Proofs From The Scholars For The Niqaab

TheAuthenticBase

Assalaamu 'alaykum!
Allaah says:

O Prophet (saw)! Tell your wives and your daughters and the believing women to cast their jilbaabs upon themselves (i.e. their bodies). Thats is better, that they should be known so as not to be bothered. And Allaah is Ever Oft Forgiving, Most Merciful.” [Al-Ahzaab: 59]
Ibn ‘Abbaas that he said (as reported by ‘Alee Ibn Abee Taalib):

“Allaah has commanded the believing women, when they come out of their homes, due to a necessity, to cover their faces by placing their jalaabeeb over their heads, and only expose one eye.” [Mukhtasar Tafseer Ibn Katheer, 2/114
Muhammad Ibn Sireen (d.110?) said:

"IO asked 'Ubaydah As-Salmaanee about Allaah's saying, '... to cast their jalaabeeb upon themselves...' so he veiled his face and head and only exposed his left eye." [Tafseer Ibn Katheer, 6/470]​

Shaykh Bin Baaz says:

“Shaykh Al-Islaam Ibn Taymiyyah, as well as oter scholars held this view (of the obligation for women to cover their faces), and it is the truth in which there is no doubt.”​

Aboo Bakr Al-Jassaas Al-Hanafee said:

“In this ayah is evidence that a young woman is commanded with (a) covering her face in front of male strangers, (b) remaining covered, and © refraining from going out (without it) so that the people will not place any doubt upon her.” [Ahkaamul Quraan, 3/371-372]
Jalaal Ud-Deen As-Suyootee said:

“This is the ayah of the hijaab applying to all women. There is proof in it that covering the head and the face is obligatory.” [Al-Ikleel, p.180]
‘Imaad Ud-Deen At-Tabaree said:

“So He commanded the women to veil their faces and cover their heads.” [Tafseer Ilkiyaa Al-Haras At-Tabaree, 4/135]
Jalaal Ud-Deen Al-Mahallee said:

“It means that they should let some of it fall over their faces, except for one eye, when they go out for their necessities.” [Qurratul-'Ainayn 'Alaa Tafseeril-Jalaalayn, p.560]
Ibn Al-Jawzee said concerning this ayah (ahzaab:59)(1):

“It means that they must cover their heads and faces so that they may be known as free women. The definition of a jilbaab is a loose outer garment, as has been stated by Ibn Qutaybah.” [Rawaa'i Al-Bayaan, 2/382]
Jamaal Ad-Deen Al-Qaasimee said:

“… By them wearing loose outer garments (ardiyah) and cloaks (malaahif) and by covering their heads and faces so that they can guard and protect their chastity and no one will look at them with desire.” [Mahaasin Al-Ta'weel, 13/4908-4909]
‘Alaamah Ash-Shinqeetee said:

“From the Quraanic evidences that indicate that a woman must wear hijaab and cover her entire body, even her face, is Allaah’s saying: “O prophet! tell your wives and your daughters and the believing women to cast their jilbaabs over themselves.” This is because several scholars have stated that a woman must veil her whole face and not reveal anything from it except for noe eye with which she can see. Among those who held this opinion were: Ibn Mas’ood, Ibn ‘Abbaas, ‘Ubaydah As-Salmaanee and others...

There is no disagreement amongst the Muslims on the fact that the Prophet’s wives were obligated to wear the hijaab and veil their faces...

Also, in Allaah’s saying: “tell your wives and your daughters” is a further proof that the understanding of the ayah is not that women expose their faces, since the Priphet’s wives veiled their faces, and there is no disagreement amongst the Muslims about this.” [Adwaa Al-Bayaan Fee Eedaah Al-Quraan Bil-Quraan, 6/586]​

Shaykh ‘Abdur-Rahmaan As-Sa’dee said:

“Allaah commanded His Prophet (in it) to order (all) women generally. And He begins by mentioning his wives (first), then his daughters since they are firmer (in the religion) than others. Another reason (for this) is because his ordering someone must be preceded byhis first ordering his family members, as Allaah says: “O you who believe, save yourselves and your families from a Fire.” So, “To cast their jilbaabs over themselves” refers to the garments that go over the inner garments, such as a cloak, the khimaar, the loose outer garment, and so on. This means they must cover their faces and chests with them. Then Allaah mentions the wisdom for this, saying: “That will be better, that they should be known so as not to be bothered.” This indicates that a woman will always find harm and trouble if she doesn’t wear the hijaab.” [Tayseer Al-Kareem Ar-Rahmaan, 6/122]​
 

Idris16

Junior Member
How come in the past most women uncovered their hands and faces if its really fard? Wouldnt they know they did something wrong? And did all companions say Niqab is fard?
 

lostlilly07

striving 4 Firadous
wa alaikum salaam,

Great post! but do you know why it is permissible for women to not wear the niqab during hajj?
 

