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  1. 1. HiJab Hijab Compiled Compiled by Addwesh Abdulaziz Addwesh May Allah forgive his and his parents' sins Mey his end his sins
  2. 2. o ('-? Abdul AztzAddweesh,20(X) Abdul Aziz Addweesh, 2000 King Fahd National Library Cataloging -in- King Library Puplication Puplieation Data Addaweesh, Abdulaziz bin Muhammad Addaweesh, Abdulaziz Muhammad Hijab - Hijab (veil). - Riyadh. 48 P. 12 x 17 Cm. 48 P. ,,12 X 17 Cm. ISBN: 9960-36-626-x 9960-36-626-x 1- Hijab (Islam) 1- Hijab 2- Veiling and Unveiling - Title I - Title 219,1 de 219,1 dc 3826/20 3826120 Legal Deposit no. 3826/20 no. 3826120 ISBN: 9960-36-626-x ISBN: 99ffi-36-626-x
  3. 3. Book Contents Contents 1. Introduction 1. 2. Definition of the word Hijab 2. Definition the 3. Proofs of the obligation of Hijab from Proofs of obligation Hijab Qur'an 4. Proofs of the obligation of Hijab from 4. Proofs the obligation Hijab Sunnah Sunnah 5. Arguments by those who legalize 5. Arguments those legalize exposing Muslim Woman's face exposing Woman's face 6. Conclusion Conclusion
  4. 4. All rights reserved for the Author All reserved Author except for free distribution without except free any addition, modification, or deletion modification, deletion to any part of the book. the book
  5. 5. INTRODUCTION INTRODUCTION All Praise is due to Allatr, ffid blessingsand All Praise is due to Allah, and blessings and peacq be upon the Mess6ngerof AllaTl, peace be _uponthe Messenger of Allah, His Family, Cdmpanions and ffrs Followers to Family, Companions and His Followers to the Day Resurrection. the Day of Resurrection. One the maior issues Islam which manv One of the major issues in Islam which many have a Muslims have a lot of arguments about is the argumentsabout is th'e issue of "Hijab". These arguments occur issue "Hijabu. Theie arguments occur becauseof because of two reasons, namely: 1) the lack reasons,narnEly:1) the lack g,f cgmpleJe understanding of ttris issue and of complete understanding of this issueand the lack of knowledse rsnorance the 2) the lack of knowledge or ignorance of the proofs of the obligation of EHiiab" in the proofs of the oblieatioJl of "Hijab" the Qurlan qnd the Silnnah. Qur'an and the Sunnah. In this booklet, I this booklet, tr-pd, tried, with the help of Allah, to put together the help of togetlier lll these argumenti among all these arguments among Muslims 6n the on the issue of "Hijab" in focus. First, I gave the issue of "I{iiab" focus] gave *Hiio"b" exact definifion of the word "Hijab" in its exact definition of the correct meaning in the Arabic Laneuaseand correct meaning Language and cited someAyaat (Verses)from theQuFan to cited some (Verses) the Qur'an show til the show how Allah SF the Almighty usesthe uses the word and thus makesits meanmgmore clear and thus makes meaning more for the understaqding all Musli-ms.Second, the understanding ofof Muslims. Second, I cited the proofs oflhe oblieation of "Hiiab'| I proofs of the obligation of "Hijab" in the Qur'an and the Sunna'[t.Third, I listed and the Sunnah. I hsted the ploofs - of thosewho claim the legality of proofs of those of exposing the woman's face and theni I stited exposing woman's face and then, stated 4 4
  6. 6. the correspondingexplicit answersbased on the corresponding answers based the Qur'an and- the authentic Sunnah to Qur'an and authentic Sunnah disprovetheir claim. With this presentation, disprove claim. presentation, I hope that Muslims all over the world will hope over the will come to agreement and unity instead of come agreement and instead of arsument aird/or misunderstaniling if not argument and/or misunderstanding if falling into disputes. After all, Is-lam is a disputes. Islam divine messag~ that calls the divinF messase ihat calls the whole mankindm~~ind to the worship of One God, Allah S# the the worshIp of One God, ~ the Almighty. Almiehty. Such worship, which includes, Such worship, which includes, (iite the obligation obedience to Allah's Law (like the obligation obedi-enie to wear "Hijab" for women) must be based wear "Hijab" women) must be based and the authbnticSunnahof on the Qur'an and the authentic Sunnah of Qurian Prophet Muhammad ;i. Let us always be Prophet Muhammad W. us always be guilled the Qur'anic verses guided with the following Qur' anic verses to obey Allah ~ and His Messenger ~: obey {i# and Messenger ffi: '(,ru re; E, L-W ~~ " f,ff5 1/ I 1- - J _. • ~.J~ _ "#_u J'.J~ Y/~~ ~~~~j~fi Y..;4JJ)l.i i*,o •• U' L". '?~ .-{ '( no, bv vour Rubb (Sustainer), " But no, by your Rubb (Sustainer), they they can have no Faith, until - they thsy can frqie no Faith, mcike you (O Muhammad#) iudge m make you (0 Muhammad ~ judge In disputei betweenthem, aidfind all dzsputes between them, andfind in themselves no resistance against your themselves no resistanceagainst vour decisions, accept (theln) decisions, and accept (them) with full - full submission. (a:65) submission. " (4:65) 5
  7. 7. ~ il~ il! ~r i.J~J J JI ~ I~j 4.;..Y YJ if;1 illS" {". J 4 'J-g ulLlt-., , it u*a;t;!auy Y:,tll lF ,'s" iF II "~ Y)l.,..;. ~ .J..ij i.J~J .J .:ill ~ if J r-A/'/if ipiJ-1 Yfu,,P fi drt t itua.t ,l t erlt ;/t rs "It is not f9r a believer, man or for believer, man woman, ,uihen woman, when Allah and His imd Messenger have decreed matter Messenger have decreed a matter that thev shbuld have anv ontion they should have any option in their decision. decision. And whoever disobeys Allah whoeverfrsobevs and His Messenger he has indeed Messenger he hai indeed error. " (33:36) strayed into a plain error. "(33 :36) strayedinto "-{ltsf 5lh+ y 1 Jy}r r*ti , ir r*.uf r*f *ilr ts,ftr" "O vou who believe!ObevAllah. and 1'0 you who believe! Obey Allah, and obey !h9 {esseryger 2b"! the Messenger ,(Muham*,od (Muhammad ,M),Jr) and render not vain your deeds. " an6l render not votn your deecls. (a733) (47:33) 6
  8. 8. Definition of Hijab Definition Hijab It is very clear that it is mandatory for every is very clear that is mandalqry every Muslim to understand hislher faith ihe correit fo understand his/her faith the correct way. This means to have authentic way. means have authentic knowledge of Islam based on the Qur'an and knowledee Islambased the Qur'an and on the Sunnah so that we can follow what Allah the Suniah so that can rihat ~ and His Messenger :i have commanded us t!6 and Messentrer havecommanded ffi us to do and refrain ourselves from committing do and refrain olurselves committing sins because of disobedience. The best way sins because disobedience. The bestway to leam and practice Islam correctly by to learn and practice Islam correctly is bi knowing and understanding at l6ast the knowing and' understanding at least th'e correct meaning of the Holy Qur'an and the correct meaning the Holi Qur'an and the Sunnah of Prophet Muhammad ~ in Arabic, Sunnah PropTret Muhamm-ad-# Arabic, if not leaming the language the Qur'an if not learning the language of the Qur'an itself. We hafe to undErstEnd no dtatter that itself. We have to understand that no matter how much efforts were put how much efforts were put to translate the translatethe Holy Qur' an, the Sunnah .of Prophet Holy Our'an, the Sunnah Prophet Muhammad ~ or the right deductions by the Muhamm-ad ffi the right dedu_ctions the - scholars of these renown Muslim scholars of these two renown revealed sources knowledseand suidance revealed sources of knowledge and guidance to other languages there will always Ee errors to other lansuases there [lways be errors because ofTnisinterpretation the meaninss because of misInterpretation of the meanings is In this contextthat tri5d of the words. It is in this context that I tried the words. to ~ive the real/explicit meaning of the word to eive the real/explicitmeaning the word ^If "Hfiab" Arabic. we look at-themeanins "Hzjab" in Arabic. If we look at the meaning 'the word "Hiiab" (.,1.-=) the dictionar! of the word "Hijab" (y~) in the dictiona~ 'woril we learn that " the word means "veil', we leam that the means "veil", 7
  9. 9. "Screen", "cover(ing)" Or "curtain" (see "screen", "cover(ing)" or "curtain" (see Al Mawrid: Mawrid:- A Modern Arabic English Mo*dern Arabic English DictionaA, 1992p. a53). Dictionary, 1992 p. 453). The meaning of the "Hiiab" becomes The meaning of the word "Hqab" becomes more clear. To mean "co~~~ing' which also more clear to mean "coverind' which also means "veIl" as Allah ~ Himself uses the means "veil" as dwFfmself usesthe term. As stated in the Qur'an Allah ~ tells term. stated the Qur'an tells l[hf us:: US " ~ ~0.J ~ .Ji ~.J Yj }vI ~ ~!~ ~L)' L..J " " t-*-. ottt y Ji [*J y/ it ,--lK- Jl -t Dt! t J" "It is not given to any human that ,s Riven to anv human that Allah shoula speak to htm unless (it should speak to him unless be) bv tnspfration, be) by inspiration, or tom behind a from behind " Hijali (cov:ering) (Qur'an 42:51) Hijah (covering). "(Qur an 42:51) From the above verse, Allah ~ clearly From the above verse,. fl# clearly mentions the word Hijab to mean covering. mentions the Hiiab meancovenns. He makes it very clear to us that no one has makes very cle6r us that no one hi's spoken spoken to Him (Erectly face to face while ilirectlv face face sbeine seeing His face but there was always a Hijab face theie was alwavs a Hiiab (covering or veil) between Him and the "one (coveTine between and the one who spoke to Him. In fact,'Prophet ^and sp6ke llim. fact. even Prophet even Prophet Muhanimad ,M Allah's Prophet and Muhammad ~ Messenser the wh?~~ mankind Messel'!-ger to the whole mankind did not see not see ~. Rter ~ honoredthe Prophet Allah tffi.After Allah d# honored the Prophet gE to have ascended to the highest Heaven, ~ have ascended the hiehestHea.ven, and siven the privilese- speak td and given him the j)rivilege to speak to Himself, one of his Compan-ions Himself, one of his CompanIons asked him asked whether he has seenAllah~. The following whether he hasseen Allah lHi. The following authenticHadirft tells us: authentic Hadith us: 8
