The Queer Khateebah Driving Radio Ansaar’s Dr Anwar Jeewa & Mr Varawia

أَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

قُلْ لَّا يَسۡتَوِى الۡخَبِيۡثُ وَالطَّيِّبُ وَلَوۡ اَعۡجَبَكَ كَثۡرَةُ الۡخَبِيۡثِ‌ ۚ فَاتَّقُوا اللّٰهَ يٰۤاُولِى الۡاَ لۡبَابِ لَعَلَّكُمۡ تُفۡلِحُوۡنَ


Say, “The khabeeth (bad) and the tayyib(good) are not equal, even though you are attracted by the profusion of the khabeeth. So, fear Allah, O men of understanding, that you may be successful.” ؏

Chapter 5: Suratul Maa’idah, Verse 100

Part of Radio Al-Ansaar’s apology was a commitment to an investigation into the program itself. We then said we would humbly assist in this investigation. Before we unleash a feminist and queer activist which the Ummah should highly be warned of, we need to reflect on the series of events that will build us up to the severe reality:

  1. Radio Al-Ansaar aired a live nightline program on a topic that directly dealt with Islamic Jurisprudence which not a single legible Islamic Scholar was present to offer a real Islamic verdict
  2. Instead there was a tip panel
  3. As a last resort due to the pressure and comments from the furious listeners as to why there were no qualified scholars on the program to offer real answers, the Host eventually contacted Mufti Abdool Kader Hoosen.
  4. When Mufti Abdool Kader Hoosen clarified the issue on the topic of women coming to the Masjid for Salaah and also expressed his displeasure with the program, host Dr Anwar Jeewa and Br Varawia grew in despair due to the truth being spilled to the beloved and revered Ummah.
  5. When Mufti Abdool Kader Hoosen then posed a pertinent question to the host who happens to be a doctor, “if I (Mufti AK Saheb) has to prescribe medication to someone what will you say?”
  6. The host unable to answer the question quickly jumped to say “but Mufti Saheb you cannot make allegations and accusations.”
  7. The question still remains as to what allegations and accusations were referred to? Was it due to the fact that Mufti Saheb did not listen to the entire program which Brother Varawia alluded to in a shout of despondency? Varawia said, “What surprised me is he hasn’t heard the program at all, he got no idea what we discussing”
  8. If this was the case and the Dr Jeewa Panel remains unapologetic then can they please explain who is the feminist, Fatima Seedat’?
  9. Their claim was that they were presenting both sides of the coin
  10. How is this justified, when you leave out Ulamaa and females were brought on board who offered their own views.
  11. Mr Varawia bangs his head saying, “I don’t understand why did we even contact him (Mufti AK) in the first place!”.
  12. Mr Varawia also vocalizes his stance when he said, “you cannot discredit the academic qualifications because they women, it is unacceptable.” Was Varawia referring to Fatima Seedat?
  13. Varawia with no qualifications in this field later offers his feministic views in response to a listeners comment, “the only way I disagreed with her is she insisted to stand on the back row, I don’t feel we ready for that now”
  14. Does Varawia intend to say that in the future we will be ready to implement his corruption?
  15. It seems all too good to be coincidental
  16. Not long before this program, the female, Zaynab, holds onto the ground of the Masjid, causing takleef to the men refusing to exit.
  17. Thereafter Naledi Pandor, gives a talk from the Al-Quds mimbar in Cape Town.

Who is Fatima Seedat?


Fatima Seedat is one of the few Muslim women to act as an Imam and deliver khutbahs

Grung, Anne Hege (2022-11-21). Complexities of Spiritual Care in Plural Societies: Education, Praxis and Concepts.

In 2018, Seedat frantically authored an article titled, Divine Fatherhood- A Women’s March without God (The Father).

Seedat stamps her heels to the sound of her invented religion named Feminism. Read the statements of kufr in the article,

“On the contrary, even with an ungendered God, Muslim tradition speaks of God in the grammatical masculine. And as the linguistic grammar translates into an existential one, the grammar of God brings masculinity to godliness and aligns divine authority with masculinity, from which is produced a template for the structure of human gender relations. Feminist readings of Islamic thought either challenge the associations of masculinity with authority or reframe the traditional grammar of divinity.”

