There is no doubt that a woman’s prayer in her house is better for her than praying in the mosque, as is indicated by the Sunnah of the Prophet (Peace & Blessings of Allaah be upon Him). He said: “Do not prevent your women from going to the mosque, even though their houses are better for them.” (Reported by Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami‘, no. 7458).

Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet (Peace & Blessings of Allaah be upon Him) said: “A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house.” (Reported by Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid. See also Saheeh al-Jaami‘, no. 3833).

Umm Humayd, the wife of Abu Humayd al-Saa‘idi reported that she came to the Prophet (Peace & Blessings of Allaah be upon Him) and said: “O Messenger of Allaah, I love to pray with you.” He said: “I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque.” So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy)).

But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From ‘Abdullah ibn ‘Umar, who said: “I heard the Messenger of Allaah SAWS (peace be upon him) say: ‘Do not prevent your women from going to the mosque if they ask your permission.’” Bilaal ibn ‘Abdullah said, “By Allaah, we will prevent them.” (Ibn ‘Umar) turned to him and told him off in an unprecedented fashion, saying: “I tell you what the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said, and you say ‘By Allaah, we will prevent them’!!” (reported by Muslim, 667).

But there are conditions attached to the permission for women to go to the mosque, as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.

Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so. And Allaah knows best.

Source: Islam qa

Related Article: Women praying in the mosque

In questa Italia di esperti e di portavoce dei diritti delle donne, in questa Italia dai buoni propositi e dalle intenzioni altruiste, il dibattito sul velo e non velo ha rappresentato recentemente uno snodo privilegiato sul quale gli esponenti dei diversi schieramenti si sono confrontati. Per la maggiore, passa l’idea che il velo sia un simbolo di sottomissione della donna all’uomo e in quanto tale, debba essere ritenuto inaccettabile per una società, all’interno della quale, la donna ha intrapreso un percorso di emancipazione dal dominio maschile. Cerchiamo di fare chiarezza su questo argomento ascoltando Nora, italiana di origine marocchine, iscritta all’ultimo anno di ragioneria in provincia di Modena.

1) Il velo è un argomento che scalda gli animi dei politici italiani, i quali vi scorgono un simbolo di sottomissione, che ne pensi?

Il velo è previsto dal Corano (nella surat an-nour), ma ciascuno è libero di scegliere cosa fare. Si potrebbe forse dire che una suora è stata obbligata ad essere casta e a portare il velo sui capelli? Ovviamente no, è stata la sua vocazione, un qualcosa che ha sentito nel suo cuore, la voglia di amare il proprio Dio. Io ho cominciato ad indossare il velo, o hijaab in arabo, quando avevo 14 anni. Devo dire che all’inizio i miei genitori non hanno approvato molto che lo mettessi, perché dicevano che ero ancora piccola e
che non ne avevo capito il reale significato. Dopo un paio di mesi, però, si sono abituati. Il velo, oggi, per me é l’essenza dell’essere donna, non che chi non lo porti non lo sia, ovviamente, ma per me rappresenta ciò che sono e la mia religione.

2) Il velo rappresenta ciò che sei, l’essenza di essere donna, cosa intendi con queste parole?

Per “essenza dell’essere donna” intendo dire, che il velo per me non e’ solo un pezzo di stoffa sulla testa, ma rappresenta la mia interiorità, il mio io aggiungerei, e il rispetto che ho nei confronti della mia religione. Il velo non è, e non può essere assolutamente una forma di sottomissione della donna perché, a prescindere da tutto il resto, è una scelta che si fa sapendo di voler rinunciare a tutti quei piccoli piaceri dei quali la donna o la ragazza non può fare a meno. Ciò non vuol dire che si debba vivere come un eremita.

3) Souad Sbai, presidente delle donne marocchine in Italia, ACMID,  e caporedattore di Al Maghrebiya, mensile in lingua araba rivolto agli stranieri residenti in Italia, afferma che le donna musulmane hanno paura, sono abbandonate a se stesse e non conoscono i loro diritti. Che ne pensi di queste parole tornando al discorso del velo come simbolo di sudditanza?

La signora Souad Sbai, si sbaglia di grosso. Dovrebbe  pensare che la vera sottomissione è rappresentata da tutte quelle donne che esibiscono impudicamente il proprio corpo alla televisione come fossero casse di mele da esporre al banco del fruttivendolo. La sottomissione al genere maschile è rappresentata dal fatto che tutte le veline e letterine, prima di entrare a far parte di quella cerchia famosa, devono “darsi” a chi detiene il “potere”. Questa è la sottomissione. Non chi decide di essere casto per amore di Dio mettendosi uno scialle o un cappello in testa.

4) Che ruolo hanno gli stereotipi e l’ignoranza all’interno di questo dibattito?

Gli stereotipi ci ammazzano veramente. Piano piano si muore inconsciamente, si perdono tutti quei valori tramandati di generazione in generazione per secoli, perche la moda potrà cambiare, ma i valori, l’onore, il rispetto verso se stessi e il prossimo? Purtroppo il problema non e’ solamente dell’Italia ma del mondo intero. La scelta di indossare o meno il velo e’ una questione personalissima e nessuno, nemmeno i genitori possono imporre ai figli le proprie idee, altrimenti non sarebbe più una sottomissione a Dio ma al genere umano.

5) Come reagiscono le persone alla vista del velo?

All’inizio, quando lo indossai i primi giorni mi sentivo osservata: la gente mi guardava come se mi mancasse un arto. Ora, per fortuna, molto meno, o forse perché nemmeno io ci faccio più caso.
Succede spesso che quando vado in auto con mia madre e stiamo per parcheggiare la gente si ferma e osserva, come per vedere se tamponiamo o meno. In quei momenti mi viene davvero da sorridere perché penso:” Ma solo perché portiamo una stoffa in testa pensano che i neuroni siano coperti e quindi non funzionino?”
Nora ci offre un punto di vista interno al dibattito,  riporta con i piedi per terra i paladini dei diritti degli altri. La sua testimonianza ricorda esplicitamente che ci sono ambiti dell’esistenza nei quali la regolamentazione legislativa, il voler proibire in nome di valori condivisi, come l’emancipazione della donna, ha un effetto di intrusione in ambiti strettamente personali, in sfere decisionali intime, che non necessitano altra regolamentazione che quella del proprio animo.

Per un approfondimento sul ruolo del corpo della donna nella nostra società:

www.ilcorpodelledonne.net

On the Day of Resurrection, all people that ever lived will be gathered before Allaah to await His judgment for all they have done of said during their lives. During this time, the sun will come very close to the people (as close as one mile according to some narrations).

People will want to get away from the heat of the sun but there will be no Shade or shelter to go to and they will start sweating in proportion to their sins. The more sins a person has the more he or she will sweat.

During this traumatic time, however, the seven groups of people who are mentioned in the following Hadeeth (Prophetic narration) will be completely immune to the sun’s heat and they will be in complete comfort.

These people will be in such comfort because they will be enjoying the only shade available on that day and that is the Shade of Allaah. They will enjoy such an honor because of their piety and obedience to Allaah while they were in this life.

The Prophet said: “There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allaah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah’; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears.” [Al-Bukhaari and Muslim]

In this beautiful narration, the Prophet spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade, i.e., the Shade of His Throne.

This may not seem like much at first but then reflect upon the following narration: “On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration (and, while saying this, the Messenger of Allaah  put his hand towards his mouth).” [Muslim]

Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering.
1. A Just Ruler:
The concept of Justice in Islam is very important and it is something which the Muslim – Ruler and the ruled – must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allaah Says (what means): “…And do not let hatred cause you to act unjustly, that is nearer to piety.” [Quran 5:8]

Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalize on their bad points.

The Prophet  said: “Allaah does not bless a people among whom a weak man is not given his right.” [At-Tirmithi]

The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honored with Allaah’s Shade.

2. A youth who grew up in the worship of Allaah:
The great scholar, Imaam Ayyoob As-Sakhtiyaani (d.131H) stated: ‘From the success of a youth is that Allaah guides him to a scholar of the Sunnah (to study under and learn from).’
Indeed, it is a great blessing from Allaah for a youth be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young.

‘You’re only young once!’ they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear Hijaab and go on Hajj, etc. when they are old, as if they have a guarantee of longevity from Allaah! How well we would do to heed the Prophet’s  advice when he said: “Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.” [Al-Haakim]

3. A man whose heart is attached to the mosques:

There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous. Not only does it make the person eligible for Allaah’s Shade on the day of Judgement, but also: “he does not take a step [towards the mosque except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allaah send blessings upon him, O Allaah have mercy uponhim…” [Al-Bukhaari]
It must be emphasized here however, that all the narrations encouraging the men to be attached to the mosques are not intended to lead one to the conclusion that Islam is a Religion which should be confined to the mosques, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the mosques is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims.

4. Two men who love each other for Allaah’s sake, meeting for that and parting upon that:

Allaah Almighty Says (what means): “The believers are nothing else than brothers, so make reconciliation between your brothers, and fear Allaah, that you may receive mercy.” [Quran 49:10]

Having mutual love for the sake of Allaah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of faith in this world. Loving one another for Allaah’s sake means that the Muslim does not love another except for the correctness of his religion. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the color of his skin is – perhaps you dislike everything about him, but you love him for his belief in Allaah: this is loving for Allaah’s sake. ‘Allaah, the Mighty and Magnificent Says in a Sacred Narration: “Those who have mutual love for the sake of My Glory will have minarets of light and will be envied the Prophets and martyrs.” [At-Tirmithi & Ahmad]

Imagine being envied by Allaah’s chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allaah’s sake.

5. A man who is called (seduced) by a woman of beauty and position but he says: ‘I fear Allaah’:
Allaah Says (what mean): “And come not near to the adultery. Verily, it is   a shameful (deed) and an evil way (that leads one to Hell).” [Quran 17:32]

This world is full of temptations that lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman, which is why the Prophet  warned his nation specifically about this. He  said: “The world is sweet and green and verily Allaah is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa’eel was caused by women.” [Muslim]

The most important provision which we need to protect ourselves from this and all other temptations in life is the fear of Allaah. This fact is alluded to in the following verse (what means): “And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.” [Quran 79:40]

6. A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity:
This describes the type of person who goes to great lengths to protect himself from ostentation and showing off in worship. Being ostentations is to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man’s nature to desire and enjoy the praise of others.

Thus, great care has to be taken to ensure that one’s intentions begin and remain pure whenever good actions (such as charity) are being done. Allaah warns (what means): “O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allaah nor in the Last Day.” [Quran 2:264]

7. A man who remembered Allaah in private and so his eyes shed tears:
Our noble Prophet  informed us: “If you knew what I knew, you would laugh little and weep much.” [Al-Bukhaari] Crying is not a sissy thing to do! The Prophet  who was the best of all creation, would weep, as would all of his Companions. Tears are a genuine expression of fear of Allaah’s Punishment and of our sincere love and awe of Him.

But how often do we remember Allaah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet  said: “There is nothing more beloved to Allaah than two drops and two marks: A tear shed due to fear of Allaah, and a drop of blood spilled in the path of Allaah. And as for the two marks, then a mark caused in the path of Allaah, and a mark caused by fulfilling one of the duties made obligatory by Allaah.” [At-Tirmithi]

Finally, through these seven types of people mentioned in the narration, we have been given clear signposts of the way to attain Allaah’s pleasure and satisfaction. So you should devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allaah’s Shade on the Day when there will be no shade but His.

Source: Islamweb

INTRODUCTION

Recently, one of the senior scholars of Egypt was invited to address a group of young female high-school students. His gaze fell on a girl who was wearing a face-veil (niqab). This annoyed the Shaykh and he proceeded to ask the supercilious girl to remove her veil. The girl refused to comply, claiming that it was her habit to cover her face in front of strangers. The Shaykh immediately retorted “The niqab is nothing but culture – it has absolutely no place whatsoever with the religion of Islam.” The Shaykh repeated his command and added, in a crude Egyptian dialect, “…and I know the religion better than you your parents.” A teacher also tried to intervene and said to the Shaykh that it was only because of his presence that the young lady was veiling her face. But the Shaykh insisted that the veil be removed. Finally, the young girl had to give in the senior most authority and helplessly unveiled herself. The Shaykh was still not satisfied and humiliated the innocent girl further buy saying in a crude expression Egyptian vernacular “Ama law kunti hilwa shuwaya la-amilti eh?”(If you had even a little beauty I wonder what you would have done?)

He then went on and threatened to banish the niqaab in all public schools affiliated with Al-Azhar. We were also horrified to hear that a month prior to this incident, girls who had their faces covered were not allowed to enter Al-Azhar.

We, the Ulama of South Africa, take exception to all that has transpired. Not only is there mention of the covering of the face in the Quran, Hadith and works of scholars from all four Madhabs, this has also been the continued practise of Muslims for the past fourteen centuries. Hereunder, we present some evidences which clearly exemplify that the covering of the face is not ‘a mere tradition’. Rather, it has strong basis and is also ruled as obligatory.

