By Ghulam Rasool
Dehlvi, New Age Islam
1 May 2016
Haji Ali (dna Research & Archives) Tue, 9 Feb
2016-02:55pm , Mumbai , ANI
custodians of the Haji Ali Dargah were the first so-called Sufis in India who
barred women's entry into the mausoleum.
Not long ago, women were freely accessing this Sufi shrine. Rather it
was an age-old tradition in Mumbai. But it was only in 2011, for the first
time, that the Haji Ali Trust
banned women from entering the sanctum sanctorum of the Dargah in 2011,
overturning an age-old tradition of women’s free visitation at the Mumbai
shrine. They maintained that according to Islam, it was a “Gunah-e-Azeem”
(grave sin) for women to draw close to the grave of a male Muslim saint. After
this pronouncement, a growing number of women rights groups are demanding entry
for females into the sanctum sanctorum of the historic Dargah, which attracts
thousands of male and female devotees every day. A Muslim women's rights group
is still fighting a legal battle with the Haji Ali trustees. Not only Muslim
women activists but even those of the non-Muslim faith traditions have also
taken out processions against this gender segregation. Like other Sufi shrines,
Haji Ali too has traditionally been a multi-faith centre.
Women have been prevented entry to the mosque's
mausoleum since 2011, with its trust saying close female proximity to the tomb
of a revered saint is "a grievous sin" in Islam.
Of late, after her
victorious campaigns against the age-old ban on entry of women in some Hindu
temples like Shani Shingnapur and Trimbakeshwar temples in Maharashtra, a
woman’s rights activist Trupti Desai has now brought her gender-justice
movement to the Haji Ali Dargah too. She says that her movement is not aimed at
offending religious sentiments, but is only opposed to the gender
discrimination going on at the Haji Ali Dargah. But despite her peaceful
protest, she was restricted from entering the sanctum of Dargah recently.
Maharashtra government has favoured her demand stating that unless the Dargah
trustees prove that ban is endorsed by their religious scriptures; women should
be allowed to enter the sanctum sanctorum of Haji Ali. Indian Constitution has
given equal rights to practitioners of all faiths. But the question is: Does
the women’s visit to graves or shrines stand against the tenets of Islam? How
come the religion which avowedly supports gender justice in its foundational
scripture, the holy Qur’an, allows these shrine custodians to debar women from
entering the sanctum of the Dargah?
minted zealot Muslims who abhor women visiting Sufi shrines, historic tombs,
mausoleums and graves of the Prophet’s companions (Sahaba) and other
great spiritual figures should rethink their position in the light of
well-established Islamic traditions. Equating women’s visit to holy shrines
with the pre-Islamic pagan practice of moaning and wailing at graves is
In fact, the
abhorrence against the women’s shrine visitation basically stems from the
writings and Fatwas of Salafist Muftis and clerics. But it is deplorable that
the present-day self-styled Sufis too are speaking in the same language. Mufti
Mehmood Akhtar Qadri, a Barelvi cleric, for instance, issued a fatwa declaring
women not to be allowed into the sanctum sanctorum of the Haji Ali Dargah,
which houses the tomb of the 15th century Sufi, saint Piya Haji Ali in Mumbai.
In his interview with Ashutosh Shukla of DNA, Mufti Mehmood Akhtar Qadri
“As a mufti, my job is
to tell what the Shariah says. Everyone knew that women should not be allowed
near graves …. The issue was dealt with during the reign of second Caliph,
Umar. He had stopped women from going to the mosque due to their condition
then. When a few aggrieved women complained to the Prophet’s wife Ayesha, she
said even the Prophet would have taken the same stand. Now, the condition is
1,000 times worse”.
“I feel that women
should not come to the Dargahs at all. But if we tell them this, God knows what
will happen, considering their reaction when we said that they should not be
allowed inside the sanctum sanctorum. Women should not stand close to those who
are not related to them. As per the Shariah, there is Salamati
(well-being) if women do not go to dargahs”.
