ummtaalib

Using a Sheikh as a Mahram for Haj Q. There is a certain sheikh who is saying that he is a Mahram for the elderly women and he will be the Mahram of those women who intend going for Hajj but do not have a Mahram to accompany them. Is this correct? (Query published as received) A. It is not permissible for a female to travel for Hajj without being accompanied by her Mahram or her husband. This so-called Sheikh cannot be a Mahram for a woman he is not related to by blood or by marriage and people should be weary of such a person. The words of the Prophet (Sallallahu Alaihi Wasallam) are clear: “It is not permissible for a woman to leave the home without the permission of her husband and it is not permissible for a woman to travel the journey of three days (the Safar distance which amounts to 78 kms or more) without being accompanied by a Mahram.” (As-Sunan al-Kubra by Bayhaqi, Hadith #: 10420, Narrated by Ibn Umar) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Cii Radio Beside the honourable mother of Nabi Muhammad sallallahu alayhi wa sallam we find that there are four other women who breastfed Nabi Muhammad sallallahu alayhi wa sallam . Namely: Thuwaybah RA, Halima Sa’diah RA – the most prominent lady to have breastfed Nabi Muahmmad sallallahu alayhi wa sallam , Khawlah bint Munthir RA and Baraqah Hakunya Agdomin an Umme Aymin – an African woman. Thuwaybah RA: breastfed Rasulullah sallallahu alayhi wa sallam for seven days after his birth. Thuwaybah RA was the freed slave of Abu Lahab ibn Abdul Mutallib whom – it is reported – he set free upon hearing of the birth of Rasulullah sallallahu alayhi wa sallam . Nabi Muhammad’s sallallahu alayhi wa sallam uncle Hazrat Hamza RA was also nursed by Thuwaybah RA and thus became Rasulullah sallallahu alayhi wa sallam foster brother. After Nabi Muhammad sallallahu alayhi wa sallam married Khadijah RA, Thuwaybah RA used to visit him, and Khadijah RA would honour her and be very hospitable towards her. Nabi Muhammad sallallahu alayhi wa sallam would send her gifts from Madina after the migration, until she died in the year 7 AH. Her son Masrooh RA died before her and he was the son whom she breastfed at the same time as Nabi Muhammad sallallahu alayhi wa sallam . Halima Sa’diah RA: On the eighth day after his birth Rasulullah sallallahu alayhi wa sallamwas placed in the care of Halima RA, from the Banu Sa’ad tribe. It was the practice of the Arabs to send their children away to the desert so that they would grow up strong and learn the refined Arabic of the Bedouin tribe. Halima RA found that since Nabi Muhammad sallallahu alayhi wa sallam had joined her family there was baraqah (blessings) and prosperity in her home. Rasulullah sallallahu alayhi wa sallam grew up with Halima RA children and often went out with them to tend the sheep and goats. After every six months Halima RA would take Rasulullah sallallahu alayhi wa sallam back to Makkah to his mother Aaminah RA and to his grandfather Abdul Mutallib. Khawlah bint Munthir RA Barakah Umme Ayman RA – was described by Rasulullah sallallahu alayhi wa sallam as the “mother after my own mother. She is the rest of my family” and was held in very high regard by Nabi Muhammad sallallahu alayhi wa sallam . She was the first person to hold him in her arms when he was born and the only person who knew him from that point until his death. She was one of the few Muslims who the Prophet assured of a place in Paradise. “Be a mother to him, Barakah RA. And don’t ever leave him,” Amina RA instructed her about her son as she lay dying. Umm Ayman did not fail in her responsibility. Her beginnings were more than humble. In her youth, the black Abyssinian girl was put up for sale in Makkah as a slave. In pre-Islamic Arabia, slavery was no shame, and slaves were treated like animals. But Barakah RA was blessed to be treated with kindness. She was bought by the noble and gentle Abdullah RA, the son of Abdul Muttalib, Nabu Muhammad’s sallallahu alayhi wa sallam father. Umme Ayman RA not only took care of Abdullah’s affairs as a servant in his home, but after he married Amina RA, she looked after Amina RA also. It was Umm Ayman RA who slept at the foot of Amina’s RA bed and comforted her when, only two weeks after her wedding, her husband was instructed to leave for that journey to Syria, after which he never came back. It was Umm Ayman RA who took care of Amina RA during her pregnancy. It was Umm Ayman who gave Amina RA the news of Abdullah’s RA death at Yathrib, what was later to be known as Madinah. As Rasulullah sallallahu alayhi wa sallam faced tragedy upon tragedy, Umm Ayman RA was there for him. From the time when his mother died when he was six, to when his grandfather Abdul Muttalib died when he was eight, Umm Ayman RA stayed with the Prophet sallallahu alayhi wa sallam . It was only after the Nabi Muhammad sallallahu alayhi wa sallam married Khadija RA that she married Ubayd ibn Zayd RA, on their insistence. They had a son named Ayman, thus her name Umm Ayman. When Rasulullah sallallahu alayhi wa sallam