  10. 10. Abi-dhar ., iI.:P JJ~..; narrated that he Abi-dhar & ,u it u;, narrated Allah's Meisenger ffi: "Did you asked Allah's Messenger!if: 'Vid you see your '( Rubb (Sustainer)?" He ?if see your (Sustainer)? " Hb H ·d r!pI ze: replibd: H ,- r, (( " I'saw I' ht. " 0.r.....i ~0 t-,-" • H HI saw light. Ig (Reported by Muslim) Muslim) Also Aishah{tb l'cjc.tr (fr said: Also Aishah~ 4Jc. AlI~.J said: " If anyone tells you that Muhammad " If anvone vou iii "hasseen his Rubb (Sustainer), he is ffi has ieen his Rilbb (Sustainer), a liar .for Allah said: "JL.at $II ~_Li y" liar for Allah 'No vision " ,t*!r'o!r-u Y" 'No vision can grasp Him' (6: 103). " can v r Him' (6:i,03). (AI-Bukhari) (Al-Bukhari) Another verse~ '" in chapter Al- ~~taffifin, Another verse. chapter Al-Mutaffifin. verse 5, Allah ~ uses tfie word Hljab when v_erse Allah S# uses the wordHijab wheri He says: He says: " ~,r-.'~ ~fi r-:;-4..; r.:.r----"'~! )£5"''' N ! su, Ii*tffi 6{iE'"tr$;ii;; o, "Nay! Surely they (evil-doers) will be - Mahjobon " (covered/veiled) (coieied/veiled)' from "" their Rubb that Day (the Day of Mafriabon from seeing sgeihg Rilbb (the of Judgment). " Judgment)." In the above verse Allah ~ explains how the the aboveverse, tliqexplains the Kafiroon (Disbe fievers) win be veiled Kafiroon (Disbelievers) wifl be veiled (covered) frbm seeins Allah. Note that the (covered) from seeing Allah. Note that the word used here bv A.llah is "Mahioboon" word used here by Allah is "Mahjoboon" which comes from the verb "Hajba " which which comes from- the verb "Haiba means "prevent from seeing". means"prevent from seeing" In another verse, Allah ~ says: anotherverse, iH says: 9
  11. 11. "i.r=- y~ J ~fi YJ.iJf ~.J.:..4 /.;,fA.". J ~f ,o0i U1.J ";r*!t-, !;tjJt a1 ,-* Ll'* ai;lt ;rU t:ll "0J- 4 '--!~ "And whenvou furniir "And when ~ou (Muhammad) TrTt -We recite the Qur'an, We put between you and the Our'an, but between you those who believe not in the Hereafter, thosV believe-not the Hbreafter, an invisible Hijab (veil or covering). " on invisible !{tjab (veil coveriig). (Qur'an 17:45) (Qur'an 17:45) The Hiiab this verse means 'O The word Hijab in this verse means '0 Muhammad vou will Muhammad you will not be seen by the be seen bv the Kafiroon (Disbelievers) when you recite the Kafiroon Di5believers) when vou recitethe Otir'an. Irlotethat the the above'verse (17:45 Qur'an. Note that the the above verse (17:45) rias revealed as the result the following was revealed as the result of the following incident in the life of the Prophet ~: incident the of the Prophetffi: Jubair,:& ,n it u;, Narrated Sa'ead bin Jubair~ ~J/~..J Narrated Sa'ead "When Chapter I I I was revealed,ihe "When Chapter 111 was revealed, the wife 0/ Abi Lahab came looking/or wife of Abu Lahab camelookins for the Prophet Jj while he was slUing the Piophet M he was sitting Baker ,# said with Abu Baker 416. Abu Baker ~ sara Baker &. to the Prophet ffi, "I prefer you hide to the Prophet ;W. "1 prefer you hide "vou and or leave as sne is comingThe from her leaveas she is cdmingfor from ~ou harm vou. "-The -Prophet she might harm you. " she M s_aid 'There ineanirlg of Prophet ;Jj said which the meaning of t+high- the is Translated as: 'There will be a is translated as: will be screen set between her and 1. " So, she screen set between I. So,she did not see him ... " (Reported by Abu not see him... (Reported Abu by Ya'ala). Ya'ala). In brief, as stated in the Qur'an, the word brief, as stated the Qur'an, the word covei somethinsfrom Hijah means to veil or cover something from Hiiab means being seen others,so when we saytEatthe beIng seen by others, so when we say tliat the l0 10
  12. 12. woman must wear Hijab, Muslim woman must wear Hiiab, we mean mean that she must cover her face Jo ai not to be that she must cover her face so as seen by men who are not her mahram (those seen ' men are her mahram (those whom she she is forbidden to inarrY forbidden marry pennanently). It does not mean, the way perrnanently). ^some does mean, the some Muslims understand, Hiiab means Musfiins understand, that Hijab means that -because covering the woman's hair only because if coverins the woman's hair only if the word Hiiab meanscoverineihe hair only, the woildHijab means covering the only, then when " Allah stated in the Qur'an in then when stated the Qur'an In chapter 42 verse 51 that no one will be chapter 42 verse 51 that no one be spoken to by Allah except behindHiiab, it snoken bv except behind Hijab, would mean that they i,vill see His-Fa6e, ri'ould meari that they will see His Face, which is absolutely incorrect. which is absolutely incorrect. Indeed, in this world no one hasseen Allah Indeed, this world no onehas seen ~. Even Prophet Moses and Prophet $#. Even Prophet Moses and Prophet Muhammad ~ whom Allah ~ has given the Muhammad W whom i$dhas given the did not see the privilege to speak with did not see the privilege to speak Almighty. However, the eternal world, Almighty. However, in the et~mal world, Allah ~ Rllah-ffi rewardthe Muslim Believers will reward the Muslim Believers which is then the supreme to see Him, which is then the supreme to see Him, be pleased them success and Allah will be pleased with them successand Allah asHe said the Qu'ran: and they with Him as He said in the Qu'ran: andthey " ;sUj I 5ui ail)" -+J, ll 11
  13. 13. "For thosewho havedonegood is the "For those who have done good is the best (reward, i.e. Paradisd best (reward, i.e. Paradise) and even ' even more (i.e. having the honor of more (i. e. having the honor of glancin~ g.lgnging at the countenance of the countenance of Allah)."(10:26) Allah). (10:26) In line with the above Qur'anic Verse are line the above Qur'anic Verse are Ahadith that tell us that Allah ~ will reward Ahadith that us that ds will reward the rishteousBelieversthe hishesthonor and the righteous Believers the highest honor and privilfre to seeHis Face. Thi;means He privilege to see His Face. This means He will unveil His Face (remove his Hiiab unveil His _ Face _(remove his Hijab or - covering). One covering). One of these Ahadith is the these Ahadith is the following: following: 'Abdullahibn Umar narrated (Abdullah ibn Umar narrated that Allah's that Messenger Jf said : J} ~ J. J.f.;v JI ~( .;j:i,t1" Messenger M said Jl .h I ,tr- a*r;1af p( :;j" ; ~~flJ ~ J/li..-e-- ~...J.r' J 4.A..c.:. J 4+ I {Elj I +L* ,-b reF S u 4l ii**.. o.tr- J 4,ri I ~.J 4.jl.>.-.Jj.J 4.:'1.:.>.- 4-le rtt ..-.1.,,Jr.t U i e s L# ~.J J1 ~ J ..iiI ~ ifJl ~ ..iiI J.r...J ~! ~ .J iJ~ +t Jl .h.y i, ir "(rbu W ,J! ;rbu +fi " '(i~l.j L{; Jj . i~l.i *t "..t>.".1) ,-*:) *t rL.J "The lowest in station among the "The amonl inhabitants of Paradise will be k"e who of - will J:e looks at his gardens, his wives, his bliss, gardens, wives, bliss, servants, his servants, and his couches stretchinl a couches stretching thousand vears' iournev. thousand years' journe)!, and the one wato the who will be niost hdnored'bv Allah witt be he will be most honored by Allah will who looks at His face mornins and His face morning and evening,. " evening. " He then recited, ''Faces 6n that rebited, "FAces on that dav wzll be brisht, lookins at their Rubb day will bright, looking their -(Reported" (Sustainqr).-" (Sustainer). " (Reported by Tirmidhi Tirmidhi 5657 and 5657 and Ahmad) 12 12
  14. 14. Proofs of the Obligation of Hijab Proofs of the Obligation of Hiiah For the enlightenment of all Muslims, let us enlightenment of Muslims, us know the concrete proofs from the Qur'an concrete proofs the and the authenticSunnahon the obligation of and the authentic Sunnah the obligatIon of Hijab for Muslim women. First let us try to Hiiab women. First us understand fullv what the Qur'an says about understand fully what the Qur'an saysaDout women. Thdn, us the req~ired Hijab for women. Then, let us the required t{tiab the proofs from the reporte Sunnah know the proofs from the reported Sunnah d other words that are authentic. In other words let the that are duthentic. the words iH and His Messe.nger guide words of Allah ~ and His Messenger ~ guide $s us as to how women in Islam must be us as to how women Islam must be this wBY,we get divine guidance covered. In this way~ we get divine guidance covered. that that will unIte uirite our our different aifferent arguments/positionson the issue Hiiab for arguments/positions on the issue of Hijab for women. women. Proofs from the Qur'an Proofsfrom the First Proof: Allah ~ said in the Qur' an First Proof: Allah dtr said in the Qur'an L.-. )/1 ~j 0:!~ )/ J 0f->.-)} ~ ) .:.rJ~i i f ~ ...:.-L. r-D Y J L-. Yt J+e-it-* !r=*oJl ;;hl11 .,F-rLorT i'ea"- -t-rX.]''-l U " L-;'1 "..;-.-.-1;+> .:.r-J'?: ~~) 4:-- ~ a-,-!r ~p ~ *:+F--,4:V + 'And tell the believingwomen to lower thetr 'And tell the believing women to lower their s{ze (from looking aTforbiddenthings) a4d gaze (from looking at forbidden things) and ilot to show off their adornmentexceptonly not to show off tneir adornment except only 133 1
