qucik answer..:(

allah is with me

Rabana Wa laqal Hamd
salamualaikum brothers and sisters...




hope all are well, alhumdulillah..
well, i just wanted to know."is niqaab compulsory?"..i dont think so, coz i feel we can show our face, and hands..but our head should be covered..will u plz quote me with verses of the quran?..
jazakallah khair
 

fada_all

Junior Member
salam alikum wa rahmatu allah wa baraktauh,

exactly, masha allah ..jazaka allahu every khir dear akhi Abu Talib here and in life after , for being a good reminder ..

may allah reward you and all muslims the higtst rank in al jannah that is al firdaous' al aa'la ammennnnnnnnnnn
 

thariq2005

Praise be to Allah!
Assalaamu `alaykum, I posted regarding this on a thread before (Anyone else is free to post about the other opinion, so the sister may get a full picture of the arguement). [I added the other three narrations which I did not post before]

I will inshaa'Allaah try to explain this issue to you. I will quote you a fatwaa that shows the proofs that it is waajib and will inshaa'Allaah explain to you about the view that says niqaab is Mustahabb (preferred) and not Waajib

The scholars have differed with regards to the niqāb and its ruling. Imām Ahmad and Imām ash-Shāfi’ī held that it is wājib (obligatory), while Imām Mālik and Imām Abū Hanīfah qualified this and held the view that it as wājib in times of fitnah (trials, tribulations).

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

• It is wājib in times of fitnah.

• It was wājib upon the Prophet’s wives.

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

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

Now going into the two opinions... Below is the fatwa from IslamQA giving the proofs and explaining the obligation of Niqaab

Praise be to Allaah.

Hijaab in Arabic means covering or concealing. Hijaab is the name of something that is used to cover. Everything that comes between two things is hijaab.

Hijaab means everything that is used to cover something and prevent anyone from reaching it, such as curtains, door keepers and garments, etc.

Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar.

But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar.

Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck.

The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head.

Niqaab is that with which a woman veils her face (tantaqib)…

The difference between hijaab and niqaab is that the hijaab is that which covers all the body, whilst niqaab is that which covers a woman’s face only.

The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body.

But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly. Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible.

Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely.

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.

Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392)

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face.

For example, Allaah says (interpretation of the meaning):

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

[al-Noor 24:31]

Drawing the veil all over the juyoob implies covering the face.

When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

[al-Ahzaab 33:59] –

he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it.

In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.

This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”

Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best.

Fataawa al-Mar’ah al-Muslimah, 1/396, 397

He also said:

It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.

Fataawa al-Mar’ah al-Muslimah, 1/399

And Allaah knows best :


As a side note, whenever a person cites something as evidence, then it must meet two conditions:

1) It is authentic.

2) It has to indicate to the particular ruling.

Now those who say that niqāb is not obligatory base it on four main proofs:


The first of these is the hadīth reported in the Sunan of Abū Dāwūd, on the authority of ‘Ā-ishah.

Narrated ‘Ā-ishah, Umm al-Mu’minīn: 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-Mughīrah who is mudallis.

• He narrates from Sa’īd b. Bashīr who is classified as weak by many scholars including Imām Ahmad, al-Madīnī, Yahya b. Ma’īn, an-Nasā’ī. Furthermore, he was known for narrating munkar reports on Qatādah.

• 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.

These are the seven problems which break the narration from its routes, and it was weakened by a number of scholars including Imām Ahmad and Abū Dāwūd.

The second narration that they use to support their 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 etc.) 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 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. And it is known that a woman in the state of Ihrām should uncover her face and hands (but should cover it with her khimaar or so if there are non-Mahaarim around her, as it was authentically reported on ` Ā’ishah and ‘Asma that they did so during hajj)

• 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.

As mentioned before, this hadῑth at the least does not indicate to the specific ruling and thus not fulfilling one of the conditions (in order to take this hadῑth as evidence to uncover the face).


The third narration
that is cited as evidence, is that of Jābir. The root is: `Abdul Malik ibn ‘Abi Sulayman who narrates from `Atā, who narrates from Jābir and this, is reported by Imām Muslim. In the narration, the Prophet sallAllāhu `alahi wa sallam was telling the women to give charity and do excessive istighfaar and said: “I have seen you as majority in hell-fire”. It is then mentioned in the hadeeth that from the middle of them, a woman stood up and she was described as having dark brown cheeks. [This shows that her face was uncovered]

• Some of the scholars mention that `Abdul Malik ibn ‘Abi Sulayman who narrates from `Atā has opposed someone who is more reliable (more authentic) than him and that is Ibn Jurayj who narrates from `Atā (the same person `Abdul Malik narrates from). Regarding this Imām Ahmed said “`Abdul Malik ibn `Abi Sulayman is from the Thiqaat (reliable in memory, character and religion), however he used to oppose Ibn Juraryj. And Ibn Jurayj is more reliable than him in accordance to us (meaning the scholars of Hadῑth)”
• The hadῑth of Ibn Jurayj (who was opposed by `Abdul Malik) was narrated from `Atā who narrated from Jābir, and this, was reported by both Bukhāri and Muslim. In this narration there was no mention of the ‘dark brown cheeks’.
• As for those scholars who accepted this narration, then some of them explained this hadῑth that this narration was during the time of `Eid (as mentioned in the narration) and this was during 2nd year A.H, whereas the ayah about Hijaab was revealed in the year 5 or 6 A.H.
• And some others explained this hadῑth stating that the woman was a old woman, and that old women (who do not wish to get married, and do not beautify themselves) have a concession with regards to covering the face.

The fourth evidence that they bring, is the statement of Ibn `Abbās who explained the ayah of Allāh Subhānah: “not to show off their adornment except only that which is apparent [Soorah Noor: 31]”

They say that Ibn `Abbās said that this (the statement: ‘that which is apparent’) means the face, hands

• It can be noted that he has opposed his narration about covering the face and one eye. Thus Ibn Taymiyyah mentioned: “ This is his statement and we take this statement to have been said before the ayah of Hijāb came out”

• However, Ibn Kathῑr mentioned that his statement actually means that one should NOT uncover the face and hands.

Thus it can be seen that all the evidences (as mentioned by our teacher) that people cite are either indicating to that particular ruling (i.e. permissibility of uncovering the face and hands) but not authentic, or that it is authentic but does not indicate to the particular ruling (and thus can be interpreted in different ways) [Unlike the narrations on Niqaab].

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Shaykh `Uthaymeen rahimahullaah said that if it is an obligation to NOT stamp the feet (because the women wear anklets and the noise draws attention, thus resulting in fitnah), then it is definatly an obligation to cover the face which if uncovered will cause more fitnah than stamping the feet.

As a poet once mentioned that if it is an obligation for the women to cover their shins/feet then it has to be an obligation to cover the face (because the face is more attractive)

And Allaah knows best

Wassalaamu `alaykkum
 

ahmed_indian

to Allah we belong
:wasalam:,

in short:

1. one opinion is that its necessary to cover your face.

2. second opinion is that its only necessary in times of temptations.

PS: and these are times of temptations indeed. hope its clear now.
 
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