ummtaalib

Links to more information The Hijab of Women and its Boundaries By Mufti Muhammad Taqi Usmani ilmgate THE SHARI’ BASIS OF NIQAB (FACE COVERING) AND SHAYKH TANTAWI’S INCORRECT VIEW askimam.org Female Islamic Dress-Code [Mufti] Muhammad ibn Adam darulifta http://www.islamicteachings.org/forum/topic/23311-female-islamic-dress-code/ The Female Voice and Singing [Mufti] Muhammad ibn Adam darulifta Do old Women have to Wear Hijab? [Mufti] Muhammad ibn Adam darulifta Covering one’s face (Niqab) from strangers according to Shariah

i'm not sure if this is correct.... a faasiq is one who violates islamic law and a hypocrite is a munaafiq - one who outwardly practices Islam while inwardly concealing his disbelief,

not if you do NOT deny it....like someone does not pray salah but does not deny that they should perform salah. If they denied it that would be kufr

If a woman covered her hair, is it not refraining from a major sin? So at least she saved from the sin of exposing the hair which is haram. Many people think that just because they commit other sins what is the point of practicing on something and they persist with other sins...this is a ploy of shaytan. Each sin is different and any sin we leave will please Allah ta'ala...and in fact will be a means of leaving more sins

sorry but which one?

A Comprehensive Guide to a Woman's Nakedness (awra)

<QUESTION> Please can you explain in detail, what is a woman’s awra (satar) in front of her mahrams, Muslim & non-Muslim women? If you can cover all the different situations, it would be beneficial as many people are confused. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The covering of one’s nakedness (awra) is of utmost importance for a male and female in Islam, thus the Qur’an and Sunnah have laid great emphasis with regards to this. We also see the various books of Islamic Jurisprudence (fiqh) discussing the issues relating to the Awra of both the male and female in great detail. In this brief article, I will attempt to shed some light and look comprehensively as to what is a woman’s Awra. Awra is an Arabic term the plural of which is Awrat. Linguistically, it means a hidden and secret place, and a person’s Awra is that which must be kept hidden. It also refers to everything that causes shame when exposed, thus, the Awra of an individual is the area of the body which (normally) causes embarrassment if exposed. (Ibn Manzur, Lisan al-Arab, 9/370). In the terminology of Islamic Jurisprudence, Awra refers to the area or part of the body that must be covered with appropriate clothing. In the English language, it is normally translated as ‘nakedness’ or ‘area of the body that must be concealed’. Many people (normally form the Indo/pak) refer to it as ‘Satar’. For the purpose of simplicity, I will use the term ‘Awra’ in this article, Insha Allah. The Awra of a woman A woman’s Awra can be initially divided into two categories: 1) Inside prayer 2) Outside prayer The latter is then divided into further sub-categories: a) In seclusion b) In front of the husband c) In front of Muslim women d) In front of Mahram males (unmarriageable kin) e) In front of non-Mahram males f) In front of non-Muslim women g) In front of non-Muslim Mahram males 1) Awra inside prayer (Salat) A woman’s Awra whilst performing Salat consists of the whole body except the face, hands and feet. Allah Most High says: “O children of Adam! Wear your beautiful apparel (zeenah) at every time and place of prayer.” (Surah al-A’raf, 31) The majority of the Companions (Allah be pleased with them all), their followers (tabi’un), Jurists and exegetes of the Qur’an have deduced from this verse (along with the other evidences) the obligation of covering one’s Awra in prayer. (See: Abu Bakr ibn al-Arabi, Ahkam al-Qur’an, 4/205, Ma’arif al-Qur’an (English), 3/565) Sayyida Aisha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Allah does not accept the prayer of a woman who experiences menstruation (i.e. who has reached puberty, m) except with a head cover (khimar).” (Sunan Abu Dawud, no. 641, Sunan Tirmidhi, Sunan Ibn Majah and others) The great Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states in his renowned Durr al-Mukhtar: “The Awra for a free woman (i.e. not a slave, m) is her full body including her descending hair according to the correct opinion, except for the face, hands……and feet”. (See Radd al-Muhtar, 1/405). Therefore, a woman must cover herself properly when performing Salat. Everything besides the face, hands and feet must be covered. The face must be covered properly so that no hair is exposed. Also, care should be taken that no part from above the wrists and ankles is exposed. It must be remembered that the Awra whilst performing Salat must be covered regardless of another person being present or otherwise, and regardless of whether one is performing Salat in dark or light. (Maraqi al-Falah, 210) The feet, according to the more correct opinion, is not regarded as part of Awra. However, due to the difference of opinion with regards to it, it would be more precautious and advisable to cover them, as it will be explained in detail later. With regards to the area below the chin, it should be remembered that the limit of the face in length starts from the point where the hairline usually begins to the bottom of the chin, and in breadth the portion between the two earlobes. (Maraqi al-Falah, P. 58) Keeping this in mind, it becomes clear that the area below the chin is not included in the face, thus it would fall within the legal definition of Awra, and one should try to cover it. However, because of the difficulty in covering it, if a little part of it became exposed, there should not be a problem. Finally, (in this section), the Awra must be concealed from before entering into Salat and must remain concealed until the end. If quarter of a part/organ that requires concealment is exposed before initiating Salat, then Salat will not be valid from the outset. If however, quarter of the organ which is included in the Awra becomes exposed during Salat, then, if this remains to the duration of reciting Subhan Allah thrice, Salat will become invalid, otherwise, it will be valid. (See: Maraqi al-Falah, P. 242) Note) One should consult a scholar with regards to how the parts of the body are categorized and divided, for at times, one may regard a organ of the body to be one part, whereas, legally, it may be considered to be two parts. 2) Awra outside prayer a) Awra in privacy and seclusion It is necessary (wajib) (and recommended according to another opinion) in the Hanafi school, to cover one’s minimum nakedness (between the navel and knee for both men and women) even when alone. The exception to this is when there is a need, such as taking a shower, relieving oneself, or changing one’s clothes. Even in such situations, it is recommended to minimize the exposure. The Messenger of Allah (Allah bless him & give him peace) said: “Modesty is part of faith (iman).” (Sahih al-Bukhari & Sahih Muslim) Ya’la ibn Umayya reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah is modest and discreet and He likes modesty and discretion. When one of you takes a bath, one should cover one’s self.” (Sunan Abu Dawud, Sunan Nasa’I & Musnad Ahmad). This is a command of recommendation when alone. Imam al-Haskafi (Allah have mercy on him) said in his Durr al-Mukhtar: “(And to cover one’s Awra), this is a general obligation, even when alone, according to the correct opinion, unless it is for a valid reason.” Allama Ibn Abidin (Allah have mercy on him) writes whilst commentating on the above in his Radd al-Muhtar: “(al-Haskafi’s statement “Even when alone”) That is: Outside of prayer, it is obligatory to cover one's Awra in front of others by scholarly consensus, and even when alone according to the correct opinion….. Now, the apparent meaning of covering one's Awra when alone outside of prayer (in this context) is that only which is between the navel and knees, such that even women do not have to cover other than that (when alone) even if it is of their Awra in front of others…. (al-Haskafi’s statement “According to the correct opinion) For Allah Most High, even though He sees the covered just as He sees the naked, sees the one with their nakedness uncovered leaving proper manners and sees the covered exhibiting proper manners. These proper manners (here) are obligatory whenever there is ability to exercise them. (al-Haskafi’s statement “Unless it is for a valid reason”) Such as, using the toilet or cleaning one self (istinja)”. (See: Radd al-Muhtar, 1/405, matlab fi satr al-awra). Therefore, (according to the more correct opinion), a woman must cover even in privacy between her navel and (including) knees except when there is a need, such as relieving herself, showering, changing her cloths, etc… b) Awra in front of the husband In principle, it is permissible for the spouses to look at any part of each others body. As such, there is no Awra in front of the spouse (for this will be exempted from the ruling of concealing in privacy due to need). Scholars mention however, that although it is permissible for the spouses to look at any part of the partner’s body, it is disliked that they become completely naked during cohabitation. A cover or sheet over the naked bodies would be sufficient. Sayyida Aisha (Allah be pleased with her) said: “I never saw the Messenger of Allah’s (Allah bless him & give him peace) private parts”. (Sunan Ibn Majah, Hadith no. 662) c)Awra in front of Muslim women The Awra of a woman in front of fellow Muslim women is the same to that which is a man’s Awra in front of other men, i.e. from the navel up to and including the knees. It is stated in al-Hidaya: “A woman may see of another (Muslim, m) woman that which is permitted for a man to see of another man, due to them being from the same sex, and the non-existence of desire (shahwa) between them normally…..Similarly, due to the need and requirement of them exposing amongst themselves”. (See: al-Marghinani, al-Hidaya, 4/461). Therefore, a woman must cover from the navel up to and including her knees in front of other Muslim women. d)Awra in front of (Muslim) Mahrams (unmarriageable kin) The Awra of a woman in front of her Mahram men (those with whom marriage is permanently unlawful), such as the father, brother, son, paternal uncle (father’s brother), maternal uncle (mother’s brother), father in-law, grandson, husband’s son (from another marriage), son in-law, etc consists of the area between the navel and knees, and also the stomach and back. Thus, it will be permissible for a woman to expose the following parts of her body in front of Mahram males: head, hair, face, neck, chest, shoulders, hands, forearms, and legs from below the knees. It will not be permissible to expose the stomach, back or any area which is between the navel and knees. (See: al-Fatawa al-Hindiyya, 5/328 & al-Hidaya, 4/461). This ruling is based on the verse of the Qur’an in Surah al- Nur: “They (believing women) must not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers, their brother’s sons, their sister’s sons or their women…” (24-31). It will also be permissible for a Mahram to touch those parts that are permissible to expose in front of them, provided there is no fear of temptation or desire. Imam al-Quduri (Allah have mercy on him) states: “There is nothing wrong in touching those parts that are permissible to see” (Mukhtasar al-Quduri). However, it should be remembered that if there is a fear of temptation (fitna), then it will be impermissible to expose these parts even in front of Mahrams, neither will it be permissible to see or touch those areas of a Mahrams body. (See: al-Lubab fi Sharh al-Kitab, 3/218). e)Awra in front of non-Mahram males The Awra in front of non-Mahram males (those with whom marriage is lawful), which includes cousin brother, brother in-law, paternal uncle (one’s father’s sister’s husband), maternal uncle (one’s mother’s sister’s husband), husband’s uncle, husband’s nephew, etc) consists of the whole body except the face, hands and feet. It is similar to that which is considered Awra in prayer (salat). Imam al-Marghinani (Allah have mercy on him) states: “It is impermissible for a man to look at the whole body of a non-Mahram woman (due to it being part of Awra, m) except for her face and hands, for Allah Most High says: “Women must not display their beauty and ornaments except what appear thereof” (al-Nur, 31). Sayyiduna Ali and Sayyiduna Ibn Abbas (Allah be pleased with them) interpreted this verse with the face and hands... This is textual evidence on the impermissibility of looking at her feet (for it is awra, m), but Imam Abu Hanifa (Allah have mercy on him) said that it is permitted to look at her feet due to need”. (al-Hidaya, 4/458). Imam al-Tumurtashi (Allah have mercy on him) states in Tanwir al-Absar: “A woman’s Awra consists of her whole body except her face, hands and feet. However, she will be prevented from exposing her face in amongst men due to the fear of temptation (fitna)”. Therefore, a woman’s Awra in front of non-Mahram men is her whole body except her face, hands and feet. It must be remarked here that there is a difference between Awra and Niqab or Hijab. Due to the failure of distinguishing between the two, many people become victims of misinterpreting Islamic law in one way or another. The face according to the scholars is not part of the Awra, yet, as we have seen in the text of Imam al-Tumurtashi, it will be necessary to cover it due to the fear of temptation and incitement. Ibn Abidin states: “(A young woman will be prevented from exposing her face), not because it is part of Awra, rather (for the fear of temptation)”. (Radd al-Muhtar, 1/406) Thus, our discussion is solely regarding Awra, and not Hijab or Niqab. As far as the decisive ruling with regards to the covering of the face or otherwise is concerned, we leave that for another time. It is also worth mentioning here that although the Fatwa position in the Hanafi Madhab is that the feet are not included within the Awra, but there is another strong opinion (within the madhhab and according to other Madhabs, such as the Shafi’is), that they are part of Awra, and must be covered. As such, legally, one will not be sinful for exposing them, but it would be advisable as a precautionary measure to cover them. Moreover, (according to the Fatwa opinion), it is only allowed to uncover the feet up to the ankles. Anything above the ankles is from the Awra without a doubt. Many women wear veils, Burqas and Jilbabs that normally cover the ankles, but reveal the leg area above this while walking (especially in the wind, sitting and coming out of a car, etc), thus they commit the sin of exposing What is considered Awra according to all. Therefore, we need to emphasise the importance of covering the feet. Covering the feet is just as important as covering the face if not more, for the face is not considered part of Awra, whilst, there is a strong opinion in the Hanafi Madhhab (and the Fatwa opinion in the other madhhabs) that the feet are. Those who strongly call for and emphasise the necessity of covering the face (not that I object to them) must also realise that the feet are just of the same importance. At times, all the emphasis is laid upon the face, whilst the woman is seen to expose the area above the ankle while walking and there is no realisation that a sin is being committed. f)Awra in front of non-Muslim women The Awra of a woman in front of non-Muslim women is, strictly speaking, the same that is in front of non-Mahram men, i.e. the whole body besides the hands, face and the feet. The verse of Surah al-Nur that we quoted earlier details the list of people besides whom a woman is not allowed to expose her beauty. Such people (as explained earlier) are known to be her Mahrams (unmarriageable kin). Also, in that verse, Allah Almighty states: “their women” (al-Nur, 31) indicating that a woman must only expose herself to her woman and not others. The exegetes of the Qur’an differ with regards to the interpretation of this statement of Allah. Imam Fakhr al-Din al-Razi (Allah have mercy on him) states: “With regards to the statement of Allah “or their women”, there are two opinions. The first is that it refers to those women who are on the same religion (din) as them (i.e. Muslims, m). This is the opinion of the majority of the predecessors (salaf). Ibn Abbas (Allah be pleased with him) states: “It is impermissible for a believing/Muslim woman to uncover herself in front of non-Muslim women, and she is only allowed to expose that what is allowed in front of non-Mahram men… Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) wrote to Abu Ubaida ibn al-Jarrah (Allah be pleased with him) to stop non-Muslim women from entering bath areas (hammam) with Muslim women. The second opinion is that, it refers to all the women (i.e. she may uncover in front of all the women, m). This is the adopted opinion, and the opinion of the predecessors is based on superiority (istihbab)”. (See: Tafsir al-Kabir, 8/365). As we have seen, that Imam al-Razi (Allah have mercy on him) adopted the second view in that a woman may uncover in front of non-Muslim women to the extent of what she is allowed to uncover in front of Mahram men. However, many scholars chose the first view, and it is the view that is adopted by the Hanafi School. Imam al-Haskafi (Allah have mercy on him) states: “An unbelieving woman is similar to a non-Mahram man according to the correct opinion. Thus, she is not allowed to see the body of a Muslim woman”. (Radd al-Muhtar, 6/371) Allama Ibn Abidin (Allah have mercy on him) explains: “It is impermissible for a Muslim woman to uncover in front of a Jewish, Christian or a atheist woman except if she is her slave…It is also disliked that a corrupt woman (fasiqa) sees the body of a pious woman, for she may describe her to the men, thus she should avoid taking off her outer garment (jilbab) or scarf (khimar)”. (ibid). It is evident from the text of Ibn Abidin that the main reason for the impermissibility of uncovering in front of a non-Muslim woman is that she may describe her to other men. If this is feared from a corrupt Muslim woman, then one should avoid uncovering in front of her also. Therefore, the Awra of a woman in front of non-Muslim women is all her body except her face, hands and feet. Thus, a woman should cover in front of non-Muslim women whenever reasonably possible. However, scholars say that if this is difficult, then it will be permissible to expose some part of the body in front of them. The ruling of covering in front of non-Muslim women is not as strict as the other situations, for, firstly, there is a difference of opinion between the scholars regarding it, and secondly, it may be at times very difficult to cover in front of women. The great exegete, Imam al-Alusi (Allah have mercy on him) states: “This opinion (of not covering in front of non-Muslim women) is more appropriate these days, for it is almost impossible to cover in front of them”. (Ruh al-Ma’ani) In conclusion, a woman should cover whenever reasonably possible in front of non-Muslim women, especially when there is fear that she may describe her to other men. Also nowadays, Fitnahs such as lesbianism have become so wide spread that it has become necessary for women to observe caution with non-Muslim women. However, if it is difficult to fully cover, then one may take the concession on not covering and minimising it to the minimum. g)Awra in front of non-Muslim Mahrams With regards to a woman’s Awra in front of her Mahrams who are non-Muslim, such as a non-Muslim father, brother, son, etc, I could not find an explicit ruling on the issue in the Hanafi School. However, it seems that non-Muslim Mahrams are similar to other Mahrams in that a woman may expose herself besides from the navel to the knee and the stomach and back, provided there is no fear of temptation (fitna). There are two reasons for this: Firstly, the verse of the Qur’an and the statements of the jurists (fuqaha) are general when discussing Mahrams. They don’t distinguish between a non-Muslim and Muslim Mahram. The Qur’an permits a woman to expose herself (to a degree, as explained above) in front of her father, brother, son, etc without specifying that he be a Muslim. Secondly, the Fuqaha explicitly mention that a Mahram with whom a woman may go on a journey of Hajj includes also a non-Muslim. Imam al-Haskafi (Allah have mercy on him) states: “A woman may travel for Hajj with her husband or a Mahram, even though if he (Mahram) is a slave or a non-Muslim or (he is considered a Mahram, m) due to breastfeeding. He must have reached puberty and is sane, and a boy who is close to puberty is like the one who has reached puberty, except a fire worshipper and an immoral and corrupt person”. Allama Ibn Abidin (Allah have mercy on him) explains: “The reason why travelling with a Mahram who is a fire worshipper is impermissible, is that they (fire worshippers, m) consider marriage with a close relative to be permissible”. (Radd al-Muhtar, 2/464) Imam al-Kasani (Allah have mercy on him) states: “A Mahram is one with whom marriage is permanently unlawful… whether this Mahram is a free person or a slave, for slavery is not contrary to the close relationship (mahramiyya), and whether he is a Muslim, a non-Muslim or an atheist (mushrik), for a non-Muslim Mahram normally safeguards her, except that he is a fire worshipper, for he considers marriage with her to be permissible”. (Badai’i al-Sana’i, 2/124). It is stated in Fath al-Qadir: “It is permissible for her to travel with all types of Mahrams except a fire worshipper, for he believes marriage with her to be permissible”. (Ibn al-Humam, Fath al-Qadir, 2/422). In the Shafi’i Madhhab, we have a clear text permitting the uncovering in front of a non-Muslim Mahram. Imam Ibn Hajar al-Haytami (Allah have mercy on him) states: “It is not permissible to look at what lies between the navel and knee of one’s close relative (mahram); everything else is permissible, provided there is no desire (shahwah), and even if he is a non-Muslim, because the close relationship (mahramiyyah) makes marriage unlawful, so it is as if they were two males or two females”. (Tuhfat al-Muhtaj ala al-Minhaj) Therefore, it would be permissible for a woman to uncover besides the area between the navel and knees, and the stomach and back in front of her non-Muslim Mahrams, provided two conditions are met: 1)That there be no desire (shahwah) or fear of temptation (fitna), especially when we live in a age where evils such as incest among the non-Muslims is becoming common, 2)That the non-Muslim close relative not be from among those who believe that it is permissible to marry close relatives, Finally before parting, I would like to mention in relation to our discussion three points. Firstly, it should be remembered that all the parts of the body that need to be covered (in the various situations discussed above) must be covered with clothing that is loose and opaque. The clothing must not be close-fitting whereby the figure of the body is visible or transparent by which the colour of the body is able to be seen. If this is not taken care of, then it will not be regarded to be sufficient covering of the Awra. Imam al-Haskafi (Allah have mercy on him) states: “Clothing that is considered to be sufficient covering is such that, it is not possible to see thorough them”. Allama Ibn Abidin (Allah have mercy on him) explains: “(It is not possible to see thorough them), meaning in a way that the colour of the skin can not be visible. This exempts thin and other see-through clothing… However, if the clothing is thick in a way that the colour of the skin is not visible, but it is tight to the body, then this should not prevent the validity of Salat… However, it is still impermissible to see that part of the body”. (See: Radd al-Muhtar ala al-Durr al-Mukhtar, 1/410) This excerpt of Ibn Abidin explains that if the skin of the body becomes visible in prayer, Salat will become invalid. However, tight clothing would not prevent the validity of prayer, yet it is still necessary not to wear tight-fitting clothing. Secondly, in all the foregoing occasions where it is permissible to uncover and expose the body, if there is a fear of desire (shahwa) on either side or there is fear of temptation (fitna), then it will be necessary to cover. A woman may make this decision herself in accordance with the surroundings she is in. Thirdly, it will be permissible to uncover and expose parts of the Awra in cases of extreme need and necessity, such as medication. However, care should be taken that this is limited to only the part that needs treatment. If treatment is needed on the actual private parts, then it would be better to receive treatment from someone of the same sex. However, if this is not possible, then it would be allowed to receive treatment from a specialist of the opposite sex, with taking due care of the injunctions and guidance of Shariah. Allama Ibn Abidin (may Allah have mercy on him) states: “It is permissible for a male physician to view the affected area of a woman for the purpose of medication, provided it is minimised to only the area that actually needs treatment, for necessity is restricted to only the actual need. If the private parts need treatment, then a female should carry out the treatment, as seeing someone of the same sex is less of an evil.” (Radd al-Muhtar, 5/261) The above was a comprehensive look at the Awra of a woman. The extent of the Awra differs from one occasion to another and from one person to another. The whole concept and idea behind this is that Islam desires its followers to live a life that is chaste and free from any type of corruption or immorality. This is a basis for every sound and pure society. May Allah guide us all to the straight path, and that we are able to act upon the injunctions of Shariah in a manner that is most pleasing to Allah Almighty. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