  15. 15. that which is apparent(like both eves for that which is apparent (like both exes for necessityto see the way, gloves,hea'd necessity to. see the way, gloves, head cover cover o_raprgn, etc) and to drdwlheir veils all over or apron, etc) and to draw their veils all over Juy,ub.ihinna their bodies, faces, (i.e. Juyubihinna (i.e. their bodies, faces, necks, necks, ancl bosoms, etc) and not to reveal their and bosoms, etc) and not to reveal their adornment gxgept to their husbands,their adornment except to their husbands, their fathers, their hdsband's fathers. their' so"i. fathers, their husband's fathers, their sons, their husband'ssons, their brothers. theii their husband's sons, their brothers, or their or brother's sons,or.their sister'ssons,theii brother's sons, or their sister's sons, their (Muslim) women (i.e. their sisters islam) (Muslim) women (i.e. their sisters in Islam) or the (female)slaveswhom their rieht hands or the (female) slaves whom their right hands posses,or old male servants posses, or old male servants who lack vigour, who lacJ< viqour. br small children who have no sense thd or small children who have no sense of the oT shame sex. let them not stamptheir shame of sex. And let them not stamp their feet so as to reveal what they hide dt tneii feet so as to reveal what they hide of their adornment. And all of you beq Allah to adornment. all you beg forgive J,qu,^a]l..9 believers that you may be forgive you all, 0 believei's y"ou that may be successful' (24:3 1). successful' (24:31). the above verse, there are three nroofs In the above verse,therearethreeproofs of the obligation of of the obligation of Hijab (coveringthe (covenng the woman'sfaEe): woman's face): . A) Allah's saying: • saying: If 1. : • . • t:. l.A ';1 •.,. . . .lll ';1 " ~~ ... J .~.JU:! "And not to'show #,ttheir adornment "And not to ;:, off :,' H r"Tai, i,,, r*"i"t except only that which is apparen." Here except apparen. "Here Allah forbids the womento dhowoff their forbids the women Show off adornmentabsolutely exceptthat which is adornment absolutely except that which is apparent,suchas their -oUlei apparent, - such as their outer clothes,this is clothes, this is the translationof Abdullah bin Mas'aud tlie translation of Abdullah bin Mas' aud l14 4
  16. 16. o...lc ~I ~.J of this verse. 4jc 4!l(#J of this verse. Also, looking at this verse, we see that this verse. (( see that Allah stated stated "ta..'" i- !t " "Exceptonly that which is "~~ L.a ";1 -t+J. "Except apparent" and He did not state apparent:' and (' "Except st~te "'1*j*o;*-Li- T) "~ u~ l..A ";I~" only that which whIch they expose'" because what IS exposed is thev exoose"' because what is exposed soriethihg you cannot hide but what something cannot hide what appears is under vour control,you canhide aDDears under rs your control, you can hide it if vou wish to do so and yoi can show it if if you do so and you can show off if you wish: so, womaricanonly show off if vou wish; so.woman can show off thdir outerilothes because they cannot off their outer clothes because they cannot hide them even if they wish. hide them evenif they wish. r • B) Allah's saying: Allah's saying: "~~~Ul~LH~J "And to draw tirfr,fu*,f#;r"f;ti "And to draw their veils all over their bodv, face neclcs. " body, face and necks." The woman's veil is what she puts over her head, so if she is is she nuts over her head, so if she ordered to draw her veil all over her body ordered diaw her over starting from the head ending at the toes, startins the head ending the toeS, of then her face will be the first part of her then h"er face will be the firIt body to be covered. Also it is common bodv be covered. is common sense that the beauty of t~~ woman is her sende that the beauty of the face, so how would Allah ~ command the face, so d# co-mmand the over her woman to draw her veil over her body to woman to draw her at beauty prevent others from looking at her beauty nrevent others and at the same time He win permit her to hnd at the sametime He will her tb expose her face? This is logicallY expose her face? This IS logically senseless. . SENSCIESS . C) Allah's saying • C) Allah's saying l5 15
  17. 17. ,, tet',#irtr La N ~)~ LH~ '1., And "~j 0A ~ ffil ##"* {#;',i "And let them not stamp their feet so as to reveal what thev hide oTtheir itdornment." reveal what they hide ojtheir adornment. " During the pre-Islamic period. women During the pre-IslamIc period, women used to wear ankletsand thev woirld stamn used to wear anklets and tiley would stamR their feet on the groundto developa soun^d their feet on the ground to develop a souna their anklefs with their anklets in order to attract the order to attract the attention of men so Allah ~ made it attention men, so d6 made forbidden on Muslim womento do this act forbidden on Muslim women to do this act .. If women are forbidden to stamp their If women are forbiddento stamptheir feet on the ground to avoid infatuatins feet on the ground to avoid infatuating men, then how aboutexposingtheir face? men, then how about exposing their face? So which is more attractiveto ilren. hear So which is more attractive to men, to hear the sound the anklets the sound of the anklets or to see the see the woman's face? Obviouslythe face of the woman's face? Obviously the face of the woman is more attractive. Given this woman is more attractive. Given this reality, how could be possible pennit re'ality, how could it be Qossible to pennit women expose their faceswhere at the women to expose their faces whereat the sametime they are forbidden to stamptheir same time th.eyare forbidden stamp feet? This is a very clear proof that the feet?. This a very clear that the woman's t-acemust be covered whenever woman's face must- be covrired whenever strange strange men or non-mahram present. men non-mahrarp. are present. are Second Prooft Allah saidin the Qur'an SecondProof: said the Qur'an -LJi ;a.*1* .f .:sJr .,qr+ ;-$1 rt*i; I.!J;~) J-*t;; Y J ~ ta.i tl," ill~ ~~ J ~ L.J:i--4 ~ jl ~L.;) *q, #t ~i &)j 'Y ..,.i " . " l * J IJ? rl J tf j) ji.~ j,( )b :}f i ji -.:pi "L....:?- ,l rr* ,i luI jL) P !- )j _ j r+ .ri 3rf "-Oprophet! Tell your wives, daughters,'their "0 'wo'men Tglly'o|i'wives,Ad';ihriis",and prophet! the of the believers araw "ila the women of tlie believersto Zraw their cloaks (veils or coverings) all over their or all over their bodies (i.e. screen themle'lves comnletelv (i. e. themselves completely except the eyes orcf: eyes or one eye to see th'ewayJ. see the way). 16
  18. 18. That will be better that thev should be lcnown That will better they known (as free respectablewomld so a.T to be fus free respectable women) so as not be annoyed. And Allah is Ever annbved. And Allah rs Evdr Oft-Forgiving, -of Mosi Merciful."'(33:59).Thepdrpose oftfie Most Mercif!'ll. "'(33:59).The pUrPose ttTe revelation of verse that Hie women at revelation of this verseiis thdt th^e women the Prophet's time used to walk outsideAl- the Prophet's used outside AI- Madinah when thev had to answerthe call of Madinah when they had answer the of nature because they have restrooms in nature because they did not have restrooms their homes and-there were some wrong- homes and there were some doers who used to follow the women slaves doers used the women slaves when they walk outside the town to answer when they outside the answer the call of natureand harassthem. There were the of nature and harass them. There were cases,howevel, WQretl]ey harass the cases, however, . were they would harass the free 'Ygmen thinking thdy were slaves,so free women thinking they were slaves so Allah ~ revealed thIS verse to command the fl# revealedthis verle commandthe Prophet's wives, daughters, and the believipg Prophet's wives,daughters, the believing and cover themselvesrn order women to cover themselves in order to be women be distineuished from the slaves women. distinguished from the slaves women. Ibn KatheTr ;ur .-* said regarding this verse: KatheIr _.. ,~~), said r_~arding this verse: "Allah ~ commanded His Messenger ~ to "Allah $# comm-anded Melsenger Wlo order the believing women especiallyHis order the believing women especIally His their horiour,to draw wives and daughters for their honour, to draw wives and daughters-for cloaks on thdmselves to be distinguished cloaks on themselves to be distinguished from the non-Muslim women and women from the non-Muslim women and women slave." The word "Jilbab" (cloak)meansthe slave." The word "Jilbab" (cloak) means the cover over the veil (vashmak, according cover over the veil (yash,nak), according to to the following translators of Qur'an: lbn the followins transldtors of'Qur'an: Ibn Mas'aud i;u' ,et, Obidah, Qatadah, Mas'aud ~~~)' Obidah, Qatadah, Al- Hasan Al-Basreyl Si'eid bin Jub-air, Ibrahim Hasan AI-Basrey, Sa'eid bin Jubair, Ibrahim Anna'kahy, and Atta Al-Kahrasany. Anna'kahy, and Atta AI-Kahrasany. T7 17