We implore the scholars and government of Egypt to ponder over these evidences and reconsider whether they really want to ban the Niqab. We pray that Allah the Almighty guide’s one and all and show us the truth as truth. Ameen.

PROOFS FROM THE QURAN

1) Allah Ta’ala mentions,

{ ياأَيُّهَا النَّبِيُّ قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ ذالِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً } [الأحزاب:59]

“O Prophet! Tell thy wives and thy daughters, and the women of the believers, that they should pull down upon them of their outer cloaks (from their heads over their faces). That is more likely that they may thus be recognized and not molested. And ALLAH is Most Forgiving, Merciful.

Numerous commentators (who certainly understood the Deen better than the Shaykh and his parents) have interpreted this verse to denote that ALL women are commanded to cover their faces. Below we have mentioned the names of scholars from each century who have either clearly mentioned, or cited scholars from the past and agreed with them, that this verse refers to covering the face:

1)      The greatest commentator, Ibn Abbaas (died 68 AH)[1]

2)      The great Sahabi, ‘Abidah as-Simani (died 72 AH)[2]

3)      Imam al-Kufiyeen Yahya bin Ziyad Ad-Daylami (famously known as Al-Farraa-died 207)[3]

4)      Abu Ja’far Muhammad bin Jarir at-Tabari (died 310 AH)[4]

5)      Al-Imam al-Hafidh Abu Muhammad Abd ar-Rahman bin Abi Hatim (died 327AH)[5]

6)      Imam Abu Ja’far Ahmad bin Muhammad al-Muradi an-Nuhas (A senior scholar from Egypt-died 338 AH)[6]

7)      Imam Abu Bakr Ahmad bin ‘Ali Ar-Razi al-Jassass (died 370) [7]

8)      Abu Ishaq Ahmad bin Muhammad bin Ibrahim At-Tha’labi (died 427)[8]

9)      Abu Hasan ‘Ali bin Ahmad al-Wahidi (died 468)[9]

10)  ‘Imad ad-Deen bin Muhammad at-Tabari (died 504 AH)[10]

11)  Muhi as-Sunnah Abu Muhammadal-Husain bin Mas’ud al-Baghawi (died 516)[11]

12)  Abu al-Qasim Mahmud bin ‘Umar Az-Zamarkashi Al-Khuwarazmi (died 538)[12]

13)  Allamah Abu Bakr Ibn al-‘Arabi (died 543)[13]

14)  Fakhr ad-Deen Muhammad bin ‘Umar bin al-Husain ar-Razi (died 604 AH)[14]

15)  Shams ad-Deen Abu ‘Abdillah Muhammad bin Ahmad al-Qurtubi (died 671 AH)[15]

16)  Nasir ad-Deen Abu Sa’id Abdullah Ibn Umar bin Muhammad al-Baydhawi (died 691 or 791)[16]

17)  Abu al-Barakaat ‘Abdullah bin Ahmad bin Mahmud an-Nasafi (died 710)[17]

18)  Allamah ‘Ala ad-Deen ‘Ali bin Muhammad bin Ibrahim al-Baghdadi (Commonly known as al-Khazin, died 725 AH)  [18]

19)  Allamah Abu al-Fida Ismail bin ‘Umar bin Katheer al-Qurashi (died 774)[19]

20)  Abu Hayyaan Muhammad bin Yusuf al-Andalusi (died 784)[20]

21)  Abu Hafs ‘Umar bin ‘Ali Ibn ‘Adil Ad-Dimashqi al-Hambali (died after 880)[21]

22)  Burhan ad-Deen Abi al-Hasan Ibrahim bin ‘Umar al-Baqaa’i (died 885)[22]

23)  Allamah ‘Abd  ar- Rahman bin al-Kamal Jalal ad-Deen As-Suyuti (A great scholar from Egypt- died 911)[23]

24)  Shams ad-Deen Muhammad bin Ahmad Ash-Sharyini (One of the senior scholars of Cairo-died 977AH)[24]

25)  Allamah Abu Sa’ud Muhammad bin Muhammad al-‘Imadi (died 982)[25]

26)  Shihab ad-Deen Ahmad bin Muhammad bin ‘Umar al-Khafaji (died 1069)[26]

27)  Ismail Haqi bin Mustafa al-Islambuli al-Khalwati died (1127)[27]

28)  Allamah Sulaiman bin ‘Umar al-‘Ujaili (Known as al-Jamal-died 1206)[28]

29)  Shaykh Ibn al- ‘Ajibah Ahmad bin Muhammad al-Mahdi al-Idreesi (died 1224)[29]

30)  Ahmad bin Muhammad as-Sawi (A great scholar from Egypt-died 1241)[30]

31)  Abu Al-Fadhl Shihaab ad-Deen Mahmud al-Alusi (died 1270)[31]

32)  Muhammad Jamaal ad-Deen al-Qasmi (died 1332)[32]

33)  Allamah Zahid al-Kawthari (A senior scholar who used to live in Egypt died 1371)[33]

34)   Shaykh Mustafa al-‘Adawi (A senior contemporary scholar of Egypt) [34]

35)   Surprising, Shaykh Sayyad Tantawi has also accepted this view and spoke in support of the veil in his commentary entitled ‘At-Tafsir al-wasit’. He writes under the commentary of this verse,

التفسير الوسيط للقرآن الكريم - (ج 11 / ص 245 دار المعارف)

والجلابيب جمع جلباب ، وهو ثوب يستر جميع البدن ، تلبسه المرأة فوق ثيابها . والمعنى : يا أيها النبي قل لأزواجك اللائي في عصمتك ، وقل لبناتك اللائي هن من نَسْلك ، وقل لنساء المؤمنين كافة ، قل لهن : إذا ما خرجن لقضاء حاجتهن ، فعليهن أن يَسدلن الجلاليب عليهن ، حتى يسترن أجسامهن سترًا تامًّا من رؤوسهن إلى أقدامهن ؛ زيادة في التستر والاحتشام ، وبعدًا عن مكان التهمة والريبة . قالت أم سلمة رضي الله عنها : لما نزلت هذه الآية خرج نساء الأنصار كأن على رؤوسهن الغربان من السكينة وعليهن أكسية سُود يلبسنها ))اهـ .

2) In another verse, Allah Ta’ala mentions,

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (30) وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آَبَائِهِنَّ أَوْ آَبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (النور31)

“Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do.

And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no vigour, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success.” [24:30/31]

Allah Ta’ala commands that females should conceal their entire body “except that which appears thereof.” Scholars differ to what is meant by the phrase “except that which appears thereof”. Sayyiduna Ibn Mas’ood (May Allah Ta’ala be pleased with him) mentions that it refers to the clothing of women.[35] This is also the view of Ibrahim Nakh’i and Hasan (May Allah Ta’ala have mercy on them both.[36] Other scholars opine that it refers to her hands and face.[37]This is the opinion of Sayyiduna Ibn Abbas (May Allah Ta’ala be pleased with him) and others.

The first explanation is emphatic that a woman should don the veil as she is not permitted to expose her face.

According to the second interpretation a woman is permitted to leave her hands and face open. However, this does not contradict the encouragement to don the niqab as exposing these features is due to the fact the there is a need and the laws of niqab is to safeguard societies from fitna.[38]

Sayyiduna Ibn Abbas (May Allah Ta’ala be pleased with him) himself explains that a woman should leave her face open only when at home. When she leaves her home she would have to adorn the hijab.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: والزينة الظاهرة: الوجه، وكحل العين، وخضاب الكفّ، والخاتم، فهذه تظهر في بيتها لمن دخل من الناس عليها[39]

Sayyiduna Ibn Abbas رضي الله تعالى عنه narrates that the ‘apparent beauty’ refers to the face, kohl, henna and the ring. A woman could expose this in her home in front of those who enter her home.

Furthermore, the word used in the verse is ظهر (that which becomes exposed) and not اظهرن (that which they expose). In this verse all other verbs are attributed to the females except this verse. This indicates to the face that a woman should conceal her entire body however, if while carrying out her chores and necessities her hands or face accidently becomes exposed then this is be permitted.[40]

3) The ruling of covering the face is corroborated by a third verse wherein Allah Ta’ala says,

وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ (النور60)

“And those old women who have no hope for marriage, there is no sin on them, if they take off their (extra) clothes while they do not display their adornment. Still, that they refrain (even from this) is better for them. Allah is All-Hearing, All-Knowing.” [24:60]

In the above verse Allah Ta’ala allows elderly woman to take off their extra clothes. Mufassiroon explain that “extra clothes” refer to the jilbab.[41] This verse confer that young women are not allowed to leave out the jilbab.

4) In another verse it is mentioned,

وليضربن بخمرهن على جيوبهن

“And let them wear their head-coverings over their bosoms.”

This verse also proves that a woman should cover her face, either because it is the laazim (natural outcome) of covering ones head and chest or through qiyaas (analogy) that if she is commanded to cover her head and chest then she would be even more required to cover her face which is the greatest point of beauty.

PROOFS FROM THE AHADITH

Covering the face was a common practice amongst the noble consorts of Nabi صلى الله عليه وسلم. Lest one thinks this was a ruling only for them, we have also included below narrations which clearly illustrates that other Sahabiyaat would also don the veil.

عن ابن شهاب قال حدثني عروة بن الزبير وسعيد بن المسيب وعلقمة بن وقاص وعبيد الله بن عبد الله بن عتبة بن مسعود عن عائشة رضي الله عنها زوج النبي صلى الله عليه و سلم حين قال لها أهل الإفك ما قالوا وكلهم حدثني طائفة من حديثها وبعضهم كان أوعى لحديثها من بعض وأثبت له اقتصاصا وقد وعيت من كل رجل منهم الحديث الذي حدثني عن عائشة وبعض حدثيهم يصدق بعضا وإن كان بعضهم أوعى له من بعض . قالوا : قالت عائشة كان رسول الله صلى الله عليه و سلم إذا أراد سفرا أقرع بين أزواجه…إلى قولها…فأصبح عند منزلي فرأى سواد إنسان نائم فعرفني حين رآني وكان رآني قبل الحجاب فاستيقظت باسترجاعه حين عرفني فخمرت وجهي بجلبابي والله ما تكلمنا بكلمة ولا سمعت منه كلمة غير استرجاعه الخ [42]

1) Ibn Shihaab narrates from Ayesha (May Allah Ta’ala be pleased with her) that when Nabi صلى الله عليه وسلم would intend going out on a journey he would draw lots between his spouses…until the portion…he came to the spot where I was sleeping and noticed the shape of a human. He immediately recognised me since he saw me before the laws of hijab were revealed. I woke when he claimed Inna lillahi. I covered my face with my jilbab. By Allah, we did not speak a single word not did I hear a letter from him besides Inna lillahi. (Narrated by Bukhari and Muslim)

عن عائشة قالت : كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه و سلم محرمات فإذا حاذوا بنا أسدلت إحدانا جلبابها من رأسها على وجهها فإذا جاوزنا كشفناه [43]

2) Ayesha (May Allah Ta’ala be pleased with her) say, “The male riders would pass us while we were with Nabi صلى الله عليه وسلم in the state of Ihram. When they would pass us, we would lower our loose scarves over our faces. When they passed, we would once again reveal our faces.”

وروى ابن أبي خيثمة من طريق إسماعيل بن أبي خالد عن أمه قالت : كنا ندخل على أم المؤمنين يوم التروية ، فقلت لها : يا أم المؤمنين ،هنا امرأة تأبى أن تغطى وجهها وهي محرمة ، فرفعت عائشة خمارها من صدرها فغطت به وجهها.[44]

3) Ismail bin Abi Khalid narrates from his mother that she said, “We would enter upon the mother of the believers on the day of tarwiyyah. I asked her, O mother of the believers, there is a woman here who refuses to cover her face whilst in Ihraam. Ayesha (May Allah Ta’ala be pleased with her) raised her cloth from her chest and veiled her face.“

عن عبد الملك بن مروان بن الحارث بن أبي ذباب قال أخبرني أبو عبد الله سالم يعني سبلان قال وكانت عائشة تستعجب بأمانته وتستأجره: قال سالم كنت آتيها مكاتبا فتجلس بين يدي وتتحدث معي حتى جئتها ذات يوم فقلت أدعي لي بالبركة يا أم المؤمنين قالت وما ذاك قلت أعتقني الله قالت بارك الله لك وأرخت الحجاب دوني فلم أرها بعد ذلك اليوم[45]

4) ‘Abd al-Malik bin Marwan narrates from Abu ‘Abdullah Salim-a person who Ayesha (May Allah Ta’ala be pleased with her) would admire for his trust and would even hire him- he says, “I would come to Ayesha whilst still a partial slave (mukatab). She would sit in front of me and converse with me. Until I came to her one day and said, ‘Pray for me for blessings oh mother of the believers.’ She asked ‘What happened?’ I replied, ‘Allah has emancipated me from my slavery.’ She immediately pulled down her veil and I did not see her after that.”