The Hijab of Women and its Boundaries

Assalaamu 'alaykum sisters in depth reply regarding the stance of the scholars of the madhaahib and the proofs from the Qur'an & hadith HERE Here there is more explanation on the position of all the madhaahib regarding when a woman can show her face It is important to remember that the when the laws of Hijab were revealed every believing woman covered herself totally with whatever was available...and who were these women and who were they covering from? They were the best of people from the best of times...they were the sahaabiyaat and the ummahaatul mu'mineen who covered from the sahaba radhiyallaahu 'anhum! So who are we? the worst of men and women in the worst of times! Where the mufti sahib's reply is concerned....the majority of the ulama in the hanafi madahab regard the niqab as wajib. For a possible explanation see the following Mufti Muhammad says here:

أحكام القرآن للجصاص 5/245 [51 ونصه:«قال أبو بكر : في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن » . [52] ذكره في واقعاته كما في المحيط البرهاني 3/ 499 ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء». [53] فتاوى قاضيخان 1/286 ونصه: «وإن أرخت شيئاً على وجهها تجافي وجهها لا بأس به فدلت المسألة على أنها لا تكشف وجهها على الأجانب من غير ضرورة». [54] التجنيس والمزيد 2/479 ونصه:«المرأة المحرمة ترخي على وجهها خرقة وتجافي عن وجهها، دلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب من غير ضرورة لأنها منهية عن تغطية الوجه لحق النسك لولا أن الأمر كذلك لم يكن لهذا إلارخاء فائدة». [55] المسالك في المناسك 1/356 ونصه: «ولا تكون مكشوفة الوجه، كيلا يؤدي إلى الفتنة». [56] المحيط البرهاني 3/ 499 ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء». الذخيرة البرهانية 1/ق90/أ (الوطنية بتونس) و1/ق122/أ (الأحمدية بحلب) ونصه: «و في «الأصل»: «المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها» قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء».ومثله في منحة الخالق 2/381 (ط.علمية 2/622). [57] نصاب الاحتساب ص132 ونصه:«مسألة: الحرة تمنع من كشف الوجه والكف والقدم فيما يقع عليه نظر الأجنبي لأنها لا تأمن عن شهوة بعض الناظرين إليها». [58] ذكره في النهاية كما في البحر العميق 1/713 ونصه: «قال صاحب النهاية: واعلم أن سدل الشيء على وجهها واجب عليها». [59] البحر العميق 1/713 ونصه:« قال صاحب النهاية: واعلم أن سدل الشيء على وجهها واجب عليها، لما ذكر في الواقعات للناطفي: أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه في نسك، لولا أن الأمر كذلك، لما أمرت بهذا الإرخاء». [60] · فتح القدير 2/405 ونصه: «ودلت المسألة على أن المرأة منهية عن إبداء وجهها للأجانب بلا ضرورة، وكذا دل الحديث عليه». [61] · جامع الرموز 2/305 ونصه: «وهذا في زمانهم، وأما في زماننا فمنع من الشابة»و 1/415ونصه:« في النهاية أن السدل واجب». [62] · البحر الرائق شرح كنز الدقائق 1/284 (ط.العلمية 1/470): «قال مشايخنا تمنع المرأة الشابة من كشف وجهها بين الرجال في زماننا للفتنة ». [63] قرة العيون في مناسك الحج ق44/أ ونصه:«ويجب عليها أن تسدل شيئا على وجهها وتجافيه عن وجهها». [64] النهر الفائق 2/ 98ونصه:« دلت المسألة على أنها لا تكشف وجهها للأجانب أي لا يحل لها ذلك». [65] مناسك ملا علي القاري ص115ونصه:« وفي النهاية: إن سدل الشيء على وجهها واجب عليها، ودلت المسألة على أن المرأة منهية عن إظهار ووجهها للأجانب بلا ضرورة.» [66] حاشية الشرنبلالي على الدرر1/234 ونصه: «ودلت المسألة على أن المرأة منهية عن إبذال وجهها للأجانب بلا ضرورة». [67] مجمع الأنهر 1/81: «وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد .وعن عائشة رضي الله تعالى عنها جميع بدن الحرة عورة إلا إحدى عينيها فحسب، لاندفاع الضرورة ».و 1/285: «في النهاية أن السدل أوجب ودلت المسألة على أن المرأة لا تكشف وجهها للأجانب من غير ضرورة ». [68] حاشية عبد الحليم على الدرر 1/149 ونصه: «أما عند وجودهم ومواجهتهم فهو واجب، وعند عدم الإمكان فالواجب حينئذ عض البصر من الأجانب». [69] الدر المختار 6 /370 ونصه: «فحل النظر مقيد بعدم الشهوة وإلا فحرام، وهذا في زمانهم، وأما في زماننا فمنع من الشابة.قهستاني وغيره.» و 1/ 406ونصه:« (وتمنع) المرأة الشابة (من كشف الوجه بين الرجال) لا لأنه عورة بل (لخوف الفتنة) كمسه وإن أمن الشهوة». وقال في الدر المنتقى في شرح الملتقى ـ 1 / 81 ( المطبوع بهامش مجمع الأنهر : « وجميع بدن الحرة عورة إلا وجهها وكفيها ، وقدميها في رواية ، وكذا صوتها، وليس بعورة على الأشبه ، وإنما يؤدي إلى الفتنة ، ولذا تمنع من كشف وجهها بين الرجال للفتنة » اهـ [70] حاشية الطهطاوي على المراقي 1/331 ونصه:« ومنع الشابة من كشفه لخوف الفتنة لا لأنه عورة وأنظر حاشية الطهطاوي على الدر 1/191. [71] رد المحتار 2/527-528 ونصه:« صرح في النهاية بالوجوب وفي المحيط : ودلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب بلا ضرورة لأنها منهية عن تغطيته لحق النسك لولا ذلك ، وإلا لم يكن لهذا الإرخاء فائدة ا هـ ونحوه في الخانية.وفق في البحر بما حاصله أن محمل الاستحباب عند عدم الأجانب.وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان ، وعند عدمه يجب على الأجانب غض البصر» و1/ 406 ونصه( قوله وتمنع المرأة إلخ ) أي تنهى عنه وإن لم يكن عورة ( قوله بل لخوف الفتنة ) أي الفجور بها قاموس أو الشهوة .والمعنى تمنع من الكشف لخوف أن يرى الرجال وجهها فتقع الفتنة لأنه مع الكشف قد يقع النظر إليها بشهوة ». [72] أنظر طوالع الأنوار 1/ق527/أ. [73] أنظر مجموع فتاوى اللكنوي 2/155. [74] غنية الناسك في بغية المناسك ص94 ونصه: «في النهاية والمحيط أنه واجب. والتوفيق أن الاستحباب عند عدم الأجانب، وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان، وعند عدمه يجب على الأجانب عض البصر». [75] الدرر المباحة للنحلاوي ص50 ونصه: «وتمنع الشابة من كشف وجهها، لا لأنه عورة، بل لخوف الفتنة [76] أحكام القرآن لابن العربي – (ج 3 / ص 661دار الفكر) والْمَرأة كلّها عورة ؛ بدنها وصوتها ، فلا يجوز كشْف ذلك إلّا لضرورة أو لحاجة [77] الجامع لأحكام القرآن – (12 / 229 دار عالم الكتب، الرياض، المملكة العربية السعودية( وقد قال ابن خويز منداد من علمائنا : إن المرأة إذا كانت جميلة وخيف من وجهها وكفيها الفتنة فعليها ستر ذلك ؛ وإن كانت عجوزا أو مقبحة جاز أن تكشف وجهها وكفيها. [78] مواهب الجليل لشرح مختصر الخليل – (2 / 181دار عالم الكتب( واعلم أنه إن خشي من المرأة الفتنة يجب عليها ستر الوجه والكفين قاله القاضي عبد الوهاب ونقله عنه الشيخ أحمد زروق في شرح الرسالة وهو ظاهر التوضيح هذا ما يجب عليها [79] وقال الشيخ الزرقاني في شرحه لمختصر خليل) -1 / 176 ( ))وعورة الحرة مع رجل أجنبي مسلم غير الوجه والكفين من جميع جسدها ، حتى دلاليها وقصَّتها . وأما الوجه والكفان ظاهرهما وباطنهما ، فله رؤيتهما مكشوفين ولو شابة بلا عذر من شهادة أو طب ، إلا لخوف فتنة أو قصد لذة فيحرم ، كنظر لأمرد ، كما للفاكهاني والقلشاني . وفي المواق الكبير ما يفيده . وقال ابن الفاكهاني : مقتضى مذهبنا أن ذلك لا يحرم إلا بما يتضمنه ، فإن غلبت السلامة ولم يكن للقبح مدخل فلا تحريم (( . وهذا كله ـ كما ترى ـ في حكم نظر الرجل الأجنبي المسلم إليها . أما حكم كشف وجهها فلم يتعرض الشارح له في هذا الموضع ، وستجده في الفقرة الرابعة المنقولة من حاشية الشيخ البناني عند كلامه على هذه العبارة نفسها ، فانتظره فإنه بيت القصيد ))ومذهب الشافعيّ أَمَسُّ بسدِّ الذرائع ، وأقرب للاحتياط ، لا سيَّما في هذا الزمان الذي اتّسع فيه البلاء ، واتسع فيه الخرق على الراقع .((اهـ باختصار يسير [80] شرح الزرقاني – (2 / 314 العلمية) ( مالك عن هشام بن عروة عن ) زوجته ( فاطمة بنت ) عمه ( المنذر ) بن الزبير ( أنها قالت كنا نخمر ) نغطي ( وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق ) جدتها وجدة زوجها زاد في رواية فلا تنكره علينا لأنه يجوز للمرأة المحرمة ستر وجهها بقصد الستر عن أعين الناس بل يجب إن علمت أو ظنت الفتنة بها أو ينظر لها بقصد لذة قال ابن المنذر أجمعوا على أن المرأة تلبس المخيط كله والخفاف إن لها أن تغطي رأسها وتستر شعرها إلا وجهها فتسدل عليه الثوب سدلا خفيفا تستر به عن نظر الرجال ولا تخمر إلا ما روي عن فاطمة بنت المنذر فذكر ما هنا ثم قال ويحتمل أن يكون ذلك التخمير سدلا كما جاء عن عائشة قالت كنا مع رسول الله صلى الله عليه وسلم إذا مر بنا سدلنا الثوب على وجوهنا ونحن محرمات فإذا جاوزنا رفعناه انتهى [81] الفواكه الدواني – (2 / 825) قال خليل: وحرم بالإحرام على المرأة لبس قفاز وستر وجه إلا لستر بلا غرز ولا ربط فلا تلبس نحو القفاز، وأما الخاتم فيجوز لها لبسه كسائر أنواع الحلي، ولا تلبس نحو البرقع ولا اللثام إلا أن تكون ممن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط [82] حاشية العدوي – (1 / 697 دار الفكر ) قوله ( ولها الخ ) ظاهره ولو لم يخش منها الافتنان وليس كذلك والحاصل أنه يجب على المرأة كشف وجهها وكفيها إلا أن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط ولا يشترط مباعدته عن وجهها [83] وقال الشيخ الدردير (جواهر الإكليل ـ 1 / 41 ( )) عورة الحرة مع رجل أجنبي منها ، أي ليس بِمَحْرَمٍ لَهَا ،جميع البدن غير الوجه والكفين ؛ وأما هما فليسا بعورة وإن وجب سترهما لخوف فتنة(( اهـ . وقال الشيخ الدردير في الشرح الكبير للدردير – (2 / 55 احياء الكتب العربية) (وستر وجه) أو بعضه (إلا لستر) عن أعين الناس فلا يحرم بل يجب إن ظنت الفتنة بها [84] حاشية الصاوي على الشرح الصغير – (1 / 482( )و ) عورة الحرة ( مع رجل أجنبي ) : منها أي ليس بمحرم لها جميع البدن ( غير الوجه والكفين ) : وأما هما فليسا بعورة . وإن وجب عليها سترهما لخوف فتنة . بلغة السالك – (2 / 48 العلمية) قوله : 16 ( بل يجب ) إلخ : حاصل المعتمد أنها متى أرادت الستر عن أعين الرجال جاز لها ذلك مطلقا علمت أو ظنت الفتنة بها أم لا نعم إذا علمت أو ظنت الفتنة بها وجب كما قال الشارح [85] روضة الطالبين – (7 / 21) والثاني يحرم قاله الإصطخري وأبو علي الطبري واختاره الشيخ أبو محمد والإمام وبه قطع صاحب المهذب والروياني ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات وبأن النظر مظنة الفتنة وهو محرك للشهوة فاللائق بمحاسن الشرع سد الباب فيه [86] عمدة السالك- (1 /2 51 دار الفكر( وقد نقل الاتفاق على منع النساء من الخروج سافرات الوجوه ولا فرق بين الفتنة وعدمها [87] تحفة المحتاج في شرح المنهاج – (29 / 210 المكتب الإسلامي) ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه ولو جل النظر لكن كالمرد وبأن النظر مظنة للفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع ما يقال هو غير عورة فكيف حرم نظره ووجه اندفاعه أنه مع كونه غير عورة نظره مظنة للفتنة ، أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر ولا ينافي ما حكاه الإمام من الاتفاق نقل المصنف عن عياض الإجماع على أنه لا يلزمها في طريقها ستر وجهها وإنما هو سنة وعلى الرجال غض البصر عنهن للآية ؛ لأنه لا يلزم من منع الإمام لهن من الكشف لكونه مكروها وللإمام المنع من المكروه لما فيه من المصلحة العامة وجوب الستر عليهن بدون منع مع كونه غير عورة ورعاية المصالح العامة مختصة بالإمام ونوابه نعم من تحققت نظر أجنبي لها يلزمها ستر وجهها عنه وإلا كانت معينة له على حرام فتأثم . [88] ذكر ابن قاسم العبادي في حاشيته على تحفة المحتاج ـ 3 / 115) : ووجوب سترهما في الحياة ليس لكونهما عورة ، بل لخوف الفتنة غالبًا . شرح : م ر » اهـ [89] نهاية المحتاج – (2 / 457 دار الفكر( ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا نهاية المحتاج – (6 / 187 دار الفكر للطباعة) وكذا عند النظر بشهوة بأن يلتذ به وإن أمن الفتنة قطعا وكذا عند الأمن من الفتنة فيما يظنه من نفسه من غير شهوة على الصحيح ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع القول بأنه غير عورة فكيف حرم نظره لأنه مع كونه غير عورة نظره مظنة للفتنة أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر غاية البيان شرح ابن رسلان – (1 / 493( فيحرم نظره من غير حاجة سواء الذكر والأنثى وقضية كلام الناظم حرمة نظر الرجل الفحل إلى وجه المرأة الأجنبية وكفيها عند أمن الفتنة وهو كذلك كما في المنهاج لاتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشرع سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية ولذا قال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج [90] حاشية الجمل على المنهج لشيخ الإسلام زكريا الأنصاري – (2 / 408 دار النشر / دار الفكر – بيروت( وإما عورتها عند النساء المسلمات مطلقا وعند الرجال المحارم فما بين السرة والركبة وأما عند الرجال الأجانب فجميع البدن وأما عند النساء الكافرات فقيل جميع بدنها وقيل ما عدا ما يبدو عند المهنة كما سيأتي في النكاح وأما في الخلوة فكالمحارم وقيل كالرجل [91] حاشية الشرواني على تحفة المحتاج- (3 / 115 دار الفكر( فيجب في المرأة ما يستر بدنها إلا وجهها وكفيها حرة كانت أو أمة ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا شرح م ر اه أي شرح شمس الدين بن الرملي رحمهما الله تعالى . [92] إعانة الطالبين – (3 / 258) ووجه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية قال في فتح الجواد ولا ينافيه أي ما حكاه الإمام من اتفاق المسلمين على المنع ما نقله القاضي عياض عن العلماء أنه لا يجب على المرأة ستر وجهها في طريقها وإنما ذلك سنة وعلى الرجال غض البصر لأن منعهن من ذلك ليس لوجوب الستر عليهن بل لأن فيه مصلحة عامة بسد باب الفتنة نعم الوجه وجوبه عليها إذا علمتنظر أجنبي إليها أخذا من قولهم يلزمها ستر وجهها عن الذمية ولأن في بقاء كشفه إعانة على الحرام اه وقال في النهاية حيث قيل بالتحريم وهو الراجح حرم النظر إلى المنتقبة التي لا يبين منها غير عينيها ومحاجرها كما بحثه الأذرعي لا سيما إذا كانت جميلة فكم في المحاجر من خناجر [93] مغني المحتاج – (3 / 129 دار الفكر) )وكذا ) يحرم النظر إليهما ( عند الأمن ) من الفتنة فيما يظهر له من نفسه من غير شهوة ( على الصحيح ) ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية والثاني لا يحرم ونسبه الإمام للجمهور والشيخان للأكثرين وقال في المهمات إنه الصواب لكون الأكثرين عليه وقال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج اه [94] النص الصحيح لكتاب أحكام النساء – (1 / 4( 18-أخبرني أحمد بن محمد بن مطر، قال: حدثنا أبو طالب،أنه سمع أبا عبدالله يقول: ظفر المرأة عورة، وإذا خرجت فلايبين منها لايدها ولاظفرها ولاخفها ،فإن الخف يصف القدم ، وأحب إليَّ أن تجعل أكفهاإلى عند يدها ، حتى إذا خرجت يدها لايبين منها شيء. [95] المغني – (3 / 311 دار الفكر – بيروت( فأما إذا احتاجت إلى ستر وجهها لمرور الرجال قريبا منها فإنها تسدل الثوب من فوق رأسها على وجهها [96] لشرح الكبير لابن قدامة – (3 / 324دار الكتاب العربي( ولان بالمرأة حاجة إلى ستر وجهها فلم يحرم عليها ستره على الاطلاق كالعورة. [97] الفروع و تصحيح الفروع – (2 / 459 مؤسسة الرسالة ( قال: وقد نص عليه أحمد قال: الزينة الظاهرة الثياب، وكل شيء منها عورة حتى الظفر. [98] الإقناع في فقه الإمام أحمد بن حنبل – (1 / 165 دار المعرفة بيروت – لبنان( قال أحمد: ظفرها عورة فإذا خرجت فلا تبين شيئا ولا خفها فإنه يصف القدم وأحب إلي أن تجعل لكمها زرا عند يدها الإقناع في فقه الإمام أحمد بن حنبل – (1 / 88 دار المعرفة بيروت – لبنان( والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها إلا وجها قال جمع وكفيها وهما والوجه عورة خارجها باعتبار النظر كبقية بدنها [99] كشاف القناع – (1 / 266 دار الفكر( )والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها ) لقول النبي صلى الله عليه وسلم المرأة عورة رواه الترمذي وقال حسن صحيح وعن أم سلمة أنها سألت النبي صلى الله عليه وسلم أتصلي المرأة في درع وخمار وليس عليها إزار قال إذا كان الدرع سابغا يغطي ظهور قدميها رواه أبو داود وصحح عبد الحق وغيره أنه موقوف على أم سلمة ( إلا وجهها ) لا خلاف في المذهب أنه يجوز للمرأة الحرة كشف وجهها في الصلاة ذكره في المغني وغيره ( قال جمع وكفيها ) واختاره المجد وجزم به في العمدة والوجيز لقوله تعالى { ولا يبدين زينتهن إلا ما ظهر منها } قال ابن عباس وعائشة وجهها وكفيها رواه البيهقي وفيه ضعف وخالفهما ابن مسعود ( وهما ) أي الكفان ( والوجه ) من الحرة البالغة ( عورة خارجها ) أي الصلاة ( باعتبار النظر كبقية بدنها ) لما تقدم من قوله صلى الله عليه وسلم المرأة عورة [100] مطالب أولي النهى – (2 / 352 المكتب الإسلامي( ( وتسدل ) أي : تضع الثوب فوق رأسها وترخيه على وجهها ( لحاجة ) إلى ستر وجهها ( كمرور رجال ) أجانب ( بها ) لحديث عائشة : كان الركبان يمرون بنا ونحن محرمات مع رسول الله صلى الله عليه وسلم فإذا حاذونا ؛ سدلت إحدانا جلبابها على وجهها فإذا جاوزونا ؛ كشفناه رواه أبو داود والأثرم . قال أحمد : إنما لها أن تسدل على وجهها منه فوق وليس لها أن ترفع الثوب من أسفل . [101] (الروض المربع شرح زاد المستقنع للبهوتي ، مع حاشية العنقري ـ 1 / 140 ) « وكل الحرة البالغة عورة حتى ذوائبها ، صرح به في الرعاية . اهـ إلا وجهها فليس عورة في الصلاة . وأما خارجها فكلها عورة حتى وجهها بالنسبة إلى الرجل والخنثى وبالنسبة إلى مثلها عورتها ما بين السرة إلى الركبة » اهـ . [102] فتح الباري – ابن حجر – (9 / 324دار المعرفة – بيروت ، 1379)

