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Face Veil Obligatory or Mustahab? Top of Form

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Wednesday, 08 September 2010 00:05Written by Kashif and Asim

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Assalam Walaikum Wr Wb.We will provide both side evidences and conclusion is for readersINSHA`ALLAH

Evidences for those who say its obligatory Means to cover the whole body including the face, contrary to this thosewho consider it Mustahhab after discussing the linguistically meaning of this conclude it doesn't include the face. To know the meaning of what isstated in the Quran we have to look what is mentioned in Hadith, there aremany words Salat,Zakat,Hajj etc which we see their meaning what ismentioned in Hadith not dictionary. In none of the dictionary you will getmeaning the of Salat that 5 times prayer with such and such action etc. It isamongst the Usool of Tafsir that the meaning we get from Hadith it shouldbe given priority over the meaning of Lughat (Dictionary), Aqal and other Usools of Tafsir. So therefore it is clear from this hadith that Jilbab wasused to cover the face at the time of Prophet (s) and Hazrat Aisharadiallahuanha known Arabic more than Imam Raghib, Ibn e Manzur, Ibn eFaris, Imam Khalil etc. It is mentioned in Bukhari

Narrated by Aisha radiallahuanha Volume 6 Book 60 Number 274He had started in the last part of the night and reached my stationing placein the morning and saw the figure of a sleeping person. He came to me and
http://www.systemoflife.com/articles/general/196-obligation-of-face-veilhttp://www.systemoflife.com/articles/general/196-obligation-of-face-veilhttp://www.systemoflife.com/articles/general/196-obligation-of-face-veilhttp://www.systemoflife.com/articles/general/196-obligation-of-face-veil


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recognized me on seeing me for he used to see me before veiling. I got upbecause of his saying: "Inna Lillahi wa inna ilaihi rajiun," which he utteredon recognizing me. I covered my face with my garment, and by Allah, hedid not say to me a single word except, "Inna Lillahi wa inna ilaihi rajiun," Some of the Munkir-e-Hijab can object this hadith is specified only for Azwat e Mutaharat, the answer to this is that the way of this wordproving its Generallity, because Hazrat Aisha (r) used the word Jilbab tohide her face which we find in this Ayat e Mubaraka and this ayat is notspecified only for Azwaj-e-Mutaharat but also all Muslim Women as provenfrom the part of this ayah .

O Prophet! Tell thy wives and thy daughters and the women of thebelievers to draw their cloaks close round them (when they go abroad).That will be better, so that they may be recognised and not annoyed. Allahis ever Forgiving, Merciful. [Surah Ahzab 33:59]How it is possible in the same ayah when the Azwaj-e-Mutahharat aregiven order along with believing women if it was fard for them how can it be

possible from the same ayah that it is Mustahhab for believing women.Almost all of the Muffaserin have taken the meaning of face veil from .

and the commentary of Mufasserin :Almost all of the Muffaserin have taken the meaning of face veil from .Now i will mention the Quotation of Muffasir, Fuqaha, Muhaddis,Mujtahideen, And Imam of Lughat.

a) Tafsir e Tabari (310 H) :

.


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When these Muslim women go out of home in necessary, so don't imitatethese slave women in clothes by keeping your hair and face open, rather cast out your garments over yourself so that should be known that theseare Freed Women and should be saved from the wrong sayings of Fasiq.

b)Tafsir e Qurtubi (671 H):

Because this bad thing remained in Women of Arab, and they don't cover their faces like slave women and this practice of them was a reason of Menlooking at them and with respect to them this was leading them totransgression, So Allah commanded his Rasul to tell them that they shouldcast out their garments our their selves when they intended to go outside inany necessity..

c)Tafsir e Zamikhshiri (538 H):/ ( )538

: : . { {

: : . : { } { } :

[]

. :

."The Meaning of { } is that they should hang the Jilbabover themselves and through it cover their faces and bodies, becausewhen the cloth is moved from the face of woman it is to be said bring closeto it"

"If someone asks in what is the meaning of so i say here is used for Tabaiz and it shouldbe in the mind that in Tabaiz there are 2 Iehatmalat. One is that the womanshall wear the one Jilbab amongst many she has, means don't get outsidein a long shirt and in Khimar like a Slave Woman and a Professional Slave


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(by opening the face) when she has 2 or more than this Jilbab. The secondsummary of it is that the woman should hang some part of the Jilbab on her face (i.e bring some of the part ahead so that face shouldn't be seen) sothat there should be difference between her and Slave Woman"

d)Tafsir e Baghawi (516 H) :{

. . Jilabib is the plural of Jilbab and this is the cloth which a woman cast outover their shirt and headscarf.It is reported from Ibn e Abbas and Abu Ubaida that women are ordered tocover their head and face with Jilbab and should open only one eye so thatthey should be known they are freedwomen.e)Tafsir of Abu Hayan (754 H):

/ ( )754

And { } includes the whole body of them (i.e women) or { }means only face, because in ttimes of ignorace the women used reveal their faces.

f)Abu Bakar Al Jassas (370 H):Abu Bakr said regarding the Tafsir of this Ayat that this Ayat is proving thata young woman is given order to hide her face from stranger man.And in this Ayat there is also a guidance present for this side that for aslave woman it is not neccesary to hide her face, because Allah swtsays so it is proven from this that this refers to Freed Muslim Women. Scan Pages of this :https://reader009.{domain}/reader009/html5/0517/5afcec2611ef7/5afcec2https://reader009.{domain}/reader009/html5/0517/5afcec2611ef7/5afcec2

Evidences for those who say its MustahabThis Group says that Face and Hands are not Awrah but it is Mustahab to

Cover them and its not Obligatory. This part of the article is divided intofollowing headings:1. Surah Al Nur ayah 31 and Commentaries by Sahaba,Tabiyeen anda). Ibne Hazam (d. 452 h)b) Al Muhajabah websitec). Ibne Jareer d). Zamakhsharee
http://img543.imageshack.us/i/abubakrjassas2.jpg/http://img543.imageshack.us/i/abubakrjassas2.jpg/


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e). Imam Fakhr ad-Din Razif). Imam Al Qurtubig). Tafsir al-Jalalaynh). Tafsir Ibne Katheer

i). The Lawful and Prohibited in Islam j). The Lawful and Prohibited in Islam Chapter 3 Tafsir of Fakhr al-Deen al-Razi,k). Shaykh Al Bani2. Madhab of Great ImamsA. Hanafi MadhabB. Shafiee MadhabC. Hanbalee MadhabD. Malaki Madhab3. Meaning of "they should not show their zenah (beauty/decoration)"a) al-Baghawi (d.516h) saysb) Ibn al-Jauzi (d.597h) saidc) al-Nasafi (d.710h) saysd) al-Shawkani (d.1250h) says4. Meaning of Jilbab from Ibne AbbasDetails of Weak saying.Details of Authentic Saying.5). The Verse (display their beauty and ornaments except what ( must ordinarily ) appear therefore) is General not in the specific times of prayer 6. Arguments and replyArgument no: 1 Bukhari Volume 6 Book 60 Number 274Argument no: 2 Bukhair Volume 1, Book 8, Number 368Argument no: 3 Abu Dawood, 1833; Ahmad, 24067Argument no: 4 Tafsir Tabri Under 33:59Argument no: 5 Abu Dawud Book 14, Number 2482:Argument no: 6 Bukhari Volume 7, Book 72, Hadith # 715Argument no: 7 Tirmidhee no: 833Argument no: 8 Tirmidhee no: 1173Argument no: 9 Saying of Ibne Masood from Commentary of Tabre7. Related LinksA. A must See the Beautiful Article by Kevin Abdullah KarimB. Also see this beautiful Answer by Islam City Team and they quoted Majority of the scholarsC. See the Wonderful research of a sister on Face VeilD. Why I Wear Hijab And Not Niqaab


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E. Some of the Fatwas by the Scholars and Muhadditheen of Our Era on Face Veil is Mustahab butnot Obligatory.i) Shaykh Nasir ud Din Al Bani Rahimullah, Muhaddith of This Eraii). Ahmad Al Kutty (Islamic University of Madinah, Saudi Arabia:

iii). Abdul-Fattah 'Ashoor (former head of the Islamic Studies Department in the Faculty of Educationat Al-Azhar)

1. Allah says in Surah Al Nur ayah 31"And say to the believing women that theyshould lower their gaze and guard their modesty; that they should notdisplay their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not displaytheir beauty"There are different opinions of Sahaba and Tabeien Regarding theayah (except what (must ordinarily) appear thereof) a). Ibne Hazam (d. 452 h)said." : " ." " : }

. And It is Narrated fromIbne Abbas that he said ( they should not display their beautyand ornaments except what (must ordinarily) appear thereof) Meaning Hands, Ringand Face. and From Ibne Omar meaning Face andHands and from Anas Meaning Hands and Ring... same is narrated by Aisha etc andTabiyeen. [Al Mohalla 3/221]

b) Al Muhajabah website states There is a difference of opinion on this, and waseven among the Sahaba (rAa). The opinion of Abdullah ibn Masud (rAa) is that "what is apparent of it" refers to the outer surface of the woman's garments. This would not permit any of her body to beseen whatsoever (uncovering one or both eyes is a concession to necessity).The other opinion is that "what is apparent of it" refers to the face and hands and/or to thedecorations that are worn on the face and the hands. This is the opinion of Aisha Umm al-

Muminin (rAa), Anas ibn Malik (rAa), Abdullah ibn Abbas (rAa), and Miswar ibn Makhrama(rAa) - these are all Sahaba - and also of Ata (rAa), Qatada (rAa), Sa'id ibn Jubayr (rAa),Mujahid (rAa), al-Dahhak (rAa), and al-Hasan (rAa) - these are all Tabi'un (rAa).Almost everytafsir (commentary on the Quran) will include some if not all of these authorities for this opinion.Among the commentators themselves, some of the most respected have followed the "face andhands" opinion. Among these are Imam Tabari, Imam Zamakhshari, Imam Fakhr ad-Din Razi, andImam Qurtubi. Here is what they have written in their own words.


