Proofs From The Scholars For The Niqaab

Idris16

Junior Member
I have been told Shafi'is and Hanbalis believe that niqab is fard while the Hanafis and Malikis believe it to be recommended.
 
I

IslamIsSimple

Guest
Other scholars mention that this narration is authentic, like Ibn Taymiyyah authenticated- inshaa'Allaah more on this later.



As for the narration of Ibn `Abbaas that you mentioned is authentic, then this comes in many different wordings and all of them are weak.

Even if one was to accept it, then there are ways to explain it:

1) Ibn Taymiyyah said in Majmoo` al-Fataawaa:
فإذا كن مأمورات بالجلباب لئلا يعرفن ، وهو ستر الوجه ، أو ستر الوجه بالنقاب ، كان الوجه واليدان من الزينة التي أمرت ألا تظهرها للأجانب ، فما بقي يحل للأجانب النظر إلا إلى الثياب الظاهرة .
فابن مسعود ذكر آخر الأمرين ، وابن عباس ذكر أول الأمرين " اهـ .
انظر مجموع الفتاوى [ 22 / 111 ]

So, he reconciles between the statement of Ibn Mas`ood and Ibn `Abbaas.

Ibn Mas`ood mentioned regarding the statement of Allaah: "ولا يبدين زينتهن إلا ما ظهر منها " (and not to show off their adornment except only that which is apparent)

He, radiyAllaahu `anhumaa said: "كالرداء والثياب" (Like the clothes and the outher garment)

As you see above, Ibn Taymiyyah mentioned that the statement of Ibn `Abbaas was the first command and the statement of Ibn Mas`ood is the last command.

2) Another way to look at this is that Ibn Katheer rahimahullaah actually uses the statement of Ibn `Abbaas to say that one should cover the face and hands. He used the statement of Ibn `Abbaas "وجهها وكفيها والخاتم" to say that this refers to the statement of Allaah "ولا يبدين زينتهن" (and not to show off their adornment)

3) The third way to look at this is the actual `amal of the women at the time of when this ayah was revealed. As I mentioned before we have the narration of `Aa'ishah when she explained about the part of the ayah which comes right after the part we are discussing:

"وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ"

“When these words were revealed – ‘and to draw their veils all over Juyūbihinna [Soorah Noor: 31]” – they took their izārs (a kind of garment) and tore them from the edges and covered their faces with them.”. Ibn Hajar in his Fathul Bāri explained clearly that they covered their faces.

From the third point it is clear that the view of Ibn Mas`ood is what is correct.



Note: Whenever a person cites something as evidence, then it must meet two conditions so that a person can do `amal upon it:

1) It is authentic.

2) It has to indicate to that particular ruling.


The narration that you use to support this view is that of Ibn `Abbās in Sahῑh Al Bukhāri. The root for the hadῑth is Shu`ayb who narrates from Az-Zuhrῑ who narrates from Sulayman ibn Yassār who narrates from Ibn `Abbās. They quote from this Hadῑth that Ibn `Abbās’s brother al-Fadl was with the Prophet sallAllāhu `alahi wa sallam during the farewell hajj (the Prophet sallAllāhu `alahi wa sallam would stand there and people would come and ask him questions regarding the Hajj). So a lady came to the Prophet sallAllāhu `alahi wa sallam and she came from Al-Khath`ām. Al-Fadl describes her as ‘a radiant lady’. The narration mentions that Al-Fadl started looking at her and she looked at him, and he was amazed by her and she was amazed by him. [They cite this as evidence that he looked at her face]

• Only Shu`ayb narrates this addition [that she was radiant and he was amazed by her beauty] from Az-Zuhrῑ, and he has opposed those who are more reliable than him in memory like Imām Mālik who narrates from Az-Zuhrῑ (and the narration is collected by Imām Bukhāri and Muslim), Ibn Jurayj (narrated by Bukhāri and Muslim), `Abdul `Azῑz ibn Salamah (narrated by Bukhāri) and also Shu`ayb himself narrated through another chain in Bukhāri. Thus, some of the scholars mention that this ziyaadah (addition) is shaadh (odd). This is because none of the other narrations (through Mālik, Ibn Jurayj and others) narrate this addition. All the narrations through different chains (all reported by Bukhāri and Muslim) narrate the same incident, except the narration of Shu`ayb through the first chain, which has this addition.