References for the above continued here: [1] [1] تفسير ابن أبى حاتم – (ج 10 / ص 3154 مكتبة نزار مصطفى الباز) 17783 عن ابن عباس رضي الله ، عنهما في هذه الآية قال : امر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ، يبدين عينا واحدة . وقال الكوثري في حجاب المرأة المسلمة (ص9دار الحرمين( وروى ابن ابي طلحة عن ابن عباس رضي الله عنهما ايضا تفسير الادناء في الاية السابقة بابداء عين واحدة كما فسره عبيدة [2] تفسير ابن أبى حاتم – (ج 10 / ص 3155 مكتبة نزار مصطفى الباز( 17791 عن محمد بن سيرين رضي الله ، عنه قال : سالت عبيدة السلماني رضي الله ، عنه ، عن قول الله : يدنين عليهن من جلابيبهن فتقنع بملحفة فغطى راسه ووجهه واخرج احدى عينيه . وقال الكوثري في حجاب المرأة المسلمة (ص7دار الحرمين( عبيدة السلماني وارث علوم علي بن أبي طالب وابن مسعود رضي الله عنهما والذي كان يخضع لعلمه وفهمه مثل قاضي الشريح الذي استمر في قضاء الكوفة ستين سنة من عهد عمر رضي الله عنه ….. ورجال هذا السند جبال في الثقة والضبط، فابن جرير هو الحافظ الطائر الصيت المفسر المشهور، وشيخه يعقوب بن ابراهيم العبدي وشيخه علية اسماعيل بن ابراهيم بن مقسم وشيخه ابن عون عبد الله البصري وشيخ محمد بن سيرين كلهم حفاظ ثقات اتفق الأئمة الستة على اخراج احاديثهم رضي الله عنهم وعبيدة هو السلماني الذي شرحنا حاله واخرج له جماعة ايضا [3] معانى القرآن للفراء – (4 / 41( هكذا: قال تُغَطّى إحدى عينيهَا وجبهتَها والشِّقّ الآخر، إلاّ العين. [4] تفسير الطبري – (ج 12 / ص 52دار الفكر( يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59) القول في تأويل قوله تعالى : { يَا أَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59) } يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين: لا يتشبهن بالإماء في لباسهن إذا هن خرجن من بيوتهن لحاجتهن، فكشفن شعورهن ووجوههن. ولكن ليدنين عليهن من جلابيبهنّ؛ لئلا يعرض لهن فاسق، إذا علم أنهن حرائر، بأذى من قول. ثم اختلف أهل التأويل في صفة الإدناء الذي أمرهن الله به فقال بعضهم: هو أن يغطين وجوههن ورءوسهن فلا يبدين منهن إلا عينا واحدة. * ذكر من قال ذلك: حدثني عليّ، قال: ثنا أَبو صالح قال ثني معاوية عن علي عن ابن عباس، قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة. حدثني يعقوب قال ثنا ابن علية عن ابن عون عن محمد عن عبيدة في قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ) فلبسها عندنا ابن عون قال: ولبسها عندنا محمد قال محمد: ولبسها عندي عبيدة قال ابن عون بردائه فتقنع به، فغطى أنفه وعينه اليسرى وأخرج عينه اليمنى، وأدنى رداءه من فوق حتى جعله قريبا من حاجبه أو على الحاجب. [5] ذكر قول إبن عباس وما أنكر عليه ، فدل على أنه يوافقه [6] معاني القرآن – النحاس – (5 / 378 جامعة أم القرى – مكة المرمة( قال الحسن تغطي نصف وجهها وكان عمر إذا رأى أمة قد تقنعت علاها بالدرة قال محمد بن سيرين سألت عبيدة عن قوله تعالى يدنين عليهن من جلابيبهن فقال تغطي حاجبها بالرداء ثم ترده على أنفها حتى تغطي رأسها ووجهها وإحدى عينيها [7] أحكام القرآن للجصاص – (ج 3 / ص 486 علمية) قال أبو بكر في هذه الآية دلالة على ان المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن وفيها دلالة على أن الأمة ليس عليها ستر وجهها وشعرها لأن قوله تعالى ونساء المؤمنين ظاهره أنه أراد الحرائر وكذا روي في التفسير لئلا يكن مثل الإماء اللاتي هن غير مأمورات بستر الرأس والوجه فجعل الستر فرقا يعرف به الحرائر من الإماء وقد روي عن عمر أنه كان يضرب الإماء ويقول اكشفن رؤسكن ولا تشبهن بالحرائر [8] الكشف والبيان تفسير الثعلبي – (ج 5 / ص132العلمية) فقال تعالى : { ياأيها النبي قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ المؤمنين يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ } أي يرخين أرديتهن وملاحفهن فيتقنّعن بها ، ويغطّين وجوههن ورؤوسهن ليُعلم أنّهنّ حرائر فلا يُتعرّض لهنَّ ولا يؤذين [9] الوسيط في تفسير القران المجيد- (ج 3 / ص482مكتبة دار الباز) قال المفسرون: يغطين زؤوسهن و وجوههنّ إلا عينا واحدة [10] أحكام القرآن للكيا الهراسى – (ج 4 / ص350 العلمية) قوله تعالى: {يَا أَيُهَا النّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ ونِسَاءِ المُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ}, الآية: [59]. الجلباب: الرداء، فأمرهن بتغطية وجوهن ورؤوسهن، ولم يوجب على الإماء ذلك. [11] تفسير البغوي – (ج 3 / ص 544 ادارة تأليفات أشرفية ، باكستان) وقال ابن عباس وأبو عبيدة: أمر نساء المؤمنين أن يغطين رؤوسهن ووجوهن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر.(لم ينكر عليه) [12] الكشاف عن حقائق التنزيل وعيون الأقاويل في وجوه التأويل – (ج 3 / ص 569 دار إحياء التراث العربي – بيروت ( ومعنى « يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ » يرخينها عليهنّ ، ويغطين بها وجوههنّ وأعطافهنّ . يقال : إذا زل الثوب عن وجه المرأة : أدنى ثوبك على وجهك ، وذلك أن النساء كنّ في أول الإسلام على هجيراهنّ في الجاهلية متبذلات ، تبرز المرأة في درع وخمار فصل بين الحرّة والأمة ، وكان الفتيان وأهل الشطارة يتعرّضون إذا خرجن بالليل إلى مقاضي حوائجهنّ من النخيل والغيطان للإماء ، وربما تعرّضوا للحرّة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهنّ عن زي الأماء (بلبس) الأردية والملاحف وستر الرؤوس والوجوه ، ليحتشمن ويهين فلا يطمع فيهن طامع ، وذلك قوله : «ذالِكَ أَدْنَى أَن يُعْرَفْنَ » أي أولى وأجدر بأن يعرفن فلا يتعرّض لهن ولا يلقين ما يكرهن [13] أحكام القرآن لابن العربي – (ج3 / ص 625دار الفكر ( وَقِيلَ : تُغَطِّي بِهِ وَجْهَهَا حَتَّى لَا يَظْهَرَ مِنْهَا إلَّا عَيْنُهَا الْيُسْرَى . [14] تفسير الفخر الرازى – (ج 13 / ص 231 دار الفكر) وقوله : {ذَالِكَ أَدْنَى ا أَن يُعْرَفْنَ فَلا يُؤْذَيْنَ } قيل يعرفن أنهن حرائر فلا يتبعن ويمكن أن يقال المراد يعرفن أنهن لا يزنين لأن من تستر وجهها مع أنه ليس بعورة لا يطمع فيها أنها تكشف عورتها فيعرفن أنهن مستورات لا يمكن طلب الزنا منهن. [15] الجامع لأحكام القرآن – (14 / 242 دار عالم الكتب، الرياض، المملكة العربية السعودية( واختلف الناس في صورة إرخائه فقال بن عباس وعبيدة السلماني : ذلك أن تلويه المرأة حتى لا يظهر منها إلا عين واحدة تبصر بها وقال بن عباس أيضا وقتادة : ذلك أن تلويه فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكنه يستر الصدر ومعظم الوجه وقال الحسن : تغطي نصف وجهها [16] تفسير البيضاوي – (ج 2 / ص 253 دار الكتب العلمية) { يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن } يغطين وجوههن وأبدانهن بملاحفهن إذا برزن لحاج [17] تفسير النسفى – (ج 2/ ص355 العلمية) * يَـا أَيُّهَا النَّبِىُّ قُل لِّأَزْوَاجِكَ وَبَنَـاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } الجلباب : ما يستر الكل مثل الملحفة عن المبرد. ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن.يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك. و ” من ” للتبعيض أي ترخي بعض جلبابها وفضله على وجهها تتقنع حتى تتميز من الأمة ، أو المراد أن يتجلبن ببعض مالهن من الجلابيب وأن لا تكون المرأة متبذلة في درع وخمار كالأمة ولها جلبابان فصاعداً في بيتها [18] تفسير الخازن – (ج 3 / ص 479 دار الفكر) قال ابن عباس : أمر نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر [19] تفسير ابن كثير – (ج 3 / ص684 مكتبة دار الفيجاء) قال علي بن أبي طلحة، عن ابن عباس: أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رؤوسهن بالجلابيب، ويبدين عينًا واحدة. وقال محمد بن سيرين: سألت عَبيدةَ السّلماني عن قول الله تعالى: { يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } ، فغطى وجهه ورأسه وأبرز عينه اليسرى. [20] تفسير البحر المحيط – (ج 8 / ص504 دار الفكر) كان دأب الجاهلية أن تخرج الحرة والأمة مكشوفتي الوجه في درع وخمار ، وكان الزناة يتعرضون إذا خرجن بالليل لقضاء حوائجهن في النخيل والغيطان للإماء ، وربما تعرضوا للحرة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهن عن زي الإماء ، بلبس الأردية والملاحف ، وستر الرؤوس والوجوه ، ليحتشمن ويهبن ، فلا يطمع فيهن . وروي أنه كان في المدينة قوم يجلسون على الصعدات لرؤية النساء ومعارضتهن ومراودتهن ، فنزلت . قيل : والجلابيب : الأردية التي تستر من فوق إلى أسفل ، وقال ابن جبير : المقانع ؛ وقيل : الملاحف ، وقيل : الجلباب : كل ثوب تلبسه المرأة فوق ثيابها ، وقيل : كل ما تستتر به من كساء أو غيره . قال أبو زيد : تجلببت من سواد الليل جلباباً وقيل : الجلباب أكبر من الخمار . وقال عكرمة : تلقي جانب الجلباب على غيرها ولا يرى . وقال أبو عبيدة السلماني ، حين سئل عن ذلك فقال : أن تضع رداءها فوق الحاجب ، ثم تديره حتى تضعه على أنفها . وقال السدي : تغطي إحدى عينيها وجبهتها والشق الآخر إلا العين . انتهى . وكذا عادة بلاد الأندلس ، لا يظهر من المرأة إلا عينها الواحدة . وقال الكسائي : يتقنعن بملاحفهن منضمة عليهن ، أراد بالإنضمام معنى : الإدناء . وقال ابن عباس ، وقتادة : وذلك أن تلويه فوق الجبين وتشده ، ثم تعطفه على الأنف ، وإن ظهرت عيناها ، لكنه يستر الصدر ومعظم الوجه . والظاهر أن قوله : ) وَنِسَاء الْمُؤْمِنِينَ ( يشمل الحرائر والإماء ، والفتنة بالإماء أكثر ، لكثرة تصرفهن بخلاف الحرائر ، فيحتاج إخراجهن من عموم النساء إلى دليل واضح . ومن في : ) مِن جَلَابِيبِهِنَّ ( للتبعيض ، و ) عَلَيْهِنَّ ( : شامل لجميع أجسادهن ، أو ) عَلَيْهِنَّ ( : على وجوههن ، لأن الذي كان يبدو منهن في الجاهلية هو الوجه [21] اللباب في علوم الكتاب – (15 / 589العلمية(أبو حفص عمر بن علي ابن عادل الدمشقي الحنبلي قال ابن عباس و ( أبو ) عبيدة من نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر . [22] نظم الدرر فى تناسب الآيات والسور – (ج 6 / ص 135دار الكتب العلمية) ( قل لأزواجك ) بدأ بهن لما لهن به من الوصلة بالنكاح (وبناتك) ثنى بهن لما لهن من الوصلة ولهن في أنفسهن من الشرف ، وأخرهن عن الأزواج لأن زواجه يكفوفه أمرهن ( ونشاء المؤمنين يدنين ) أي يقربن ( عليهن ) أي على وجوهن وجميع أبدانهن ، فلا يدعن شيأ منها مكشوفا [23] الدر المنثور – (ج5 / ص 410العلمية) وأخرج ابن سعد عن محمد بن كعب القرظي رضي الله عنه قال : كان رجل من المنافقين يتعرض لنساء المؤمنين يؤذيهن فاذا قيل له قال : كنت أحسبها أمة فأمرهن الله تعالى ان يخالفن زي الأماء ويدنين عليهن من جلابيبهن تخمر وجهها إلا احدى عينيها ذلك أدنى ان يعرفن يقول : ذلك أحرى ان يعرفن الدر المنثور – (ج5 / ص 410العلمية) وأخرج ابن جرير وابن أبي حاتم وابن مردوية عن ابن عباس رضي الله عنهما في هذه الآية قال : أمر الله نساء المؤمنين اذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ويبدين عينا واحدة الدر المنثور – (ج 6 / ص 660( وأخرج الفريابي وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن محمد بن سيرين رضي الله عنه قال : سألت عبيدة رضي الله عنه عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الايسر مما يلي العين [24] تفسير السراج المنير – (ج 3 / ص 390 دار إحياء التراث العربي – بيروت) {عليهن} أي : على وجوههن وجميع أبدانهن فلا يدعن شيئاً منها مكشوفاً {من جلابيبهن} ولا يتشبهن بالإماء في لباسهن إذا خرجن لحاجتهن بكشف الشعور ونحوها ظناً أن ذلك أخفى لهن وأستر ، [25] تفسير أبي السعود – (ج 4 / ص333دار الفكر) «قل لازواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن» الجلباب ثوب أوسع من الخمار ودون الرداء تلوبه المراة على راسها وتبقي منه ما ترسله على صدرها وقيل هي الملحفة وكل ما يستتر به أي يغطين بها وجوههن وابدانهن اذا برزن لداعية من الدواعي [26] حاشية الشهاب على تفسير البيضاوي – (ج 7 / ص 511 دار الكتب العلمية) و على هذا التستر بستر الرأس والوجه مع ارخاء الباقي على بقية البدن [27] تفسير روح البيان – (7 / 186 دار إحياء التراث العربى( والمعنى : يغطين بها وجوههن وأبدانهن وقت خروجهن من بيوتهن لحاجة ولا يخرجن مكشوفات الوجوه والأبدان كالإماء حتى لا يتعرض لهن السفهاء ظناً بأنهن إماء. وعن السدي تغطي إحدى عينيها وشق وجهها والشق الآخر إلا العين {ذَالِكَ} أي : ما ذكر من التغطي [28] حاشية الجمل على تفسيز الجلالين- (ج 6/ ص204 دار الفكر) قال ابن عباس رضي الله عنهما: أمر نساء المؤمنين أن يغطين وجوههن ورؤوسهن بالجلابيب إلا عينا واحدة [29] البحر المديد – (ج 6 / ص 53 العلمية) يقول الحق جلّ جلاله : {يا أيها النبي قل لأزواجك وبناتِك ونساءِ المؤمنين يُدْنِينَ عليهن من جَلابِيبهن} أي : يُرخين على وجوههنّ من جلابيبهن فيغطين بها وجوهَهن. والجلباب : كل ما يستر الكل ، مثل الملحفة ، والمعنى : قل للحرائر يُرخين أرديتهن وملاحفَهن ويغَطين بها وجوههن ورؤوسهن ، ليعلم أنهن حرائر فلا يؤذين. [30] حاشية الصاوي على تفسير الجلالين- (ج 5 / ص 50دار الكتب العلمية) (فلا يغطين وجوههن) فكن لا يغطين وجوههن، و هذا فيما مضى ، وأما الأن فالواجب على الحرة والأمة الستر بثياب غير مزنية خوف الفتنة [31] روح المعاني – (ج 11 / ص264 العلمية) وفسر ذلك سعيد بن جبير بيسدلن عليهن وعندي أن كل ذلك بيان لحاصل المعنى والظاهر أن المراد بعليهن على جميع أجسادهن وقيل : على رؤسهن أو على وجوههن لأن الذي كان يبدو منهن في الجاهلية هو الوجه وأختلف في كيفية هذا التستر فأخرج إبن جرير وإبن المنذر وغيرهما عن محمد بن سيرين قال : سألت عبيدة السلماني عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فتقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الأيسر وقال السدي : تغطى إحدى عينيها وجبهتها والشق الآخر إلا العين وقال إبن عباس وقتادة : تلوى الجلبا فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه وفي رواية أخرى عن الحبر رواها إبن جرير وإبن أبي حاتم وإبن مردويه تغطى وجهها من فوق رأسها بالجلبا وتبدي عينا واحدة وأخرج عبدالرزاق وجماعة عن أم سلمة قالت : لما نزلت هذه الآية يدنين عليهن من جلابيبهن خرج نساء الأنصار كان على رؤوسهن الغربان من السكينة وعليهن أكسية سود يلبسنها [32] محاسن التأويل – (ج 8 / ص308 دار الفكر) ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن. يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك. [33] حجاب المرأة المسلمة العدوي – (ص 7) [34] سلسلة التفسير لمصطفى العدوي – (74 / 17( هناك آيتان، قال تعالى: { وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ } [الأحزاب:53]، وقال تعالى: { يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } [الأحزاب:59] والإدناء أصح ما ورد فيه على الإطلاق: أنه تغطية الجسم كله والوجه وإبراز العين اليسرى [35] تفسير الطبري – (ج 10 / ص 140) ( وَلا يُبْدِينَ زِينَتَهُنَّ ) يقول تعالى ذكره: ولا يُظهرن للناس الذين ليسوا لهن بمحرم زينتهنّ، وهما زينتان: إحداهما: ما خفي وذلك كالخلخال والسوارين والقرطين والقلائد، والأخرى: ما ظهر منها، وذلك مختلف في المعنيّ منه بهذه الآية، فكان بعضهم يقول: زينة الثياب الظاهرة. *ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا هارون بن المغيرة، عن الحجاج، عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود، قال: الزينة زينتان: فالظاهرة منها الثياب، وما خفي: الخَلْخَالان والقرطان والسواران. [36] المصدر السابق [37] تفسير الطبري – (ج 10 / ص 143) حدثنا ابن حميد، قال: ثنا هارون، عن أبي عبد الله نهشل، عن الضحاك، عن ابن عباس، قال: الظاهر منها: الكحل والخدان. حدثنا ابن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن عبد الله بن مسلم بن هرمز، عن سعيد بن جُبير، في قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: الوجه والكفّ. [38] اعلاء السنن (ج17 / ص408) دار الكتب العلمية والجواب عنه انه لاتعارض بين جواز كشف الوجه والنظر ووجوب الاحتجاب، لان جواز كشف الوجوه والنظر مبني على الضرورة ودفع الحرج، وحكم الحتجاب مبني على خوف الفتنة وسدبابها، ولاتعارض بين الحكمين عند اختلاف الجهتين، فافهم. ثم ان النبي صلى الله عليه وسلم ان لم يامر النساء بالاحتجاب حتما فلم ينههن عنه ايضا، بل ندبهن الى الاحتجاب كما ذكرنا، بخلاف هؤلاء السفهاء فانهم ينهون عنه اشد النهي ويقبحونه اشد التقبيح، فكيف يقال انهم يقتدون بافعال النبي صلى الله عليه وسلم، ثم سلمنا ان الفقهاء جوزوا كشف الوجه والكف للمرأة عند الاجانب، ولكن لم يجوزوا كشف الزائد عليهما ومما يدل ايضا على بطلان حجة هؤلاء السفهاء ان نساء النبي صلى الله عليه وسلم كن مامورات بالحجاب وبحرمة النظر بالنظر الى التعارض وهو كون ترك الكشف والنظر اطهر لقلوبهم وقلوبهن مع ان وجوهن واكفهن ايضا لم تكن عورة كسائر النساء، وهذا دليل على انه لا تعارض بين مسالة جواز كشف الوجوه ووجوب الاحتجاب لانه لو كان بينهما تعارض لم يجتمعا في نساء النبي صلى الله عليه وسلم، ولكنهما يجتمعان، فلا يكون بينهما تعارض.انتهى بتصرف يسير [39] تفسير الطبري - (ج 10 / ص 142 ) [40] امداد الفتاوى - (ج 4 / ص 181 مكتبة دار العلوم) [41] تفسير الطبري – (ج 10 / ص 197) حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا ) وهي المرأة لا جناح عليها أن تجلس في بيتها بدرع وخمار، وتضع عنها الجلباب ما لم تتبرّج لما يكره الله وهو قوله:( فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ثُمَّ قَالَ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ ). أحكام القرآن للجصاص – (ج 3 / ص 431) قال أبو بكر لا خلاف في أن شعر العجوز عورة لا يجوز للإجنبي النظر إليه كشعر الشابة وأنها إن صلت مكشوفة الرأس كانت كالشابة في فساد صلاتها فغير جائز أن يكون المراد وضع الخمار بحضرة الأجنبي فإن قيل إنما أباح الله تعالى لها بهذه الآية أن تضع خمارها في الخلوة بحيث لا يراها أحد قيل له فإذا لا معنى لتخصيص القواعد بذلك إذ كان للشابة أن تفعل ذلك في خلوة وفي ذلك دليل على أنه إنما أباح للعجوز وضع ردائها بين يدي الرجال بعد أن تكون مغطاة الرأس وأباح لها بذلك كشف وجهها ويدها لأنها لا تشتهي وقال تعالى وأن يستعففن خير لهن فأباح له وضع الجلباب وأخبر أن الاستعفاف بأن لا تضع ثيابها أيضا بين يدي الرجال خير لها [42] أخرجه البخاري في صحيحه- (4 / 1517( و مسلم – (8 / 112) [43] أخرجه أحمد بن حنبل في مسند- (6 / 30) ومنه أبو داود في سننه- (2 / 104) والبيهقي في السنن الكبرى – (5 / 48) وأخرجه ابن ماجه في سننه- (2 / 979) من طريق أبي بكر بن شيبة . قال حدثنا محمد بن فضيل عن يزيد بن أبي زياد ورواه ابن خزيمة في صحيحه- (4 / 203) قال : حدثناه عبد الله بن سعيد الأشج. قال : حدثنا ابن إدريس (ح) وحدثنا يوسف بن موسى. قال : حدثنا جرير (ح) وحدثنا محمد بن هشام. قال : حدثنا هشيم جميعا عن يزيد بن أبي زياد وقال الحافظ في «التلخيص» (2/272) : «قال ابن خزيمة» : في القلب من يزيد بن أبي الزياد ، ولكن ورد من وجه آخر ،ثم أخرج من طريق فاطمة بنت المنذر عن أسماء بنت أبي بكر وهي جدتها نحوه ، وصححه الحاكم ، [44] رواه أبن أبي خيثمة [45] أخرجه النسائي في السنن الكبرى – (1 / 86) [46] أخبار مكة للفاكهي – (1 / 447( [47] الموطأ – رواية يحيى الليثي – (1 / 328( [48] أخرجه أبو داود في سننه- (4 / 32( والترمذي – (3 / 562) و قال هذا حديث حسن صحيح [49] تأويلات أهل السنة 4/136 ونصه:«وفي الآية دلالة رخصة خروج الجرائر للحوائج، لأنه لو لم يجر لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهاهن عن الخروج بغير جلباب فدل أنه يجوز لهن الخروج للحاجة؛ والله أعلم». [50] ذكره في المنتقى كما في مجمع الأنهر 1 /81 ونصه: «وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد ». وفي مجموعة الغرائب ق215/ب:«تمنع المرأة الشابة من كشف وجهها بين الرجاء في زماننا في رواية المنتقى».

