Discussion on the education of women.

The questioner : Regarding the girls who study the Qur'an, on one occasion I heard a tape of an interview with your eminence, and some of the questions I believe were a fabrication fromThe questioner

The Shaykh : You believe?

The questioner : A fabrication fromThe questioner : that stated that these women are those who do not get married, and that they are married... and that they and that they and that they. And we know a large number of the women who run Qur'an memorization centers, especially in Bahrain, and among them are some of our relatives, andThe Shaykh : Abu Anas knows some things about the people there, and they described them with many descriptions without confirmation. The question is directed to your eminence: what is the ruling on one who teaches the Qur'an? And they cited Bayadir al-Salam in Kuwait, and they cited the Sufis, and they began to ask, meaning that they do not get married, and all of them in Bahrain are married except one or two. They are not finding anyone who will tell you, "If we find a husband, that is good."

The Shaykh : Yes.
Abu Layla : I remember the tape in which the brother

The questioner : a Lebanese, I think
Abu Layla : Excuse me, it is, in any case, there is no problem.The questioner : It is, our Shaykh, about Fadi'ah al-Taba'ah, and the original of that is Bayadir al-Salam, which was originally established in Kuwait, and it is run by Amira Jibril, who isThe Shaykh : Ahmad Kafaru, the followers of the Naqshbandi order, and now we have their offspring here, present in Oman, which is Fadi'ah al-Taba'ah and those who follow her in her clothing and so on and so on. We know, our Shaykh, that they memorize the Qur'an, many of them, but the point is, meaning, the beginning of your speech, is that these are two types of people. There are women

The questioner : I mean, clarification fromThe Shaykh

The questioner : Yes, that is right.

The questioner : I know, from those we know, they are fasting, standing in prayer, you know, inside their homes, because some of them are from our relatives, and we do not find any blemish in their dealings, and we find people who fight them, despite the fact that in Bahrain they now have more than three hundred and fifty students who memorize the Qur'an, some of whom have memorized the Qur'an in imaginary periods, and the sameThe student : they tell you, "We are not seeing anything against them, they are frightening them... then and so on. What is the method, either to defend them or to fight them?

The Shaykh : May Allah reward you. Your speech is general, and it is not permissible to apply it to all the girls who learn the Qur'an or teach the Qur'an. This generalization is not permissible, just as is the reality in some societies that are further from cleanliness and purity than the society of Qur'an memorization. What is their role? Houses of

The questioner : Qur'an memorization

The Shaykh : Qur'an memorization, like universities, for example. So it is not permissible to make the general statement that all the girls who study in such universities are to be blamed because they violate the Shari'ah. They may have been afflicted with such a study, which we do not support, but they may be modest, wearing the jilbab, and covered. But there are others who are tabarruj (displaying their adornment). Therefore, it is not correct to make a general statement about such universities, let alone houses of Qur'an teaching. For this reason, we say that there is something of generalization in your speech that is not permissible to be said in a single statement. Rather, this statement must be detailed after our brother Abu Ahmad mentioned a group of such girls. So I want to draw your attention to the fact that the ruling, my brother, that this type of girls are upright or not upright, is not correct to come from a person who is not a specialized scholar in the knowledge of the Book and the Sunnah, is it not? Now, you know a type of these girls who are called al-Qubaysiyat in our Damascus, and here al-Taba'iyat. Do you know something about them, or have you seen examples of them?

The questioner : No

The Shaykh : You do not know. Well, we know there in Damascus, and we know here, that the slogan of these girls who claim affiliation to this woman or that is that their jilbab goes to the middle of the calves. Their jilbab goes to the middle of the calves.

The questioner : And if it is not so, for example, in Bahrain

The Shaykh : My brother, may Allah reward you, we say it is wrong to make general statements and generalizations. I would have liked to tell you what I want to say. I, my daughter, one of my daughters, teaches the girls in one of these houses there in Jeddah. This can suffice for any detailed statement, but it is necessary, may Allah reward you, to be detailed. We know, if you have not seen, that the al-Qubaysiyat in our Damascus and their like here, their slogan is two things: the color of their clothing, what is it?
Abu Malik: Beige or dark blue?