عن صفية بنت شيبة ، عن عائشة رضي الله عنهما : أنها « كانت تطوف وهي متنقبة »[46]

5) Safiyyah bint Abi Shaybah narrates that Ayesha (May Allah Ta’ala be pleased with her) would perform circumambulation with her face covered.

عن عبد الخبير بن ثابت بن قيس بن شماس عن أبيه عن جده قال جاءت امرأة إلى النبى -صلى الله عليه وسلم- يقال لها أم خلاد وهى منتقبة تسأل عن ابنها وهو مقتول فقال لها بعض أصحاب النبى -صلى الله عليه وسلم- جئت تسألين عن ابنك وأنت منتقبة فقالت إن أرزإ ابنى فلن أرزأ حيائى الخ

6) ‘Abd al-Khaybar bin Thabit bin Qais bin Shammaas narrates from his father who narrates from his grandfather that he said, “A woman called Umm Khallaad came to the prophet صلى الله عليه وسلم with her face veiled to enquire of her son who was martyred. Some companions of the prophet صلى الله عليه وسلم remarked that you came to ask of your son yet you are veiled? She replied, ‘If I lost my son I do not need to lose my modesty.”

عن فاطمة بنت المنذر أنها قالت :كنا نخمر وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق[47]

7) Fatimah bint al-Mundhir states, “We would cover our faces whilst in the state of Ihraam while we were in the company of Asma, the daughter of Abu Bakr (May Allah Ta’ala be pleased with them).”

عن أم سلمة قالت قال لنا رسول الله -صلى الله عليه وسلم- « إن كان لإحداكن مكاتب فكان عنده ما يؤدى فلتحتجب منه ».[48]

Umm Salma (May Allah Ta’ala be pleased with her) narrates that the prophet صلى الله عليه وسلم said, “If any of you possess a mukatab (partial slave purchasing his freedom) and he has the amount to pay, then you should make hijab from him.”

VIEWS ON THE FOUR MADHABS ON COVERING THE FACE

HANAFI MADHAB

The following scholars in the Hanafi Madhab have mentioned that it is necessary for a woman to cover her face:

1) Abu Mansur al-Maturidi (d. 333 AH),[49]

2) Hakim al-Shahid (d. 334 AH),[50]

3) Jassas al-Razi (d. 370 AH),[51]

4) Al-Natifi (d. 446 AH),[52]

5) Qadi Khan (d. 592 AH),[53]

6) Al-Marghinani — author of Al-Hidayah (d. 593 AH),[54]

7) Al-Kirmani (d. 600 AH approx.),[55]

Mahmud Al-Bukhari — author of al-Muhit (d. 616 AH),[56]

9) Al-Sunnami (d. after 700 AH),[57]

10) Al-Sighnaqi (d. 714 AH),[58]

11) Al-Qurashi (d. 854 AH),[59]

12) Ibn al-Humam (d. 861 AH),[60]

13) Al-Quhustani (d. 950 AH),[61]

14) Ibn Nujaym (d. 970 AH),[62]

15) Sinan al-Khalwati (d. 989 AH),[63]

16) Umar ibn Nujaym (d. 1005 AH),[64]

17) Mulla ‘Ali al-Qari (d. 1014 AH),[65]

18) Al-Shurunbulali (d. 1069 AH),[66]

19) Shaykh Zada al-Afandi (d. 1078 AH), [67]

20) ‘Abd al-Halim (d. 1088 AH),[68]

21) Al-Haskafi (d. 1088 AH),[69]

22) Al-Tahtawi (d. 1231 AH),[70]

23) Ibn ‘Abidin (d. 1252 AH),[71]

24) ‘Abid al-Sindhi (d. 1257 AH),[72]

25) ‘Abd al-Hay al-Laknawi (d. 1304 AH),[73]

26) Al-Sawati (d. 1346 AH),[74]

27) Al-Nahlawi (d. 1350 AH).[75]

MALIKI MADHAB

The following scholars in the Maliki Madhab have mentioned that it is necessary for a woman to cover her face.

1) Abu Bakr Ibn al-‘Arabi (died 543),[76]

2) Shams ad-Deen Abu Abdullah Muhammad bin Ahmad al-Khazraji al-Qurtubi (died 671)[77]

3) Shams ad-Deen Hattaab ar-Ru’aini Abu ‘Abdullah Muhammad bin Muhammad at-Tarabalusi al-Maghrabi (died 954)[78]

4) ‘Abd al-Baqi bin Yusuf Az-Zarqani (died 1099)[79]

5) Shaykh Muhammad bin Abd al-Baqi Yusuf Az-Zarqani (died 1122)[80]

6) Ahmad bin Ghunaim an-Nafrawi (A scholar from Al-Azhar-died 1126) [81]

7) Ali bin Ahmad Al-‘Adawi (A famous scholar of Egypt-died 1189)[82]

Ash-Shaykh Ahmad bin Muhammad bin Ahmad al-‘Adawi Ad-Dirdeer (A great scholar who studied in Al-Azhar-died 1201)[83]

9)  Ahmad bin Muhammad as-Sawi (A leading scholar from Egypt-died 1241)[84]

SHAFI MADHAB

The following scholars in the Shafi Madhab have mentioned that it is necessary for a woman to cover her face:

1) Al-Imām Yahya bin Sharf al-Nawawī (died 676 AH)[85]

2) Shams ad-Deen Muhammad bin Abi Bakr Ibn an-Naqeeb aal-Misri (died 745)[86]

3) Al-Imām Ahmad ibn ‘Alī ibn Ḥajar al-Haytamī al-Makkī (A great scholar-written Tuhfa al-Muhtaj which is one of the most authoritive books in the Shafi Madhab- died AH 974)[87]

4) Al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (977 AH)

5) Ahmad bin al-Qasim al-‘Abadi (An Azhari-died 992)[88]

6) Shams ad-Deen Muhammad bin ‘Abd al-‘Abbaas Ahmad bin Hamza Ar-Ramali (One of the most senior Muftis of Egypt, famously known as Ash-Shaf’i as-sageer- died 1004)[89]

7) Shaykh Sulaiman al-Jamal (An Azhari-1204)[90]

8)  ‘Abdul Hamid al-Makki ash-Sharwani (died 1301)[91]

9)  Abu Bakr Uthman Ibn As-Sayyad Muhammad Ad-Dimyati (died 1302)[92]

10) Al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (One of the greatest jurists of the Shafi Madhab-died 977 AH)[93]

HAMBALI MADHAB

The following scholars in the Hambali Madhab have mentioned that it is necessary for a woman to cover her face:

1) Imam Ahmad (May Allah Ta’ala be pleased with him) himself (died 241 AH)[94]

2) ‘Abdullah bin Muhammad bin Qudamah al-Maqdisi (One of the greatest Hambali scholars-died 620)[95]

3) Shams ad-Deen Abi al-Faraj ‘Abd ar-Rahman bin Muhammad al-Maqdisi (died 682 AH)[96]

4) Shams ad-Deen Muhammad bin Muflih al-Maqdisi (died 763 AH)[97]

5) Shams ad Deen Musa bin Ahmad al-Hajawi (died 960 AH)[98]

6) Mansur bin Yunus bin Idrees al-Bahuti (Shaykh of the Hambalis in Egypt-died 1051 AH)[99]

7) Mustafa as-Suyuti ar-Ruhaibai (died 1243 AH)[100]

‘Abdullah bin ‘Abd al-‘Aziz al-‘Anqari (died 1373 AH)[101]

THE DISADVANTAGES OF NOT COVERING

Unveiling has a number of disadvantages. Some of them are as follows:

1. It is a violation of the Quran and Hadith;

2. It shows woman’s weakness in belief;

3. It is a cause of temptation for men and women;

4. It strips off her modesty that is an integral part of Faith;

5. It subjects her to adultery and sexual harassment (especially now in Egypt with the vaginal kit, adultery has become so easy. Had all the women been veiled, the government would not have so much difficulty in trying to outlaw this kit);

6. It hurts her dignity and feelings and it stains her chastity;

7. It prompts woman to take part in commercial advertisements and films as a showpiece and a source of enjoyment for the viewers.

CONCLUSION

From the aforementioned it is clear, that not only is the veiling of the face established in Islam, it is also based on concrete evidences. This has been the continuous practise of the past fourteen centuries. As the great scholar of Al-Azhar, Hafidh Ibn Hajar al-Asqalani has said,

ولم تزل عادة النساء قديما وحديثا يسترن وجوههن عن الاجانب[102]

“It has continuously been the practice of women since time immemorial to cover their faces from strangers.”(Fath al-Bari 9/324)

Hence as a religious right, we implore the Shaykh to reconsider his plans of banning the Hijab in Al-Azhar affiliated institutes. Every woman should be given her human right of the freedom to practise upon her religion. We also request the Shaykh to retract his consent he gave to the French government of banning the Hijab.

Given the position of the Shaykh, he ought to be advocating and encouraging modesty. He is supposed to appreciate a girl wearing the veil in this modern day and age. Al-Azhar was once looked upon as an icon for Muslims. We cannot allow it now to stoop so low and become such an ardent promoter of compromise to serve the ideologies of some in the west.

Moreover with the veil, Egypt will find solutions to many of its dilemmas. Egypt is notorious for producing the most porn, sexualized media material, and secular entertainment in the Middle East. Tantawi should rather utilise his energies in condemning the porn produced in his nation, the secular enterprises which seek to promote Western liberation and sexual freedom, such as the American University in Cairo and the many Western organisations in the west. He should direct his energies in getting the Egyptian government to divest its interest in the only brewery in Egypt and banning the nude beaches in Sharm El-Sheikh.

Furthermore, by implementing the veil, the government of Egypt will not have difficulty in banning the ‘Artificial Virginity Hymen kit’:

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This has become a catalyst of much adultery and fornication in their region.

We pray that Allah, the All-mighty grants us the true understanding of his religion and may He save us from being helpers of the devil.

And Allah knows best

Wassalaamu `alaykum

Jointly prepared:

Ml. Ismail Moosa and Ml. Ishaq E Moosa

Students Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai (with the following comments):

The issue cannot be about whether there is a Shar’i basis of niqab or not. The above references and authorities clearly prove beyond doubt the Shar’i basis of niqab. No scholar can dispute this.

Contextually, the issue is if a woman wishes to voluntarily wear the niqab, especially in a Muslim country, can she be restricted to do so? The simple answer is no, she cannot be restricted. That is curtailing her right of freely practising her Deen and what she correctly understands of her Deen. This right of a Muslim woman is even respected in non-Muslim countries. It is indeed a shame if a Muslim country deprives a Muslim woman from this right. Such a restriction leads one to question the motive behind depriving one of such a right.

Is it motivated by political persuasion etc? It is at this juncture the istiqaamat of an ‘Alim –e-haq is challenged. Do they really speak for Allah?

Ebrahim Desai

Darul Iftaa, Madrassah In’aamiyyah

[1] [1] تفسير ابن أبى حاتم – (ج 10 / ص  3154 مكتبة نزار مصطفى الباز)

17783 عن ابن عباس رضي الله ، عنهما في هذه الآية قال : امر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ، يبدين عينا واحدة .

وقال الكوثري في حجاب المرأة المسلمة (ص9دار الحرمين(

وروى ابن ابي طلحة عن ابن عباس رضي الله عنهما ايضا تفسير الادناء في الاية السابقة بابداء عين واحدة كما فسره عبيدة

[2] تفسير ابن أبى حاتم – (ج 10 / ص 3155 مكتبة نزار مصطفى الباز(

17791 عن محمد بن سيرين رضي الله ، عنه قال : سالت عبيدة السلماني رضي الله ، عنه ، عن قول الله : يدنين عليهن من جلابيبهن فتقنع بملحفة فغطى راسه ووجهه واخرج احدى عينيه .

وقال الكوثري في حجاب المرأة المسلمة (ص7دار الحرمين(

عبيدة السلماني وارث علوم علي بن أبي طالب وابن مسعود رضي الله عنهما والذي كان يخضع لعلمه وفهمه مثل قاضي الشريح الذي استمر في قضاء الكوفة ستين سنة من عهد عمر رضي الله عنه ….. ورجال هذا السند جبال في الثقة والضبط، فابن جرير هو الحافظ الطائر الصيت المفسر المشهور، وشيخه يعقوب بن ابراهيم العبدي وشيخه علية اسماعيل بن ابراهيم بن مقسم وشيخه ابن عون عبد الله البصري وشيخ محمد بن سيرين كلهم حفاظ ثقات اتفق الأئمة الستة على اخراج احاديثهم رضي الله عنهم وعبيدة هو السلماني الذي شرحنا حاله واخرج له جماعة ايضا

[3] معانى القرآن للفراء – (4 / 41(

هكذا: قال تُغَطّى إحدى عينيهَا وجبهتَها والشِّقّ الآخر، إلاّ العين.