Question Recently the Sheikh Tantawi, the most senior Sheikh in Jamiatul Azhar – Egypt, declared that Niqab (face veil) has no part in deen and that it is only a culture. The sheikh has also called in for a ban of niqab in the Egyptian Female Institutes. Could you please give us some background on Niqab. Does it really have no basis in Sharia as the Sheikhul Azhar claims? Answer بسم الله الرحمن الرحيم THE SHARI’ BASIS OF NIQAB (FACE COVERING) AND SHAYKH TANTAWI’S INCORRECT VIEW INTRODUCTION Recently, one of the senior scholars of Egypt was invited to address a group of young female high-school students. His gaze fell on a girl who was wearing a face-veil (niqab). This annoyed the Shaykh and he proceeded to ask the supercilious girl to remove her veil. The girl refused to comply, claiming that it was her habit to cover her face in front of strangers. The Shaykh immediately retorted “The niqab is nothing but culture – it has absolutely no place whatsoever with the religion of Islam.” The Shaykh repeated his command and added, in a crude Egyptian dialect, “…and I know the religion better than you your parents.” A teacher also tried to intervene and said to the Shaykh that it was only because of his presence that the young lady was veiling her face. But the Shaykh insisted that the veil be removed. Finally, the young girl had to give in the senior most authority and helplessly unveiled herself. The Shaykh was still not satisfied and humiliated the innocent girl further buy saying in a crude expression Egyptian vernacular “Ama law kunti hilwa shuwaya la-amilti eh?”(If you had even a little beauty I wonder what you would have done?) He then went on and threatened to banish the niqaab in all public schools affiliated with Al-Azhar. We were also horrified to hear that a month prior to this incident, girls who had their faces covered were not allowed to enter Al-Azhar. We, the Ulama of South Africa, take exception to all that has transpired. Not only is there mention of the covering of the face in the Quran, Hadith and works of scholars from all four Madhabs, this has also been the continued practise of Muslims for the past fourteen centuries. Hereunder, we present some evidences which clearly exemplify that the covering of the face is not ‘a mere tradition’. Rather, it has strong basis and is also ruled as obligatory. We implore the scholars and government of Egypt to ponder over these evidences and reconsider whether they really want to ban the Niqab. We pray that Allah the Almighty guide’s one and all and show us the truth as truth. Ameen. PROOFS FROM THE QURAN 1) Allah Ta’ala mentions, { ياأَيُّهَا النَّبِيُّ قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ ذالِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً } [الأحزاب:59] “O Prophet! Tell thy wives and thy daughters, and the women of the believers, that they should pull down upon them of their outer cloaks (from their heads over their faces). That is more likely that they may thus be recognized and not molested. And ALLAH is Most Forgiving, Merciful. Numerous commentators (who certainly understood the Deen better than the Shaykh and his parents) have interpreted this verse to denote that ALL women are commanded to cover their faces. Below we have mentioned the names of scholars from each century who have either clearly mentioned, or cited scholars from the past and agreed with them, that this verse refers to covering the face: The greatest commentator, Ibn Abbaas (died 68 AH)[1] The great Sahabi, ‘Abidah as-Simani (died 72 AH)[2] Imam al-Kufiyeen Yahya bin Ziyad Ad-Daylami (famously known as Al-Farraa-died 207)[3] Abu Ja’far Muhammad bin Jarir at-Tabari (died 310 AH)[4] Al-Imam al-Hafidh Abu Muhammad Abd ar-Rahman bin Abi Hatim (died 327AH)[5] Imam Abu Ja’far Ahmad bin Muhammad al-Muradi an-Nuhas (A senior scholar from Egypt-died 338 AH)[6] Imam Abu Bakr Ahmad bin ‘Ali Ar-Razi al-Jassass (died 370) [7] Abu Ishaq Ahmad bin Muhammad bin Ibrahim At-Tha’labi (died 427)[8] Abu Hasan ‘Ali bin Ahmad al-Wahidi (died 468)[9] ‘Imad ad-Deen bin Muhammad at-Tabari (died 504 AH)[10] Muhi as-Sunnah Abu Muhammadal-Husain bin Mas’ud al-Baghawi (died 516)[11] Abu al-Qasim Mahmud bin ‘Umar Az-Zamarkashi Al-Khuwarazmi (died 538)[12] Allamah Abu Bakr Ibn al-‘Arabi (died 543)[13] Fakhr ad-Deen Muhammad bin ‘Umar bin al-Husain ar-Razi (died 604 AH)[14] Shams ad-Deen Abu ‘Abdillah Muhammad bin Ahmad al-Qurtubi (died 671 AH)[15] Nasir ad-Deen Abu Sa’id Abdullah Ibn Umar bin Muhammad al-Baydhawi (died 691 or 791)[16] Abu al-Barakaat ‘Abdullah bin Ahmad bin Mahmud an-Nasafi (died 710)[17] Allamah ‘Ala ad-Deen ‘Ali bin Muhammad bin Ibrahim al-Baghdadi (Commonly known as al-Khazin, died 725 AH) [18] Allamah Abu al-Fida Ismail bin ‘Umar bin Katheer al-Qurashi (died 774)[19] Abu Hayyaan Muhammad bin Yusuf al-Andalusi (died 784)[20] Abu Hafs ‘Umar bin ‘Ali Ibn ‘Adil Ad-Dimashqi al-Hambali (died after 880)[21] Burhan ad-Deen Abi al-Hasan Ibrahim bin ‘Umar al-Baqaa’i (died 885)[22] Allamah ‘Abd ar- Rahman bin al-Kamal Jalal ad-Deen As-Suyuti (A great scholar from Egypt- died 911)[23] Shams ad-Deen Muhammad bin Ahmad Ash-Sharyini (One of the senior scholars of Cairo-died 977AH)[24] Allamah Abu Sa’ud Muhammad bin Muhammad al-‘Imadi (died 982)[25] Shihab ad-Deen Ahmad bin Muhammad bin ‘Umar al-Khafaji (died 1069)[26] Ismail Haqi bin Mustafa al-Islambuli al-Khalwati died (1127)[27] Allamah Sulaiman bin ‘Umar al-‘Ujaili (Known as al-Jamal-died 1206)[28] Shaykh Ibn al- ‘Ajibah Ahmad bin Muhammad al-Mahdi al-Idreesi (died 1224)[29] Ahmad bin Muhammad as-Sawi (A great scholar from Egypt-died 1241)[30] Abu Al-Fadhl Shihaab ad-Deen Mahmud al-Alusi (died 1270)[31] Muhammad Jamaal ad-Deen al-Qasmi (died 1332)[32] Allamah Zahid al-Kawthari (A senior scholar who used to live in Egypt died 1371)[33] Shaykh Mustafa al-‘Adawi (A senior contemporary scholar of Egypt) [34] Surprising, Shaykh Sayyad Tantawi has also accepted this view and spoke in support of the veil in his commentary entitled ‘At-Tafsir al-wasit’. He writes under the commentary of this verse, التفسير الوسيط للقرآن الكريم - (ج 11 / ص 245 دار المعارف) والجلابيب جمع جلباب ، وهو ثوب يستر جميع البدن ، تلبسه المرأة فوق ثيابها . والمعنى : يا أيها النبي قل لأزواجك اللائي في عصمتك ، وقل لبناتك اللائي هن من نَسْلك ، وقل لنساء المؤمنين كافة ، قل لهن : إذا ما خرجن لقضاء حاجتهن ، فعليهن أن يَسدلن الجلاليب عليهن ، حتى يسترن أجسامهن سترًا تامًّا من رؤوسهن إلى أقدامهن ؛ زيادة في التستر والاحتشام ، وبعدًا عن مكان التهمة والريبة . قالت أم سلمة رضي الله عنها : لما نزلت هذه الآية خرج نساء الأنصار كأن على رؤوسهن الغربان من السكينة وعليهن أكسية سُود يلبسنها ))اهـ . 2) In another verse, Allah Ta’ala mentions, قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (30) وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آَبَائِهِنَّ أَوْ آَبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (النور31) “Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no vigour, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success.” [24:30/31] Allah Ta’ala commands that females should conceal their entire body “except that which appears thereof.” Scholars differ to what is meant by the phrase “except that which appears thereof”. Sayyiduna Ibn Mas’ood (May Allah Ta’ala be pleased with him) mentions that it refers to the clothing of women.[35] This is also the view of Ibrahim Nakh’i and Hasan (May Allah Ta’ala have mercy on them both.[36] Other scholars opine that it refers to her hands and face.[37]This is the opinion of Sayyiduna Ibn Abbas (May Allah Ta’ala be pleased with him) and others. The first explanation is emphatic that a woman should don the veil as she is not permitted to expose her face. According to the second interpretation a woman is permitted to leave her hands and face open. However, this does not contradict the encouragement to don the niqab as exposing these features is due to the fact the there is a need and the laws of niqab is to safeguard societies from fitna.[38] Sayyiduna Ibn Abbas (May Allah Ta’ala be pleased with him) himself explains that a woman should leave her face open only when at home. When she leaves her home she would have to adorn the hijab. حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: والزينة الظاهرة: الوجه، وكحل العين، وخضاب الكفّ، والخاتم، فهذه تظهر في بيتها لمن دخل من الناس عليها[39] Sayyiduna Ibn Abbas رضي الله تعالى عنه narrates that the ‘apparent beauty’ refers to the face, kohl, henna and the ring. A woman could expose this in her home in front of those who enter her home. Furthermore, the word used in the verse is ظهر (that which becomes exposed) and not اظهرن (that which they expose). In this verse all other verbs are attributed to the females except this verse. This indicates to the face that a woman should conceal her entire body however, if while carrying out her chores and necessities her hands or face accidently becomes exposed then this is be permitted.[40] 3) The ruling of covering the face is corroborated by a third verse wherein Allah Ta’ala says, وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ (النور60) “And those old women who have no hope for marriage, there is no sin on them, if they take off their (extra) clothes while they do not display their adornment. Still, that they refrain (even from this) is better for them. Allah is All-Hearing, All-Knowing.” [24:60] In the above verse Allah Ta’ala allows elderly woman to take off their extra clothes. Mufassiroon explain that “extra clothes” refer to the jilbab.[41] This verse confer that young women are not allowed to leave out the jilbab. 4) In another verse it is mentioned, وليضربن بخمرهن على جيوبهن “And let them wear their head-coverings over their bosoms.” This verse also proves that a woman should cover her face, either because it is the laazim (natural outcome) of covering ones head and chest or through qiyaas (analogy) that if she is commanded to cover her head and chest then she would be even more required to cover her face which is the greatest point of beauty. PROOFS FROM THE AHADITH Covering the face was a common practice amongst the noble consorts of Nabi صلى الله عليه وسلم. Lest one thinks this was a ruling only for them, we have also included below narrations which clearly illustrates that other Sahabiyaat would also don the veil. عن ابن شهاب قال حدثني عروة بن الزبير وسعيد بن المسيب وعلقمة بن وقاص وعبيد الله بن عبد الله بن عتبة بن مسعود عن عائشة رضي الله عنها زوج النبي صلى الله عليه و سلم حين قال لها أهل الإفك ما قالوا وكلهم حدثني طائفة من حديثها وبعضهم كان أوعى لحديثها من بعض وأثبت له اقتصاصا وقد وعيت من كل رجل منهم الحديث الذي حدثني عن عائشة وبعض حدثيهم يصدق بعضا وإن كان بعضهم أوعى له من بعض . قالوا : قالت عائشة كان رسول الله صلى الله عليه و سلم إذا أراد سفرا أقرع بين أزواجه…إلى قولها…فأصبح عند منزلي فرأى سواد إنسان نائم فعرفني حين رآني وكان رآني قبل الحجاب فاستيقظت باسترجاعه حين عرفني فخمرت وجهي بجلبابي والله ما تكلمنا بكلمة ولا سمعت منه كلمة غير استرجاعه الخ [42] 1) Ibn Shihaab narrates from Ayesha (May Allah Ta’ala be pleased with her) that when Nabi صلى الله عليه وسلم would intend going out on a journey he would draw lots between his spouses…until the portion…he came to the spot where I was sleeping and noticed the shape of a human. He immediately recognised me since he saw me before the laws of hijab were revealed. I woke when he claimed Inna lillahi. I covered my face with my jilbab. By Allah, we did not speak a single word not did I hear a letter from him besides Inna lillahi. (Narrated by Bukhari and Muslim) عن عائشة قالت : كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه و سلم محرمات فإذا حاذوا بنا أسدلت إحدانا جلبابها من رأسها على وجهها فإذا جاوزنا كشفناه [43] 2) Ayesha (May Allah Ta’ala be pleased with her) say, “The male riders would pass us while we were with Nabi صلى الله عليه وسلم in the state of Ihram. When they would pass us, we would lower our loose scarves over our faces. When they passed, we would once again reveal our faces.” وروى ابن أبي خيثمة من طريق إسماعيل بن أبي خالد عن أمه قالت : كنا ندخل على أم المؤمنين يوم التروية ، فقلت لها : يا أم المؤمنين ،هنا امرأة تأبى أن تغطى وجهها وهي محرمة ، فرفعت عائشة خمارها من صدرها فغطت به وجهها.