It is not difficult to
see that the above fatwa is quite identical to an earlier fatwa by a well-known
Salafist cleric and Mufti (Islamic jurist) Shaykh Muhammad Saalih al-Munajjid.
He writes in his fatwa titled, “Ruling on women visiting graves” (Principles of
Fiqh, Jurisprudence and Islamic Rulings, fatwa no: 8198):
“The correct view is
that it is not allowed for women to visit graves, because of the Hadith
mentioned. It was narrated that the Prophet (peace and blessings of Allah be
upon him) cursed women who visit graves. Women should stop visiting graves. The
woman who visited a grave out of ignorance (of this ruling) is not to blame,
but she should not do it again. If she does so, she has to repent and seek
To further buttress
his point, he gives a historical background of the related Hadith and its
application today. He argues:
“At the beginning of Islam, visiting graves
was not allowed for men and women alike, because the Muslims were new in Islam
and came from a background where grave-worship and attachment to the dead were
widespread. So they were forbidden to visit graves as a preventative measure,
to avoid evil and prevent shirk. But once Islam was well-established and they
understood Islam, Allah prescribed visiting the graves because of the lessons
and reminders of death and the Hereafter, and so that they could make du’aa’
for the deceased and pray for mercy for them. Then Allah forbade woman to do
that, according to the most correct of the two scholarly opinions, because they
may present a temptation to men and even to themselves, and because they have
little patience and they get too upset. So Allah forbade them to visit graves.
This is also a form of kindness towards the men, because if they were all to
gather at the grave, this might cause fitnah (sedition or temptation)”.
The reality is that
Shaykh Muhammad Saalih al-Munajjid, in his above fatwa, has wrongly quoted the
Prophetic saying (Hadith) and has not properly presented the complete
background of it. The exact words of the Hadith in Arabic are as following:
قال رسول الله صلی
الله عليه وآله وسلم کنت نهيتکم زيارة القبور اَلا فزورُوها فانها تُذهد في الدنيا
“The Prophet of Allah, peace be upon him, said: "I forbade you to visit
the graves but [now] do visit them” (Narrated as part of a longer Hadith: from
Burayda by Muslim, al-Tirmidhi (Hasan Sahîh), Abu Dawud, al-Nasa'i, `Abd
al-Razzaq (3:569), and others).
Going by the above
Prophetic tradition (Hadith), both Muslim men and women were prohibited from
visiting graves and shrines in the earliest period of Islam. According to Imam
al-Tirmidhi who has also relayed this Hadith, the Prophet (pbuh) had forbidden
the grave visitation or Ziyarat due to temporary reasons. Men were prohibited because they used to
recite inauspicious elegies and would write un-Islamic quotations over the
graves of their dead relatives. They were influenced by the superstitious
customs of the pre-Islamic era of ignorance, which is called Jahiliyah in
Islamic history. Similarly, women were prohibited from visiting graves, as
explained by Imam Tirmidhi, because in pre-Islamic times in Arabia, women would
mourn and wail so much at the graves of their relatives that they would harm
themselves by cutting their hairs and nails. But with the advent of Islam,
Prophet Muhammad (pbuh) endeavoured to reform the superstitious tribal customs
of the Arabian society. He broadened people’s minds and intellectual horizons,
and so they could rise above their pre-conceived notions and superstitions,
including with regard to visiting graves.
Prophet (pbuh) not
only lifted his prohibition on visiting graves, but also encouraged his
followers, men and women alike, to visit them in pursuit of abundant spiritual
benefits. It is noteworthy that the Prophet (pbuh) did not make any distinction
between men and women while lifting the temporary prohibition on visiting
graves. He issued a general permission for people to perform Ziyarat; to
visit graves and shrines in order to seek spiritual blessings. Addressing his
companions, both men and women, the Prophet (pbuh) said:
“I had prohibited you from visiting graves. But
from now on, you can go for Ziyarat because it will make you feel
unattached towards this world and remind you of the Hereafter.” (Hadith
Hasan, narrated from Ibn `Abbas by al-Tirmidhi, Abu Dawud, al-Nasa'i in
both in al-Sunan and al-Sunan al-Kubra, and others).
