Javed Ghamidi’s Vile Attack on the Ḥijāb

Posted on by alfaida

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.

RELATED: Hijab Is Not a Choice

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[1]

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»[2]

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»[3]

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.[4]

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.[5]

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»[6]

RELATED: Javed Ghamidi: An Introduction to a Prominent Hadīth Denier

Supporting Narrations

‘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.[7]

Asma bint Abi Bakr raḍiyallāhu ‘anhā said: We used to cover our faces in front of men.[8]

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.

RELATED: Javed Ghamidi and the Ḥadīth Rejecter’s Trojan Horse

Notes

  1. https://islamqa.info/en/answers/13998/verses-and-ahadith-about-hijab-in-islam ↑
  2. Sūrah An-Nūr: 31 ↑
  3. Sūrah Al-Aḥzāb: 59 ↑
  4. Ṣaḥīḥ al-Bukhārī ↑
  5. Aḍwā Al-Bayān vol.6 p.594 ↑
  6. Sūrah Al-Aḥzāb: 53 ↑
  7. Sunan Abī Dāwūd, 1833; Sunan Ibn Mājah, 2935; classed as ṣaḥīḥ by Ibn Khuzaymah 4,203 ↑
  8. Ṣaḥīḥ Ibn Khuzaymah, 4/203; Mustadrak al-Ḥākim, 1/624  ↑

Follow Mufti Abdullah on Twitter: @MuftiAMoolla

MuslimSkeptic

The Importance of Teaching Our Children Correct Gender Roles

Posted on by alfaida

Raise your young boys to be men. Raise your young girls to be women. Let their natural masculinity and natural femininity, respectively, be allowed to surface and nurture it instead of stifling it.

Sometime last year, we were visiting family. I was sitting in the front room, close to the front door of the house, with my kids and relatives, relaxing.

Suddenly, there was a knock at the front door and one of the little kids (not one of my own) ran and immediately flung the door open excitedly. We heard a man’s voice issue a greeting on the doorstep.

RELATED: The Virtues of Women According to Prophetic Hadith

I was not wearing my hijab and, while I was not visible yet if the man stepped into the house and turned his head to the side, he would see me. I looked around me frantically for my hijab, but it was not next to me on the chair I happened to be sitting on.

The next part happened swiftly, in quick succession. Before I could say a single word, my oldest son, 8 years old, immediately assessed the situation and ran to stand directly in front of me, putting his body between me and the man at the front door. He had his back to me, stood facing the strange man. His younger brother, my 6-year-old, saw his brother’s stance and ran to stand right next to him. Meanwhile, my 5-year-old ran and grabbed my hijab, which my 2.5-year-old Khalid had been playing with earlier. He came over and handed it to me. I quickly put it on.

A minute or so later, the man was gone.

But I still had tears in my eyes, as I gazed in wonder and awe at the wall of boys in front of me. They stood shoulder to shoulder, forming a wall, using their bodies to block the man’s view of their mother.

I had not asked them to do that, nor had I explicitly instructed them any time in the past to do this particular action in case of such a random situation.

Generally, they knew that Muslim women cover themselves in the presence of strange men and that Mama can only take off her hijab in the context of family. We had talked about the concept of الحياء (hayaa’), modesty, which is a beautiful Islamic value that is important for both men and women. In everyday life, they observe how their father–the man of the house–is with their mother.

But it shook me, in the best of ways, to see them apply such general knowledge to a specific situation. It touched me deeply to see their instinctive response, their natural desire to defend, their masculine protective nature in action.

Once we were alone again, I hugged each boy in turn and thanked them. They saw the tears in my eyes and asked me why I was crying.

I said, ” ! الحمد لله! أنا بربي رجال! ”

“I’m raising (doing tarbiya of) men, alhamdulillah!”

They stood taller, their backs straight, grinning with pride and satisfaction.

We live in a world where so many different elements combine together to villainize, pathologize and criminalize masculinity.

RELATED: Yaqeen Institute Attacks Islamic Gender Roles

Men are stifled, their nature deemed “toxic” and their instincts are seen as primitive and oppressive. Under the oppressive influence of feminism, modern society punishes any overt displays of masculinity or femininity, railroading both boys and girls and the men and women they grow up to be, into a strange androgynous creature, neither here nor there.