received the Prophethood, Umm Ayman RA was among the first Muslims, and like the others, bravely faced the punishments of the Quraish for those who dared to believe in Islam. During the Battle of Uhud she gave out water to the thirsty soldiers and took care of the wounded. She tied her well-being to that of Islam. During a visit from Rasulullah sallallahu alayhi wa sallam , he asked: “Ya Umme! Are you well?” and she would reply: “I am well, O Messenger of Allah so long as Islam is.” Umm Ayman’s RA husband died not very long after their marriage. When she was in about her 50s, Rasulullah sallallahu alayhi wa sallam , when speaking to his companions said, “Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman RA.” It was Zayd RA who stepped forward and agreed to marry her. They had a son named Usamah who was described as “the beloved son of the beloved.” She travelled with Nabi Muhammad sallallahu alayhi wa sallam across the burning desert through sandstorms on foot from Makkah to Madinah. Despite the harshness of the journey she persisted, and was given good news when she reached her destination. Rasulullah sallallahu alayhi wa sallam said to her, “Ya Umm Ayman! Ya Umme! (O Umm Ayman! O my mother!) Indeed for you is a place in Paradise!” When Rasulullah sallallahu alayhi wa sallam passed away she wept profusely. Sayyidina Abu Bakr RA and Sayyidina Umar RA visited her and asked her, “is Nabi Muhammad sallallahu alayhi wa sallam not gone to a better place?” She replied, “By Allah, I knew that the Messenger of Allah would die but I cry now because the revelation from on high has come to an end for us.” Umm Ayman died when Uthman RA was Khalifa. Source

Asalamu Alaykum. Can you explain in detail about the concept of ijma, its types and conditions? Answer Literally the word Ijmaa has two meanings: 1. Resolution to do something. It is said in Arabic: أجمع فلان على السفر So and so made a firm intention to travel. 2. Agreement. For example the Arabs say: أجمع القوم على السفر They all agreed to travel. (A Beginners Guide to Usool Ul Fiqh Page 82) Terminologically the word Ijmaa means: اتفاق علماء عصر من أهل العدالة والاجتهاد على حكم The consensus of all the expert scholars of Islamic jurisprudence on a particular ruling in a particular era. From the above definition we learn that only the view of the Mujtahid (expert scholars of Islamic jurisprudence) will be taken into consideration and not the view of any other scholars. Likewise, it is necessary that each and every of them agree on the ruling, whether it is verbally, or merely by their silent approval. Ijmaa is from amongst the primary sources of jurisprudence. The validity of the consensus of this Ummah is a gift and an honour bestowed upon us. The authoritative nature of Ijmaa is established from a number of proofs from the noble Quraan and Sunnah of Nabi (sallallahu alayhi wa sallam). {كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ } [آل عمران: 110] “You are the best Ummah ever raised for mankind. You bid the Fair and forbid the Unfair.” (3:110) In the above verse the word khayr has been used which denotes that this Ummah is intense in good. This clearly shows that tremendous goodness will be in what this Ummah agrees upon. The verse further explains that the reason for their goodness is due to their quality of commanding what is right (Ma'ruf) and forbidding what is wrong (Munkar). Ma’ruf refers to that which is correct by Allah Ta'ala. We therefore learn that Ma’ruf is what this Ummah agrees upon. {وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا} [النساء: 115] “Whoever breaks away from the Messenger after the right path has become clear to him, and follows what is not the way of the believers, We shall let him have what he chose, and We shall admit him to Jahannam, which is an evil place to return.” (4:115) In this verse Allah equates those who follow a path other than that of the believers to those who disobey Nabi (sallalahu alayhi wa sallam) . Just as those who break away from the Messenger (sallalahu alayhi wa sallam) will go to hell fire, likewise those who do not follow what the Ummah agreed upon will also go to the hell fire. Similarly, just as it is necessary to follow the teachings Nabi (sallalahu alayhi wa sallam), it is imperative to follow what the Ummah agreed upon. {وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ } [النور: 55] “(Allah has promised that He) will certainly establish for them their religion which He has chosen for them” (24:55) This verse clearly mentions that Allah Ta'ala is happy and has chosen that which this Ummah agrees upon. {وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ} [البقرة: 143] “In the same way We made you a just Ummah (community), so that you should be witnesses over the people.” (2:143) Allah Ta'ala describes this Ummah as being just which clearly shows that what this Ummah agrees upon is correct. These are just a few of the many evidences. There are many more textual proofs. However, we will suffice with the above. As for the ruling, it will become compulsory upon a person to accept and believe in Ijmaa, if the following conditions are met: 1) We have to consider or see the authenticity of the report of Ijmaa to us. 2) If the Ijmaa itself is Qat’iyy ad-Dalaalah (definite implication). 