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c). Ibne Jareer quoted many opinions and Said:: : :

.

."The strongest and most accurate view is that which says that theexemption refers to the face and the hands. Also included arekohl, rings,bracelets, and makeup. We say that this is the strongest and mostaccurate opinion because all scholars are unanimous that everyone whoneeds to pray must cover the awra in his or her salat. A woman may revealthe face and the hands in her salat..." [from his tafsir of Surah an-Nur ayah 31, this is inVolume 18, pages 118-119 of Jami Bayan Ta'wil al-Qur'an (Translated by Al Muhajaba)]

d). Zamakhsharee said:

.

: :

: { } ....Why is the woman permitted to display 'what is apparent of it'? Because to conceal that wouldcause her inconvenience. A woman is forced to deal in commodities with her hands. She iscompelled by genuine need to expose her face especially at the times of giving evidence,litigating in court, and marriage. She is compelled to walk the streets and expose her feet, especiallypoor women. This is the meaning of 'illa maa zahara min ha', that is, what the situations of ordinary life compel her to expose"[from his tafsir of Surah an-Nur ayah 31 (Translated by Al Muhajaba)]

e). Imam Fakhr ad-Din Razi said: " Since the showing of the face and hands isnecessary, the jurists had no choice but to agree that they are not awra" [from his tafsir of Surahan-Nur ayah 31 (Translated by Al Muhajaba)]

f). Imam Al Qurtubi said:

."I say: Since the normal case is that a womans face and hands are revealed by the force of habitand for worship, as this is required in salat and hajj, then it is appropriate to say that theexemption applies to these" [from his tafsir of Surah an-Nur ayah 31 (Translated by Muhajaba)] g). Tafsir al-Jalalayn Says And tell believing women to lower their gaze, away fromwhat is not lawful for them to look at, and to guard their private parts, from what is not lawful for them


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to do with them, and not to display their adornment except for what is apparent, namely, the faceand the hands, which may be seen by a stranger, when there is no danger of [either or both fallinginto] temptation this being one of two opinions. The second [of these] is that [even] this isforbidden because there is a presumption that these [parts] will cause temptation and this is the

preferred opinion, if one must settle this topic [with a definitive opinion]; and let them draw their veilsover their bosoms, that is, let them cover up their heads, necks and chests with veils, and not revealtheir, hidden, adornment, namely, all that is other than the face and the hands(end). [from thetafsir of Suran an-Nur ayah 31 ]h). Tafsir Ibne Katheer says Ibn Katheer said in his Tafseer of the aayah(interpretation of the meaning)

and to draw their veils all over Juyoobihinna [al-Noor24:31]:and to draw their veils all over Juyoobihinna means that they shouldwear the outer garment in such a way as to cover their chests andribs, so that they will be different from the women of the jaahiliyyah, whodid not do that but would pass in front of men with their chests completelyuncovered, and with their necks, forelocks, hair and earringsuncovered. So Allaah commanded the believing women to cover themselves, as He says:O Prophet! Tell your wives and your daughters and the women of thebelievers to draw their cloaks all over their bodies . That will be better, thatthey should be known (as free respectable women) so as not to beannoyed [al-Ahzaab 33:59]And concerning this aayah and to draw their veils all over juyoobihinna he said: khumur (veils) isthe plural of khimaar, which means something that covers, and is whatis used to cover the head. This is what is known among the people as aveil.Saeed ibn Jubayr said: and to draw means to pull it around and tie itsecurely.their veils all over juyoobihinna means,over their necks and chests sothat nothing can be seen of them.Al-Bukhaari (4758) said: Ubayy told us from Yoonus from Ibn Shihaab fromUrwah that Aaishah (may Allaah be pleased with her) said:May Allaah have mercy on the early Muhaajir women. When Allaahrevealed the aayah and to draw their veils all over Juyoobihinna,they tore their apronsand covered themselves with them.


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Al-Bukhaari also said (4759): Abu Naeem told us, Ibraaheem ibn Naafitold us, from al-Hasan ibn Muslim, from Safiyyah bint Shaybah thatAaishah (may Allaah be pleased with her) used to say: when this aayahand to draw their veils all over Juyoobihinna was revealed, they

took their izaars (waistsheets) and tore them at the edges, andcovered themselves with them.Ibn Abi Haatim said: my father told us, Ahmad ibn Abd-Allaah ibn Yoonustold us, al-Zanji ibn Khaalid told me, Abd-Allaah ibn Uthmaan ibnKhaytham told us, that Safiyah bint Shaybah said: whilst we were sittingwith Aaishah, mention was made of the women of Quraysh and how goodthey were. Aaishah said that the women of Quraysh were indeed good,but by Allaah I have never seen any better than the women of the Ansaar,or any women who believed more strongly in the Book of Allaah and hadmore faith in the Revelation. When Soorat al-Noor was revealed and to draw their veils all over Juyoobihinna [al-Noor24:31] their menfolk came back to them and recited to them what Allaah hadrevealed. No sooner had a man recited it to his wife, daughter, sister andall other female relatives, but they all went and picked up their embroideredaprons, and covered their heads with them, in obedience to the wordsof His Book that Allaah had revealed.The next morning they stoodbehind the Messenger of Allaah (peace and blessings of Allaah be uponhim) with their heads covered,as if there were crows on their heads.(Narrated by Abu Dawood, 4100 with more than one isnaad from Safiyyahbint Shaybah). Ibn Jareer said (18120): Yoonus told us, Ibn Wahbinformed us that Qarqarah ibn Abd al-Rahmaan told him from Ibn Shihaabfrom Urwah that Aaishah said:May Allaah have mercy on the first muhaajir women. When Allaahrevealed the wordsand to draw their veils all over Juyoobihinna [al-Noor24:31] they tore the edges of their aprons and covered their heads with them.(narrated by Abu Dawood, 4102, from the hadeeth of Ibn Wahb).Tafseer Ibn Katheer, 3/283 i).The Lawful and Prohibited in Islam Chapter 3, The Halal AndThe Haram In Marriage And Family Life, The Display of Women's Adornment: What Is and What Is NotThus far we have discussed the subject of the lowering of the gaze, which is commanded for bothmenand women in the two verses cited. These verses also contain other divine instructions. Says


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Allah Subhanahu wa Ta'ala: That they should...not display their adornment, except that whichis apparent of it. (24:31)The adornment of women includes both natural features such as the face, hair, and other attractive parts of the body, and artificial enhancement of beauty, such as the dress,

ornaments, make-up, and the like.In this noble ayah Allah Ta'ala commands women not to showtheir adornment "except that which is apparent of it."There is some difference of opinion among scholars concerning the extent of this exception. Does itmean what is exposed by necessity and without intention, for example, if the wind exposes somepart? Or does it mean what is customarily, or instinctively, or by its very nature exposed?The majority of the early Muslim juristsaccept the latter meaning. Ibn 'Abbas interprets"exceptwhat is apparent of it" to mean kohl and a ring, and Anas has said something similar; thepermissibility of showing the face and handsis implicit in the permissibility of showingkohl and aring. Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and

hands is permissible. 'Aishah, Qatadah, and others have added bracelets to what may beshown of the adornments; this interpretation implies that a part of the arm may also beshown. Various scholars have allowed the exposure of the lower part of the arm up to a lengthvarying between about four inches to one-half of the arm.On the other hand, others such as 'Abdullah ibn Mas'ud, have restricted the application of "what isapparent" to what necessarily appears, such as the outer garment (abaya, jilbab, chaddor,burqa, and the like). My own preference lies with that group of the Companions and their immediate followers (This is the preferred opinion of al-Tabari, al-Qurtabi, al-Zamakhshari, al-Razi, and others from among the interpreters of the Qur'an, one may refer to their explanations of this verse of Surah al-Nun ) who include the face, the hands, and their ordinary adornments, such as kohl and a ring in the application of the Qur'anic phrase,"except that which is apparent of it."(end) j).The Lawful and Prohibited in Islam Chapter 3, The Halal AndThe Haram In Marriage And Family LifeConsequently, with respect to non-mahrem men and non-Muslim women, awoman's 'awrah is her entire body with the exception of her face andhands, accordingto the interpretation we have preferred. We agree with al-

Razi's argument that Islam has permitted her to expose those parts of thebody, the face and hands, which need to be exposed in order to carry outdaily busiand for giving and taking; it has commanded her to cover what itis not necessary to expose, and has forgiven her accidental, inadvertentexposures or such exposures as are required by necessity. All this is inaccordance with the flexibility of Islam. Says al-Razi,"Since the showingof the face and hands is necessary, the jurists had no choice but to


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agree that they are not 'awrah, and since the showing of the feet is notnecessary, they have differed concerning whether or not theyare 'awrah.'' (Tafsir 'awrah.'' (Tafsir of Fakhr al-Deen al-Razi, vol. 20,pp. 205-206.)(end)

k). Shaykh Al Bani saidin Refuting Those who claim that, Its Ijma on Face is Included in Awrah hesaid in The Face Veil translated by Dr Abu Ameenah Bilal Philips an editedtranslation of a summarry of ar-Rad al--Mufhim"The claim of a consensus (Ijmaa) on the face being considered awrah.Shaykh at-Tuwaijree claimed that scholars unanimously held that thewoman's face was awrah and many who have no knowledge, includingsome Ph.D. holders, have blindly followed him. In fact, it is a false claim,which no one before him has claimed. The books of Hambalite scholarswhich he learned from, not to mention those of others, contain sufficientproof of its falsehood. I have mentioned many of their statements in Ar-Radd. For example, Ibn Hubayrah al-Hambalee stated in his book, al-Ifsaah, that the face is not considered awrah in the three mainschools of Islaamic law and he added, It is also a narrated position of Imaam Ahmad.Many Hambalite scholars preferred this narration in their books, like Ibn Qudaamah and others. Ibn Qudaamah in al-Mughneeexplained the reason for his preference saying, Because necessitydemands that the face be uncovered for buying and selling, and thehands be uncovered for taking and giving.

