Segregation and Partitions in the Masjid - What is the proof of this?

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We have studied the article by the respected activist sister. Hereunder are our observations.

At the outset, it is incorrect for just about everyone or anyone to deduce rulings of Shari’ah directly from Holy Quran and Hadith. One requires great qualifications like the Mujtahideen (a category of Jurists) to do so. They were experts in the various sciences of the Quran, Hadith, Arabic linguistics and grammar. The Mujtahideen had detailed knowledge of principles of Fiqh (أصول الفقه) and Fiqh itself. They had the ability to deduce broad principles (قواعد الفقه) from their overwhelming knowledge of Fiqh.

It takes many years for a person in secular law to be able to draw a Constitution and interpret it. There are so many issues to be considered when a Law/Bill is drafted and enacted. Here, we are dealing with the interpretation of the Holy Quran which is the divine speech of Almighty Allah. It is about interpreting the Ahadith of Rasulullah (Sallallahu Alaihi Wasallam) which is an explanation of the Holy Quran. When interpreting man-made laws requires so much of expertise, imagine how much more expertise one requires to interpret the Holy Quran and Ahadith.

A person who is not qualified in law does not have the skills to interpret the law. If he does so, he will fall short as he lacks the necessary qualifications to understand and interpret the law. He does not know the dynamics of law and all its overarching principles. It is therefore incorrect for the sister to make deductions directly from the Holy Quran and Ahadith on the issue in reference.

Nevertheless, one fundamental principle in law is that ‘issues are determined by their objectives’ (الأمور بمقاصدها). The application of this principle is not found in the respected sister’s submission. In order to apply the principle on the issue of the barrier in the Masjid between males and females, we first need to consider the broad principles of shame and modesty which are one of the fundamental values of Islam.

The Masjid is the house of Almighty Allah. It is a place where Almighty Allah is worshipped. The Masjid is a place where people practice Taqwa and modesty in consideration of the respect for Almighty Allah. The Holy Quran and Ahadith are replete with orders of shame and modesty.  

عن النبي صلى الله عليه وسلم قال الإيمان بضع وستون شعبة، والحياء شعبة من الإيمان

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, Imaan consists of more than sixty branches, and Hayaa (modesty, chastity) is a branch of Imaan.” (Bukhari-4)

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحَيَاءُ مِنْ الْإِيمَانِ وَالْإِيمَانُ فِي الْجَنَّةِ وَالْبَذَاءُ مِنْ الْجَفَاءِ وَالْجَفَاءُ فِي النَّارِ

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, Modesty is part of faith and faith is in Paradise. Shamelessness is part of insolence and insolence is in Hellfire.” (Tirmidhi-2009)

قال النبي صلى الله عليه وسلم‏: ‏إن مما أدرك الناس من كلام النبوة الأولى‏:‏ إذا لم تستحي فاصنع ما شئت‏

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, one of the admonitions of the previous Prophets which has been conveyed to the people is that if you have no modesty, you can do whatever you like.” (Bukhari-1844)

عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ الْحَيَاءَ وَالْإِيمَانَ قُرِنَا جَمِيعًا، فَإِذَا رُفِعَ أَحَدُهُمَا رُفِعَ الْآخَرُ

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, Modesty and belief are together. If one of them is removed, the other is removed.” (Shu’abul Imaan-7331)

The above Ahadith on modesty and shame should be understood in the context of the discussion and should not be misunderstood as an attack on sincere and modest women attending the Masjid.

In order to help us achieve modesty, Almighty Allah has prescribed certain measures that should be adopted. Consider the following,

LOWERING ONE’S GAZE:

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (النور: 30)

Translation: ‘‘Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.”

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ     (النور: 31)

Translation: “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms.”

WOMEN SHOULD CONCEAL THEMSELVES:

يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (الأحزاب: 59)

Translation: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.”

This verse clearly highlights the objectives of the Shari’ah. Women have been commanded to fully cover themselves in such a manner that they cannot even be recognized.