TheAuthenticBase

Assalaamu 'alaykum!
wa alaikum salaam,

Great post! but do you know why it is permissible for women to not wear the niqab during hajj?

Women r forbidden to cover their faces during hajj ONLY IF there are no mahrams looking at them. If there are mahrams looking at them then they should do as 'Aa'isha (ra) done, where she 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]
 

lostlilly07

striving 4 Firadous
Women r forbidden to cover their faces during hajj ONLY IF there are no mahrams looking at them. If there are mahrams looking at them then they should do as 'Aa'isha (ra) done, where she 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]

wa alaikum salaam,

But is that even possible? I haven't been to or on hajj yet? but from videos i ve seen, it seems men are everywhere.
 

thariq2005

Praise be to Allah!
Women from SE Asia, North Africa, Middle East, East Africa, etc... the women several hundred years ago. Did they really wear niqab back then?

Actually Al-Ghazzaali, Ibn Hajar al `Asqalaani, An-Nawawi, Ibn Taymiyyah and others mentioned that it was the practise of all Muslim women throughout Islaamic history (except the last century) to cover their faces from non-mahram men and there is no clear report to prove otherwise. There are only reports that some slave women used to uncover their faces.

In fact, a brother who is very close to me, and who studies the Culture of the Arabs at university said that even non-muslim sources say that it was the practise of Muslim women to cover their faces. Obviously the Kuffaar see this as a matter of culture, whereas the muslim women see this as an act of worship.
 

thariq2005

Praise be to Allah!
Here is more proof inshaa'Allaah:

The narration in Bukhāri on the authority of ‘Ā’ishah who said, “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.

حدثنا هشيم . قال : حدثنا الأعمش ، عن إبراهيم ، عن الأسود ، عن عائشة رضي الله
عنها قالت : « تُسدل المرأة جلبابها من فوق رأسها على وجهها »

“Hushaym informed us saying, Al-’Amash informed us, from Ibrāhīm, from Al-Aswad, from ‘Aa’ishah (radhiyallahu ‘Anhā) that she said,

‘The woman is to bring down her Jilbāb from over her head and [then place it] upon her face.’ ”
This is reported by Sa’eed ibn Mansoor. Al-Haafith ibn Hajr mentioned it in his Fat-hul Bāri 3/406. Ibn Al-Qayyim said in his Badā’I’ Al-Fawā’id: “Its chain is Sahīh upon the conditions of the two Shaykhs (Muslim and Bukhāri).”




عن عائشة قالت : ” كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه وسلم
محرمات فإذا حاذوا بنا سدلت إحدانا جلبابها من رأسها على وجهها فإذا جاوزونا كشفناه
” .
رواه أبو داود ( 1833 ) وأحمد ( 24067 ) . وقال الشيخ الألباني في ” جلباب المرأة
المسلمة ” /107 : وسنده حسن في الشواهد .

It was narrated that ‘Aa’ishah said:

“The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihrām (the sacred state one enters when going to hajj or ‘Umrah). When they came near, each of us would lower her Jilbāb from her head over her face, and when they passed by we would uncover (our faces).”

[Narrated by Abū Dāwūd, 1833; Ahmad, 24067. This chain is hasan due to supporting reports in meaning. This hadīth has also been narrated by Umm Salamah and Asmā' bint Abu Bakr by Al Hākim and he stated it was sahīh and Imam Adh-dhahabi agreed with Him.]

وعن عائشة : ” …… وكان صفوان بن المعطل السلمي ثم الذكواني من وراء الجيش فأصبح عند
منزلي فرأى سواد إنسان نائم فعرفني حين رآني وكان رآني قبل الحجاب فاستيقظت
باسترجاعه حين عرفني فخمرت وجهي بجلبابي ” .
رواه البخاري ( 3910 ) ومسلم ( 2770 ) .