  19. 19. Narrated Alli bin Abv Talhah,that Ibn abbas Narrated Alli bin Aby Talhah, that Ibn abbas said "Allah ~ has commanded the believing said " Allah dW ccimmanded believins has the women when they leave their houses for E women when they leave their houses for a necessity coveriheir faces. to necessity to cover their faces. Mohammad bin Mohammad bin (a Sealqen- greatscholar) Seareen (a great scholar)' said, I asked Obidah said,I askedObidah As-Slmany-about the meairine Allah's As-Slmany about the meaning of Allah's saying 66 :qb saying " ~):>.. itf ~ J:i-4 "" (Draw their cloaks u* *+ (Draritheir cloaks all ofer tH6irbbdies), tiJ iou"i*a hisface so all over their bodies), so he covered his til; and head while exposinghis left eye.Also and head while eXRosing his left eye. Also many Muslim schdlarsSuch as Abu Baker many Muslim scholars such as Abu Baker Arrazy (died on 370H).EmmadAd-Deen Arrazy (died on 370H), Emmad Ad-Deen At- Tabri- (diedon 516H)Tmam Al-Bagawi(died Tabri (died on 516H) Imam AI-Bagawi (died on 5 l6H), Ibn Al-Jawzv on 516H), Ibn AI-Jawzy in his Tafseer hiT Talseer (explanatiijn) (died on 597m. (exRlanation) of Qur'an (died on 597H), Qur'an Sheikh Al-Islam ibri Taymidh(died on 728FIi Sheikh AI-Islam ibn Taymiah (died on 728H) and many otherscholarssaidihe meaning of and many other scholars said the meaninq of this verse is the woman coverher lace this verse is for the woman to cover her face when non-mahram men are present. when non-mahram men arepresent. With all these proofs, we seethat this verse, of these proofs, we _ see tha^t verse,with this no doubt-, means that the no doubt, meins that the Muslim woman woman must wear a Hiiab (coverinsor veil) so asto must wear a Hijab (covering veil) so as cover her whole body from hEad toes. coverher wholebody from head to toes. Third Proof: Third Prooft Allah lk said in the Qur'an ~ said the Qur' an #J *Li rSJ) ~}AJ R i 5J: y~ "I)) .-. ,^'(the .-s.-JL )1) "~}j) 'whbn'-you .rt-,-- cl r r i f If')W LeH. If' ~L tjr , ",'*J #; ..J J'uJ ~~ n,aid 'And when you ask ihEni (the pVcinhet;i ask them Prophet's u,ttiye.s) _gny1hiytg yvant,.' therhfrom wives) ,for any.thing you want, ask them from for ask behiid- a Hiiab (veil). That is '(33 lor vour behind Hijab (veil). That pure for }lour pure hearts and"for iheii" hearts." (33 :53) Tnis hearts and their hearts. " :53) This verse, which was revealedin the fifth vear verse, which was revealed the year after Hijrah, tells us that Hiiab means after tells us that Hijab means 18 18
  20. 20. covering all parts of the body including the covering all- parts.of the.bodYlncluding 1pe face afr'd there is no dispute between the face and there is no dispute between the sitrbtars that this verse means coveringtbe scholars that this verse means covering the face with the rest of the .body. . Ftt the face with the rest of the body. But the dispute is aboutone issuewhetherthis verse dispute -iestiicied about one issue whether this verse is restricted only to the wives of the Prophet wives of the Prophet ~? Or is it for all MusUmwomeq? Imam At- Xt it an Muslim women? At- fabri- the greatest Scholar of the Qur'an Tabri, greatest Scholar of (made scholarly commentaries/explanations [mad6 scholarly corrmentaries/explanations bT t[; Ouf'an) ttated in his Book of Tafser of the Qur'an) stated BooK of Tafser resaiainE this verse "When you ask the regarding this verse ask the Prophet's wives and tlre believing women Pr"ophet'E wives and the believing women whom are not ~our wives, ask them from wli6m ate your wives, ask diem behind a hij ab (veit) and do not entertheir Uehin6 t hiiab veil) and do enter their homes (whIle t ey are inside the house fiomes (while they are inside the house alone), this is pur6r your hearts.and iloii;i, this is purer for your hearts and their their is a rulg, which is not hearts". So this verse is a rule, which is not ft;rtd". So this verse f;i^ th; ptopti-.t'= wives only but for the Prophet's wives only but for all all This verse(33:5?)aftdverse Muslim women. This verse (33:53) and verse futlrti* woifien. (33:59) have one relation, that is, in verse (33: 59) have:.,one rel~tion, that i~, in v~rse 33 :53 Allah ~ stated ".rr.'-- if;f')W J"r-:lt- b1) *t.s) 3l:Sl Allah $lsstated yl.:o:c-- 1'1)) t r:1,. '( the scholarsagreed that thisr-Jl;.,*.sJL versemeans " the scholars agreed that tli.is verse means wives must cover their that the Prophet's wives must cover their that- t[a- Prophe"t's the facesand in verse33:59 bodies including the faces and in verse 33 :59 6oaieJ-lncludng Allah ~ stated ::- Atlatr {H stated II~")G,. ".r{*}* :r. ~ 0:i~ ~ pI I'......J ):.'jtr-u', i(.J*:f+ €itl 'Y &~ )-r*]l;,},i Ji ~ 4-! y ~)j 'i C:-+,i-t' commandingthe P_roplel to tell hts *'lves, commanaing the Prophet ~ to tell his wives, iH dauehters,End the believingwomento cover daughters, and the believing women to cover how could we thetffi;ivds. The point here-is, themselves. The point here is, how could we -in vers'e33:53 it meansthat the say that in verse 33: 53 it means that the *t^-t[at 199 1
  21. 21. Prophet's wives must cover their facesand in Prophet's wives must cover their faces and in verSe 33:59 it meansthey haveto covertheir verse 33 :59 it means they have to cover their bodie_sexcepttheir faces6nd the liandrf f wi bodies except their faces and the hands? If we say thi.r,theh we meanthat the eur'an means say this, then we mean that the Qur'an means g4e rhryg ln one verse and means another one thing in one verse and means another thing in other verse where both verses thing in other verse where both verses concern the same rule. To confine our concern the same rule. To confine our interpretationof the said versesin irris ki"a oi interPretation of the said verses in this kind of thinking is absolutely wrong becausethe thinKing is absolutely wrong because the verses in the Qur'anbonfirm Eachother and verses In the Qur' an confirm each other and not to contradict-each not to contradict each other. other. Fourth Proof: Allah ~ said in the Qur'an: Prooft iH said the eur'an: .:,r4L-.; ~ -:>i C b JAt'j in-+,,''i Cg .:..~ ,~ l>~ -:>.Y"".r- 'Y <)~ ~w .r ..Is-1."A}1 ) ;+Jr.*U f.".* d:*t- :1 glJr rL*Jt ;,.rrtrill _9 "f1e "r---:# ~ .ill )J .:,.---A ? ~ -:>i ),.u y. .,;.,>>,.~ p&- g.-l. oirl a,--J F t#u- ri ~y. olo.-,s .p "-Andas for -womenpast child bearing (and - HAnd as'for women pastVltla b-eaitns i"ia do haue monthly period) who do do not have monthly period) who do' not expect wed-lock, on them if they expect -wed-lock, it /'i ito sin bn them if thiv is no discard (quter) discard their (outer) clothing in suchh wdv such a way qs as not to show their adornmeit. But to refra{n show adornment. refrazn (pot to (not tg discard their outer ctothiis) is 6"iiii clothinfl) better lor them...And Allah rs A!1, I{earer, AII [or them. .4nd is All I1earer, All Knower." (2a:60) The proof in this verie. is Knower. " (24:60) The this verse, that Allah dH had negatedthe sin on the old ~ had negated the the women (thosewho had past childbearinsas; women (those haa past childbearing age 4nd have no attractionto men) if thev diScald and have attraction men) if they discard their outer clothes under the' conoitmn th;t clothes under the condItion that th"y do .not ,show their tdomment. lt-idis they do not show their adornment. It obvious that the meaning of this verseis to obvious that the meaning of this verse is to discqd the outer clothine bui not lit- tti* discard the outer clothIng but not all the clothing becauseshe will ae n"de. So ili; clothing because she will be nude. So the 20 20
  22. 22. elderlv women can expose their faces and elderly women can expose their faces and hands (itt the presence of men who are handi (in the presence of men who are stranser or nan-lmahramif they wish but if stranger or non-mahram) if they wish but if thev "refrainon showinefheir facbsit is better they refrain showing their faces it is better for them. Imam At-Tdbri stated,when Allah for'them. At-Tabri stated, when Allah 1l# said"...:r4L; ~ oic'L:..>. "iheir " 'It no ~ said";"{U;.-ar rv t+b.r-$" 'It is no sin on ~i ~~ them if they .discar~ out~r clothi!1g', it i6em if -they-.disca:rdtheir outer clothing', il means therd ls no sln on them if they discard means there IS SU1 them if discard tlieir veils and their ~owns (abaia)- Also their veils and sowns (abaya). Imam Abu Ya'ala saif,In this versethereis said-"In verse there a proof that it is permissiblefol the,elderly - that permissible for the elderly wdmen to exposetneir facesand handsin the women expose their faces and hands the ^men presence of men but not their hair because nresence their because it is forbidden on them as it is forbidden on forbidden them as forbidden young women." Sheikh Abdulaziz bin Baaz vouns women." Sheikh Abdulaziz, Baaz said Tesardine this verse "Allah informs that 6aid regarding this verse informs that the elderly women who are not in the interest the eld6rlv w-omen are the interest (because their of marriage (because of their old age) are not marria'ge of age) are to be couEted misdemeanor removlng to be counted for misdemeanor for removing for fbr (coveringsor veils) of f their their clothes (coverings or veils) off theIr their clothes faces and hands as 10n& as they are faces and hands as Tong as they are not exposing their adornments .. So it is clear to eiposine their adornmentso So clearto unaerstand from this point that the elderly unfiista"nd from this point that the elderly women who are allowedto expose women who are allowed to expose their faces their faces and hands must still observe modestyby not and hands must still observe modesty by not einosins. their adornments.It must be noted exposing their adornments. It must be noted itiort-Alfah d* hasencouraged.them observe that AITah ~ has encouraged them to observe - lo Uii"U ffutl covering of their bodies which Hijab (full tovering of Their bodies which in6tuOedcoverins oTtheir faces)when He tk includes covering of their faces) when He ~ SayS: ,---A ,r, otI-.-,-,i1""B?,lt tO refrAin (nOt lO says: ~ 'po>- ~ ~i) " "But to refrain (not to It outer ctothing) r"sbetter discard their outer clothing) IS better for friiarFtheir 21l 2