[4] تفسير الطبري – (ج 12 / ص 52دار الفكر(

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59)

القول في تأويل قوله تعالى : { يَا أَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59) }

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين: لا يتشبهن بالإماء في لباسهن إذا هن خرجن من بيوتهن لحاجتهن، فكشفن شعورهن ووجوههن. ولكن ليدنين عليهن من جلابيبهنّ؛ لئلا يعرض لهن فاسق، إذا علم أنهن حرائر، بأذى من قول.

ثم اختلف أهل التأويل في صفة الإدناء الذي أمرهن الله به فقال بعضهم: هو أن يغطين وجوههن ورءوسهن فلا يبدين منهن إلا عينا واحدة.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أَبو صالح قال ثني معاوية عن علي عن ابن عباس، قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة.

حدثني يعقوب قال ثنا ابن علية عن ابن عون عن محمد عن عبيدة في قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ

جَلابِيبِهِنَّ ) فلبسها عندنا ابن عون قال: ولبسها عندنا محمد قال محمد: ولبسها عندي عبيدة قال ابن عون بردائه فتقنع به، فغطى أنفه وعينه اليسرى وأخرج عينه اليمنى، وأدنى رداءه من فوق حتى جعله قريبا من حاجبه أو على الحاجب.

[5] ذكر قول إبن عباس وما أنكر عليه ، فدل على أنه يوافقه

[6] معاني القرآن – النحاس – (5 / 378 جامعة أم القرى – مكة المرمة(

قال الحسن تغطي نصف وجهها

وكان عمر إذا رأى أمة قد تقنعت علاها بالدرة

قال محمد بن سيرين سألت عبيدة عن قوله تعالى يدنين عليهن من جلابيبهن فقال تغطي حاجبها بالرداء ثم ترده على أنفها حتى تغطي رأسها ووجهها وإحدى عينيها

[7] أحكام القرآن للجصاص – (ج 3 / ص 486 علمية)

قال أبو بكر في هذه الآية دلالة على ان المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن وفيها دلالة على أن الأمة ليس عليها ستر وجهها وشعرها لأن قوله تعالى ونساء المؤمنين ظاهره أنه أراد الحرائر وكذا روي في التفسير لئلا يكن مثل الإماء اللاتي هن غير مأمورات بستر الرأس والوجه فجعل الستر فرقا يعرف به الحرائر من الإماء وقد روي عن عمر أنه كان يضرب الإماء ويقول اكشفن رؤسكن ولا تشبهن بالحرائر

[8] الكشف والبيان تفسير الثعلبي – (ج 5 / ص132العلمية)

فقال تعالى : { ياأيها النبي قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ المؤمنين يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ } أي يرخين أرديتهن وملاحفهن فيتقنّعن بها ، ويغطّين وجوههن ورؤوسهن ليُعلم أنّهنّ حرائر فلا يُتعرّض لهنَّ ولا يؤذين

[9] الوسيط في تفسير القران المجيد- (ج 3 / ص482مكتبة دار الباز)

قال المفسرون: يغطين زؤوسهن و وجوههنّ إلا عينا واحدة

[10] أحكام القرآن للكيا الهراسى – (ج 4 / ص350 العلمية)

قوله تعالى: {يَا أَيُهَا النّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ ونِسَاءِ المُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ}, الآية: [59].

الجلباب: الرداء، فأمرهن بتغطية وجوهن ورؤوسهن، ولم يوجب على الإماء ذلك.

[11] تفسير البغوي – (ج 3 / ص 544 ادارة تأليفات أشرفية ، باكستان)

وقال ابن عباس وأبو عبيدة: أمر نساء المؤمنين أن يغطين رؤوسهن ووجوهن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر.(لم ينكر عليه)

[12] الكشاف عن حقائق التنزيل وعيون الأقاويل في وجوه التأويل – (ج 3 / ص 569 دار إحياء التراث العربي – بيروت (

ومعنى « يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ » يرخينها عليهنّ ، ويغطين بها وجوههنّ وأعطافهنّ . يقال : إذا زل الثوب عن وجه المرأة : أدنى ثوبك على وجهك ، وذلك أن النساء كنّ في أول الإسلام على هجيراهنّ في الجاهلية متبذلات ، تبرز المرأة في درع وخمار فصل بين الحرّة والأمة ، وكان الفتيان وأهل الشطارة يتعرّضون إذا خرجن بالليل إلى مقاضي حوائجهنّ من النخيل والغيطان للإماء ، وربما تعرّضوا للحرّة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهنّ عن زي الأماء (بلبس) الأردية والملاحف وستر الرؤوس والوجوه ، ليحتشمن ويهين فلا يطمع فيهن طامع ، وذلك قوله : «ذالِكَ أَدْنَى أَن يُعْرَفْنَ » أي أولى وأجدر بأن يعرفن فلا يتعرّض لهن ولا يلقين ما يكرهن

[13] أحكام القرآن لابن العربي – (ج3 / ص 625دار الفكر (

وَقِيلَ : تُغَطِّي بِهِ وَجْهَهَا حَتَّى لَا يَظْهَرَ مِنْهَا إلَّا عَيْنُهَا الْيُسْرَى .

[14] تفسير الفخر الرازى – (ج 13 / ص 231 دار الفكر)

وقوله : {ذَالِكَ أَدْنَى ا أَن يُعْرَفْنَ فَلا يُؤْذَيْنَ } قيل يعرفن أنهن حرائر فلا يتبعن ويمكن أن يقال المراد يعرفن أنهن لا يزنين لأن من تستر وجهها مع أنه ليس بعورة لا يطمع فيها أنها تكشف عورتها فيعرفن أنهن مستورات لا يمكن طلب الزنا منهن.

[15] الجامع لأحكام القرآن – (14 / 242 دار عالم الكتب، الرياض، المملكة العربية السعودية(

واختلف الناس في صورة إرخائه فقال بن عباس وعبيدة السلماني : ذلك أن تلويه المرأة حتى لا يظهر منها إلا عين واحدة تبصر بها وقال بن عباس أيضا وقتادة : ذلك أن تلويه فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكنه يستر الصدر ومعظم الوجه وقال الحسن : تغطي نصف وجهها

[16] تفسير البيضاوي – (ج 2 / ص 253 دار الكتب العلمية)

{ يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن } يغطين وجوههن وأبدانهن بملاحفهن إذا برزن لحاج

[17] تفسير النسفى – (ج 2/ ص355 العلمية)

* يَـا أَيُّهَا النَّبِىُّ قُل لِّأَزْوَاجِكَ وَبَنَـاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } الجلباب : ما يستر الكل مثل الملحفة عن المبرد.

ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن.يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك.

و ” من ” للتبعيض أي ترخي بعض جلبابها وفضله على وجهها تتقنع حتى تتميز من الأمة ، أو المراد أن يتجلبن ببعض مالهن من الجلابيب وأن لا تكون المرأة متبذلة في درع وخمار كالأمة ولها جلبابان فصاعداً في بيتها

[18] تفسير الخازن – (ج 3 / ص 479 دار الفكر)

قال ابن عباس : أمر نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر

[19] تفسير ابن كثير – (ج 3 / ص684 مكتبة دار الفيجاء)

قال علي بن أبي طلحة، عن ابن عباس: أمر الله نساء المؤمنين  إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رؤوسهن بالجلابيب، ويبدين عينًا واحدة. وقال محمد بن سيرين: سألت عَبيدةَ السّلماني عن قول الله تعالى: { يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } ، فغطى وجهه ورأسه وأبرز عينه اليسرى.

[20] تفسير البحر المحيط – (ج 8 / ص504 دار الفكر)

كان دأب الجاهلية أن تخرج الحرة والأمة مكشوفتي الوجه في درع وخمار ، وكان الزناة يتعرضون إذا خرجن بالليل لقضاء حوائجهن في النخيل والغيطان للإماء ، وربما تعرضوا للحرة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهن عن زي الإماء ، بلبس الأردية والملاحف ، وستر الرؤوس والوجوه ، ليحتشمن ويهبن ، فلا يطمع فيهن . وروي أنه كان في المدينة قوم يجلسون على الصعدات لرؤية النساء ومعارضتهن ومراودتهن ، فنزلت .

قيل : والجلابيب : الأردية التي تستر من فوق إلى أسفل ، وقال ابن جبير : المقانع ؛ وقيل : الملاحف ، وقيل : الجلباب : كل ثوب تلبسه المرأة فوق ثيابها ، وقيل : كل ما تستتر به من كساء أو غيره . قال أبو زيد :

تجلببت من سواد الليل جلباباً

وقيل : الجلباب أكبر من الخمار . وقال عكرمة : تلقي جانب الجلباب على غيرها ولا يرى . وقال أبو عبيدة السلماني ، حين سئل عن ذلك فقال : أن تضع رداءها فوق الحاجب ، ثم تديره حتى تضعه على أنفها . وقال السدي : تغطي إحدى عينيها وجبهتها والشق الآخر إلا العين . انتهى . وكذا عادة بلاد الأندلس ، لا يظهر من المرأة إلا عينها الواحدة . وقال الكسائي : يتقنعن بملاحفهن منضمة عليهن ، أراد بالإنضمام معنى : الإدناء . وقال ابن عباس ، وقتادة : وذلك أن تلويه فوق الجبين وتشده ، ثم تعطفه على الأنف ، وإن ظهرت عيناها ، لكنه يستر الصدر ومعظم الوجه . والظاهر أن قوله : ) وَنِسَاء الْمُؤْمِنِينَ ( يشمل الحرائر والإماء ، والفتنة بالإماء أكثر ، لكثرة تصرفهن بخلاف الحرائر ، فيحتاج إخراجهن من عموم النساء إلى دليل واضح . ومن في : ) مِن جَلَابِيبِهِنَّ ( للتبعيض ، و ) عَلَيْهِنَّ ( : شامل لجميع أجسادهن ، أو ) عَلَيْهِنَّ ( : على وجوههن ، لأن الذي كان يبدو منهن في الجاهلية هو الوجه

[21] اللباب في علوم الكتاب – (15 / 589العلمية(أبو حفص عمر بن علي ابن عادل الدمشقي الحنبلي

قال ابن عباس و ( أبو ) عبيدة من نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر .

[22] نظم الدرر فى تناسب الآيات والسور – (ج 6 / ص 135دار الكتب العلمية)

( قل لأزواجك ) بدأ بهن لما لهن به من الوصلة بالنكاح  (وبناتك)  ثنى بهن لما لهن من الوصلة ولهن في أنفسهن من الشرف ، وأخرهن عن الأزواج لأن زواجه يكفوفه أمرهن ( ونشاء المؤمنين يدنين ) أي يقربن ( عليهن ) أي على وجوهن وجميع أبدانهن ، فلا يدعن شيأ منها مكشوفا

[23] الدر المنثور – (ج5 / ص  410العلمية)

وأخرج ابن سعد عن محمد بن كعب القرظي رضي الله عنه قال : كان رجل من المنافقين يتعرض لنساء المؤمنين يؤذيهن فاذا قيل له قال : كنت أحسبها أمة فأمرهن الله تعالى ان يخالفن زي الأماء ويدنين عليهن من جلابيبهن تخمر وجهها إلا احدى عينيها ذلك أدنى ان يعرفن يقول : ذلك أحرى ان يعرفن

الدر المنثور – (ج5 / ص  410العلمية)

وأخرج ابن جرير وابن أبي حاتم وابن مردوية عن ابن عباس رضي الله عنهما في هذه الآية قال : أمر الله نساء المؤمنين اذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ويبدين عينا واحدة

الدر المنثور – (ج 6 / ص 660(

وأخرج الفريابي وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن محمد بن سيرين رضي الله عنه قال : سألت عبيدة رضي الله عنه عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الايسر مما يلي العين

[24] تفسير السراج المنير – (ج 3 / ص 390 دار إحياء التراث العربي – بيروت)

{عليهن} أي : على وجوههن وجميع أبدانهن فلا يدعن شيئاً منها مكشوفاً {من جلابيبهن} ولا يتشبهن بالإماء في لباسهن إذا خرجن لحاجتهن بكشف الشعور ونحوها ظناً أن ذلك أخفى لهن وأستر ،

[25] تفسير أبي السعود – (ج 4 / ص333دار الفكر)

«قل لازواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن» الجلباب ثوب أوسع من الخمار ودون الرداء تلوبه المراة على راسها وتبقي منه ما ترسله على صدرها وقيل هي الملحفة وكل ما يستتر به أي يغطين بها وجوههن وابدانهن اذا برزن لداعية من الدواعي

[26] حاشية الشهاب على تفسير البيضاوي – (ج 7 / ص 511 دار الكتب العلمية)

و على هذا التستر بستر الرأس والوجه مع ارخاء الباقي على بقية البدن

[27] تفسير روح البيان – (7 / 186 دار إحياء التراث العربى(

والمعنى : يغطين بها وجوههن وأبدانهن وقت خروجهن من بيوتهن لحاجة ولا يخرجن مكشوفات الوجوه والأبدان كالإماء حتى لا يتعرض لهن السفهاء ظناً بأنهن إماء.

