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the aim of this thread is to shed the light on the rule of wearing Niqab (covering the face) in islam. I will provide only two evidences from the Sunnah of the prophet Muhammed PBUH then if someone is interested in the topic , I will go on with the rest of the evidences because the reason behind posting this thread is a promise I made for someone not a discussion of this issue with ES members. everyone is free to believe what he want and wear what also he want.
1)It was narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets his garment drag out of pride, Allaah will not look at him on the Day of Resurrection.” Umm Salamah said, “What should women do with their hems?” He said, “Let it hang down a handspan.” She said, “What if that shows her feet?” He said, “Let it hang down a cubit, but no more than that.”
This hadeeth indicates that it is obligatory for women to cover their feet, and that this was something that was well known among the women of the Sahaabah (may Allaah be pleased with them). The feet are undoubtedly a lesser source of temptation than the face and hands, so a warning concerning something that is less serious is a warning about something that is more serious and to which the ruling applies more. The wisdom of sharee’ah means that it would not enjoin covering something that is a lesser source of temptation and allow uncovering something that is a greater source of temptation. This is an impossible contradiction that cannot be attributed to the wisdom and laws of Allaah.
2) 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 ihraam. When they came near us we would lower our jilbaabs from our heads over our faces, and when they had passed by we would uncover our faces. Narrated by Abu Dawood, 1562.
The words “When they came near us we would lower our jilbaabs from our heads over our faces” indicate that it is obligatory to cover the face, because what is prescribed in ihraam is to uncover it. If there was no strong reason to prevent uncovering it, it would be obligatory to leave it uncovered even when the riders were passing by. In other words, women are obliged to uncover their faces during ihraam according to the majority of scholars, and nothing can override something that is obligatory except something else that is also obligatory. If it were not obligatory to observe hijab and cover the face in the presence of non-mahram men, there would be no reason not to uncover it in ihraam. It was proven in al-Saheehayn and elsewhere that a woman in ihraam is forbidden to wear the niqaab (face veil) and gloves.
Shaykh al-Islam Ibn Taymiyah said: This is one of the things which indicate that the niqaab and gloves were known among women who were not in ihraam, which implies that they covered their faces and hands.
Posts: 1201 | From: Egypt | Registered: Mar 2006
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Is there any indication who Aishah (may Allah be pleased with her) was with at the time she related that Hadith, was she just with other wives of the Prophet or with other female Companions? Agreed it indicates that women were wearing it at the time, but not which women were wearing it and why.
Secondly, if as you say the Hadith about covering the feet could be used to imply that more attractive parts of a woman should be covered, that would make it a desirable (mandub) thing to cover the face, not obligatory (fard/wajib), as it wasn't specifically mentioned to cover the face in specific terms here or anywhere else (in an authentic Hadith) as far as I know.
There could also be other reasons for covering a woman's feet; you have only made an assumption that it is due to attractiveness...although there are some men who would agree with that and may even argue that a woman's feet were more enticing than their faces, as some men are apparently turned on by feet Posts: 4576 | From: Cairo | Registered: Jun 2002
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during prayers women must cover their feet and if men are present ie brother in law then hands must also be covered.
surat an nur also tells women of dress like veil, gloves, and not to show off their adornment except only that which is apparent, both eyes to see the way or one eye.
-------------------- Learn from the past. Live in the present. Hope for the future. Posts: 1474 | From: in my own paradise | Registered: Sep 2006
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quote:Originally posted by newcomer: Assalamu alaykum Mr. Egypt,
Is there any indication who Aishah (may Allah be pleased with her) was with at the time she related that Hadith, was she just with other wives of the Prophet or with other female Companions? Agreed it indicates that women were wearing it at the time, but not which women were wearing it and why.
wa alaikum assalam wa rahmatu Allah sister newcomer.
there is no indication who Aishah was with but even if she was with other wives of the prophet Muhammed PBUH , it doesnt mean the rule only applied on them alone.
narrated Fatima Bent EL-Monzer ,narrated Asmaa Bent Abi Bakr (may Allah be pleased with them) said: " We used to cover our faces from men in Ihram "
the hadith in Arabic:
عن فاطمة بنت المنذر عن أسماء بنت أبى بكر اصديق رضى الله عنهما قالت : ( كنا نغطى وجوهنا من الرجال و كنا نمتشط قبل ذلك فى الإحرام ) أخرجه الحاكم
و فى تعبير أسماء رضى الله عنها بصيغة الجمع فى قولها " كنا نغطى وجوهنا من الرجال " دليل على أن عمل النساء فى زمن الصحابة رضى الله عنهم كان على تغطية الوجوه من الرجال الأجانب
the expression in plural in Asmaa saying " we used to cover our faces from men " a proof that women in general used to be veiled.
quote:Secondly, if as you say the Hadith about covering the feet could be used to imply that more attractive parts of a woman should be covered, that would make it a desirable (mandub) thing to cover the face, not obligatory (fard/wajib), as it wasn't specifically mentioned to cover the face in specific terms here or anywhere else (in an authentic Hadith) as far as I know.
sister, there are alot of hadiths about this issue but I cant translate them into English, if you would like me to post the hadiths in Arabic, I will. maybe someone here would help and translate them.
quote:There could also be other reasons for covering a woman's feet; you have only made an assumption that it is due to attractiveness...although there are some men who would agree with that and may even argue that a woman's feet were more enticing than their faces, as some men are apparently turned on by feet
Allah (S.W) say in the Holy Quran:
And let them not stamp their feet so as to reveal what they hide of their adornment.
mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?
Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it? Posts: 1201 | From: Egypt | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: wa alaikum assalam wa rahmatu Allah sister newcomer.
there is no indication who Aishah was with but even if she was with other wives of the prophet Muhammed PBUH , it doesnt mean the rule only applied on them alone.
narrated Fatima Bent EL-Monzer ,narrated Asmaa Bent Abi Bakr (may Allah be pleased with them) said: " We used to cover our faces from men in Ihram "
the hadith in Arabic:
عن فاطمة بنت المنذر عن أسماء بنت أبى بكر اصديق رضى الله عنهما قالت : ( كنا نغطى وجوهنا من الرجال و كنا نمتشط قبل ذلك فى الإحرام ) أخرجه الحاكم
و فى تعبير أسماء رضى الله عنها بصيغة الجمع فى قولها " كنا نغطى وجوهنا من الرجال " دليل على أن عمل النساء فى زمن الصحابة رضى الله عنهم كان على تغطية الوجوه من الرجال الأجانب
the expression in plural in Asmaa saying " we used to cover our faces from men " a proof that women in general used to be veiled.
Jazak Allah khairan for that, any indication of the authenticity of that Hadith?
I wasn't meaning to imply that if other women weren't with Aishah during Hajj that they would be excluded, but if she was with other women, then that would be an evidence to show that they were included.
quote:sister, there are alot of hadiths about this issue but I cant translate them into English, if you would like me to post the hadiths in Arabic, I will. maybe someone here would help and translate them.
If there are authenticated Hadith that show that an order was given to women to wear the niqab, as opposed to describing women wearing it, please post them, even in Arabic. I will be able to understand them, insha Allah, although I too would not be brave enough to try to translate them out in full for others.
quote:Allah (S.W) say in the Holy Quran: And let them not stamp their feet so as to reveal what they hide of their adornment. mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?
Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it?
I still think that you are making associations from your own understanding on this point. By intimation it would seem logical that if something that was usually seen as less attractive was ordered to be covered and not have attention drawn to it, it could be assumed that something that was usually seen as more attractive should also be covered. However, in the absence of any specific dalil, it remains an assumption and not an obligation.
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assalamu alaikum sister Newcomer, please read the following and let me know if you understand it
عن ابن عمر رضى الله عنهما أن النبى صلى الله عليه و سلم قال : ( لا تنتقب المرأة المحرمة و لا تلبس القفازين ) أخرجه البخارى
قال الشيخ أبو هشام عبد الله الأنصارى:
هذا الحديث أحسن دليل على ما وقع من التغير و التطور فى ألبسة النساء بعد نزول الحجاب و الأمر بإدناء الجلباب ، و أن النقاب كان قد صار من ألبسة النساء بحيث لم يكن يخرجن إلا به ، و ليس معنى النهى عن الانتقاب للمحرمة أنها لا تستر وجهها ، و إنما المراد أنها لا تتخذ النقاب لباساً على حدة من ألبستها ، وإنما تستر وجهها بجزء من لباسها
قال القاضى أبو بكر بن العربى رحمه الله :
" و لا تنتقب المرأة " وذلك لأن سترها وجهها بالبرقع فرض إلا فى الحج ، فإنها ترخى شيئاً من خمارها على وجهها غير لاصق به ، وتعرض عن الرجال ، ويعرضون عنها "
وقال شيخ الإسلام أحمد بن تيمية رحمه الله:
وهذا مما يدل على أن النقاب والقفازين كانا معروفين فى النساء اللاتى لم يحرمن وذلك يقتضى ستر وجوههن و أيديهن
وقال شيخ الإسلام أيضا : ووجه المرأة فى الإحرام فيه قولان فى مذهب أحمد و غيره ، قيل إنه كرأس الرجل لا يغطى ، وقيل إنه كبدنه فلا يغطى بالنقاب والبرقع ونحو ذلك مما صنع على قدره ، وهذا هو الصحيح فإن النبى صلى الله عليه و سلم لم ينه إلا عن القفازين والنقاب
Posts: 1201 | From: Egypt | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: the expression in plural in Asmaa saying " we used to cover our faces from men " a proof that women in general used to be veiled.
The fact that veiling was customary at that time doesn't have to indicate that it's a rule.
If Mohammed had been born into a tribe of Eskimos would you claim that it's obligatory for Muslim women allover the world to wear a fur coat? Same logic.
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quote:Originally posted by Mr Egypt: a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?
Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it?
Social Interaction in Islam
Social behavior, like all facets of the life of Muslims, is influenced by Islamic principles. The manner in which one interacts with others is a manifestation of her or his faith in God. Muslims follow the guidelines outlined in the Qur'an and Sunnah, not simply as an act of worship, but as an acceptance of the wisdom of God in guiding them to achieve their greatest potential in this life and salvation in the Hereafter. An analysis of the Islamic principles regarding the relationships between men and women will further clarify this point.
The Qur'an outlines essential components of all relationships between all people. These include, among many others, respect, kindness, honesty, tolerance, self-restraint, patience, forgiveness and compassion. Such virtues apply between parents and children, spouses, business partners, neighbors and friends, regardless of gender. The following Qur'anic verses illustrate these ideals:
And as for the believers, both men and women, they are close unto one another: they (all) enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. (9:71)
And vie with one another to attain your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth which has been readied for the God- conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow men because God loves the doers of good.(3:133-134)
And among his wonders is this: He creates for you mates out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you: in this, behold there are messages indeed for people who think.(30:21)
And do good unto thy parents. Should one of them, or both, attain to old age in thy care, never say (a word of disdain) to them or scold them, but (always) speak unto them with reverent speech, and spread over them humbly the wings of thy tenderness, and say: "O my Sustainer! Bestow Thy grace upon them, even as they cherished and reared me when I was a child!"(17:23-24)
Numerous hadith also address the issue of relations among people, such as the following:
Let him who believes in God and the Last Day either speak good or keep silent, let him who believes in God or the Last Day be generous to his neighbor, and let him who believes in God and the Last Day be generous to his guest.(An-Nawawi, Hadith 15)
The purpose of these guidelines is to enhance and purify relations consequently resulting in a positive effect on the community as a whole. They apply regardless of age, race, sex or social status. These ideals of behavior, unfortunately, have become less commonplace among Muslims and non-Muslims alike. One area in which the situation has deteriorated continuously since the first one hundred years after the death of the Prophet concerns the interaction between the sexes. Ironically, it is in the name of Islam that many societies have deviated from the original teachings and practices of Prophet Muhammed and the first Muslims.
