Parents or marriageable boys/girls may down load this form from Rishta Nata website https://www.rishtanata.org.uk or obtain it from the Office of Rishta Nata.
Please complete all the columns in the form as they provide basic information about an individual which is essential for the introduction of one party to another.
A few words about the background of the family at the bottom of the form will be much appreciated as this information will help the Secretary Rishta Nata to introduce the families to each other.
It will also help the Secretary Rishta Nata if mention is made of one’s interests, likes and dislikes and of attributes one would like to see in one’s partner. The completed should be sent to the office.
Once the ‘Rishta Nata’ Particulars Form is received by the office, the name of the person is registered. All such names and particulars will remain confidential.
They are only revealed as and when it is considered necessary and only to those who are directly concerned with the matter.
Department of Rishta Nata also expects the parties concerned to hold this information in strict confidence.
The Secretary Rishta Nata endeavours to find compatible partners from the list maintained in this office and then makes suggestions to the parties concerned.
As the matter of Rishta Nata is purely a private and personal concern, it is made clear that the department of Rishta Nata is there to suggest suitable matches only. It is up to the parties involved to satisfy themselves about the suggested match.
The office cannot be held responsible in any way subsequent problems that may arise.
The parties, therefore, should investigate the matter thoroughly to their own satisfaction before committing themselves.
They should seek guidance from Allah by way of Istekhara prayer and continue doing so till the matter is finally resolved.
Once the parties agree and wish to go ahead with the marriage, they should obtain a Nikah Form from Department of Rishta Nata or down load from Rishta Nata website www.rishtanata.org.uk.
They should complete it and have it checked by the office to make sure that it is in order.
If they intend to request the Department of Rishta Nata to issue a Nikah Certificate after the solemnization of the Nikah, it is necessary to have the marriage registered at a UK Registrar’s Office first.
They make sure that they note down on the Nikah Form, the name of the Council, the date when the marriage was registered and its registration number and also that they enclose a copy of the UK Registrar’s certificate.
The Nikah Khawan (the person who solemnizes the Nikah) must put his signature on the Nikah Form and make sure that he mentions the place of solemnization of Nikah and dates it.
It is also necessary that two witnesses other than the Nikah Khawan should put their signatures on the form and date it.
This form should then be forwarded to the Secretary Rishta Nata within seven days of the solemnization of the Nikah, if marriage certificate is required to be issued.
The secretary Rishta Nata then issues one certificate to the Bridegroom and one to the Vali (Guardian) of the Bride. Copy of the same is kept on the record in the office.
"O mankind, be mindful of your duty to your Lord, Who created you from a single soul and from it created its mate and from the two created and spread many men and women" (4:2)
"O ye who believe! fear Allah and say the straight forward word He will set right your actions for you and forgive your sins. And whoso obeys Allah and His Messenger shall, surely, attain a supreme triumph" (33:71-72)
"O mankind, We have created you from a male and a female; and We have made you tribes and sub-tribes that you may know one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-Knowing, All-Aware. (49:14) O, Prophet! Surely We made lawful to you your wives whom you have given their dowries. (No hard and fast rule has been laid down by the Holy Quran about the dowry. It is to be adjudged according to the social position of the parties. However, Hadrat Khalifatul Masih II suggested that the amount of dowry should not be less than one’s six month’s income or more than one year’s income.)
A woman is married for four reasons. She is either married for her riches and wealth or for her family’s higher rank or she is married for her beauty and charm or for her piety and righteousness. A true believer must choose the one who is pious and righteous otherwise he will always be in trouble. If you receive a message for marriage from a person whose religious and moral condition is known to you as satisfactory then you must marry him. If you do not do so, distress will spread on this earth and wide-spread disorder will follow.
No man should seek marriage to one who has already been sought by his brother until he marries her or decide to leave her.
If a man marries a woman and he has no intention of paying her dowry and he dies, he would be deemed as one amongst adulterers.
Being married is our way of life, he who turns aside from our way is not one of us.
All Muslims are brethren. All are equal as human beings. Islam adjudges that one who is most God fearing and righteous is the best of all. Family connections and tribal distinctions have no value at all. So treat everyone as your equal and while considering the selection of your partner ignore all racial barriers and consider the proposition with broad mindedness.
