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Woman Drivers in Islam!

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#61 [Permalink] Posted on 6th May 2016 12:57
abu mohammed wrote:
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No. Absolutely not.
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#62 [Permalink] Posted on 6th May 2016 12:59
Sleepyhead wrote:
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Jzk, would've been better if sourced.
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#63 [Permalink] Posted on 14th May 2016 14:18
HORSE-RIDING FOR WOMEN

Q. An Alimah says that it is permissible for ladies to drive cars because women used to ride horses during the age of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. She mentioned some Hadith narrations about women riding horses. Today vehicles take the place of horses. Is her reasoning valid in the Shariah?

A. There are no Mujtahids living on earth today. The age of Ijtihaad ended with Khairul Quroon (the three Golden Ages of Islam). No one has the right to extract Ahaadith from the kitaabs and interpret the narrations to conform to their tastes and corrupt opinions. This haraam exercise, viz., masquerading as a mujtahid, is exceptionally abominable if the opinion seeks to abrogate/cancel an express ruling of the Shariah, and it becomes worse when that ruling was issued by Rasulullah (sallallahu alayhi wasallam) himself.

Regardless of which Sahaabi lady rode a horse and regardless for what purpose she had ridden, the act of the Sahaabi lady does not abrogate Rasulullah’s express prohibition. He said:“Allah curses women who ride horses.” Now extend this Divine Curse to women driving cars, especially in this immoral environment in which women have no true understanding of the meaning of Hijaab. Comparing the isolated incident of a Sahaabi lady riding a horse in the holy, primitive era of Rasulullah (sallallahu alayhi wasallam) with the mass and wholesale practice of women driving cars in the present age, is a reflection of the jahaalat of the ‘alimah’ who believes that she has the expertise and qualifications of a Mujtahid. She dwells in gross deception.

Those who rip out Ahaadith from the kitaabs are not even aware of the circumstances which had constrained any Sahaabi lady riding a horse. Even today circumstances can make halaal the eating of pork. But, exceptional circumstances are not the norm. A ruling necessitated by force of circumstances and need is not the normal ruling of the Shariah applicable for all time and for all persons. There are authentic Ahaadith which statethat eating cooked food necessitates wudhu. But no one extracts this Hadith and acts accordingly.

Hadith has tafseer, and only the Aimmah Mujtahideen were qualified to interpret the Ahaadith. No one can dream today of reaching the lofty pedestal of Deeni Knowledge of the Aimmah Mujtahideen. Those who claim that horse-riding or car driving is permissible for women speak with their nafs and their opinions are the products of jahaalat. They merely vaunt for ignorance.

Source; asic-sa.co.za/index.php/book-downloads/the-awake-series/6...

p.53
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#64 [Permalink] Posted on 14th May 2016 19:38

South African Fatwa wrote:

The age of Ijtihaad ended with Khairul Quroon (the three Golden Ages of Islam). No one has the right to extract Ahaadith from the kitaabs and interpret the narrations to conform to their tastes and corrupt opinions.

  1. Question 1: Is IVF treatement Halal or Haram?
  2. Question 2: How did you arrive at your conclusion? Kindly quote the explicit verse of the Qur'aan or Hadeeth on the topic as Ijtihaad has ended.

Jzk

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#65 [Permalink] Posted on 15th May 2016 05:52
Muadh_Khan wrote:
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ٱلسَّلَامُ عَلَيكُم وَ رَحمَةُٱللهِ وَ بَرَكَاتُه


While I am not aware whether the fatwa is by Ml. A S Desai or someone else. I found this relevant from the Majlis' site;

We are the followers of Imaam Abu Hanifah (rahmatullah alayh) and the basis of our views on all issues on which our Aimmah-e-Mujtahideen and Fuqaha have not issued rulings due to such issues being new developments, is Dalaail-e-Ar'bah, namely, Kitaabullah, Sunnah, Ijma' and Qiyaas. If there exists even a Juz'i mas'alah of our Fuqaha which has direct relevance to a new development, we utilize such a juz'i mas'alah as a principle for extrapolation of a view and fatwa. We do not extract Shar'i masaa-il from opinion unsubstantiated by the Nusoos of the Shariah nor do we resort to Istimbaat of masaa-il from Ahaadith. Such action is the wazeefah (function) of only the illustrious Fuqaha of the Khairul Quroon era.

Source link; the majlis dot co.za/index.php?option=com_content&view=article&id=302:unacademic-criticism&catid=34:majlis-articles&Itemid=27

Probably the fatwa on IVF is given on the same principles stated.
However I will also forward your query to Ml. and post the reply here إِن شَآءَٱلله.
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#66 [Permalink] Posted on 15th May 2016 06:01
How can he prove that the age of ijitihad has ended?