Social Interactions
In some communities, social contact between men and women who are not related is completely forbidden, thus resulting in segregated schools, businesses, government offices, and the virtual exclusion of women from positions of power or control. The domination and oppression of women has resulted from restrictions on social interactions enabling the leadership in governments to deny basic human rights and use Islam to support their position. In general, many Muslims have adopted the justification for such separation, inspired by the fear that allowing social contact will encourage and undoubtedly lead to illicit sexual behavior.
There are a few Qur'anic verses which address the interaction of men and women in the social context:
Tell the believing men to lower their gaze and to be mindful of their chastity: this will be most conducive to their purity - (and,) verily, God is aware of all that they do. And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms (in public) beyond what may (decently) be apparent thereof; hence let them draw their head-coverings over their bosoms.(24:30-31)
O Prophet! Tell thy wives and thy daughters, as well as all (other) believing women, that they should draw over themselves some of their outer garments (when in public): this will be more conducive to their being recognized (as decent women) and not annoyed.(33:59)
Implicit in these verses is the expectation that men and women will be interacting. Muslims are instructed to do so in such a way as to focus on attributes other than the physical, namely the spiritual and intellectual.
The Prophet's first wife, Khadija, was a well known businesswoman in Mecca. There is no evidence that, after her marriage to Muhammed and after he received revelation that she ceased conducting her affairs which included negotiating with men. Aisha was an extremely important source of the traditions of the Prophet which were transmitted by her mainly to other men. In addition, the women of the community, particularly in Medina, approached the Prophet directly, without being hidden by a veil or curtain. Muhammed made a point to spend time with the women to teach religious matters and answer questions (Bukhari, Vol.1, No. 101). The following hadith indicate that the separation practiced today has little precedence in early Islamic practices:
Narrated Sahl: When Abu Usaid As-Saidi got married, he invited the Prophet and his companions. None prepared the food for them and brought it to them but his wife. She soaked some dates in water in a stone pot overnight, and when the Prophet had finished his food, she provided him with the drink.(Bukhari, Vol. 7, No. 111)
Narrated Anas bin Malik: Once an Ansari woman came to the Prophet and he took her aside and said (to her), "By God, you (Ansar) are the most beloved people to me."(Bukhari, Vol.7, No. 161)
Narrated Ar-Rabi' bint Mu'awidh: We used to take part in holy battles with the Prophet by providing the people with water and serving them and bringing the killed and the wounded back to Medina.(Bukhari, Vol.4, No.134) (See also Nos. 131-133 and Muslim, Nos. 4453-4460)
(…)
Segregation or Integration
At mosques or at Muslim gatherings, emphasis is often placed on keeping men and women separated with minimal to no interaction. In some Muslim countries, complete segregation is still practiced as well, although to varying degrees throughout the Muslim world. Interestingly, for Muslims in America, it is somewhat ironic to witness a zeal for keeping men and women separate in the mosques or gatherings, when the same Muslims interact in integrated settings with non-Muslims at school or work on a daily basis.
A review of the life and times of Prophet Muhammed reveals little or no evidence of complete segregation of men and women living in Mecca and Medina. In fact, many hadith support the opposite as can be seen in numerous of hadith of Bukhari and others that confirm that women had a presence in all facets of community life. They appeared in court, participated in battles, went on Hajj, conducted business in the marketplace, joined in Eid celebrations, attended funerals and carried out their tasks of living without appearing to avoid contact with the opposite sex.
In addition, numerous other hadith exist in which women addressed the Prophet in person about a variety of issues from sex to participation in jihad (see, for example, Muslim, Nos. 607-613, 4453, Sunan Abu Dawud, 1132, 5185). Why then do so many Muslims practice complete segregation and purdah (concealment)? Perhaps these traditions are based on the following verses of the Qur'an which were addressed to the Prophet's wives:
O you who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; (and when invited) to a meal, do not come (so early as) to wait for it to be readied but whenever you are invited enter (at the proper time); and when you have partaken of the meal, disperse without lingering for the sake of mere talk; that, behold, might give offence to the Prophet ....And (as for the Prophet's wives,) whenever you ask them for anything that you need, ask them from behind a screen (hijab): this will but deepen the purity of your hearts and theirs.(33:53)
This verse was revealed at a time when the Muslim community was growing rapidly, imposing itself on the Prophet and his household without regard for their need for privacy. Thus, "by instituting seclusion Muhammad was creating a distance between his wives and this thronging community on their doorstep..." (Women and Gender in Islam, Leila Ahmed, p.55) However, the following verse points out the unique position of the Prophet's wives:
O wives of the Prophet! You are not like any of the (other) women, provided that you remain (truly) conscious of God. Hence, be not over-soft in your speech, lest any whose heart is diseased should be moved to desire (you): but, withal, speak in a kindly way. And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance.... for God only wants to remove from you all that might be loathsome, O you members of the (Prophet's) household, and to purify you to utmost purity.(33:32-33)
Therefore, it is reasonable to believe that the restrictions imposed upon the wives of Prophet Muhammed do not necessarily apply to the remainder of the Muslim female population. While the Muslim women were quick to adopt modest dress, there is no historical evidence that women other than the Prophet's wives concealed themselves behind a veil or screen after the revelation of the above verse. Even though the wives were concealed they were definitely not invisible as they continued to participate in a variety of activities including Hajj, accompanying the Prophet on expeditions and so on (Bukhari, Vol.7, Nos.685-6, Vol.4, No. 130,). Aisha led a very active life before and after the death of the Prophet in which she served as a leader of the community, teacher of Islam, and transmitter of hadith to men and women alike.
By following the Islamic guidelines for respectful appropriate behavior, many Muslims feel comfortable working and studying in integrated settings where men and women can mutually benefit from the input and differing points of view that each has to offer. Complete segregation of the sexes as practiced in some communities is based on the individual opinions of some contemporary Muslim scholars who claim that in today's depraved society, achieving healthy, decent coexistence is impossible.
For example, regarding the hadith in which a woman serves her male guests, Yusuf Al-Qaradawi, in The Lawful and Prohibited in Islam, quotes Shaikh al Islam Ibn Hajar who said, "From this hadith we see that a woman is permitted to serve her husband....It is evident that her serving visitors is allowed only if there is no fear of temptation and if she is properly dressed; if the wife is not properly dressed (as is the case with the majority of women in our time) her appearing in front of men is haram." This is a clear example of how a sheikh, based on his own opinion regarding a hadith, declares a certain behavior haram when the evidence to support such a view is virtually non-existent. The Qur'an clearly states:
Hence, do not utter falsehoods by letting your tongues determine (at your own discretion, "This is lawful and that is forbidden", thus attributing your own lying inventions to God.(16:116)
Sexual Responsibility
As mentioned earlier, the desire to avoid intermingling is related to fears of encouraging illicit sexual conduct. Whether or not integration in schools and the workplace will cause individuals to behave in such a way is highly debatable. Also, there is no guarantee that segregation absolutely ensures sexual responsibility. Men and women are responsible for their actions regardless of the circumstances. But God is ever aware of our weaknesses as human beings, so certain guidelines do exist to help us avoid temptation and maintain pure relationships. Requiring complete segregation is an extreme method that has no solid precedence in Islam and may serve to heighten one's interest in or anxiety about the opposite sex.
By following the guidelines of Islam, men and women can achieve positive relationships that incorporate respect and understanding. It is important, however, to limit factors that reinforce or encourage physical attraction outside of marriage, as this may be a prelude for physical intimacy that is lawful only between a married couple.
The Qur'an and Sunnah provide several recommendations to enable Muslims to know one another in an appropriate and responsible manner without necessitating physical separation. Some examples of Qur'anic verses and hadith that stress the importance of chastity follow:
Verily, for all men and women who have rendered themselves unto God, and all believing men and believing women, .....and all men and women who are mindful of their chastity, and all men and women who remember God unceasingly: for (all of) them has God readied forgiveness of sins and a mighty reward.(33:35)
(In the nature of things) corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women.(24:26)
And as for those who are unable to marry, let them live in continence (be chaste) until God grants them sufficiency out of His bounty.(24:33)
And do not commit adultery (or fornication) * for behold, it is an abomination and an evil way.(17:32) (*zina refers to sexual intercourse between a man and woman who are not married)
The Prophet is reported to have said, "Those of you who own the means should marry ..... for this should keep their eyes uncraving and their chastity secure. Those who don't may practice fasting as it curbs desire." (Bukhari, Vol. 3, No. 129)
It is clear that the injunction to maintain chastity applies to both men and women. The wisdom of the prohibition of sex outside of marriage is evident when considering the consequences of pre- and extra-marital sexual relations. Unwanted pregnancy, spread of sexually transmitted diseases, disruption of the family, emotional confusion and anguish are but a few of the negative ramifications. Therefore, it is no surprise that God would forbid such behavior which is so detrimental to the individual and society as well.
Islam also recognizes the extreme importance of the sexual relationship between a husband and wife as a means of fortifying the marriage and ensuring happiness and mutual satisfaction. This will be discussed in more detail elsewhere in the chapters on Marriage and Sexuality. In essence, Muslims are advised to avoid sex before marriage and develop an active and enjoyable sex life during matrimony.
The question then remains: How do Muslims develop relationships and avoid the temptation to follow through on sexual impulses? For some the answer is to avoid any contact whatsoever with any person of the opposite sex who is not related, and to meet prospective spouses only when pre-arranged by others. Another approach is to expect men and women to behave maturely and interact according to the guidelines of Islam outlined in the Qur'an and hadith. As mentioned earlier in this chapter, there is little evidence to support the view that Islam prohibits interaction between unrelated men and women. The solution of complete avoidance of the opposite sex is impractical for many people and not a necessary requirement of Islamic social behavior.
Guidelines for Appropriate Behavior
Guidelines for appropriate behavior generally operate on the concept of avoiding situations that would lead to temptation. Much of the advice is based on the premise that physical attraction is an important precursor to relationships that result in a desire for physical intimacy. Therefore, when reviewing the texts, one is aware of the emphasis on minimizing factors that promote physical attractiveness. In order to ensure healthy relationships between the sexes, four basic recommendations can be made:
1) Treat one another with respect at all times in all situations
This recommendation is based on the Qur'anic verses quoted at the beginning of this chapter which emphasize the importance of respect for all people. Respectful behavior is the key to enabling Muslims to interact with one another in a productive and pure manner.
2) Behave modestly
Essentially, Muslims are advised to behave in a way to maintain purity in a social context. This includes avoiding provocative behavior such as flirtation, unnecessary physical contact, ogling or harassment. This chapter will focus here on general transgender relations (premarital courtship is discussed in the chapter on marriage). The most direct reference regarding modesty is found in Surah Nur (24), verses 30-31:
Tell the believing men to lower their gaze and be mindful of their chastity: this will be most conducive to their purity, verily, God is aware of all that they do. And tell the believing women to lower their gaze and to be mindful of their charms (zeenah) (in public) beyond what may (decently) be apparent thereof; hence, let them draw their head-coverings (khimar) over their bosoms. And let them not display more of their charms (zeenah) to any but their husbands, or their fathers, or their husbands' fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire, or children that are as yet unaware of women's nakedness ('awra); and let them not swing their legs (in walking) so as to draw attention to their hidden charms.