• However, other scholars who accept this ziyaadah (addition), explain this Hadῑth: The lady who came to the Prophet sallAllāhu `alahi wa sallam came to him during the time of Hajj and thus she was in a state of Ihrām, this is supported by an addition in the Musnad of Imaam Ahmad that suggests she was in her Ihraam. And it is known that a woman in the state of Ihrām should uncover her face and hands (unless there are non-mahaarim)

• The scholars also explain it as: This hadῑth does not show the approval of the Prophet sallAllāhu `alahi wa sallam, so thus cannot be taken as evidence to uncover the face.

• The last way to look at this is that this hadeeth does not suggest in anyway that al-Fadl saw the face of the woman in the first place. It can be the case that he described her based on him seeing her eyes, like even in our times we have men who propose to sisters (who wear niqaab) for marriage, based on just looking at their eyes.

As mentioned before, this hadῑth at the least does not indicate to the specific ruling and is a general narration.



This hadeeth was narrated by ‘Ā-ishah, Umm al-Mu’minīn that: Asmā’, daughter of Abū Bakr, entered upon the Messenger of Allāh wearing thin clothes. The Messenger of Allāh turned his attention from her. He said: “O Asmā’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this”, and he pointed to her face and hands.

This hadīth meets one of the conditions (i.e. it indicates to the ruling that a woman is allowed to uncover her face). With regards to its authenticity, then it has a number of problems with its chain:

• There is Walīd b. al-Muslim who is mudallis.

• He narrates from Sa’īd b. Bashīr who is classified as weak by many scholars including Imām Ahmad, `Alee ibn al-Madīnī (teacher of Bukhaari), Yahya b. Ma’īn, an-Nasā’ī, Al Haakim, Abu Dawood and others. Furthermore, he was known for narrating munkar reports on Qatādah (remember the chain of this hadeeth has Qataadah in it) as mentioned by Muhammad ibn ‘Abd-Allaah ibn Numayr, Zakariya ibn Yahya As-Saajee. He also mentioned: "His hadeeth is to be rejected and he does not amount to anything" and Ibn Hajar also said something similar.

• He narrates from Qatādah, who was known for a great memory, but would also sometimes do tadlīs.

• Sa’īd b. Bashīr is the only person to narrate from Qatādah, who had many students narrating thousands from him, such as Shu’bah b. al-Hajjāj, Sa’īd b. Abī ‘Arūba, Hammām b. Yahya.

• He narrates from Khālid b. Durayk, who is the only person to narrate on the authority of ‘Ā-ishah, who herself had many students, the likes of ‘Urwah b. Zubayr, Muhammad b. Qāsim.

• Khālid b. Durayk did not hear from ‘Ā-ishah, as mentioned by Abū Dāwūd and Abū Hātim.

• Khālid b. Durayk is not known for reporting narrations – they amount to roughly five.

Some scholars mention that these are the seven problems which break the narration from its foundations/routes, and it (this hadeeth) was weakened by a number of scholars including Imām Ahmad and Abū Dāwūd (who narrated this very hadeeth).

We have some of the greatest of Huffaadh weakening this narration. And also Shaykh al-Albaanee, as mentioned by scholars, was sometimes mutasaahil (lenient in terms of authenticating narrations).

Now, the narration is not only weak and munkar from its chain but it is also munkar from its matn. How can it ever be the case that Asmaa', one of the greatest from the Sahaabiyyaat, wear thin clothes after the ayah of Hijaab was revealed. We all know the narration of when she refused to mount on the camel that was offered by the Messenger of Allaah sallAllaahu `alayhi wa sallam and she refused to do so because of her husband's ghayrah (Zubayr ibn al-`Awwaam). This was the level of hayaa' Asmaa’ bint Abee Bakr had, so how can one attribute this narration to her.


I agree that Shaykh Al-Albaane was a great scholar and was indeed a very pursuasive writer- may Allaah raise his ranks in this dunya and in the aakhirah. But we do need to look at what the Huffaadh from the salaf (the likes of Imaam Ahmad and others) of the past had to say about such narrations. Scholars like Imaam Ahmad, Abu Dawood, al-Daraqutni etc. were scholars who were masters on another level- and they were from those few scholars who had mastered `Ilm al-`Ilal in terms of hadeeth. This is why Ibn Rajab rahimahullaah mentioned that in his time, there are very 'few' who are knowledge in `Ilm al-`Ilal.