AVOID ALLURING SPEECH:

فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا (الأحزاب: 32)

Translation: “If you fear Allah, then do not be soft in speech to men, lest he in whose heart is disease should covet, but speak with appropriate speech.”

The article claimed that the Holy Quran is silent regarding a barrier. This claim is incorrect. Consider the following verse.

وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ (الأحزاب: 53)

Translation: “And when you ask them for any goods, ask of them from behind a curtain (barrier). That is purer for your hearts and their hearts.”

The words ‘behind a curtain’ clearly indicate having a barrier between males and females and the spiritual benefits for having a barrier. Take note of the words that ‘(the hijab/curtain etc) is purer for your (males) hearts and their (females) hearts.’

The article further states that neither Rasulullah (Sallallahu Alaihi Wasallam) nor the Sahabah enforced a barrier in the Masjid. However, it is important to consider laws within a context and environment.

In the era of Rasulullah (Sallallahu Alaihi Wasallam) and the Sahabah, dignity, modesty and piety were the order of the day. One can visualise the Sahabah approaching the Masjid, eyes lowered, hearts focused and nothing but Salah on their minds. To use this state of affairs and apply the same to today’s climate is incorrect.

It is no secret that we live in a time where Fitnah, immorality, adultery, lust, all manner of depravities and corruption are at their worst. This is a time in which a Muslim needs to hold fast to the laws of the Shari’ah. It is very easy to be swept away in these tides of Fitnah. The following brief statistics are sufficient to understand the levels of immorality in our era.[1]

In 2015, 30% of all high school students reported being sexually active (they had sex in the previous three months).

Under half (46%) of all 12th grade students reported being sexually active compared to almost 16% (15.7) of 9th grade students.

Many adolescents are engaging in sexual behaviors other than vaginal intercourse: about half have had oral sex, and just over one in 10 have had anal sex.[2]

It is estimated that 35 per cent of women worldwide have experienced either physical and/or sexual intimate partner violence or sexual violence by a non-partner (not including sexual harassment) at some point in their lives. However, some national studies show that up to 70 per cent of women have experienced physical and/or sexual violence from an intimate partner in their lifetime.[3]

Therefore, to use the era of Rasulullah (Sallallahu Alaihi Wasallam) and the Sahabah to justify the situation today is incorrect. Take note of the following Ahadith on the instructions of Rasulullah (Sallallahu Alaihi Wasallam) regarding the position of the women in the Masjid as well as the general conduct of the Sahabah in this matter.

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏”‏ خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا وَشَرُّهَا آخِرُهَا وَخَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا وَشَرُّهَا أَوَّلُهَا”.‏

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, “The best of the men’s rows is the first and the worst is the last, and the best of the women’s rows is the last and the worst in the first.”  (Saheeh Muslim-440)

When the best row for women is the last row, it is clear that the further away the females are from the men, the better it is.

In fact, Rasulullah (Sallallahu Alaihi Wasallam) wished for women to have a separate entrance from the men entirely.

عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏ “‏لَوْ تَرَكْنَا هَذَا الْبَابَ لِلنِّسَاءِ‏”‏‏.‏ قَالَ نَافِعٌ “فَلَمْ يَدْخُلْ مِنْهُ ابْنُ عُمَرَ حَتَّى مَاتَ”‏.‏ ‏

Translation: “Rasulullah (Sallallahu Alaihi Wasallam) said, I wish that we would leave this entrance for the women. Nafi` said, Ibn Umar did not enter through this entrance until his death.” (Sunan Abu Dawud-462)

The above hadith is clear on women not even using the same door as men. This is more than just the issue of a barrier between males and females.

Once the men and women were in their respective rows, Rasulullah (Sallallahu Alaihi Wasallam) would enter the Masjid to perform the Salah. After Salah, he would turn towards the male companions. The men would remain stationary while the women exited. Rasulullah (Sallallahu Alaihi Wasallam) would get up and leave only after the women exited. The Sahabah would leave only after Rasulullah (Sallallahu Alaihi Wasallam) rose from his place.