It was narrated from ‘Aa’ishah that Safwaan ibn al-Mu’attal al-Sulami al Dhakwaani was lagging behind the army. She said, “He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before Hijāb was enjoined. I woke up when I heard him saying ‘Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return),’ and I covered my face with my Jilbāb.” (Narrated by al-Bukhāri, kitāb al maghazi – bābu Hadīth ul ifk, 4141; Muslim, 2770)



وعن أسماء بنت أبى بكر رضي الله عنهما قالت : كنا نُغطِّي وجوهنا من الرجال ،
وكنَّا نمتشط قبل ذلك في الإحرام . رواه ابن خزيمة ( 4 / 203 ) ، والحاكم ( 1 / 624
) وصححه ووافقه الذهبي . وصححه الألباني في كتاب جلباب المرأة المسلمة

From Asmā’ bint Abi Bakr, (Radhiya Allahu ‘Anhā), that she said, “We used (i.e. during the time of the Prophet) to cover our faces from the men, and cut our hair before that in Ihrām (for Hajj).

This hadīth is narrated by Ibn Khuzaymah 4/203, and Al Hākim and he declared it Sahīh according to the conditions of the two Shaykhs Al Bukhāri and Muslim. Imam Adh-Dhahabi agreed with him. Imam Al Albaani also declared it Sahīh in his Jilbāb Al-Mar’atu Muslimah.

There is also the authentic hadīth in the Sunan of at-Tirmidhi, on the authority of ‘Abdullah b. Mas’ūd, that the Prophet said, “The (entire) woman is ‘awrah.” This was authenticated by Ibn Hibbān, Ibn Khuzaymah, and al-Albāni said its isnād (chain) is sahīh.
 

Idris16

Junior Member
Actually Al-Ghazzaali, Ibn Hajar al `Asqalaani, An-Nawawi, Ibn Taymiyyah and others mentioned that it was the practise of all Muslim women throughout Islaamic history (except the last century) to cover their faces from non-mahram men and there is no clear report to prove otherwise. There are only reports that some slave women used to uncover their faces.

In fact, a brother who is very close to me, and who studies the Culture of the Arabs at university said that even non-muslim sources say that it was the practise of Muslim women to cover their faces. Obviously the Kuffaar see this as a matter of culture, whereas the muslim women see this as an act of worship.
BaarakAllaah Feek! This strenghtens the opinion that niqaab is fard. It's not for me as a layman to decide what is fard and what is not fard!!

But it seems the companions didnt claim Ijmaa` on Niqaab being fard.

Let the kuffaar see it as a culture, it doesnt bother me. What bothers me is to see those fake imams accepting to be on TV and then say: ''Niqab is not from Islaam''. I have noticed that people who study in Egypt or al-Azhar say niqaab is not from Islaam. It makes me mad. They want to play with then Deen of Allaah. They deserve nothing but floggings in public for making kuffaar happy.
 

thariq2005

Praise be to Allah!
BaarakAllaah Feek! This strenghtens the opinion that niqaab is fard. It's not for me as a layman to decide what is fard and what is not fard!!

Wa iyyaak. Yes it does. The thing is many times, muslims take the ruling of 'mustahabb' too lightly and also they do not realize that the scholars who say it is mustahabb, have said more than that.

But it seems the companions didnt claim Ijmaa` on Niqaab being fard.

However, there are a few points upon which there is an ijmā’ (consensus) of the scholars:

• It is wājib in times of fitnah.

• It was wājib upon the Prophet’s wives.

• If a woman is beautiful, then it is waajib.

• The least one can say about it is that it is mustahabb (recommended).

It is important to note that the madh-hab of the Sahābah in general, is that it is wājib.

As I mentioned before in another post... if one was to look at the the first point: For example, the opinion of Abu Haneefah, rahimahullaah- is that it is mustahabb (recommended) to cover her face unless she lives at the time of fitnah (in this case it will be waajib). The times of fitnah refers to a society in which a man will look at a woman with a perverted look. Even hanafi scholars, 100 years ago (scholars that the deobandis look up to, like Ashraf `Ali Thanvi) mentioned that this time (i.e. 100 years ago) is the time of fitnah... so what about now? We live in a time where men, generally, are sick-hearted.

As for the third point, then the scholars have agreed that if a woman is beautiful then it is obligatory for her to cover her face. Now let me ask- who defines beauty? A woman may be considered to be not too attractive by one race of people, but at the same time maybe considered as very attractive to another race of people. As Imaam al-Shawkaani mentioned: "لكل ساقط لاقط" meaning: For every insignificant (or worthless) thing- there will always be someone for it. Example: A person may throw a penny away because it is worthless to him and probably even to most of the people- but there will always be someone, who will find this penny to be of some value.
 