  23. 23. them." If Allah- Str has encouraged them." If Allah ~ has encouraged elderly elderly women (who by nature do ilot aDDear women (who by nature do not appear attractiveto men)-not to removetheir^veils attractive to men) not to remove their veils (covering) from'their faces, so how about (covering) from their faces, so how about young and pretty women? young and pretty women? Proofsfrom the Authentic Sunnah Proofs from the Authentic Sunnah First Proof: Aishah ~ said: "May Allah Proof: Aishaht*, said: "May bestow His Mercy on the earlv dmisrant bestow His Mercy ~ gn the early e"!!grant women when women when Allah 'They't t.tt revealed, $# revealed," "7rA/ J,;/(-41 .;r-4~ ~~? " 'They should cover (draw F-,* ,-b -Fr+ shouldcover ftrd* veils over) their bodies, faces, itecks, their veils over) their bodies, faces, necks, 'Qa:3.1) qryd bosoms,' and bosoms,' (24:31) - they tore their iliey to're theii" Muruts ( a woolen dress, or a waist -binding MSryts woo'lendress, waist cloth or an apron, etc.) and covered thelr cloth or and covered their thbsetorn Muruts. " (Reported faces with those torn Muruts. "(Reported by fage_s Al-Bukhari). AI-Bukhari). Safiya bint Shaiba W, narrated Safiya that "Aisha Shaiba ~. narrated that "Aisha W ars;t usedto say: "When the verse: *t,;J,J ,, ~ .JJ/~.J used 'Thby "Whery say: the verse;..;r...r4l II "~~pjA? 'They should Cover (draw thdtr ---1;x* ek ;,,4 -bodies, cover (draw-their veils over) their bodies, faces, necks. and faces, neCKS, bosoms (24:3 I ) ' was reiealed, (the ladies) bosoms (24:31)' revealed, 'edges cut their waist sheets _at the edges and cut their sheets at and covered their heads and faces with those cut their heads andfaces with those piege.s.of cloth..," (Reported by Al-Bukhari pieces ot cloth." (Reported -and AI-Bukhari and Abu Dawud). Abu The abovequotedauthenticAHadith actually above quoted authentic actuallv tell us how Muslim womenat the time of thb us women the time of the 22 22
  24. 24. Prophet ri obeyed Allah ~ and subsequently Pronhet # obevedAllah dEand subsequentlv imolemeniedttie oblieationof Hiiab.'If this implemented tIie obligation of Hijab. If thIS -meaning veise has a different meaning to it, then the verse has then Prophet ri Prophet W or at leastAishah-E (one of the least Aishah~ (one of b Moihers of the Believers) wciuld have Mothers of the Believers) would have informed or corrected them of the real informed corrected them of real interpretation of Hijab. interpretationof Hiiab. SecondProof: The Prophet said" ,r.r;i/' " Second Proof: The Prophet # said" ~)Y oi) " ~ "The woman is awrah (privatepart, one who "The woman is awrah (private part, one who is forbidden .is"^(Reported rs fprbidden to be expbsed). (Reported by be eX.R0sed). " dn authentib At"-Tirmithi and saId it is an authentic At-Tirmithi and said Hadith). Sheikh Hamoud At-Towaigry said Hadith). Sheikh Hamoud At-Towaigrv said 'Hadith proves that paft5 of the "This Hadith proves that all parts bf the ^is 'awrah' (private,not be woman's body is 'awrah' (private, not to be woman's body seen exposed) meii who are seen or ~xposed) to men who are not 'mahram' (Mahrammeansthosewhom sheis 'mahram' (Mahram means those whom she is forbiddentb marry permanently. See 23 Ch forbidden to marry permanently. See V 23 Ch her, this iircludesher face and every 4 ) to her, this includes her face and every her'body". wasreported that Imam part of her body". It was rel?0rted that Imam oart hhmed bin Hambal said" ihe woman'snail Ahmed bin Hambal said" the woman's nail is 'awrah' and when sheleavesher home,she is 'awrah' and when she leaves her home, she must not expose any part her body, not must not expose any part of her body, not even her shoes.bec-aube shoesthe deicribe even her shoes because the shoes describe the feet,'sleeve prefer that the feet.and I afso and also sheput a button preferthat she put a button at her hand,so that no part on her sleeve at her hand, so that no p~rt of on her her bodv will be seen oihers."SheikhAl- her body will be seen by others." Sheikh AI- bv said"fmam Ahmed said Islam bIn Taymiah said "Imam Ahmed said Islam bin Taymiah 'Everv Dart cif the woman is an awrah even 'Even' part of the woman is an awrah even her finger nails."' SheikhAl-Islam alsosaid her finger nails. '" Sheikh AI-Islam also said 23 23
  25. 25. 6s lhis is also the choice(what Imam Ahmed " this is also the choice (what Imam Ahmed said)of Imam Malik." said) of Imam Malik." Third Proof: Third Proof: Narrated Ibn Vmar ~ Narrated Ibn Umar W Allah's Messenger said: Allah's Messenger ;Ji said: M uif' "A woman who is "':}-:~r;: ~~~k' "A w,oman tr" r# !r;i"t'#tr;; &- 'jh;~~ who ($triyg, Halj. (during Hajj or .Umrph) must not wear a Umrah) must ngt" wear nLqao Govermg the lace exceptthe eves) niqab (covering the face except the eyes) or g!.ov " (Repoftedby-Al-Bukh'ari, Ma[ik,'At_ e.s gJoves.. " (Reported by AI-Bukhari, Malik, At- Tirmidai,' Abu Daw"ood.and Ahm;a).--'Ab; Tirmidai) Abu Dawood, ;nd Ahmed). Abu Baker bin Al-Arabi said c( the ttridtth of Baker bIn AI-Arabi said " In the Hadith of IQ" IJmar,when the Prophet# said(;i,rr.-",v) Ibn Vmar, when the Prophet ~ said (;i) ~ 1) 'the woman rnust not- wear nigqli' that is 'the woman must not wear niqab' that iS because covering the womad's faCe is because covering the woman's face i; o-blig-atoryon every woman obligatory on every woman who is noi not elderly except elderly except in Hgjj (u^f, when praying Hajj (and when praying wnere no man who is where no man wno ls not her mahramsees her mahram sees her)". her)". Fourth Prooft 'Aishah W said: "Men on Proof: 'Aishah ~ said: "Men camels used pass us camels usedto pass by us while we were with the Prophet ffi- and in the stateof thram. We the Prophet ~ zn the state ofihram. We would Eover our faces with our "sowns cover faces gowns when when they passed by u3, and then ufrcover them they passed us, then uncover them agaii. " (Reported bv Abu Daw'ud and Ibn flgain." (Reported by Abu ^ and Ibn Majah) 'Ata, Malik, AthThawri, Ash-Shaf i. Majah) 'Ata AthThawri, Ash-Shafi'i, Ahmad, and Ishaq hold that it is permissibld Ahmad, Ishaq hold that it is permissible 24 24
  26. 26. for women to cover their facesin the stateof women cover faces state of ihranl. (Fiqh us Sunnah5.49) ihram. (Fiqh us Sunnah 5.49) Fronr the mentioned two Hadiths it is very Fron1 the mentioned Hadiths it clear that during Hajj the woman shoulddraw clear that during Haiithe woman should d.raw part of her 'kifrar' lpiece of clothes)over her part of her' kimar' (piece of clothes) head and face so a*sto avoid beine seenby head and face so as avoid being seen py men are her mahram. Also Sheikh men who are not her mahram.Alio Sheikh Al-Islam bin Taymiah said:"This is a proof AI-Islam Taymiah said: that niqab and gloveswere that niqab and gloves were known to women women who were not on the state of lhram which wdre 5n the state of Ihram requires coverin,,& their facesandhands".And reouirescovering their faces and hands". he also said: ~'l nere are two opinionsin the he'also said: "There are opinions the ^ school of thought of Imam Ahmed bin school of thought of Imam Ahmed woman's face Hanbal regarding the woman's face while she Hanbal res,arding-the -state she is on the state 6f Ihram: the first one it is is on the of lhram: the first one like the man's head (while on the stateof like the man's head (while on the state of Ihram must not be covered, second,the Ihram) it must not be covered, the second, the the womah's face is like the man'sbody (while woman's face is like the man's -body (while on the state lhram, the man must cbverhis on the state of Ihram, the man must cover his bodv but he canrrotwear any clothesthat body but he cannot wear any clothes that fits on. " In other words clothes that have been on. other words clothei that havebeen sewed to on the body parts like pants, sewed to fit on the body parts like pants, ^ shirt. etc. rvhere cannbt be covered shirt, etc.)) vhere it cannot be covered with 'nighb' which was made to fit the body, this 'niqab' which was rnadeto the body, this opiirion (the second one) is the correct one correbt opinion (the second one) is the 'nigab' one b^ecause Prophet#t madethe -used because the Prophet ~ made the' niqab' and the and the sloves torbidden and women the gloves forbidden and women used to to draw- on their faces draw on their faces somethingthat with something that covers the face and hands(while on thd state covers the face and hands (while on the state of Ihram) but vvithout wearing a piece of of lhram) but r,vithoutwearing a piece 255 2