أَنَّ أُمَّ سَلَمَةَ ـ رضى الله عنها ـ قَالَتْ: كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ، وَمَكَثَ يَسِيرًا قَبْلَ أَنْ يَقُومَ‏.‏ قَالَ ابْنُ شِهَابٍ فَأُرَى ـ وَاللَّهُ أَعْلَمُ ـ أَنَّ مُكْثَهُ لِكَىْ يَنْفُذَ النِّسَاءُ قَبْلَ أَنْ يُدْرِكَهُنَّ مَنِ انْصَرَفَ مِنَ الْقَوْمِ‏.‏

Translation: “When Rasulullah (Sallallahu Alaihi Wasallam) would say salaam (finishing the salah), the women would stand immediately. He would wait a moment before he would stand.” Ibn Shihab (one of the narrators) said, “Allah knows best, his waiting was so that the women could exit before any of the exiting men could run into them.” (Saheeh Bukhari-837)

In the above narrations, picture a scene in which the men and women enter separately, sit separately and leave separately, all in a serene and respectable manner with their gazes lowered. Women did not linger around after the prayer engaged in other worship. Even after leaving the Masjid, Rasulullah (Sallallahu Alaihi Wasallam) instructed gender separation in the streets.

عن حمزة بن أبي أسيد الأنصاري، عن أبيه أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ – وَهُوَ خَارِجٌ مِنْ الْمَسْجِدِ فَاخْتَلَطَ الرِّجَالُ مَعَ النِّسَاءِ فِي الطَّرِيقِ – فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلنِّسَاءِ: اسْتَأْخِرْنَ، فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ. فَكَانَتْ الْمَرْأَةُ تَلْتَصِقُ بِالْجِدَارِ حَتَّى إِنَّ ثَوْبَهَا لَيَتَعَلَّقُ بِالْجِدَارِ مِنْ لُصُوقِهَا بِهِ.

Translation: “Abu Usayd al-Ansari narrated that while Rasulullah (Sallallahu Alaihi Wasallam) was leaving the masjid and the men and women were mixing in the street, he said to the women, “Move back. You should not walk in the middle of the street. Keep to the sides of the street.” So, the women used to stay so close to the wall that their clothes would touch it.” (Sunan Abu Dawud-5272)

In fact, the women dressed in a way that made them unrecognizable.

أَنَّ عَائِشَةَ قَالَتْ: لَقَدْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي الْفَجْرَ، فَيَشْهَدُ مَعَهُ نِسَاءٌ مِنَ الْمُؤْمِنَاتِ مُتَلَفِّعَاتٍ فِي مُرُوطِهِنَّ ثُمَّ يَرْجِعْنَ إِلَى بُيُوتِهِنَّ مَا يَعْرِفُهُنَّ أَحَدٌ‏.‏

Translation: “Aishah (Radhiyallahu Anha) said, Rasulullah (Sallallahu Alaihi Wasallam) used to pray Fajr and some believing women, covered with their veiling sheets, used to attend the Fajr prayer. Then, they would return to their homes unrecognized.” (Sahih Bukhari-372)

In jurisprudence, we focus on the aims and objectives of Shari’ah as well as the environment and context. We have demonstrated the issue of a barrier through verse 53 of Surah Ahzaab. We also demonstrated that from the Ahadith.

In arriving at a conclusion in any issue, we also consider the spirit of Shari’ah as well as the overarching principles of Shari’ah such as shame and modesty. We cannot be blind to the evils and immoralities of this era of technology. Imagine, people being surrounded by the immoralities of technology and now being exposed to the opposite gender. Shari’ah has considered the natural inclinations of the opposite gender to each other. We cannot overlook and be blind to such a natural reality.