But we Muslims know that this is extremely harmful to our children, both boys, and girls. Celebrate your daughter’s femininity and your son’s masculinity and treat these traits as a good thing. The aim is to ease their transition into adulthood and help them find their footing as men and women inshaAllah.

Renowned physician and psychologist Dr. Leonard Sax writes in his book Why Gender Matters:

“The transition to adulthood. More than in any other realm, there’s where modern society lets kids down. We offer our children no guidance about what it means to be an adult woman or an adult man. No other culture has ever abandoned young people making the transition to gendered adulthood as completely as the twenty-first-century post-industrial societies of North America, Western Europe, and Australia/ New Zealand.

In traditional societies, the transition to gendered adulthood is a matter of great importance…One hundred years from now, scholars may look back at the disintegration of early twenty-first-century culture and conclude that a fundamental cause for the unraveling of our social fabric was the neglect of gender in the raising of our children–not only in our schools, but also in the disbanding of gender-separate activities across generations, and in the near elimination of single-gender communal activities: women with girls, men with boys. I wonder what those future historians will say about how long it took us to recognize our mistake, to recognize that gender matters.” (Why Gender Matters, p. 250-251)

What modern American non-Muslim researchers like Dr. Sax are finding out and suggesting has long been known by Muslims, taught to us as an integral part of our deen from the time of the Prophet ﷺ. These concepts and values have been commanded by our Creator, Allah, who has fashioned boys and girls, men and women.

May Allah grant us the wisdom to apply these teachings in our tarbiya of our children, ameen.

MuslimSkeptic 

THE TOPI –THE SUNNAH HEADGEAR

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THE TOPI –THE SUNNAH HEADGEAR

The Topi (Islamic Headgear) is of utmost importance, not only during Salaat, but at all times. It distinguishes the Muslim from the non-Muslim. Despite the significance of amaamah (turban), the latter (amaamah) ceases to be an Islamic headgear if worn without a topi. Thus, the Hadith of Rasulullah (Sallallahu alayhi wasallam) says:

  “The difference between us (Muslims) and the mushrikeen is turbans on top of qalaanis (topis).”

Even the mushrikeen would wear turbans. Detesting the style of the mushrikeen, Rasulullah (Sallallahu alayhi wasallam) ordered that Topis should be worn under the turbans despite the fact that the Topi will not even be visible. Nevertheless, its importance is established from the emphasis accorded to it by our Nabi (Sallallahu alayhi wasallam). It was the permanent headgear of the Sahaabah and of the entire Ummah down these fourteen centuries of Islamic history.

It never was the style of Rasulullah (Sallallahu alayhi wasallam) nor of the Ambiya (Alayhimus salaam), nor of the Sahaabah, nor of the Auliya nor of the entire Ummah since the inception of Islam to be in public without Islamic headgear (Topi or Amaamah on top of the Topi). While Amaamah without Topi is not permissible, Topi without Amaamah is permissible.

Those who have discarded Islamic headgear should reflect and ask themselves: “Whose style have we adopted?” If they are sincere, they will understand that it is the style of the western kuffaar to strut about bare-headed.

SALAAT WITH SHORT SLEEVES 

It is Makrooh Tahrimi (forbidden) to expose the elbows during Salaat, and it is in conflict with Islamic Murawwat (Culture) to have the elbows exposed in public. It never was the style of  Rasulullah (Sallallahu alayhi wasallam) nor of the Sahaabah nor of the Ambiyaa nor of the entire Ummah down the long  corridor of Islam’s history to perform Salaat with kurtahs with such short  sleeves which expose the elbows. This exposure is also among the styles of the western kuffaar whom Muslims are emulating.

In Fataawa Siraajiah, Fataawa Qaazi Khaan as well as other Kutub of the Shariah it is mentioned that it is Makrooh to have the elbows exposed during Salaat. It is disrespectful to the Salaat. But Muslims nowadays being addicted to the styles of the western kuffaar fail to understand the notoriety of this misdeed.  When performing Salaat, one stands in the presence of Allah Ta’ala and communes with Him. Therefore it is not permissible to be in the Divine Presence in a disrespectful manner. Such Salaat is not accepted by Allah Ta’ala. In Fataawa Mahmoodiah, the prohibition is stated as follows:

“Wearing a qamees (kurtah) with half-sleeves is not narrated from Rasulullah (Sallallahu alayhi wasallam). Such a qamees is in conflict with the Sunnah.”