If one of you seeks a woman in marriage and he is able to see the woman whom he is going to marry, he should see her.
(This does not mean that the man must see the woman. Sometimes it seems rather fit to trust another woman to find out details of the would-be wife. Mother or even a sister can play this role on behalf of the man).
If any woman gets herself married without the permission of her guardian, her marriage is void, her marriage is void, her marriage is void.
(In case of minor boys/girls and adult woman the right of guardianship belongs to Father, Paternal Grandfather, Brother, Paternal Uncle and son successively.)
Istekhara Prayer must be offered. This should be continuously offered for several days/weeks as and when one starts looking for a life partner. This is called Istikhara Aam.
Istekhara Special is offered when a suggestion of a specific name comes up for consideration. This prayer must be before Nikah and can be offered by men, women and guardians. The signs of the response of Istekhara Prayer may be visible in the form of favourable circumstances that are leading towards the goal as well as easing of one’s apprehensions that might have existed earlier when the prayer was started for the specific purpose.
Parents start looking for life partners for their children with a set ideal in their minds and they stick to it. This attitude sometimes creates problems in finding suitable partners. Parents should have some flexibility in this regard as, otherwise, they will find it very difficult to find a match who will fit all their expectations.
When a suggestion for a partner is made by the office of Rishta Nata some parents tend to reject it straight away in view of the basic information available at the time. This cannot be considered to be the right attitude towards finding suitable Rishta. Pairing suitable partners is a very difficult task and parents are aware of it. They should in fact give a careful consideration to the suggestions which they receive from the office. They should offer Istekhara prayer and if their apprehensions still exists, they should, of course, then leave the proposal, but not without going deeper into the matter first.
OF FRIDAY SERMON
by the Head of the Ahmadiyya Muslim Community
December 24th, 2004
(NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon)
Huzuraba delivered this Friday Sermon from France. Huzur’saba discourse was based on the topic of matrimonial matters in general and marriage of widows and girls of disadvantaged background in particular. Citing verse 33 of Surah Al Nur (24:33) Huzuraba admonished against the censorial outlook of some as regards the marriage of widows and explained that it was an Islamic viewpoint, a Quranic injunction and that it needed to be adhered to. As regards the mention of marriage of ‘slaves’ in the verse, Huzuraba referred to the modern day ‘opposite number’ of the disadvantaged and said that while the Jama’at helps out in such instances lack of finances should not be used as an excuse to avoid marriage. Huzuraba said often after marriage the young man develops a sense of responsibility and endeavours to provide for the family and with Allah’s grace situation improves.
As regards widows, Huzuraba said Muslim society should reject the false customs that have crept into our way of life that hinder a widow to remarry. Indeed in Islam a widow does not need anyone’s approval to get married, if her betrothal is good she has been given the right to go ahead. Huzuraba referred to verse 235 of Surah A Baqarah (2:235) for this.
With reference to Ahadith Huzuraba explained the Holy Prophet’s counsel of ‘not to delay when it is time for Salat, or when a funeral is ready or when a compatible match is found for a widow.’ He also enjoined that a widow’s right supersedes that of her Wali (guardian) in the matter of marriage.
The Holy Prophet enjoined that if a man with good morals and piety comes with a marriage proposal, his offer should be accepted, he admonished that the four aspects a woman is married for are her wealth, her lineage, her beauty and her piety and that one ought to give preference to her piety. Huzuraba remarked that those who have physical appearance as a criterion should pre-determine through photographs whether they wish to proceed or not with a match and should avoid humiliating the girls by visiting and rejecting them on the grounds of appearance. Huzuraba reiterated that if they gave preference to piety they would be the recipients of the Holy Prophet’s prayers.
Huzuraba touched upon the practice of some parents of delaying the marriage of their off spring in order to live off their earnings. He cautioned against delaying a daughter’s marriage for her earnings and the practice of keeping her and the son-in-law under one’s roof. Huzuraba instructed the Ansar, Khuddam and Lajna to counsel their respective members against such erroneous practices. Huzuraba also expounded the misinterpretation and misuse by some of the hadith that allows prospective betrotheds to see each other in the presence of the family. He also admonished against those who are at the other extreme and make it a matter of honour for the young man and woman to be in each other’s presence.