Barak Allah feek.

Since I am actually translating as I type, as I cant find what I need readily in English, I will reply to only selected points that I think are more important... (so granted this doesnt cover this very long topic)..

As for the narration of Ibn Abbas about showing one eye...It is narrated by Ibn Sa'd in Al Tabaqaat 8-176-177, from Muhammad Ibn Ka'b Al Qurdhi..

Imam Al Albani said that its fabricated, and its flaw is having Ibn Seirah (in it).

Imam Ahmad said in Al Ilal 1-241 : "He was a liar and would fabricate hadeeths".

And who narrates from him is Muhammad Ibn Umar Al Waqidi, who similarly, Al Haafidh said in Al Taqreeb "Matrook" (his words are not accepted).

And Ahmad said "A liar"

Moreover its Mursal.

Another narration stating this, is that of Ibn Sereen asking Ubaidah Al Salmani, narrated by Al Souyoti in "Al Durr", which is not only Mutdharib as Al Albani mentioned, but is disconnected (Mawqoof). This is because Al Salmani is a Taabi'i and not even a Sahabi (in which case it would be at least Mursal).

As for Ibn Abbas saying "the face and hands", Al Albani mentions 7 routes I think, one of them being "Sahih Jiddan" (very sound). In another narration theres an additional explanation, that Al Albani rejects as an irregularity that contradicts the original text ( shudhoodh شذوذ ).

He adds to the opinion of Ibn Abbas raa, the similar opinions of Ibn Umar, Aisha, ,Saeed Ibn Al Jubair, Atta' and others.


As for the hadeeth of Aisha raa, Al Albani rahimahu Allah didnt miss to mention the fact that the hadeeth. He said what is similar to what you said.. which is that it is Mursal, and that Khalid Bin Duraik didnt hear from Aisha raa, quoting Abu Dawood.

He adds "and Saeed Ibn Basheer, is weak, as in Al Taqreeb by Al Haafidh Ibn Hajar. He said it is Saheeh as a Mursal (meaning the route that exists is authentic, but the Sahabi is missing so its disconnected at the level of the companions).

But he says it is strengthened by other narrations, that do not have neither Saeed Ibn Basheer or Khaled Bin Duraik. He also discusses Qutadah, but the problem is I cant translate his whole text because its in many pages, and written as a reply to Al Maudoodi, who made some claims that Al Albani addressed in his reply discussing them in detail, all revolving around the narration of Qutadah.


As for the hadeeth of Al fadl looking at the woman.. as a part of your reply "And it is known that a woman in the state of Ihrām should uncover her face and hands (unless there are non-mahaarim)".

The thing is, Al Fadl himself, was a non mahram. This was Hajj, so its expected to have men around. And she looked at him too, and the prophet was present, and it is only narrated that he turned Al Fadls face away. And here Al Albani also mentions the distinction between niqab, and covering the face, and why it doesnt matter if shes in the state of Ihraam, or immedietly after it during the Hajj period.

Al Albanis approach is both a comprehensive one, and a wholistic one.

Starting from linguistic approach, to interpretations of the sahabah, to explicit hadeeths (as the hadeeth of the woman whos cheeks were showing) to hadeeths that are pretty direct, but less explicit, as in the hadeeth of Al Fadl during Hajj, and Aisha about women praying with the prophet peace be upon him Fajr prayer, unknown because of darkeness, not because their faces were covered. And the hadeeth of the Khath'ami woman, the hadeeth in Saheeh Muslim in which the cheeks of a woman shows and is changed in color, and narrations from the salaf, actions of women, and so on.

Theres probably near a hundred hadeeths and even more narrations so its not possible to mention them all. (Im sure those who hold the other opinion, similarly have many things to mention as well)

He proceeds to give examples on how women interacted with men, as in some of the ones mentioned above in the previous post, making it obvious that its really not concievable that they all wore gloves and covered their faces.

