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Islam, Women and Feminism (01 May 2016 NewAgeIslam.Com)


What Stops Muslim Women’s Entry into Haji Ali Dargah’s Sanctorum: Islam or Male Chauvinism?


By Ghulam Rasool Dehlvi, New Age Islam

1 May 2016

 








Haji Ali (dna Research & Archives) Tue, 9 Feb 2016-02:55pm , Mumbai , ANI

Perhaps, the 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.

However, the 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?

However, freshly 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 untenable.

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 stated:

“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”.

He continued:

“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 forgiveness”.

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 وتذکر الاخرة.

English translation: “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 sense.

A Regular Columnist For Newageislam.Com, Ghulam Rasool Dehlvi Is Scholar Of Comparative Religion.


URL: http://www.newageislam.com/islam,-women-and-feminism/by-ghulam-rasool-dehlvi,-new-age-islam/what-stops-muslim-women’s-entry-into-haji-ali-dargah’s-sanctorum--islam-or-male-chauvinism?/d/107162

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TOTAL COMMENTS:-   16


  • An interesting article that came after my piece on NAI:

    Haji Ali for all

    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


    By Ghulam Rasool Dehlvi - 5/10/2016 12:13:09 PM



  • Muhtaram Ghulam Rasool saheb,

    Pahle 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………..

    Main 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.

    Auraton 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.

    Khulasa 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..   

    Allah 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

    Allah Knows the best!


    By Ghulam Ghaus غلام غوث - 5/4/2016 7:04:20 AM



  • Ghaus saab, you did not get my point.  I do not want either men or women banned from shrines.


    By Ghulam Mohiyuddin - 5/3/2016 2:39:48 PM



  • 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).

    - See more at: http://newageislam.com/islam,-women-and-feminism/by-ghulam-rasool-dehlvi,-new-age-islam/what-stops-muslim-women%E2%80%99s-entry-into-haji-ali-dargah%E2%80%99s-sanctorum--islam-or-male-chauvinism?/d/107162#sthash.7W9B8gMN.dpuf
    By Ghulam Rasool Dehlvi - 5/3/2016 11:19:54 AM



  • Dear Ghulam Ghaus saheb, I fully respect your being Sunni, Hanafi, Nizami, Razvi and Sufi-supporter but I am amazed at your naivety. 
    In my limited understanding of Islamic sciences including fiqh, Islam, above all, is a commonsensical faith that apporoves or disapproves of the practices based on human welfare (khair), common good (manaf'a a'amah) and avoidance of inconvenice or lessenning of difficlutly for human beings (daf'ul haraj or raf'ul haraj). Women visitation of graves and shrines should be taken in the very right spirit.
     
    You have not yet produced a single logical argument to support your cherished ban on women from entering the graves and shrines, not even from the Qu'ranic verses and Prophetic traditions. However, I have presented in my article a great number of legal Islamic precedents (nazair) in favour of my position  as in the following:



    By Ghulam Rasool Dehlvi - 5/3/2016 11:14:55 AM



  • Jb Ghulam Ghous Sb says, ' my Imam' Jb Ghulam Rasool Sb says, ' my Imam'. I got confused about the number of Imams. Will anybody tell me how many Imams are there in Islam? Four, five, six, ten or million as there may be numerous followers of numerous Imams. May Allah Kareem save our Faith Iman and keep us on righteous path.
    By Raihan Nezami - 5/3/2016 6:28:32 AM



  • Mr Ghulam Rasool, you say, “lets not hover over the personalities”.

    Mr. 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’.

    You say, “Only Ala Hazrat or Mufti Abdul Qayyum Hazarwi are not permitted by Allah to conduct study on Islamic issues and venture into ijtihad”.

    What 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?    

    Let 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.    

    Mr. Ghulam Rasool,

    Immediately after you talked about ‘venture into ijtihad’ you say, “Common Muslims who have reason and faith have also every right to apply their intelligence”.

    Do 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.

    As 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 to me.  

    Mr. Ghulam Rasool,

    You 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”.

    Mr. Ghulam Rasool,

    There 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.

    The 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.

    You 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.

    I 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.