In fact, the Prophet
(pbuh) himself would visit graves (Ziyarat-E- Qubur), especially on the
Night of Mid-Sha`ban (Laylat al-Bara‘at). He used to visit the grave of
his mother regularly and cry out of his love for, and remembrance of, her, as
the following report says:
“The Holy Prophet (pbuh) visited the grave of
his mother and cried near her grave and also made others around him to cry.
Thereafter he said: I have taken permission from my Lord to visit the grave of
my mother. You too should visit the graves because such a visit will remind you
of your death.” (Reported in Sahih Muslim)
Not only the Prophet
(pbuh) but also his wife Hazrat Aisha would visit the graves of great figures
of Islam, like Hazrat Amina the Prophet’s mother and Hamza ibn `Abd
al-Muttalib, the Prophet’s uncle who was martyred in early Islamic period.
Prophet’s daughter Hazrat Fatimah (r.a) used to visit the grave of her uncle
every Friday and she would pray and cry there. (Narrated by `Abd al-Razzaq,
3:572). Even she had marked the grave with a rock in order to recognize it
(mentioned by al-Qurtubi in his Tafsir, 10:381).
Given this general
Prophetic permission of grave-visiting, there is no reason why women cannot
visit the graves or shrines of Sufi saints. In Islam, women are no less than
men in any sphere of life. They equally deserve to acquire taqwa (piety and
righteousness) and Tazkeer-E-Akhirat (remembrance of Hereafter), which
are the core objectives of grave-visitation in Islam. Only men are not to be
blessed with the spiritual influences of remembering the Hereafter. This is a
line of exclusivist and patriarchal thinking. Women equally need to be
God-conscious and mindful of the Akihrat (Hereafter). Therefore, the Prophet’s
general permission to visit the graves should be taken in an inclusive and broader
A Regular Columnist For Newageislam.Com, Ghulam Rasool Dehlvi Is Scholar Of
New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism
Although social changes in this century have altered the situation of women in society opening opportunities for their participation in various fields of endeavour, patriarchal attitudes are reasserting themselves, particularly, in the religious domain.
The Haji Ali Dargah in 2011 abruptly barred women from entry to the sancta sanctorum, reverting its earlier stance where there was no restriction of space for the entry of women to the confined area. This attitude, besides bringing to the forefront misogynistic attitudes and patriarchal assertions of male domination, is surprising for a secular democracy like India where the Constitution clearly speaks of no discrimination on the basis of religion, caste or gender.
Islam endorses the Constitutional clause. There is no authentic scriptural injunction in Islam for debarring equal rights to women or the entry of women into the sancta sanctorum of a dargah or mausoleum.
The negative approach articulated by a strong patriarchy is far from the ideals and values of Islam where women and men stand on an equal spiritual ground and are assigned the same religious duties and the equivalent spiritual rewards. The prevalence of such unwarranted patriarchal control has tended to restrict women’s access to many aspects of Islamic religious/spiritual space and life. It must be stated that there is no segregation of women in the obligatory duty of the Haj pilgrimage obligatory upon all Muslim men and women.
In Islam, in the eyes of Allah women and men are equal participants in both spiritual and material aspects of life. In several verses, the Quran says: “For Muslim men and women… For believing men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity. For men and women who fast, for men and women who guard their chastity and for men and women who engage much in God’s praise — for them God has prepared forgiveness and a great reward”.
Several verses in the Quran speak in the same vein. “Never will I suffer to be lost the work of any of you, be he male or female: you are members, one of another...” Again, “He that works evil will not be requited, but by the like thereof: and He that works a righteous deed — whether man or woman… such will enter the garden of bliss and therein will they have abundance without measure.”