  27. 27. cloth that fits on the part the body, as is cloth that fits on the part of the body, as it is the samefor men (duiine lhram thev cannot the same for men (during Ihram) they cannot wear pants ~r any Riece of croth ihat fits wear pants (or any pieile cloth that fits on)". Ibn AI- aim saia: "When the Prophet ~ on)". Ibn Al-Qaim sai'rt: "When the Prophetfgg mdde forbiddenon women to wear 'niqab" made it forbi den on women to wear'niqab" and gloves in Hadith narrated by Ibn Umar, it and -proof tn Hadith nanatedbv sloves Um-ar. is a is a proof that the woman's face is like the that the woman's faceis the man'S bodv (durine lhram not the sameas man's body (during Ihram) not the same as the man'shehd(du-ring the man's bead (during Ihram). Therefore, it lhram). Therefore, is forbiddenon womei wedr anythinsthat is forbidden on women to wear anything that was made to 'n"iqab' was made to fit on the face such as 'niqab' on the face such-as whereas on the other hand whereas on the other hand it is not forbidden not forbidden on her to coverher face a'Jilbab' (veil) on her to cover her face with a 'Jilbab' (veil) something alike. hasnot beenrepbrted or something alike. It has not been reported that the Prophet ~ had said even one letter that the Prophet # had saidevenond letter regardins the oblieation regarding die obligation of exposing the exposins the wdman's- face durin-g lhram. ". He^also woman's face during Ihram. ". He also said " iaid can be forbTddenon the woman How can it be forbIdden on the woman to cover her face and at the sametime shewas cover her face and at the same time she was commanded by Allah that she must draw her commandedbv 'Jilbab' (veil). so who shemust draw her that 'Jilbab' (veil), so who will she not be she not be known?". Ibn Hajer reported in 'Fatah Al- known?".'Ibn'-Haier reported 'Fatah AI- Bari' that Ibn AI-Munther said "They (the that Al-Munther said "Thev (the scholars) asreed that the woman auring scholars) agreed that the woman duiins ' 'Ihram' can-wear sewn(stitched) 'Ihram' can wear sewn (stitched) clothesand clothes and shoes. and she covers her headandher hair shoes, and she covers her head and her hair except her face she must draw a pieceof cloth excepiher faceshemustdraw piece of cloth over it to cover it from non-mahram. over'it cover from norL-mahiam. 26 26
  28. 28. Fifth Proof: Narrated Ibn Vmar ~ Allah's Fifth Proof: Narrated Ibn Ljmar {#, Allah's Messenger;:J! said Messenger ffi said ',o:.,'" ~~: a*L fi.-lU " a.dt f., +J/A' h./ :LJ....,r!..:..JLi.i ~L;..ijlrfi 4.)j j/~t?~ * ,b -t-+.rr ,--tt : II 4.;f·J'>'-Y" t-* ~Y) " : JL;r4-tti[ .il-* JIi ~/.J.i( ~ Ei : c)a "|n) ,r-rt," :rJLi3 ;l;,tl "L-Jt II: fjJ e-J1i lilY ~..;d :JIi : Yfi.i; ?L-.:JI II ''J.).r---: y L->:-0 j "On the Day of Resu*ection,';Ti;i not HO n the Day ofResurrection, Allah l,ffi;| will look at the i,ne who trails his loincloth out of one of arrogance' (Jmm Salamah W asked: what arrosance' Umm Salamah ~ asked: shou1d women do with the hem of their should women hem of clothes? clothes? He HF # said-' "Thet., ma)' lower"them a said: "They may lower them hand's span. " she said: ''But theirleet she hand's snan.-;' said; But their feet would i stilt exposed. M said "Let them still remain exposed. " He 1! said "Let them lower those equal to an arm's length but not those equal length than that " (Reported more than that. "(Reported by Abu-Dawood, At-Tirmidhi, An-Nssai, Imam Ahmed, and At-Tirmidhi. An-]risiai, Imain Ahmed, and At-Tirmidhi said this Hadith is authentic). At-Tirmidhi' said this authentic). Imam At-Tinnidhi said: "In this Hadith there At-Tirrnidhi said: "In Hadith, there is a permission for VOlnen to trai f their a oermission wolnen trail clothes so they will be covered." And Imam clothes so they wili be covered." Al-Baihaqi said: "This Hadith is a proof for Al-Baihaqi said: Hadith is a for the obligation of covering the woman's feet." the oblisation coverinflthe woman's feet." Sheikh Mohammad bin Talih Al-Othaimeen Sheikh Mohammad bin Salih Al-Othaimeen said this Haditlu there is a that the said "In this. Hadith{ there is a proof that the women are obligatea to cover their feet and women are oblisated to coveriheir feet and this ruling is known to the companions' this rulins is [nown to the companions' wives. ThE foot is less attractivethanthe face wives. The foot is less attractive than the face any doubt. This Wise Faith and hands without any doubt. This Wise Faith and hands (Islam) rejects to otiligate covering what is (Islam) rejects .to obligate covering what is Iess attracttve(the leet) and permlt exposlng less attractive(the feet) and permit exposing . what is more attractive(the face)." what is more attractive(thef-ace)." 27 ?7
  29. 29. Aishah ~ said: Aishah W, said: r-'- .J ~ JI ~ It jJ.i /- i,Li t * i, ,* J.".....)I ~ <.:.It... ~ ui Js ~~ W wL$') wlS''' Jr"Jt € ov-f f rv..r:.t.rLfJt J$" J/. '~~ 6jj.Jf.>.. IJij '+-0 ~ ~.J ~ Ul.:b- f.j/~j ~..L..-- 6jjl>- "a[i":{ jlG ti,t; W| i ,*n, & Ut-t* Ut.t--!*ll- UJjL- " The CamelRiders durins Haiil usedto nass " The Camel Riders during Hajj) used to pass us while we were onthe"stai6'of us while we were on the state ofIhram with lhram'with the Messenger Allah # the Messenger of Allah?Jff and when they aild when they were parallel to us, each one of us fuomei) were/arallel to us, each one ofus (women) would lower down her Jilbab (veiil'over hrir woul lower down her Jilbab (veil) over her -face, and when thev pass us ilte face, and when they pass us she would uncover her -face " lReported by Ahmed, uncover her face" (Reported bv Ahmed. Abu-Dawood, and Abu-Dawood, and lbn MajahJ. Sheikh MaiahY. Sheikli Mohammad Mohammad bin Salih AI-Othaimeen said Salih Al-Othaimeen said regarding this Hadith The sayingof Aishah regarding this Hadith " The saying of Aishah W (whEnthey areparallelro irs. each one of ~ (wnen they are parallel to us, Eachone of us would lower ddwn her Jilbab over her us would lower down her Jilb'qb over her face) is a proof of the oblieationof coverin~ face) is a J;'roof of the obligation of coverins -when the woman s face". Also, when she said H' the woman-s face". Also, she said One of this means anyone of the women One of us" this meansanyoneof the women were who were with them and not for the Prophet's them and the Prqphet's wives only. With all the aboveproof6 from wives only. the above RroofS the Qur'ah and the authenticAhailtth, we can the Our'an and the authentic Ahaaith, can 'Muslim .therefore conclude that indeed. Muslim .therefore conclude that indeed, women are obligatedto covertheir facesand women are obligated cover faces and hands. This is aecause Islam enioinsmen hands. This oecause Islam enjoins men and women to gUatd .~heir modesti'for their and women guard~ their modesty eternalsuccess. ~ says: eternal success. Allah flffisays: (( "~ i.X-UI.J iJ~~ r-')l..." vr 1*a aiJt 1 .. L)r*u i)t-p d p ailt .. ,t ~pIglii -ti i.X-U1 iJ .>;lt cJii ...Li 1*a;+jJl J. . o*t_i;tUt'_tlt r ji.iJ1.J . ,t-*-e..TV yiJt,f ~ ~ ~.iJ1 .J iJ~L...i ;f.j1f ; t. iJrP .rJl1 28 28
  30. 30. ~ ~[j ~l.f.r ~ ./r+""'.J./? Yj . iJ~&- r-P'".1~ ,# f,a t'qf .St t~ tf ,e-U;f * vl . olhit- ret-nl ~ ;ltJ '- r.:r--:.il'.J . dptJt t' &tli i)Jr rUt,Pl "* . ~~ J.1.JWI ~ l.!J.:}.1{; dJj ~0.1 ~r~ .,y* iJ.)2iGGr-i~~~~.il'.J., urU t'ry t t'ut'V . J-&4 J,rt* * e,.yilts Jy0~¥ .1r--'l.i~)r 'oltlt* L,.:i ~ r./.1.)~I olia gilt . diutP,-LkJ.,t ''i}.1.JJ/.>. W e ttt-/t J~; J.ill iJf~&J1 ~ ~.r "Successful indeed are the Believers: "successful indeed the Believers: those wlto humblethemselves their those wno humble themselves in pravers; 'actlve who avoid vain talk; who are prayers; zakat; who guard actzve in giving zakat; whq -those their mo[estv,- except with those moaesty, except joined them in the Tnaruiage them- the marriage bond, bond, "or (fheto captives) whom their right ioined or fthe captives) whom hands possess foi (f in their case) they hands noss'ess fffor case)thev frie from blawie. thosewhoie are free "from blame. But those whose desires desiies exceed those limits are exceed those transgressors;. those who ff!-ithfully transgressors; those who fuithfully .trusts observe their -trusts and thezr observe their who (strictly) covenants, and who (strictly) guard covenants, - their prayers; these ittt beTheheirs their prayers; these will be the heirs, ;i,; i,;if i;ir'" i F-o,aii They iti i i.- ;;-; who will inherit Paradise. Th will ri' dwell therein (forever)." (Q-ur'an, dwell therein (forever)." (Qur'an, 23:1-11) 23:I-11) 29 29
  31. 31. Arguments thoseWhoLegalize by Arguments by those Who Legalize Exposing Muslim Woman's Face Exposing Muslim Woman's Face Some Muslims have a dissentingopinion Some Muslims have a dissenting opinion regarding-the obligation o! Uijab-ancl they regarding the obligation of Hijab and they saV thef have some proofs frdm the Our'air say they have some proofs from the Qur'an 'legalize and th6 Sunnah to and the Sunnah to legalize exposing the exposifo the woman's face. Let us examlnevery care"fullv woman's face. Let us examine very carefully the followine "proofs" as to theif relevanc'e the following "proofs" as to their relevance and authentiEityto make the issue Hiiab and authenticity to make the issue of Hijab vqry clear to all Muslims especiallytliose very clear to all lVluslims especially those I ' whb are searching the truth: for who are searching for the truth: Argument: First Argument: Allah ~ stated in the i}H stated the an. '-k, # . jH)"f.~ )')" Q ur" " ~ ~ L. )'l . Qur'an: yJ" u !l ;re*;.1** "And to show off their adornment except HAnd not to show offtheir adornmentexcent only !4at which is apparent. " (24:3l). Th6y that which. is"apparent. "(24:31). They say this verse is a proof that the woman can say this verse. is a ploof that th'ewoman can ex-pose expose what is apparent what apparent from her. that is the from her: that the face and the harids 'Abdullah ibn 'Abbas faie and the hands as 'Abdullah Ibn 'Abbas as explained it explained it by saying: "Except only that saying: "Except that which is apparent wEich apparent meandthe face and h6nds". means the face and hands". The answerto this is as follows: Thev extract The answer this as follows: They extract this sayins of Ibn Abbas from what has been this saying of Abbas from what has been reported oy reported by Ibn Jareer At-Tabri he said,Ibn Jareer he said, Abbas said aboutthis verse"And not to show Abbas said about this verse show off their adornment off adornment exceptonly that r,vhich except that vhich is 30 30