The only other verse which specifically addresses behavior between the sexes is that which addresses the Prophet's wives (see above 33:32-33). Only a few hadith exist which further outline proper behavior:
Maqal ibn Yasar narrated that the Prophet said, "It is better for one of you to be pricked in the head with an iron pick than to touch a woman whom it is unlawful to touch."(Al-Tabarani, according to The Lawful and Prohibited in Islam, Yusuf Al-Qaradawi, p.165)
Abu Huraira relates that the Prophet said, "A man commits adultery with his eyes when he looks at a strange woman; the adultery of the ears is listening to sexual dialogue; adultery of the tongue is talking about sex; the adultery of the hand is to catch which is unlawful; and the adultery of the feet is going towards a strange woman; the heart ardently desires adultery; and the sexual organs confirm or contradict the act."(Riyadh us-Salaheen, No. 1622)(see also Bukhari, Vol. 8, No. 260)
Jarir said, "I asked the Holy Prophet as to what should be done when our glance accidentally falls (upon somebody forbidden) to look at. He said, 'Turn your eyes.'"(Riyadh us-Salaheen, No. 1625)
Urwa narrated that Aisha said, "The Messenger of God never touched a woman with his hand. He would only take a vow from her, and when he had taken the vow, he would say, 'You may go. I have accepted your fealty.'"(Muslim, No. 4603)
Based on these hadith, many Muslims will not shake hands with someone of the opposite sex. Others feel that the hadith mainly refer to physical contact that has sexual overtones and do not apply to a simple salutary handshake.
In view of the above hadith, the following tradition is interesting and appears to be contradictory:
Asma, daughter of Abu Bakr, reported that one day while she was walking home carrying a heavy load of stones of dates, the Prophet passed by and suggested that she sit behind him on his camel to ease her burden. She refused, fearing her husband's jealousy. When she told him of this her husband said, "By God, the carrying of the stone dates upon your head is more severe a burden than riding with him." (Muslim, No. 5417)
In the footnote to this hadith, the commentators are clearly uncomfortable with the idea of a man and woman riding together on a camel. They are quick to state that only the Prophet would be allowed to do such a thing because he was pure and not like other men. Nevertheless, this hadith does point out that Muhammed was not overly concerned with avoiding contact with other women of his community.
3) Avoid situations of seclusion (khalwa)
Several hadith found in various sources caution against a man and a woman spending time alone together in an isolated place. When two people are attracted to each other, the opportunity for intimacy is most apparent when they are alone. Therefore, the advice is to avoid the situation that will naturally lead to temptation. This does not apply when men and women are related as delineated in the verse quoted above (24:32).
Jabir reported God's Messenger as saying, "Behold, no person should spend the night with a married woman, but only in case he is married to her or he is her mahram." (Mahram is a male relative as specified in Qur'an, 24:32) (Muslim, No.5399)
The Prophet is reported to have said, "Whoever believes in God and the Last Day must never be in privacy with a woman without their being a mahram (of hers) with her, for otherwise Satan will be the third person (with them)." (Ahmad, as quoted by Qardawi, p. 150)
Ibn Abbas reports that the Prophet said, "None of you should meet a woman in privacy unless she is accompanied by a relative within the prohibited degrees." (Bukhari and Muslim as quoted in Riyadh us-Salaheen, No. 1629) (See also Muslim, Nos. 5400, 5403)
Based on the above hadith, it is clear that dating, if it involves the seclusion of the couple in a place where they cannot naturally and easily be approached by others, is prohibited.
Not every encounter between a man and woman is bound to lead to sex. Muslims must develop a sensible and balanced approach to relations between the sexes. We must shun the attitude of paranoia that plagues some Muslims who feel that working alongside the opposite sex will only inspire uncontrollable sexual desires. In addition, we must also avoid adopting an attitude of excessive permissiveness prevalent in Western culture whereby the boundaries between unmarried men and women disappear. It is our belief that God has provided us with the tools that, when incorporated properly, enable us to take advantage of the most and best that our fellow human beings have to offer.
4) Dress modestly
Although dress in general does have influence on the reactions and interest of the opposite sex, it seems that the attention given this issue by Muslims and non-Muslims alike is grossly out of proportion to the attention given the subject in Qur'an and hadith. Women's dress represents different issues to different people at any given place and time; subsequently, social and political issues are often at stake in many communities when discussing and developing policy on women's dress (for an excellent discussion of the historical background regarding the politicization of women's dress see Women and Gender in Islam, by Leila Ahmed).
Setting aside social and political agendas, one must put the issue of women's dress in its proper perspective as far as priorities and degree of importance are concerned. Fewer than five Qur'anic verses (out of more than a thousand) and only a fraction of the hadith literature address this topic. This is in contrast to an abundance of Qur'anic verses and hadith dealing with the major acts of worship- acts so important that they constitute the five pillars of Islam, such as prayer and alms-giving. It would be wrong and illogical, therefore, to put adherence to a particular form of dress on par with the five pillars of Islam, as many Muslims unfortunately do. However, because this topic has generated tremendous controversy and debate, it will be addressed here with a review of the relevant passages from the primary sources.
posted
عن عروة عن عاثشة رضي الله عنها قالت : " يرحم الله نساء المهاجرات الأول لما أنزل الله ( وليضربن بخمرهن على جيوبهن ) شققن مروطهن فاختمرن بها " رواه البخارى وروى ابن أبي حاتم هذا الحديث من طريق صفية بنت شيبة قالت : بينا نحن عند عاثشة قالت : فذكرنا نساء قريش وفضلهن فقالت عاثشة رضى الله عنها: إن لنساء قريش لفضلا وإنى والله ما رأيت أفضل من نساء الأنصار أشد تصديقا لكتاب الله ولا إيمانا بالتنزيل ، لقد أنزلت سورة النور ( وليضربن بخمرهن على جيوبهن ) انقلب رجالهن إليهن يتلون عليهن ما أنزل الله عليهم فيها ، ويتلو الرجل على امرأته وبنته وأخته ، وعلى كل ذي قرابته ، فما منهن امرأة إلا قامت إلى مرطها المرحل ، فاعتجرت به تصديقاً وإيماناً بما أنزل الله من كتابه ، فأصبحن وراء رسول الله صلى الله عليه وسلم معتجرات كأن على رؤوسهن الغربان
ولا يتأتى تشبيههن بالغربان إلا مع سترهن وجوههن بفضول أكسيتهن
Posts: 1201 | From: Egypt | Registered: Mar 2006
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posted
Bedouin Women used to wear and live as per their time and tools available as-well as Eskimo,Native Americans,Chinese....etc,do Women now in the same countries have to follow the same tradition of thousand years before and live in 2006,or God gave his orders and he didn't know that everything will be change like now unless these orders for specific people in specific time,or not from God.
Posts: 903 | Registered: Aug 2006
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quote:Originally posted by loveforever: Bedouin Women used to wear and live as per their time and tools available as-well as Eskimo,Native Americans,Chinese....etc,do Women now in the same countries have to follow the same tradition of thousand years before and live in 2006,or God gave his orders and he didn't know that everything will be change like now unless these orders for specific people in specific time,or not from God.
Hey, may I ask you a question?
Are you a Muslim or Christian or a Christian convert?
Posts: 3128 | From: Not Your Heaven | Registered: Sep 2006
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quote:Originally posted by *The Dark Angel* aka CAT:
quote:Originally posted by loveforever: Bedouin Women used to wear and live as per their time and tools available as-well as Eskimo,Native Americans,Chinese....etc,do Women now in the same countries have to follow the same tradition of thousand years before and live in 2006,or God gave his orders and he didn't know that everything will be change like now unless these orders for specific people in specific time,or not from God.
Hey, may I ask you a question?
Are you a Muslim or Christian or a Christian convert?
I was christian tried to discover Islam then returned back to Jesus after I found true Islam from inside,I am not alone many people like me returned back because they saw the big difference and how much deceive of those people who want to export their bedouins tradations to the Civilize world.
Posts: 903 | Registered: Aug 2006
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quote:Originally posted by Mr Egypt: عن عروة عن عاثشة رضي الله عنها قالت : " يرحم الله نساء المهاجرات الأول لما أنزل الله ( وليضربن بخمرهن على جيوبهن ) شققن مروطهن فاختمرن بها " رواه البخارى وروى ابن أبي حاتم هذا الحديث من طريق صفية بنت شيبة قالت : بينا نحن عند عاثشة قالت : فذكرنا نساء قريش وفضلهن فقالت عاثشة رضى الله عنها: إن لنساء قريش لفضلا وإنى والله ما رأيت أفضل من نساء الأنصار أشد تصديقا لكتاب الله ولا إيمانا بالتنزيل ، لقد أنزلت سورة النور ( وليضربن بخمرهن على جيوبهن ) انقلب رجالهن إليهن يتلون عليهن ما أنزل الله عليهم فيها ، ويتلو الرجل على امرأته وبنته وأخته ، وعلى كل ذي قرابته ، فما منهن امرأة إلا قامت إلى مرطها المرحل ، فاعتجرت به تصديقاً وإيماناً بما أنزل الله من كتابه ، فأصبحن وراء رسول الله صلى الله عليه وسلم معتجرات كأن على رؤوسهن الغربان
ولا يتأتى تشبيههن بالغربان إلا مع سترهن وجوههن بفضول أكسيتهن
Between these Hadith and the explanations, as far as I can see, all that is being described is how the women responded to the revelation of those verses, and according to their understandings of the meanings of the verses and that of the men. More women started to cover their faces and hands than had been doing beforehand. So according to the rules of jurisprudence that makes it something that is permissible, and maybe even possibly desirable, if that is the correct interpretation of the verses.
I still don't see any evidence of it being obligatory though (unless I have missed something in what you have posted, which is possible ). That would have to come from evidence that showed that those who hadn't made that interpretation were wrong in not doing so. As there is evidence that there were female Companions who didn't cover their faces after the revelation of those verses, this evidence seems to be lacking...unless you know of some that I haven't seen Posts: 4576 | From: Cairo | Registered: Jun 2002
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quote:Originally posted by Mr Egypt: عن عروة عن عاثشة رضي الله عنها قالت : " يرحم الله نساء المهاجرات الأول لما أنزل الله ( وليضربن بخمرهن على جيوبهن ) شققن مروطهن فاختمرن بها " رواه البخارى وروى ابن أبي حاتم هذا الحديث من طريق صفية بنت شيبة قالت : بينا نحن عند عاثشة قالت : فذكرنا نساء قريش وفضلهن فقالت عاثشة رضى الله عنها: إن لنساء قريش لفضلا وإنى والله ما رأيت أفضل من نساء الأنصار أشد تصديقا لكتاب الله ولا إيمانا بالتنزيل ، لقد أنزلت سورة النور ( وليضربن بخمرهن على جيوبهن ) انقلب رجالهن إليهن يتلون عليهن ما أنزل الله عليهم فيها ، ويتلو الرجل على امرأته وبنته وأخته ، وعلى كل ذي قرابته ، فما منهن امرأة إلا قامت إلى مرطها المرحل ، فاعتجرت به تصديقاً وإيماناً بما أنزل الله من كتابه ، فأصبحن وراء رسول الله صلى الله عليه وسلم معتجرات كأن على رؤوسهن الغربان
ولا يتأتى تشبيههن بالغربان إلا مع سترهن وجوههن بفضول أكسيتهن
Between these Hadith and the explanations, as far as I can see, all that is being described is how the women responded to the revelation of those verses, and according to their understandings of the meanings of the verses and that of the men. More women started to cover their faces and hands than had been doing beforehand. So according to the rules of jurisprudence that makes it something that is permissible, and maybe even possibly desirable, if that is the correct interpretation of the verses.