The recommendation by the Prophet for visitations to graveyards was said to be twofold: one, the reminder of the inevitability of death and accountability for actions in the hereafter; two, to offer prayers for mercy and forgiveness for departed ones. Women were not excluded from this approval. Hence the purpose of visiting graves is a reminder of the inevitability of death and remembrance of the hereafter. Men are by no means more in need of this reminder than women. It was never to go there and pray for ourselves, or make the dead speak or help us in our prayers.
It must be noted that in Islam worship is meant only for God and there is no second opinion on that.
There is no authentic prohibitory order forbidding women to enter graveyards. Imam Malik, some Hanafi scholars and most of the scholars hold it permissible for women to visit graves basing their understanding on the following tradition from Hazrat Ayesha when she once asked the Prophet what should she say when visiting graves and he replied “Greetings to you, people of the abodes among the men and women believers! May Allah grant mercy to those of you and us who went ahead and those who tarried back! Truly we shall — if Allah wills — join up with you.” There was no mention that it is not permissible for women to visit graves. (Muslim and Nasai and other authorities as well.)
Hazrat Ayesha often visited the grave of her brother. When Abdallah ibn Abi Mulaikah inquired of Hazrat Ayesha whether the Prophet prohibited visiting graves? She said, “Yes, he did forbid visiting graves during the early days, but later on he ordered us to visit them”. Several traditions of the Prophet endorse this view. “I had prohibited you from visiting the graves, but now I encourage you to visit them.” (Sahih Muslim, Sunan Abu Daud and Musnad Ahmad; Nasai)
Perhaps visiting graves was not held permissible for men and women alike in early Islam as attachment and supplication to the dead were widespread. Thus it was avoided as a preventative measure to avoid grave worship. But once the teachings of Islam were well established, visiting the graves became permissible since they were reminders of death and the hereafter. As the earlier prohibition was equally for men and for women similarly, the lifting of the prohibition, applied to both men and women.
Further, Imam Jafar al-Sadiq narrated that Fatima, the daughter of the Prophet used to visit the grave of her grand uncle Hamza ibn Abd al-Muttalib every Friday.
It is significant to note that Prophet Muhammad is laid to rest inside the room of the house of Hazrat Ayesha. The grave of Hazrat Abu Bakr, the first Caliph of Islam and father of Ayesha, is in a room of the house of Ayesha buried next to the Prophet; the grave of Hazrat Umar al Khattab, the second Caliph of Islam is in a room of the house of Ayesha buried next to the Prophet and Abu Bakr.
Hazrat Umar requested to get buried beside the tomb of Prophet (Bukhari narrates in his Sahih, Book of Janaiz or funeral) “When Umar was stabbed he sent his son Abd Allah with a message to Ayesha to ‘Ask her if I can be buried with my two companions,’ that is, in her room, next to the Prophet and Abu Bakr. Ayesha replied: ‘I wanted the spot for myself, but I shall put him (Umar) before me today’.”
The Barelvis who are also Hanafis, the Malikis, the Shiahs hold it permissible for women to enter the sancta sanctorum of a dargah.
The negative implication in the contemporary Muslim world where women are barred from entry to the sancta sanctorum is not witnessed in several Muslim countries. In Turkey, Tunisia, Egypt, Morocco, Iran and other countries both men and women visit Sufi shrines and tombs alike. In India, without fuss, men and women of every faith and creed visit the celebrated shrine of the Sufi saint Khwaja Moinuddin Chishti and several others.
The Sufi wisdom, enlightenment and radiance have touched the hearts of tens of thousands of people across the country, irrespective of gender. It is interwoven within the mosaic and fabric of our great country India. The myth that women cannot get entry into the sancta sanctorum of a dargah due to the imposition of religious restrictions needs to be nullified. It goes against the spirit of spiritual equality granted to women in Islam.