  32. 32. apparent"means "Kohl (eyeliner)and ting." apparent" means (eyeliner) and ring." This report of At-Tabri, hasone personin ihe reQ0rt of At-Tabri, has one person the chain of the narrators who is weak,his name chain oT the narrators weak, name is Muslim bin Kisan Addabi Al-Kuffu. Ibib Kisan Addabi Al-Kuffy. Haiier Al-Asqalani said "Muslim is- weak Hajjer Al-Asqalani said "Muslim is weak na#ator." Alsb Imam Ahmed bin Hanbbal narrator." Also Imam Ahmed Hanbbal said about him "His (Muslim) Hadith should said about (Muslim) Hadith should not be written."'- Imam Al-Bukahri be written." Imam AI-Bukahri commented also about Muslim bin Kisan commented also about Muslim Kisan Addabi Al-Kuffo: "Thev (the scholarsof Addabi AI-Kuffy: "They (the scholars of Hadith) talked' about him' (meaning the Hadith) talked about him (meaning the Ahadith he narrated weak)l'' So wiih this Ahadith he narrated are weak). So with this are narrator (Muslim) being narrator (Muslim) beine in the chain of the 'sayine-of the chain the Abbas, we see narrators of the saying of Ibn Abbas,we see narrators'of the that this report is w'eak-and cannotbe taken that this report is weak and it cannot be taken proof. Thereis anotherway into as a sound proof. There is another way of into as a so'und this saying Ibn Abbasthat was reported this saying of Ibn Abbas that was reported by - Imam AI-Baihaqi, he said in flis book Imam AT-Baihaqi. he said his book "Assunnan AI-Koobra" Ibn Abbas said "Assunnan Al-Koobro" Ibn Abbas said not to show off regarding this verse "And not to show off resarding this verse thEir adornmentexcept onlv that which is their adornment except only that which is 'what is in the face and apparent" means 'wliat is In the face and aonarent" means hhhds'. AIso in this way the reportingqf hands'. Also in this way of the reporting of Ibn Abbas,therearetwo weak the saying of Ibn Abbas, there are two weak the saying the first one is Ahmed bin narrators, the first one is Ahmed bin narratdrs," Abduliabar bin Mohammad Al-Ataradi, Abduljabar bin Mohammad AI-Ataradi, whorn Ibn Haiier said about him "He is whom Ibn Hajjer said about him "He is weak" and Imdm Athahabi said about him weak" and Imam Athahabi said about him- o'More than one scholaragreed is weak." he "More than one scholar agreed he is weak." Also no less than his sod (Ahmed's son), Also no less than his son (Ahmed's son), Abdurahman bin Ahmed Al-Ataradi, who Abdurahman bin Ahmed AI-Ataradi, who 31 1 3
  33. 33. said abouthis father: "I wrote from said about his father: "1 wrote from him but 1 but I stopped telline what he said because stopped telling of what he said because of whlai people Iaid about him (beins weak)." what people said about him (being weak)." The secoirdman this chain ii Abcfullahtiin The second man in this chain is Abdullah bin Harmooz Al-Makki. whom Ibn Muslim bin Harmooz AI-Makki, whom Ibn Haiier said about him "He is-weak" and Hajjer said about him "He is weak" and Im-dm Athahabi said about Imam Athahabi said about him "Ibn Ma' ainMa'ain said he (Abdullah bin Muslim) is weak and said he (Abdullah bin Muslim) is weak and Al-Madinv said he is weak twice." So Ibn AI-Madiny said he is weak twice." So none what hasbeenreported believed none of what has been reported in believed of Abass regarding this verse bv savins Ibn Abass regarding this verse by saying -be "What should be apparent is the face and should apiarent is the hce'and hands" is authentic.On the otherhand, has hands" is authentic. On the other hand, it has beenreportedthat Abdullah Ibn Mas'aridsaid been reported that Abdullah Ibn Mas'aud said the meaning the meaning of "And not to show off their - not to show off their adornment except only that which is adornment except only that which is apparent" is "thb cloth-es". this report is apI?arent" is "the .clothes", this report is a^uthenticas reported authentic as reRorted by ibn Jareer, Ibn Ibn Jarei:r, Shaibah and Al:Hakim and he saidauthentic Shaibah and AI-Hakim and he said authentic the conditions of Muslim; and Imam on the conditions of Muslim; and Imam Athahabi agreed Athahabi asreed with hiin. Sheikh him. Sheikh Mohammad 6in Salih Al-Othaimeensaid Mohammad Din Salih AI-Othaimeen said regarding this situation: "If we agree that regarding this situation:"If we asree that wFat Ibil Abass said the correct one when what Ibn Abass said is the correcto'newhen he said "The faceand handsto be exposed". he said face and hands be exposed", this can only be takenas an accepted proof if this can be taken as an accented broof if there was no different opinion' of hnother there was different opinion of another Companion that .opposes his opinion. If Companion that opposes io his opinion. If to ^ another Companronopposeshim, we must anotlier Companion opposes him, we Inust - follow what other (duthentic)pioofs give what other (authentic) proofs give preference over. So'here in this case,-the preference over. So here thIS case, the 32 JL
  34. 34. opinion of Ibn Abass (which was found not opinion of Abass (which was found authentic) has beenoppo'sed the opinion of airthentic)has been opposed bv by of Ibn Maslaud (based^ authenticr'eport)so Mas aud (based on autlientic report) so we must follow what other proofs say. must other proofs say. . Second Argument: What hasbeenreported Second What has been reported by Abu-Dafrood, ~ y ~ G~ Jli ~ ~ :> Jb y.i C?i by Abu-Dawood, F.+-p- tJ-u Ju {'ir J -'rr,,*ig;i J Jo ~ A J .J...:A- ,y- ..L:J}I l.ip>-i ":Jli 1))- j-.a-J !. ,y:,;J u5U';Vt f p ,l V'f {Jt u"-*fYu,}t}t,.1-a;.Jt .Y ~lki~'1 .*f y£ lJi ~ ~l.c-'i 0 ~ 1ll -?!t-+.-:VVo gl..r, ;ri qlo'- J'i {1* ,f ;:>l;j Cf .' k " iur+f ~l&. ~ .~.1:):> ~.-!i y ~ Jli ~l>-,y- ttY oWi ,-rt c..iliJ yt; 4.# JsfLr.-& 6l ~ nl J.r"J ~..::..1>-:> kj";ul f t + urU;.+U 4b r-LJ ~.:ill fL," ~ Jyt.* **, ~ ~ -?J ~ ~ b1 ~i)l 01 ~L<:-'i l:! " JI,; J *: J ql.c1ll .rLa 1 Jy1@,-e-*v ,: -.ir r;1;irtr ;1 'wi t, Jti s r-L ~ nl ~ nt J.r"J ~ ~./'li "li{ ) q-'.-J;r rui J lir, rj,r )11 W ct-oi ~ II t ".yS' J ~J JI )L.:.i J " 1..i.A> J ..i.A> 'Y! ~ 1.>..1- 0i -t-.2 | ~ "iJt He said, Yaqoub bin Ka'ab AI-Antaki and He said. Yaqoub Ka'ab Al-Antaki and Mua'amal Mua'am'al bin bin AI-Faddil Al-Harrany Al-Faddil AI-Harrany informed me that Alwalead informed theni, informed me that Alwalead informed them, Basheer,he he reported from Sa'eid bin Basheer~ he he reported from Sa'eid reportad from Oatadah, he reported from reported from Qatadah, he reported from Kbalid bin Duralk he reported tliat Aisha ~ Khalid Duraik he rebortedtliat Aisha &, said "ThatAsma said "That Asma bint Abu-Bakar ~ walked Abu-Bakar & walked into the Prophet Mwearing soft(thin) clothes, into the Prophet ;Jiwearing soft(thin) clothes, then He #^ turned his faVeaway (fro* her) then He 1f turned his face away (from her) and 'O which the mdaningof is iranslated and said which the meaning ofis translated said as: '0 Asma, when the woman reaches the as: Asma, when the womanreaches the ase of nubertv is not permissible seeany to ' age ofpuberty it is not permJssible tc! s~e any p"art of this. He part 0/ her Eody except thzs and thzs. He 3W -nointedher 6odv exceptthis (Reported E€ to her face and hands. pointed to her face andhands. " (Reported by 'Rbu by Dawud) Thev savthis Hadith'is a clear Abu Dawud) 'They say this Hadith is a clear for permiiting Muslim women proof for permitting Muslim women to 33 JJ
  35. 35. expose their faces and hands.Many expose their faces and hands. Many Muslim women, including the piolrs amons them. women, including the pious among them, believe'inthemwithout kirowinsthatThe believe in them wIthout knowing that the said saici Hadith is weak Hadith is weak in two ways. First, there is a ways. first. there is a disconnection the chain-of (this disconnection in the chain of narrations (this narrations means one the narrators the Hadirlr means one of the narrators of the Hadith did not meet the one he claimedhe heardfrom not meet the one he claimed he heard from him). the chain him). In the chain of the narrators of this the narrators this Hadith as has been compiled bv Abu- Hadith as it has been compiled by Abu- Dawud himself, he said "Khalid bin-Duraik Dawud himself, he said "Khalid bin Duraik did not hearfrom Aishah{#, Second. the did not hear from Aishah ~ ". Second, in the chain the narrators,there is Sa'eid bin chain of the narrators, there is Sa' eid bin Basheerwhom Ibn Haieer, Ma'ain, lbn Basheer whom Ibn Hajeer, Ibn Ma'ain, An- Nassai, bin Al-Madinv and Ibn Hiban Nassai, Ali bin AI-Madiny and Ibn Hiban said 'TIe is weak." Ther'efore,those who said "He is weak." Therefore,-for those who claim this Hadith as a proof claim this Hadith as a proof for MuslimMuslim women exposetheir fates and hands to women to expose their faces and hands to their non-mahram their non-mahram must must stop from stop from propasatine the idea as the said Hadith is proRagating the idea as the said Hadith is -and-therefore wedk be disregardedas a weak and therefore to be disregarded as a proof. proof. Third Argument: Argument: Narrated Jabir bin Narrated Jabir bin Abdullah~-, <We..ill ~-->: ~ ~ ~ ~ JYJ C" 0~ Abdullah+- 4.ie *l .r-;;: , :iFl' 'J- ,ir Jr; 1- c,r+; L6'r-- iL; ( 4.,.L;1 'J J jl~i ,,, ~l Y ;~L i..y ~I y. ;":>l.aJ ~ J SF lU ir a.ulY y -'r-:i ih!r J+;)Lrr i-r, -,;r .";{"Jr pN aJ--; ~ ~ (rJ>?~ J ...,.,UI.12>-; J ~Lb ~ ~ J ~llS~ /h J~ p Ls@f ef" J L.Ul J*s s.-t!.rb :--> ) ^irr J>: 6_r..ir,i; J>U,,ll .-Jft p-<* .-L-- J -S --rpJ..l.,a.7 JLi, f?~ J ~~) ~ .~ ~ ,.{ ?' j~ ,j,l=,- Jw ;+-5, : :#ty,uJr~L.J ;i -JI ,:;-3;;.(V :Ju.lt Jy-'J ~ t: j~ P'J :JL; ~I Jr., ! / : c-Jur;,:rl1rt--c-- ,11 n;irt ~LJI -^L^ cJw J..8-1 ~..U....., rL. 4.b...., i f ;i/I 0-- J~ y; J ~ ~~ifJ~ ~ ;JL; .~ j~ J ~~I .,- J>L +f 4 il+lr;*.1- g 3itt,aa;i.,*r;JU.^r*lt-o;S;1eK.Jt "....:.rt---1y» I ~~}i " -,g-ilr-- ,.,g-bt;i 34 34