Even if one or two or three have certain possible explanations, resorting to these possible explanations in all cases (if even possible), makes the probability of it being correct much less, and unlikely.

So he focuses on tafseer/explaining Sunnah, with Sunnah, and narrations, with other narrations. I love this approach. To me personally - and im no scholar for sure, rather far from it- from what I read about the other opinion, is usually based on inaccurate analogy (not referring to the Sha'ri Qiyas here), and sometimes includes texts on being protective etc, so many writings on this, arent exactly objective.

As for those who are closer to laymen (and some students of knowledge even), would resort to the "Would you accept this for your sister?" arguement. Of course, whether one accepts or not, its not a source of Islamic Shariah.

One of the arguements of the person who Al Albani was mainly replying to in his book, would ask why Al Albani had his daughters cover their faces if he doesnt believe in it!? Of course, its not scholarly to do so, and Al Albani anyway strongly encourages covering the faces, and only argues that its not obligatory. The point is lots of emotions are involved sometimes.

Some even speak as if this opinion (whether correct or not), is something factual and undisputed. But its far from being so. Some even went on to claim consensus (also, very inaccurate).

What I love about Al Albanis approach in his book, is that he explains Qur'aan and Sunnah with Qur'aan and Sunnah, and narrations with narrations, and while having a wholistic approach, he is very, very precise in his words and gives great attention to detail. On top of this hes a mountain of knowledge in hadeeth, masha'Allah. I wish I had the chance to visit him before he passed away may Allah have mercy on his soul, but alhamdulillah.

Finally, so my words arent misused, I reitierate that despite the disagreement, covering the face is better, theres no doubt about that among scholars, neither with Al Albani or anyone else.
 

hayat84

I'm not what you believe
:salam2:
during the Hajj,I saw through a tv channel many women walking alone in groups without any man beside them.
is it possible that corruption of the society has made to forget the basis of the behaviour for a muslim woman?in Italy only 50 years ago the christian women used to walk with the hair covered by a scarf and they didn't show their legs.can it be the same with Islam?
why,if I strongly wish to wear niqab,I feel imprisonned into the "logic of the society?"
 
I

IslamIsSimple

Guest
:salam2:
during the Hajj,I saw through a tv channel many women walking alone in groups without any man beside them.
is it possible that corruption of the society has made to forget the basis of the behaviour for a muslim woman?in Italy only 50 years ago the christian women used to walk with the hair covered by a scarf and they didn't show their legs.can it be the same with Islam?
why,if I strongly wish to wear niqab,I feel imprisonned into the "logic of the society?"

How is women walking alone in groups together without any men beside them, corruption? Whether in Hajj or not?
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Asalamo'Alaykum Wa Rahmatullahi Wa Barakaatuh,

Great thread, JazaakumAllaahu Khayraa everyone. I've got three questions if someone can answer Inshaa'Allaah.

1) Who is this "he" in this quote. Is it the prophet of Allaah :saw:?:



2) It says one eye in most of those quotes. Most Niqaabis show both their eyes. Is that a problem? Especially if the sister herself feels they are standing out.

3)About covering the hands and face during Ihram. Can we do that? It is so uncomfortable to have your face uncovered. What if there are men most of the time as sister Lostlilly mentioned? I was told we can't cover our faces and that no cloth should touch the face. True or false?


Well? Anyone?
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Well, we must know that the schollars disagree on that. They all claim they have their hadiths. So we cannot say it's an obligation to wear niqab or not. Therfore do not blame thoose who does not.
Here is a link to a very good lesson from Sheik Shady Al Suleiman regarding niqab. Watch and learn.

And be very careful to say things are Haram when Allah swt have not said it.

Asalamo'Alaykum Wa Rahmatullahi Wa Barakaatuh,

Off topic:

No disrespect meant but I read a couple of posts from Sheikh Haitham Hamdan on another forum where he explained Shady Al Suleiman cannot be trusted with issues of 'Aqeedah. He said he's a good Da'ee but he has some serious errors in his 'Aqeedah, and that they are in contradiction to the the aqeedah of the Salaf.

You can read the discussion about him Here
 

thariq2005

Praise be to Allah!
Barak Allah feek.

Since I am actually translating as I type, as I cant find what I need readily in English, I will reply to only selected points that I think are more important... (so granted this doesnt cover this very long topic)..