وعن السدي تغطي إحدى عينيها وشق وجهها والشق الآخر إلا العين {ذَالِكَ} أي : ما ذكر من التغطي

[28] حاشية الجمل على تفسيز الجلالين- (ج 6/ ص204  دار الفكر)

قال ابن عباس رضي الله عنهما: أمر نساء المؤمنين أن يغطين وجوههن ورؤوسهن بالجلابيب إلا عينا واحدة

[29] البحر المديد – (ج 6 / ص 53 العلمية)

يقول الحق جلّ جلاله : {يا أيها النبي قل لأزواجك وبناتِك ونساءِ المؤمنين يُدْنِينَ عليهن من جَلابِيبهن} أي : يُرخين على وجوههنّ من جلابيبهن فيغطين بها وجوهَهن. والجلباب : كل ما يستر الكل ، مثل الملحفة ، والمعنى : قل للحرائر يُرخين أرديتهن وملاحفَهن ويغَطين بها وجوههن ورؤوسهن ، ليعلم أنهن حرائر فلا يؤذين.

[30] حاشية الصاوي على تفسير الجلالين- (ج 5 / ص 50دار الكتب العلمية)

(فلا يغطين وجوههن) فكن لا يغطين وجوههن، و هذا فيما مضى ، وأما الأن فالواجب على الحرة والأمة الستر بثياب غير مزنية خوف الفتنة

[31] روح المعاني – (ج 11 / ص264 العلمية)

وفسر ذلك سعيد بن جبير بيسدلن عليهن وعندي أن كل ذلك بيان لحاصل المعنى والظاهر أن المراد بعليهن على جميع أجسادهن وقيل : على رؤسهن أو على وجوههن لأن الذي كان يبدو منهن في الجاهلية هو الوجه

وأختلف في كيفية هذا التستر فأخرج إبن جرير وإبن المنذر وغيرهما عن محمد بن سيرين قال : سألت عبيدة السلماني عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فتقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الأيسر وقال السدي : تغطى إحدى عينيها وجبهتها والشق الآخر إلا العين وقال إبن عباس وقتادة : تلوى الجلبا فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه وفي رواية أخرى عن الحبر رواها إبن جرير وإبن أبي حاتم وإبن مردويه تغطى وجهها من فوق رأسها بالجلبا وتبدي عينا واحدة

وأخرج عبدالرزاق وجماعة عن أم سلمة قالت : لما نزلت هذه الآية يدنين عليهن من جلابيبهن خرج نساء الأنصار كان على رؤوسهن الغربان من السكينة وعليهن أكسية سود يلبسنها

[32] محاسن التأويل – (ج 8 / ص308  دار الفكر)

ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن.

يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك.

[33] حجاب المرأة المسلمة العدوي – (ص 7)

[34] سلسلة التفسير لمصطفى العدوي – (74 / 17(

هناك آيتان، قال تعالى: { وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ } [الأحزاب:53]، وقال تعالى: { يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } [الأحزاب:59] والإدناء أصح ما ورد فيه على الإطلاق: أنه تغطية الجسم كله والوجه وإبراز العين اليسرى

[35] تفسير الطبري – (ج 10 / ص 140)

( وَلا يُبْدِينَ زِينَتَهُنَّ ) يقول تعالى ذكره: ولا يُظهرن للناس الذين ليسوا لهن بمحرم زينتهنّ، وهما زينتان: إحداهما: ما خفي وذلك كالخلخال والسوارين والقرطين والقلائد،

والأخرى: ما ظهر منها، وذلك مختلف في المعنيّ منه بهذه الآية، فكان بعضهم يقول: زينة الثياب الظاهرة.

*ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا هارون بن المغيرة، عن الحجاج، عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود، قال: الزينة زينتان: فالظاهرة منها الثياب، وما خفي: الخَلْخَالان والقرطان والسواران.

[36] المصدر السابق

[37] تفسير الطبري – (ج 10 / ص 143)

حدثنا ابن حميد، قال: ثنا هارون، عن أبي عبد الله نهشل، عن الضحاك، عن

ابن عباس، قال: الظاهر منها: الكحل والخدان.

حدثنا ابن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن عبد الله بن مسلم بن هرمز، عن سعيد بن جُبير، في قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: الوجه والكفّ.

[38] اعلاء السنن (ج17 / ص408) دار الكتب العلمية

والجواب عنه انه لاتعارض بين جواز كشف الوجه والنظر ووجوب الاحتجاب، لان جواز كشف الوجوه والنظر مبني على الضرورة ودفع الحرج، وحكم الحتجاب مبني على خوف الفتنة وسدبابها، ولاتعارض بين الحكمين عند اختلاف الجهتين، فافهم.

ثم ان النبي صلى الله عليه وسلم ان لم يامر النساء بالاحتجاب حتما فلم ينههن عنه ايضا، بل ندبهن الى الاحتجاب كما ذكرنا، بخلاف هؤلاء السفهاء فانهم ينهون عنه اشد النهي ويقبحونه اشد التقبيح، فكيف يقال انهم يقتدون بافعال النبي صلى الله عليه وسلم، ثم سلمنا ان الفقهاء جوزوا كشف الوجه والكف للمرأة عند الاجانب، ولكن لم يجوزوا كشف الزائد عليهما

ومما يدل ايضا على بطلان حجة هؤلاء السفهاء ان نساء النبي صلى الله عليه وسلم كن مامورات بالحجاب وبحرمة النظر بالنظر الى التعارض وهو كون ترك الكشف والنظر اطهر لقلوبهم وقلوبهن مع ان وجوهن واكفهن ايضا لم تكن عورة كسائر النساء، وهذا دليل على انه لا تعارض بين مسالة جواز كشف الوجوه ووجوب الاحتجاب لانه لو كان بينهما تعارض لم يجتمعا في نساء النبي صلى الله عليه وسلم، ولكنهما يجتمعان، فلا يكون بينهما تعارض.انتهى بتصرف يسير

[39] تفسير الطبري - (ج 10 / ص 142 )

[40] امداد الفتاوى – (ج 4 / ص 181 مكتبة دار العلوم)

[41] تفسير الطبري – (ج 10 / ص 197)

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا ) وهي المرأة لا جناح عليها أن تجلس في بيتها بدرع وخمار، وتضع عنها الجلباب ما لم تتبرّج لما يكره الله وهو قوله:( فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ثُمَّ قَالَ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ ).

أحكام القرآن للجصاص – (ج 3 / ص 431)

قال أبو بكر لا خلاف في أن شعر العجوز عورة لا يجوز للإجنبي النظر إليه كشعر الشابة وأنها إن صلت مكشوفة الرأس كانت كالشابة في فساد صلاتها فغير جائز أن يكون المراد وضع الخمار بحضرة الأجنبي فإن قيل إنما أباح الله تعالى لها بهذه الآية أن تضع خمارها في الخلوة بحيث لا يراها أحد قيل له فإذا لا معنى لتخصيص القواعد بذلك إذ كان للشابة أن تفعل ذلك في خلوة وفي ذلك دليل على أنه إنما أباح للعجوز وضع ردائها بين يدي الرجال بعد أن تكون مغطاة الرأس وأباح لها بذلك كشف وجهها ويدها لأنها لا تشتهي وقال تعالى وأن يستعففن خير لهن فأباح له وضع الجلباب وأخبر أن الاستعفاف بأن لا تضع ثيابها أيضا بين يدي الرجال خير لها

[42] أخرجه البخاري في صحيحه- (4 / 1517( و مسلم – (8 / 112)

[43] أخرجه أحمد بن حنبل في مسند- (6 / 30) ومنه أبو داود في سننه- (2 / 104) والبيهقي في السنن الكبرى – (5 / 48) وأخرجه ابن ماجه في سننه- (2 / 979) من طريق أبي بكر بن شيبة . قال حدثنا محمد بن فضيل عن يزيد بن أبي زياد ورواه ابن خزيمة في صحيحه- (4 / 203) قال : حدثناه عبد الله بن سعيد الأشج. قال : حدثنا ابن إدريس (ح) وحدثنا يوسف بن موسى. قال : حدثنا جرير (ح) وحدثنا محمد بن هشام. قال : حدثنا هشيم جميعا عن يزيد بن أبي زياد

وقال الحافظ في «التلخيص» (2/272) : «قال ابن خزيمة» : في القلب من يزيد بن أبي الزياد ، ولكن ورد من وجه آخر ،ثم أخرج من طريق فاطمة بنت المنذر عن أسماء بنت أبي بكر وهي جدتها نحوه ، وصححه الحاكم ،

[44] رواه أبن أبي خيثمة

[45] أخرجه النسائي في السنن الكبرى – (1 / 86)

[46] أخبار مكة للفاكهي – (1 / 447(

[47] الموطأ – رواية يحيى الليثي – (1 / 328(

[48] أخرجه أبو داود في سننه- (4 / 32( والترمذي – (3 / 562) و قال هذا حديث حسن صحيح

[49] تأويلات أهل السنة 4/136

ونصه:«وفي الآية دلالة رخصة خروج الجرائر للحوائج، لأنه لو لم يجر لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهاهن عن الخروج بغير جلباب فدل أنه يجوز لهن الخروج للحاجة؛ والله أعلم».

[50] ذكره في المنتقى كما في مجمع الأنهر 1 /81

ونصه: «وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد ». وفي مجموعة الغرائب ق215/ب:«تمنع المرأة الشابة من كشف وجهها بين الرجاء في زماننا في رواية المنتقى».

[51] أحكام القرآن للجصاص 5/245

ونصه:«قال أبو بكر : في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن» .

[52] ذكره في واقعاته كما في المحيط البرهاني 3/ 499

ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء».

[53] فتاوى قاضيخان 1/286

ونصه: «وإن أرخت شيئاً على وجهها تجافي وجهها لا بأس به فدلت المسألة على أنها لا تكشف وجهها على الأجانب من غير ضرورة».

[54] التجنيس والمزيد 2/479

ونصه:«المرأة المحرمة ترخي على وجهها خرقة وتجافي عن وجهها، دلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب من غير ضرورة لأنها منهية عن تغطية الوجه لحق النسك لولا أن الأمر كذلك لم يكن لهذا إلارخاء فائدة».

[55] المسالك في المناسك 1/356

ونصه: «ولا تكون مكشوفة الوجه، كيلا يؤدي إلى الفتنة».

[56] المحيط البرهاني 3/ 499

ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء».

الذخيرة البرهانية 1/ق90/أ (الوطنية بتونس) و1/ق122/أ (الأحمدية بحلب)

ونصه: «و في «الأصل»: «المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها» قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء».ومثله في منحة الخالق 2/381 (ط.علمية 2/622).

[57] نصاب الاحتساب ص132

ونصه:«مسألة: الحرة تمنع من كشف الوجه والكف والقدم فيما يقع عليه نظر الأجنبي لأنها لا تأمن عن شهوة بعض الناظرين إليها».

[58] ذكره في النهاية كما في البحر العميق 1/713

ونصه: «قال صاحب النهاية: واعلم أن سدل الشيء على وجهها واجب عليها».

[59] البحر العميق 1/713

ونصه:« قال صاحب النهاية: واعلم أن سدل الشيء على وجهها واجب عليها، لما ذكر في الواقعات للناطفي: أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه في نسك، لولا أن الأمر كذلك، لما أمرت بهذا الإرخاء».

[60] · فتح القدير 2/405 ونصه:

«ودلت المسألة على أن المرأة منهية عن إبداء وجهها للأجانب بلا ضرورة، وكذا دل الحديث عليه».

[61] ·  جامع الرموز 2/305

ونصه: «وهذا في زمانهم، وأما في زماننا فمنع من الشابة»و 1/415ونصه:« في النهاية أن السدل واجب».

[62] · البحر الرائق شرح كنز الدقائق 1/284 (ط.العلمية 1/470):

«قال مشايخنا تمنع المرأة الشابة من كشف وجهها بين الرجال في زماننا للفتنة ».

[63] قرة العيون في مناسك الحج ق44/أ ونصه:«ويجب عليها أن تسدل شيئا على وجهها وتجافيه عن وجهها».

[64] النهر الفائق 2/ 98ونصه:« دلت المسألة على أنها لا تكشف وجهها للأجانب أي لا يحل لها ذلك».

[65] مناسك ملا علي القاري ص115ونصه:« وفي النهاية: إن سدل الشيء على وجهها واجب عليها، ودلت المسألة على أن المرأة منهية عن إظهار ووجهها للأجانب بلا ضرورة.»

[66] حاشية الشرنبلالي على الدرر1/234

ونصه: «ودلت المسألة على أن المرأة منهية عن إبذال وجهها للأجانب بلا ضرورة».