3) If it is Ijmaa of all the Sahaabah in explicit terms. An example of this is that all the honourable companions agreed to Sayyidina Abu Bakr (may Allah be pleased with him) being the first Khalif of Islaam. Thus, it is binding upon us to accept him as such. والمعتبر في هذا الباب إجماع أهل الرأي والاجتهاد فلا يعتبر بقول العوام والمتكلم والمحدث الذي لا بصيرة له في أصول الفقه أصول الشاشي (ص: 226)مطلب في منكر الإجماع وهذا موافق لما قدمناه عنه من أنه يكفر بإنكار ما أجمع عليه بعد العلم به ومثله ما في نور العين عن شرح العمدة أطلق بعضهم أن مخالف الإجماع يكفروالحق أن المسائل الإجماعية تارة يصحبها التواتر عن صاحب الشرع كوجوب الخمس وقد لا يصحبها فالأول يكفر جاحده لمخالفته التواتر لا لمخالفته الإجماع اه ثم نقل في نور العين عن رسالة الفاضل الشهير حسام جلبي من عظماء علماء السلطان سليم بن بايزيد خان ما نصه إذا لم تكن الآية أو الخبر المتواتر قطعي الدلالة أو لم يكن الخبرمتواترا أو كان قطعيا لكن فيه شبهة أو لم يكن الإجماع إجماع الجميع أو كان ولم يكن إجماع الصحابة أو كان ولم يكن إجماع جميع الصحابة أو كان إجماع جميع الصحابة ولم يكنقطعيا بأن لم يثبت بطريق التواتر أو كان قطعيا لكن كان إجماعا سكوتيا ففي كل من هذه الصور لا يكون الجحود كفرا يظهر ذلك لمن نظر في كتب الأصول فاحفظ هذا الأصل فإنهينفعك في استخراج فروعه حتى تعرف منه صحة ما قيل إنه يلزم الكفر في موضع كذا ولا يلزم في موضع آخر اه (رد المحتار - ط. بابي الحلبي (4/ 223) ثم بين المصنف أنه لابد لنقل الإجماع أيضا من الإجماع فقال ( و إذا انتقل إلينا إجماع السلف بإجماع كل عصر على نقله كان كنقل الحديث المتواتر ) فيكون موجبا للعلم و العمل قطعا كإجماعهم على كون القرآن كتاب الله تعالى و فرضية الصلوة و غيرها ( و إذا انتقل إلينا بالأفراد كان كنقل السنة بالآحاد ) فانه يوجب العمل دون العلم كمثل خبر الآحاد…( ثم هو على مراتب ) أي الإجماع في نفسه مع قطع النظر عن نقله له مراتب في القوة و الضعف و اليقين و الظن ( فالأقوى إجماع الصحابة نصاً ) مثل أن يقولوا جميعاً أجمعنا على كذا ( فإنه مثل الآية و الخبر المتواتر ) حتى يكفر جاحده و منه الإجماع على خلافة أبي بكر رضي الله عنه (ثم الذي نص البعض وسكت الباقون ) من الصحابة وهو المسمى بالإجماع السكوتي و لا يكفر جاحده و إن كان من الأدلة القطعية ( ثم إجماع من بعدهم ) أي بعد الصحابة من أهل كل عصر (على حكم لم يظهر فيه خلاف من سبقهم ) من الصحابة فهو بمنزلة الخبر المشهور يفيد الطمأنينة دون اليقين ( ثم إجماعهم على قول سبقهم فيه مخالف ) يعني اختلفوا أولاً على قولين ثم أجمع من بعدهم على قول واحد فهذا دون الكل فهو بمنزلة خبر الواحد يوجب العمل دون العلم و يكون مقدماً على القياس كخبر الواحد – (نور الأنوار ص222) fatwaa.com

Deeds that equal the reward of Haj Haj without a Visa! Since Haj is among the most virtuous deeds in Islam, and not everyone can afford it (especially on a continuous basis) Allah Subhanahu wa Ta’ala has attached the reward of optional Haj to certain other deeds for the benefit of all. Now that the Hujjaj have begun to depart, those who have been left behind can take consolation from the following narrations which promise of various other deeds yielding Haj rewards: 1. Wudhu at home before proceeding for Salaah with Jamaat. عن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من خرج من بيته متطهرا إلى صلاة مكتوبة فأجره كأجر الحاج المحرم ومن خرج إلى تسبيح الضحى لا ينصبه إلا إياه فأجره كأجر المعتمر وصلاة على إثر صلاة لا لغو بينهما كتاب في عليين رواه أبو داود (559) Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “One who purifies himself (i.e, makes wudhu) and leaves his home to attend the fardh salaah in congregation receives the reward of a Haji in the state of Ihram, And if he leaves for the salaatu-Dhuhaa (Chaast) he gets the reward of ‘Umrah… (Sunan Abi Dawud, hadith:559) 2. Salatul Ishraaq. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى الغداة في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة قال قال رسول الله صلى الله عليه وسلم : تامة تامة تامة رواه الترمذي وقال حديث حسن غريب (586) Sayyiduna Anas Ibn Maalik (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever offers his Fajr salaah in congregation, and then remains seated making the dhikr (remembrance) of Allah until (approximately 15 mins after) sunrise after which he offers two rak’aats of salaah (Ishraaq), will receive the reward of one complete Haj and one complete ‘Umrah” (Sunan Tirmidhi, hadith:586 with a sound chain) N.B. Rasulullah (sallallahu ‘alaihi wa sallam) repeated the words: “complete” thrice. 3. Going to the Masjid to acquire or impart Knowledge. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال من غدا إلى المسجد لا يريد إلا أن يتعلم خيرا أو يعلمه، كان له كأجر حاج تاما حجته. رواه الطبراني في الكبير(7473) بأسناد لابأس به. كذا في الترغيب 1/104، وقال العراقي في تخريج الإحياء(4253): وإسناده جيد. وانظر المستدرك للحاكم 1/91. Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever goes to the Masjid for the purpose of learning or teaching Knowledge, receives the reward of a Haji whose Haj was perfect. (Tabarani, hadith:7473 with a sound chain. See Targheeb vol.1 pg.104 & Takhreejul Ihyaa, hadith:4253) 4. Umrah in Ramadhan. عن ابن عباس أَنَّ النبى -صلى الله عليه وسلم- قال لاِمرأة من الأنصار يقال لَهَا أُمُّ سِنَان « ما منعكِ أَنْ تَكُونِى حَجَجْتِ معنا ». قالت ناضحان كانا لأَبى فلاَنٍ – زَوْجِهَا – حج هو وابْنُهُ على أحدهما وكان الآخر يسقى عليه غلامنا. قال « فعمرة فى رمضان تقضى حجة. أو حجة معى ». رواه مسلم (1256) Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu’anhuma) has reported that Rasulullah (sallallahu ‘alaihi wa sallam) passed by Ummu sinan while on his way to haj. “Why didn’t you accompany me for Haj?” he enquired. She said: “We only have 2 camels, one my husband has used to be with you in Haj, and the other is needed for transporting water.” Rasulullah (sallallahu ‘alaihi wa sallam) said: “ ‘Umrah in Ramadhan equals the reward of Haj with me”. (Sahih Muslim, hadith:1256) 5. To recite “Subhaanallah” 100 times in the morning and evening. عن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله علي وسلم: من سبح الله مائة بالغداة ومائة بالعشي كان كمن حج مائة مرة…الخ رواه الترمذي (3471) وقال: حسن غريب. Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu’anhuma) reported That Rasulullah said: “He who recites Subhaanallah 100 times in the morning and another 100 times in the evening is like one who performed Haj 100 times!” (Sunan Tirmidhi, hadith:3471 with a sound chain) 6. Serving one’s Parents: عن أنس رضي الله عنه قال أتى رجلٌ رسولَ الله صلى الله عليه وسلم فقال إني أشتهي الجهاد ولا أقدر عليه قال هل بقي مِن والديك أحدٌ قال أمي قال فاَبْلِ الله في برها فإذا فعلت ذلك فأنت حاج ومعتمر ومجاهد. رواه أبو يعلى(2760) والطبراني في الصغير والأوسط، وإسنادهما جيد. كذا في الترغيب. 3/315، ومختصرالإتحاف للبوصيري (5721) Sayyiduna Anas (radiyallahu’anhu) reports that a man came to Rasulullah (sallallahu ‘alaihi wa sallam) and said: “I wish to participate in Jihaad, but I cannot afford it” Rasulullah (sallallahu ‘alaihi wa sallam) enquired if any of his parents were alive, to which he said: “Yes! My mother is alive” Rasulullah (sallallahu ‘alaihi wa sallam) said: “Show Allah how you serve her. If you do so (duly) you will be like a: Haaji, a Mu’tamir (one doing ‘Umrah) and a Mujaahid (One striving in Allah’s way).” (Abu Ya’la, hadith:2760, and Tabarani with good chains.-Targheeb, vol.3, pg. 315 & Mukhtasar Ithaaf, hadith:5721) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has quoted other deeds that yield the reward of Haj from various Predecessors (i.e, not necessarily from the hadith). All of the following have been extracted from his priceless work: Lataaiful Ma’aarif, pgs.357-359. 7. Attending the Jumu’ah Salaah. Sa’eed ibnul Musayyab (rahimahullah) said: “Attending the Jumu’ah is better according to me than a nafl (voluntary) Haj.” Hafidh Ibn ‘Asaakir (rahimahullah) has quoted a similar virtue via Imam Al-Awza’ie (rahimahullah)[1] 8. Attending the Eid Salaah. Some of the Sahabah y have said: “Attending the Eidul Fitr Salaah equals the reward of ‘Umrah, and the Eidul Adha Salaah equals that of Haj.” 9. Esha Salaah in Congregation. A reliable Tabi’e, Uqbah ibn ‘Abdil Ghaafir (rahimahullah) said: “Offering the Esha salaah[2] in congregation equals the reward of Haj, and the Fajr in congregation equals ‘Umrah” 10. Fulfilling the need of a fellow Muslim. Imam Hasan Al-Basri (rahimahullah) said: “Your proceeding to fulfil the need a fellow muslim is better for you than one Haj after another!” (Also quoted By Zabeedi (rahimahullah) in Sharhul Ihyaa, vol.6 pg.292) 11. The fulfillment of all obligations. After citing the above, Hafidh Ibn Rajab (rahimahullah) writes: “The fulfilling of all obligatory deeds is considered better than Nafl (voluntary) Haj and ‘Umrah. This is due to (the Hadith in Sahih Bukhari which states that) the best way of attaining nearness to Allah is via the obligatory acts. However many people find it easy to carry out nafl Haj and ‘Umrah, but feel it difficult to fulfil the other responsibilities (Wajib acts) like repayment of debts and other such duties. 12. Abstinence from the haraam (forbidden) acts are also more virtuous than Nafl Haj etc. Some of the Pious predecessors said: “To abstain from an iota of wrong is better than five hundred (Nafl) Haj” Fudhail ibn ‘Iyadh (rahimahullah.) –the great sage of his age- said: “There is no Haj or Jihad that is more important than protecting one’s tongue” i.e, against sin. 13. Any act of Good during the first 10 days of Dhul Hijjah. Hafidh Ibn Rajab (rahimahullah) has rightly pointed out: “If the hadith has promised that any act of good done in these 10 days supersedes even the reward of Jihad, which is considered better than optional Haj too, that means all good done in these days will also supersede the reward of optional Haj.” (Pg.390) The following is an addition to what Hafidh Ibn Rajab (rahimahullah) has cited: 14. Spending on a student of Islamic Knowledge. Once a father came to Imam Muhammad ibn Sahnun (rahimahullah) and said: “I will earn by myself and I will not distract my son from his studies. Imam Ibn Sahnun replied: “Do you know that your reward for doing so will be greater than that of (nafl) Haj, and Jihad!” (Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.35) Note: 