As for the narration of Ibn Abbas about showing one eye...It is narrated by Ibn Sa'd in Al Tabaqaat 8-176-177, from Muhammad Ibn Ka'b Al Qurdhi..

Imam Al Albani said that its fabricated, and its flaw is having Ibn Seirah (in it).

Imam Ahmad said in Al Ilal 1-241 : "He was a liar and would fabricate hadeeths".

And who narrates from him is Muhammad Ibn Umar Al Waqidi, who similarly, Al Haafidh said in Al Taqreeb "Matrook" (his words are not accepted).

And Ahmad said "A liar"

Moreover its Mursal.

I haven't actually read the shaykh's book- rahimahullaah. Could you kindly check and tell me what the shaykh said about the narration in al-Tabari:

حدثني علي قال : ثنا أبو صالح قال ثني معاوية عن علي عن ابن عباس ، قوله ( يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة

That is the narration I initially used by the way. I haven't come across anything suggesting that the narration is weak and I did try look around if anyone said it is weak. So, please have a look at let me know inshaa'Allaah. Perhaps I didn't search properly
 

thariq2005

Praise be to Allah!
Asalamo'Alaykum Wa Rahmatullahi Wa Barakaatuh,

Off topic:

No disrespect meant but I read a couple of posts from Sheikh Haitham Hamdan on another forum where he explained Shady Al Suleiman cannot be trusted with issues of 'Aqeedah. He said he's a good Da'ee but he has some serious errors in his 'Aqeedah, and that they are in contradiction to the the aqeedah of the Salaf.

You can read the discussion about him Here

Wa `alaykum salaam wa rahmatullaahi wa barakaatuh

Jazaakillaahu khayraa for the post. One of the senior and very knowledgable students of knowledge from madeenah said that Shady Sulayman does tafweedh- and when this was mentioned I had an intention to research about it and only remembered about it now. BaarakAllaahu feek
 

TheAuthenticBase

Assalaamu 'alaykum!
Asalamo'Alaykum Wa Rahmatullahi Wa Barakaatuh,

Off topic:

No disrespect meant but I read a couple of posts from Sheikh Haitham Hamdan on another forum where he explained Shady Al Suleiman cannot be trusted with issues of 'Aqeedah. He said he's a good Da'ee but he has some serious errors in his 'Aqeedah, and that they are in contradiction to the the aqeedah of the Salaf.

You can read the discussion about him Here

Yes, Shady Sulaimaan is not upon the correct 'aqeedah when it comes to the Names and Attributes of Allaah.

As far as I am aware, he follows the Ash'aree 'aqeedah, mainly performing ta'weel (misinterpreting the names and attributes of Allaah with no proof).

So no, he should NOT be followed, nor should his lectures be listened to on the topic of 'aqeedah.
 
I

IslamIsSimple

Guest
I haven't actually read the shaykh's book- rahimahullaah. Could you kindly check and tell me what the shaykh said about the narration in al-Tabari:

حدثني علي قال : ثنا أبو صالح قال ثني معاوية عن علي عن ابن عباس ، قوله ( يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة

That is the narration I initially used by the way. I haven't come across anything suggesting that the narration is weak and I did try look around if anyone said it is weak. So, please have a look at let me know inshaa'Allaah. Perhaps I didn't search properly

I couldnt find it either online, but think I found it in the book. Its in response to someone who mentioned the narration earlier.. so he immedietly discusses people in the route/chain, without mentioning the whole chain, this is why im not %100 sure its the one you mentioned or just a similar one, but it seems like it is.

He says وكذلك لا يصح ما أورده الاستاذ أيضا عن ابن عباس في تفسير الآية قال :

أمر الله نساء المؤمنين اذا خرجن من بيوتهن في حاجة أن يغطين وجوههن (من فوق رؤوسهن) بالجلابيب.
وعزاه للطبري 22/33

ولم يسقه بتمامه, وتمامه فيه "ويبدين عينا واحدة!!" أقول :

لا يصح هذا عن ابن عباس, لأن الطبري رواه عن طريق علي عنه. وعلي هذا هو ابن ابي طلحة كما علقه عنه ابن كثير, وهو مع أنه تكلم فيه بعض الائمة, لم يسمع من ابن عباس, بل لم يره, وقد قيل : بينهما مجاهد, فان صح هذا في هذا الاثر فهو متصل, لكن في الطريق اليه ابو صالح, واسمه عبدالله بن صالح, وفيه ضعف, وقد روى جرير عن ابن عباس خلاف هذا, ولكنه ضعيف الاسناد أيضا.

