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6 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

ook discriminates young

ook discriminates young from old concerning the woman’s age. There are Islamic scholars who have stated that it is permissible to acknowledge an old woman’s greeting or to make musâfaha (shake hands) [1] with her or to make halwat with her, (i.e. to stay together with her in a closed room;) yet not a single Islamic scholar has stated that it is permissible for an old woman to expose her hair or (for men who are nâ-mahram to her) to look at her (exposed) hair. Some Islamic scholars have said that it is permissible to look at a non-Muslim woman’s hair. But none of them has said that it is permissible to look at an old Muslim woman’s hair. The Islamic scholars who have stated that it is permissible for an old woman to enter a mosque or to visit a cemetery have stipulated that her hair must be covered properly. It is not right to say, “It is stated in the fifty-ninth âyat of Ahzâb Sûra that Muslim women should cover themselves with a jilbâb. This âyat commands them to cover themselves with charshaf, which consists of two parts.” If this âyat commanded (women) to wear charshaf, Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ blessed wives and the wives of the Sahâba ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ would have worn charshaf. But no Islamic book reports any one of them to have worn charshaf. The Turkish book of Tafsîr entitled Tibyân explains it (this âyat) as a commandment that women “should cover their heads.” It is stated in the book of Tafsîr entitled Jelâleyn that it, (i.e. jilbâb,) is a headgear which women wear in such a manner as it will hang over their face. Sâwî explains this, saying: “It consists of a headgear and a dhir’, i.e. a piece of cloth laid over the garment.” It is written as follows in the books of Tafsîr entitled Rûh-ul-beyân and Abu-s-su’ûd: “Jilbâb is a headgear that is laid on the gause that is wrapped around the head so as to prevent the hair from becoming untidy; the jilbâb is wider than the gauze; it extends down to the breast and covers the jeyb, [i.e. the neck opening, bosom,) of the garment. In this âyat-ikerîma, women are being commanded to cover their heads and their entire bodies.” The books entitled Zewâjir and al-Fiqh-u- ’ala-l-madhâhib-ul-erba’a quote a hadîth-i-sherîf showing that jilbâb is (a clothing which is) worn by men as well and explain that the jilbâb for men is a long garment called qamîs (chemise). A set of woman’s outdoor clothing consisting of a long coat and a thick headgear and the kind of clothing called charshaf and made up of [1] Please see the sixty-second chapter of the third fascicle of Endless Bliss. – 230 –

two parts are equal in carrying out the commandment pertaining to women’s covering themselves and which is cited above. Women should cover themselves compatibly with the local customs of their environment so that they should not arouse fitna. It is written in the twenty-sixth page of the sixth chapter of the book entitled Sahîh-i-Bukhârî that a part of the âyat-i-kerîma commanding women to cover their awrat parts was revealed on the day when the nikâh of Zeyneb ‘radiy-Allâhu ’anhâ’ was performed. The nikâh was made in the third year of the Hegira.] A person who professes to be a Muslim has to know whether anything he is to do is agreeable with Islam. If he doesn’t, he has to learn by asking a scholar of Ahl as-sunnat or by reading books written by such scholars. If what he is going to do is not agreeable with Islam, he will not be safe against sinfulness or irreligiosness. A true tawba should be made daily. A sinful or irreligious act will definitely be forgiven (by Allâhu ta’âlâ) if tawba is made for it. If tawba is not made, torment in the world and in Hell, i.e. punishments shall be experienced. The punishments to be inflicted are written at various places of the current book. Men’s and women’s body parts that must be covered when performing namâz and elsewhere are called awrat parts. “It is harâm to expose one’s awrat parts or to look at others’ (exposed) awrat parts.” It is sunnat for a man to cover his feet (e.g. by wearing socks) when performing namâz. A person who says that there are no awrat parts in Islam becomes an unbeliever. Our religion commands us to cover our awrat parts. A place where there is a man or woman with exposed awrat parts or where musical instruments are being played and/or people are gambling and/or alcoholic beverages are being consumed and/or people are listening to women singing is called a place of fisq. It is harâm to go to places of fisq. The heart also must be pure. The heart’s being pure means its being beautified ethically. The heart is purified by obeying Islam. People who disobey Islam cannot have pure hearts. If a person says, “halâl,” about exposing one of the parts of the body that are said to be awrat by ijmâ’ (consensus of all Islamic scholars), i.e. which are awrat in all four Madhhabs, or about looking at others’ awrat parts, i.e. if he does not fear being tormented for that sinful act, he becomes an unbeliever. The same rule applies to women’s exposing their parts of awrat, singing or performing Mawlid in the presence of men. Parts of a man’s body between his knees and groin are not awrat in the Hanbalî Madhhab only. – 231 –

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