Among the Hambalite scholars, is the great Ibn Muflih al-Hambaleeaboutwhom Ibn Qayyim al-Jawziyyahsaid, There is no one under the dome of the sky more knowledgeable about the school of Imaam Ahmad than IbnMuflih. And his teacher , Ibn Taymiyyah,once told him, You aren't IbnMuflih, you are Muflih! It is incumbent on me to convey Ibn Muflihsstatements for the readers because of the knowledge and many benefitscontained in them. Included in them is further confirmation of the falsehoodof Shaykh at-Tuwaijrees claim and support for the correctness of my position on the issue of uncovering the face. Ibn Muflih stated thefollowing in his valuable workal-Aadaab ash-Shariyyah which is amongthe references cited by Shaykh at- Tuwaijree (something which indicates


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that he is aware of it, but has deliberately hidden these crucial facts fromhis readers while claiming the contrary):

Is it correct to chastise marriageable women if they uncover their faces inthe street?

The answer depends on whether it is compulsory for women to cover their faces or whether it is compulsory for men to lower their gaze from her.There are two positions on this issue.

1. Regarding the hadeeth of Jareer in which he said, I asked AllaahsMessenger about the sudden inadvertent glance and he instructed me tolook away. Al- Qaadee Iyaadcommented, The scholars, May AllaahMost High have mercy on them, have said that there is proof in thishadeeth that it is not compulsory for a woman to cover her face in thestreet. Instead, it is a recommended sunnah for her to do so and it iscompulsory for the man to lower his gaze from her at all times, exceptfor a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentionedthat without further explanation.

2. Then al-Muflih mentioned Ibn Taymiyyahs statement which at-Tuwaijreerelies on in his book (page 170), while feigning ignorance of the statementsof the majority of scholars. Statements like those of al-Qaadee Iyaad andan-Nawaweesagreement with it. Then al-Muflih said, On the basis of that, is chastisement legal? Chastisement is not allowed in issues inwhere there is a difference of opinion, and the difference hasalready been mentioned. As regards our opinion and that of a groupof Shaafiite scholars and others, looking at a marriageable womanwithout desire or in a secluded circumstance is permissible.Therefore, chastisement is not proper.


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This answer is in complete agreement with Imaam Ahmads statement, Itis not proper that a jurist oblige people to follow his opinion (math-hab).And this is if the truth were on his side. What of the case where the juristproudly, dishonestly misleads people and declares other Muslims to be

disbelievers as at-Tuwaijreedid on page 249 of his book saying,

Whoever permits women to expose their faces and uses the proofs of al-Albaanee has flung open the door for women to publicly flaunt their beauty and emboldened them to commit the reprehensible acts done bywomen who uncover their faces today. And on page 233 he said, andto disbelief in the verses of Allaah.

Those are his words May Allaah reform him and guide him. Whatwould he say about Ibn Muflih, an-Nawawee, al-Qaadee Iyaad andother Palestinian scholars, as well as the majority of scholars whopreceded them and who are my salaf regarding my opinion on thismatter?"(end quote of Al Albani) .

2. Madhab of Great Imams A. Hanafi Madhab It is well-known that Imam Abu Hanifa held that women may display their faces and their hands. Infact, he even held that women could display their feet, which is not a position held by any of theother madhhabs, and not by all Hanafi scholars. it is mentioned in Bidayat al-Mujtahid wa Nihayat al-Muqtasid by Imam ibn Rushd, which is a guide to the differences of opinion in fiqh; and it has beencited in the major Hanafi fiqh guide Hidayat al- Muhtadi Sharh Bidayat al-Mubtadi (commonlyreferred to as "al-Hidayah") by Burhan al-Din Abul-Hasan Àli ibn Àbdul-Jalil Abu Bakr al-Marghinani al-Rushdani al-Hanafi. The face-and-hands-alone opinion has been mentioned by theHanafi scholar Abu Bakr al-Jassas in Ahkam al-Qur'an and attributed to Imam Abu Hanifa by Ahmad

ibn Naqib in his Umdat as-Salik.[Bidayat al-Mujtahid wa Nihayat al-Muqtasid(taken from theArticle of Kevin Abdullah Karim)].

Abu Jafar Tahawi Hanafi said .

Sharah Maàni Al Athaar 2/392


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It is mentioned in Kanz Ul Daqaiq 28:

It is mentioned in Fatawa Alamgiri Vol 1 pg 57 :

The Body of a Freed Woman is awrah except the face, hands and feet.It is mentioned in Al Hidaya Vol 1 page 257 :

The Body of a Freed Woman is awrah, except the Face and the hands.It is mentioned in

It is not permissible for a stranger man to look at a stranger woman except for her Face, and bothof her hands.

Source: http://main.islamweb.net/newlibrary/display_book.php?bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6

B. Shafiee MadhabImam Ash Shafiee said

All a woman's body is awrah with the exception of her hands and her face . The top of her feetis also awrah . [Kitab Al Umm 1/89].Imam al-Nawawi wrote:As for the free woman, her 'awrah is her whole body except the face andthe two hands, for Allah Most High said: "...they should not display their beauty and ornaments excepts what ( must ordinarily ) appear thereof..."( Surah al-Nur, 24:31) . Ibn 'Abbas said: "That which must appear is theface and the two hands.And the Prophet forbade the woman in ihram toput on the face veil or gloves. If the face and two hands were part of

'awrah, he would not have forbidden them to cover them. At the same time,she may need to uncover them for such day to day matters as buying,selling, giving, talking, etc. So these two areas were made exceptions from'awrah." The 'awrah of the free woman is her whole body except the faceand the two hands up to the wrist. Some of or Khurasan scholars are of theview that the soles of the feet are not 'awrah. Al-Muzani, one of the greatstudents of al-Shafi, said: "The two feet are not 'awrah either."...............I
http://main.islamweb.net/newlibrary/display_book.php?bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6http://main.islamweb.net/newlibrary/display_book.php?bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6http://main.islamweb.net/newlibrary/display_book.php?bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6http://main.islamweb.net/newlibrary/display_book.php?bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6


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mentioned what is well established of the Shafi'i school, that the 'awrah of the woman is verything except the face and the two hands up to the wrists.Malik is of the same view and so are other group scholars. This is one of the views of ibn Hanbal, Abu Hanifah, al-Thawri and al-Muzani also include

the two feet as being excepted from 'awrah.:[Sharh al-Muhaththab, vol.3p.173. See also "Hijab or Niqab' by Syed Mutawalli ad-Darsh with anintroduction by Mazheruddin Siddiqi, page 96 & 97 taken from the article of Kevin Abdullah Karim]

C. Hanbalee Madhab There are different sayings from Imam Ahmad some says wholeWoman is Awrah and in a saying Face is not Awrah Imam Mardawi mentioned Correct HanbaleeMadhab By SayingMardawi Hanbalee said Correct Madhab is that face is not Awrah(end) [Al Insaaf 1/452]This is the View Accepted by Ibne Qudamah Al HambaleeImam Ibn Qudamah writes: "All [of] a woman's body is awrah, with the exception of her face. As for the lower part of her hands, we have twgo different views.Imam Ibn Qudaamah Hanbalee said:If a person deals with a woman when selling or renting, he may look at her face so he knows who she is,and may go back to her when themoney is due (a guarantee of the price when the deal is finalized). It was reported that Ahmadsaid this was makrooh in the case of a young woman, but not in the case of an old woman, and inthe case where there is fear of fitnah, or where there is no need for this business deal. But in caseswhere it is necessary, and there is no wrongful desire, then there is no harm in it.[al-Mughni,7/459; al-Sharh al-Kabeer ala Matan al-Muqni, 7/348 bi Haamish al-Mughni; al-Hidaayah maaTakmilat Fath al-Qadeer, 10/24].Imam Ibn Qudaamah Hanbalee said:The witness may look at the face of the woman againstwhom he is testifying so that his testimony will speak about her in specific terms. Ahmad said: He

cannot testify against a woman unless he knows who she is.[Al-Mughni, 7/459; al-Sharh al-Kabeer ala Matan al-Muqni, 7/348, bi haamish al-Mughni; al-Hidaayah maa Takmilat Fath al-Qadeer, 10/26].D. Malaki MadhabMalaki Madhab says thatDifference of Opinion is thereQaadi Abu Bakr ibn al-Arabi al-Maaliki (may Allaah have mercy on him) said:


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The entire woman is awrah, her body and her voice,so it is not permissible to uncover thatexcept in cases of necessity, such as when testimony is given against her, or medical treatment, or asking her about her health issues. [Ahkaam al-Quraan by Ibn al-Arabi (3/1578,1579)]

but Ibne Rushud Malaki said (Takenfrom http://www.islamicity.org/dialogue/Q709.htm )"The great majority of scholars agree that all of a woman's body isawrah, with the exception of her face and the lower part of her hands. However, Imam Abu Haneefah considers that her feet are not partof her awrah."3. Meaning of "they should not show their zenah(beauty/decoration)"Taken from: http://www.muhajabah.com/docstorage/zena.htm

a) al-Baghawi (d.516h) says in Ma'alim al-Tanzil (vol.VI, p.34, Dar Tayyibah edition, 1994):His saying "... they should not show their zenah(beauty/decoration)"means that they should not show their zenah toother than their mahram. By this what is meant is the hidden zenah,for there are two zenahs: hidden and open. The hidden type is things likethe anklets, dye on the feet, bracelets on the wrist, earrings andnecklaces. These it is not permissible for her to show, nor for theforeign man to look at. But what is meant by zenah is the place of zenah(in other words, where these jewels are placed).His saying "... except what is apparent thereof"refers to the open zenah.The people of knowledge have diferred regarding this open zenah whichAllaah the exalted made an exception for. Sa'id b. Jubayr, al-Dahhak andal-Auza'i said: it is the face and the hands . Ibn Mas'ud said: it is theclothes , as indicated by Allaah's saying "... take hold of your zenah inevery place of worship"(al-A'raf 31), and what was meant by that was theclothing.

al-Hasan said: the face and the clothes . Ibn 'Abbas said: kohl (eyeshadow), and rings and dye (henna) on the hand . That which isfrom the open zenah is permissible for a man to look at if he does not fear trouble and desire. But if he fears any of that he should lower his eyes. Andit has only been made permissible for the woman to display this much for itis not 'aurah (private parts) and she is ordered to uncover this much inprayer. But the rest of her body is 'aurah (private parts) which she must
http://www.islamicity.org/dialogue/Q709.htmhttp://www.muhajabah.com/docstorage/zena.htmhttp://www.islamicity.org/dialogue/Q709.htmhttp://www.muhajabah.com/docstorage/zena.htm


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cover. His - exalted and mighty - saying "... and that they beat their khimars" means that they throw their veils "... over their breasts" andtheir chests so that they may cover their hair, their chests, their necks andtheir earrings. 'A'isha said: May Allaah bestow His mercy on the first migrating women, who when Allaah the mighty and exalted revealed "and that they beat their khimars over their breasts" tore their garments and used them to cover themselves . b) Ibn al-Jauzi (d.597h) said in Zad al-Masir (vol.V, pp.355-356, Dar al- Fikr, 1987):His saying "they should not show their zenah"means they should not toother than their mahram. Their zenah is of two types: hidden, like thebracelets, earrings, bangles, necklaces and the like. And open, which iswhat is pointed to in His - the Most High's - saying "except what isapparent thereof". Regarding it there are seven opinions:

The first: that it is the clothing. Abul-Ahwas narrated it from Ibn Mas'ud, and in another wording hesaid: it is the loose outer garment.

The second: that it is the hands, the rings and the face.The third: kuhl (eyeshadow) and rings. Sa'id b. Jubayr narrated both from Ibn 'Abbas.

The fourth: the two types of bracelet, which are bracelets and rings, and kuhl. This was said by al-Miswar b. Makhramah.

The fifth: kuhl, rings and die. This was said by Mujahid.The sixth: rings and bracelets. This was said by al-Hasan.

The seventh: the face and hands. This was said by al-Dahhak.(end)c) al-Nasafi (d.710h) says in Madarik al-Tanzil (vol.II, p.500, Dar IbnKathir, 1998):"They should not show their zenah"zenah is what thewoman uses to decorate herself in jewellery, or kuhl or dye. And themeaning: they should not show the places of zenah, for showing the zenahitself - which is jewellery and the like - is permissible. And what is intendedby it is its place, or showing [the jewellery]. And the [jewels] are placedthere to show off those places, not for showing of [the jewellery] in itself.And its places are the head, the ears, the neck, the chest, the upper arms,the lower arms, the shin, which are for the diadem, the earrings, thenecklaces, the sash worn over the shoulder, the bracelet, the armlet andthe anklet. "Except what is apparent thereof"Except what has becomecustomary and is the nature to show, and that is the face, the hands andthe feet, for in covering them is clear difficulty, as the woman has no way of getting around doing things with her hands. Also, there is the necessity of


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uncovering the face, particularly in the issue of witnessing, or trials, or marriage. It is also inevitable when walking the streets, as well as theshowing of the feet, and particularly for poor women.d). al-Shawkani (d.1250h) says in Fath al-Qadir (vol.IV, p.29, al-

Maktabah al-'Asriyyah, 1995): "They should not show their zenah" meaning what they use to adorn themselves, like jewellery andthe like. In forbidding the showing of the zenah there is a prohibition of showing where the zenah is worn on their bodies even more so. Then He-may He be glorified- made an exception from this prohibition andsaid "except what is apparent thereof"The people have disagreedregarding the open zenah and what it is.Ibn Mas'ud and Sa'id b. Jubayr said: the open zenah is the clothing , andSa'id b. Jubayr added: the face . 'Ata and al-Awza'i said: the face and thehands . Ibn 'Abbas, Qatadah and al-Miswar b. Makhramah said: the openzenah is the kuhl, the toothpick, the dye till halfway up the shin, and the like, which it is permissible for the woman to show . Ibn 'Atiyyahsaid: the woman should not show any part of her zenah and hides all of her zenah, and the exception refers to those things which become apparent by the rule of necessity .It does not remain hidden that the clear meaning of the Qur'anic view is theprohibition of showing the zenah except that which appears of it, such asthe jilbab, the khimar and the like -e.g. the jewels and similar things whichare on the hand and the foot. If the meaning of zenah was the places[where the zenah is placed], the exception would go back to those thingswhich it is difficult for the woman to cover,like her hands, feet and thelike.And that is if the prohibition of showing the zenah necessitatedprohibiting the showing of its place by sense of the discourse. However, itis possible that the exception refers to the two places we havementioned (the face and hands). But if the zenah includes the places[where the zenah is worn] and what the women use to decoratethemselves, then the issue is clear, and the exception is for all of it.4. Meaning of JilbabAllah says O Prophet! Tell thy wives and thy daughters and the women of the believers to drawtheir cloaks close round them (when they go abroad). That will be better, so that they may berecognised and not annoyed. Allah is ever Forgiving, Merciful.[Surah Ahzab 33:59]Commentary of Ibne Abbas Regarding Jilbab


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Note: Prophet Muhammad Peace be upon him prayed for him saying "OAllah, make him acquire a deep understanding of the religion of Islamand instruct him in the meaning and interpretation of things."There are different sayings of Ibne Abbas RadhiAllahanhoin the meaning of Jilbab

a. Allah commanded the believing women, when they went out of their houses for some need, tocover their faces from above their heads with the Jilbab, leaving only one eye showing (This isweak)b. She should bring the jilbaab close to her face without covering it (This is Authentic)Details of Weak saying.Ibne Jareer Tabree Mentioned. } : : :

} .Ibn Abbas(RA) narrated regarding (Allahs) order [O Prophet! Tell thy wives and thy daughters andthe women of the believers to draw their cloaks close round them] that Allah commanded thebelieving women, when they went out of their houses for some need, to cover their facesfrom above their heads with the Jilbab, leaving only one eye showing[From his Tafsir Under33:59]

Proof that This saying is weak In this saying the Narrater is Ali ibn Abi Talhawho heard nothing from the Tafsir of Ibne Abbas.

a). According to Dahabee (d 748 h) Muawiyah ibn Slih reported from him (Aliibn Abi Talhah) from Ibn Abbs a great and delightful Tafsr.(Mzn Al 'Itidl 3/134 no. 5870)But all the Major Muhadditheen of Islam said He heard nothing from Ibne Abbas

b). According to Yahya bin Maieen (d. 233h)Ibne Tahmaan narrated from Imam Yahya bin Maieen He(Ali ibn abi Tahan) heard nothing fromIbne Abbas (Sawalaat Tarjuma:260)c). Imam Ibne Abi Hatim said

He narrated from Ibne Abbas Mursal

I


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bn e Abi Hatim heard from his Father (Abu Hatim Al Razi)and he narratedfrom (c)Imam Duheem, he said Ali Bin Abi TalhaHeard nothing from theTafsir of Ibne Abbas[Al Jirha wa tadeel Tarjuma no: 1031]

d). Ibne Hajar Asqalani said Meaning from Ibne Abbas Mursal and he is Truthful who makes Mistakes ( Taqreeb at Tahdeeb 2/39)e). Hafiz Khalili(d 446 h) Said

) ( Its Consensus of HuffazAli bin abi talhaheard nothing from(the tafsir) Ibn e Abbas(Al Irshaad1/394)

f). Shaykh Nasir ud Din Al Bani RepliedThe hadeeth of Ibn Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge

of its inauthenticity. In fact, one among them also declared it inauthentic . Perhapsthe

most important of these unreliable hadeeth commonly used as evidence isthe one in whichthe Prophet is reported to have said, Are you both blind? They blindlyfollowed at-

Tuwaijree and the others in claiming that this inauthentic narration wasstrengthened by

other supportive narrations and that it was evidence for the prohibition of

women fromlooking at men, even if they are blind. They took this position in spite of thefact that the

narration was classified inauthentic by the leading verification experts among thehadeeth


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scholars like, Imaam Ahmad, al-Bayhaqee and Ibn Abdil-Barr.Al-Qurtubee relatedthat the

narration was not considered authentic among the scholars of hadeeth.

Consequently,

many Palestinian hambalite scholars made their rulings on that basis.