ثم يحيل الشيخ الألباني الى صفحة أخرى من الكتاب بها رواية صحيحة لابن عباس لكن عند العودة اليها اجدها رواية أخرى هو يحتج بها

"And also, it is not authentic, what was narrated by the Usaad (Al Maudidi) about Ibn Abbas in the interpertation of the verse saying :

"Allah ordered the women believers if they leave their houses when needed, to cover their faces (from above their heads) with the Jilbaab. He attributed this to Al Tabari 22/33. And he did not mention the whole text, and the rest of it has "and they show one eye!!" I (Al Albani) say :

This is isnt proved from Ibn Abass, because Al Tabari narrated it from Ali from him. And This Ali, is Ibn Abi Talhah, as Ibn Katheer mentioned as Muallaq. And he, even though some Imams spoke about him, didnt hear from Ibn Abbas, and didnt even meet him. It is said by some, Mujaahid is between them, if this is correct, then its connected. By the route from him is Abu Saleh, whose name is Abdallah Ibn Saleh, and he has weakness. Jareer also narrated something else from Ibn Abass, and it is also weak in its chain.

Also, about this chain, it seems not to be really accepted (regardless of the narration) see this link http://majles.alukah.net/showthread.php?t=28936

Of course this is IF im correct and this is the same chain.

The only problem I find with Al Albanis book, is that he replies to many people and refutes their arguments, therefore focuses on certain arguments, with less focus on others.

I strongly recommend it, regardless of what opinion one has on the topic. Its online as PDF as a scanned image of the book, so you cant search for text etc. So I recommend the book itself (not the mukhtasar/summary).

Its under the title :

جلباب المرأة المسلمة Jilbaab of the Muslim Woman.

And also a shorter one more like a letter, (usually included in the first) under the title

الرد المفحم، على من خالف العلماء و تشدد و تعصب، و ألزم المرأة بستر وجهها و كفيها وأوجب، و لم يقتنع بقولهم: إنه سنة و مستحب The compelling response to who contrary to scholars, in strictness and ta'assub, required women to cover her face and hands, and made it mandatory, and wasnt convinced by the saying that it is Sunnah, and Mustahab (liked, better).

Sorry for the bad and somewhat literal translation. Im not sure if the book was translated to English.
 

IslamicGirl24

Junior Member
2) It says one eye in most of those quotes. Most Niqaabis show both their eyes. Is that a problem? Especially if the sister herself feels they are standing out.

3)About covering the hands and face during Ihram. Can we do that? It is so uncomfortable to have your face uncovered. What if there are men most of the time as sister Lostlilly mentioned? I was told we can't cover our faces and that no cloth should touch the face. True or false?

I would really like some answers to these questions too, please.
 

Idris16

Junior Member
Well? Anyone?
Wa alaykum salam warahmatullah wabarakatuh

From translation and commentary of Muhsin Khan in brackets.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) (24:31)

I dont think Muhsin Khan would write both eyes if it would be a problem.

The He is Allaah, we always write the name of Allaah with a capital ''A'' and a capital ''H'' for He.
 

TheAuthenticBase

Assalaamu 'alaykum!
I would really like some answers to these questions too, please.

'Aa'isha (ra) said:

“Male riders would pass by us while we (wives) were in the state of ihraam with the messenger of Allaah. When they would approach us, (each) one of us would let her jilbaab fall down from (the top of) her head over her face. And when they had passed on, we would uncover our faces.”
[Ahmad, Aboo Daawood and Ibn Maajah]
 

Sakeena

Junior Member
Asalam alaikum wa rahmatullahi wa barakatou.
Thats interesting and all, but one question, niqab is not found in the Qur'an, neither is Hijab! HIJAB is in a HADITH. In the Qur'an, Allah tells us to cover our bussom (or chest area). it never mentions hijab or niqab in the Qur'an.
Coming up with reasons for Niqab is good, but they can't make it obligatory and the same goes for Hijab. Where in the Qur'an does it say to wear Hijab? It does say to cover, but where does it actually say to wear Hijab? It's a Hadith. Am I right?