  36. 36. "I attended the PraYer with Allah's "I attended the Rrayer with Allah's Messenger fJj on the Eid-el-Fitr Da~, He M Messeiier # on the'Eid-el-Fitr ^Day'-$e ,# commeilcedwith the-prayer peJore.Khutba commenced with the prayer before Khutba (sermon) without Atnan or Iqamah. He ?Ji Tiermon) without Athan-or-Iqqmah.-He #- then stood up leaning on Biral and He :If ilri" stbod up leaning on Bifal ary4 H-g #. commanded them to be -"*t - to Allah. He :If ci*ma:nded them to 6e pious to Allah- He #. exhorted it ei on obEdience to Him and i;iiia them obedience to Him and preached people admonished them. ir:tocitd to thepeople and admonishedthem. Tiei He ffi prbceeded to the womgn.He M, -Then ?i! *i; proceeded women. He :If preached to them and reminded tltem and biiitneA 'dtlitd them reminded them asked them to give alms,for most of-themare them alms, for most ofthem i"nifuel if nett7.l,wln1ai sitting inThemiddle the n"i ofHell. A woman sitting in the middle of the women, with black spbt on-tltecheek ;Tih-;'iio*ii, black spot on the cheek said: "lThy is so,Messenger s toad up and said: "Why is it so, Messenger itood uD of Allah? " He Ji said.' -"For You grumble of Allah?" # said: "For you grumble often and show ingratitude to your spprySq' often show ingratitude spouse. And then they began to give alms out of their then they Qegan tq g.ivealms oJ thetr ornaments, such as their earrings ana rings ornaments,such {ts thetr-earrmgs afqflngs,, which they threw on the cloth .o.Jbttat' " whtch they threw on the cloth of Bila[" (n;p"$d'Fv Al-gukahri andMusliin). Thev (Reported by fJ-Bu~ahri anq ~usli~). Th~y siiO ln this'Hadith say when Jab!r ~ ~~.J sald in thlS Hadlth say wnen J-,ibf^;J.i;, ;X *o*att with black spot on the cheek" is "A woman with black ipot on the cheek" it is u^ptoofittat *hg was eryiosing fq*.,and if her a proof that she was exposing her face, and if was coveringher tacehe woulo not nave she was covering her face he would not have she ieet her face.Tffiere two po;sib-e are seen her face. There are two possibe answers answers io-inii.-f iist, there is no probf in the Hadith to this. First, there is no proof in the Hadith ifiui i"d]caies that the Flophet W saw the that indicates that the Prophet ii saw the *ittriout Hiiab and fie *Eapprovedit, woman without Hijab and fie ~ approved it, *;** UuT^^onlyiabir sdw Lt.t face a^Itd but only Jabir saw her face and that is that is because, - maybeherHiiab fall.qflher face, beiausel maybe her Hijab fall off her face, oi b*cdtrt* sh'e was in the middle of the or because she was in the middle of the 35 5 3
  37. 37. women, she took off her Hiiab or another women she took off her Hijab or another possibility that shewas an old wornanwho is possibility that she was an old woman who is permitted to expose her face as statecl the germitted to expose her face as stated in the in (Jur'an: Qur'an: --* ar.ffi .-+s';'- fr .:r4W ~ wf c.b- ~ ~ ~l5:; ;';~J!. ':J ~':Jl ~L.,:..1I if J.£:.lyiJl)" r-=- A..J:" :ff:-g:; ;H!::, ;" "~.le. '-- 4ii1 J U..l" U.~ .>1 J L:.J ..:..>~J'-- ..1-- .1 ,..;00:. ': . . .. J. n..::.. "j;. *Afd asftr women HAnd as for womenfast childbearing lvho do pas.tc.hitdbeaying do who not expebt wed-lock, rs no stn on them if not expect wed-Ioc , it is no sin on theln if they iliscard (outer) clothins they aiscard their (outer) clothing in such su"h awpy as not to show their adornment. But to away as to show adornmZnL to refrain (i.e. to discard refrain (i. e. not to discard their outer outer c[othing) is betterfor thern. c{othing) is betterfor theln. And Allah is All- is Heargry lll-K7owbr.". Qa:60) Hearer, All-Knower" (24:60) It must be musr be noted further that this story was reportedbv noted further that this story was reported by -than many companions other many con1panions other than Jabir, ana Jdbir. an8 neither one them had mentioned this neitlier one of them had mentioned this woman exposing her face except Jabir. Also woman exposingher faceexceptJabir.Also - Imam Muslim Imam Muslim in his Autlientic Book, his Autlientic Book. reported those who narrated reported those narrated this storv besidd this story beside Jabir, they are Abi Sa'eid Al-Kuhdries,. Jabir, they are Sa'eid AI-Kuhdri~-, Abass~>, and Abdullah Ibn Abdullah Ibn Abass4,, and Abdullah Ibri Abdullah Umar~-. Neither one of them reRorted that he Umarr*-. Neither one of them reportedthat he 'ttris saw the woman's face. Also this storvwas saw the woman's face. story was narrated by Abu-Hurairah {+- and Abdullah narrated Abu-Hurairah ~- and Abdullah bin Mas'ird i+, without _mentioningthe Mas 'ud ~- mentioning . the woman's face. So here five companlons woman's face. So here companions reportedthis story andthey all saidwliat Jabir reported story and they said Jabir gir' said but neifherone cif them mentioneda ~> said neither one of them mentioned 36 36
  38. 38. woman exposing her face, which makes it woman exposing her face, which makes it that only Jabir~, saw her face. very clear ihat oillv Jabir u*.saw her face-We mu6t note that Jabir ~, to see her face does must note that for Jabir4t to seeher face does not make a profound argumentfor thosewho make profound argument those who lesalize exposing the woman's face,because legalize expbsing the w-oman's face, because it "was not prov6nthat -theProPhSJ saw the was proven the Prophet #~ woman exnosing her face and He approved woman eXQosing her face and approved her action.^Besicfes,indeedJabir4,-s-aw her action. Besides, if indeed Jabir ~J saw her if face, it must be noied that he only.mentioned face, must be noted he only mentioned one woman's face, not majolity of the one woman's face, majority of the women. This meandthat wom-en general, women. means that women (in general, with the exceptionof the woman that]abir e" the exception of the woman that Jabir ~J saw) in those aays wear Hiiab. saw) thosedayswear Hijab. Sa'ad Fourth Argument: Narrated Sahel bin Sa'ad Argument: NarratedSahel ~J said: 4- said: ~ ,, ~I Jr---') 4 :cJw r;L J ~ ~ i.-~ lil J y ) v,-k- ~r.,... .ri 6t J:-; t- :.:JW d--, qJ'c..irt ,J-.1r Jr, .,rel*;irrr ji ~t ~ ~ rL J ~ ~ J-+' ~ Jy) ~t ):W ~ ~ <-:-A~ t+-Jl --E;lr -"-4, +J qi.a.11,rlp .iJlJr-, kJl fu ctJ .'+! ".i-;+t ••• ~ I.' I~ ~ r 4..J·i 0;ilr v 'J I..4.J..!l •.*f, ') "; fl (f• ~y.&') If. .1 _ I u+ .i - 1 ~....I.>- ... c-*l-- ~ k# -A- t c( A ·'1) ..r(, uli ~ fl I: Utl .l::l.l::l ^r.t'J ('A lady came to Allah's Messenger # and "A ladv came to MessengerM said:; ""O Allah's Messenger! I have come to said "0 Messenger! haie come to 'M to offer mvself to vo{(to marrv her). you to offer myselfto )!OU (to marry her). He vou !Jf raisecf'"his eyes and looked at her and then raised" his eves"and-looked then lowered his head. When the lady saw that he Towered his hbad. When the ladv saw that he not make anv decisirin, she sat did not make any decision, she sat did do*n, . etc. " (Reportdd bv Al-Bukahri and down ....etc. "(Reported by Al-Bukahri and Muslim). Thdy sby that the Prophet # looked Muslim). They say that the Prophet ~ looked 377 3
  39. 39. at the woman and was not interested in at the woman and was not interested in marrying her and if shewas not exposinsher marrying her and if she was not exposing her face,-Hd ffi would not looked at heirand-rhen face, He ~ would not looked at her and then turned away from her. There are three logical turned away from her. Therearethreelosical and sound answersto these: First. thele is and sound answers to these: First, there is notlring in .this Hadith that states the woman nothing this Hadith that statestlie woman wa? exposingh.e{face,and for the Prophetffi was exposing her face, and for the Prophet ~ to look up and down at the woman doesnot to look up and down at the woman does not necessarymean she was exposins her face necessary mean she was exposing her face and he ~ was looking at her body. Second, and he ffi was lookine at her bodv. Second. this story could be belore the oblisation this storY could be before the obligation of Hiiab. Third, is from the Sunnahforthe Hijah. Third, it is from the Sunnan for the man when he is interested marrying a man when he is interested in marrying a woman, at her face,so if this woman woman, to look at her face, so if this woman expose her face front the Proohetw did expose her face in front of the Prophet ~ then if could be for this reason(i.e.. t6 shoirr then it could be for this reason (i.e., to show her face the Prophet tE hoping that he her face to the ,Prophet ~ hoping that he would marry her). would marry her). Fifth Argument: NarratedAbdullah Ibn Abass E#, : -..Jr gy- tV s, )ailt rL-, ."lo.1l ,rL, ,61J-rj:;i ,* dt .*.-:e l*-t )'+,, FiJl 96; , {i.-l-, i,*t .,Il *+ l+b1 ..f ;lJll clil J "4.;.r.,-,'rnLru-Ll ql,e .11 +l:...=i fo e-+e--el;l+-Ji .A Jat;;Ls .rla nt J,*) .l*Li t+JJ .-Li'.e.!t&:,"Jr "F;4",lt ."h.; : 6t .rI- c..uJU 6J J--' ! +Jw tdl ,E jt ,-p ys Jr,i J.;;ir ;j+ i-ii o-r.e "J' L,tC,h:*,-!,1"{ F=- *i ,S i .r!" ..,| C' + .11 a-h,-jrrl " a* f a;.e 'AI-Fadl bin Abtsas..ri ,-b-iu-,l.Sj-aL-lJl, J-e (.5F*,- F+":Jli 7-->I ou-ir ,-2, ,oide-behind Allah's Messenger Mas his*coripanionrider 38