Huzuraba said it is the responsibility of the entire society to pay attention to the marriage of those who are marriageable. With reference to the writings of the Promised Messiah (on whom be peace) Huzuraba explained the significance of arranging marriages within the Community. He said it promotes unity and ensures that the next generation is raised in a pious environment.
Huzuraba urged all to co-operate with the ‘rishta nata’ department within the administrative system of the Community. In conclusion Huzuraba prayed that may we be enabled to arrange marriages of those who are orphaned and of widows in accordance with the Quranic injunction and may Allah alleviate the anxiety of those parents of marriageable girls who are anxious.
Huzur gave a discourse on the Islamic teachings on marital rights and obligations with reference to the Divine attribute Al Wasi (The Benevolent, the All-Embracing).
Huzur said today he would cite various subjects that relate to our daily life as well as to our moral and spiritual state. By virtue of His All-Embracing knowledge God is aware of our each action and by mentioning these subjects He has guided us so that we may, in accordance to our individual capacity, make endeavours to attain beneficence and seek His pleasure. The aspects that guide us range from marital matters to societal issues to reformation of our religious ways, to adapting our moral and spiritual condition in accordance with the pleasure of God. He has also commanded man to adopt His attributes on a human level and has thus enjoined to espouse the attribute of Al Wasi to expand and enhance one’s spiritual state to attain God’s pleasure. He has also informed us that He is indeed well aware of our capacity and therefore whatever He has assigned us is not beyond our capacity. Indeed capacity varies from person to person and His commandment is also in accordance to this, however, it is not for man to determine the limits of one’s capacity; this God alone knows. Therefore it cannot be said about His commandments that they are beyond one’s capacity. He has granted hidden capacity to everyone and it is man’s task to bring it out and develop that capacity.
God also gave us the perfect model of the Holy Prophet (peace and blessings of Allah be on him) and enjoined us to tread in his footsteps. He was indeed the only perfect man who had tremendous capacities. Reflecting on any aspect of his blessed model one observes exceedingly great standards. We are enjoined to aspire to follow his blessed model. This perfect and blessed model also encompasses marital issues and we observe the supremely excellent standards that he set in this regard. He once said, ‘The best of you, is the one who is best to his wives, and I am the best of you toward my wives.’ He also said if there is any quality a husband dislikes in his wife he should be mindful of another that he likes and thus generate an environment of harmony. Huzur said this commandment is applicable to both men and women. The blessed wives of the Holy Prophet (peace and blessings of Allah be on him) were witness to the fact that his deportment with them was most excellent in all aspects of daily life. Yet he would pray to God that indeed He was aware that as far as human limitations allowed he was just and fair with all his blessed wives. However, he had no control over his heart, and if his heart was inclined to one of them more than the others due to a particular quality, he sought God’s forgiveness. Explaining to Hadhrat Aishah (may Allah be pleased with her) the qualities of Hadhrat Khadija (may Allah be pleased with her), he said that she had become his companion when he was all alone and helpless. She gave him all her wealth and bore him children. When the world rejected him, she validated him. Despite the presence of living and young wives, indeed the presence of his beloved wife, who was the beloved because he had received most of his Divine revelations whilst in her apartment and who wondered why the Prophet often remembered the elderly Khadija, he responded by lovingly telling them not be narrow-minded, to inculcate fortitude and explained the reasons why he reminisced about his early wife.
Huzur remarked that do those who make baseless allegations on ‘my master’ not observe this excellent model? While his evident deportment with his living wives was fair and equal, with no control over his heart that was inclined to his wife who had made immense sacrifices in the early days, he explained this was because he was appreciative and if he was not grateful in this regard he could not be a grateful servant of God, Who had never left him wanting. His kind and gentle deportment with his wives was in obedience to God’s commandment of fairness.