Furthermore, that is

what the science of hadeeth and its methodology requires as was clearlystated in al-

Irwaa. However, in spite of all that evidence to the contrary, Shaykh Abdul-Qaadir as-

Sindee had the nerve to go along with Shaykh at-Tuwaijree and others andclaim that its

chain of narration was authentic. By doing that he exposed himself and hisignorance or

feigned ignorance. It is unfortunate that he took this position, because thehadeeths chain

contains an unknown narrator from whom only one person narrated alongwith its

contradiction to what leading scholars have narrated. Contrary to the levelof scholarshipthat we are used to from Shaykh as-Sindee, he has brought in support of his claim the

most amazing things. He arguments unexpectedly contain deception,misguidance, blind


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following, hiding knowledge and turning away from his own fundamentalprinciples. Among

the amazing positions is Shaykh as-Sindees feigned ignorance that the

narration

contradicts the hadeeth of Faatimah bint Qays which contains theProphets permission for

her to stay at the home of the blind companion, Ibn Umm al-Maktoom,whom she would be

able see. The Prophet gave the reason for that instruction in his statementto her, For if

you take off your head scarf, he wont see you. In at-Tabaraanees narrationfromFaatimah, she said, He instructed me to be at Ibn Umm Maktooms homebecause hecouldnt see me whenever I took my head scarf off.

(Taken from

The Face Veil translated by Dr Abu Ameenah Bilal Philips an editedtranslation of a summarry of ar-Rad al--Mufhim)

Details of Authentic Saying.a). Imam Abu Dawood Narrated

: ( (

.

Ibne Abbas Ra said She should bring the jilbaab close to her face without covering it.[MasailImam Ahmad in the Chapter of ]


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.

Authentication of Chain1. Abu Sho`asa(Tabiyee Trustworthy student of Ibne Abbas Seyar al ailam al Nubala under hisbiography)

2. Ata(Tabiyee Trustworthy)3. Ibne Juraij(Trustworthy Mudallis Taqreeb at tahdeeb:4193)4. Roh bin Abadah(Trustworthy, Seyar al Ailam al nubala under his biography)5. Imam Ahmad bin Hamble(Trustworthy Imam of Ahlus Sunnah)6. Imam Abu Dawood(Trustworthy, Author of Sunan)

b). Imam Imam Ibne Katheer said

.

Ibne Abbas said She should bring the jilbaab close to her face without covering it.Narrated byImam Shaf`aee with Good Chain there is No Harm in it.[Irshad al faqeeh 1/324]

c). Shaykh Al Bani said Meaning of Jilbab1. The interpretation of al-idnaa in the verse of the Jilbaab to mean covering the face.This misinterpretation is contrary to the basic meaning of the word in Arabic whichis to come close, as is mentioned in authoritative dictionaries like al-Mufradaatby the wellknown scholar, ar-Raaghib al-Asbahaanee.However, there issufficient evidence in the interpretation of the leading commentator on the Quran, IbnAbbaas,who explained the verse saying, She should bring the jilbaabclose to her face without covering it.It should be noted that none of thenarrations used as evidence to contradict this interpretation are authentic..

2. The interpretation of jilbaab as a garment which covers the face.

Like the previous misinterpretation, this interpretation has no basislinguistically.It is contrary to the interpretation of the leading scholars, past andpresent, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated thisinterpretation from Ibn Masood and other Salafee scholars. Al-Baghawee mentioned itas the correct interpretation in his Tafseer (vol. 3, p. 518) saying, It is the garmentwhich a woman covers herself with worn above the dress (dir ) and


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the headscarf. Ibn Hazm also said, The jilbaab in the Arabic language inwhich the Messenger of Allaah (pbuh) spoke to us is what covers thewhole body and not just a part of it.(vol. 3, p. 217). Al-Qurtubee declared thiscorrect in his Tafseer and Ibn Katheer said, It is the cloak worn above the

headscarf. (vol. 3, p. 518)[The Face Veil translated by Dr Abu Ameenah Bilal Philips anedited translation of a summarry of ar-Rad al--Mufhim]

5). The Verse (display their beauty and ornaments except what ( mustordinarily ) appear therefore) is General not in the specific times of prayer.a). Sheikh Sayyed Mutawalli Ad-Darsh, former Chairman of theUK Shari`ah Council writes from Imam Shawkani.The important point inthis discussion, which will answer the objections of those who differentiate between prayer and dailylife, is the fact that al-Shawkani refers the whole discussion and the differences of opinions to thediscussion about the interpretation of the verse which tells women not to display their beauty andornaments except what ( must ordinarily ) appear therefore ( Surah al-Nur, 24:31 ) , which isbasically the statement of general application in daily life and social interaction, not the

specific time of prayer. [Hijab or Niqab by Syed Mutawalli ad-Darsh with anintroduction by Mazheruddin Siddiqi, Page 85 & 86 (taken from thearticle of Kevin Abdullah]

b). He also said (Commenting on women are allowed uncover their faces and hands in public life.)Al-Banna, in al-Fath al-Rabbani , a commentary on IbnHanbals collection of hadith, discusses the issue under the same title, Covering the awrah. In thesection on What is reported concerning the womans body being awrah except for the face andthe hands , Ibn Hanbal quoted Aishas saying at the house of Safiyyah. There she saw some youngirls who were offering their prayers without covering their heads. Aisha said: They should notpray without a cover on their heads. One day the Messenger of Allah entered the house. Therewas a young girl in my custody. He handed me a piece of cloth saying, Cut into two pieces, one for your maid and other for Um Salamahs maid for it appears that they both have reached the age of

womanhood. Al-Banna went through the discussion as Ibn hajar and al-Shawkani, quoting almostthe same arguments. Thenhe added : Imam al-Nawawi, in his notes on Muslims collection of ahadith, mentioned a goodnumber of rules which it is good to mention here. These are the general rules dealing withawrah.This however, is not the place for such a discussion. But it is in another area which isrelated to the question of awrah that we find al-Nawawi making it clear that the face and the hands


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are not part of the awrah, wether in prayer or outside of it. It is in the book of marriage(al-nikah), in the section on the recommendation for the person wishing tomarry a woman, that he should look at the face and the hands beforeproposing her.Hijab or Niqab by Syed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, page86 t/m 88

.6. Arguments and replyArgument no: 1Bukhari Volume 6 Book 60 Number 274 Narrated by Aisha radiallahuanhaHe had started in the last part of the night and reached my stationing placein the morning and saw the figure of a sleeping person. He came to me andrecognized me on seeing me for he used to see me before veiling. I got upbecause of his saying: "Inna Lillahi wa inna ilaihi rajiun," which he utteredon recognizing me. I covered my face with my garment, and by Allah, hedid not say to me a single word except, "Inna Lillahi wa inna ilaihi rajiun,".A brother saidThis hadith has decisive proof that Niqab is Wajib, because the blessedwives of Prophet (salallaho alaihi wasalam) kept extreme care of coveringthemselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah isimpermissible (being single that is) they can take off the face veil..ReplyThis hadeeth is for Ummuhat ul Momineen because Prophet peace beupon him ordered them to observe veil even from blind people, as it ismentioned in the hadeeth of Abu Dawud

Narrated Umm Salamah, Ummul Mu'minin:I was with the Apostle of Allah (peace_be_upon_him) while Maymunah waswith him. Then Ibn Umm Maktum came. This happenedwhen we wereordered to observe veil (purdah).The Prophet (peace_be_upon_him)said: Observe veil from him.We asked: Apostle of Allah! is he not blind?He can neither see us nor recognise us. The Prophet


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(peace_be_upon_him) said: Are both of you blind? Do you not seehim?(end).[Abu Dawud Book 32, Number 4100, Shaykh Zubair Ali Zai said "The chain is Hasan: Narrated byTirmidhee.. hadeeth no: 2778 from the hadith of Abdullah bin Mubarak and said the hadeeth is

Hasan Saheeh. Nabhaan(narrator in the chain) Is trustworthy according to Dahabee in al-Kashif,Tirmidhee, Ibne Hibban, Hakim, His hadeeth is no less then a hasan hadeeth(end quote fromTahqeeq Abu Dawud by Shaykh Zubair) This hadith is also authenticated by Imam an-Nawawi,IbneHajar asqalani and Tirmidhee, Imam Abu Dawud deduced ruling from this hadeeth which isindication that he authenticated the hadeeth]

He said after narrating this"This was peculiar to the wives of the Prophet (peace_be_upon_him). Doyou not see that Fatimah daughter of Qays passed her waiting period with

Ibn Umm Maktum. The Prophet (peace_be_upon_him) said to Fatimahdaughter of Qays: Pass your waiting period with Ibn Umm Maktum, for heis a blind man. You can put off your clothes with him."(end).This was also the Opinion of Qadhi Ayadh when he said.

Qadhi Ayaadh SaidThe Obligation of Hijab was specially for theWives of the Prophet peacebe upon him, and there is no dispute in that for them it was wajib to hidetheir face and hands. [Mentioned by Hafiz Ibne Hajar asqalani in Fath ulBari vol 8 page 530 Maktaba tul Salafiyah and Same was the Viewof Ibne Battaal as mentioned by Hafiz Ibne Hajar asqalani in FathulBari Vol 11 Page 10 Maktaba tul Salafiyah]

The opinion of Imams and Muhadditheen is supported by ahadeethand as well as Quran Allah says."O you wives of the Prophet! You are not like any other women. If youkeep your duty (to Allah), then be not soft of speech, lest he in whose heartis a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32).Note: It is allowed for women to see men without desire, Proof for thatis


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."`A'ishah the Mother of the believers was watching them (Ethiopiansplaying with spears in the Masjid) from behind him(Peace be upon him) andhe was concealing her from them, until she got bored and went away."

.Ibne Kathir mentioned in his Tafsir under the commentary of (And tell thebelieving women to lower their gaze) (after mentioning one group of scholars he said).....that some of the scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded inthe Sahih that the Messenger of Allah was watching the Ethiopians playingwith spears in the Masjid on the day of `Id,and ` A'ishah the Mother of thebelievers was watching them from behind him and he was concealing her from them, until she got bored and went away. (end)Also read Fatwa of Shaykh Ibne Uthaymeen (Rah) on this Issue:It is permissible for a woman tolook at men who are not her mahrams without any bad intention http://islamqa.com/en/ref/49038

Argument no: 2Volume 1, Book 8, Number 368: (Sahih Bukhari) Narrated 'Aisha:Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes UNRECOGNIZED.