[44] 3) Ismail bin Abi Khalid narrates from his mother that she said, “We would enter upon the mother of the believers on the day of tarwiyyah. I asked her, O mother of the believers, there is a woman here who refuses to cover her face whilst in Ihraam. Ayesha (May Allah Ta’ala be pleased with her) raised her cloth from her chest and veiled her face.“ عن عبد الملك بن مروان بن الحارث بن أبي ذباب قال أخبرني أبو عبد الله سالم يعني سبلان قال وكانت عائشة تستعجب بأمانته وتستأجره: قال سالم كنت آتيها مكاتبا فتجلس بين يدي وتتحدث معي حتى جئتها ذات يوم فقلت أدعي لي بالبركة يا أم المؤمنين قالت وما ذاك قلت أعتقني الله قالت بارك الله لك وأرخت الحجاب دوني فلم أرها بعد ذلك اليوم[45] 4) ‘Abd al-Malik bin Marwan narrates from Abu ‘Abdullah Salim-a person who Ayesha (May Allah Ta’ala be pleased with her) would admire for his trust and would even hire him- he says, “I would come to Ayesha whilst still a partial slave (mukatab). She would sit in front of me and converse with me. Until I came to her one day and said, ‘Pray for me for blessings oh mother of the believers.’ She asked ‘What happened?’ I replied, ‘Allah has emancipated me from my slavery.’ She immediately pulled down her veil and I did not see her after that.” عن صفية بنت شيبة ، عن عائشة رضي الله عنهما : أنها « كانت تطوف وهي متنقبة »[46] 5) Safiyyah bint Abi Shaybah narrates that Ayesha (May Allah Ta’ala be pleased with her) would perform circumambulation with her face covered. عن عبد الخبير بن ثابت بن قيس بن شماس عن أبيه عن جده قال جاءت امرأة إلى النبى -صلى الله عليه وسلم- يقال لها أم خلاد وهى منتقبة تسأل عن ابنها وهو مقتول فقال لها بعض أصحاب النبى -صلى الله عليه وسلم- جئت تسألين عن ابنك وأنت منتقبة فقالت إن أرزإ ابنى فلن أرزأ حيائى الخ 6) ‘Abd al-Khaybar bin Thabit bin Qais bin Shammaas narrates from his father who narrates from his grandfather that he said, “A woman called Umm Khallaad came to the prophet صلى الله عليه وسلم with her face veiled to enquire of her son who was martyred. Some companions of the prophet صلى الله عليه وسلم remarked that you came to ask of your son yet you are veiled? She replied, ‘If I lost my son I do not need to lose my modesty.” عن فاطمة بنت المنذر أنها قالت :كنا نخمر وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق[47] 7) Fatimah bint al-Mundhir states, “We would cover our faces whilst in the state of Ihraam while we were in the company of Asma, the daughter of Abu Bakr (May Allah Ta’ala be pleased with them).” عن أم سلمة قالت قال لنا رسول الله -صلى الله عليه وسلم- « إن كان لإحداكن مكاتب فكان عنده ما يؤدى فلتحتجب منه ».[48] 8) Umm Salma (May Allah Ta’ala be pleased with her) narrates that the prophet صلى الله عليه وسلم said, “If any of you possess a mukatab (partial slave purchasing his freedom) and he has the amount to pay, then you should make hijab from him.” VIEWS ON THE FOUR MADHABS ON COVERING THE FACE HANAFI MADHAB The following scholars in the Hanafi Madhab have mentioned that it is necessary for a woman to cover her face: 1) Abu Mansur al-Maturidi (d. 333 AH),[49] 2) Hakim al-Shahid (d. 334 AH),[50] 3) Jassas al-Razi (d. 370 AH),[51] 4) Al-Natifi (d. 446 AH),[52] 5) Qadi Khan (d. 592 AH),[53] 6) Al-Marghinani — author of Al-Hidayah (d. 593 AH),[54] 7) Al-Kirmani (d. 600 AH approx.),[55] 8) Mahmud Al-Bukhari — author of al-Muhit (d. 616 AH),[56] 9) Al-Sunnami (d. after 700 AH),[57] 10) Al-Sighnaqi (d. 714 AH),[58] 11) Al-Qurashi (d. 854 AH),[59] 12) Ibn al-Humam (d. 861 AH),[60] 13) Al-Quhustani (d. 950 AH),[61] 14) Ibn Nujaym (d. 970 AH),[62] 15) Sinan al-Khalwati (d. 989 AH),[63] 16) Umar ibn Nujaym (d. 1005 AH),[64] 17) Mulla ‘Ali al-Qari (d. 1014 AH),[65] 18) Al-Shurunbulali (d. 1069 AH),[66] 19) Shaykh Zada al-Afandi (d. 1078 AH), [67] 20) ‘Abd al-Halim (d. 1088 AH),[68] 21) Al-Haskafi (d. 1088 AH),[69] 22) Al-Tahtawi (d. 1231 AH),[70] 23) Ibn ‘Abidin (d. 1252 AH),[71] 24) ‘Abid al-Sindhi (d. 1257 AH),[72] 25) ‘Abd al-Hay al-Laknawi (d. 1304 AH),[73] 26) Al-Sawati (d. 1346 AH),[74] 27) Al-Nahlawi (d. 1350 AH).[75] MALIKI MADHAB The following scholars in the Maliki Madhab have mentioned that it is necessary for a woman to cover her face. 1) Abu Bakr Ibn al-‘Arabi (died 543),[76] 2) Shams ad-Deen Abu Abdullah Muhammad bin Ahmad al-Khazraji al-Qurtubi (died 671)[77] 3) Shams ad-Deen Hattaab ar-Ru’aini Abu ‘Abdullah Muhammad bin Muhammad at-Tarabalusi al-Maghrabi (died 954)[78] 4) ‘Abd al-Baqi bin Yusuf Az-Zarqani (died 1099)[79] 5) Shaykh Muhammad bin Abd al-Baqi Yusuf Az-Zarqani (died 1122)[80] 6) Ahmad bin Ghunaim an-Nafrawi (A scholar from Al-Azhar-died 1126) [81] 7) Ali bin Ahmad Al-‘Adawi (A famous scholar of Egypt-died 1189)[82] 8) Ash-Shaykh Ahmad bin Muhammad bin Ahmad al-‘Adawi Ad-Dirdeer (A great scholar who studied in Al-Azhar-died 1201)[83] 9) Ahmad bin Muhammad as-Sawi (A leading scholar from Egypt-died 1241)[84] SHAFI MADHAB The following scholars in the Shafi Madhab have mentioned that it is necessary for a woman to cover her face: 1) Al-Imām Yahya bin Sharf al-Nawawī (died 676 AH)[85] 2) Shams ad-Deen Muhammad bin Abi Bakr Ibn an-Naqeeb aal-Misri (died 745)[86] 3) Al-Imām Ahmad ibn ‘Alī ibn Ḥajar al-Haytamī al-Makkī (A great scholar-written Tuhfa al-Muhtaj which is one of the most authoritive books in the Shafi Madhab- died AH 974)[87] 4) Al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (977 AH) 5) Ahmad bin al-Qasim al-‘Abadi (An Azhari-died 992)[88] 6) Shams ad-Deen Muhammad bin ‘Abd al-‘Abbaas Ahmad bin Hamza Ar-Ramali (One of the most senior Muftis of Egypt, famously known as Ash-Shaf’i as-sageer- died 1004)[89] 7) Shaykh Sulaiman al-Jamal (An Azhari-1204)[90] 8) ‘Abdul Hamid al-Makki ash-Sharwani (died 1301)[91] 9) Abu Bakr Uthman Ibn As-Sayyad Muhammad Ad-Dimyati (died 1302)[92] 10) Al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (One of the greatest jurists of the Shafi Madhab-died 977 AH)[93] HAMBALI MADHAB The following scholars in the Hambali Madhab have mentioned that it is necessary for a woman to cover her face: 1) Imam Ahmad (May Allah Ta’ala be pleased with him) himself (died 241 AH)[94] 2) ‘Abdullah bin Muhammad bin Qudamah al-Maqdisi (One of the greatest Hambali scholars-died 620)[95] 3) Shams ad-Deen Abi al-Faraj ‘Abd ar-Rahman bin Muhammad al-Maqdisi (died 682 AH)[96] 4) Shams ad-Deen Muhammad bin Muflih al-Maqdisi (died 763 AH)[97] 5) Shams ad Deen Musa bin Ahmad al-Hajawi (died 960 AH)[98] 6) Mansur bin Yunus bin Idrees al-Bahuti (Shaykh of the Hambalis in Egypt-died 1051 AH)[99] 7) Mustafa as-Suyuti ar-Ruhaibai (died 1243 AH)[100] 8) ‘Abdullah bin ‘Abd al-‘Aziz al-‘Anqari (died 1373 AH)[101] THE DISADVANTAGES OF NOT COVERING Unveiling has a number of disadvantages. Some of them are as follows: 1. It is a violation of the Quran and Hadith; 2. It shows woman’s weakness in belief; 3. It is a cause of temptation for men and women; 4. It strips off her modesty that is an integral part of Faith; 5. It subjects her to adultery and sexual harassment (especially now in Egypt with the vaginal kit, adultery has become so easy. Had all the women been veiled, the government would not have so much difficulty in trying to outlaw this kit); 6. It hurts her dignity and feelings and it stains her chastity; 7. It prompts woman to take part in commercial advertisements and films as a showpiece and a source of enjoyment for the viewers. CONCLUSION From the aforementioned it is clear, that not only is the veiling of the face established in Islam, it is also based on concrete evidences. This has been the continuous practise of the past fourteen centuries. As the great scholar of Al-Azhar, Hafidh Ibn Hajar al-Asqalani has said, ولم تزل عادة النساء قديما وحديثا يسترن وجوههن عن الاجانب[102] “It has continuously been the practice of women since time immemorial to cover their faces from strangers.”(Fath al-Bari 9/324) Hence as a religious right, we implore the Shaykh to reconsider his plans of banning the Hijab in Al-Azhar affiliated institutes. Every woman should be given her human right of the freedom to practise upon her religion. We also request the Shaykh to retract his consent he gave to the French government of banning the Hijab. Given the position of the Shaykh, he ought to be advocating and encouraging modesty. He is supposed to appreciate a girl wearing the veil in this modern day and age. Al-Azhar was once looked upon as an icon for Muslims. We cannot allow it now to stoop so low and become such an ardent promoter of compromise to serve the ideologies of some in the west. Moreover with the veil, Egypt will find solutions to many of its dilemmas. Egypt is notorious for producing the most porn, sexualized media material, and secular entertainment in the Middle East. Tantawi should rather utilise his energies in condemning the porn produced in his nation, the secular enterprises which seek to promote Western liberation and sexual freedom, such as the American University in Cairo and the many Western organisations in the west. He should direct his energies in getting the Egyptian government to divest its interest in the only brewery in Egypt and banning the nude beaches in Sharm El-Sheikh. Furthermore, by implementing the veil, the government of Egypt will not have difficulty in banning the ‘Artificial Virginity Hymen kit’: )//news.yahoo.com/s/ap/20091005/ap_on_re_mi_ea/ml_egypt_artificial_hymen( This has become a catalyst of much adultery and fornication in their region. We pray that Allah, the All-mighty grants us the true understanding of his religion and may He save us from being helpers of the devil. And Allah knows best Wassalaamu `alaykum Jointly prepared: Ml. Ismail Moosa and Ml. Ishaq E Moosa Students Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai (with the following comments): The issue cannot be about whether there is a Shar’i basis of niqab or not. The above references and authorities clearly prove beyond doubt the Shar’i basis of niqab. No scholar can dispute this. Contextually, the issue is that if a woman wishes to voluntarily wear the niqab, especially in a Muslim country, can she be restricted to do so? The simple answer is no, she cannot be restricted. That is curtailing her right of freely practising her Deen and what she correctly understands of her Deen. This right of a Muslim woman is even respected in non-Muslim countries. It is indeed a shame if a Muslim country deprives a Muslim woman from this right. Such a restriction leads one to question the motive behind depriving one of such a right. Is it motivated by political persuasion etc? It is at this juncture the istiqaamat of an ‘Alim –e-haq is challenged. Do they really speak for Allah? (Mufti) Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