[67] مجمع الأنهر 1/81:

«وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد .وعن عائشة رضي الله تعالى عنها جميع بدن الحرة عورة إلا إحدى عينيها فحسب، لاندفاع الضرورة ».و 1/285: «في النهاية أن السدل أوجب ودلت المسألة على أن المرأة لا تكشف وجهها للأجانب من غير ضرورة ».

[68] حاشية عبد الحليم على الدرر 1/149

ونصه: «أما عند وجودهم ومواجهتهم فهو واجب، وعند عدم الإمكان فالواجب حينئذ عض البصر من الأجانب».

[69] الدر المختار 6 /370

ونصه: «فحل النظر مقيد بعدم الشهوة وإلا فحرام، وهذا في زمانهم، وأما في زماننا فمنع من الشابة.قهستاني وغيره.» و 1/ 406ونصه:« (وتمنع) المرأة الشابة (من كشف الوجه بين الرجال) لا لأنه عورة بل (لخوف الفتنة) كمسه وإن أمن الشهوة».

وقال في الدر المنتقى في شرح الملتقى ـ 1 / 81 ( المطبوع بهامش مجمع الأنهر  :

« وجميع بدن الحرة عورة إلا وجهها وكفيها ، وقدميها في رواية ، وكذا صوتها، وليس بعورة على الأشبه ، وإنما يؤدي إلى الفتنة ، ولذا تمنع من كشف وجهها بين الرجال للفتنة » اهـ

[70] حاشية الطهطاوي على المراقي 1/331

ونصه:« ومنع الشابة من كشفه لخوف الفتنة لا لأنه عورة وأنظر حاشية الطهطاوي على الدر 1/191.

[71] رد المحتار 2/527-528

ونصه:« صرح في النهاية بالوجوب وفي المحيط : ودلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب بلا ضرورة لأنها منهية عن تغطيته لحق النسك لولا ذلك ، وإلا لم يكن لهذا الإرخاء فائدة ا هـ ونحوه في الخانية.وفق في البحر بما حاصله أن محمل الاستحباب عند عدم الأجانب.وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان ، وعند عدمه يجب على الأجانب غض البصر»

و1/ 406

ونصه( قوله وتمنع المرأة إلخ ) أي تنهى عنه وإن لم يكن عورة ( قوله بل لخوف الفتنة ) أي الفجور بها قاموس أو الشهوة .والمعنى تمنع من الكشف لخوف أن يرى الرجال وجهها فتقع الفتنة لأنه مع الكشف قد يقع النظر إليها بشهوة ».

[72] أنظر طوالع الأنوار 1/ق527/أ.

[73] أنظر مجموع فتاوى اللكنوي 2/155.

[74] غنية الناسك في بغية المناسك ص94

ونصه: «في النهاية والمحيط أنه واجب. والتوفيق أن الاستحباب عند عدم الأجانب، وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان، وعند عدمه يجب على الأجانب عض البصر».

[75] الدرر المباحة للنحلاوي ص50

ونصه: «وتمنع الشابة من كشف وجهها، لا لأنه عورة، بل لخوف الفتنة

[76] أحكام القرآن لابن العربي – (ج 3 / ص 661دار الفكر)

والْمَرأة كلّها عورة ؛ بدنها وصوتها ، فلا يجوز كشْف ذلك إلّا لضرورة أو لحاجة

[77] الجامع لأحكام القرآن – (12 / 229 دار عالم الكتب، الرياض، المملكة العربية السعودية(

وقد قال ابن خويز منداد من علمائنا : إن المرأة إذا كانت جميلة وخيف من وجهها وكفيها الفتنة فعليها ستر ذلك ؛ وإن كانت عجوزا أو مقبحة جاز أن تكشف وجهها وكفيها.

[78] مواهب الجليل لشرح مختصر الخليل – (2 / 181دار عالم الكتب(

واعلم أنه إن خشي من المرأة الفتنة يجب عليها ستر الوجه والكفين قاله القاضي عبد الوهاب ونقله عنه الشيخ أحمد زروق في شرح الرسالة وهو ظاهر التوضيح هذا ما يجب عليها

[79] وقال الشيخ الزرقاني في شرحه لمختصر خليل) -1 / 176 (

))وعورة الحرة مع رجل أجنبي مسلم غير الوجه والكفين من جميع جسدها ، حتى دلاليها وقصَّتها .

وأما الوجه والكفان ظاهرهما وباطنهما ، فله رؤيتهما مكشوفين ولو شابة بلا عذر من شهادة أو طب ، إلا لخوف فتنة أو قصد لذة فيحرم ، كنظر لأمرد ، كما للفاكهاني والقلشاني . وفي المواق الكبير ما يفيده . وقال ابن الفاكهاني : مقتضى مذهبنا أن ذلك لا يحرم إلا بما يتضمنه ، فإن غلبت السلامة ولم يكن للقبح مدخل فلا تحريم (( .

وهذا كله ـ كما ترى ـ في حكم نظر الرجل الأجنبي المسلم إليها .

أما حكم كشف وجهها فلم يتعرض الشارح له في هذا الموضع ، وستجده في الفقرة الرابعة المنقولة من حاشية الشيخ البناني عند كلامه على هذه العبارة نفسها ، فانتظره فإنه بيت القصيد

))ومذهب الشافعيّ أَمَسُّ بسدِّ الذرائع ، وأقرب للاحتياط ، لا سيَّما في هذا الزمان الذي اتّسع فيه البلاء ، واتسع فيه الخرق على الراقع  .((اهـ باختصار يسير

[80] شرح الزرقاني – (2 / 314 العلمية)

( مالك عن هشام بن عروة عن ) زوجته ( فاطمة بنت ) عمه ( المنذر ) بن الزبير ( أنها قالت كنا نخمر ) نغطي ( وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق ) جدتها وجدة زوجها زاد في رواية فلا تنكره علينا لأنه يجوز للمرأة المحرمة ستر وجهها بقصد الستر عن أعين الناس بل يجب إن علمت أو ظنت الفتنة بها أو ينظر لها بقصد لذة قال ابن المنذر أجمعوا على أن المرأة تلبس المخيط كله والخفاف إن لها أن تغطي رأسها وتستر شعرها إلا وجهها فتسدل عليه الثوب سدلا خفيفا تستر به عن نظر الرجال ولا تخمر إلا ما روي عن فاطمة بنت المنذر فذكر ما هنا ثم قال ويحتمل أن يكون ذلك التخمير سدلا كما جاء عن عائشة قالت كنا مع رسول الله صلى الله عليه وسلم إذا مر بنا سدلنا الثوب على وجوهنا ونحن محرمات فإذا جاوزنا رفعناه انتهى

[81] الفواكه الدواني – (2 / 825)

قال خليل: وحرم بالإحرام على المرأة لبس قفاز وستر وجه إلا لستر بلا غرز ولا ربط فلا تلبس نحو القفاز، وأما الخاتم فيجوز لها لبسه كسائر أنواع الحلي، ولا تلبس نحو البرقع ولا اللثام إلا أن تكون ممن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط

[82] حاشية العدوي – (1 / 697 دار الفكر )

قوله ( ولها الخ ) ظاهره ولو لم يخش منها الافتنان وليس كذلك والحاصل أنه يجب على المرأة كشف وجهها وكفيها إلا أن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط ولا يشترط مباعدته عن وجهها

[83] وقال الشيخ الدردير (جواهر الإكليل ـ 1 / 41 (

)) عورة الحرة مع رجل أجنبي منها ، أي ليس بِمَحْرَمٍ لَهَا ،جميع البدن غير الوجه والكفين ؛ وأما هما فليسا بعورة وإن وجب سترهما لخوف فتنة(( اهـ .

وقال الشيخ الدردير في الشرح الكبير للدردير – (2 / 55 احياء الكتب العربية)

(وستر وجه) أو بعضه (إلا لستر) عن أعين الناس فلا يحرم بل يجب إن ظنت الفتنة بها

[84] حاشية الصاوي على الشرح الصغير – (1 / 482(

)و ) عورة الحرة ( مع رجل أجنبي ) : منها أي ليس بمحرم لها جميع البدن ( غير الوجه والكفين ) : وأما هما فليسا بعورة .

وإن وجب عليها سترهما لخوف فتنة .

بلغة السالك – (2 / 48 العلمية)

قوله : 16 ( بل يجب ) إلخ : حاصل المعتمد أنها متى أرادت الستر عن أعين الرجال جاز لها ذلك مطلقا علمت أو ظنت الفتنة بها أم لا نعم إذا علمت أو ظنت الفتنة بها وجب كما قال الشارح

[85] روضة الطالبين – (7 / 21)

والثاني يحرم قاله الإصطخري وأبو علي الطبري واختاره الشيخ أبو محمد والإمام وبه قطع صاحب المهذب والروياني ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات وبأن النظر مظنة الفتنة وهو محرك للشهوة فاللائق بمحاسن الشرع سد الباب فيه

[86] عمدة السالك- (1 /2 51 دار الفكر(

وقد نقل الاتفاق على منع النساء من الخروج سافرات الوجوه ولا فرق بين الفتنة وعدمها

[87] تحفة المحتاج في شرح المنهاج – (29 / 210 المكتب الإسلامي)

ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه ولو جل النظر لكن كالمرد وبأن النظر مظنة للفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع ما يقال هو غير عورة فكيف حرم نظره ووجه اندفاعه أنه مع كونه غير عورة نظره مظنة للفتنة ، أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر ولا ينافي ما حكاه الإمام من الاتفاق نقل المصنف عن عياض الإجماع على أنه لا يلزمها في طريقها ستر وجهها وإنما هو سنة وعلى الرجال غض البصر عنهن للآية ؛ لأنه لا يلزم من منع الإمام لهن من الكشف لكونه مكروها وللإمام المنع من المكروه لما فيه من المصلحة العامة وجوب الستر عليهن بدون منع مع كونه غير عورة ورعاية المصالح العامة مختصة بالإمام ونوابه نعم من تحققت نظر أجنبي لها يلزمها ستر وجهها عنه وإلا كانت معينة له على حرام فتأثم .

[88] ذكر ابن قاسم العبادي في  حاشيته على تحفة المحتاج ـ 3 / 115) :

ووجوب سترهما في الحياة ليس لكونهما عورة ، بل لخوف الفتنة غالبًا . شرح : م ر » اهـ

[89] نهاية المحتاج – (2 / 457 دار الفكر(

ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا

نهاية المحتاج – (6 / 187 دار الفكر للطباعة)

وكذا عند النظر بشهوة بأن يلتذ به وإن أمن الفتنة قطعا وكذا عند الأمن من الفتنة فيما يظنه من نفسه من غير شهوة على الصحيح ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع القول بأنه غير عورة فكيف حرم نظره لأنه مع كونه غير عورة نظره مظنة للفتنة أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر

غاية البيان شرح ابن رسلان – (1 / 493(

فيحرم نظره من غير حاجة سواء الذكر والأنثى وقضية كلام الناظم حرمة نظر الرجل الفحل إلى وجه المرأة الأجنبية وكفيها عند أمن الفتنة وهو كذلك كما في المنهاج لاتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشرع سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية ولذا قال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج

[90] حاشية الجمل على المنهج لشيخ الإسلام زكريا الأنصاري – (2 / 408 دار النشر / دار الفكر – بيروت(

وإما عورتها عند النساء المسلمات مطلقا وعند الرجال المحارم فما بين السرة والركبة وأما عند الرجال الأجانب فجميع البدن وأما عند النساء الكافرات فقيل جميع بدنها وقيل ما عدا ما يبدو عند المهنة كما سيأتي في النكاح وأما في الخلوة فكالمحارم وقيل كالرجل

[91] حاشية الشرواني على تحفة المحتاج- (3 / 115 دار الفكر(

فيجب في المرأة ما يستر بدنها إلا وجهها وكفيها حرة كانت أو أمة ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا شرح م ر اه أي شرح شمس الدين بن الرملي رحمهما الله تعالى .