1. The promises of “gaining the same reward as Haj” that are mentioned above, are restricted to the reward only. It does not mean that one upon whom Haj is obligatory can merely suffice on these deeds. (Sharh-Nawawi ‘ala muslim, hadith:1256 & Fathul Mulhim, vol.6, pg.123) 2. Imam Tirmidhi (rahimahullah) has quoted Imaam Is-haq Ibn Rahuyah (rahimahullah) as saying that this reward should be understood in the light of the hadith that explains surah ikhlaas to be equal to one third of the Quraan. (Sunan Tirmidhi, after hadith:939) i.e, one who recites it will receive the reward of reciting one third, but since he hasn’t physically done so the reward will not be multiplied. (Sharh Nawawi, vol.1 pg.271) The reward for physically doing an act is multiplied ten times and more in accordance to the sincerity, and sacrifice that accompanies it. Mufti Mahmudul Hasan Gangohi (rahimahullah) has also highlighted this in his Malfuzat. Furthermore, by memorizing/reciting surah ikhlas thrice, one does not become a hafidh of the entire Quran..! 3. The purpose here is not to discourage one from the actual Haj. (That is why it is being circulated now, when the Hajis have already begun to depart) Like they say: “There’s nothing like the real thing..” Allah Ta’ala knows best, and may He grant us all the tawfeeq (ability) to practice on the above, as well as afford us the opportunity to perform the real Haj repeatedly. Ameen. Click here for pdf. [1] Hafidh Ibn Rajab (rahimahullah) also supported this content with 2 ahadith. [2] A narration of Baihaqi’s Shu’abul Iman states: Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu’alaihi wa sallam) said: “Whoever offers his Maghrib Salah in congregation, receives the reward of one accepted Haj and ‘Umrah” (Shu’abul Iman, hadith:9304 & Ad-Dailami, hadith:5676. ‘Allamah ‘Iraqi (r.a.) has classified the chain as weak. (Takhreejul Ihyaa, hadith:1168) However, when viewed in the light of the above narrations and the explanation of Hafidh Ibn Rajab (rahimahullah) which follows, it acquires enough support. Also see Sharhul Ihyaa, vol.5, pg.127.

The connection between Hazrat Shaikhul Hadith sahab (rah) & Imam Malik (rah) Posted by dr76 Sahib on muftisays.com The following was originally shared by @PearlsofHaqq on twitter. its an excerpt from the book Mere bhaijaan by Hazrat Maulana Yousuf Motala sahab (db). I found it interesting to be translated and shared. The connection between Hazrat Shaikhul Hadith Maulana Zakariya sahab & Imam Malik Once Shaikh Alawi Maliki came to visit Hazrat Shaikhul Hadith at Madinah Munawwarah. While he was about to return.. Hazrat Shaikh sent us Khuddam (attendants) to escort him. Shaikh Alawi commented “I feel deep envy for you Khuddam , that By Allah.. you are in the service of Imam Malik of our times, it is my claim for which I even have daleel (proof). See..how much unanimity we find between Imam Malik and Hazrat Shaikh . Imam Malik had love for Madinah Munawwarah, similarly Hazrat Shaikh has love for Madinah Munawwarah. Secondly, the preoccupation with Noble Hadith of Rasulullh and its love by Imam Malik is also possessed by Hazrat Shaikh . Thirdly, Muwatta by our Imam Malik has been considered amongst the excellent books all over the world. The best commentary of Muwatta available today with par excellence from commentaries of the books of Hadith is Awjaz ul Masalik ila Muwatta Imam Malik by Hazrat Shaikh . And the Fourth shall also be إن شاء الله completed such that Imam Malik lays buried in Jannat ul baqi’i and Hazrat Shaikh shall also be buried at Baqi’i.” When I narrated this incident to Mufti Hussain kamani, he added a fifth point from his side that the manner in which Imam Malik was buried along with his Shaikh and Ustadh Hazrat Naf’i at jannat ul Baqi.., Hazrat Shaikh also rests there alongside his Shaikh and Ustadh Hazrat Maulana Khaleel Ahmed Saharanpuri . END

A Few Good Men – Part 2: Concise Biographies of Some Prominent Personalities of Da’wah and Tabligh. As salaamu alaii kumm wa rahmatullahi wa barakath, When the effort of Dawah & tabligh was revived nearly a century ago, and because it was an effort that was largely neglected until then, there were people who were doubtful of its legitimacy, of its method in the light of the shariah. Yet, as they say that the proof of the medicine is in the cure, it was only after the sacrifices bore fruit, did people across the strata of society come to embrace it. That was then. Strangely enough, even now we find that there are people who still are in relentless doubts and uncertainties with regards to the work, so, is there a solution? In an age where everyone claims to know the truth and professes it at the top of their voice, how does one know who is right and who is on shaky ground? Maulana Ashraf Ali Thanwi (may Allah have mercy on him) answers. The Sheik writes in his ‘malfuzaat’ (anecdotes) of a simple formula to recognize truth from falsehood, he says and I quote: “I shall show you a wonderful criterion by means of which Haqq (truth) and Batil (falsehood) may be