As far as i know it is so according to all madhaahib....will look into it inshaAllah and post

you mean: "women who DONT wear hijab" right?

hmmm its not students only....what about the mums who stay awake nights looking after their babies? aaaannnd they have no choice like "i wont look after baby tonight"

Lack of sleep isn’t the only thing sapping your energy. Little things you do (and don’t do) can exhaust you both mentally and physically, which can make getting through your day a chore. Here, experts reveal common bad habits that can make you feel tired, plus simple lifestyle tweaks that will put the pep back in your step. Skipping your workout to save energy actually works against you. In a University of Georgia study, sedentary but otherwise healthy adults who began exercising lightly three days a week for as little as 20 minutes at a time reported feeling less fatigued and more energized after six weeks. Regular exercise boosts strength and endurance, helps make your cardiovascular system run more efficiently, and delivers oxygen and nutrients to your tissues. So next time you’re tempted to crash on the couch, at least go for a brisk walk—you won’t regret it. Health.com: 11 Surprising Health Benefits of Sleep You don’t drink enough water Being even slightly dehydrated—as little as 2% of normal fluid loss—takes a toll on energy levels, says Amy Goodson, RD, a dietitian for Texas Health Ben Hogan Sports Medicine. Dehydration causes a reduction in blood volume, explains Goodson, which makes the blood thicker. This requires your heart to pump less efficiently, reducing the speed at which oxygen and nutrients reach your muscles and organs. To calculate your normal fluid needs, take your weight in pounds, divide in half and drink that number of ounces of fluid a day, Goodson recommends. You’re not consuming enough iron An iron deficiency can leave you feeling sluggish, irritable, weak, and unable to focus. “It makes you tired because less oxygen travels to the muscles and cells,” says Goodson. Boost your iron intake to reduce your risk of anemia: load up on lean beef, kidney beans, tofu, eggs (including the yolk), dark green leafy vegetables, nuts, and peanut butter, and pair them with foods high in vitamin C (vitamin C improves iron absorption when eaten together), suggests Goodson. Note: an iron deficiency may be due to an underlying health problem, so if you’re experiencing these symptoms of iron deficiency, you should visit your doc. Health.com: 15 Signs You May Have an Iron Deficiency You’re a perfectionist Striving to be perfect—which, let’s face it, is impossible—makes you work much harder and longer than necessary, says Irene S. Levine, PhD, professor of psychiatry at the New York University School of Medicine. “You set goals that are so unrealistic that they are difficult or impossible to achieve, and in the end, there is no sense of self-satisfaction.” Levine recommends setting a time limit for yourself on your projects, and taking care to obey it. In time, you’ll realize that the extra time you were taking wasn’t actually improving your work. You make mountains out of molehills If you assume that you’re about to get fired when your boss calls you into an unexpected meeting, or you’re too afraid to ride your bike because you worry you’ll get into an accident, then you’re guilty of “catastrophizing,” or expecting that the worst-case scenario will always occur. This anxiety can paralyze you and make you mentally exhausted, says Levine. When you catch yourself having these thoughts, take a deep breath and ask yourself how likely it is that the worst really will happen. Getting outdoors, meditating, exercising, or sharing your concerns with a friend may help you better cope and become more realistic. Health.com: 12 Signs You May Have an Anxiety Disorder You skip breakfast The food you eat fuels your body, and when you sleep, your body continues using what you consumed at dinner the night before to keep your blood pumping and oxygen flowing. So, when you wake up in the morning, you need to refuel with breakfast. Skip it, and you’ll feel sluggish. “Eating breakfast is like starting a fire in your body by kickstarting your metabolism,” Goodson says. Goodson recommends a breakfast that includes whole grains, lean protein, and healthy fat. Good examples include oatmeal with protein powder and a dab of peanut butter; a smoothie made with fruit, protein powder, low-fat milk, and almond butter; or eggs with two slices of whole-wheat toast and low-fat Greek yogurt. You live on junk food Foods loaded with sugar and simple carbs (like the ones you’ll find in a box or at the drive-thru window) rank high on the glycemic index (GI), an indicator of how rapidly carbohydrates increase blood sugar. Constant blood sugar spikes followed by sharp drops cause fatigue over the course of the day, says Goodson. Keep blood sugar steady by having a lean protein along with a whole grain at every meal, says Goodson. Good choices include chicken (baked, not fried) and brown rice, salmon and sweet potato, or salad with chicken and fruit. You have trouble saying ‘no’ People-pleasing often comes at the expense of your own energy and happiness. To make matters worse, it can make you resentful and angry over time. So whether it’s your kid’s coach asking you to bake cookies for her soccer team or your boss seeing if you can work on a Saturday, you don’t have to say yes. Train yourself to say ‘no’ out loud, suggests Susan Albers, a licensed clinical psychologist with Cleveland Clinic and author of Eat.Q.: Unlock the Weight-Loss Power of Emotional Intelligence. “Try it alone in your car,” she says. “Hearing yourself say the word aloud makes it easier to say it when the next opportunity calls for it.” You have a messy office A cluttered desk mentally exhausts you by restricting your ability to focus and limits your brain’s ability to process information, according to a Princeton University study. “At the end of each day, make sure your work and personal items are organized and put away,” suggests Lombardo. “It will help you have a positive start to your day the next morning.” If your office needs major reorganizing, avoid becoming totally overwhelmed by taking it one step at a time: start by tidying what you can see, then move through your desk and cabinets drawer by drawer. You work through vacation Checking your email when you should be relaxing by the pool puts you at risk of burnout, says Lombardo. Unplugging and allowing yourself to truly unwind allows your mind and body to rejuvenate and return to the office stronger. “When you truly take breaks, you will be more creative, productive, and effective when you return,” says Lombardo. You check e-mails at bedtime The glaring light of a tablet, smartphone, or your computer’s backlit screen can throw off your body’s natural circadian rhythm by suppressing melatonin, a hormone that helps regulate sleep and wake cycles, says Dr. Towfigh. Sensitivity to the digital glow of tech toys can vary from person to person, but in general it’s a good idea to avoid all technology for one to two hours before bedtime, he says. Can’t avoid checking your device before your head hits the pillow? Then hold it at least 14 inches away from your face to reduce the risk of sleep interference. Health.com: 12 Surprising Sources of Caffeine You rely on caffeine to get through the day Starting your morning with a java jolt is no big deal—in fact, studies show that up to three daily cups of coffee is good for you—but using caffeine improperly can seriously disrupt your sleep-wake cycle, says Dr. Towfigh. Caffeine blocks adenosine, the byproduct of active cells that drives you to sleep as it accumulates, he explains. A study published in the Journal of Clinical Sleep Medicine revealed that consuming caffeine even six hours prior to bedtime affects sleep, so cut yourself off by mid-afternoon and watch out for these surprising sources of caffeine. You stay up late on weekends Burning the midnight oil on Saturday night and then sleeping in Sunday morning leads to difficulty falling asleep Sunday night—and a sleep-deprived Monday morning, says Dr. Towfigh. Since staying in can cramp your social life, try to wake up close to your normal time the following morning, and then take a power nap in the afternoon. “Napping for 20 minutes or so allows the body to recharge without entering the deeper stages of sleep, which can cause you to wake up more tired,” he says. This article originally appeared on Health.com.