[92] إعانة الطالبين – (3 / 258)

ووجه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية

قال في فتح الجواد ولا ينافيه أي ما حكاه الإمام من اتفاق المسلمين على المنع ما نقله القاضي عياض عن العلماء أنه لا يجب على المرأة ستر وجهها في طريقها وإنما ذلك سنة وعلى الرجال غض البصر لأن منعهن من ذلك ليس لوجوب الستر عليهن بل لأن فيه مصلحة عامة بسد باب الفتنة

نعم الوجه وجوبه عليها إذا علمتنظر أجنبي إليها أخذا من قولهم يلزمها ستر وجهها عن الذمية ولأن في بقاء كشفه إعانة على الحرام  اه

وقال في النهاية حيث قيل بالتحريم وهو الراجح حرم النظر إلى المنتقبة التي لا يبين منها غير عينيها ومحاجرها كما بحثه الأذرعي لا سيما إذا كانت جميلة فكم في المحاجر من خناجر

[93] مغني المحتاج – (3 / 129 دار الفكر)

)وكذا ) يحرم النظر إليهما ( عند الأمن ) من الفتنة فيما يظهر له من نفسه من غير شهوة ( على الصحيح ) ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه

وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية

والثاني لا يحرم ونسبه الإمام للجمهور والشيخان للأكثرين وقال في المهمات إنه الصواب لكون الأكثرين عليه

وقال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج اه

[94] النص الصحيح لكتاب أحكام النساء – (1 / 4(

18-أخبرني أحمد بن محمد بن مطر، قال: حدثنا أبو طالب،أنه سمع أبا عبدالله يقول: ظفر المرأة عورة، وإذا خرجت فلايبين منها لايدها ولاظفرها ولاخفها ،فإن الخف يصف القدم ، وأحب إليَّ أن تجعل أكفهاإلى عند يدها ، حتى إذا خرجت يدها لايبين منها شيء.

[95] المغني – (3 / 311 دار الفكر – بيروت(

فأما إذا احتاجت إلى ستر وجهها لمرور الرجال قريبا منها فإنها تسدل الثوب من فوق رأسها على وجهها

[96] لشرح الكبير لابن قدامة – (3 / 324دار الكتاب العربي(

ولان بالمرأة حاجة إلى ستر وجهها فلم يحرم عليها ستره على الاطلاق كالعورة.

[97] الفروع و تصحيح الفروع – (2 / 459 مؤسسة الرسالة (

قال: وقد نص عليه أحمد قال: الزينة الظاهرة الثياب، وكل شيء منها عورة حتى الظفر.

[98] الإقناع في فقه الإمام أحمد بن حنبل – (1 / 165 دار المعرفة بيروت – لبنان(

قال أحمد: ظفرها عورة فإذا خرجت فلا تبين شيئا ولا خفها فإنه يصف القدم وأحب إلي أن تجعل لكمها زرا عند يدها

الإقناع في فقه الإمام أحمد بن حنبل – (1 / 88 دار المعرفة بيروت – لبنان(

والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها إلا وجها قال جمع وكفيها وهما والوجه عورة خارجها باعتبار النظر كبقية بدنها

[99] كشاف القناع – (1 / 266 دار الفكر(

)والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها ) لقول النبي صلى الله عليه وسلم المرأة عورة رواه الترمذي وقال حسن صحيح وعن أم سلمة أنها سألت النبي صلى الله عليه وسلم أتصلي المرأة في درع وخمار وليس عليها إزار قال إذا كان الدرع سابغا يغطي ظهور قدميها رواه أبو داود وصحح عبد الحق وغيره أنه موقوف على أم سلمة ( إلا وجهها ) لا خلاف في المذهب أنه يجوز للمرأة الحرة كشف وجهها في الصلاة

ذكره في المغني وغيره ( قال جمع وكفيها ) واختاره المجد

وجزم به في العمدة والوجيز لقوله تعالى { ولا يبدين زينتهن إلا ما ظهر منها } قال ابن عباس وعائشة وجهها وكفيها رواه البيهقي

وفيه ضعف

وخالفهما ابن مسعود ( وهما ) أي الكفان ( والوجه ) من الحرة البالغة ( عورة خارجها ) أي الصلاة ( باعتبار النظر كبقية بدنها ) لما تقدم من قوله صلى الله عليه وسلم المرأة عورة

[100] مطالب أولي النهى – (2 / 352 المكتب الإسلامي(

( وتسدل ) أي : تضع الثوب فوق رأسها وترخيه على وجهها ( لحاجة ) إلى ستر وجهها ( كمرور رجال ) أجانب ( بها ) لحديث عائشة : كان الركبان يمرون بنا ونحن محرمات مع رسول الله صلى الله عليه وسلم فإذا حاذونا ؛ سدلت إحدانا جلبابها على وجهها فإذا جاوزونا ؛ كشفناه رواه أبو داود والأثرم . قال أحمد : إنما لها أن تسدل على وجهها منه فوق وليس لها أن ترفع الثوب من أسفل .

[101] (الروض المربع شرح زاد المستقنع للبهوتي ، مع حاشية العنقري ـ 1 / 140 )

« وكل الحرة البالغة عورة حتى ذوائبها ، صرح به في الرعاية . اهـ إلا وجهها فليس عورة في الصلاة . وأما خارجها فكلها عورة حتى وجهها بالنسبة إلى الرجل والخنثى وبالنسبة إلى مثلها عورتها ما بين السرة إلى الركبة » اهـ .

[102] فتح الباري – ابن حجر – (9 / 324دار المعرفة – بيروت ، 1379)

Asalamualaikum

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The Benefits of Hijaab

-Obedience- Whilst other women are subjected to the pressures and slavery of modern society, the Muslim woman is truly free from this. In the west, women are expected to conform to the liberal fashions which appear daily. These fashions and expectations are often shaped by men. In this way, women become the slaves of society and man. Hijab is the liberator of this slavery. It takes women away from the obedience of man, to the obedience of the Most Perfect, Allaah. This obedience will only bring about good, because we believe that Allaah is the Most Kind and the Most Just. Slavery to the one with such characteristics, is a slavery of reward and contentment. It is not a slavery from which your fellow human (the woman) is exploited and oppressed, just because your desires and lusts run wild.
As a command of Allaah, the Hijaab has united the hearts of so many. Hijaab knows no colour, nationality, race, height or weight. Through obedience to Allaah, it truly unites the women of the world. Thus, this unification has surpassed the ranks and shallowness of all female liberation movements. Christian nuns, Jews, Hindus, Sikhs, feminists, lesbians, women boxers and even female gang members, are all known to have become united under Islam and its Hijaab. It is truly a force to be reckoned with. It must be remembered that this obedience to Allaah is a voluntary act from most Muslim women. Many assume that those brought up as Muslims, have always been wearing Hijaab. However, this is not so. Many Muslim women (especially in the UK), who are Muslim by name, often know very little of Islam. When they discover its true meaning, most of them willingly adopt the Hijaab simply to obey their Creator, and not because of any external pressures.

Wearing the Hijaab is no futile action. A woman may go through much trial and tribulation because she has obeyed Allaah. But the fulfilment of this action will never go unnoticed, as Allaah say :

“Never will I allow to be lost the actions of any of you; whether male or female”

(Surah Al-Imran 3:195).

The result of these obedient actions will be an everlasting reward. A reward which all Muslim women aspire for. A reward called paradise :

“And whosoever does righteous actions- whether male or female, and is a believer, will enter paradise”

(Sura An-Nisa 4:124).

-A Shield- Allaah says :

“O’ Prophet! Tell your wives and your daughters and the women of the believers to draw their veils over their bodies. That is most convenient that they should be recognised and not be molested”

(Sura Al-Ahzab 33:59)

Masha Allah

One of the greatest benefits of Hijaab, is the natural protection it gives to a woman. By wearing Hijaab, a woman shields herself from the rampant desires of man. By his very nature, man is a creature of intense desire. The Hijaab controls this desire and thus not only protects the woman, but also the man. Sexually motivated crimes in the west are on the increase.UK) are reaching epidemic levels. Undoubtedly the clothing of a woman has something to do with this. When women walk around with literally nothing on, some men see it as a signal to do as they please. This results in the honour of a woman being scarred for life. The Muslim woman does not have this problem. She knows that when she walks on the streets, the men will not look at her. Why? Because there is nothing for them to look at!! She feels like a princess who is shielded from the savages of her domain. Peace and security is felt beneath the veil. The woman of Hijaab does not have to reveal her body in order to gain respect. She does not have to have her ‘bits’ hanging out so that men can drool over her. If a man desires her, then it has to be for her religion and intellect. The Hijaab gives him no other choice. She is a woman who is truly shielded from the nature of man.[7]

-Nature- The nature of a woman is fundamentally different from man. Women are more timid, gentle and caring then men. This is the reason why they have been chosen (by Allaah) to be the perfect rearers of children. The Hijaab reinforces this nature of the woman. We praise Allaah that he has ordered this Hijaab, for the world that we live in seeks to change our very nature as human beings. Men try to be women and women try to be men. People are being led into confusion by the political correctness which is so popular in our societies. Many women have jumped onto the bandwagon of feminism and lesbianism, shouting how evil and oppressive men are. But when one looks at these sad creatures, their delusion is clear. While claiming to hate men, their attire suggests otherwise. Short hair, bomber jackets and steel toecapped boots, are the vogue for these women. Their hatred for men is so much, that their very appearance resembles the enemy!! Some of these women have even gone to the extreme of growing masses of facial hair. The hideous site of these bearded ladies, is enough to put anyone off their dinner!!! Such depravity is far from natural. The Hijab on the other hand, enables the woman to stay as a woman. Rather then being a monstrosity, a woman in Hijab is like an oyster with a beautiful pearl inside it. Her femininity has stayed feminine, without being altered into masculinity. There is no doubt about it, this is a TRUE WOMAN.

-Honour- Contrary to the tales of the media, the Hijab provides an honour for the woman like no other garment does. For many women, a dress designed by Versace[8] or Armani is all the honour they need. But the Hijaab carries far more honour then these worthless clothes. Whilst the dresses of the catwalks are designed by mere mortals, the Hijaab comes from the one who is immortal, Allaah. Through it a woman is held with the utmost respect. True Muslim men are obliged to keep their Muslim sisters away from the corruption of this world. Thus a Muslim will not allow for someone to ogle his wife, chat her up or harass her. The honour of a Muslim woman demands that this does not happen. How contrary this is to life in the west. Men in the west feel no obligation to protect women from the harms of society. This is why a man will allow his wife to be a stripper, call-girl and even a prostitute. Honour knows no place in the west. This honour will only be achieved from Islam and its Hijab.
The honour of a Muslim woman is so high, that we believe that the state of a society is dependent upon its women. If the women are corrupt and immoral, then the society will be corrupt and immoral. If the women are righteous and god-fearing, then the society will be righteous and god-fearing. Women are the educators of the nation. But if they have no honour and have been corrupted, then society will be void of education and steeped in ignorance. This is the predicament of a society which rejects Hijab. This is the predicament of all Western societies, which stubbornly cling onto their depressing ways of life.
Those who seek to reject Hijab after reading this, then their loss will eventually become apparent. But those who seek to please Allaah through this action, can be sure that this good can only bring more good:

“Is there any reward for good – other then goodness?”

(Sura Ar-Rahman 55:60)

Source:AbdurRahman.org

Related Article:

Safety tips for Muslim women

Do Muslim women have to wear Niqaab?

Praise be to Allaah.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[al-Noor 24:31]

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

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

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

[al-Ahzaab 33:59] –

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

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

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

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

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

He also said:

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

Fataawa al-Mar’ah al-Muslimah, 1/399

And Allaah knows best.

RELATED ARTICLES

The benefits of wearing Hijaab

Safety tips for Muslim women

Source: Islam qa

A landscaper with a virulent hatred of Islam tried to run over two Muslim women at a Smithtown, L.I., gas station after threatening to kill them, police said.

Joseph Ballance, 23, pleaded not guilty yesterday to aggravated harassment in the Aug. 20 confrontation.

It came less than a week after an Ecuadoran man was beaten and robbed in an alleged bias attack in Suffolk County.

Ballance approached 49-year-old Chervern Cartier and her 20-year-old daughter, who were wearing traditional Muslim robes, in a Smithtown service station parking lot, authorities said.

After hurling epithets at the women and threatening to “chop you up into little pieces and kill you,” Ballance spat on their car and drove his own toward them before driving off, according to police and a court complaint.

The self-employed landscaper later told investigators, “They don’t belong here,” Detective Sgt. Robert Reecks said.

Ballance is being held on $10,000 cash bond. If convicted, he could face up to four years in prison.

The women were not hurt.

5 YEAR OLD GIRL PLAYING WITH BOYS

BROTHERS IN LAW, SISTERS IN LAW AND COUSINS

Q. You always condemn girls madrasahs. How then must females be taught Deeni Ta’leem when you know nowadays the parents themselves are ignorant about Shariah laws?

Virtues of Hijab

1.An act of obedience.

The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur’an: `It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.’ (S33:36).

Allah also said: ‘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 what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.’(S24:31).

2.The Hijab is IFFAH (Modesty).

Allah (subhana wa’atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: ‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.’ (S33:59). In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

3.The hijab is Tahara (Purity)

Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab: `And when you ask them (the Prophet’s wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.’ (S33:53).

The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:

`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.’ (S33:32)

4.The hijab is a Shield

The prophet (pbuh) said: “Allah, Most High, is Heaven, is Ha’yeii (Bashful), Sit’teer (Shielder). He loves Haya’ (Bashfulness) and Sitr (Shielding; Covering).” The Prophet (pbuh) also said: “Any woman who takes off her clothes in other than her husband’s house (to show off for unlawful purposes), has broken Allah’s shield upon her. “The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).