recognized in ambiguous and doubtful cases. Even if there happens to be no Aalim (scholar) around, you will be able to distinguish between Haqq and Batil on the basis of this standard. Regarding new and innovated things, find out who are the originators. Are the originators laymen or pious Ulama? If the originators are pious Ulama, then such things, e.g., Madrasahs, Khanqas, Darul Iftas, etc are part and parcel of the Deen. The introduction of such things was inspired into the hearts of the pious Ulama. Practices such as urs, fatiha, third-day, seventh-day khatm, etc., which were introduced by the laity (ordinary people – non ulama) are not part of the Deen. By means of this standard, all innovations and new practices may be distinguished and recognized to be either Haqq or Batil!” With that as the criteria, lets see what kind of people were the people who sacrificed their lives for the sake of Deen in the effort of Da’wah and Tabligh. Note: (rh) after the names of the pious personalities means (rahmatullahi alaih / may Allah have mercy on him) – Here I’ll use only the abbreviation. Haji Abdul Wahab Saheb (b. 1923) The most loved, concerned and mobile elder of Raiiwand markaz, and the biggest caller to Allah of this age was born in Delhi. He did graduation, and had been working as a ‘Tehsildar’ (revenue officer) before the partition of the subcontinent. He left this highly lucrative job to devote his time and attention to the work of Tabligh. He came to the work of Tabligh in the life of Hazrath Maulana Muhammad Ilyas (rh) and is one of the first five persons who offered their lives for doing the work of Tabligh in Pakistan. The love which Allah has planted in the hearts of people for him is a thing which the intellectual-rebels like us have been reading in books but have not seen with eyes. His lectures carry a lot of food for thought. He is the gift of Allah for the people of this time. Whatever he says, it carries behind it a heavy weight of his long association with the chosen people of knowledge and practice. When he speaks. the words seem to be coming out of his heart and do not seem to be merely an oration. He is a truly practicing Muslim. He is the disciple of Hazrath Raipuri. He has also worked for Majlis-e-Ah’rar-e-lslam in his youth. Prof. Dr. Abid Siddiqui (b. Rabi ul Oola 21, 1358 H / May 12, 1939 d. Ramazan 11, 1421 H / December 7, 2000) Born in Doraha Mandi (Patiala, India), he got his early religious education from his parents. He did Masters in Urdu from Oriental College, University of the Punjab, Lahore, in 1962. His personality had many shades of versatility. He started with teaching oriental languages in college. He was an athlete and sports figure in his youth. He played hockey, and remained a referee and coach for years. He was a wrestler as well. At the same time he was the master of the science of classical music and was a good musician. He was among the chosen masters of the philosophy of Homeopathy in Pakistan. But his religious family background, God-gifted natural bias towards religious figures, kind attentions of the elders of Tabligh and to crown it all, his long family association with the family of Ameer-e-Shari’at Syed Ataullah Shah Bukhari (rh) soon claimed a big change in his life. Although his father, Maulana Muhammad Siddique (rh) and brothers had association with the work of Tabligh for many years, but he himself came to it in about 1967. Until the time his health permitted, he very efficiently did the work of Tabligh with all his body and soul. Seeing his eagerness in manly-work, Maulana Muhammad Ahmad Ansari Saheb (rh) named him as ‘the man of action’ (roughly translated as kaam karnay walay). He was a godly person, and was a staunch and regular performer of zikr and sets of prayers (probably referring to Nafl or supererogatory prayers – Blog author). He used to sit on his prayer mat for hours and hours daily. He was well prepared to embrace the death. Just two days before his death he spent many hours in the nusrat of a jama’t (serving a group of people in the path of Allah) and he intended to spend one year with the jama’t. On the day of his death he completed the reciting of Qur’an and the tafseer of Maulana Shabbir Ahmad Usmani (rh). Just before his death, he made his wudhu (ablution) and was on the way to perform Isha salat (compulsory night prayers) when he felt uneasiness in his head and after reciting the Kalimah, surrendered his soul to Allah within seconds without any difficulty or signs of pain. “Verily, unto Allah do we belong and, verily, unto Him we shall return”. He used to pray for a happy and easy ending and of not being burdened with the debt of the favors of people and Allah accepted both his prayers. He wrote a book on Western literary criticism which is being recommended in almost all the universities of Pakistan. He was a poet as well and his poetry has been published. Both his books have received due appreciation from the masters of literature and poetry of this age. A thesis on his life and works was written in his life. In his last years