A common excuse for women to attend the Masjid is to have the equal opportunity to be educated like men. In this era of technology, there are enough resources for women to educate themselves at the press of a button. There are lectures and articles of reliable Ulama to educate oneself.

Another excuse presented for women attending the Masjid is to experience the spiritual environment of the Masjid. However, spirituality is to submit and follow the advise of Rasulullah (Sallallahu Alaihi Wasallam) who stated that the best Salah of a woman is in the confines of her home. See the following hadith.

عن عمته أم حميد امرأة أبي حميد الساعدي، أنها جاءت النبي صلى الله عليه وسلم فقالت: يا رسول الله، إني أحب الصلاة معك، قال: قد علمت أنك تحبين الصلاة معي، وصلاتك في بيتك خير لك من صلاتك في حجرتك، وصلاتك في حجرتك خير من صلاتك في دارك، وصلاتك في دارك خير لك من صلاتك في مسجد قومك، وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي، قال: فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه، فكانت تصلي فيه حتى لقيت الله عز وجل

Translation: “A woman came to Rasulullah (Sallallahu Alaihi Wasallam) and said, I love to pray with you in your Masjid. He replied, I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque.” (Musnad Ahmed-27090)

We acknowledge that there are differences of opinion amongst contemporary Ulama regarding women attending the Masjid. The above discussion is based on the premise of permitting a woman attending the Masjid in which case, a barrier/partition between males and females will be necessary.

In any case, even those who allow women to attend the Masjid do so with certain conditions which must be adhered to such as separate entrances, parking, physical barriers/partitions and the need to dress modestly.

An important point to consider in the issue of a barrier is the following hadith of Aisha (Radhiyallahu Anha), the wife of Rasulullah (Sallallahu Alaihi Wasallam), who was the most learned among women and understood the objectives of Shari’ah directly from Rasulullah (Sallallahu Alaihi Wasallam). [4]

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم؛ أَنَّهَا قَالَتْ: لَوْ أَدْرَكَ رَسُولُ اللهِ صلى الله عليه وسلم، مَا أَحْدَثَ النِّسَاءُ، لَمَنَعَهُنَّ الْمَسَاجِدَ، كَمَا مُنِعَهُ نِسَاءُ بَنِي إِسْرَائِيلَ

Translation: “Aisha (Radhiyallahu Anha) says that had Rasulullah (Sallallahu Alaihi Wasallam) seen what the women are doing today, he would have forbidden them from attending the Masjid just as the women of Bani Israeel were forbidden.”

The opinion of Aisha (Radhiyallahu Anha) is far beyond the issue of merely having a barrier between males and females. This demonstrates that the aim and objective of a barrier is to avoid close interaction between males and females, especially in the Masjid.

And Allah Ta’āla Knows Best

Bilal Yusuf Pandor

Student Darul Iftaa

Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

(2020-02-28)

[1] https://yaleglobal.yale.edu/content/world-agrees-adultery-while-prevalent-wrong

[2] http://recapp.etr.org/recapp/index.cfm?fuseaction=pages.StatisticsDetail&PageID=555

[3] https://www.unwomen.org/en/what-we-do/ending-violence-against-women/facts-and-figures

موطأ مالك ت الأعظمي(2/ 277) [4]

677/ 218

مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمنِ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم؛ أَنَّهَا قَالَتْ: لَوْ أَدْرَكَ رَسُولُ اللهِ صلى الله عليه وسلم، مَا أَحْدَثَ النِّسَاءُ، لَمَنَعَهُنَّ الْمَسَاجِدَ (1)، كَمَا مُنِعَهُ نِسَاءُ بَنِي إِسْرَائِيلَ

قَالَ يَحْيَى بْنُ سَعِيدٍ (2)، فَقُلْتُ لِعَمْرَةَ: أَوَ مُنِعَ نِسَاءُ بني إِسْرَائِيلَ الْمَسَاجِدَ؟

قَالَتْ: نَعَمْ