I still don't see any evidence of it being obligatory though (unless I have missed something in what you have posted, which is possible ). That would have to come from evidence that showed that those who hadn't made that interpretation were wrong in not doing so. As there is evidence that there were female Companions who didn't cover their faces after the revelation of those verses, this evidence seems to be lacking...unless you know of some that I haven't seen
arrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah (peace be upon him) wearing thin clothes. The Apostle of Allah (peace be upon him) turned his attention from her. He said: O Asma', 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.[3] Sunnan Abu Dawud 32:4092
But this hadith is weakened by some scholar and made strong by some. This Dispute is a mercy from God . according to that , I feel God says that Women who cant wear Niqab , can wear Hijab. God knows that there will be such a dispute in that Matter.
quote:Originally posted by Batman, non-stop, righteous machine:
quote: I was christian tried to discover Islam then returned back to Jesus
when one is a muslim it means he is back to jesus Go figure
I'd like to put you into a time machine and put you in yathrib.
Posts: 3168 | From: If you don't like it, don't look or read it! | Registered: Oct 2006
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The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).
The Noble Qur'an - Al-Ahzab 33:59
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils)* all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.
*the arabic word here is Jalabeeb (plural of Jalbaab), which is the loose outer garment that covers all a woman's body. It says here to use the Jalabeeb to cover all, and scholars say this means to use it to cover her head (agree upon by all scholars) and her face (agreed by many scholars, not all) and one or both eyes, in order for it to be known that she is a free woman and so not to be exposed to any harm.
Hadith - Bukhari 6:282
'Aisha used to say: "When (the Verse): 'They should draw their veils over their necks and bosoms,' was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."
Hadith - Abu Dawud, Narrated Umm Salamah, Ummul Mu'minin
When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.
The lower half of the hijab is a garment that does not show the woman's figure. Jeans and certain obvious garments do not meet this requirement.
Hadith - Abu Dawud, Narrated Dihyah ibn Khalifah al-Kalbi The Apostle of Allah was brought some pieces of fine Egyptian linen and he gave me one and said: Divide it into two; cut one of the pieces into a shirt and give the other to your wife for veil. Then when he turned away, he said: And order your wife to wear a garment below it and not show her figure.
Prescribed Methods of Covering
Tafseer - Ibn Katheer "Allah commanded the muslim women to cover this sheet on top of them to cover their bodies except one eye, when it is necessary for them to come out of their homes."
Tafseer - Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.III, p.457 Imam Muhammad bin Sirin said: "When I asked Ubaida bin Sufyan bin al-Harith (ra) the meaning of this verse and how the jalbaab was to worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse"
Tafseer - Alu'si, Rul-ul-Ma'ani, Vol. 22, p. 89 "Ibn Jarir Tabari and Ibn Al-Mundhir described the method of wearing the jalbaab according to Ibn Abbas (ra) and Qatadah (ra). The sheet should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both eyes uncovered (which is allowed in necessity).
Color of Garment
The female companions were known to wear black and dark colors (such as the hadith above, "crows on their heads"), but other colors are also permissible for a woman to wear. She must not wear any color, however, in vanity.
Hadith - Sahih Al-Bukhari 7.715 ...'Aisha said that the lady (came), wearing a green veil ...
Hadith - Sahih Al-Bukhari 7.733 that he had seen Um Kulthum, the daughter of Allah's Apostle (saaws), wearing a red silk garment.
Hadith - Sahih Al-Bukhari 7.713 The Prophet (saaws) was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful).
Hadith - Sunan of Abu Dawood #4055, Narrated Abdullah ibn Amr ibn al-'As We came down with the Apostle of Allah (peace be upon him) from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.
Must a Woman Wear Niqab (Veil)?
The general understanding in Islam regarding Sunnah, is that if the Prophet or any of his wives (RA) or companions (RA) are recorded in authentic hadith to have engaged in an act that is not haram (prohibited) as defined by Qur'an or Sunnah, then the act is declared halal (permissible). If the companions engaged in an act that the Prophet was aware of and did not speak out against, it is halal.
It is well-known that the wives of the Prophet covered their faces any time non-mahram men were near. A woman named Asma, who was not a wife of the Prophet , was also recorded as covering her face. Easily, one can conclude that wearing veil is halal (permissible).
However, Muslims and Muslimahs across the world have been in "hot debate" for centuries, over the issue of whether or not covering the face is obligatory upon a Muslimah. Those who argue that it is not required, point to the use of the word khimar in the Qur'an, and explain that today's modern khimar does not cover the face, and argue that khimar has never referred to the covering of the face, but only to that of the hair, neck, and bosoms. While one cannot deny the support of Hadith that indicate that the Prophet's wives wore khimar, one must realize that they also covered their faces at all times in the presence of non-mahram men.
The group of scholars agree that it is a highly recommended act to cover the face. The scholars also agree that a woman must cover her adornment, yet some scholars argue that this does not include the face.
BASING ON CULTURE VS. QURAN AND SUNNAH. ...Most Muslim men, even in America, would be pleased if their wives veil, but some state that a veil draws too much attention, causing men to look upon her more than normal. However, one must realize that when men 'look', they have nothing of her to see! Regardless, this issue must stick to understanding and implementing Qur'an and Sunnah, and not making excuses based on the current culture. Muslims are ordered not to imitate the dress of any non-Muslim culture, so, surely, we cannot make the choice to wear Niqab based on the pressures of modern day society; instead, we choose, insha'Allah, to fear Allah, swt, and not mankind!
When in a state of ihram, the muslimah cannot wear niqab. However, according to several scholars, such as Sheikh ibn Baz, even when in a state of ihram, "she should lower her headcovering or outer cloak over her face when she is in the presence of non-mahram men." So, it is to say that she should not cover her face around the other women during ihram, but that she should cover it if a non-mahram man approaches. He bases this on the hadith below, narrated by 'Aisha .
*
In Fathul Bari, chapter Hajj, a tradition reported on the authority of Aisha (RA) says: o
"A woman in a state of Ihram (during Hajj and Umrah) should stretch her head - cloth over to her face to hide it." *
Hadith - Recorded by Ahmad, Abu Dawud and ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma, Asma also covered her face at all times in front of men.] o Narrated 'Aisha (RA) who said, "The riders would pass us while we were with the Messenger of Allah ). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces."
According to Shaikh ibn Uthaimin, "she is not required to cover her face during the prayer unless there are non-related men around her. She must then cover her face from them, as it is not allowed for a woman to uncover her face except to her husband and her male relatives i.e., mahram."
If a woman is not around any non-mahram men and does not fear that any will enter her area of salah, she may reveal her face and hands. This is agreed upon by the group of scholars.
So, whether agreeing that niqab is required or not, one must surely acknowledge that it is a desirous sign of piety. What better example of sunnah to follow for a muslimah than that of the Prophet and his wives RA. Every Muslimah is encouraged to cover to the fullest, showing only one or both eyes.
A woman does not have to wear a niqab (affixed veil), but she should emulate the female companions by using her hijab or other items, to lift and cover her face when a non-mahram man approaches, even during ihram (hajj), as this is in accordance with sunnah.
Hadith - Muwatta 20.16 Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, "We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq."
The following Fatawa is from Sheikh Ibn Uthaimin:
"The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover.
"The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not Mahram (i.e. father, huband, etc.).
"As for those who claim that Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well-known that the source of temptation and looking is the face. How can one say that the Shariah does no allow the exposure of the foot of the woman while it allows her to uncover her face?
"It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction. Yet everyone knows that the temptation from uncovering the face is much greater than the temptation that results from the uncovering of the feet. Everyone also knows that the most sought after aspect of the woman for men is the face. If you told a prospective groom that a woman’s face is ugly but her feet are beautiful, he would not propose to such a woman.
"However, if you told him that her face was beautiful but her hands, palms, or shins were less than beautiful, he would still propose to her. From this one can conclude that the face is the first thing that must be covered.
"There are also evidences from the Book of Allah (SWT) and the Sunnah of our Prophet (SAW). There are also statements from the Companions, the leading Imams and the great scholars of Islam that indicate that it is obligatory for the woman to cover all of her body in the presence of non-Mahram men. This obviously indicates that it is obligatory upon the woman to cover her face in front of such men."
Refutation For those who claim niqaab is not wajib and the face and hands of a woman can be seen by (ghairMahrrum) strange men.
Refutation from Shaikh Ibn Uthaymeen
This is taken from the book "Hijaab" by Shaikh Ibn Uthaymeen from Saudi Arabia. Printed by Madrasah Arabia Islamia Azaadville- South Africa.
Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)
The Ulamah who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.
The hadeeth of Ayeshah (Radhiallaahu Ánha) when Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr came to the Rasulullaah (Sallallaahu Álayhi Wasallam) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadeeth is WEAK because of 2 main weaknesses.
1.
There is no link between Ayeshah (Radhiallaahu Ánha) and Khalid bin Dareek, who narrated the hadith from her. And in every chain of narrators Khalid bin Dareek is mentioned. 2.
In the chain of narrators Sa'eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator.
This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma'een (Rahimahullah). This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadeeth to be in their books. (From Shaikh Ibn Uthaymeen in the book "Hijaab" pages # 17 and 18.)
We also have to see that the Muhadith Abu Dawood when he quoted this hadeeth put with it that it is Mursal (with a broken chain that does not lead up to the Sahabah).
(From The Book "Hijaab wa Safur" under the fatwaa of Shaikh Abdul Aziz Bin Bazz on Page #61. Also stated as being weak by Shaikh Nasiruddeen Al-Albaani in his Daeef Sunan Abu Dawud in Kitab-ul-Libas under hadeeth number 4092 (which is the original hadeeth number.)
An other thing that shows the weakness of this hadith is that after the ayah for hijab (Surah Al-Ahzaab – Verse #59) was revealed then the women of Sahaba wore a complete veil and covered the faces and hands. This includes Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr, who is supposed to have narrated this hadeeth. Asmaa (Radhiallaahu Ánha) covered herself completely including the face, this has been narrated in authentic hadeeth in Imaam Malik's "MUWATTA Book 20 Hadeeth # 20.5.16."
What Age Must a Female Wear Niqab?
It is unquestionable that a female must begin covering by the age of puberty. In all situations, Muslims are to use the Prophet's example for guidance. The Prophet married 'Aisha before she had reached puberty and consummated the marriage when she was approximately 9 years old. Getting married at such an age was not uncommon until recent times.
Puberty begins two weeks before the onset of the first menstrual period, i.e. this is the time in which she is capable of becoming pregnant.
May Allah swt guide each parent to adequately prepare the daughter for hijab and their other responsibilities, in time for puberty. Amin.
If a mother or father recently converts to Islam and has a daughter who has reached puberty, s/he should immediately begin covering the daughter. The parents should educate the daughter to understand and appreciate the reasons and advantages for covering as a Muslimah is instructed to. The new revert to Islam should not feel apologetic for covering a daughter who was not previously covering. It is as much of an advantage to her as to the new adult muslimah revert, and children do not always know what is best for them, so, like other decisions you make daily for your children, do not leave the issue of wearing hijab up to your children. Make the transition as a family, not you first, then just hoping the children follow suit on their own.
Some guidelines for preparing a child for hijab.
*
It is encouraged that as soon as the child is able to walk, she does not wear clothes that resemble the kafr, and that she should always have her knees and as much as possible of the arms and legs covered when leaving the house or having guests over. *
She should be taught modesty in behavior and dress from the cradle. *
It is ideal to sew small jilbabs (light overcoats) and khimaar (head/neck/chest covering) for the young muslimah, properly preparing her for full coverage at puberty. It is actually less fitnah on the parent to dress her in the simple attire of a muslim, as compared to looking for fashionable clothes in a shopping mall. *
At the age of 7, the parent should order her to pray salah, and of course, she must be wearing hijab (the entire head and body covering) for the salah. *
By the age of 10, her parents may and should punish her for missing fard (obligatory) salah, and once again, she must be wearing hijab to perform salah. *
When she reaches puberty, insha'Allah, she will wear niqab (literally: draw the khimaar over her face). *
By the age of puberty, she should already be used to wearing hijab (which is in her fitrah [natural state] to be covered). *
She may have already chosen to veil prior to reaching puberty, and with the proper instruction, she will look forward to and embrace this step in becoming a young woman. *
Hijab is not something a muslim parent gives as an option to a child. The muslim parent is responsible for seeing that the young muslimah is properly covered according to Qur'an and Sunnah. *
Parents will have to determine when their daughter has reached puberty, not the child, unless of course, she is a muslim revert with non-Muslim parents, in which case she should seek the counsel of a Muslim wali.