Question Assalamu alaikum Respected Mufti, Why is it that a Hadith is graded weak by some Ulamah whilst the same Hadith is graded sahih by other Ulama? Could example be given to illustrate the point please? Answer Wa'alaykum as Salam wa rahmatullahi wa barakatuhu, The grading of Ahadith is a thing which is mujtahad fihi. This means that since the status of each narrator is not divinely revealed by Allah Ta'ala, scholars had to research and derive their conclusions. Based on what they found, they are bound to differ. What some scholars regarded as a defect, others would overlook. Some were more strict, whereas others were rather lenient. This is understood from the following statement of Imam Tirmidhi (may Allah be pleased with him): قد اختلف الأئمة من أهل العلم في تضعيف الرجال كما اختلفوا في سوى ذلك من العلم (العلل الصغير للترمذي (ص: 756) "Scholars differed in weakening narrators just as they differed in other aspects of knowledge." (Al 'Ilal as-Saghir, 756) An example is that if nothing is known about a narrator, some scholars will accept him on the basis of 'Innocent until proven guilty'. However, others would say that we have to prove that he is reliable and has a good memory (then only we can accept narrations from him), and since we dont know anything about him, we cannot accept his narrations. Similarly, a narration might be weak. However, some scholars might find a corroborating narration which could strengthen this narration and bring it to the status of being hasan (fair). A famous difference of opinion is whether a narration will be accepted if there is no proof that a contemporary met the person from whom he is narrating. According to Imam Bukhari (may Allah be pleased with him), the narration will not be accepted. There should be proof that the student and teacher met atleast once. However, according to Imam Muslim (may Allah be pleased with him), although it is not proven that they met, since they are contemporaries and there was all the possibility for them to meet, we do not have to look for actual proof to show that they really did meet. Rather, we can accept their narrations without proving that they met. Thus, if a person from Iraq narrates a Hadith from his contemporary who lived in Yemen, but there is no proof that they met, Imam Bukhari (may Allah be pleased with him) will not accept that narration, whereas Imam Muslim (may Allah be pleased with him) will accept it. Another aspect which caused them to differ, is whether a mursal narration will be regarded as authentic or not. Imam Shafi (may Allah be pleased with him) has placed conditions for accepting those narrations where a tabi'i narrates directly from Nabi (sallallahu alayi wa sallam), whereas the other Imams accept it without any conditions. So, if the conditions are not found, Shafies will regard the narration as weak, whereas other scholars will regard it as authentic. For many more examples and quotations, you may go through Athr al-Hadith ash-Shariff of Shaykh Muhammad Awwamah (may Allah preserve him) In short, since scholars differed on the conditions of authenticity, it caused difference to come about on the ruling of the narration. And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy

Assalamu alaykum, I received the following message: “When asked regarding Palestine situation, Hadhrat Moulana Yusuf Motala Saheb replied that make dua but also recite 125000 times amongst families, friend’s, group’s etc.. لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ Hadhrat also said this was the ma’mool of Hadhrat Shaikh (r.a.) during trouble time’s, Hadhrat Shaikh would firstly instruct immediate family then other’s. Plz encourage friend’s & families..” I just want to know if the prophet SAWS ever did that during their times of hardship? If so, then we will do it, insha Allah. Kindly advise. Answer Wa'alaykum as Salam wa rahmatullahi wa baraktuhu, Allah Ta'ala revealed the Quran and has divinely empowered it. Every verse has phenomenal power. From the glorious era of prophethood, the companions used many verses of the Quran to avert calamities, and Allah unveiled for them exceptional results. When the prophet (sallallahu alayhi wa sallam) would come to know of these verses, not only would he acknowledge them, he would even praise and endorse those verses. A famous narration comes in Sahih al-Bukhari and Sahih Muslim on the authority of Abu Sa'id al-Khudri (may Allah be pleased with him): قال الإمام البخاري حدثنا أبو النعمان حدثنا أبو عوانة عن أبي بشر عن أبي المتوكل عن أبي سعيد رضي الله عنه قال انطلق نفر من أصحاب النبي صلى الله عليه وسلم في سفرة سافروها حتى نزلوا على حي من أحياء العرب فاستضافوهم فأبوا أن يضيفوهم فلدغ سيد ذلك الحي فسعوا له بكل شيء لا ينفعه شيء فقال بعضهم لو أتيتم هؤلاء الرهط الذين نزلوا لعله أن يكون عند بعضهم شيء فأتوهم فقالوا يا أيها الرهط إن سيدنا لدغ وسعينا له بكل شيء لا ينفعه فهل عند أحد منكم من شيء فقال بعضهم نعم والله إني لأرقي ولكن والله لقد استضفناكم فلم تضيفونا فما أنا براق لكم حتى تجعلوا لنا جعلا فصالحوهم على قطيع من الغنم فانطلق يتفل عليه ويقرأ الحمد لله رب العالمين فكأنما نشط من عقال فانطلق يمشي وما به قلبة قال فأوفوهم جعلهم الذي صالحوهم عليه فقال بعضهم اقسموا فقال الذي رقى لا تفعلوا حتى نأتي النبي صلى الله عليه وسلم فنذكر له الذي كان فننظر ما يأمرنا فقدموا على رسول الله صلى الله عليه وسلم فذكروا له فقال وما يدريك أنها رقية ثم قال قد أصبتم اقسموا واضربوا لي معكم سهما فضحك رسول الله صلى الله عليه وسلم قال أبو عبد الله وقال شعبة حدثنا أبو بشر سمعت أبا المتوكل بهذا (متفق عليه) “A group of companions of the messenger (peace and blessings of Allah be upon him) set out on a journey and travelled until they reached the vicinity one of the Arab tribes. They requested to spend the night there but the tribe refused to host them. Co-incidentally, the chief of that tribe was stung by a scorpion and the clan tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe they can offer some assistance.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allah, I will recite ruqyah for him, but by Allah we asked you for hospitality and you did not host us, so I will not recite ruqyah for you until you give us something in return.’ They agreed upon a flock of sheep.’ This companion went and spat drily and recited Surah Fatiha over him. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him what had happened. The Messenger of Allah (peace and blessings of Allah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allah (peace and blessings of Allah be upon him) smiled.” (Sahih al-Bukhari, 3/93, Sahih Muslim, 4/1727) Similarly, 'Allamah Ibn Kathir stated via Ibn Abi Hatim, وقال ابن أبي حاتم: حدثنا يحيى بن نصر الخولاني، حدثنا ابن وهب، أخبرني ابن لهيعة، عن أبي هبيرة عن حنش بن عبد الله؛ أن رجلا مصابا مر به عبد الله بن مسعود، فقرأ في أذنه هذه الآية: {أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعون * فتعالى الله الملك الحق} ، حتى ختم السورة فبرأ، [فذكر ذلك لرسول الله صلى الله عليه وسلم] ، فقال رسول الله صلى الله عليه وسلم: "بماذا قرأت في أذنه؟ " فأخبره، فقال رسول الله صلى الله عليه وسلم: "والذي نفسي بيده، لو أن رجلا موقنا قرأها على جبل لزال". (تفسير ابن كثير (5/ 501) "Abdullah bin Masood (may Allah be pleased with him) once passed by an ill person and whispered the ending verses of Surah al-Muminun in the ear of that ailing person. He hardly completed the Surah, and that person immediately got cured. This was mentioned to the prophet of Allah (sallallahu alayhi wa sallam). The prophet (sallallahu alayhi wa sallam) asked Abdullah bin Masood, 'Which verse did you recite in his ear?' Abdullah bin Masood informed the prophet of Allah, upon which the prophet responded, 'By that Being in whose power lies my life, if a person reads these verses with full faith on a mountain, the mountain will vanish." (Tafsir Ibn Kathir, 5/501) The afore-mentioned clearly demonstrates the power and might of the Quran. In both incidents we find that the companions recited specific verses and only informed the prophet (salllalahu alayhi wa sallam) later on. That proves that we do not need a separate narration for each verse outlining its virtues and powers. Rather, if certain people recite a verse and find a particular power in it, it will be correct for others to also recite that same verse for a similar purpose. When we look at the particular verse which the honourable Shaykh Yusuf (may Allah preserve him) has advised, we find that there are absolutely lucid narrations which illustrate their great influence and strength. Firstly, these are the exact same verses which the Prophet Yunus (may peace be upon him) recited in the stomach of the whale. Allah says in verses 87 and 88 of Surah al-Anbiya, وذا النون إذ ذهب مغاضبا فظن أن لن نقدر عليه فنادى في الظلمات أن لا إله إلا أنت سبحانك إني كنت من الظالمين ، فاستجبنا له ونجيناه من الغم وكذلك ننجي المؤمنين "And (remember) Dhun-Nun (Yunus) , when he went off in anger(his anger was towards his people for not accepting his call to Allah), and imagined that We shall not punish him (for his impatience)! But he cried through the depths of darkness (saying): "La ilaha illa Anta, subhanaka inni kuntu min adhaalimin (none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You [above all that (evil) they associate with You]! Truly, I have been of the wrong doers.) So, We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness." (Surah al-Anbiya, verses 87 and 88) This clearly shows that a great prophet like Yunus (peace be upon him) recited this supplication at a time of difficulty and Allah praised him for it in the Quran. In fact, Allah even mentions that had he not glorified Allaah in this manner, he wouldn't have been relieved of his difficulty. فلولا أنه كان من المسبحين للبث في بطنه إلى يوم يبعثون “Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.” (Surah As-Saffaat, 143-144) The prophet (sallallahu alayhi wa sallam) also exhorted us to recite the same supplication when we ask from Allah, stating that by virtue of this verse, Allah will definitely respond to our prayers: قال الإمام الترمذي حدثنا محمد بن يحيى حدثنا محمد بن يوسف حدثنا يونس بن أبي إسحق عن إبراهيم بن محمد بن سعد عن أبيه عن سعد قال : قال رسول الله صلى الله عليه و سلم دعوة ذي النون إذا دعا وهو في بطن الحوت لا إله إلا أنت سبحانك إني كنت من الظالمين فإنه لم يدع بها رجل مسلم في شيء قط إلا استجاب الله له " . (أخرجه الترمذي في سننه (5/ 529) "The supplication of Yunus which he prayed whilst in the belly of the whale is: La ilaha illa Anta, subhanaka inni kuntu minadhaalimin. Whichever Muslim recites it for anything, Allah will respond to his prayer." (Sunan at-Tirmidhi, 5/529) Similarly, Abu Ya'la recorded that Saad (may Allah be pleased with him) reported that the Messenger of Allah (sallallahu alayhi wa sallam) said: قال أبو يعلي حدثنا أبو هشام الرفاعي، حدثنا أبو خالد الأحمر، حدثنا كثير بن زيد، عن المطلب بن عبد الله بن حنطب، عن مصعب بن سعد، عن سعد، قال: قال رسول الله صلى الله عليه وسلم: من دعا بدعاء يونس استجيب له (أخرجه أبو يعلى الموصلي في مسنده (2/ 65( “Whoever offers supplication in the words of the supplication of Yunus, will be answered.” (Musnad Abi Ya'la, 2/65) This establishes that the invocation advised by the Shaykh is in conformity with Quran and Hadith, and by us all reciting it, there is great hope that Allah will respond to our prayers. As for the number of 125000, that too is fine. As mentioned above, if a particular manner of reciting a specific verse has been proven to be beneficial, there will be no harm in following that manner. Shaykh al-Hadith, Mawlana Zakariyya Kandhlawi (may Allah be pleased with him) found that this verse has amazing wonders if recited that many times. Thus, it is correct for us to follow him. Ibn Taymiyya too would repeat particular verses multiple times. His student, Ibn al-Qayyim writes, ومن تجريبات السالكين التي جربوها فألفوها صحيحة أن من أدمن يا حي يا قيوم لا إله إلا أنت أورثه ذلك حياة القلب والعقل. وكان شيخ الإسلام ابن تيمية قدس الله روحه شديد اللهج بها جدا، وقال لي يوما: لهذين الاسمين وهما الحي القيوم تأثير عظيم في حياة القلب، وكان يشير إلى أنهما الاسم الأعظم، وسمعته يقول: من واظب على أربعين مرة كل يوم بين سنة الفجر وصلاة الفجر يا حي يا قيوم، لا إله إلا أنت، برحمتك أستغيث حصلت له حياة القلب، ولم يمت قلبه. (مدارج السالكين بين منازل إياك نعبد وإياك نستعين (1/ 446) "Among the tried Awrad (Mujarrabat) which the spiritual travellers have tried and found to work is: 'He who continuously recites 'Ya Hayy Ya Qayyum, La Ilaha Illa Anta' his heart and mind will become alive.' Shaykh al-Islam Ibn Taymiyyah was very attached to repeating this Dhikr, and said about it: 'the Divine names Hayy and Qayyum have a strong spiritual effect on the heart' and he would say that they are the Ism al-A'dham (the Supreme Name). I heard Ibn Taymiyyah also say: 'He who recites Ya Hayy Ya Qayyum Laa ilaaha illa anta, bi rahmatika astaghith 40 times between the Sunnah of Fajr and its Fard, his heart will stay alive (spiritually) and not die." (Madaarij as-Saalikin, 1/446) It is not proven that the prophet (sallallahu alayhi wa sallam) or any of the companions recited this supplication exactly that amount of times and exactly at the time in which Ibn Taymiyya suggested. Yet this practice of his has been followed. In short, there is absolutely no problem reciting any verse of the Quran or any Dua for a specified amount of times. Yes, if the people begin regarding its recitation as necessary and criticize those who do not participate in its recitation, then it would not be permissible. fatwaa.com

Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (ﷺ) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day." (Al-Bukhari and Muslim).

Playing with dolls Salam, We find mention in the Ahadith that Ayesha ((May Allah Ta’ala be pleased with her) had a doll. Based on this, what it the law pertaining to playing with dolls? Answer Wa'alaykum as Salam wa rahmatullahi wa barakatuhu, The Ahadith of A’isha (may Allah be pleased with her) wherein it is stated that she used to play with dolls cannot be used to justify the playing with dolls. There are many narrations that prohibit the making of life-like statues and objects. In some narrations the incident of the messenger (sallallahu alayhi wa sallam) not entering Aa’ishas (may Allah be pleased with her) house because of there being the pictures of animate objects in the house is mentioned. Thus, it will be best to say that the dolls, which are mentioned in the Ahadith were not like the ones of today, but rather they were of a different type, perhaps something simple made of rags which did not have any specific lifelike shape and features. Thus Hadhrat Mawlana Allamah Anwar Shah Sahib Kashmiri (may Allah have mercy on him), in his book Faidh al-Bari vol. 4 pg. 395 has mentioned this; وكانت حقيقتها في القديم أنهم كانوا يأخذون ثوبا ، و يشدّونه من الوسط فكانت لا تحكي عن صورة و شكل ، و لم تكن كبناتنا اليوم فإنها تماثيل كالأصنام فلا تجوز قطعاً. (فيض الباري ( (4/ )395 “The reality of the dolls of previous times is that people used to take cloth and tie it in the middle. It did not have a face or a shape. It was not like the dolls of today because they are statuettes like idols; thus they are definitely not permissible.” (Faidh al-Bari vol. 4 pg. 395) Similarly, In Badhl al-Majhud , the commentary of Sunan Abi Dawud, the footnote of Hadhrat Mawlana Muhammad Yahya Sahib (may Allah be pleased with him) is reproduced which states that the dolls of Aa’isha (may Allah be pleased with her) were not fashioned like animate objects, otherwise, there would have been no reason for Rasulullah (sallallahu alayhi wasallam) to inquire and ask what it was. { فقال ما هذا يا عائشة} كتب مولانا محمد يحيي المرحوم في التقرير قوله ما هذا يا عائشة لعل هذا يرشدك أنها لم تكن تماثيل تامة و إلا لما افتقر إلى المسألة و لما ترك في بيته ولما خفي ذلك عليه مدة كذا لأن الملك لا يدخل بيتاً فيه تصاوير فلو كانت تماثيل لامتنع الملك قبل تلك الواقعة من النزول إليه كما في جرو الكلب مع أن عائشة كانت غير مكلفة بعد انتهى. (بذل المجهود 171 /)19 Hafidh Mundhiri (may Allah be have mercy on him) has said that if (for argument’s sake), these dolls were shaped like real dolls then this incident will be said to have taken place before the prohibition of statues, and if it was not life-like then it will be said that the word lu’bah (toy, doll) can be used for something which is inanimate. Allamah Halimi (may Allah have mercy on him) also holds the same view. وقال المنذري إن كانت اللعب كالصورة فهو قبل التحريم وإلا فقد يسمى ما ليس بصورة لعبةو بهذا جزم الحليمي فقال إن كانت الصورة كالوثن لم يجز و إِلا جاز. إه .(فتح الباري ()10/526 Finally, scholars like Imam Bayhaqi, Ibn Jawzi, Ibn Battal (may Allah have mercy on them all) and others are of the view that the narration of Aa’isha has been abrogated.