The writer is professor of Islamic Studies and director-general, The Wisdom Foundation
Ghulam Rasool saheb,
aap mua’ashre ki islah kariye. Aurat aur mard dono ki islah kariye. Jin asbab
ki bnuiyad par auraton ko mazar se roka gaya hai un asbab par to apki nazar hi
nahi. Aap baar baar Hadithon ko pesh kar rahe hain goya ki ye hadiht sirf aap
hi jante hain aur main aur wo jinke tawassul se maine in hadithon ko khub
samjha yaani Ala Hazrat aur baaqi fuqaha to wo goyya ki in ahadees se waqif hi
nahi the. Jis sunniyat ko indo-pak aur duniya bhar me Imam ala Hazrat ne
bachaya [chahe wo mazar par haazri ka masla ho ya digar sunni aqaaid ka masla
ho] unke ihsan ko bhulte hue aap unki mukhalifat kar rahe hain. Maine pehle do taqseem
ki thi wo aap par bilkul saheeh utarti hai pehle aap ghaflat me the aur aap
mukhalfat me utar aaye hain aur agar aap apni niyyat me mukhalafat nahi karte
balke to kya aap ise apna ilmi ijtihad samajhte hain [jaise ki daawa Dr.
Tahirul Qadri sahib kar baithe]. Agar aap ko koi cheez nahi maalum to puch len
lekin andaaze bayan se aapke yahi zahir ho raha hai aap to bas apni popularity
aur fame ke liye haq par bhi parda daal sakte hain. Rishte naate apni jagah
lekin tahqeeq aur Ilm ka husul apni jagah………..
tamam readers se yahi darkhast karunga ki auraton ke mazar par haazri ke jawaz
aur adme jawaz ka jo masla hai wo asbab par munhasir karta hai jo aaj ke daur
me har mazaar sharif par taqreeban dekhne ko milta hai. Ye jawab chunke tafseel
aur tahqeeq talab hai, yahan sab kuch bayan karna kaafi nahi. Ghulam Rasool sahib,
barahe karam Ala Hazrat ki is tahqeeq ko pehle padh hi len maine iska link apne
facebook page share kiya hua hai. Rahi baat aapke hadith ko pesh karne ke andaz
ki to aap achchi tarah waaqif honge ki wahaabiyyah bhi hadithon ko pehs karte
hain lekin aksar use uske siyaq o saheeh maqaam par samjhne me khata ke
murtakib hain, aapka ilim maqaam is cheez se khub waaqif hai ki tajsim aur
tashbih ke mammle me darjano ahadees wahhabiyyah pesh karte hain lekin unhe
samjhte nahi. Agar Qurane paak ki baat Karen to quran me waqtulul mushrikin
jaisi aayat beshumar hain lekin kya iska amal aaj bhi jaari hai? Mere dost,
kisi mamle par qalamband karne se pehle uski munasib tahqeeq zaruri hai, ye
jaan lena zaruri hai ki aaayat aur hadith ke kuch maani bhi hote hain jiski
sahih maarfat fuqaha ke baghair mumkin nahi.