Depending on a woman's environment, she may simply keep her face uncovered and then draw the khimaar up over her face on the rare occasion of a non-mahram's presence; or, if this is too much fitnah to constantly draw it over her face, such as circumstances when men are frequently present, she may choose to affix a screen (i.e. the Niqab) that does this for her without her needing to use a hand to hold it over her face.
Hadith - Bukhari, Narrated Hishams father
Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he consumated that marriage when she was nine years old.
Hadith - Abu Dawud, narrated Aisha, Ummul Mu'minin [Also recorded al-Tirmidhi, Ahmad, and ibn Majah. Al-Albani says it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1280.]
The Prophet said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimaar.
Hadith - Dawud, Narrated As-Saburah [Also recorded by Ahmand and al-Hakim. Al-Syuti has give in a notation signifying that it is authentic. Al-Albani has graded it hasan. Al-Albani, Sahih al-Jami, vol. 2, p. 1021.]
The Prophet said: Order your children to pray at the age of seven. And beat them [lightly] if they do not do so by the age of ten. And separate them in their bedding.
Who Can She Uncover in front of?
A Muslimah should not uncover her adornment in front of any non-Mahrahm male. Muslimahs should especially be careful and remain covered, modest, and quiet around in-laws.
If a gay male is aware of female body parts, he should not be allowed to view a woman uncovered. And, of course, a bi-sexual male should not be allowed to view a woman without proper covering.
In addition, a Muslimah should not uncover that which she normally uncovers, in front of any non-Muslim female whom she fears may describe her to others. She may also choose to remain covered around any Muslim female whom she fears may describe her physical attributes to their husband or others.
The Noble Qur'an - An-Nur 24:30-31
Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allâh is All-Aware of what they do.
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.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islâm), 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 Allâh to forgive you all, O believers, that you may be successful.
* the arabic word here is Khumaar, which is the plural form of Khimaar.
Hadith - Bukhari 7:167
The Prophet said, "A woman should not look at or touch another woman to describe her to her husband in such a way as if he was actually looking at her."
Hadith - Muslim, narrated Aisha
A eunuch used to come to the wives of Allah's Apostle and they did not find anything objectionable in his visit considering him to be a male without any sexual desire. Allah's Apostle one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As she comes in front four folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah's Apostle said: I see that he knows these things; do not, therefore, allow him to enter. She (Aisha) said: Then they began to observe veil from him.
Hadith - Al-Tirmidhi #3109, narrated Abdullah ibn Mas'ud [Tirmidhi transmitted it.]
The Prophet said, "A woman should be concealed, for when she goes out the devil looks at her."
Muslimahs should not socialize with non-mahram men, and should only speak out of necessity to non-mahram men. Allah swt knew that mankind would be tempted to let their guard down and their hijab down, around in-laws. Surely Allah swt is all merciful to provide us the guidance we need in every aspect of our lives. In reference to socializing with in-laws, such close relations can easily lead to adultery which has the death penalty.
Hadith - Bukhari and Muslim
The Prophet said, "The in-laws are death."
Shaking Hands
Men and women should not shake hands outside the mahram ties.
Hadith - Recorded by Malik, Ahmad, al-Nasai, al-Tirmidhi and ibn Majah. [Al-Albani has graded it sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 494.]
The Prophet said, "I do not shake the hands of women."
Hadith - Bukhari 9:321 (& 7:211)
The Prophet used to take the Pledge of allegiance from the women by words only after reciting this Holy Verse: (60.12) "..that they will not associate anything in worship with Allah." (60.12) And the hand of Allah's Apostle did not touch any woman's hand except the hand of that woman his right hand possessed. (i.e. his captives or his lady slaves).
Hadith - Sahih Muslim, narrated 'A'isha
By Allah, the hand of the Messenger of Allah never touched the hand of a woman. By Allah, the Messenger of Allah never took any vow from women except that which Allah had ordered him to take, and his palm never touched the palm of a woman. When he had taken their vow, he would tell that he had taken the oath from them orally.
Speech
Wearing hijab must be accompanied by the proper mannerisms and speech befitting a modest, pious woman. She should not draw attention to her voice or use it in a soft, pleasing manner that may tempt a man.
Similarly, a muslim man should avoid being around women who speak soft (i.e. speak "sweet", flirt, are excessively thankful, etc), should definitely turn his eyes downward his eyes if viewing (even briefly) such a woman on t.v., and should not listen to female singers.
The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.
Muslim men and women should speak calmly and controlled, not raising the voice, except out of necessity, such as yelling 'stop!' to a child who is about to cross a busy intersection without looking, etc.
The Noble Qur'an - Luqman 31:18-19
And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allâh likes not each arrogant boaster.
And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass.
Ridiculing a Woman in Niqab
The Noble Qur'an - At-Taubah 9:64-67
The hypocrites fear lest a Sûrah (chapter of the Qur'ân) should be revealed about them, showing them what is in their hearts. Say: "(Go ahead and) mock! But certainly Allâh will bring to light all that you fear."
If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allâh (swt), and His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?"
Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimûn (disbelievers, polytheists, sinners, criminals, etc.).
The hypocrites, men and women, are from one another, they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islâm has forbidden), and forbid (people) from Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and they close their hands [from giving (spending in Allâh's Cause) alms, etc.]. They have forgotten Allâh, so He has forgotten them. Verily, the hypocrites are the Fâsiqûn (rebellious, disobedient to Allâh).
Women past child-bearing age who do not expect wedlock
The Noble Qur'an - An-Nur 24:60
And as for women past child-bearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.
Related Links: Wajib Niqabi Egroup Sultaana Freeman vs the Florida DMV The Veil in Christianity Can a Woman Wear a Face Veil During Hajj? The Obligatory Conditions for an Islamic Hijab The Virtues of Hijab The Veil (In Christianity)
Action Items for the Muttaqun:
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Teach the wives and daughters the value of wearing niqab; teach and encourage them in this matter. *
Teach the male muslim the importance of respecting a muslimah's privacy, that he should not even inquire about the physical appearance of a woman for personal reasons. *
Fear Allah's commands only... not the criticisms of the kafr. *
Recognize that wearing niqab is a blessing and protection for the woman, not a stifling command. *
Do not judge those who do not wear niqab; instead, show them Qur'an and Sunnah on the matter and the rest is, as they say, "on them" to decide. Allah, subhana watala, is the only true Judge. *
Do not be alone with persons of the opposite sex. o
Hadith - Bukhari 4.250, Narrated Ibn Abbas +
That he heard the Prophet saying, "It is not permissible for a man to be alone with a woman, and no lady should travel except with a Muhram (i.e. her husband or a person whom she cannot marry in any case forever; e.g. her father, brother, etc.)." Then a man got up and said, "O Allah's Apostle! I have enlisted in the army for such-and-such Ghazwa and my wife is proceeding for Hajj." Allah's Apostle said, "Go, and perform the Hajj with your wife." o
Hadith - Recorded Ahmad and al-Tirmidhi. [Al-Albani says it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 234.] +
The Prophet said, "A man is never alone with a woman except that Satan is the third." *
Do not touch persons of the opposite sex (except for dhu-mahram*). o
Wear gloves if you are concerned that someone of the opposite sex may touch you, such as when at work. o
When receiving change from a cashier, you may want to have him/her lay it on the counter, and then pick it up. o
Only see a doctor or dentist that is the same gender that you are, unless you have no choice after trying to arrange it as such. o
When in the hospital, or other medical situations, insist that you remain covered at all possible moments. For instance, those hospital gowns are NOT acceptable for walking down the hall in, not even if you wear two of them as they suggest for extra coverage. With modesty, request and insist upon receiving a simple sheet to cover you entirely, or bring your own. Don't worry... they will cooperate, insha'Allah. o
Do not shake hands with the kufaar. There is a way to do it without being offensive... for instance, look down and state, "My religion does not permit me to do that," and immediately proceed with the conversation. Think about it... that two-second awkward pause will have little to no effect on the business at hand, insha'Allah. Trust Allah, subhana watala, and do not try to adapt to the kaffir ways, and certainly don't do something for their approval. Do not be deceived by shaytan to believe that you cannot survive in the business world if you don't shake hands. o
Realize that touching a person of the opposite sex shows great disrespect for your spouse. o
Develop habits that eliminate this form of touch... be adamant about not making exceptions beyond "life or death" or absolutely necessary situations.
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Do not engage in social conversation with persons of the opposite sex (except for dhu-mahrahm*). o
This is simple... just don't do it. When a kaffir of the opposite sex asks you, "Did you have a good weekend," look down and say nothing in return, or perhaps only respond with, "Fine, Alhamdulilah". If the person asks what, "Alhamdulilah" means, drop some dawah, but make it very brief for members of the opposite sex. Quickly offer to put them in touch with your husband (or your wife if you are male and being approached by a female), or local imam. o
You may choose to greet the muslim with "As sala'amu alaikum," but beyond that, limit your conversation with the opposite sex to business, i.e. only that which is necessary. Muslimahs are not required to greet male muslims. o
Muslim men should not be the first to approach conversation with a Muslimah, except out of necessity, i.e. "As sala'amu alaikum. You dropped your $50 dollar bill; here it is." o
This includes situations when online... do not engage in "Instant Messages" or Email of a social or personal matter with members of the opposite sex. Make the effort to find out what gender the person is before getting into a personal private discussion. o
See The Noble Qur'an: al-Ahzab 32. *
Desire to be known for the qualities of your character, not your looks. *
Save your internal and external beauty for your husband alone
Remember... Allah, subhana watala, sees everything we do!
Posts: 2728 | From: جمهورية مصر العربية | Registered: Sep 2006
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quote:Originally posted by Batman, non-stop, righteous machine:
quote:Originally posted by newcomer:
quote:Originally posted by Mr Egypt: عن عروة عن عاثشة رضي الله عنها قالت : " يرحم الله نساء المهاجرات الأول لما أنزل الله ( وليضربن بخمرهن على جيوبهن ) شققن مروطهن فاختمرن بها " رواه البخارى وروى ابن أبي حاتم هذا الحديث من طريق صفية بنت شيبة قالت : بينا نحن عند عاثشة قالت : فذكرنا نساء قريش وفضلهن فقالت عاثشة رضى الله عنها: إن لنساء قريش لفضلا وإنى والله ما رأيت أفضل من نساء الأنصار أشد تصديقا لكتاب الله ولا إيمانا بالتنزيل ، لقد أنزلت سورة النور ( وليضربن بخمرهن على جيوبهن ) انقلب رجالهن إليهن يتلون عليهن ما أنزل الله عليهم فيها ، ويتلو الرجل على امرأته وبنته وأخته ، وعلى كل ذي قرابته ، فما منهن امرأة إلا قامت إلى مرطها المرحل ، فاعتجرت به تصديقاً وإيماناً بما أنزل الله من كتابه ، فأصبحن وراء رسول الله صلى الله عليه وسلم معتجرات كأن على رؤوسهن الغربان
ولا يتأتى تشبيههن بالغربان إلا مع سترهن وجوههن بفضول أكسيتهن
Between these Hadith and the explanations, as far as I can see, all that is being described is how the women responded to the revelation of those verses, and according to their understandings of the meanings of the verses and that of the men. More women started to cover their faces and hands than had been doing beforehand. So according to the rules of jurisprudence that makes it something that is permissible, and maybe even possibly desirable, if that is the correct interpretation of the verses.
