In the current day and age of widespread Feminism, there are many females who target and attack the ḥijāb. However, it may come as a shock to many that the seeds for this terrible sickness are also being planted by the famous male ḥadīth rejecter, Javed Ghamidi. In fact, his poison on this topic has spread to a considerable degree, and women use his position to discard the ḥijāb.
Study this interview with Javed Ghamidi.
Let us first take a look at the view of Javed Ghamidi, which he has stated time and again. He has explained it in different ways, sometimes in brief and on other occasions, in greater detail.
Question: Is ḥijāb important or is it by choice?
Answer: At night, I explained in detail, and according to my recollection, I have mentioned this hundreds of times. In our religion, there are two types of issues. If you look at the content of the religion, it comprises of two types of issues. One type comprises of all those things that have been made obligatory. We refer to them as farḍ, sometimes as wājib, i.e., they have been made obligatory or binding.
What does this mean? It means that Allāh Ta’ālā has obligated us to do them. If we will do them, Allāh Ta’ālā will reward us. If we do not carry them out, he will take us to task. For example, the thirty fasts of Ramaḍān. This has been made obligatory upon the Muslims.
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Then there are some things that are not made obligatory, but Allāh Ta’ālā says that He prefers and likes them and that they should be carried out. So, those things that are good, they fall into the second category. If you carry them out, it will be good. For example, there are 4 Rak’ats in the farḍ of Ẓuhr Ṣalāh. Or, there are 2 Rak’ats of Ṣalāh that are farḍ in Fajr. One must perform them in every condition. One must present himself before Allāh Ta’ālā. However, you performed 2 Rak’ats of optional Ṣalāh together with it. This is up to you, if you want to, you can perform them. If you do not want to, then you do not have to perform them. In matters of worship, this is referred to as Nafl, i.e., optional. In general issues, they are referred to as Mustaḥabb. This is the positive angle of the religion.
The negative angle is that some things are forbidden – prohibited – and are not permitted. There are some things that are Makrūh, i.e., disliked.
So, there are two categories in each angle, i.e., positive and negative in the obligations, and positive and negative in the prohibitions.
So, in general conditions, women, i.e., the condition where women are obligated by Allāh Ta’ālā, when they go to the marketplace, when they go to work, or they are in the house, or wherever, they should wear modest clothing, lower their gazes, and protect their private parts. Men have been instructed to do the same. Men and women have been commanded equally in this regard. There is no other restriction besides this.
However, you know that women love beauty and adornment. They have a flair to wear jewelry, beautify themselves and so on. If they dress in this way, not in normal dress, they are not in a normal position, then in this case, Allāh Ta’ālā tells them to cover themselves, and so, besides the face, hands and feet, they should cover themselves. This will be binding when they adorn themselves and beautify themselves. If they are not adorned and beautified, then the question arises: Should they wear the dupatta or scarf all the time? The answer is that it is something good, something liked, but not obligatory. This is the entire religion.
RELATED: Yes, Islam Forces Muslim Women to Wear Hijab
Response to Ghamidi
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
«And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allāh in repentance, all of you, O believers, that you might succeed»
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
«O Nabī, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allāh Forgiving and Merciful»
Ṣafiyyah bint Shaybah reports that ‘Aishah raḍiyallāhu ‘anhā used to say: When these words were revealed – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – they took their izārs (a kind of garment) and tore them from the edges and covered their faces with them.
This report clearly refutes the lies spun by Javed Ghamidi. There is no mention of normal conditions and conditions where the Ṣaḥābiyyāt raḍiyallāhu ‘anhunn beautified themselves. The command was given and they immediately carried it out.
Ibn Ḥajar raḥimahullāh said in Fatḥ al-Bārī:
There is a report of Ibn Abī Hatim via ‘Abd-Allāh ibn ‘Uthmān ibn Khaytham from Safiyyah that explains this. The report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aishah raḍiyallāhu ‘anhā and she said: “The women of Quraysh are good, but by Allāh I have never seen any better than the women of the Anṣār, or any who believed the Book of Allāh more strongly, or had more faith in the Revelation. When Sūrat al-Nūr was revealed – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads.
It was also narrated clearly in the report of al-Bukhārī narrated above, where we see ‘Aishah raḍiyallāhu ‘anhā, who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allāh more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allāh and their faith in the Revelation. It also indicates that women observing ḥijāb in front of men, and covering their faces, is an act of belief in the Book of Allāh and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’ān or Sunnah that says that women have to cover their faces in front of non-maḥram men, even though the Ṣaḥabiyyāt did that in obedience to the command of Allāh in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhārī quoted above. This is among the strongest evidence that all Muslim women are obliged to observe ḥijāb.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا
«O you who have believed, do not enter the houses of the Nabī except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Nabī, and he is shy of [dismissing] you. But Allāh is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allāh or to marry his wives after him, ever. Indeed, that would be in the sight of Allāh an enormity»
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‘Aishah raḍiyallāhu ‘anhā narrated: “The riders used to pass by us when we were with the Messenger of Allāh ṣallallāhu ‘alayhi wa sallam in iḥrām, and when they drew near to us, we would lower our jilbabs from our heads over our faces, then when they had passed, we would uncover them again.
Asma bint Abi Bakr raḍiyallāhu ‘anhā said: We used to cover our faces in front of men.
These authentic reports are clear in their purport. We can make out from them that Javed Ghamidi has tried, and continues to try, pushing his evil plot on uncovering the women for all and sundry to gape and gaze at. He has deceitfully employed a tactic of dividing the laws of Islām according to his own whims and fancies, without reference to any of the great scholars of Islām. By doing this, he has removed the importance of the law as a whole from the minds and hearts of his audience. This is a tactic employed by Modernists to undermine and destroy the sharī’ah – which is noble and pure and held in the highest regard by Muslims worldwide. The sad part of the whole issue is that he has lied and continues to lie about it, by saying, ‘There is no other restriction besides this.’
He twists and distorts the purport of obligations and then adds his own conditions for practice. It is part of the nature of women to dress up and adorn themselves when going out of the home, and it is at that very juncture that Javed Ghamidi attempts to make sure that they leave uncovered. Women adorn and beautify themselves for the very purpose of gaining the approval of onlookers, and here, Javed Ghamidi says that it will be ‘a good thing’ if they wear ḥijāb after adorning themselves to go out. What kind of twisted thinking is this? It seems he believes that everyone is as foolish as he is.
May Allāh Ta’ālā save us from such devious and evil ploys. Āmīn.
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- https://islamqa.info/en/answers/13998/verses-and-ahadith-about-hijab-in-islam ↑
- Sūrah An-Nūr: 31 ↑
- Sūrah Al-Aḥzāb: 59 ↑
- Ṣaḥīḥ al-Bukhārī ↑
- Aḍwā Al-Bayān vol.6 p.594 ↑
- Sūrah Al-Aḥzāb: 53 ↑
- Sunan Abī Dāwūd, 1833; Sunan Ibn Mājah, 2935; classed as ṣaḥīḥ by Ibn Khuzaymah 4,203 ↑
- Ṣaḥīḥ Ibn Khuzaymah, 4/203; Mustadrak al-Ḥākim, 1/624 ↑
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