ki mazaar par haazri ke taalluq se jo hadithen hain unhe apne zahan me rakhte
hue ye baat aapki khidmat me arz karna chahunga ki Aajkal mazaar par aise aise
halat hain au raise waaqiyat roonama hote hain jo aksaro beshtar qati nas [quran
and hadith] ki sareeh mukhalfat me hain, mithal ke taur par auraten jinke libas
Quran ki taleemat ke mutabi nahi hoti, aap khud bhi isse waqif hain, Nizamuddin
shareef dargah chalen, wahan dekhiye auraten wahan sar aur seena zameen par
patakti hui nazar aati hai, [beshak baaz auraten nek aur saalih bhi jaati hain
aur baaz mard bhi muttaqi hote honge magar aaj ke mahual me bahut hi na ke
barabar] ajmer sharif me bheer ki shiddat se aurat aur mard ka baahami mil
jaana, aur maamle isse bhi badtar, baarha martba mujhe aisi halat dekhkar door
se hi fatiha padhna munasib aur behtar laga. Is tarah bahut saare masail hain
jin ki bunyaad par fuqaha ne ye ikhtiyar farmaya ki auraton ko mazar par jana
najayaz hai. Logon ne ye apni samjh me samjha ki ye aurat ki liberty par
pabandi ya discrimination hai, to mere muhtaram, aazadi ka hargiz ye matlab
nahi ki muslim khawatin apni deen ki mukhalafat par utar aayeen aur
naqab/hijab/jilbab/ ye phir parde k Qurani hukm ko wo aazadi ke mukhalif aur
zulm tasawwur Karen. Imaan hi Muslamano ki asl kamyabi hai iski mukhalfat ko
agar koi shakhsh progressive ya taraqqi pasand muslim hone ka naam de to aisi
naam nihad ‘progressive thought’ se dur rahne me hi asl kaamyabi hai. Ye to wo
baaten aur fikr hain jo maujuda daur me bahut tezi se panapti jaa rahi hai
jinse aap waaqif honge. Asl mauzu ye hai ki aapne hasan ya saheeh hadith ko
pesh kiya aur maujuda bure haalat par nazar nahi jahan behayaai aur besharmi ki
had itni ziyada badh chuki aur logo ka shuoor itna mar chukka wo use achche
bure ki tameez hi naa rahi. Har koi itna zyada muttaqi ya is qaabil na raha ki wo
apni nazron ko ya apne nafs ko tamam shar se mahfooz kar le, mahaul ki
badchalan mezaj ne logon ke zehno dimagh ko itna kharab kar diya hai ki unke
andar aakhirat ka khauf naa raha, agar koi aakhirat ki yaad dilaaye bhi to uska
mazaaq ya phir uspar kuch naapasandeedah alfaz ka istimal hota hai.
ye ki jin asbab ki buniyaad par auraton ko mazaar par jaane se roka gaya wo bure
asbab ko khatm kara len to koi hukm aisa na rahega jo auraton ko mazaar se
roke, lekin aaj ki haalat me is par kamyaabi paa lena ek ghaur aur nazr ka
maqam hai…………ye bure asbab aise hain jo aksar o beshtar Quran kareem ki tawatur
aur Qatii hukm ki mukhalifat ke murtakib ban jaate hain..
paak hame Quran, Hadith, balke Din ko saheeh se samjhne ki taufiq ata
farmaayen. Aur Din ki Saheeh Maarifat hume Hamare Sufiya, Fuqaha aur Imams bata
chuke unse hatna sawade azam se hatna hai………Aur jahan tak mere ‘naivety’ ki
baat hai to ye haqeeqat hai………agar hamare Imam Azam jin ki saheeh presentation
Ala Hazrat ne kardi aur digar tamam Buzurg jo Ilm ke samandar hain………Main to
uska ek qatra bhi nahi, unki mukhalifat ya unse behtar Din ki samajh ka
daawedar kaise ban sakta hun………….Allah paak hume hamare ilm ko hasil karne me
dayanatdari aur imaandari ata farmayen aur har us rah se bachae jo hume hamare
Din ki spirit se door le jaayen. Aameen
Knows the best!
HERE ARE THE PROPHETIC TRADITIONSTHAT I MEANT IN MY LAST COMMENT:
Prophet (pbuh) not only lifted his prohibition on visiting graves, but also encouraged his followers, men and women alike, to visit them in pursuit of abundant spiritual benefits. It is noteworthy that the Prophet (pbuh) did not make any distinction between men and women while lifting the temporary prohibition on visiting graves. He issued a general permission for people to perform Ziyarat; to visit graves and shrines in order to seek spiritual blessings. Addressing his companions, both men and women, the Prophet (pbuh) said:
“I had prohibited you from visiting graves. But from now on, you can go for Ziyarat because it will make you feel unattached towards this world and remind you of the Hereafter.” (Hadith Hasan, narrated from Ibn `Abbas by al-Tirmidhi, Abu Dawud, al-Nasa'i in both in al-Sunan and al-Sunan al-Kubra, and others).