I still don't see any evidence of it being obligatory though (unless I have missed something in what you have posted, which is possible ). That would have to come from evidence that showed that those who hadn't made that interpretation were wrong in not doing so. As there is evidence that there were female Companions who didn't cover their faces after the revelation of those verses, this evidence seems to be lacking...unless you know of some that I haven't seen
arrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah (peace be upon him) wearing thin clothes. The Apostle of Allah (peace be upon him) turned his attention from her. He said: O Asma', 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.[3] Sunnan Abu Dawud 32:4092
But this hadith is weakened by some scholar and made strong by some. This Dispute is a mercy from God . according to that , I feel God says that Women who cant wear Niqab , can wear Hijab. God knows that there will be such a dispute in that Matter.
Dude what you are describing is a Hijab not a Niqab.
Posts: 3168 | From: If you don't like it, don't look or read it! | Registered: Oct 2006
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quote:Originally posted by Batman, non-stop, righteous machine:
quote:Originally posted by Samarra_Anissa:
quote:Originally posted by Batman, non-stop, righteous machine:
quote: I was christian tried to discover Islam then returned back to Jesus
when one is a muslim it means he is back to jesus Go figure
I'd like to put you into a time machine and put you in yathrib.
I am in the time machine
I am not refering to your youthful lusty virgin twenties (before you became an old industrial door guy), I am talking about yathrib before it became medina.
Posts: 3168 | From: If you don't like it, don't look or read it! | Registered: Oct 2006
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posted
عن جابر بن عبد الله رضى الله عنهما قال : قال رسول الله صلى الله عليه و سلم : ( إذا خطب أحدكم المرأة ، فإن استطاع أن ينظر إلي ما يدعوه إلى نكاحها فليفعل ) فخطبت جارية فكنت أتخبأ لها حتى رأيت منها ما دعانى إلى نكاحها و تزوجتها أخرجه الإمام أحمد و أبو داود والحاكم
وعن محمد بن مسلمة رضى الله عنه قال : خطبت امرأة فجعلت أتخبأ لها حتى نظرت إليها فى نخل لها ، فقيل له : أتفعل هذا و أنت صاحب رسول الله صلى الله عليه و سلم ؟ فقال : سمعت رسول الله صلى الله عليه و سلم يقول : إذا ألقى الله فى قلب امرئ خطبة امرأة فلا بأس أن ينظر إليها رواه ابن ماجه و البيهقى و الحاكم و ابن حبان و الإمام أحمد فى مسنده
و عن المغيرة بن شعبة رضى الله عنه قال : أتيت النبى صلى الله عليه وسلم فذكرت له امرأة أخطبها فقال : ( اذهب فانظر إليها فإنه أجدر أن يؤدم بينكما ) فأتيت امرأة من الأنصار فخطبتها إلى أبويها و أخبرتهما بقول النبى صلى الله عليه و سلم فكأنهما كرها ذلك . قال : فسمعت ذلك المرأة و هى فى خدرها فقالت : إن كان رسول الله صلى الله عليه و سلم أمرك أن تنظر فانظر ، و إلا فأنشدك ، كأنها أعظمت ذلك : قال : فنظرت إليها فتزوجتها
فى هذه الأحاديث بيان ما كانت عليه نساء الصحابة رضوان الله عليهم من المبالغة فى التستر و الاحتجاب عن الرجال الأجانب و لهذا لم يتمكن جابر و محمد بن مسلمة رضى الله عنهما من النظر إلى المخطوبة إلا من طريق الاختباء و الاغتفال ، وكذلك المغيرة لم يتمكن من النظر إلى مخطوبته إلا بعد إذنها له فى النظر إليها
وكذلك يشهد لهذا المعنى قوله صلى الله عليه و سلم فى حديث جابر رضى الله عنه ( فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل ) و هذا يدل على أن النساء كن قائمات بالتستر و الاحتجاب عن الرجال بحيث لم يكن الرجل يقدر أن يراهم إلا بالحيل أو أن يسمحوا لهم بالنظر
و لو كانت النساء يخرجن سافرات الوجوه ، كاشفات الخدين ، مكتحلات العينين ، مخضوبات الكفين لم يكن الرجال يحتاجون إلى تكلف مشقة النظر إليهن و لما قال الرسول صلى الله عليه و سلم فإن استطاع أن ينظر إلي ما يدعوه إلى نكاحها فليفعل ، و ما دعا الرسول صلوات الله و سلامه عليه لقول ذلك إلا لعلمه بأن النظر إلى النساء لم يكن سهلا ، بل كان لابد لها من حيل و تصرفات حتى لو لم تعلم المرآة بذلك كما فى الحديث التالى
عن موسى بن يزيد الأنصارى عن أبى حميد رضى الله عنه قال : قال رسول الله صلى الله عليه و سلم : ( إذا خطب أحدكم امرأة فلا جناح عليه أن ينظر إليها إذا كان إنما ينظر إليها لخطبته و إن كانت لا تعلم ) أخرجه الإمام أحمد
و على هذا فإنه يجوز للرجل أن ينظر إلى المرأة إذا أراد خطبتها و قال الجمهور لا بأس أن ينظر الخاطب إلى المخطوبة : قالوا : و لا ينظر إلى غير وجهها و كفيها
Posts: 1201 | From: Egypt | Registered: Mar 2006
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6. The frequent use of inauthentic hadeeths and unreliable narrations.
For example, the hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, “Are you both blind?” They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind.
They took this position in spite of the fact that the narration was classified inauthentic by the leading verification experts among the hadeeth scholars like, Imaam Ahmad, al-Bayhaqee and Ibn ‘Abdil-Barr. Al-Qurtubee related that the narration was not considered authentic among the scholars of hadeeth.
Consequently, many Palestinian hambalite scholars made their rulings on that basis. Furthermore, that is what the science of hadeeth and its methodology requires as was clearly stated in al-Irwaa. However, in spite of all that evidence to the contrary, Shaykh ‘Abdul-Qaadir as-Sindee had the nerve to go along with Shaykh at-Tuwaijree and others and claim that its chain of narration was authentic.
By doing that he exposed himself and his ignorance or feigned ignorance. It is unfortunate that he took this position, because the hadeeth’s chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated. Contrary to the level of scholarship that we are used to from Shaykh as-Sindee, he has brought in support of his claim the most amazing things. He arguments unexpectedly contain deception, misguidance, blind following, hiding knowledge and turning away from his own fundamental principles.
Among the amazing positions is Shaykh as-Sindee’s feigned ignorance that the narration contradicts the hadeeth of Faatimah bint Qays which contains the Prophet’s permission for her to stay at the home of the blind companion, Ibn Umm al-Maktoom, whom she would be able see. The Prophet gave the reason for that instruction in his statement to her, “For if you take off your head scarf, he won’t see you.” In at-Tabaraanee’s narration from Faatimah, she said, “He instructed me to be at Ibn Umm Maktoom’s home because he couldn’t see me whenever I took my head scarf off.”
There are also a number of other unreliable hadeeths gathered by at-Tuwaijree in his book. I mentioned ten of them in my response, and among them are some fabricated traditions.
7. The classification of some authentic hadeeths and confirmed narrations from the Companions as inauthentic.
The extremists have declared well-established reliable narrations as unreliable and feigned ignorance of strengthening narrations. They have further declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands.” They have persistently declared it inauthentic – the ignorant among them blindly following others devoid of knowledge.
In so doing, they contradict those among the leading scholars of hadeeth who strengthen it like al-Bayhaqee and ath-Thahabee. Most of them, including some prominent scholars, feign ignorance of its various chains of narration. In fact, at-Tuwaijree openly stated on page 236 of his book that this statement was only narrated in ‘Aa’ishah’s hadeeth. Even though he has seen with his own eyes on pages 57-9 of my book two other chains: one of which is from Asmaa bint ‘Umays and the other from Qataadah in the abbreviated (mursal) format with an authentic chain of narration. Many of the blind followers followed him, including some female authors as in Hijaabuki ukhtee al-muslimah [Your veil, my sister Muslim], page 33.
They also pretend to be ignorant of the leading hadeeth scholars and others who strengthened it, like al-Munthiree, az-Zayla‘ee, al-‘Asqlaanee and ash-Shawkaanee. Some of those who promote themselves as being among the well versed in this noble science – in their forefront Shaykh as-Sindee – claim that some of its narrations are extremely weak and unreliable in order to escape from the hadeeth science rule that ‘unreliable narrations are strengthened by narrations similar to them’. In doing that, they delude their readers into thinking that no one ruled the weak narrators, like ‘Abdullaah ibn Lahee‘ah, trustworthy and that they cannot be used as supportive evidence. In doing that, they contradict the methodology of the hadeeth scholars in using supportive evidence. Among them is Imaam Ahmad and Ibn Taymiyyah – may Allaah have mercy on them. Likewise, they all feign ignorance that the scholars – among them Imaam ash-Shaafi‘ee –confirm the hadeeth mursal if most scholars use it as evidence, as is the case of ‘Aa’ishah’s hadeeth.
Other strengthening factors may be added to the above.
( a ) The hadeeth has been narrated by Qataadah from ‘Aa’ishah. ( b ) It has been narrated in another chain from Asmaa. ( c ) All three narrators of the hadeeth ruled according to it.
1. Qataadah stated in his interpretation of the verse on draping, “Allaah has placed on them the requirement to cover the eyebrows,” That is, “and not on their faces” as stated by at-Tabaree.
2. ‘Aa’ishah said, regarding the female in ihraam, “She may drape the garment on her face, if she wishes.” This was narrated by al-Bayhaqee in an authentic chain of narrators. There is clear evidence in ‘Aa’ishah’s giving the female pilgrim a choice in draping that in her opinion the face was not ‘awrah. Otherwise she would have made it obligatory on them as those who contradict it do. Because of their position, most of the extremist authors, with at-Tuwaijree in the forefront, hid this statement of Umm al-Mu’mineen, ‘Aa’ishah from their readers.
The author of Faslul-khitaab [The Definitive Statement] deliberately deleted this portion of al-Bayhaqee’s narration in his book. This being only one of a number of similar disreputable acts which I have exposed in my book. The supportive evidence is that this authentic narration from her strengthens her hadeeth from the Prophet. This is among the facts that people are unaware of or they pretend ignorance of, either choice is bitter to swallow.
3. As for Asmaa, it has been authentically reported from Qays ibn Abee Haazim that he saw her as a woman of white complexion with tatoos on her hands.
( d ) The narration of Ibn ‘Abbaas earlier mentioned, “She should pull the jilbaab (cloak) close to her face without putting it on her face.” His interpretation of the verse of adornment “…except what appears from it” as referring to“the face and hands” was similar. There is also a similar narration from Ibn ‘Umar to the same effect.
At this point, a bitter reality must be noted due to the lessons which may be gained from it, the knowledge which it contains and is service as a reminder of the wise saying: “The truth is not know by people, know the truth and you will know people.”
At the same time that Shaykh at-Tuwaijree insists on rejecting the hadeeth of ‘Aa’ishah and its supporting evidences, among them Qaatadah’s mursal narration, he willingly accepts another inauthentic hadeeth from her with mursal support. In that hadeeth it is mentioned “…that she wore a niqaab (face veil)…” and that she was supposed to have described the Prophet’s wife Safiyyah and the Ansaar women as “… a jewess among jewesses…” which is considered by scholars to be a very erroneous statement (munkar jiddan). The Shaykh argues on page 181, “It has mursal supportive evidence,” and quotes one of the mursal hadeeths of ‘Ataa containing a known liar in its chain of narration.