I was reading somewhere the brother provided argument.Even a child would know that If a woman returns home unrecognized (by being amongst men) thenshe must have covered her face!

ReplyIn other place same hadith is in Sahih Bukhari which clears the doubt Bukhari Volume 1, Book 10, Number 552: Narrated 'Aisha:The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah'sApostle, and after finishing the prayer they would return to their homeand nobody could recognizethem because of darkness..
http://islamqa.com/en/ref/49038http://islamqa.com/en/ref/49038


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so here we can see why they were not recognized, it was because of darkness but not facecovering..Argument no: 3It was narrated that Aaishah said: The riders used to pass by us when we were with theMessenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near,each of us would lower her jilbaab from her head over her face, and when they passed by we woulduncover (our faces). [Narrated by Abu Dawood, 1833; Ahmad, 24067].and i was reading somewhere the brother provided the argument.This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallahoalaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah isimpermissible (being single that is) they can take off the face veil.

ReplyHow can it be a wajib when Allah and his Rasool peace be upon him never said it is wajib? secondlyThis is already proven that face veil was obligatory for Mothers of believers, Thirdly it is mentioned in

.Sahih Bukhari Volume 8, Book 74, Number 247:Narrated 'Abdullah bin 'Abbas:.Al-Fadl bin 'Abbas rode behind the Prophet as his companion rider on the back portion of his shecamel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsomeman. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From thetribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophetheld out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sidesin order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of Performing

Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an oldman and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on hisbehalf?" He said, "Yes.".

a)Imam al-Nawawi wrote:... And the Prophet forbade the woman in ihram to put on the face veil or gloves. If the face and two hands were part of awrah, he would not have forbidden them tocover them. At the same time, she may need to uncover them forsuch day to day matters as


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buying, selling, giving, talking, etc.[Sharh al-Muhaththab, vol.3 p.173. See also Hijab or Niqab bySyed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, page 96 & 97.].b)Ibne Battal said

"This hadith is evidence, it is not obligatory for Muslim women to do Hijab(face veil)like it wasobligatory for Wives of Prophet peace be upon him.... This hadeeth is evidence that it is notobligatory for woman to veil her face,because it is consensus of Ahlus Sunnah wal Jamah,Woman will not veil her face in Salah even some ajnabi is watching."[Fathul Bari Vol 11 Page 10Maktaba tul Salafiyah]

Comment: Even though Hafiz Ibne Hajar went against this stance but Shaykh Nasir ud din Al Banisupported the stance of Ibne Battal in Hijab al Mir`ah al Muslimah page 29,c)Ibn Hazam said:"We see in this Hadith that Ibn Abbas saw women's hands in the presence of God's Messenger (peace be upon him). This means that it is correct to say that the hands and faceof a woman are not awrah. The rest of her body is obligatory for her to cover." (see his 2nd sayinghere:http://www.islamicity.org/dialogue/Q709.htm)d)Islamic web statesThis Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering her face then Ibn Abbas would know that she is beautiful! Also prophet () did not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-al-Wida (10 AH) while the Ayaof Hijab was revealed in the 5th year after the Hijra..e)Al Muhajabah statesHere is the description of Aisha Umm al-Muminin (rAa) in ihram. When it comes to Ummahat al-Muminin (rAa) itis fard for them to wear niqab (from Surah al-Ahzab ayah 53). Thus when presentedwith the Prophet's (sAas) command for bare faces, they found the best compromise solution theycould, which was to cover their faces only when non-mahram men were around, and then to uncover them again when the men went away. It is one thing for the Prophet (sAas) to ask nine women (i.e.,his wives) to do this, another thing for him to demand that all women at all times through historymust do so. Why not just keep silent and let the women wear their niqabs? Also note that the author claims that the women disobeyed the command of the Prophet (sAas) in order to obey the Quran -since when would the Prophet (sAas) be giving a command that contradicts the Quran?????? It isstrange how this glaring contradiction escapes those who want to argue that niqab is fard. If theProphet (sAas) told women to unveil their faces in public, clearly this is a halal action, period. (endwordings of Al Muhajabah).The hadeeth of Sunan Abu Dawud (1783) says.


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Jaabir ibn Abd-Allaah said: The Messenger of Allaah (peace and blessings of Allaah be upon him)said: When any one of you wants to propose marriage to a woman, if he can look at that whichwill motivate him to go ahead and marry her,then let him do so. I proposed marriage to a girland I used to hide myself until I saw that which motivated me to go ahead and marry her,then I

married her. Classed as hasan by al-Albaani in Saheeh Abi Dawood, no. 1832. In the reportnarrated by Ibn Maajah it says that he hide in her garden to see her.(end).The Prophet (peace and blessings of Allaah be upon him) said:" When any one of you proposes marriage to a woman, there is no sin on him if he looks ather, rather he should look at her for the purpose of proposing marriageeven if she isunaware. [Narrated by Imam Ahmad. Imam Haythamee said in Majma al-Zawaaid said: its men are the men of saheeh.].Fatwas by Muhadditheen on this hadeetha). Fatwa by Imam Al-Shaafai (may Allaah have mercy on him) Imam Al-Shaafa`i said: If he wants to marry a woman, he is not allowed tosee her without a headcover. He may look at her face and hands when sheis covered, with or without her permission.Allaah says and not toshow off their adornment except only that which is apparent [al-Noor 24:31]. He said: The face and hands. (al-Haawi al-Kabeer, 9/34)..b). Fatwa by Imam Al NawawiImaam al-Nawawi said in Rawdat al-Taalibeen wa Umdat al-Mufteen (7, 19-20): When(a man) wants to marry (a woman), it is preferable (mustahabb) for him to look at her sothat he will have no regrets. According to another view, it is not preferable but it isallowed. The first view is correct because of the ahaadeeth, and it is permitted tolook repeatedly,with or without her permission. If it is not easy to look at her, hemay send a woman to check her out and describe her to him. A woman may also lookat a man if she wants to marry him, for she will like in him what he likes in her.

.c). Fatwa by Imam Abu HaneefahAbu Haneefah permitted looking at the feet as well as the face and hands .(Bidaayah al-Mujtahid wa Nihayyat al-Muqtasid, 3/10)..d). Fatwa by Shaykh Al Bani


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Question: Is it permissible for a man to look at other than the face and hands of the woman hewishes to propose to, such as looking at her hair and her neck?.Response:That which is apparent to me, and Allaah knows best, is that this is permissible without aprevious agreement. He (sal-Allaahu `alayhe wa sallam) said that which means:.((If anyones heart settles on proposing to a woman, then he can look at that which will lead himto marry her )),[Translators note: This is the hadeeth of Jaabir ibn Abdillaah (radhi-yallaahu 'anhu)who said: The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:.((If any of you has proposed to a woman, and if he is able to look at that which will lead him to marryher, then he should do so))].As regards a previous agreement, then it is not permissible to look at more than the face and hands.

Shaykh al-Albaanee Fataawa Muhimmah li-Nisaa. al-Ummah Page 138source: http://www.fatwa-online.com/fataawa/marriage/interview/0030702.htm.Shaykh Al bani said Similar evidence is seen in the words of the Prophet (peace and blessings of Allaah be upon him) inthe hadeeth, Even if she does not know. This is supported by the actions of the Sahaabah (mayAllaah be pleased with them), in accordance with the Sunnah, such as Muhammad ibn Muslimahand Jaabir ibn Abd-Allaah, both of whom hid so as to see of their fiances that which wouldencourage them to go ahead and marry them [Silsilat al-Saheehah (1/156)].e).Fatwa by Shaykh bin BazThis is even said By Shaykh Abdul Aziz bin Bazwho said Its Obligatory to cover her face. see HisFatwa below:.

What is Permissable for the Suitor to See of the Woman Before the Wedding Question:If a man makes a proposal of marriage to a young woman, is it obligatory for him to see her? Also, isit correct for the young woman to uncover her hair and to reveal her beauty more for her fianc?Advise us, and may Allaah benefit you.

Answer:
http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001


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There is no objection, but it is not obligatory. Rather, it is preferred for him to see her, and for her to see him. This is because the Prophet sallallaahu alayhi was salaam ordered the suitor to lookat her, because that is more likely to produce harmony between them, so if she uncovers her face,hands and head for him, there is no objection, according to the most correct opinion.

Some of the scholars said that it is sufficient for him to see her face and hands, but the most correctopinion is that there is no objection to him seeing her head, face, hands and feet, according to theaforementioned Hadeeth. But it is not permissible for him to do so, while being alone with her; rather,her father, her brother or another must be present with her. This is because the Prophet sallallaahualayhi was salaam said:.A man may not be secluded with a woman except with a Mahram.Muslim no. 1341

He sallallaahu alayhi was salaam also said:A man should not be alone with a woman, for verily Satan makes a third. At-Tirmithi no. 2165and Ahmad 1/18.

Narrated by Imaam Muslim with an authentic chain of narrators, on the authority of Umar, mayAllaah be pleased with him.

Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyyah, Darussalam, volume 5, pages 207/208source: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=94.Lastly even for these scholars (those who say that face veil obligatory) it is allowed for her to openher face in some cases which are (as it is mentioned in Islam QA Fatwa no: 46921).It is not permissible for a woman to uncover her face in front of non-mahram men, except in cases of necessity, such as a medical doctor when no female doctor is available, so long as she is not alonewith him (khulwah), or when proposing marriage, or when bearing witness in front of a qaadi (judge).In the cases mentioned above, it should be limited only to that which is necessary, and no more thanthat..My Comment: These ahadeeth indicates that the women used to open their faces(we are notsaying that they never used to cover their faces), And of course if she had worn a face veil hewould not have been able to see her, and also they came out from the House while their faceswere open or else do these people want to say Prophet peace be upon him ordered to see her at her home while hiding? (NaudhuBillah).and even these Great scholars (who
http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001http://www.orkut.com/CommMsgs?cmm=46993066&tid=5432890405587470001


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says that face veil is obligatory) had no choice but to accept in somecases Women should not cover her face..