Whatever is in conflict with the Sunnah, is Makrooh Tahrimi, the consequence  of which is the Fire of Jahannam.

TROUSERS BELOW THE ANKLES

Wearing the trousers on or below the ankles is haraam. There are many Saheeh Ahaadith pertaining to this prohibition. It is explicitly mentioned in the Hadith that the portion of the feet below the ankles will be in the fire. Abu Hurairah (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said:

“Whatever of the ankles is covered by the garment will be in the Fire.”

Rasulullah (Sallallahu alayhi wasallam) repeated this warning thrice.

9 Jamaadith Thaani 1444 – 2 January 2023

Reply to Modernists – Dressing Like the Prophet ﷺ: Recommended or Not?

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By Mufti Zameelur Rahman

Imām Abū Shāmah (599 – 665 H), the distinguished teacher of al-Nawawī, wrote:

‘[‘Abdullāh] Ibn ‘Abdān (d. 433 H) said:

“The acts of the Prophet (Allāh bless him and grant him peace) which did not occur from him in the form of worship, it is desirable (mustaḥabb) to copy him in these in hopes of his blessing, like his eating, drinking, dress, taking, giving and companionship of women. All of his acts related to matters of the world, it is desirable to copy him in all of them.”

‘I say: This is why the transmitters have given care to transmitting the details of his states in all of these, and the people of piety and knowledge from the Salaf followed the course of his example in them, and in avoiding forced behaviour in their needs that occurred to them. Thus, if it were to be said to one of them, “Don’t ride a donkey”, “don’t milk the goat, “don’t skin it”, “don’t lift the garment”, “don’t make the sandal layered” or “don’t plaster the camel”, he would reply:

“How can I not do these, when I saw the Messenger of Allāh (Allāh bless him and grant him peace) doing them?!” or “when it has been transmitted from him that he did them?!”’[1]

Imām al-Ghāzālī said:

“Know that the key to happiness is following the Sunnah and taking Allāh’s Messenger as an example in all of his comings, goings, movements, and stillness – even the way he ate, stood, slept, and spoke. I do not say this in reference to matters of worship only; for indeed, there is no room for neglecting the narrated sunan for them. Rather, I am referring to all habitual matters – by this, the absolute following is achieved. Allāh said: ‘If you love Allāh, the follow-me – Allāh will love you,” And: ‘Whatever the Messenger gives you take it; and whatever he forbids you from, desist.’…Indeed Muḥammad ibn Aslam (d. 242 H) would not eat watermelon because the way Allāh’s Messenger ate it was never transmitted…A person should therefore not slack regarding such things and say, ‘This is something related to habits, so following it is not important in respect of it,’ for truly, that closes on you one of the great doors of happiness.” [2]

RELATED: Are Wives Responsible for Housework in Islam?

The Ḥanafī imām, Abu l-Ḥasan al-Sughdī (d. 461), has a section on “desirable (mustaḥabb)” clothing which he describes as that which is “in accordance with the sunnahs, and in accordance with what has been transmitted in ḥadīth.” [3]

He gives some examples, amongst them to have the qamīṣ reaching the middle of the shin and there being an opening at the chest, explaining that “reports have been transmitted on all of that.” (ibid.) Hence, the dress of the Prophet (ṣallallāhu ‘alayhi wasallam) is not only regarded as a coincidental sunnah, but also as something praiseworthy and encouraged for others to follow.

The Prophet (ṣallallāhu ‘alayhi wasallam) would wear a qamīṣ, izār, hat, turban, ridā’ (shawl), sandals, jubba, cloak etc. Hence, one who wears these items of clothing in imitation of the Prophet would be rewarded for doing so.