    By Ghulam Ghaus غلام غوث - 5/3/2016 2:58:52 AM



  • Jb Ghulam Rasool Dehlavi Sb: You are projecting yourself as an Aalim-ul Ghaib",  it reflects from your statement given below as if Allah Kareem has conveyed to you about them, " Only Ala Hazrat or Mufti Abdul Qayyum Hazarwi are not permitted by Allah to conduct study on Islamic issues and venture into ijtihad."
    By Raihan Nezami - 5/3/2016 1:17:18 AM



  • Leave these maulanas aside. Let us learn to think for ourselves. Should women's liberties be restricted because men have evil desires? It would be more just to keep the men out if their carnal proclivities are so troublesome. However if men and women were mingling freely with each other in our society, such concerns would not arise.


    By Ghulam Mohiyuddin - 5/2/2016 2:29:40 PM



  • Dear Ghulam Ghaus saheb, lets not hover over the personalities. Only Ala Hazrat or Mufti Abdul Qayyum Hazarwi are not permitted by Allah to conduct study on Islamic issues and venture into ijtihad. 
    Common Muslims who have reason and faith have also every right to apply their intelligence.
    I would request you to put up your logical arguments, in the light of solid Islamic traditios, 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.

    By Ghulam Rasool Dehlvi - 5/2/2016 9:28:55 AM



  • Mr. Ghulam Rasool Dehlvi,

    I 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.

    You 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.

    This 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.

    The 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 himself.

    Mr. 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. 


    By Ghulam Ghaus غلام غوث - 5/2/2016 4:41:12 AM



  • Dear Ghulam Ghaus saheb, you would want to read this fatwa issued by Mufti abdul qayyum hasarwi, an autheticn Sunni Islamic jurist in the Indo-pak subcontinent:
    قد رای بعض اهل العلم ان هذا کان قبل ان يرخص النبی صلی الله عليه وآله وسلم فی زيارة القبور فلما رخص دخل رخصة الرجال والنساء وقال بعضهم انما کره زيارة القبور للنساء لقد صبرهن وکثرة جزعهن.
    (ترمذی، السنن، کتاب الجنائز باب ماجاء فی کراهية زيارة القبور للنساء، 3: 372، الرقم: 1056)
    ’’بعض اہل علم کے خیال میں یہ (لعنت) حضورنبی اکرم صلی اللہ علیہ وآلہ وسلم کی عورتوں کو زیارت قبور کی اجازت سے پہلے تھی۔ جب آپ نے رخصت دی تو آپ کی رخصت میں مرد اور عورتیں سب شامل ہیں اور بعض علماء نے کہا کہ عورتوں کی زیارت قبور اس لئے مکروہ ہے کہ ان میں صبر کم اور بے صبری زیادہ ہوتی ہے۔‘‘
    پس اگر بے صبری کا اظہار پیٹنا اور بال نوچنا یا گریبان پھاڑنا ہو او فتنہ و فساد کا خطرہ بھی نہ ہو تو عورت بھی اس طرح زیارت قبور کر سکتی ہے جس طرح مرد۔ اور یہ کہ یہ سنت دونوں کے لئے ہے۔ حضرت ابو ہریرہ رضی اللہ عنہ سے روایت ہے کہ رسول اﷲ صلی اللہ علیہ وآلہ وسلم نے فرمایا:
    من زار قبر ابويه او احدهما فی کل جمعة غفرله وکتب برا.
    (طبرانی، المعجم الاوسط، 6: 175، الرقم: 6114)
    ’’جو کوئی ہر جمعہ کو اپنے والدین یا ایک کی قبر کی زیارت کرے، اس کو بخش دیا جائے گا اور اسے نیک مسلمان لکھا جاتا ہے۔‘‘
    (منهاج الفتاویٰ، مفتی عبدالقيوم خان هزاروی، 406-405)
    By Ghulam Rasool Dehlvi - 5/2/2016 2:18:14 AM



  • What do you say about the use of ‘Gunahe Azeem’ in the holy Quran at numerous places?

    For example, 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)

    The 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.  


    By Ghulam Ghaus غلام غوث - 5/2/2016 2:09:23 AM



  • 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 القبور

    إسم المؤلف : الإمام أحمد رضا الحنفي رحمه الله تعالى


    By Ghulam Ghaus غلام غوث - 5/2/2016 1:13:57 AM



  • Using phrases like "Gunah-e-Azeem" to spread fear and superstition is typical of shirk-baaz obscurantists. They deserve only ridicule.


    By Ghulam Mohiyuddin - 5/1/2016 1:17:37 PM



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