Argument no: 4Ibn Abbas(RA) narrated regarding (Allahs) order [O Prophet! Tell thywives and thy daughters and the women of the believers to draw their cloaks close round them] that Allah commanded the believingwomen, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only oneeye showing[From Tafsir Tabri Under 33:59].ReplyThis issue is addressed in Point no: 4 (see again if you need) of this Artilcein great Detail, simpl the reply in short is, This saying is not proven, what isproven is Ibne Abbas RA said "She should bring the jilbaab close to her face without covering it. Authenticated by Imam Ibne Kathir andShaykh Al Bani." .Shaykh Abdul-Fattah 'Ashoor repliedHe quoted two different sayings of Ibne Abbas RA 1. Under the commentary of Al-Ahzab 33:59 Ibne Abbas RA said"Almighty Allah has ordainedthe believers' women, when they are to go abroad for some purpose, to cover their facesfrom above their heads and to show only one of their eyes."

2. Under the Commentary of An-Nur 24:31. Ibne Abbas RA said "'What(must ordinarily) appear thereof' here refers to the (woman's) face, hands and rings."Thereafter Shaykh repliedIbn `Abbas, the knowledgeable scholar of the Muslim nation, would notcontradict himself (as might be indicated from the seemingly contradicting comments on the versesquoted above). What he said as comment on the first verse referred to above explains what itswords indicate, and what he said commenting on the second verse marks gradualness in legislation

(from wearingniqab to wearing hijab only). In this context, the first ruling, wearingniqab , remainsoptional to one who desires to wear it and whose circumstances so allow. This will be a praiseworthystep on her part. The second ruling, covering the woman's whole body except the face and hands, isthe ultimate obligation that the Islamic Shari`ah ordains on every Muslim woman.(end)

Argument no: 5


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Book 14, Number 2482: (Sunnan Abi Dawud) Narrated Thabit ibn Qays:A woman called Umm Khallad came to the Prophet (peace_be_upon_him)while she was veiled. She was searching for her son who had been killed(in the battle) Some of the Companions of the Prophet

(peace_be_upon_him) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of myson, I shall not suffer the loss of my modesty. The Apostle of Allah(peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because thepeople of the Book have killed him.(end)

I was reading somewhere and the brother said The Blessed women companions of Prophet (salallaho alaihi wasalam) didnot even consider taking off their face veils in most painful situations (i.e.even at death of their children).ReplyThis hadeeth is not Authentic, The Narrator of this hadeeth Abdul Khabeer is Rejected in Hadeeth,It is mentioned in Awn Al Mabood Commentary of Abu Dawood

.

: Imam Bukhari said: Abdul Khabeer from his Father from his Grand father Thabit bin Qais from Prophet Peace be upon him, and Farj bin Fadalahnarrated from him (Abdul Khabeer), Hadeeth does not stand(holdnothing), Rejecter of hadeeth,Ibne Adyy said: And AbdulKhabeer is not Known(endquote). Source : http://hadith.al-islam.com/Page.aspx?

pageid=192&TOCID=857&BookID=36&PID=4229.Now Leave a side Chain for a second, This hadeeth is even againstthem, Al Muhajaba Replied by saying.This hadith does indeed show Umm Khallad (rAa) wearing niqab, but it isinteresting that the Sahaba (rAa) marveled at her doing so. Would
http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=857&BookID=36&PID=4229http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=857&BookID=36&PID=4229http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=857&BookID=36&PID=4229http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=857&BookID=36&PID=4229


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they have been marveling if she just did what was commanded for her? More generally, we can say that this hadith proves that women didwear niqab, but they may have been doing so because it is mustahabb, sothere needs to be some other evidence to make it fard.

(source: http://www.muhajabah.com/niqabdalils.htm).

Argument no: 6Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715Narrated 'Ikrima (Radhiallaahu anhu) narrates "Rifa'a divorced his wifewhereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha saidthat the lady (came), wearing a green veil."Comment:It is a very long hadith but the point is the women of Sahaba wore the full veil..ReplyThis is the long hadeethBukhari Volume 7, Book 72, Number 715: Narrated 'Ikrima:Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazimarried her. 'Aisha said that the lady (came), wearing a green veil (andcomplained to her (Aisha) of her husband and showed her a green spot onher skin caused by beating). It was the habit of ladies to support eachother, so when Allah's Apostle came, 'Aisha said, "I have not seen anywoman suffering as much as the believing women. Look! Her skin isgreener than her clothes!"...Al Muhajabah saysThe wife of Rifa'a was wearing a green khimar. This is the same point thathas been made above - this hadith merely shows a woman obeying thecommand in Surah an-Nur ayah 31 to wear a khimar, it does not say

anything in itself to indicate that the khimar must cover the face. It isinteresting to look at the full text of this hadith,..... After having describedthe wife of Rifa'a as wearing a green khimar, Aisha (rAa) says to theProphet (sAas) "Look! Her skin is as green as her clothes". If thewoman were wearing "the full veil" how could any of her skin bevisible for the Prophet (sAas) to look at? In any case, at most her faceor her hands could be showing. It seems most likely that it was her
http://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htm


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face that was green. If this is true, then the khimar definitely does notcover the face..

Argument no: 7

! : : :

: It was narrated that Abdullah ibn Umar (Radhiya Allahu Anhu) said: A man stood up and said, OMessenger of Allaah, what kind of clothes do you command us to wear during ihrm? The Prophet(Sallalllahu Alayhi wa Sallam) said: Do not wear a shirt or pants or a turban or a burnous (hoodedcloak). If one of you does not have any sandals then let him wear the khuffayn (leather slippers) andcut them so that they come below the ankle. Do not wear anything that has been dyed with saffronor turmeric. Women in ihraam should not wear niqb or gloves.(Tirmidhee no: 833)

a brother saidFrom this hadth we learn that it was the natural practice of the women to wear niqaab in the lifetimeof the Nabi (Sallalllahu Alayhi wa Sallam).

ReplyIf face covering is proven Obligatory,then why not Turbon is obligatory??because Prophetpeace be upon him even forbade men to wear turbon and pants and shirt. Can we say that eventurbon is obligatory?? I ask question why can't you say From this hadth "we learn that it was thenatural practice of the men to wear turban in the lifetime of the Nabi (Sallalllahu Alayhi waSallam)", it is well known that turban is mustahab but not obligatory..Another hadeeth in saheeh Muslim says.

Ibn 'Umar (Allah be pleased with them) reported that a person asked the

Messenger of Allah (may peace be upon him) what a Muhrim should put onas dress. Thereupon the Messenger of Allah (may peace be upon him)said: Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings buthe should trim them below the ankles. And do not wear clothes to whichsaffron or wars is applied. (Muslim,Book#007, Hadith #2647)
http://www.searchtruth.com/book_display.php?book=007&translator=2&start=0&number=2647http://www.searchtruth.com/book_display.php?book=007&translator=2&start=0&number=2647


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So from this hadeeth can we say even Cap is Obligatiry other then Ihram??The answer is simply no but Cap is Mustahab. and Can we say Leather

Stockings are Obligatory other then Ihram?? if No then why proving your stance of face being obligatory from this hadith? we should respectscholars who mentioned this hadeeth for face being obligatory but we cansay that they simply erred because they were Human beings..Argument no: 8The hadeeth which states that (Woman is Awrah. (Tirmidhee no: 1173 and i was reading some book which states that this means whole body

(including face and hands) are Awrah (private parts) of women.

Reply This is not the case, we should see all the ahadeeth just by quoting 1hadeeth and leaving other ahadeeth is nothing but following desires, if Face and hands are included in the Awrah then see this hadeeth.

It was narrated from Abu Saeed al-Khudri (may Allaah be pleased withhim) that the Messenger of Allaah (peace and blessings of Allaah be uponhim) said: No man should look at the awrah of another man, and no woman shouldlook at the awrah of another woman. No man should lie down withanother man beneath a single cover, and no woman should lie down withanother woman beneath a single cover. Narrated by Muslim (338)..

If face and hands are included in Awrah (private parts) then, can we saythis hadeeth is proving that Women can not see awrah (face and hands) of other women?? simply no is surely the answer. Secondly There is another hadith which states:Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr,entered upon the Apostle of Allah wearing thin clothes. The Apostleof Allah turned his attention from her. He said: O Asma', when a


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woman reaches the age of menstruation, it does not suit her that shedisplays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092 Authenticated byShaykh Al Bani) Comment: Above hadeeth is clear that face and hands are not included in private parts (thishadeeth is declared weak by other scholars because qatadah is mudallis and narrating from(an) and according to me their view is more correct) But face and hands are not in privateparts of Women because of other evidences provided before and evidences i will providefurther.Argument no: 9Saying of Ibne Masood from Commentary of Tabree.: : : .