Anyways according to the Ulama at Hadithanswers.com the 'hadith' about Allah cursing women who ride horses is baseless and should not be quoted. This does not mean that hadithanswers.com approves of women riding horses.
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#67 [Permalink] Posted on 15th May 2016 07:02
Perhaps the term Ijtihad refers to the Ijtihad of Aimmah Mujtahideen (rahimahullaah ajmaeen). Not the the Ijtihad for new developments of which no trace of ruling is found. This opinion and understanding of mine developed after I went through briefly; the following pages (some relevant quotations from them copied here);

"In this age of scientific calculations and technological advancements, calculated ijtihād has to be conducted to arrive at correct and appropriate decisions; hence the maxim:

الاجتهاد لا ينقض بالاجتهاد

An ijtihād does not invalidate an ijtihād. (Ibid, pg. 105)"

darulfiqh.com/the-dynamics-of-a-fatwa-by-mufti-ebrahim-de...


"A close analysis of the history of Islāmic law reveals that, contrary to what is premised in this argument, taqlīd is not a stage of intellectual stagnation. In fact, taqlīd represents a higher and more developed stage of Islāmic legal thinking. The ijtihād that was a widespread activity in the first few centuries of Islām represents a great number of different ways of interpreting the original sources of Sharī‘ah – that is, the Qur’ān, Sunnah, consensus, analogy and inherited practice of the earliest generations. It is because of the successes realised by the early mujtahids in this formative period that taqlīd became the overriding legal paradigm following the third or fourth century. To introduce ijtihād at this later stage would be to “reinvent the wheel” so to speak. In secular terms, taqlīd entails fitting new legal cases into existing “precedents”. These authoritative precedents that have their roots in the Islāmic legal texts were fully codified in law schools established in the early centuries by the famous mujtahids credited with having founded them."

www.askimam.org/public/question_detail/32539


And this;

"As far as the issue of Ijtihād is concerned, Ulamā have laid down very strict criteria for Ijtihād. If anybody can meet these criteria, then he may carry out Ijtihād. Ijtihād consists of two basic categories:
1) The composition and compilation of juridical principles that will govern the extraction of rulings from the Qur’ān, Hadīth, Qiyās (logical deduction) and Ijmā’ (consensus) and the practical application of such principles. Such principles are comprehensive and are never broken. For this, one requires a very high level of juridical skills and expertise.
2) The extraction of rulings on new issues based on the comprehensive principles deduced by the Mujtahideen in the past. This form of Ijtihād is still carried out by ‘Ulamā who specialize in Fiqh."
www.askimam.org/public/question_detail/28083

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#68 [Permalink] Posted on 15th May 2016 08:17

ibn Ismail wrote:
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W-Salam,

Then your second posting contradicts your first posting because it said very clearly that Ijtehaad is finished, as usual the wording is inaccurate and left to be interpreted.

Take your PERHAPS, MAYBE Fatwaas and ask the Ulama to write clearly so there is no scope for you to spin and explain their words to the masses. If the Ulama have given you permission and rely on your expertise to explain their words please let us know and we will come to you for explaination in an official capacity.

I live in UK and Ulama in my country permit women to drive with conditions. In our Masajid women drive and come pick up their children, drop them to School with rules of Hijab so I am happy with the situation:

islamqa.org/hanafi/daruliftaa-birmingham/20353

It will be permissible for women to drive cars if there is a genuine need, for example, the husband cannot drive or there is an emergency, there is no danger to the woman, the rules of hijaab are fully observed (which is her whole body including her face besides her hands and feet) and if she is driving without the company of mahrams then it should be within 48 miles.

Only Allah Knows Best

Mohammed Tosir Miah

Darul Ifta Birmingham

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#69 [Permalink] Posted on 17th May 2016 12:32

During the Jamia Hafsa crisis Maulana Abdul Rashid Ghazi (RA) a few days before being shot down by Pakistani Army gave a TV Interview. In the Interview he was asked if he is against women education and he replied:

My wife teaches at the Madrasah, she D-R-I-V-E-S while doing some chores etc so this is an accusation! and then he explained a few more things

DO NO GOOGLE & listen to that Interview if you live in UK or USA. I am recalling my memory from 2007. To the best of my recollection he mentioned driving!

South African Ulama are of course on another level of Fiqh and Taqwa which they are free to adopt in their own country as long as its not thrust upon us the position of Hanafi Madhab (which this isn't) like many other South African rulings.

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#70 [Permalink] Posted on 20th December 2021 06:08
Muadh_Khan wrote:
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Quote:
No Woman: No Drive

Disclaimer: This video has no music!

Mod Edit: Music style audio disabled

Quote:
Say I remember when you used to sit
In the family car, but back seat

I just watched this. For the first time. My sides are still aching.
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