One should reflect on the great difference between this fabricated supportive evidence and the authentic supportive evidence of Qataadah further supported by other evidences, then ask, “Why did at-Tuwaijree accept the second hadeeth of ‘Aa’ishah and not the first?” The obvious answer is that the accepted one contains reference to wearing the niqaab – even though it does not indicate obligation – while the rejected one denies it. Thus, in this regard, the Shaykh did not base his position on Islaamic legal principles, but on something similar to the Jewish principle: The ends justify the means. May Allaah help us.
This is a translated article originally written by the famous salafi hadith scholar Shaykh Nasiruddin Al-Albani (may Allah be merciful with him). Although he gave many fatawa, he was not actually a scholar of jurisprudence. It is well known that he did not approve of the niqab...he also forbade women from wearing gold based on his understanding of the Hadith. I am not saying this to dispute his knowledge or the depth of his studies, just to show that he did have some opinions that were at variance with many of the other scholars of jurisprudence.
This article does illustrate the this is a subject that has been discussed at length by the major scholars of Islam and those on both sides of the debate hold strong positions, based on the different evidences that they use. And it appears that the evidence that Mr. Egypt is mentioning is other than the Hadith Albani was mentioning.
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quote:Originally posted by newcomer: This article does illustrate the this is a subject that has been discussed at length by the major scholars of Islam and those on both sides of the debate hold strong positions, based on the different evidences that they use.
That's why I posted it. I don't agree with him on many things, but he mentions some noteworthy facts and I think it's important to show that the issue is not as clear as those who try to promote niqab would like us to believe.
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On a personal note ... I think that any man who fears that looking an attractive face might cause him to get an erection or behave inappropriately has not advanced beyond the animal state and is in serious need of therapy. He needs to learn to see women as human beings instead of mere sexual objects. If he can't and isn't willing to obey the Qur'anic command to behave modestly and not stare he should better stay at home. That would be a more honest approach then trying to force women to become invisible.
Or maybe it's possible to invent some kind of device for those men that makes it impossible for them to be distracted by pretty faces ... something similar to a niqab that would leave only one eye free or force them to lower their gaze might do the job.
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quote:Originally posted by newcomer: And it appears that the evidence that Mr. Egypt is mentioning is other than the Hadith Albani was mentioning. [/QB]
the evidence i mentioned above has nothing to do with the hadith Dalia talked about. it seems she didnt understand the Arabic post. that's why I wished if someone can translate but never mind, we can consider this post for those who speak Arabic only Posts: 1201 | From: Egypt | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: the evidence i mentioned above has nothing to do with the hadith Dalia talked about.
I didn't talk about any hadith.
quote:Originally posted by Mr Egypt: I wished if someone can translate but never mind, we can consider this post for those who speak Arabic only
How come you can't translate it yourself? And you know very well that I speak Arabic; your attempt to divert from the arguments at hand by claiming only Arabic speakers will understand the issue is quite transparent. Posts: 3587 | Registered: Mar 2006
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عن فاطمة بنت قيس رضى الله عنها أن أبا عمرو بن حفص طلقها البته (و فى رواية أخرى : ثلاث طلقات) وهو غائب ، فجاءت رسول الله صلى الله عليه و سلم فذكرت ذلك له ، فأمرها أن تعتد فى بيت أم شريك ثم قال : (تلك امرأة يغشاها أصحابى ، اعتدى عند ابن أم مكتوم فإنه رجل أعمى تضعين ثيابك عنده
وفى رواية : ( انتقلى إلى أم شريك و أم شريك امرأة غنية من الأنصار عظيمة النفقة فى سبيل الله ، ينزل عليها الضيفان ، فإنى أكره أن يسقط خمارك أو أن ينكشف الثوب عن ساقيك ، فيرى القوم منك بعض ما تكرهين ولكن انتقلى إلى ابن عمك عبد الله بن أم مكتوم - وهو من البطن التى هى منه - فإنك إذا وضعت خمارك لم يرك ) فانتقلت إليه فلما انقضت عدتى سمعت نداء المنادى ينادى : الصلاة جامعة ، فخرجت إلى المسجد فصليت مع رسول الله صلى الله عليه وسلم ، فلما قضى صلاته جلس على المنبر فقال : (إنى و الله ما جمعتكم لرغبة و لا لرهبة ، ولكن جمعتكم لأن تميماً الدراى كان رجلاً نصرانياً فجاء فبايع و أسلم ، وحدثنى حديثاً وافق الذى كنت أحدثكم عن المسيح الدجال ...... ) الخ الحديث رواه مسلم
وفى قوله صلى الله عليه وسلم ( فإنك إذا وضعت خمارك لم يرك ) و فى رواية ( فإنى أكره أن يسقط منك خمارك فيرى القوم منك بعض ما تكرهين ) دليل على أنه لا يجوز للمرأة أن تكشف وجهها - فضلاً عن غيره - عند البصير من الرجال الأجانب ، وذلك لأن الخمار عام لمسمى الرأس و الوجه لغةً و شرعاً ومنه قول شعراء العرب
قل للمليحة فى الخمار المذهب ، أفسدت نسك أخى التقى المذهب نور الخمار و نور خدك تحته ، عجباً لوجهك كيف لم يلتهب
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Well Dalia, I didnt know you speak Arabic, but that's good to know you do, will you please translate into English my last post ?
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MR EGYPT PLEASE SLOW DOWN UR WAY AND CALM CALM WE WILL EXPLAIN WHAT WE WANNA EXPLAIN TO DAHLIA GRADUALLY OK?
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FYI DAHLIA MUSLIM WOMEN DONT WEAR HIJAB NOT TO CAUSE ERECTION OR STUFF LIKE THIS. MUSLIM WOMEN WEAR HIJAB BECAUSE THEY SUBMIT TO WHUT ALLAH SAID. MUSLIM IS WHO SUBMIT
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And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.}* (An-Nur 24:31)
This verse shows clearly that Allah has obliged women to wear hijab. But what is exactly meant by hijab?
Hijab is the proper Islamic dress code, which is primarily intended to safeguard the modesty, dignity and honor of men and women. By wearing Hijab, women protect themselves from any lustful gaze or act that may expose them to temptation or harassment of any kind. On the other hand, it protects men from indulgence in vices and unlawful acts.
Hijab does not only refer to head cover, but to the whole dressing of a woman. This means that there are certain requirements for a woman's dress to be Islamic: It must cover the whole body.
It must not be tight or transparent.
It must not delineate the parts of the body, especially those parts that are sexually attractive.
It must not be a dress that is usually worn by men. Hence, a Muslim woman is permitted to wear whatever she likes as long as her dress has all the legal requirements of a woman's Islamic dress code, and it covers the `awrah (sensitive parts of the body that a woman must cover in front of non-mahrams). This is agreed upon by all scholars and jurists.
However, scholars differ concerning the limits of a woman's `awrah, depending on different interpretations of the verse that is mentioned above, and this entails a disagreement among scholars concerning the ruling of niqab (covering the face and hands); whether it is obligatory or not. The majority of Muslim scholars, including the four schools of fiqh, maintain that niqab is not obligatory. They base their view on many evidence that are discussed below in details. Only some of the Hanbali scholars see that niqab is obligatory.
Here, I'd like to cite for you the different opinions as explained by Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, who states:
“Allah Almighty says what means:
*{And say to the believing women to lower their gazes and guard their chastity, and let them not display of their charm - except what is apparent.}* (An-Nur 24:31)
Commenting on the phrase: *{what is apparent}* Ibn `Abbas, the famous Companion and the Qur’an exegete, said: “It means face and hands.” In other words, according to Ibn `Abbas, a woman must cover all her body except her face and hands while in the presence of men who are not related to her directly. The list of those in whose presence she needs not cover is clearly outlined in Surat An-Nur 24: 31.
The majority of imams - including those of the four schools, as well as others - share the above interpretation of Ibn `Abbas, and thus hold the opinion that a woman is not obliged to cover her face and hands.
However, a group of scholars, the majority of whom belong to the Hanbalite Juristic School, teach that a woman must cover her face and hands as well. In support of their position they invoke a tradition attributed to the Prophet, peace and blessings be on him, stating: “Woman is all `awrah”, and hence as such, needs to completely be covered up. They also reason by saying that the most attractive parts of a woman’s body capable of enticing men are her face and hands.
The aforementioned position of the majority on this issue seems to be more consistent with the general understanding and evidences of the Qur’an and Sunnah than of those who advocate covering the face and hands as well. There are several proofs which point to this conclusion:
Firstly, the verse quoted above from the Qur’an seems to presume that the women it addresses are not wholly covered, i.e. face and hands. Otherwise, there is no sense in ordering both genders to lower their gazes.
Secondly, it is a general consensus among scholars that a woman is not required to cover her face and hands while performing salah (ritual prayers). If these were deemed to be `awrah, it would certainly have been necessary to cover them.
Thirdly, a woman is required to bare her face while she is in a state of ihram (consecration during Hajj and `Umrah). This again confirms what we said earlier.
Moreover, the evidences in the sources – the Qur’an and the Sunnah - are overwhelming in showing that the hijab, as prescribed by Islam, was not meant to segregate women or shut them out of the social involvement and participation in the affairs of the Muslim community. This is since the participation of Muslim women - at all levels of Islamic life - is fully documented beyond a shadow of doubt in the sources of Shari`ah. Such active participation as described in the sources is conceivable only if we assume that women were not wholly covered from head to toe.
In light of the above, we conclude: a Muslim woman is required to cover all her body except her face and hands, according to the majority of scholars belonging to all schools. Covering the head, however, is not at all a disputed issue among them - they all agree that this is a necessary part of hijab.”
From Sheikh Kutty'swords, we derive that there is no controversy regarding covering the whole body except for the face and hands. The controversy occurs in respect of covering the face and hands. The majority of scholars say it is not obligatory, while few others maintain it is obligatory. This, in turn, requires that a woman must abide by the agreed ruling which stipulates that a woman must cover her whole body except the face and hands.
As for the controversial part of the issue, we should think of it as a sign of Allah's mercy that He left some things open, so that there will be no hardship for people, and that they can make use of such things according to their own benefit. For example, if a woman is so beautiful to the extent that she attracts men's attention and her beauty tempts them, she would cover her face, as an aspect of preventing harm, even if it is agreed that niqab is not obligatory. On the other hand, some women may have some breathing or skin problems that they do not tolerate wearing face cover. Here, we realize that the difference of opinion in relation to niqab is really an aspect of Allah's mercy.
Finally, I'd like to stress that differences among scholars are only in minor and secondary things, and never in the fundamentals of faith. This is in fact an aspect of God’s mercy, as the Prophet, peace and blessings be upon him said:
“Allah has prescribed certain obligations for you, so do not neglect them; He has defined certain limits, so do not transgress them; He has prohibited certain things, so do not do them; and He has kept silent concerning other things, out of mercy for you and not because of forgetfulness, so do not ask questions concerning them.” (Reported by ad-Darqutni.)
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Allah says in the most Holy Quran "And Say to 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 (see the explanation below), and to draw their veils all over Juyubihinna" (Surah An-Nur, Verses #30 and #31)
We will see how the Salaf understood this matter:
1) The opinion of the Sahaba: Ibn Abbas (ra) is one of the most learned men of the Sahaba (Companions). Prophet Muhammad () even prayed for him saying "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things." He with reference to Surah An-Nur “except only that which is apparent” as Ibn Kathir narrated with a Sahih (authentic) chain of narrators, said it’s "The hand, the ring, and the face." Abdullah Ibn Omar Ibn Al-Khattab (ra) said “the face and the two hands”. Anas Ibn Malik (ra) said “the hand and the ring”. Ibn Hazm said: “all of this (statements) are in the highest of accuracy. And so are statements by Ali (ra), Aisha (ra), and other Tabi’een”.