In fact, the Prophet (pbuh) himself would visit graves (Ziyarat-E- Qubur), especially on the Night of Mid-Sha`ban (Laylat al-Bara‘at). He used to visit the grave of his mother regularly and cry out of his love for, and remembrance of, her, as the following report says:
“The Holy Prophet (pbuh) visited the grave of his mother and cried near her grave and also made others around him to cry. Thereafter he said: I have taken permission from my Lord to visit the grave of my mother. You too should visit the graves because such a visit will remind you of your death.” (Reported in Sahih Muslim)
Not only the Prophet (pbuh) but also his wife Hazrat Aisha would visit the graves of great figures of Islam, like Hazrat Amina the Prophet’s mother and Hamza ibn `Abd al-Muttalib, the Prophet’s uncle who was martyred in early Islamic period. Prophet’s daughter Hazrat Fatimah (r.a) used to visit the grave of her uncle every Friday and she would pray and cry there. (Narrated by `Abd al-Razzaq, 3:572). Even she had marked the grave with a rock in order to recognize it (mentioned by al-Qurtubi in his Tafsir, 10:381).
Ghulam Rasool, you say, “lets not hover over the personalities”.
Ghulam Rasool, You quoted Mufti Abdul Qayyum Hazarwi to defend your statement,
but when I cleared out that the same fatwa of Hazarwi sb with some conditions
went against your statement, you have now said ‘lets not hover personalities’.
say, “Only Ala Hazrat or Mufti Abdul Qayyum Hazarwi are not permitted by Allah
to conduct study on Islamic issues and venture into ijtihad”.
you want to say by this statement is not fully clear for my deductive
reasoning. Do you think your understanding of fiqh of the hadiths that you quoted
in your article is better than that of Imam Abu Hanifa, Fuqaha-e- Mutakhkhirin,
Ala Hazrat Imam Ahmed Raza and Mufti Abdul Qayyum Hazrawi that you too favoured
once in your comment?
me say, there are also other fuqahas [jurists] such as the imam of all jurists
known as Imame Azam Abu Hanifa other than his best follower Imam Ahmed Raza who
were gifted personalities for Muslim Ummah.
after you talked about ‘venture into ijtihad’ you say, “Common Muslims who have
reason and faith have also every right to apply their intelligence”.
you know what does the word ‘common Muslims’ mean in terms of fiqh? Allah
Almighty has given Muslims both reason and faith. But can you tell me if every
common Muslim can interpret the holy Qur’an and Hadith on his own or he can do
ijtihad without having the required knowledge of ijtihad. If every common
Muslim starts doing ijtihad without having sufficient knowledge of ijtihad,
there will be only fasad and divisions at a larger scale. So, a common Muslim
needs to be a special one before doing ijtihad.
for me, I am a common Muslim and the follower of mujtahidi mutlaq Imam Abu
Hanifa. Since you mentioned the words ‘reason’ and ‘faith’, i must clarify i
have already faith and after using my reason, I found good fiqh as well as
sound logical arguments in the book authored by Imam Ahmed Raza. This great
Imam explained all Hadiths related to this subject in a way that is all time acceptable
say, “I would request you to put up your logical arguments, in the light of
solid Islamic traditions, against the women's permission to visit the graves
and shrines, without quoting any other scholar or ulama. Of course, you can
quote the Quranic decrees or authentic prophetic traditions”.
are two things; Ghaflat and Mukhalfat. You were in ghaflat about the book of
Imam Ahmed Raza who in his book presented solid Islamic traditions and the best
fiqh in conformity with the great jurists of the past to discuss the subject whether
a woman should go to visit the shrines or not. If you had been aware of or read
this book before, I am sure you would have not gone against it. Now i fear lest
you should be on the way to Mukhalfat.
fuqahas like Imam Ahmed Raza had much better understanding of the Quran and
Hadiths. If i follow them, it means i am following the better understanding of
the Quran and Hadiths.
are well acquainted with me even then you have asked me not to quote any other.