IslamicGirl24

Junior Member
But is that even possible? I haven't been to or on hajj yet? but from videos i ve seen, it seems men are everywhere.

Some women wear a p-cap first and then drape the cloth over it. It hangs infront of the face but does not touch it. But some women directly take the Niqaab (even though it is touching their faces). So, it's not really impossible to cover the face during Hajj.. :)
 

TheAuthenticBase

Assalaamu 'alaykum!
Some women wear a p-cap first and then drape the cloth over it. It hangs infront of the face but does not touch it. But some women directly take the Niqaab (even though it is touching their faces). So, it's not really impossible to cover the face during Hajj.. :)

May I ask where the proof is for those who claim that the niqaab in times of ihraam must not touch the woman's face... Bcz as far as I am aware there is nothing from the authentic sources which suport this claim...

Anyone care to elaborate?
 

lostlilly07

striving 4 Firadous
BaarakAllaah Feek! This strenghtens the opinion that niqaab is fard. It's not for me as a layman to decide what is fard and what is not fard!!

But it seems the companions didnt claim Ijmaa` on Niqaab being fard.

Let the kuffaar see it as a culture, it doesnt bother me. What bothers me is to see those fake imams accepting to be on TV and then say: ''Niqab is not from Islaam''. I have noticed that people who study in Egypt or al-Azhar say niqaab is not from Islaam. It makes me mad. They want to play with then Deen of Allaah. They deserve nothing but floggings in public for making kuffaar happy.

Wow. Isn't that a little harsh
 

lostlilly07

striving 4 Firadous
May I ask where the proof is for those who claim that the niqaab in times of ihraam must not touch the woman's face... Bcz as far as I am aware there is nothing from the authentic sources which suport this claim...

Anyone care to elaborate?

wa alaikum salaamm

I am asking? Again, Ive never been on hajj so I don't know the rules of regarding it but I thought I read awhile back that women could not wear niqab while performing hajj and unfortunately that is the argument I receive a lot when people claim that niqab is not recommended or fard because you don't have to wear it during Hajj.
 
I

IslamIsSimple

Guest
The quote of Ibn Abbas, mentioning one eye, is not authentic, as the Imam of Hadeeth Al Albani mentioned. Rather another narration from him which is authentic, says that the Jilbaab is down to her face "wala tadhribu bih" , meaning not covering it.

Qutadah also, had a similar position. The Arabic phrase is hard to translate but this is his position.

What concerns the most is the opinions of the companions.

Ibn Abbas raa , and Abdullah Ibn Umar raa, said about the verse showing "only what appears", said "the face and hands". Only Ibn Masood raa differed, and said "it is her clothes"

Ibn Qudamah in Al Mughni said "And (Imamm) Malik, Al Awza'i, and Al Shafi'i said all of the woman is awrah (should be covered) except for the face and hands. Other than that should be covered during prayer"


And a hadeeth says that it is haram for a woman to wear Niqab in Ihraam (Hajj). Some say this is only when men are not around. This is not accurate, and what proves this, is the hadeeth of the khath'ami woman, who Al Fadl Ibn Abbas saw and the prophet peace be upon him turned his face away. It was after Hajj, but the it shows the ruling applies in Hajj and other than Al Hajj, because it was after she ended her ihraam.

Yes the hadeeths chain is disconnected, but there is another chain from Ali Bin Abi Talib raa, narrated by Al Tirmidhi who said "Hasan Sahih" and Imam Ahmad, and his son Abdallah Bin Ahmad, and Al Bazar, and its isnaad is good according to Al Albani. Imam Al Haafidh Bin Hajar used this hadeeth to prove certain matters as well.

Imam Ibn Hazm said "if the face were awra and had to be covered, he wouldnt have allowed this"

This is also the opinion of Al Qaadhi (Judge) Iyaadh, and Imam Al Nawawi, Al Dhahabi, and Al Awza'i.

This story was during the last days of the prophet peace be upon him, so its not abrogated.

Also theres many hadeeths that support this, like the hadeeth from Aisha raa that says when a a woman menustrates, she must cover except for the face and hands. Some say this hadeeth is disconnected, but as Al Albani (specialized in hadeeth as we know), mentioned another connected chain, all going back to Qutadah. Imam Al Baihaqi, and Imam Al Dhahabi also considered this strong, and as Imam Al Albani said that the existance of the other chains were ignored by some.

