusing the knowledge of faith among those barbarians, winning them over to the service of one God and making them the standard-bearers of the Apostle of Peace.

After the death of Chenghiz Khan the great heritage of that Mongol conqueror was divided into four dominions headed by the offsprings of his sons. The message of Islam had begun to spread among all these four sections of the Mongols who were rapidly converted to the faith. In regard to the conversion of the ruling princes in the lineage of Batu, the son of Chenghiz Khan's first born Juji, who ruled the western portion as Khan of the Golden Horde, writes Arnold:

"The first Mongol ruling prince who professed Islam was Baraka Khan, who was chief of the Golden Horde from 1256 to 1267. According to Abu'l-Ghazi he was converted after he had come to the throne. He is said one day to have fallen in with a caravan coming from Bukhara, and taking two of the merchants aside, to have questioned them on the doctrines of Islam, and they expounded to him their faith so persuasively that he became converted in all sincerity. He first revealed his change of faith to his youngest brother, whom he induced to follow his example, and then made open profession of his new belief ... Baraka Khan entered into a close alliance with the Mamluk Sultan of Egypt, Rukn al-Din Baybars. The initiative came from the latter, who had given a hospitable reception to a body of troops, two hundred in number, belonging to the Golden Horde; these men, observing the growing enmity between their Khan and Hulagu, the conqueror of Baghdad, in whose army they were serving, took flight into Syria, whence they were honourably conducted to Cairo to the court of Baybars, who persuaded them to embrace Islam. Baybars himself was at war with Hulagu, whom he had recently defeated and driven out of Syria. He sent two of the Mongol fugitives, with some other envoys, to bear a letter to Baraka Khan. On their return these envoys reported that each princess and amir at the court of Baraka Khan had an imam and a mu'adhdhin, and the children were taught the Qur'an in the schools. These friendly relations between Baybars and Baraka Khan brought many of the Mongols of the Golden Horde into Egypt, where they were prevailed upon to become Musalmans."

Did Imaam Ghazali fabricate some Ahaadith in his book, Ihyaa ?

People have said that there are fabricated ahaadith in ihya ulum uddin. Is this true? People say Imam Ghazzali fabricated them to support sufism. I find that hard to believe. They also say that he uses weak hadith. Please explain the role of weak hadith.  Should we use them or not?

A: The fact that fabricated Ahaadith are quoted in Ihyaa Ulumidddin cannot be refuted. Imam Muhammad Murtadha al-Zabeedi (RA) - the famous and renown commentator of 'Ihyaa' has mentioned the following in the forward of his commentary on 'Ihya',

‘Verily the Ahaadith mentioned by the author (Imaam Ghazaaly - RA) vary between those that are unanimously accepted, Sahih (authentic) and Hasan (sound); and of them are some that are weak and some a fabrication though very few.’

(Itihaafu saadatil muttaqeen vol.1 pg.38; Ilmiyyah)

For quotations of other Ulama which support the above, refer to the above mentioned reference.

However, the blasphemous accusation of Imaam Ghazzaaly (RA) having fabricated those Ahaadith is definitely incorrect. The proof for this is that these Ahaadith were prevalent even before Imaam Ghazzaaly (RA) was born. The reason for Imaam Ghazaaly (RA) having included such Ahaadith in his most beneficial work, is the fact that he did not know of their fabrication. Shaykh Abdul-Fattaah Abu Ghuddah (RA) states in ‘Atta’aleeqaatul Haafilah’ pg.118,

‘Imaam Ghazzaaly (RA) was unique in regards to the knowledge of Jurisprudence, its principles, Tasawwuf, beliefs, philosophy and others except for the knowledge of Hadith, for verily he did not spare time to master it. And he has mentioned regarding himself in his book, ‘Qaanoonut ta-aweel’ (pg.16), ‘And my knowledge of Hadith is but scanty.’