he worked on completing the references of the tafseer (exegesis of the Glorious Quran) of Maulana Shabbir Ahmad Usmani (rh); this tafseer finds a valuable place in the well trusted commentaries of the Holy Qur’an in Urdu. Maulana Abdul Rasheed No’mani (rh) gave him the permission (ijaazah) to relate Hadith. In his youth he became the disciple of Hazrath Raipuri (rh); after his death he did bay’t on the hands of Maulana Muhammad Aslam Saheb (rh), and after him, gave his hand in the hands of Maulana Muhammad Ahmad Ansari Sahib (rh). Maulana Syed Abul Hasan Ali Miyan Nadwi (b. Muharram 6, 1333 H / November 25, 1914 d. Ramazan 22, 1420 H / December 31, 1999). He was an early associate of the work of Tabligh, and was a man vested with a lot of qualities. Basically he was an orator, but at the same time he was a highly learned man, well versed in the art of transferring the thoughts of mind and words of mouth to the paper. He had the gift of languages, his command on the Arabic Language was recognized by the great masters of the language. He started his literary life by writing the biography of the leader of the movement of the revival of iman and fi-Sabeelillah, Hazrath Syed Ahmad Shaheed Barelwi (rh). He sent this book to Maulana Muhammad Manzoor No’mani (rh), the compiler of the Urdu source book ‘Malfoozat’ (anecdotes of Maulana Ilyasji) who after reading that book asked him whether he wanted to do something or he had just written the book?. Then, these two young and courageous elders visited different parts of the country (the sub-continent) in order to find out a practical system of revivalism. This very search took them to the door of Hazrath Maulana Muhammad Ilyas (rh). Here, the thirst of their hearts quenched and their revivalist minds saw a way of practical work. From here the new chapter of Maulana Ali Mian’s life starts. He traveled from country to country to get the work of Tabligh recognized in the Arab-world and to get the support of their learned people and dignitaries. In this regard, his contribution is vital. He was in the 4th jam’at which was sent to Sa’udi Arabia on July 6th, 1947 in order to institute the work of Tabligh over there. An important event of this journey was this that he wrote a booklet for presenting the work of Da’wah to King Sa’ud (rh), which was read out to his successor, and which became the apparent source of getting his support for this work. This removed that distance and ‘aversion’ which was present in royal circles for the effort of Tabligh. His second journey in this connection was in the company of Hazrath Raipuri (rh) and many other elders. After performing Hajj, he went to Egypt, then Sudan, and then Syria, and met important religious people, state officials and dignitaries, and presented the work of Tabligh in detail. He came back to India in October 1951 (Alhamdulillah! That means Maulana was in the path of Allah for a continuous 4 years! – Blog author). Hazrath Maulana Muhammad Ilyas (rh) always held him and his noble family in highest regard. His words about him: “The benefit which has been caused to the effort of Tabligh by your attentions, has not been caused by any of those who are attached with this work until now. May Allah direct your holy attention more and more towards this work” – reflect his status in his sight. He paid his due of companionship with Hazrat Maulana Muhammad Ilyas (rh) by writing his biography ‘Hazrat Maulana Muhammad Ilyas and the Revival of Da’wah’. No reference on any aspect of Tabligh is complete without this book. He was not a Maulana in the traditional sense of the word, rather his personality had many shades. His voice was heard with attention in the circle of Sufis and the seats of religious learning to the halls of Oxford and Cambridge. Both the popes of churches and the saints of mosques have acknowledged his writing and moderation loving pen. He wrote many books on serious topics, which have been translated into many languages. He did masters from Lucknow University in 1929. He remained the member of the advisory committee of Dar-ul-Uloom Deoband, and the patron of Dar-ul-Uloom Nadwat-ul-Ulama, Lucknow. He was the director of the foundation summit of the Organization of Islamic Countries (OIC) in 1962, and remained its member throughout his life. He was the founder-member of Islamic University, Madinah. Recognizing his services to Islam, he was awarded King Faisal Award in 1980. In 1983, he was made the lifetime president of the Oxford Centre for Islamic Learning. In 1992, he was awarded the Bharath Ratna, India’s highest civilian award but refused to accept it (perhaps because 1992 was also the year in which the Babri Masjid and thousands of Muslims were martyred as the Indian government failed miserably in its duty to provide them security – Blog author). You can read his biography and the source of the Bharat Ratna anecdote, here: Click Maulana Abdul Aziz Du’aa ju Dehlawi (d. Zul Hijjah 13, 1388 H / March 2, 1969) He belonged to Delhi and was a very popular, polite, knowledgeable, hospitable and restless person. His