Huzur explained that the Islamic injunction of marrying more than one wife is conditional and is not cruelty on women as it is commonly perceived. Huzur cited verse four of Surah Al Nisa, ‘And if you fear that you, the society, may fail to do justice in matters concerning orphans in the aftermath of war then marry women of your choice, two, or three, or four. And if you fear you will not deal justly, then marry only one or what your right hands possess. That is the nearest way for you to avoid injustice.’ (4:4) Huzur said this verse safeguards orphan girls and ensures that their emotions are taken care of after marriage and it is not deemed that there is no one watching over them. Elucidating this verse and citing the taking of more than one wife the Promised Messiah (on whom be peace) used the phrase ‘even if the need is felt’, thus confirming that one’s personal need to take more than one wife is not of significance, rather, the key aspect is the peace and concord of society.
Huzur said at times he receives complaints that despite having families men want to bring a second wife. Huzur said if one cannot be fair then one should not marry a second wife. If one has no choice but to marry a second wife then one has to take care of the first wife more than before – unlike the instances that one hears of where the rights of the first wife are slowly eroded in flagrant disobedience of God’s commandments. Indeed one has to be very wary that there is no unfairness in the financial and other rights of the first wife because any such injustice has been likened by the Promised Messiah (on whom be peace) to a trial.
Huzur reiterated that the Holy Prophet (peace and blessings of Allah be on him) would pray to God that on an apparent level he tried to fulfil the rights of all his wives, however, if due to a quality of a certain wife, at times he expressed about it, he sought God’s forgiveness. Huzur said this is precisely in accordance with human nature and God knows everything, He created man and gave the permission of more than one marriage and has declared that a situation can arise that one may be more inclined towards one wife. In such an instance He commands that it is imperative that the apparent rights of all wives are fulfilled. It is stated in verse 130 of Surah Al Nisa, ‘And you cannot keep perfect balance between wives, despite your best intentions, so incline not entirely to one, lest the other should be left suspended, unattended and uncared for. And if you amend and act righteously, surely Allah is Most Forgiving, Merciful.’ (4:130) Huzur said indeed the welfare of a wife is the completely the obligation of a husband. He said he receives complaints from wives that husbands do not pay attention to their needs and are predisposed to the other. In instances where there is only one wife, husbands maintain that they will neither leave the wife nor look after her. Then matters are unnecessarily lengthened in Qadha; some do not give divorce so that in desperation the wife seeks ‘khula’ and the man thus escapes paying the Haq Mehr (dower). All these matters distant one from taqwa (righteousness). If one seeks God’s mercy then one has to demonstrate mercy, if one wishes to partake a measure of God’s mercy one has to expand one’s mercy. Huzur said the verse following the aforementioned verse states, ‘And if they separate, Allah will make both independent out of His abundance; and Allah is Bountiful, Wise.’ (4:131). Here God commands that if there is no way to reconcile then do not leave them suspended, rather separate in the best manner. Ahadith cite divorce as a most unpleasant act, however, if a relationship cannot be maintained on taqwa, then God knows what is in hearts and if separation is sought while inclined to Him, the All-Embracing God makes bountiful arrangements for all concerned. Huzur said this verse also establishes the principle that matrimonial relations should not be decided on emotions; rather they should be decided after careful consideration and seeking the help of God who is All-Embracing. Such matches are blessed by God and He graces them with great scope.
Huzur said as he mentioned earlier, at times men make matters of divorce drag on. There are clear and distinct commandments regarding the rights of the wife after marriage that has lasted a period of time and also where there are children. However, God commands man to fulfil the rights of a wife in the instance of a divorce even where the ‘going-away’ ceremony has not taken place and the marriage has not been consummated. It is stated in Surah Al Baqarah, ‘It shall be no sin for you if you divorce women while you have not touched them, nor settled for them a dowry. But provide for them — the rich man according to his means and the poor man according to his means — a provision in a becoming manner, an obligation upon the virtuous.’ (2:237). Huzur explained that the Holy Prophet (peace and blessings of Allah be on him) was most specific about this matter. Once the matter of an Ansari man was brought before the Prophet. The man said that he had divorced his wife before settling on Haq Mehr and without consummating the marriage. The Prophet asked him if he had paid anything to the wife out of kindness. The man replied he did not have anything to give. The Prophet told him if he had nothing else to give then he should give her the cap that he wore. This illustrates the significance of the rights of women in marriage. This of course is an instance where Haq Mehr was not settled on. In the instance where it is settled but the marriage has not been consummated then the command is to pay half of it.