Seedat continues to say,

“God as father, son, or otherwise masculine delimits the divine possibilities available for women. God produced by a masculine imaginary is not available to women’s ways of becoming. Even when we are deliberate to create male-free spaces, we are still challenged in creating male-God-free spaces. It is easy to ask men to stay away and we did; should we also ask God to do the same, at least until we are able to find ourselves within our Gods?”

Seedat openly challenges the decisions of her Creator due to her ego driven issues. In the above statement, “should we ask God to do the same at least until we are able to find ourselves within our God’s”

Seedat rejects the fact that Allah Ta’ala has given men a status above women,

“And for men, there is a status above them (women)”

Chapter 2, Suratul Baqarah, Verse 228

Seedat admits in her article, “Sitting in Difference: Queering the Study of Islam”

I was invited to attend one of the largest gatherings of queer Muslims, an annual retreat held by The Inner Circle near Cape Town, where I was asked to present a session on movement building.



At the end of the retreat, I made a commitment to the circle gathered to make local efforts to advance the work which is largely internationalized and lacks a substantial South African base outside of Cape Town. Teaching the course for the second time with a commitment to queer movement building was different. One student took up Siraj’s article and read it alongside Kugle and Ali in order to assess Muslim approaches to homosexuality. Her reading reaction earned a favorable grade. Another student focused only on one article to argue in polemic and scientistic terms that Kugle’s reading of the Qur’an is a misinterpretation determined by his personal identity as a gay man, and which authorizes transgendered Muslims to produce similar misinterpretations.

In view of a polemic argument and the absence of relevant citations, the student received a poor grade, requested a remark, and, upon negotiating a passing grade, also left the program.”

Notice the student who received a poor mark, he was the one who focused only on one article to argue in polemic and scientistic terms that Kugle’s reading of the Qur’an is a misinterpretation determined by his personal identity as a gayman, and which authorizes transgendered Muslims to produce similar misinterpretations.

Seedat promotes her religion of feminism through the Bible and her adulterated interpretation of the Qur’aan Shareef. She says in her book, “Sitting in difference”, pg 151:

As one of two faculty designing the course, I had hoped at most that students would find interest in learning feminist reading strategies for different faith traditions. Beyond our expectations, teaching feminist strategies for reading the Bible and Quran side-by-side produced an unexpected solidarity that supported students to locate their scholarship more broadly in the feminist study of religion.”

Allah Ta’ala says,

Quran Majeed- Surah No. 3 آل عمران

Ayah No. 85


“And whoever seeks a faith other than Islam, it will never be accepted from him, and he, in the Hereafter, is among the losers.”

The question is directed to the unapologetic host, Dr Anwar Jeewa, Mr Varawia and the tip panel, what agenda were you intermingle-rs seeking to promote? You left out scholars, inviting females and when an expert scholar gave the truth, then you called it allegations and accusations?

The poster itself was sufficient to tell what agenda you intended. Nobody had to listen to the program which surprisingly and coincidentally has no podcast!

عَنْ أَبِي بَكْرَةَ، قَالَ لَقَدْ نَفَعَنِي اللَّهُ بِكَلِمَةٍ أَيَّامَ الْجَمَلِ لَمَّا بَلَغَ النَّبِيَّ صلى الله عليه وسلم أَنَّ فَارِسًا مَلَّكُوا ابْنَةَ كِسْرَى قَالَ ‏ “‏ لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً ‏”‏‏.‏

Narrated Hadhrat Abu Bakrah Radhiyallahu ‘anhu :

During the battle of Al-Jamal, Allah benefited me with a Word (I heard from Rasulullah Sallallahu Alaihi Wa Sallam ). When the Prophet Sallallahu alaihi wa sallam heard the news that the people of the Persia had made the daughter of Kisrau their Queen (ruler), he Sallallahu alaihi wa sallam said,

“Never will succeed such a nation who makes a woman their ruler”

Source: Hadith 7099, Sahih Bukhāri

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