Aisha raa said "she covers her face, if she wishes" narrated by Imam Al Baihaqi with a Sahih authentic chain as Al Albani said.

The verse that mentions "khimar" do not include the face, as the prophet said a menustrating womans (id adult) prayer is not accepted without khimar". No one here interpreted khimar as the face cover.

Ibn Hubairah Al Hanbali said 3 of the 4 Madhabs say the face is not awrah (ie isnt obligatory to cover) and it is a narration from Imam Ahmad in the Hanbali Madhab as well. Imam Ibn Qudama Al Hanbali said in Al Mughni "There is a need to show the face in buying and selling, and the hands when giving and recieving.

Ibn Muflih Al Hanbali had a similar opinion too. Ibn Al Qayyim said about : "No one knows about the Madhab of Imam Ahmad more than Ibn Muflih".

Imam Al Albani said in the context of replying to some women who say they will wear niqab in Hajj, then compensate with Al Fidyah "I cannot imagine that such strictness (in refernce to Al Fidya, not covering the face in and of itself) - and this is only one example - can give us Salafi women that are able to do everything in their legitimate social life, as the women of the pious salaf (predecessors) did.."

Then he gave examples of these women :

Umm Shareek who had to guests...

The wife of Abu Usaid who made food for the prophet peace be upon him and those with him, on her wedding night, when they were invited.

Asma daughter of Abu Bakr raa and wife of Al Zubair, who would feed his horse, prepare it in every way, and take seeds on her head walking nearly three kilometers, and grounding them.

The Ansari woman who recieved the prophet peace be upon him, put a rug and sprayed water around it (for cooling I think) , then slaughtered a lamb herself, and cooked for him and his companions.

Aisha and Umm Sulaim, who would carry water on their heads, offering people to drink.

Al Rubayyi Bint Muawwidh, along with other women from Al Ansar (of Madinah), who during battles, would carry water to supply those in the battle, and serve them, and help the injured, and carry the dead to Al Madinah.

Umm Atiyya who fought in seven battles with the prophet peace be upon him, guard their horses/camels, make them food, help the sick, and help cure the injured.

Umm Sulaim who took a dagger in the battle of Hunain, and Abu Talhah went to the prophet peace be upon him saying "This is Umm Sulaim with a dagger?" the prophet asked her, she said "This in case if any of the polytheists approaches me I will put it in his stomch!" and the prophet peace be upon him laughed.

And he (Al Albani) also gives many other examples even after the prophet peace be upon him.

Theres many, many hadeeths that he talks about that, to me, make the issue very clear. Especially that Al Albani is an encyploedia on hadeeth and narrations of early scholars and companions of the prophet peace be upon him.

Again, I think I must remind that he strong defends niqab and says its better and liked, and the second part of his book "the Jilbab of the Muslim woman" (where I got this info from) was to refute those who say it merely cultural and has nothing to do with religion, which is clearly false and theres no real disagreement on this among scholars of the past and present.

Among scholars who say showing the face is fine..

1- Hanafi scholars : Al Tahadi in "Sharh Maani Al aathar 2/392 "It was made permissable for people to look at non mahram womens face and hands, and it was made haram for wives of the prophet peace be upon him. And this is the opinion of Abu Hanifah, Abu Yousef, and Muhammad, may Allah have mercy on their souls". This is mentioned by Al Shaibani in "Al Mabsoot (3/56) and it is his chosen opinion, and in Bada'i Al Sana'i. Also Al Sukhosi in his book Al Mabsoot 10/152-153). Al Jassas in "Ahkaam Al Quran" (Rulings of the Quran)

2- Maliki scholars :- In Al Muatta of Imam Malik, narrated by Yahya 2/935 "(Imam) Malik was asked, may a woman eat with a non mahram or with her servant boy? Malik said " it is ok if it is in the known manner women would eat with men. He said "and she may eat with her husband, or others who eat wit him. Al Baji said in the explanation of Al Muwatta " 7-252 "This requires looking at a womans face and hands being permissable, because they show when eating" Ibn Qattan said in "Al Nadhar fee Ahkam Al Nadhar" p 143 " after mentioning Imam Maliks quote "And this is what he stated. And from it is the permissability of showing the face and hands to foriegn men. It is not concievable to eat otherwise. Ibn Rusd (the grandfather, not the deviant) said that Imam Malik was asked what from the face is shown, and he put his turban under his chin, and above his eyebrows. Also in Al Mudawwanah 2-221 and reported by Ibn AbdulBarr in Al Tamheed and accepting it.