Meaning Ibne Masood Ra said (what is apparent of it) refers to the outer surface of the woman's garments.ReplyThis saying is not proven from Ibne Masood RadhiAllah anho because AbuIshaq in the chain is Trustworthy, Mudallis and When Mudallis narratesfrom (An) then his hadith is not acceptable unless it is proven from other route or witness or if he mention his sama.a) Haafidh Ibn Hajr said regarding Abu Ishaq Famous for

tadlees (Tabaqaat al-Mudalliseen (3/91) b) Ibne Hibban said

Those mudallisoon who are Trustworthy Adil but we take only thosenarrations in evidence from them in which they do tasreeh of sama likeThawri, Al Amash andAbu Ishaq. [Al Ihsan vol 1 page 161]Some people object by saying Imam Hakim authenticated the chain of thishadeeth, then the reply is that if the chain is Authentic that does not meanthe text is also authentic.a)Ibn Katheer says: "

The fact that the isnaad is deemed to be saheeh or hasan does not"necessarily mean that the same applies to the text,because it may beshaadhdh (odd) or muallal (faulty). End quote.Ikhtisaar Uloom al-Hadeeth(p. 43).

b)Al-Iraaqi said in his Alfiyyah:


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" *** "The ruling that the chain is saheehor hasan does not necessarily apply to the text. End quote. [Al-Tabsirahwal-Tadhkirah (1/107)].Same is said by Hafiz Ibn Salaah, Ibne Qayyam and Ibn Hajar Asqalani, so we cansay that the chain is authentic but Abu Ishaq is Mudallis and narrating from (an)then we can not accept the text as evidence.Some people object that Abu Ishaq is narrator of Sahih Muslim and Imam Muslimnarrated ahadeeth from him and also from (an) simple reply is that the rule of Bukhari and Muslim is different from other books.

proof for that isa) Hafiz Nawawi said regarding Mudalliseen in Bukhari and Muslim

( ) . ( ) .

Amash was mudallis and if mudallis narrate from (AN) then He is not Evidence and(MunAN) narrations of Mudalliseen in Sahihyeen(Bukhari and Muslim) arepresumed to possess sound linkage.[ Commentary of sahih Muslim vol 1 under the hadeeth 109.]and some people challenged me by quoting more then 13 narrations of AbuIshaq from Bukhari and Muslim by saying quote sama and other witnessesof these narrations and i quoted all the sama and witnesses from Bukhariand Muslim itself see this link under the heading.[These are the ahdeeth which he quoted from Sahih Bukhari of Abu Ishaqand all are from (AN) lets see one by one and reply]http://systemoflife.com/index.php?option=com_content&view=article&id=180:bidaee-tawassul-refutation-series-athar-of-ibne-omar-saying-ya-muhammad&catid=152:refutations&Itemid=214

7. Related LinksA.A must See the Beautiful Article byKevin Abdullah Karim (A Revert)answering those whobelieve its Obligatory to cover Face and he provided evidences that Surah an Nur ayah 21 revealedafter Surah Al Ahzaab ayah 59 http://www.answering-christianity.com/karim/part_3_g.pdf B. Also see this beautiful Answer by Islam City Team and they quoted Majority of thescholars http://www.islamicity.org/dialogue/Q709.htm

C. See the Wonderful research of a sister on Face Veil (her stance it is recommended to cover face but not obligatory)i) Evidences for Jilbab and meaning of Jilbab (providing both side evidences) http://www.muhajabah.com/jilbab.htm

ii) See detailed Answer to those who say its obligatory and Evidences of those who say its Mustahabhttp://www.muhajabah.com/niqabdalils.htm
http://www.systemoflife.com/articles/refutation/180-bidaee-tawassul-refutation-series-athar-of-ibne-omar-saying-ya-muhammadhttp://www.systemoflife.com/articles/refutation/180-bidaee-tawassul-refutation-series-athar-of-ibne-omar-saying-ya-muhammadhttp://www.answering-christianity.com/karim/part_3_g.pdfhttp://www.islamicity.org/dialogue/Q709.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/jilbab.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.systemoflife.com/articles/refutation/180-bidaee-tawassul-refutation-series-athar-of-ibne-omar-saying-ya-muhammadhttp://www.systemoflife.com/articles/refutation/180-bidaee-tawassul-refutation-series-athar-of-ibne-omar-saying-ya-muhammadhttp://www.answering-christianity.com/karim/part_3_g.pdfhttp://www.islamicity.org/dialogue/Q709.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/niqabdalils.htmhttp://www.muhajabah.com/jilbab.htmhttp://www.muhajabah.com/niqabdalils.htm


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Some excerpts from this link a) Bukhari Book 54 #515. Narrated Sa'd bin Abu Waqqas: OnceUmar asked leave to see Allah's Apostle, in whose company there were some Qurayshi women,who were talking to him and asking him for more financial support,raising their voices. WhenUmar asked permission to enter, the women quickly screened themselves (fa badirna al-hijab).

When Allah's Apostle admitted Umar, Allah's Apostle was smiling. Umar said, "O Allah's Apostle!May Allah keep you happy always!". Allah's Apostle said,"I am astonished at these women herewith me. As soon as they heard your voice, they quickly screened themselves".Umar said, "OAllah's Apostle! You have more right to be feared by them". Then he addressed (the women) saying,"O enemies of yourselves! Do you fear me and not Allah's Apostle?" They replied, "Yes, for you area fearful and fierce man as compared to Allah's Apostle".On that Allah's Apostle said (to Umar),"By Him in Whose hands my life is, when satan sees you taking a path, he takes a path other thanyours".COMMENT:Here we see that the women were not wearing niqab when they were infront of the Prophet (sAas), since they had to put it on when Umar (rAa) entered. How could it be

fard then?? Instead, this is like Umm Khallad (rAa) or Asma (rAa), it merely shows that niqab is

mustahabb and sunna. Surah al-Ahzab ayah 59 was revealed in Dhu'l-Qida 5 A.H. and Surah an-

Nur ayah 31 in Shawwal 6 A.H., whereas this hadith seems to be taking place after the conquest of

Mecca in Ramadan 8 A.H., after which the women of Quraysh (along with the men) all accepted

Islam.

b) Ibn Abbas said: A beautiful woman, from among the most beautiful of women, used to praybehind the Prophet. Some of the people used to go to pray in the first row to ensure they would notbe able to see her. Others would pray in the last row of the men, and they would look fromunderneath their armpits to see her. Because of this act, in regard to her, Allah revealed, "Verily Weknow the eager among you to be first, and verily We know the eager among you to be behind"(Surah al-Hijr ayah 24) --this hadith is found in ibn Majah, Abu Dawud Tayalisi, Baihaqi,Ahmad, Tirmidhi, and Nasai and it is judged SAHIH by Albani. He includes it as #3472 in hisSilsilat al-Ahadith as-SahihCOMMENT: This hadith only makes sense if the woman's face was uncovered. Why did AllahSWT not reveal a command for niqab, if niqab is fard to prevent such situations? Instead, the

Prophet (sAas) merely admonished the men, who are commanded to lower their gazes in Surah an-

Nur ayah 30 and were not doing so .(end saying from Al Muhajabah)(Note: Shaykh Nasir ud Din Al BaniAuthenticated this hadeeth in Silsilatal-Ahadith as-Sahih # 2472 and not 3472, and According to ImamTirmidhee this is saying from Abu Al Jauza who is narrating from IbneAbbas and according to Ibne Katheer there is nakarat in this saying (butthey both (tirmidhee and Ibne kathir) never did jirha on chain) Shaykh AlBani replied all the allegations, And According to Imam Hakim in al


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Mustadrak 2/353 this chain of Ibne Abbas ra is authenticand ImamDahabee agreed with him in talkhees al Mustadrak, This Hadeethis Authenticated by Imam Ibne Khuzaimah as he narrated this hadeeth inSaheeh Ibne Khuzaimah# 1696, Dr mustafa azami who is muhaqqiq of sahih ibne khuzaimah, he said "the chain is sahih and authenticated byibne hibban,hakim and dahabee". and Shaykh Shoaib al Aranoot said inthe Hashiyah the Chain is Hasan, Authenticated by Ibne Hibban as hementioned this hadeeth in his Saheeh#406. Narrated by Tabree andMentioned by Zamakhsharee, Al Razi, Bizawi, Ibne Jozi, Shawkani in their commentaries of Quran under Surah Al Hijr ayah 24 and Imam Abu HiyanAl Andalusi (d. 754 h) said in his commentary of Quran

:

. .Ibne Abbas, Marwan bin Al Hakam and Abu Al Jawza saidA beautiful woman used to praybehind the Prophet Peace be upon him...(and same narration)

Meaning Imam Abu Hiyan Al Andalusi ra did not say it is the saying of Abu Al Jauza but he made it three different sayings and this is correctview.)see also Evidences for Jilbab and meaning of Jilbab (providing both sideevidences)

c) http://www.muhajabah.com/faceveil.htm

d) http://www.muhajabah.com/faceveil.htm

e) http://www.muhajabah.com/khimar.htm

f) http://www.muhajabah.com/scholars.htm

g) http://www.muhajabah.com/moreniqab.htm D. Why I Wear Hijab And Not NiqaabTara bint Curtis Gregory conducts a painstaking investigation of what the

often disputed references from the Quran and ahadith actually say and setsout the conclusions she has arrived at after three years of research.http://www.islamfortoday.com/niqaabtara.htm

Some excerpts from this link Narrated Anas ibn Malik: The Prophet (saws)brought Fatimah a slave which he donated to her. Fatimah wore a garmentwhich, when she covered her head, did not reach her feet, and when she
http://www.muhajabah.com/faceveil.htmhttp://www.muhajabah.com/faceveil.htmhttp://www.muhajabah.com/khimar.htmhttp://www.muhajabah.com/scholars.htmhttp://www.muhajabah.com/moreniqab.htmhttp://www.islamfortoday.com/niqaabtara.htmhttp://www.muhajabah.com/faceveil.htmhttp://www.muhajabah.com/faceveil.htmhttp://www.muhajabah.com/khimar.htmhttp://www.muhajabah.com/scholars.htmhttp://www.muhajabah.com/moreniqab.htmhttp://www.islamfortoday.com/niqaabtara.htm


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covered her feet by

Documents

Face Veiling