In discussing which clothing should be worn in ṣalāh, Imām Abū Ḥanīfah said: “The ways of the People (i.e. the Salaf) is in [wearing] qamīṣ and ridā’, and that is best.”[4]

The Ḥanafī jurist, al-Nasafī (d. 710 H), said: “The circumstantial [sunnahs of the Prophet], to adopt them is good, and there is no harm in leaving them, like the manner of the Prophet (upon him peace) in dress, standing and sitting.” [5]

There are several examples from the lives of the ṣahābah which show they imitated the Prophet (ṣallallāhu ‘alayhi wasallam) in his habitual practices. For example, in relation to dress, it is reported: the ṣahābah wore a ring when the Prophet (ṣallallāhu ‘alayhi wasallam) started wearing one (Saḥīḥ al-Bukhārī); Ibn ‘Umar (raḍiyallāhu ‘anhumā) wore a particular type of sandal because the Prophet (ṣallallāhu ‘alayhi wasallam) wore them (Saḥīḥ al-Bukhārī; Shamā’il al-Tirmidhī); and Mu‘āwiyah ibn Qurrah and his father (raḍiyallāhu ‘anhumā) would leave their qamīṣ unbuttoned in heat and cold because they saw the Prophet (ṣallallāhu ‘alayhi wasallam) dressing this way. (Saḥīḥ Ibn Hibbān)

Notes

  1. al-Muḥaqqaq fī ‘Ilm al-Uṣūl, p. 270-1 ↑
  2. The Forty Principles of the Religion, Turath Publishing, 104-5 ↑
  3. al-Nutaf fi l-Fatāwā, p. 251 ↑
  4. al-Ajnās, 1:73 ↑
  5. Kashf al-Asrar Sharḥ al-Manār, 1:457 ↑

RELATED: The Clothing of Muhammad Rasūlullāh ﷺ: Target of the Modernists

MuslimSkeptic

“Why are they wearing shorts?” – The Question That Shook Pakistan

Posted on by alfaida
Journalist Rafiq Khan faced a fierce backlash for asking about Pakistani women’s football team’s kit

“This is the Islamic Republic of Pakistan,” Rafiq Khan stated. “And you are playing in shorts. Please tell me, is it not possible to play in leggings, and if you can play in that, what is the problem?”

This single question prompted an outburst of criticism on mainstream media channels and went as far as abuse being hurled at the journalist on social media.

News articles derided the question as “regressing “, “irrelevant”, “humiliating” and even “disturbing”.

Whilst on Twitter, Pakistani celebrities heaped on the outrage. Squash player, Noorena Shams, asked if Khan had “ever bothered to ask when money is stolen?”. TV host, Anoushey Ashraf, blasted the question as “cringe worthy” whilst referencing the Quran that “there is no compulsion in religion”.

Other comments called for Khan to be sacked and banned from reporting.

Double-Standards Overlooked

It is noteworthy that those hurling harsh criticism seem to overlook the double-standards of their stance. They call for women to be given the “freedom” to wear whatever they like, but at the same time, they attempt to take away the freedom for others to even question it.

Whereas the Islamic position implies the reverse: it is not permitted for men or women to expose such parts of their bodies (‘awrah), and we are all commanded to enjoin what is right and forbid what is wrong. There ought to be more journalists like Rafiq Khan, who have the courage to speak out about un-Islamic practises being adopted and normalised in Muslim lands.

Sharp Decline

It is also remarkable how the unfortunate decline of Islamic norms—including dress codes—in Muslim lands such as Pakistan have occurred so rapidly. Only a single generation ago, such revealing outfits would be regarded as “embarrassing”, “regressing” and “disturbing”. Now, only a few years later, the very same clothing has been embraced to such an extent that these very words are being used for merely questioning it.

Coach Adeel Rizki’s response tells its own story.

Definitely, we understand that we are an Islamic nation, and our values are very strong,” he acknowledged. “But it is imperative to be progressive in sports.”

This remark suggests that Muslim women exposing their legs is progressive. Does that imply covering legs is regressive? This mindset is arguably more troubling than the issue itself. These comments are even more nonsensical when we consider that other players such as those from the Maldives women football team adopt a full body kit and manage to compete at an international level.