Also, why should I follow some Scholars opinions when I have Qur'aan and Hadith? Niqab is an option, but it is not important. Its more cultural n not religious.

 

hayat84

I'm not what you believe
How is women walking alone in groups together without any men beside them, corruption? Whether in Hajj or not?

yes brother,I see it everyday on a channel called Saudi Quran.there are many cameras filming the muslims walking there and it happens that there are group of women alone...maybe the times are changed?
 
I

IslamIsSimple

Guest
Asalam alaikum wa rahmatullahi wa barakatou.
Thats interesting and all, but one question, niqab is not found in the Qur'an, neither is Hijab! HIJAB is in a HADITH. In the Qur'an, Allah tells us to cover our bussom (or chest area). it never mentions hijab or niqab in the Qur'an.
Coming up with reasons for Niqab is good, but they can't make it obligatory and the same goes for Hijab. Where in the Qur'an does it say to wear Hijab? It does say to cover, but where does it actually say to wear Hijab? It's a Hadith. Am I right?

Also, why should I follow some Scholars opinions when I have Qur'aan and Hadith? Niqab is an option, but it is not important. Its more cultural n not religious.


Im not sure where to start in my reply because you say Hijab is in Hadeeth, as if hadeeth isnt acceptable. (This isnt to say its not in Qur'aan). Then say Niqab not important and that its cultural. What is your evidence for this? Even when we say its liked, and from the Sunnah, how can this be called not important and cultural?

Its either cultural, or its an order or recommendation from Qur'aan and/or Sunnah.

Once you have thoughts that are consistant, it will be easier to address what you say. Covering the hair isnt a matter of debate anyway, as theres a consensus among scholars throughout history. Some people coming up here and there today saying otherwise doesnt change this fact.

If you choose a specific point and mention your understanding of it, then it will be easier to address, if you want it to be addressed.
 
I

IslamIsSimple

Guest
yes brother,I see it everyday on a channel called Saudi Quran.there are many cameras filming the muslims walking there and it happens that there are group of women alone...maybe the times are changed?

Sister, I understand what you said, but my question was how can you say that women walking together without a man is corruption?

Its not corruption at all. Its perfectly fine. If anything, its the opposite of corruption.

If you meant to speak about the topic of Mahram in Hajj, then this is a very different subject because its about travelling, and not about being there.
 

ShahnazZ

Striving2BeAStranger
Im not sure where to start in my reply because you say Hijab is in Hadeeth, as if hadeeth isnt acceptable. (This isnt to say its not in Qur'aan). Then say Niqab not important and that its cultural. What is your evidence for this? Even when we say its liked, and from the Sunnah, how can this be called not important and cultural?

Its either cultural, or its an order or recommendation from Qur'aan and/or Sunnah.

Once you have thoughts that are consistant, it will be easier to address what you say. Covering the hair isnt a matter of debate anyway, as theres a consensus among scholars throughout history. Some people coming up here and there today saying otherwise doesnt change this fact.

If you choose a specific point and mention your understanding of it, then it will be easier to address, if you want it to be addressed.

She actually has a point.

That was a question I needed the answer to as well.

I've had Muslim women who don't cover their hair come up to me and ask me why I wear hijab when it is not explicitly mentioned in the Quran. They use the exact same excuse that the ayah in Surah Nisa claims that women cover their "bosoms". Naturally, these are people who believe hadith are independent of the Quran but just be aware that these are some arguments that people use against hijab. This also goes hand in hand with the argument that the scholars are not above the Quran and that their words should not be taken as set in stone.

These women actually really got to me with their constant doubts and their claim that covering the head wasn't in the Quran actually upset me because they made me feel as if I donning a cultural practice instead of a religious one.

So I hope someone does answer this question because I'm getting sick and tired of self-hating Muslim women accusing me of carrying out a cultural practice because hijab isn't explicitly mentioned in the Quran and they use it to justify simply dressing modestly and not having to cover one's head.
 
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