Now you have to think who would understand these verses better than Aisha (ra) the MOST knowledgeable woman in the matters of Islam and the wife of Prophet Muhammad ()?
2) Scholars among the Tabi’een had many opinions on this matter: Some said a woman should cover all of her body except the face and the hands. This is the saying of Imam Malik, Al-Hadi, Al-Qasim (in one of his narrations), and Imam Abu Hanifa (in one of his two narrations).
Some said she should cover all her body except the face, the hands, and the foot. This is the saying of Imam Abu Hanifa (in another narration), Al-Qasim, and Ath-thouri. Some said she should cover all her body except the face. This is the saying of Ibn Hanbal and Dawood.
No one said the face of a woman is loins (‘Aura) except a weak narration from Ibn Hanbal and some Shafi’i scholars!
Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and hands is permissible. 'Aishah (ra), Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown. Various scholars (such as Abu Yusuf) have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm.
Ibn Hazm is the Imam of the Dhahiri schools (Literal schools) mentioned many accidents prove that it is not required for a woman to cover her face.
3) The opinion of late scholars: Assuredly a woman is permitted to show her face and hands because covering them would be a hardship on her, especially if she must go out on some lawful business. For example, a widow may have to work to support her children, or a woman who is not well-off may have to help her husband in his work; had covering the face and hands been made obligatory, it would have occasioned such women hardship and distress. Al-Qurtabi says, it seems probable that, since the face and hands are customarily uncovered, and it is, moreover, required that they be uncovered during acts of worship such as Salat and Hajj, the exemption (referred to in the verses of Surah al-Nur) pertains to them.
In addition to this, we may infer from Allah's words, "Tell the believing men that they should lower their gazes", that the faces of the women of the Prophet's time were not veiled. Had the entire body including the face been covered, it would have made no sense to command them to lower their gaze, since there would have been nothing to be seen.
Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah () wearing thin clothes. The Apostle of Allah () turned his attention from her. He said: O Asma', 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. (Narrated by Abu Dawood # 4092).
This Hadith has three authentic narrations and was correct by all Major Hadith scholars such as Albani.
Narrated 'Abdullah bin Abbas: Al-Fadl (his brother) was riding behind Allah's Apostle and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman said, "O Allah's Apostle! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet). (Narrated by Bukhari # 589, Muslim, and others).
This Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering her face then Ibn Abbas would know that she is beautiful! Also prophet () did not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-al-Wida (10 AH) while the Aya of Hijab was revealed in the 5th year after the Hijra.
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What sense does it make for a woman to walk around like a ghost. What joy does that bring to life...life should be enjoyed because it's a gift from God.
use your commonsense people...
muslim women should enjoy their hair blowing in the wind...their faces should be touched with whispers of fresh air...these are qualities of life...
God could have been bad and creat women UGLY and HAIR LESS and GHOST like creatures if he ever wanted to...USE YOUR MINDS
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just a quick note to let you know that Ibn Abbaas (Radhiallaahu Ánhu) used to say it was allowed to show the hands and face when Surah Nur ayah #31 was revealed but after Surah Al-Ahzaab, Verse #59 with the word "Jalabib" was revealed then after this Ibn Abbaas (Radhiallaahu Ánhu) said that the Muslim women are ordered to cover their head and faces with outer garments except for one eye." And this was also the opinion of Ibn Mas'ud (Radhiallaahu Ánhu).
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The Mufassir, Imaam Al-Qurtubi (Rahimahullah), Cites in his Tafseer of the Ayah on Jilbaab (Al-Ahzab 33:59), that the Jilbaab is: "a cloth which covers the entire body... Ibn 'Abbaas (Radhiallaahu Ánhu) and 'Ubaidah As-Salmaani (Radhiallaahu Ánhu) said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi Surah Al-Ahzab ayah # 59.
so this support the hadith of lady Ayisha Radia Allahu Anha, when she spoke about the Ansary women when their men told them about the verse that orders them to veil, she said about them, they cut their garments and veiled with it and they looked like crowsPosts: 1201 | From: Egypt | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: Well Dalia, I didnt know you speak Arabic
You're either lying or you have a bad memory. We had a similar conversation before when you tried to pull the same little condescending trick. Posts: 3587 | Registered: Mar 2006
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quote:sister, there are alot of hadiths about this issue but I cant translate them into English, if you would like me to post the hadiths in Arabic, I will. maybe someone here would help and translate them.
If there are authenticated Hadith that show that an order was given to women to wear the niqab, as opposed to describing women wearing it, please post them, even in Arabic. I will be able to understand them, insha Allah, although I too would not be brave enough to try to translate them out in full for others. [/QB]
Dalia, this is why Mr. Egypt posted the Hadith in Arabic, because I asked him to.
If you understood them, then as he said, "but that's good to know you do, will you please translate into English my last post ?" because neither he nor I feel confident in our translation skills to make an accurate translation of the Hadith.
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I don't feel qualified to properly translate a text in classical Arabic either and I don't recall saying so anywhere. My comment was aimed at Mr Egypt's obvious and repeated attempts to belittle me by suggesting I don't speak Arabic at all.
I'm a bit surprised at this request because it's clear from my previous posts on this issue that I personally don't believe a hadith (or several of them) will make any difference whatsoever.
I don't believe God asks women to cover their head and I most certainly don't believe he wants them to cover their faces, imho there are many arguments that speak against this if you look at the issue from a logical and comprehensive viewpoint. Picking out a hadith or two and claiming that's an indisputable *proof* is a very simplistic approach that ignores many things which are important for making a decision in such a matter. I don't think reducing the complex issue of human relationships to a dress code is the appropriate way to deal with such a subject and provide solutions for social problems. There are many other, more important things to take into consideration which, btw, was the point of the longer text I posted.
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I REALLY FEEL U YA DAHLIA U WANT TO KNOW WHAT IS RIGHTEOAU AND WHAT IS NOT.D THE RELIGION ISAM IS TAKEN FROM THE PROPHET AND THE PROPHET FROM jEBREEL THE ANGEL AND THE ANGEL FROM ALLAH. WE DIDNT SEE THE PROPHET BUT WE BELIVE HIM BECAUSE THE SCRIPTURE THAT REACH US IS THE RELIGION. PEOPLE WHO R DEEPLY IN KNOWLEGE OF THEM TELL US ABOUT WHICH THING IS FARD (A DUTY) AND WHICH IS NOT.
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Many women struggle with the issues around the veil and the hijab BBCArabic.com asked four Muslim women across the Arab world for their experiences of wearing the veil or the hijab.
HUDA, 29, UNIVERSITY STUDENT, SYRIA I chose to wear the veil or the niqab [a full face covering] as an act of worship.
As a Muslim I believe that women should not only wear the hijab [head covering] but the veil too. I don't trust men, and women should protect themselves
Not all women in my family adhere to an Islamic dress code. Indeed some people thought I was going too far in covering my face.
I encountered opposition to my decision, but I insisted on doing what I saw as right. Thanks to my determination, I succeeded in changing their minds and they now accept me.
I don't care what those who don't find my arguments convincing think. I believe that wearing the veil is God's will.
ALIA, 37, TEACHER, BAGHDAD I was travelling by coach from Damascus to Baghdad. When we were inside the Iraqi border, our coach was stopped by masked gunmen who boarded the bus.
Once inside, one of them asked us to show him our passports. The hijab is being forced upon women at gunpoint. Women have no choice but to comply
I knew that he was looking to check who was Sunni and who was Shia - this can sometimes be obvious from people's surnames.
He asked why I was not wearing the hijab and threatened to kill me if I did not cover up my head.
In fact, I had been wearing the hijab but as it was hot and the coach was dark I felt free to take it off just during the journey.
A Christian Iraqi woman who was travelling with us was also forced to cover her head. This is what is happening in Iraq where the wearing of the hijab is a recent development.
The hijab is being forced upon women at gunpoint. Women have no choice but to comply. Personally, I feel restricted when I wear it. I feel as if my personality is taken away. I feel I have to wear it, but if I had the chance, I wouldn't because I have faith that God knows what is truly in my heart.
SALWA, 27, CAIRO My decision to wear the hijab came about because of social pressure. Before going to university, I did not have a wide social circle. My life was centred on going to school, coming home etc.
When I met friends, we did so at either their home or mine. After going to university and then getting a job, my contact with society around me changed and intensified.
I began to see my society through much more realistic eyes. I sensed that women who did not wear the Hijab were regarded as not respectable. Society seemed to look on them as if they had something wrong with them.
Women who did not wear the hijab were subject to all sorts of harassment, usually verbal. Because of this harassment, and to avoid wagging tongues and accusing looks, I decided to wear the hijab.
I have long wished that we did not judge each other on how we looked. I wish we could concern ourselves with what is more important and to discover what lies deeper
It was also a way of getting closer to my God. Once I covered my head, others changed the way they treated me.
Those who used to criticise me for the slightest thing, became pleasant. The level of harassment decreased.
But I felt guilty that as a human being I was not totally free to make a choice and that I was not wearing the hijab out of deep conviction.
I thought hard about this and felt that we were put on this earth to think. I knew my decision was the wrong decision. I therefore decided to stop wearing the my hijab.
My mother was not happy and we had arguments. I think, however, that now she understands my choice better.
I have long wished that we did not judge each other on how we looked. I wish we could concern ourselves with what is more important and to discover what lies deeper.
Human beings are much more than their appearance.
ABEER, 33, IRAQI IN KUWAIT When I was a teenager I hated the hijab and never imagined for one moment that I would be wearing it myself one day.
I resented the hijab at first largely due to the pressure I was under from my family, especially my father, who was not a hard-line about religion at first but became so later when he became disabled.
Once I made the change, I received incredible support from family and colleagues I always felt that he rejected me for not wearing the hijab.
I refused to wear the Hijab for many years even after I went university. I was enjoying my femininity too much to cover my head.
But I changed my mind when I graduated and entered the world of work where most of my female colleagues wore the hijab.
I felt guilty, especially when the issue of the hijab was discussed by colleagues.
After much thought, I decided to wear the hijab. I am glad I did. Once I made the change, I received incredible support from my family and colleagues.
I began to feel at ease with myself. I stopped feeling guilty. I felt that at last I had fulfilled one of my religion's requirements.
I don't look in a negative way at those women who don't wear the hijab. I respect their choice.
I often say to my teenage sister that she shouldn't wear the hijab just because I decided to do so. I want her to feel empowered and to have the freedom to think and the courage to make her own decisions.
-------------------- Learn from the past. Live in the present. Hope for the future. Posts: 1474 | From: in my own paradise | Registered: Sep 2006
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posted
Does God care about covering your hair or care about what inside your heart? what is more important and precious?
Posts: 903 | Registered: Aug 2006
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quote:Originally posted by Mr Egypt: Well Dalia, I didnt know you speak Arabic
You're either lying or you have a bad memory. We had a similar conversation before when you tried to pull the same little condescending trick.
look Dalia, I dont know really if you speak Arabic or not, and it doesnt matter for me. but it seems you are weak in Arabic like Batman said Posts: 1201 | From: Egypt | Registered: Mar 2006
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I don't believe God asks women to cover their head and I most certainly don't believe he wants them to cover their faces, imho there are many arguments that speak against this if you look at the issue from a logical and comprehensive viewpoint.
with all due respect to you, I dont care what you believe in , there is a most certainly proof in the Quran that orders women to cover their heads , the arguments between muslims is if Niqab is obligatory or not, some believe it is and some dont. but indeed muslims know covering the head is obligatory. we dont need to look at the issue from a logical and comprehensive viewpoint as long as there is a logical and comprehensive wisdom behind this rule from the Most Wisdom Almighty God.
Posts: 1201 | From: Egypt | Registered: Mar 2006
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