Progress ≠ Imitating Westerners

In Surah Nur, Allah (swt) says:

And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the female slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.”[1]

To frame this debate as an argument on progression, completely disregards the problem that is being brought up. When did subverting Islam, and Allah’s command equate to being progressive? Modesty is not a question of being free it’s a question of being committed to one’s values. Both men and women have awrah that they must cover themselves according to Allah’s command, to safeguard us all from the absolute chaos that has become of lands and societies that lack such values.

tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allah is All-Aware of what they do.”[2]

It is not about restricting one’s rights, or specifically women’s rights, it is about following the guidelines given to us so we can stay upon the right path and so we can protect ourselves from sin. Both men and women have restrictions, believing that subverting them is a sign of ‘progression’ is nothing more than falling into the deception of the shayātīn.

Verily, every way of life has a character, and the character of Islam is modesty.”[3]

We should take pride in following Islam; we should not see Allah’s commands as burdens but as wisdom that is there to protect us. Dressing in a manner outside of what has been declared halal may seem appealing, but it is nothing more than a dangerous desire. This life is a test, and it is easy to be distracted and forget, but we must try our hardest to remind ourselves of why we are here and what our purpose is. And in those moments of weakness, we should turn to Allah and ask for forgiveness and guidance, for Allah says in Surah al-Zumar:

My servants, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.” [4]

References:

[1] 24:31

[2] 24:30

[3] Musnad Ahmad

[4] 39:53

ISLAM21C.COM

NARRATIONS THAT PROHIBIT LOWERING GARMENTS BELOW THE ANKLE

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Question

Kindly mention some Hadiths that prohibit the trouser of a person to go below the ankles

Answer

There are several Hadiths on this topic. Below are a few:

1) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) has reported that Nabi (sallallahu ‘alayhi wa sallam) said: “Whatever portion of the trouser is below the ankle is in the fire.”

(Sahih Bukhari, Hadith: 5787)

2) Sayyiduna Abu Dharr (radiyallahu ‘anhu) reported that Nabi (sallallahu ‘alayhi wa sallam) said: “There are three types of people whom Allah Ta’ala will not speak to on the day of Qiyamah, neither will He look [with mercy] towards them nor purify them [of their sins]. They will be afflicted with a painful punishment.” Nabi (sallallahu ‘alayhi wa sallam) repeated this thrice. Abu Dharr (radiyallahu ‘anhu) said: “They have failed and are at a loss! Who are they O Messenger of Allah?” Nabi (sallallahu ‘alayhi wa sallam) replied: “The person who wears his garment below his ankles, the person who reminds others of his favours upon them, and the person who sells his goods by taking false oaths.”

(Sahih Muslim, Hadith: 106)

3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reported that Nabi (Sallallahu ‘alayhi wa sallam) said: “Allah ‘Azza wa Jalla will not look at [with mercy] at the one who lowers his garment below the ankle.”

(Sunan Nasai; Al Mujtaba, Hadith: 5332)

4) Rasulullah (sallallahu ‘alayhi wa sallam) offered some advice to Abu Jurayy; Jabir ibn Sulaym (radiyallahu ‘anhu) . Among these advices were: “…Raise your lower garment to mid shin. If you cannot do this, then have it up to the ankles. Beware of trailing the lower garment, for it is regarded as arrogance/conceitedness and Allah does not like conceitedness…”

(Sunan Abi Dawud, Hadith: 4081)

5) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) told to a man who was performing Salah while his lower garment was below his ankles, “Go and perform your wudu again.” That man went and came back having performed it. The Messenger of Allah (sallallahu ‘alayhi wa sallam) again said, “Go and perform your wudu.” Someone present asked Nabi (sallallahu ‘alayhi wa sallam): “O Messenger of Allah! Why did you ask him to repeat his wudu.” Nabi (sallallahu ‘alayhi wa sallam): said, “He performed Salah while his lower garment was below his ankles. Allah the Almighty does not accept the Salah of a man who trails his lower garment.”