Huzur said there are thus clear and unambiguous commandments pertaining to the rights of wives and children as well as the rights of husbands. In citing these commandments God states that they are not beyond one’s capacity therefore they should be fulfilled. Huzur said there is another detail about this which he would not cite; two matters were sufficient. Firstly, the blessed model of supremely excellent treatment of wives to follow and secondly the significance to put this blessed model in practice by every Ahmadi Muslim, especially the obligations given to men.
Another issue, which although is not common, but which can be heard of at the odd place in our Community is the matter cited in the verse 153 of Surah Al An’am, ‘And approach not the property of the orphan, except in a way which is best, till he attains his maturity. And give full measure and weight with equity. We task not any soul except according to its capacity. And when you speak, observe justice, even if the concerned person be a relative, and fulfil the covenant of Allah. That is what He enjoins upon you, that you may remember.’ (6:153). Huzur said this verse declares that no responsibility is given to one beyond one’s capacity. The All-Embracing, All-Knowing God is fully aware of our capacities and thus gives us commandments well within our capabilities. The verse commands to only handle the property of the orphan in a good, kind way. Those in whose care the property of the orphan comes are its trustees. A few verses preceding this verse state that the endeavour should be to protect the property of the orphan and their upbringing should be afforded by those looking after them but if one cannot afford to do so then one should avail of the property of the orphan for this purpose most carefully. The rightful dues are paid in this instance when one has the same empathy for the property of the orphan as one has for one’s own property. Huzur said those who are unjust in handling the property of the orphan should remember that by doing so they will never be able to enhance their property. Even if they make a temporary gain in this life, they will come under the warning of, ‘Surely, they who devour the property of orphans unjustly, only swallow fire into their bellies…’ (4:11). It is therefore a matter to be most cautious about. People who help those who usurp the property of orphans are also culpable.
One should always try and have the mind-set that whatever God commands us is within our capacity and with this mind-set one should do one’s best to put into practice all Divine commandments. If we are able to do this we may be included in the people about whom God states: ‘But as to those who believe and do good works — and We task not any soul beyond its capacity — these are the inmates of Heaven; they shall abide therein.’ (Surah Al A’raf 7:43). May God make it so that we always turn to Him and obey Him. Our limitations are obvious but He has commanded us in accordance – and His mercy is boundless, of which He has given us glad-tiding. May we continue to do good works, may God enable us so.
Huzuraba delivered today’s Friday Sermon on the virtue of humility and humbleness. Having recited verse 64 of Surah Al Furqan (25:64) that illustrates one attribute of the servants of the Gracious God as that of humility Huzuraba further elucidated the merits of this quality through ahadith and various writings.
Huzuraba expounded that the Holy Prophet (peace and blessings be on him) was the most excellent embodiment of humility in spite of the lofty spiritual status that Allah the Exalted had bestowed on him. His teachings are replete with adopting humbleness; he enjoined that one should adopt humility to such an extent that none would feel pride over another. Having declared that he was the chief among all mankind he asserted that he had no sense of pride in it, he enjoined that whoever adopts humility for the sake of Allah is elevated by God and that this is done in corresponding degrees to the measure of humility one observes. The Holy Prophet (peace and blessings be on him) enjoined that Allah would grant one who chooses to forsake fine clothes only for the sake of humility regardless of being able to afford them the choice to select a ‘garment of Iman (belief)’ of their liking. With reference Huzuraba commented on the unfortunate custom of spending excessive amounts on clothes by ladies in particular during weddings. He admonished against the sheer squander in this and counselled Ahmadi ladies to refrain from such practices. Huzuraba recounted that the Holy Prophet’s (peace and blessings be on him) humbleness was such that he had said that it is not one’s deeds that lead one to Paradise, and most humbly he included his own blessed self in the matter of being granted Paradise only by the grace of Allah’s covering/shielding and not by virtue of his noble deeds.
The Promised Messiah (on whom be peace) explained that if one wished to seek God one should look in the heart of the meek and the humble. He enjoined love and kindness towards all. Huzuraba said in the current era the Promised Messiah (on whom be peace) gained exemplary humility by means of his utmost sincere devotion and subservience to the Holy Prophet’s (peace and blessings be on him) and in turn he taught this virtue to his Community.