I am a Muslim, Hanafi, Sufi-supporter, Sunni, Nizami, Razvi and follower of
Maslake Imam Ahmed Raza. Whatever you may say, I will not leave these
identities. It is the matter of faith, Sirate Mustaqeem as well as the word ‘reason’
that you asked me to use.
support and accept all the sound arguments and solid Islamic traditions
presented by my Imam Ahmed Raza in his book. As for preventing men from
entering shrines, as Mr. Ghulam Mohiyuddin has suggested in his comment, you
can take the help of AIMPLB and go to the PM Narendra Modi Of India for using
power to ban men from shrines, so in case of compulsion it will be then happily
or unhappily accepted by men like me.
Ghulam Rasool Dehlvi,
have read his fatwa and various others’ fatwas too. This Minhaji fatwa is very
short and almost the same thing that has also been discussed as a part in the
book of Ala Hazrat that I referred to, in my previous comment. The fatwa of
Maulana Hazrarwi does not meet the needs of the readers like me, nor does it
give the detailed reply to the subject.
say Maulana Hazarwi sb is an authentication for Indo-Pak subcontinent Sunni
Muslims, but you did not mention which type of ‘Sunni Muslims’ he is an
authentication for. It is another issue that he might not have been an
authentication for those who are protesting in Mumbai in various issues other
than this subject.
shortly quoted fatwa too has established conditions with the absence of which only
women are allowed to visit shrines. The conditions are fitna wa fasad. However
you did not quote the explanation of the words ‘fitna wa fasad’ mentioned by
Maualna Hazarwi. If I am right, he must have meant by the words ‘fitna wa fasad’
here the fitna of evil thought, the fitna of evil attraction, the fitna of
disturbances etc coming in minds of males and females [other than Muttaqis; as
Muslim males and females are not muttaqis today] while visiting the shrines. It then means, according to this fatwa too, if
the conditions of fitna are found, the women are not allowed to visit shrines.
book ‘Jamalun Nur Fi Nahyin Nisaail Qubur’ authored by Ala Hazrat Imam Ahmed
Raza [Radi Allahu Anhu] (جمل النور في نهي النساء عن زيارة القبور) that I
referred to in my previous comment has discussed this subject in a much better
way than Maulana Hazarwi sb has done. Since you talked about his being an authentication,
i must clarify that Ala Hazrat is more authentication for Indo-Pak
Sufi-Sunni-Barelvi Muslims than Maulana Hazrawi. Let alone talking about comparison
between them, Maulana Hazarwi too considers Ala Hazrat as an authentication for
Ghulam Rasool, the matter of a personality’s being authentication for me or you
is somewhat subjective. When talking about objective and the fully convincing
reply to the question ‘should women go to visit shrines or not?’ I find Ala
Hazrat’s book as the best.
you say about the use of ‘Gunahe Azeem’ in the holy Quran at numerous places?
Allah Almighty says in the Qura’n, “They ask you about wine and gambling. Say,
"In them is great sin and [yet, some] benefit for people. But their sin is
greater than their benefit." (2:219)
Arabic words used in this verse are "إثم كبير" that mean in Urdu ‘Gunahe Azeem’. Such words have been used at
various places in the Quran.
I totally disagree with the conclusive points made by Mr.
Ghulam Rasool Dehlvi in this article...............
The best jurisprudential book I have read on the topic whether
a woman is allowed to visit the shrines or not is ‘Jamalun Nur Fi Nahyin
Nisaail Qubur’ authored by Ala Hazrat Imam Ahmed Raza [Radi Allahu Anhu] (جمل النور في نهي النساء عن زيارة القبور). I totally agree with this deeply researched book. The
way Imam Ahmed Raza has made a tatbeeq between two kinds of Hadiths is entirely
acceptable to me.
اسم الكتاب: جمل النور في نهي النساء عن زيارة
إسم المؤلف : الإمام أحمد رضا الحنفي رحمه الله