(Sunan Abi Dawud, Hadith: 638)

6) Rasulullah (sallallahu ‘alayhi wa sallam) said:

“Khuraym [ibn Fatik] Al Asadi is a wonderful man. [There are just two issues]; If it were not for his hair which is too long [which reached his shoulders] and his pants that hang below his ankles.’ The narrator continues, ‘This news reached Khuraym (radiyallahu ‘anhu) who immediately took a blade and cut his hair till his earlobes and lifted his lower garment to the middle of his shin…’”

(Sunan Abi Dawud, Hadith: 4086)

7) [While Sayyiduna ‘Umar was laying on his deathbed after being stabbed, people were coming to visit him] A young man came and said, ‘O Amirul Muminin! Rejoice regarding the glad tidings of Allah to you for [being blessed with] the companionship of Rasulullah (sallallahu ‘alayhi wa sallam) and your precedence in Islam. Then you were appointed as the leader and you led with justice and now you have achieved martyrdom.’ Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘I wish that these [virtues you mentioned] would balance [my sins], so that there will be nothing for me and nothing against me.’

‘When he turned [to go away], his lower garment was touching the ground. Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘Bring the youngster back.’ He said, ‘O Nephew! Raise your garment for this is purer for your clothes and shows more Taqwa for your Rabb’

(Sahih Bukhari, Hadith: 3700)

See a detailed article on this topic here

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

__________

التخريج من المصادر العربية

صحيح البخاري:
(٥٧٨٧) – حدثنا آدم، حدثنا شعبة، حدثنا سعيد بن أبي سعيد المقبري، عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «ما أسفل من الكعبين من الإزار ففي النار».

صحيح مسلم:
(١٠٦) حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا محمد بن جعفر، عن شعبة، عن علي بن مدرك، عن أبي زرعة، عن خرشة بن الحر، عن أبي ذر، عن النبي صلى الله عليه وسلم قال: «ثلاثة لا يكلمهم الله يوم القيامة، ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم» قال: فقرأها رسول الله صلى الله عليه وسلم ثلاث مرارا، قال أبو ذر: خابوا وخسروا، من هم يا رسول الله؟ قال: «المسبل، والمنان، والمنفق سلعته بالحلف الكاذب»

سنن النسائي المجتبى:
(٥٣٣٢) – أخبرنا محمد بن عبد الله بن عبيد بن عقيل، قال: حدثني جدي، قال: حدثنا شعبة، عن أشعث، قال: سمعت سعيد بن جبير، عن ابن عباس، عن النبي صلى الله عليه وسلم قال: «إن الله عز وجل لا ينظر إلى مسبل الإزار»

سنن أبي داود:
(٤٠٨١) – حدثنا مسدد، أخبرنا يحيى، عن أبي غفار، حدثنا أبو تميمة الهجيمي عن أبي جري جابر بن سليم، قال: رأيت رجلا يصدر الناس عن رأيه، لا يقول شيئا إلا صدروا عنه، قلت: من هذا؟ قالوا: رسول الله صلى الله عليه وسلم، قال: قلت: عليك السلام يا رسول الله، مرتين، قال: ” لا تقل: عليك السلام،  عليك السلام تحية الميت، قل: السلام عليك ” قال: قلت: أنت رسول الله؟ قال: «أنا رسول الله الذي إذا أصابك ضر فدعوته كشفه عنك، وإن أصابك عام سنة فدعوته، أنبتها لك، وإذا كنت بأرض قفر أو فلاة  فضلت راحلتك فدعوته، ردها عليك»، قال: قلت: اعهد إلي، قال: «لا تسبن أحدا» قال: فما سببت بعده حرا، ولا عبدا، ولا بعيرا، ولا شاة، قال: «ولا تحقرن شيئا من المعروف، وأن تكلم أخاك وأنت منبسط إليه بوجهك إن ذلك من المعروف، وارفع إزارك إلى أنصاف الساق، فإن أبيت فإلى الكعبين، وإياك وإسبال الإزار، فإنها من المخيلة، وإن الله عز وجل لا يحب المخيلة، وإن امرؤ شتمك وعيرك بما يعلم فيك، فلا تعيره بما تعلم فيه، فإنما وبال ذلك عليه»

سنن أبي داود
(٦٣٨) – حدثنا موسى بن إسماعيل، حدثنا أبان، حدثنا يحيى، عن أبي جعفر، عن عطاء بن يسار، عن أبي هريرة، قال: بينما رجل يصلي مسبلا إزاره إذ قال له رسول الله صلى الله عليه وسلم: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، ثم قال: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، فقال له رجل: يا رسول الله ما لك أمرته أن يتوضأ، ثم سكت عنه، فقال: «إنه كان يصلي وهو مسبل إزاره وإن الله جل ذكره لا يقبل صلاة رجل مسبل إزاره»