Huzuraba said the individual or communal advancement of the Promised Messiah’s (on whom be peace) Community lies in humility for the Promised Messiah (on whom be peace) had received Divine revelation proclaiming: “He has liked your humble ways”
Huzuraba related several Urdu poetic verses of the Promised Messiah (on whom be peace) depicting the virtue of humbleness. Below is an English rendering of one couplet:
The love of the beloved God is
Truly realized by one who
Negates oneself with humility!
O you who seek the love of God
Do avail of this antidote as well!
Summarizing an excerpt of the Promised Messiah (on whom be peace) as regards ways and means of adopting humility Huzuraba said one needs to love in response of hatred, one requires to forgive and cover other’s faults, one needs to ever try and purify oneself and engage in self-analysis, hurt no one with one’s words, respect one and all and inculcate the habit to saying Assalamoalaikum. Huzuraba said this is no mean feat and cannot be achieved without Allah’s grace.
Huzuraba prayed that may Allah enable us to act upon this guidance.
In conclusion Huzuraba reciprocated New Year felicitations to those who had sent him good wishes and also to others. He wished the entire Ahmadiyya Community a happy new year.
Having chosen the topic of benevolence towards parents for today’s Friday Sermon, Huzuraba began by reciting verses 24 and 25 of Surah Bani Israel (17:24, 25). The verses exhort the paramount significance of showing kindness to parents.
In a preamble to his customary elucidation of subject matter with reference to ahadith and various writings Huzuraba stressed the implication of the directive of un-conditional obedience and deference to parents to the selfless hard work they put in with young children, the sacrifices they endure and the physical hardship they, in particular the mother, bears in bringing up children. Huzuraba expressed dismay at suggestions made by some that the Jama’at should organise centres for the elderly owing to the fact that certain individuals feel unable to look after their elderly due to work commitments etc. Huzuraba enjoined to alter this thought process; he said no Ahmadi should entertain this concept.
Huzuraba related several ahadith illustrating the significance of benevolence towards parents. The Holy Prophet enjoined to show kindness and to maintain all ties of kinship with one’s mother even if she is involved in shirk (associate partners with Allah) and that the way to exercise benevolence towards parents even after they have passed away is by praying for them, by seeking forgiveness for them, by fulfilling their promises and by practicing benevolence towards their relations and friends. Huzuraba related the extraordinary esteem and goodwill the Holy Prophet showed to his foster parents. Huzuraba spoke of how he would stand up and lay out his cloak for them to sit on. By stark contrast Huzuraba mentioned the current regrettable practice of some young children remaining seated regardless of elders having no where to sit, Huzuraba commented that even their parents do not ask them to vacate the seats. Huzuraba said the beautiful teachings of the Holy Prophet are for implementation and we ought to put them in practice.
Reading from the writings of the Promised Messiah , Huzuraba reproved disregarding one’s parents in the pretence of attaining social status etc. and young men disregarding their mothers due to domestic discord between their mother and wife. Huzuraba stressed the obligation upon men in such situations to exercise patience and to bring order with love and affection.
The Promised Messiah taught us that the reference to the word miskeen (poor, needy) in 17:27 is also to be inferred to parents in that with old age they are infirm and therefore deserving of our benevolence. However, Huzuraba added that let there be no misinterpretation in that benevolence to parents is charity, he said it is an obligation.
Huzuraba mentioned the case in point of Owais Qerni, one of the only two individuals the Holy Prophet sent his salaam to, the other being the Messiah. Owais Qerni of course would be so engrossed and engaged in looking after his mother that he could not visit the Holy Prophet . Huzuraba cautioned against the error of citing Owais Qerni’s example to avoid service to the Jama’at and said that his was a unique instance in that he did not even care for his worldly matters and looked after his mother in a most devoted manner.
The Promised Messiah enjoined that if God had permitted any other being to be worshipped other than Himself it would have been parents, in that following Divine Rububiyyat (quality to create, nurture, sustain) parents have been granted a portion of rububiyyat by Allah the Exalted.