5. The hijab is Taqwah (Righteousness)

Allah (swt) says in the Qur’an: `O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.’(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman’s body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).

6.The hijab is Eemaan (Belief or Faith)

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo’minat. In many cases in the Qur’an Allah refers to the “the believing women”. Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: “If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it.”

7. The hijab is Haya’ (Bashfulness)

There are two authentic hadith which state: “Each religion has a morality and the morality of Islam is haya’” AND “Bashfulness is from belief, and belief is in Al-Jannah (paradise)”. The hijab fits the natural bashfulness which is a part of the nature of women.

8.The hijab is Gheerah

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Question:

Sheikh, can women go for work? If so, then under which circumstances and how?

Answer:

It is important to understand that Allah has created different creations for different reasons. If those creations fulfil the reasons for their creation, life will function smoothly. However, if these creations involve themselves in other duties for which they were not created, life will become chaotic and stressful.

The primary duty of a woman is to tend to domestic related work. Apart from nurturing her children and taking care of their well being, serving her husband, father etc. a woman has no other responsibility. It is the responsibility of her father, husband, brother, etc. to support her.

It is unfortunate nowadays that a woman who fulfils this responsibility is classed as backward and slow. On the other hand if a woman goes out to earn and has degrees before her name, she is considered to be advanced and educated. Rasulullah () states that Allah curses that woman who leaves her home without a valid excuse and other men are attracted to her.

Due to the high standard of living a single income is not sufficient. The demands of the family exceed the income thus forcing the wife to earn and increase the income of the home. The harms this dual income philosophy has created in society will never be comprehended. Secular governments have initiated campaigns to drive women back into their homes to fulfil their original responsibility that Allah had created them for. They observed those households whose both parents were working, their children who were taken care off by strangers and day care centres became the monsters and gangsters of tomorrow. They have destroyed the fibre of social fabric and very less will remain for them to live upon.

According to Shariah, it is not permissible for a woman to leave her home except in dire need and necessity. The only exclusion to work is for that woman who has no relatives to support her and she is forced to seek a livelihood that is sufficient for her to live upon.

And Allah Knows Best

Mufti Ebrahim Desai

Fatwa ID: 13322

Are Women Allowed to Travel Alone?

Muslim women enjoy an exceptional and profound position in society. As a consequence of the sanctity the Shari’ah afforded to her, she attains a lofty and chaste position in society.
Muslim women are required by the Shari’ah to remain indoors unless the need arises to leave the home, like going for Hajj, visiting her parents and relatives, visiting the sick, etc. The permission leaving home for the legitimate reasons mentioned, is subject to the condition of fully covering herself. When the conditions for a woman coming out of her home for fulfilling a religious duty are so strict, then what will be the position of that woman who ventures out for a non-religious reason?
In order to safeguard the integrity of Muslim women in general, the Shari’ah has discouraged them from stepping out of their homes unless accompanied by a Mahram. The following Ahadith will sufficiently explain the matter in discussion.

Hadith One:
Hadhrat Abu Hurairah (Radhiyallaahu Anhu) reported Rasulullah (Sallallaahu Alayhi Wasallam) as saying, ‘It is not permitted for a Muslim woman to make a journey of a night unless accompanied by a Mahram.’

Explanation: A woman can only travel with a Mahram, i.e. a male with whom her marriage is forbidden eternally viz. her father, son, brother, uncle, grandfather, etc. In the case of a married woman she can be accompanied by her husband.

The above Hadith mentions the length of journey to be one night while the aforementioned Ahaadith differ in the length of journey, hence, the Ahaadith may seem outward to contradict each other. These variations are due to various reasons. However, it must be understood that the intention behind specifying a particular length of journey denotes that if the distance is such that there is fear of Fitna (danger and risk of her chastity), a woman should not undertake the journey alone, without a Mahram.

In the light of many similar Ahaadith, it is understood that a woman cannot undertake a journey of three days alone. The distance of three days journey is calculated as 88km. A woman cannot travel alone for 89 km. However, for a distance of less than 88km, due to Fitna, it will also not be permissible for her to travel alone.

Hadith Two
Hadhrat Abu Hurairah (Radhiyallaahu Anhu) reported that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘It is not permitted for a woman who has faith in Allah and the last day to make a journey of a day and night.’

• The narrator reported the same as the previous Hadith.

Explanation: The above Hadith makes mention of one day and night.

Hadith Three
Abu Saeed (Radhiyallaahu Anhu) reported Rasulullah (Sallallaahu Alayhi Wasallam) saying, ‘It is not permitted for a woman who brings faith in Allah and the Last Day to make a journey of more than three days unless she is accompanied by either her father, brother, husband, son or a relative who is her Mahram.’

Hadith Four
Hadhrat ibn Umar (Radhiyallaahu Anhuma) reported Rasulullah (Sallallaahu Alayhi Wasallam) saying, ‘A woman must not make a journey of three days unless accompanied by a relative who is her Mahram.’

Explanation: As regard to the length of journey, four different measurements are recorded viz. that of one night, one night and a day, two days and three days (and three days or more). According to the Muhaddiseen (commentators of Hadith) the term `journey’ used refers to such a length which can generally be considered to be a journey. Consequently, the Jurists have declared that a woman should not make a journey of 88 km without the company of a Mahram.

Hadith Five
Hadhrath ibn Abbas (Radhiyallaahu Anhuma) reported that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘A woman must not make a journey unless accompanied by a Mahram or her husband.’

Explanation: The above Hadith has no stipulation as to the length of journey, and it’s because of such statements that the ulama have reached consensus that it is desirable for a woman to be accompanied by a Mahram on a journey less than 88km for the fear of Fitna, it becomes compulsory.

And Allah Ta’ala Knows Best.

HIJAAB?  LICENSE FOR HARAAM

ALLAH TA’ALA COMMANDING Muslim women, states in the Qur’aan Shareef: “And, remain inside your homes, and do not make an exhibition (of yourselves) such as the displays of Jahiliyyah (the pre-Islam days of ignorance and immorality of the pagan Arabs).”

The first and foremost requirement of Hijaab (Purdah) is the Waajib requirement of remaining indoors. Emergence from the home for women when not occasioned by a true need allowed by the Shariah, is flagrant violation of the Qur’aan’s prohibition, as well as of many Ahaadith of Rasulullah (sallallahu alayhi wasallam).

When there is a valid reason, the Shariah allows women to emerge from their homes fully covered, with their normal, flowing Islamic dresses concealed by means of unattractive outer-cloaks (jilbaabs /burqahs).

STYLISH

The type of long Arabian dresses which women of purdah-pretence nowadays wear is not a Shar’i jilbaab. Such dresses may be worn within the home precincts. It is not permissible for a woman to parade around in public with this type of gown / dress without it being concealed by a large outer-cloak which completely conceals the shape of the body and the style of the dress.

The long black dresses called ‘abaayah’, are not the jilbaab which the Qur’aan and Sunnah order for women to wear when circumstances of need compel them to leave the home confines. The purpose of the jilbaab is twofold: Concealment and to render the female unattractive to the vulgar gazes of fussaaq and fujjaar males, as well as to the accidental gaze of good men.

However, our womenfolk, totally ignorant of the true meaning of Hijaab and uncaring of the commands and prohibitions of the Shariah, commit deception with attractive long Arabian style dresses. While they do understand their immoral motives for donning these stylish dresses in public and for not wearing the jilbaab of the Qur’aan, they seek to deceive others by conveying the idea that they are women of Purdah when in reality the opposite is their state.

DECEIVE

Every woman is aware of the condition of her heart. While she may deceive others with her flamboyant Arabian style dress to give the impression of Purdah observance, she cannot deceive herself and Allah Ta’ala. About the corruption lurking in the nafs, the Qur’aan says: “In fact, insaan has thorough awareness of (what is lurking) in the nafs, even if he puts forth excuses (to cover up and justify his/her acts of deception).”

The burqahs too, nowadays, do not satisfy the Shariah’s order of jilbaab, especially the half-size and quarter-size deceptive ‘burqahs’. In fact, such ‘burqahs’ are lewd garments donned to deceive.

LICENCE

In these times, two items of Hijaab have been adopted as a licence for haraam emergence from the home and prowling in the streets and market-places. The one is the fictitious ‘jilbaab’, and the other is the fictitious ‘niqaab’.

The fictitious ‘jilbaab’ is not a Shar’i jilbaab which as mentioned earlier is a large unattractive cloak concealing the entire body from above the head to the feet.

The fictitious ‘niqaab’ is not a Shar’i niqaab which should conceal the whole face without exposing the eyes. It is unlike the piece of cloth which most women don to attract the opposite sex with their eyes.

These two fictitious items have emboldened women who are bereft of Purdah of the heart—the heart which is the seat of haya and purdah—and are regarded as licence to wander around outside the home at will and desire. Consequently, women in droves roam in public places, even in casinos, whereas it is haraam for them to be. They mistakenly labour under the notion of observing purdah with their stylish Arabian dresses and little rags on their faces.

Similarly, they perpetrate self-deception by believing that they are purdah-nasheen ladies of Islam when they wander around the world sitting in the driving seat of vehicles with little rags tied around their faces, As for the treachery lurking in their hearts and the surreptitious glances cast hither and thither from behind the niqaab if it is a full cover, or cast by the exposed eyes from above the piece of rag supposedly covering the face, Allah Ta’ala is well aware. Neither Allah Ta’ala nor intelligent men are duped by this outer façade of deceptive ‘purdah’.

Remember that the first and foremost requirement of Hijaab is to remain glued within your homes as commanded by the Qur’aan and the Sunnah.

By Majed Iqbal-Over 150 women attended a seminar on Saturday 20th June in Manchester , Longsight, organised by the women chapter of Hizb ut-Tahrir that addressed the various challenges Muslim women are currently facing in Britain today

.

The seminar titled “Muslim Women in Today’s Britain- The Challenges and the Solutions” aimed to tackle the pressing questions that have been a huge discussion point in government circles, the press, media, on the lips politicians and a cause of concern in the Muslim community throughout the country.

Dr. Nazreen Nawaz, the Women’s Media Representative of Hizb ut-Tahrir Britain presented a picture of the current climate where a Muslim woman living in Britain is constantly under pressure to re-evaluate who she is, whether their Islamic identity is relevant for modern life, to question whether their Islamic beliefs are appropriate for British society, being asked to question the relevance of Shariah in her life, being continuously examined if her Islamic views are tolerant and compatible with ensuring a cohesive society and to adopt values that are at odds with their religious convictions.

“The hijab, the role of women, Islam’s punishments, liberation of occupied land, prohibition of homosexuality, the Global Islamic bond between Muslims and championing the call for a caliphate for the Muslim World are all been labelled oppressive, backward, intolerant, barbaric, and unacceptable and a threat to British society.” Said Dr. Nazreen Nawaz

It was last year when British prime minister, Gordon Brown set up a Muslim women’s advisory group to tackle ‘extremism’ followed up by former communities minister Hazel Blears initiatives with her “Muslim Women’s assertiveness courses” to push Muslim women to play a ‘key’ role in tackling ‘radicalisation’ amongst young Muslim men.

Dr. Nazreen Nawaz highlighted that formation of leaderships in the community under the guise of tackling so called “Extremism” and promoting fancy labels like “Women’s Empowerment” are being pushed to women in compliance with government policy to advocate a “British secular version of Islam” to the Muslim community.

“In truth, it is simply bribery, to buy Muslim women into fighting specific Islamic ideas in their community. Labels of “extremism” or scare-tactics will be fruitless in silencing the support of Muslim women for Islamic governance in the Muslim world Muslim women must resist pressures that bully them into compromising Islam and turning their backs on the injustices faced by Muslims globally. Dr. Nazreen Nawaz

Dr. Samia Hussain, a Member of Hizb ut-Tahrir Britain highlighted in the second presentation the manner in which Muslim women must challenge the government narrative to enable today’s Muslim woman to engage in a productive discussion on debates surrounding the woman’s position in Islam”

“Muslim women must challenge the Western secular liberal values, expose their flaws, and present Islam as a solution to the plethora of problems caused by these ideas both in the West and the Muslim world”.

Muslim women have constantly been under scrutiny in the last years with recent revelations this week from the French President describing the burka, a veil, worn by many Muslim women as part of their Islamic attire as a “debasement” of women – and not welcome in France . He added: “In our country, we cannot accept that women be prisoners behind a screen, cut off from all social life, deprived of all identity. The burka is not a religious sign. It’s a sign of subservience, a sign of debasement”.

Dr. Samia Hussain explained the responsibility to counter such similar propaganda which has levelled against the Shariah in recent year and presented key arguments on how Muslim Women should present and explain the sublime values of Islam to non-Muslims as well as to continue to speak out against the oppression of Muslims globally and to continue to support the establishment of the Khilafah (caliphate) in the Muslim world.

The talks were followed by a lively question and answer session with active audience participation.