Abrogation in the Qur’an By Shah Waliullah al-Muhaddith al-Dahlawi Translated by Shaykh Muhammadullah Khalili Qasmi Edited by Saad Khan www.deoband.org One of the difficulties in the science of Qur’anic commentary is to know which are the abrogating verses (nasikh) and which are the abrogated ones (mansukh). This subject has been discussed at length with considerable disagreement [among Muslim scholars]. One of the main reasons behind the difficulty of this subject is the difference of opinion between the early and later scholars about the technical meaning of the word naskh (abrogation). Abrogation According to the Early Scholars What is known from some investigation into the speech of the Companions and the Followers is that they used the word abrogation in the common linguistic sense, namely, the removal of one thing by another, and not in the sense taken by legal theorists [i.e., that one verse has abrogated another verse and it is not acceptable to act upon that verse anymore]. The meaning of abrogation, according to them, is the “removal of some of the qualities of one verse by some other verse,” whether the removal be because: 1. The time for acting upon the abrogated verse has come to an end; 2. The speech has been diverted from the most likely meaning to a less one; 3. The condition is only accidental [not exceptive]; 4. The general import is particularized; 5. The explanation of what differentiates the textual (mansus) and the one which is plainly analogical; 6. One of the pre-Islamic pagan customs has since become extinct; 7. The abrogation of any previous sacred law (Shara’i). Thus, the subject of abrogation became very vast and its scope widened. There is considerable difference of opinion about it. This is why some commentators have elevated the number of abrogated verses to as high as five hundred. But if you think a bit more deeply, you will find that verses of this sort are near countless. Abrogation According to the Later Scholars As regards the verses considered abrogated according to the technical meaning taken by the later scholars, their number is small, particularly in light of the assessment we have made. Shaykh Jalal al-Din Suyuti, after considering the views of some of the learned scholars about them, has given a full account of them in his Itqan. He has noted down the verses which are taken as abrogated by the later scholars in agreement with the view of Qadi Abu Bakr ibn al-’Arabi, and settled their number at approximately twenty. But I have a different opinion about some of these twenty as well. Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, p.81-84 Note: [shah Waliullah al-Dahlawi states in another place in Al-Fawz al-Kabir that abrogation can only be ascertained in five verses according to the meaning taken by the later scholars. He offers an explanation for the remaining fifteen verses that were considered abrogated by Jalal al-Din Suyuti and others, and demonstrates why those verses are not in fact abrogated. For example he writes that the verse "As for those with whom you have made a pledge, give them their shares. Surely, Allah is Witness over everything" (4:33), is said to have been abrogated by the verse "As for the womb-relatives, they are closer to one another according to the Book of Allah. Surely, Allah is aware of everything" (8:75). He comments, "Here I must state that the verse apparently means that the inheritance is intended for the clients (mawali), while doing good and maintaining connection are meant for the master of clientship. As such, there is no abrogation here." On another verse, he comments, "'The adulterer shall not marry save an adulterous or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers' (24:3), is taken as abrogated by the verse 'Arrange the marriage of the spouseless among you, and the capable from among your bondmen and bondwomen' (24:32)". He then goes on to say, "I am to state that Imam Ahmad has followed the outward meaning of the verse, while its meaning according to other scholars is that the doer of a great sin is not fit but for the adulteress or that it is not desirable to take the adulteress in marriage. The words of the verse ('All that is forbidden unto believers') is a hint toward adultery and polytheism. Hence, there is no abrogation here." Following are the five verses that are considered abrogated by Shah Waliullah al-Dahlawi: (1) Al-Anfal 65 by Al-Anfal 66; (2) Al-Mujadilah 12 by Al-Mujadilah 13; (3) Al-Baqarah 180 by Al-Nisa' 11; (4) Al-Ahzab 50 by Al-Ahzab 52; (5) Al-Muzzammil 1 by Al-Muzzammil 20. However, Mufti Sa'id Ahmad Palanpuri writes while quoting Mawlana 'Ubaydullah Sindhi, "Thus, according to this term, Shah Sahib sees no verse of the Qur'an as abrogated. But it should be noted that the statements of Shah Waliullah in this regard is wise; in view of the condition of people, he attempted to gradually explain this matter to them." Mufti Palanpuri goes on to say, "'Allamah Sindhi (may Allah have mercy on him) wants to say that no verse, according to Shah Waliullah, is abrogated. But had he expressed this opinion all of a sudden, it would not have been acceptable to the people. Therefore, he wanted to take people gradually to the concept that the Qur'an underwent a process of abrogation, but there is no verse in the present Qur'an which is altogether abrogated."[1] (Sharh al-Fawz al-Kabir, p.275)] _____________________________ 1. For more on this topic see Shah Waliullah awr un ka Falsafah by Mawlana ‘Ubaydullah Sindhi, Sharh al-Fawz al-Kabir by Mufti Sa’id Ahmad Palanpuri, and Bulghat al-Hayran of Shaykh Husayn ‘Ali al-Punjabi.

By Ebrahim Saifuddin People often ask the question that if Muslim men are allowed to marry non-Muslim women, why Muslim women are not allowed to marry non-Muslim men. Firstly it is important to point out that Muslim men are not allowed to marry any non-Muslim women. The only people with whom the Muslim man is allowed to marry are from the People of the Book i.e. those who have faith in the previous revelations informed by Allah (swt). “… (lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time, – when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” – [Qur'an 5:5] Also from the Qur'anic Ayah it is important to note that lawful are not all the women among the People of the Book but only the chaste ones. Apart from these, a Muslim man is not allowed to marry any other woman. Hence the question asked by people should be rephrased into ‘why can’t a Muslim woman marry from among the People of the Book?’ Islam being a complete way of life gives us the minutest details of how to live our lives and the roles we have in society. Man by nature tends to be dominant and woman by nature tends to be compromising. This is a fact which cannot be denied. Some women might claim that they are more dominant in their marriage etc and hence it is not always true that men are dominant. Even if I do agree that there are some women who are more dominant as compared to their husbands, these still are rare cases. Like two in a thousand and thus a minority. Islam is a universal religion and thus needs to secure people at a global level and thus in certain issues its rulings are based on the majority rather than minority. One might ask here how Islam is securing the woman by its rulings on this matter. Primarily Islam teaches us to believe in all the prophets علیھم السلام that were sent by Allah(swt) to Mankind. Thus a Muslim by default believes in Jesus and Moses علیھما السلام. On the other hand, the Christian does not believe in Prophet Muhammad ﷺ and the Jew does not believe in Muhammad ﷺ nor Jesus علیہ السلام as prophets of Allah(swt). This is a very important point because a Muslim man would by default respect the prophet which his non-Muslim wife believes in but a non-Muslim man would not believe or respect the prophet which his wife believes in. After the couple has children, the non-Muslim wife would teach their child to love and respect the prophet she believes in. The Muslim man would certainly not object if his child is being taught to love Jesus or Moses علیھما السلام. On the other hand the non-Muslim husband might object when his Muslim wife would teach their child about Islam. It is highly likely for the man to teach his children the religion he follows. A non-Muslim man with a Muslim wife would then teach their child to be a Christian or Jew. This would mean that the mother would have to be a witness to her child being led onto the wrong path. In such a situation the mother might retaliate by teaching her child the Islamic values and principles. This in turn would lead the relations between the spouses to turn sour. This could also lead to domestic violence. The United States is a country which is most vociferous regarding rights of individuals. In a survey carried out by The Commonwealth Fund in 1998 and it was seen that there was an estimated 960,000 cases of domestic violence. They stated that around one-third of the American women report being physically or sexually abused by their husbands or boyfriends. Moreover they add that around thirty percent of the American people claim that they know of a woman who was abused physically by her husband or boyfriend. These are the realities which one tends to overlook when they speak about Islam being unfair to the Muslim woman. Further the non-Muslim spouse could end up divorcing his wife, which would lead to trauma for the Muslim woman and the children. The non-Muslim husband would naturally not recognize Prophet Muhammad ﷺ to be a prophet of Allah(swt) and might object to the Islamic practices of his wife. He could object to the hijab which the wife would wear. He could want the wife to dress more ‘moderately’ especially when accompanying him to a party. Moreover he could ask the wife to sit with him while he consumes alcohol. The husband could want the wife to serve alcohol for him and a couple of friends after dinner. It is a huge sin in Islam for a person to have anything to do with alcohol. Moreover the husband could want to eat pork for lunch or dinner and could ask the wife to cook it for him. Again this is something not allowed for a Muslim to do and thus would cause trouble in the family. The husband could find it okay for him to drink where his wife is offering prayers. It could be okay for the husband to keep a pet dog inside the house. This is another thing which is not allowed by Islam but the non-Muslim husband might not understand it. As it can be seen, there can be a lot of issues which can arise between the marriage of a Muslim woman and non-Muslim man. It is also important to point out that the non-Muslim man could later on, either of himself or out of pressure from his family, compel the Muslim woman to accept the faith he follows. On the other hand, a Muslim man respects the People of the Book and is under strict instructions from Allah(swt) not to compel his wife to change her faith. Hence the rights of a non-Muslim wife are secure and protected in the house of a Muslim man whereas it is not necessarily the same in a vice versa situation. One might say that it could also be possible for a non-Muslim wife to disrespect the Muslim husband’s beliefs as well. What is interesting is that such a case is highly unlikely to occur because of the teachings present in the books of the People of the Book. The Bible tells us that when Eve committed the sin, the punishment she received from God was: To the woman he said, “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you.” – [Genesis 3:16] Thus to the women of the People of the Book, their scripture teaches that their husband will rule over them and they are not to speak against them as the husbands are given this position by God. It should be noted here that such a concept does not exist in Islam and both Adam and Eve are blamed equally for the sin they committed. For details on that issue refer to my article “Original Sin or Original Forgiveness – What is the lesson?” Now let us further see what the religious scriptures, of the People of the Book, teach. They state that the wives are to submit to their husbands just as they submit to God. The wife is told to submit to their husbands just the way the church submits to Christ. Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. – [Ephesians 5:22-24] Another verse that is important to mention is as such: Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. – [1 Peter 3:1-2] As one can see that the women of the People of the Book are told to completely submit to their husbands regardless of whether the husband believes in the word or not. To them the husband has been given a position by God to rule over them. Thus it is highly unlikely for her to disrespect her husband. At the same time the non-Muslim man comes from the line of thought that they are in this world to rule over their wives and that their wives should submit to them like they would submit to God. Hence it is highly likely for there to be clashes between the marriages of non-Muslim men with Muslim women. However this would further give rise to another question which people could ask. They could say that Islam teaches the wife to be respectful towards her husband so then there should be no clash between a Muslim wife and her non-Muslim husband. This line of argument would hold to be true only if the husband was given a status above God in Islam. That is of course not the case and Islam asks for complete submission to Allah(swt) and then come other responsibilities. Islam stresses on Muslims to respect their parents yet Muslims are not supposed to follow their parents’ orders if they are contrary to the teachings of Islam. Similarly a Muslim woman is not to follow what her husband says if it is contrary to the teachings of Islam. Thus keeping all the factors in mind any Muslim woman would agree that she is better off marrying a Muslim man as opposed to a non-Muslim man. Allah(swt) has Absolute Wisdom and thus He has set laws which are only better for us. We, being humans, have limited wisdom which is negligible in front of Allah(swt) and thus at times we might not be able to comprehend the true reason why certain things are forbidden in Islam. Allah(swt) does know that many would not recognize that which is bad for us and thus He says in the Quran: But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. – [Quran 2:216] In the end, it is important for us to realise that as we accept Allah(swt) as our Creator, we bring belief on to what He has decreed for us and accept that to be in our best interest. Thus we hear and we obey. The reasons which were stated in the article are not absolute but the wisdom of Allah(swt) is Absolute. Thus, hypothetically, if we are to say that all the reasons stated above are invalid today, still the ruling of Allah(swt) remains and we are to obey it. Source

Dear Hãji Taken from ATTARBIYAH Published by Islamic Tarbiyah Academy MUFTI ZUBAIR DUDHA (Hafizahullah) General advice from the writings of the Ulamã for those who intend to perform Hajj . Actions are judged according to the intention. Therefore one must sincerely intend only to perform Hajj to fulfil the command of Allah Ta’ãla and earn His pleasure. Let there be absolutely no worldly motive in one’s Hajj. To also have some worldly motive together with the intention to perform Hajj is like mixing milk with water. . Before embarking on the journey, repent sincerely for all one’s sins. Perform two Rak’ãts of Salãtul Tawba before leaving the home. Give some Sadaqah (charity) as well. The effect of sincerely repenting before going for Hajj is that one will be blessed with the ability of performing more good actions than one had been doing. . Fulfil all the rights of people and pay all the dues. Seek forgiveness from those who you may have hurt in any way. . Write out your will before leaving. If you owe money to anyone, or if money is owed to you, write it out in full detail. Likewise if any trust property is in your possession, write that as well in full detail. . One unique aspect of Hajj is that it only becomes Fardh once in one’s life. Any subsequent Hajj performed is Nafl. Therefore, one must become well acquainted with all the Masã’il as well as the Sunnah and Mustahab acts before leaving. . The journey of Hajj is a journey undertaken to fulfil the a Fardh Ibãdah. Hence one should be even more careful with the other Farã’idh while going for Hajj. No Salãh should be missed. One should take special care of this especially while travelling. . Leave home happily. Do not leave with any sorrow or grief. The Hajj performed with enthusiasm and love becomes a means of progress in Deen. Similarly, the hardships of the journey should not damper one’s spirit or decrease the zeal for performing Hajj. . Be kind and considerate to your fellow travellers. Help them as much as possible. . The duã of a traveller is accepted. While travelling to the Holy Lands, continuously make duã after every Salãh and at other times for an accepted Hajj for oneself as well as all the other Hajis. . Your time is extremely precious. You have no idea whether you will blessed with this opportunity. Therefore do not waste this precious time in idle talk, etc. Use your time in Tawãf, Tilãwat, Zikr, etc. Increase your recitation of Durood tremendously while in Madinatul Munawwarah. Also set a minimum target for the amount of Tilãwat you will make daily and complete it by all means. At least one Khatam each should be made in the Haram of Makkatul Mukkaramah and Madinatul Munawwarah. . Rewards for good deeds are increased in the holy places of the Haramain. Likewise the sins of evil arte also multiplied. Sayyidinah Umar (RA) is reported to have said: “It is more severe upon me that I commit one sin in Makkah than committing seventy sins outside Makkah.” Hence much more care should be taken to totally refrain from sin. Be particularly careful about protecting the eyes from gazing at strange women. This is an extremely destructive evil. . Sit with much dignity and honour in the Haramain. Never resort to laughing, joking and idle talk in the Haram. Similarly do not pay attention towards the decorations and beauty of the buildings. Rather engage yourself in the Ibãdah (worship) of the Creator of all beauty. . Perform Nafl Tawãfs and Umrahs with the intention of passing the rewards to Rasulullah (Sallallahu alayhi wasallam). The same could be done to one’s relatives etc., especially those who have passed away. . Be kind and soft in your dealings with the people of the Haramain. Never attempt to deceive them nor cause them any difficulty or harm. To do so is to bring destruction upon oneself. . Protect your Hajj from Riya (show and ostentation). Duãs are especially accepted at all the places of MakkatuL Mukkaramah, Madinatul Munawwarah, Mina, Muzdalifa, Arafaat, etc. One should therefore engage excessively in duã for oneself as well as the entire Ummah. . While standing in front of the Rawdah Mubarak (the resting place of Rasulullah (Sallallaahu alayhi wasallam), make a firm intention to return as an ambassador of the mission of Rasulullah (Sallallaahu alayhi wasallam). You will Insha Allah witness the benefit of this. . When you return, do not discuss the difficulties you may have experienced. Keep your gaze fixed on the rewards you will receive and realize that compared to those rewards these difficulties are absolutely nothing. . While still on Hajj and even after returning, perform much Nafl Salãh as Shukr (gratitude) for this great gift.

Assalamu alaykum wa rahmatullahi wa barakatuhu, My husband desires that I wear fancy cloaks with stylish Niqaabs. Is this correct? Answer Wa'alaykum as Salam wa rahmatullahi wa barakatuhu, Observing the Niqaab (Hijaab/Purdah) is a very important part of Deen for every woman. The objective of wearing a Niqaab is to conceal one’s self from Ghayr Mahram (strange) men, together with distracting them and turning them away from one’s self. This objective and purpose of Niqaab is unfortunately being defeated due to the new types and styles of garbs that are in ‘fashion’. Wearing beautiful garments, cloaks and Niqaabs attracts the attention of men, defeating the very purpose of the Niqaab. You should explain to your husband that the purpose of Niqaab is being defeated by you wearing such garbs that are fancy and consisting of different colours. Politely explain to him the importance of practicing on Shari’ah in totality, and the rewards and worldly benefits of doing so. Insha Allah, he will understand.

Udhiya (Qurbani) What is Udhiya? ‘Udhiya’ is an Arabic word meaning "blood sacrifice", and ‘Qurbani’ is an Urdu and Persian word derived from the Arabic word "Qurban" which literally means an act performed to seek Allah Ta’ala’s pleasure. It is technically used for the sacrifice of an animal slaughtered for the sake of Allah Ta’ala. The sacrifice of an animal has always been a recognised form of worship in many religions, but in the ‘Shariah’ (Islamic sacred law) of The Last and Final Messenger of Allah Ta’ala (Peace be upon him) the sacrifice of an animal has been recognised as a form of ibadah (worship) during the three days of the month Zul Hijjah, namely the 10th, 11th, and 12th . This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah Ta’ala conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam, and actually intended to do so, but Allah Ta’ala the Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that incident that the sacrifice of an animal became an obligatory duty to be performed by every Muslim who has the means to do it. On who is it obligatory? Qurbani is Wajib (obligatory) on every Muslim who is Of sound mind - mature (has reached the age of puberty), Muqeem (i.e. he is not a traveller in terms of Sharia) Possesses the amount of 612,36 grams of silver or wealth equivalent to that value which is in excess of one's basic needs and debts on any of the three days of Qurbani. It is not necessary that this amount be in one's possession for a complete lunar year. (please do consult your local Islamic Scholars for more details and exact value in your local currency) What the Quran and Hadith says: Allah Ta’ala Ta'ala, The Most Wise says: "It is not their meat nor their blood that reaches Allâh, it is your piety that reaches Him. Indeed He has subjected them (animals) to you so that you may glorify Allah for guiding you, and give glad tidings to those who excel in good." (Quran-22:37) The Noble Messenger of Allah Ta’ala(Peace be upon him) is reported to have said: "For every hair that is on the sacrificial animal, one reward is recorded for the person making the Qurbâni." "There is nothing dearer to Allâh during the days of Qurbâni than the sacrificing of animals. The sacrificed animal shall come on the Day of Qiyamah with its horns, hair and hooves (to be weighed in reward). The sacrifice is accepted by Allâh before the blood reaches the ground. Therefore sacrifice with an open and happy heart." (Hadith-Ibn Majah). "Whoever has the capacity to sacrifice and does not do so, should not come to the place where the Eid prayer is offered." (Hadith-Ibn Majah). Therefore not ignore this important part of Deen if you do have the means.There are many more details that relate to Qurbani which we have not covered in this brief article. For a detailed article on the Laws & Virtues of Udhiya (Qurbani) please visit: eislam