سنن أبي داود:
(٤٠٨٦) – حدثنا هارون بن عبد الله، حدثنا أبو عامر يعني عبد الملك بن عمرو، حدثنا هشام بن سعد، عن قيس بن بشر التغلبي، قال: أخبرني أبي، وكان جليسا لأبي الدرداء، قال: كان بدمشق رجل من أصحاب النبي صلى الله عليه وسلم يقال له: ابن الحنظلية، وكان رجلا متوحدا، قلما يجالس الناس، إنما هو صلاة، فإذا فرغ، فإنما هو تسبيح وتكبير حتى يأتي أهله، فمر بنا ونحن عند أبي الدرداء، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: بعث رسول الله صلى الله عليه وسلم سرية، فقدمت، فجاء رجل منهم فجلس في المجلس الذي يجلس فيه رسول الله صلى الله عليه وسلم، فقال لرجل إلى جنبه: لو رأيتنا حين التقينا نحن والعدو فحمل فلان فطعن، فقال: خذها مني وأنا الغلام الغفاري، كيف ترى في قوله؟ قال: ما أراه إلا قد بطل أجره، فسمع بذلك آخر، فقال: ما أرى بذلك بأسا، فتنازعا حتى سمع رسول الله صلى الله عليه وسلم فقال: «سبحان الله لا بأس أن يؤجر، ويحمد» فرأيت أبا الدرداء سر بذلك، وجعل يرفع رأسه إليه ويقول: أنت سمعت ذلك من رسول الله صلى الله عليه وسلم؟ فيقول: نعم، فما زال يعيد عليه حتى إني لأقول: ليبركن على ركبتيه، قال: فمر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم: «المنفق على الخيل كالباسط يده بالصدقة لا يقبضها» ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم «نعم الرجل خريم الأسدي، لولا طول جمته، وإسبال إزاره»، فبلغ ذلك خريما فعجل، فأخذ شفرة فقطع بها جمته إلى أذنيه، ورفع إزاره إلى أنصاف ساقيه، ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا، ولا تضرك، فقال: سمعت رسول الله صلى الله عليه وسلم يقول: «إنكم قادمون على إخوانكم، فأصلحوا رحالكم، وأصلحوا لباسكم، حتى تكونوا كأنكم شامة في الناس، فإن الله لا يحب الفحش، ولا التفحش»، قال أبو داود: وكذلك قال: أبو نعيم، عن هشام قال: «حتى تكونوا كالشامة في الناس».

صحيح البخاري:
(٣٧٠٠) – وجاء رجل شاب، فقال: أبشر يا أمير المؤمنين ببشرى الله لك، من صحبة رسول الله صلى الله عليه وسلم، وقدم في الإسلام ما قد علمت، ثم وليت فعدلت، ثم شهادة، قال: وددت أن ذلك كفاف لا علي ولا لي، فلما أدبر إذا إزاره يمس الأرض، قال: ردوا علي الغلام، قال: يا ابن أخي ارفع ثوبك، فإنه أبقى لثوبك، وأتقى لربك يا عبد الله بن عمر

THE FALLACY OF ‘WOMEN’S FACILITIES’

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ZINA AT THE MUSAAJID – THE FALLACY OF ‘WOMEN’S FACILITIES’

Consequent to our exposure of the zina at the Musjid in Musgrave, a Sister from the U.K. sent the following comment:

Assalamu Alaikum

Regarding the relationship between the man and woman via the opening of masjid for women http://www.themajlis.co.za/index.php?option=com_content&view=article&id=2890:avenues-of-zina-by-molvis-&catid=34:majlis-articles&Itemid=27

In Ramadhan the imam/leader of East London Mosque had to make an announcement regarding women wearing proper clothing otherwise don’t bother coming to the masjid.

Of course, they shouldn’t be going anyway but East London Mosque has had women’s space for years and years.