Next Huzuraba informed that the Bangladesh Jama’at is currently holding their Jalsa midst most adverse of circumstances; Huzuraba asked all to pray for them and that may this Jalsa be blessed.
Huzuraba began by reciting verses 31 and 32 of Surah Al-Nur (18:31,32). These verses contain instructions regarding the Islamic Purdah. Verse 32 also contains a list of relations where purdah is not necessary.
Huzuraba stated that he had dealt with this subject in a few of his earlier sermons. However, he felt that it needed to be emphasized again because a few people say that purdah is an antiquated restriction that should be removed in this day and age and that the progress of Islam and Ahmadiyyat is not dependant on strict observance of Purdah. Huzuraba said that his answer to these people is that Allah has given clear instructions in the Holy Quran regarding purdah. Also, it is evident from the practice of the Holy Prophet that purdah was strictly observed at that time. Whether these people like it or not, Islam’s and Ahmadiyyat’s progress is linked to purdah. The teachings of the Holy Quran will never be outdated and if anyone thinks this way then they should beg Allah’s forgiveness.
Huzuraba further explained that in these verses, men are instructed in the first instance to restrain their looks. The Promised Messiah as has also instructed that while in public places we should walk with our eyes partially closed, not so close that we will be stumbling over other things. Huzuraba quoted Allama Tibri who has written that the meaning of restraining your looks is that you prevent yourself from looking at every such thing that has been forbidden by Allah. Huzuraba stated that this instruction is for men in the first instance and if acted upon, a lot of the evils will vanish automatically.
Then there is the instruction for the women to restrain their looks. Huzuraba said that it is necessary for all women to obey this instruction in order to prevent their good name and their family honor being dragged in mud. Huzuraba said that if it is absolutely essential for a woman to talk to a strange man then she should adopt a harsh tone in her voice so that he may not be encouraged by the softness of her voice. Huzuraba commented on the practice of employing male servers during the weddings to serve food saying that they are young. However, they are of such an age where they come under the instruction of purdah. Parents should take great care that they should not provide such opportunities for strangers to come in contact with their daughters and other young girls. The arrangements should be such that male servers should serve in the men’s area and female servers should serve in the ladies area.
Huzuraba stated that when women go out, because Islam does not imprison women, they should observe purdah as described in the Holy Quran. Purdah of the face is evident from the Holy Quran. Only those thing which is visible by itself is allowed to be visible and the only things that are self evident are the height and the movement of the body during normal walk. Huzuraba quoted from Ahadith to prove that the purdah of the face was practiced during the time of the Holy Prophet .
Huzuraba stated that those women who are too weak due to age and are not capable of marriage if they discard the full purdah then there is no blame on them. Although, they should not go about wearing makeup. In Pakistan, purdah is being misused in that the young girls are discarding it and the older women are virtually imprisoned.
Huzuraba stated that someone enquired that at her job she is required to wear certain type of clothes. Is she allowed to work at such a place. Huzuraba said that if she can wear long coat over her dress and a scarf to cover her head then she may work there otherwise she is not allowed. Huzuraba had earlier state about certain places where women have to work in the fields and have to keep their face and eyes uncovered. Huzuraba stated that in those cases their purdah is considered to be complete even with their face uncovered.
Huzuraba mentioned about being careful of maid servants who come into homes with the purpose of misguiding young girls. Huzuraba stated that nowadays internet is being used for the same purpose where certain groups entice young people and lead them astray. Huzuraba reminded parents that it is their responsibility to keep an eye on their children that they do not fall prey to such vices of the internet.
Huzuraba said that according to Hazrat Musleh Maud , dancing is forbidden by the Holy Quran because it causes the spread of shamelessness. Some people say that if women dance among other women then what is the harm in that. Huzuraba said that when the Holy Quran says that it leads to the spread of shamelessness then it is so and every Ahmadi should pay heed to this instruction. If the Jama’at authorities receive a report of dancing at any Ahmadi wedding then this should be investigated and action should be taken against the culprits. As far as singing is concerned, singing of poems and sober songs is permitted.
Huzuraba said that the secret of our success is in following the instructions of the Holy Quran. May Allah enable us to act upon these instructions. Aameen.