Imam Al Qurtubi in his tafseer also says the opinion of showing the face and hands "is a sound opinion"

3- Shafii scholars..

Imam Al Shafii said in Al Umm 1-89 "And all of the woman is awrah except for her face and hands" and this was Imam Al Baihaqis chosen opinion in "Al Sunan Al Kubra" and "Al Aadaab. Imam Al baghawi also in "Sharh Al Sunnah" 9-23 and "Rawdhat Al talibeen" 6-15.

4- Hanbali scholars :

Ibn Qudamah in Al Mughni (as stated earlier about buying and selling etc) 1-349.

Al Murdawi in Al Insaaf 1-452 "The correct opinion from the madhab is that the face is not awrah, this is the option of the companions, and Al Qaadhi mentioned a consensus"

Ibn Muflih in Al Aadaab Al Shariyah 1-316 said "The scholars may Allah have mercy on them said, in this (hadeeth) is proof that it is not obligatory for a woman to cover her face on her path, but it is Sunnah and perferred.

Ibn AbdulBarr in Al Tamheed about women said : And Abu Bakr Bin Abdulrahman Bin Al Harith said "everything in a woman is awrah, even her nail" then he mentioned the chain and said "The saying of Abu Bakr is outside (the circle of) the sayings of the people of knowledge. As there is a consensus that a woman may pray the obligatory prayers with her face and hands showing... then he added "And they agreed that she does not pray with niqab on, or wear gloves during prayer, and this is the most clear evidence that its not awrah (and may be shown), and it is permissable to look at her without any undesirable looks. As for looks with lust, then its forbidden (even ) if she is covered, so how would it be if she werent?

Imam Ibn Hazm said after mentioning a verse.. "it is proof that showing teh face is permissable, and nothing else is even possible" AlMhala 3/216


The book of Al Albani is one of the best ever on the subject in my opinion. I like to give attention to details, and Al Albani is always very specific and detailed. Honestly, most what I have read supporting the other opinion has a preaching tone to it, with lots of emotions and resorting to personal reasoning, and not as scholarly as Al Albanis book.

The above isnt even 1/10th of what is in his book. I personally feel its irrefutable, especially that hes the greatest authority on hadeeth/Sunnah and authentication in recent history.
 

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:?:

‘Imaad Ud-Deen At-Tabaree said:
“So He commanded the women to veil their faces and cover their heads.” [Tafseer Ilkiyaa Al-Haras At-Tabaree, 4/135]

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?
 

Idris16

Junior Member
Wow. Isn't that a little harsh
Whipping them in public is love and mercy for them. People playing with the Deen of Allaah deserves to be shunned. Showing up on TV to diss sisters wearing niqaab or dissing the niqaab itself is not something acceptable.

Those fake imams, shaving their beard, should learn their deen from authentic sources. This is not harsh, it's love.
 

thariq2005

Praise be to Allah!
The quote of Ibn Abbas, mentioning one eye, is not authentic, as the Imam of Hadeeth Al Albani mentioned.

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

What concerns the most is the opinions of the companions.

Ibn Abbas raa , and Abdullah Ibn Umar raa, said about the verse showing "only what appears", said "the face and hands". Only Ibn Masood raa differed, and said "it is her clothes"

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.

And a hadeeth says that it is haram for a woman to wear Niqab in Ihraam (Hajj). Some say this is only when men are not around. This is not accurate, and what proves this, is the hadeeth of the khath'ami woman, who Al Fadl Ibn Abbas saw and the prophet peace be upon him turned his face away. It was after Hajj, but the it shows the ruling applies in Hajj and other than Al Hajj, because it was after she ended her ihraam.

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.

Also theres many hadeeths that support this, like the hadeeth from Aisha raa that says when a a woman menustrates, she must cover except for the face and hands. Some say this hadeeth is disconnected, but as Al Albani (specialized in hadeeth as we know), mentioned another connected chain, all going back to Qutadah. Imam Al Baihaqi, and Imam Al Dhahabi also considered this strong, and as Imam Al Albani said that the existance of the other chains were ignored by some.

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.
 

I.Iman

Junior Member
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.


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