Shaykh Abdul Fattaah further states another reason for this,

‘Perhaps his excuse for doing that (i.e. including fabrications in Ihyaa) is that he relied on the book, ‘Qootul Quloob’ of Abu Taalib Makki and he mentioned those Ahaadith therefrom.’ (Ibid)

As for the role of weak Ahaadith, Imaam Sakhawi (RA) has mentioned in his book, ‘Al-Qawlul Badee’ (pg.473):

‘Regarding weak narrations there are 3 views,

a) It cannot be accepted at all, 
b) It will be accepted if there are no other Ahaadith to substantiate that particular chapter / topic, and 
c) It will be accepted for virtues of deeds and not for the different laws in Shari’ah.’

Imam Sakhawi further states:

‘And this (third view) is the view of the majority.

Moulana Abdul Hayy Laknawi (RA) further comments regarding the credibility of these 3 views in his book, ‘Al-ajwibatul faadhilah’ (pg.53). He says regarding the first view,

‘It is a weak view.’

And regarding the second view,

‘It is an absurd exploitation.’

And regarding the third view,

‘It is the straight path.’

So, the answer to your question is, ‘Yes’ a weak Hadith can be used, but only to ascertain a virtue for a specific deed. However, even in doing so there are some conditions that apply. (Refer al-Qawlul Badee and Al-Ajwibatul Faadhila pgs.40-41)

and Allah Ta’ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abbassommar
FACULTY OF SPECIALTY IN HADITH

CHECKED AND APPROVED: Mufti Ebrahim Desai

UNTUKMU WANITA

Ibnu Umar radhiallahu anhumma telah melaporkan bahawa Nabi saw pernah bersabda,”Wahai kaum wanita! Kamu(teristimewanya) bayarlah sedekah dan banyak bertaubat, kerana daku melihat kebanyakan penghuni neraka adalah wanita.” Salah seorang daripada pendengar berkata, “Wahai Rasulullah! Apakah kesalahan kami yang kebanyakan daripada kami akan memasuki neraka?” Nabi saw. menjawab,”Kami paling kerap mempunyai tabiat melaknat(semasa perbualan) dan kamu lebih tidak bersyukur kepada suami kamu. Daku tidak melihat seseorang yang kekurangan dalam ketakwaan dan hikmah seperti kamu tetapi menguasai seorang yang berhikmah.”(Bukhari, Muslim, Tarjumanus Sunnah)

 

Hazrat Ibnu Mas’ud telah memberitakan bahawa nabi bersabda,”seseorang wanita patut ditutupi kerana apabila dia keluar, syaitan akan memandangnya,”(Tirmizi)

 

Begitu juga, maka perlulah wanita menjaga suara supaya tidak didengari oleh orang luar. Adalah juga penting, lelaki menghindari dari melafazkan puisi di khalayak wanita lain oleh kerana wanita bersifat lembut hatinya dan mudah cenderung kepada pengaruh buruk.(uswah rasool e akram)

 

Hazrat Hasan Basari ra memberitahu bahawa dia telah mendengar Rasulullah saw bersabda,”Allah melaknati orang yang memandang kepada seseorang wanita asing dan juga seseorang yang dipandang itu.”(mishkat)

 

Hazrat Abu Musa ra. Telah meriwayatkan bahawa Rasulullah saw bersabda,”mata yang memandang kepada seseorang lelaki atau wanita asing dengan niat buruk adalah penzinaan dan seseorang wanita yang mewangikan dirinya dan kemudiannya lalu di hadapan khalayak lelaki adalah tiada bezanya.(tirmizi, abu daud)

 

Hazrat Ibnu Mulaika ra memberitahu bahawa apabila seseorang menyatakan kepada Hazrat Aisyah bahawa seorang wanita sedang memakai sandal(kasut lelaki) maka dia menjawab bahawa Rasulullah melaknati wanita yang bersifat kelakian (abu daud)

 

Adalah sunnah bagi wanita mengucap salam dan selamat antara satu sama lain dan berjabat tangan. Ini patut digalakkan.(tabrani, baihaqi)

Nota: antara sesama wanita sahaja.

 

Ibnu Abi Dunya dan Baihaqi telah memberitakan dari Ash Shabi bahawa nabi bersabda,”laknatlah kepada penyanyi-penyanyi perempuan dan kepada sesiapa yang mereka nyanyikan,”