The Shaykh : The important thing is dark blue. Yes, this is in terms of color, and in terms of length, contrary to the Noble Qur'an, to the middle of the calves. This is a slogan they adopted. Is this, first, knowledge of the Shari'ah? The answer is no. Is it an application of the Shari'ah? The answer is no. We see many women who may not be students of knowledge, meaning illiterate, but nevertheless their clothing is Shari'ah-compliant, as it is in the Qur'an So this type of girls, if they were studying the Qur'an, if they were memorizing the Qur'an, the important thing is not the memorization, but rather the important thing is acting upon it. Therefore, it came in some lower-grade narrations that we used to learn to act upon the Qur'an before we learned to recite the Qur'an, or something similar to this statement. Because knowledge is a means, and the goal is acting upon this knowledge. Now, Qur'an memorization associations, whether for young men or young women, this is a good work. But better than it is acting upon what they recite and study from the Noble Qur'an. If such a type was spoken about, then this speech would be in its place. But if there is another type whose hijab is a Shari'ah hijab, and they do not mix with men, no one can speak about them at all. And in brief, I say that one of my daughters, I, she learned and is now teaching the Noble Qur'an, but in her hijab, as Allah the Mighty and Majestic commanded, and more than what was commanded, because we believe that what Allah commanded women to do is to wear the jilbab and to cover their entire body except the face and hands. He did not command that, but this covering is better. So I say this girl whom I am referring to has applied the divine command and more. And with that, she teaches the girls to memorize the Qur'an, so there is nothing wrong with this. May Allah reward you. The important thing is adherence to the Shari'ah rulings during the teaching of the Noble Qur'an.

The questioner : One last question. These are only the ones who fight them, and they are of the second type that you said is correct. How do we stand with those who fight the ones who are correct? Not the ones who wear short clothes, not the group of al-Taba'ah.

The Shaykh : Well, why do they fight them?

The questioner : Until the fighting reached the point that they are exposing their faces, despite the fact that a letter reached us from you that covering the face is not permissible, so that they do not wear the niqab, they were fought and accused of being Sufis, and they are not so. And they tell you, "Prove it." But is there a word we can say to the people? These are not, because I hope for the word so that we can convey it to the people.
Abu Malik: Allow me, our Shaykh.

The Shaykh : Please, Allah is the helper.
Abu Malik: By Allah, the truth is that, may He reward him with good, our Shaykh, that I am speaking in his presence, and this is what I always say is not proper conduct.

The Shaykh : Excuse me.
Yes, by Allah, but it is an honor from our Shaykh, or an honor from him, by giving us a share of the speech. So I say, the truth is, first, between the first point, that the difference mentioned by our Shaykh in this specific issue is clarified, and that a distinction is made between this group and that group of these girls. As for the second matter, I say that if this second matter depends on lowering the niqab to the face, I say the truth is there is no objection to these sisters lowering the niqab to their faces and counting this as for Allah the Mighty and Majestic. The third matter, if that is clarified, I see no harm in men mixing with these women, whether they are husbands, brothers, or fathers, that they mix with the women wearing the niqab and explain to them a clear explanation of the matter, and that it is not as they think. And the women do the same with the women. And this is undoubtedly one of the ways of cooperating on good and clarifying the problem. The fourth matter is that a treatise is written on this topic, a scholarly treatise written by, for example, our brother Abu Anas or one of the brothers, explaining these issues with a scholarly explanation, and this treatise is published among the people. And I believe the issue is not...
Abu Layla : Our Shaykh, the first thing our brother mentioned was the reason that there is a tape of your speech, one asks, "Do these people get married...?" Is this not the speech? Of course.

The questioner : They do not get married, the people.

The questioner : Yes, they get married, because originally

The Shaykh : Yes, this is intended for a specific type of women, my brother.
Abu Layla : This, our Shaykh, what is the reason? I mean, these are the ones who mentioned the "Tabi'iyat" or "Bidad al-Salam" exactly and specifically, so what is the connection? I mean, this tape with the application of these sisters.
Abu Layla : In any case, I see that these four issues we mentioned are sufficient, with their inclusion in a paper, if Allah wills.

The Shaykh : If Allah wills.