There was an uproar by the youth on Twitter by youth who got upset by the imam telling them what to do. However these are the things that were being promoted on the horrible social media platform ‘Tiktok’ in the Holy month of Ramadhan.

https://mobile.twitter.com/saq_a13/status/1515050342119055362

“Let’s go East London Mosque for taraweeh, they have the baddest hijabis”

“You’re from Manchester and your FYP is making you want to go to East London Mosque to see all the baddest hijabis ” (I’m not sure what FYP stands for)

The imam, Shaykh Abdul Qayum made an announcement:

“Reminder for aadaab of coming to the Masjid.

First to the brothers, please do not go near to the sisters entrance when you are collecting your wife or your sister or your mother. Stay away from the women’s entrance.

Nowadays everyone has phone communication. Al haya-u shu’batuminal imaan. (Shyness is a branch of imaan). How can we be standing in front of the women/sisters who are coming and going? Stay away from the sisters’ entrance.

Number 2 for the sisters. We are talking about coming to the masjid by sisters. There are some aadaab we need to maintain. Many sisters are compromising their hijab, their dress. Young sisters are coming without proper hijaab according to the Shari’ah. It is a big sin. You are coming to pray to get reward, but you’re committing sin again. So if you are not covering yourself properly according to the Shari’ah, don’t come to pray at the Masjid.”

https://mobile.twitter.com/5Pillarsuk/status/1514545568760143876

East London Mosque is a place where once you would see Somalian sisters covered in large, loose abayas and niqab in the masjid. However over time it has changed and now the youth are dressing largely inappropriately. This and the messages by young men on Tiktok was brought to the attention of the Imam of the masjid.

Alhamdulillah for Mujlisul Ulama who do noes divert from the Haq.” Wassalam

(End of the Sister’s comments)

This deplorable state of zina in the making – the disgusting state of the Musaajid having become platforms for zina and of the fallacy of women’s separate facilities, etc., are directly attributable to the cynical attitudes and schemes of molvis who are worst than khanaazeer. Molvis were the very first in the diabolical plot to abrogate the Ijma’ of the Sahaabah – the Ijma’ on the ban and prohibition of females attending the Musjid. Now in almost all countries where the Musaajid have been opened to women, lewd women, women with prostitutional and immoral tendencies flock to the Musaajid to execute the vile and obscene schemes of shaitaan. Allah Ta’ala has labelled such women with the epithet Habaailush Shaitaan (The Snares of the Devil).

It is absolutely disgusting that the Musaajid have become platforms for scheming zina relationships. Ulama who lure women from their homes to listen to their bayaans should take note and understand their vile role in this satanic saga of zina which they have created, promote and condone.

9 Shawwaal 1443 – 11 May 2022

Wearing Puma brand

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Custodians of the Haq
Be Educated, Informed and Motivated
Question & Answer Department
Website: http://www.custodiansofthehaq.co.za
Q & A Series: No. 6
Wearing PUMA Brand
Question: Perhaps you aware of the famous branded clothing called
PUMA. I am quite reserved regarding wearing this branded clothing.
I try my best to stay away from wearing any branded clothing. The
PUMA logo clearly depicts a puma animal jumping in mid-air. Is this
animal that appears on the PUMA brand considered as an animate
object or not? Can this type of a logo be worn or not?
Answer: Various internet searches confirms the animal used in the
PUMA brand to be a ‘cat’, a ‘jumping cat’ or/and a ‘leaping cat’.
A cat is an animate object. Hence, the Fatwa of the most senior
Ulama-e-Haq of our country as well as the Akaabireen of the past,
brand ALL animate picture-making as HARAAM. Therefore,
wearing this cat in the form of a clothing item will be impermissible.
Don’t be beguiled by the foolish arguments of TV-Molvis – many of
whom made their true colours visible since the covid PLANdemic –
of making digital pictures, TV (Dajjal’s office), etc. as ‘Halaal’ due
to technicalities of the methodology of modern-day picture-making.
When placing a digital picture next to a hand drawn picture, which
of the two appears more realistic. Obviously the digital picture!
Regarding ALL animate pictures, Nabi (Sallallahu alaihi wasallam)
warned of the severest Azaab for people indulging in this major sin
in a Hadith which appears in various Hadith Kitaabs.
“The severest Punishment on the Day of Qiyaamah
will be meted out to the picture-makers.”