coming to the work of Tabligh was the result of the du’a of Hazrat Maulana Muhammad Ilyas. Before this, he was a big refuter and arguer and used to attend discussion contests against atheists and Christians. He came to Pakistan in 1952, and occasionally stayed with his son in Karachi, and with his brother in Tando Adam (Sind). He remained in motion so much that even in these two places he used to offer the salat of a traveller. Remaining in one place was against his temperament. On his death, Sheikh-ul-Hadith Hazrat Maulana Muhammad Zakariyya (rh) wrote in a letter: “He is indeed lucky who leaves so much people behind him that make du’a for the dead”. A book comprising his sayings has been published; he allowed its publishing just one week before his death. He was the disciple of Maulana Shah Muhammad Yasin Nageenvi (rh), who himself was the disciple of Hazrath Gangohi (rh). It is his distinction that he laid the foundation of the masjid of Raiiwand Markaz. Maulana Iftikhar Ahmad Faridi (d. Rajab 3, 1419 H / October 25, 1998) An early associate of the work of Tabligh. He belonged to Muradabad, U. P. (India). He compiled and edited many books in Urdu including ‘Sayings and Letters of Maulana Ilyas’ - a book which contains some sayings of Hazrath Maulana Muhammad Ilyas (rh) and some letters written by him. He had also worked for Majlis-e-Ah’rar-e-Islam. Maulana Ihtisham ul Hasan Kandhlavi (b. Rabi-ul-Oola 16, 1324 H / May 11, 1906 d. Shawwal 17, 1391 H /December 4, 1971) He was an early associate of the work of Tabligh, and was the right-hand man of Hazrath Maulana Muhammad Ilyas (rh). He is the author of the booklet named ‘Muslim Degeneration and its Only Remedy’, which is included in the syllabus of the effort of Tabligh. He wrote many other books, including ‘Fundamentals of Islam’, etc.,. He taught Hadith as well. Both Maulana Muhammad Yousuf (rh) and Maulana Muhammad Inam-ul-Hasan (rh) studied Hadith and tafseer from him. He was the member of that delegation which met King Abdul Aziz Aal-e-Sa’ud (rh) (1880-1953) on March 14, 1938, in connection with the work of Tabligh. He was in the 4 month jama’t which was sent to Saudia on July 6, 1947, in order to institute the work of Tabligh over there. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jam’ats will be sent to Hajj, so that they may reach Makkah after working from country to country. This mashwarah was held on February 22, 1947, in the Markaz Nizamuddin. Maulana Muhammad Ihsan ul Haq (b. Rabi’-ul-Oola 24, 1361 H / April 12, 1942) A very intelligent and deeply rooted in knowledge elder of Raiiwand who is the son of Haji Muhammad Bashir sahib (rh) (b. Rabi’-ul-Oola 27, 1337 H / January 1, 1919 d. May, 1992) who remained the second regular Amir of the effort of Tabligh in Pakistan. After passing middle school in Karachi, he then remained in the house of Maulana Muhammad Ahmad Ansari saheb (rh) in Bhawalpur and got religious education from his father Maulana Farooq Ahmad (rh). He completed education from Jami’a Mazaahir-ul-Uloom, Saharanpur in 1961, and was the beloved student of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh). He has translated all the three volumes of Maulana Muhammad Yousuf’s (rh) book ‘Hayaat-us-Sahaba’ (The Lives of the Sahabah) into Urdu. He is teaching Hadith from last 51 years in Raiiwand markaz. He delivers lectures in weighed and measured words, and speaks on the topics of inner-development, humanity, moral values, etc. Allah has accepted his house in that the work of women in the effort of Tabligh are being managed by them. He is the disciple of Hazrat Sheikh-ul-Hadith (rh). Maulana Ilyas Kandhlavi (b. 1303 H / 1886 d. Rajab 21, 1363 H / July 13, 1944) Revivalist of the work of Da’wah and Tabligh and 1st Hazratji (Amir) of Tabligh. Descendant of a renowned and very pious Siddiqui family, he was born in Kandhla (India). He memorized the Holy Qur’an before the age of 10 according to his family traditions, and got early education from his village madrasah and his elder brother Maulana Muhammad Yah’ya (rh). Then he received education from the renowned religious teachers of his time in Dar-ul-Uloom Deoband, including Sheikh-ul-Hind Maulana Mahmood Hasan (rh). During education he became the disciple of Maulana Rasheed Ahmad Gangohi (rh), After Hazrath Gangohi’s (rh) death, he used to spend most of his time in seclusion and meditation and doing tough spiritual exercises. Hazrath Raipuri (rh) says that the work of the propagation of Deen and tabligh that was taken from Maulana Ilyas (rh), and the popularity and attractiveness which Allah gave him, was the result of these tough spiritual exercises. After the demise of Hazrath Gangohi (rh), he gave his hand in the hands of Maulana Khalil Ahmad Saharanpuri (rh). In October 1910, Maulana Ilyas (rh) started teaching in Jami’a Mazaahir-ul-Uloom, Saharanpur. But after teaching in madrasah for some time, he got increasingly unsatisfied over madrasah education because most of the students used to get themselves engaged in worldly businesses after completing the education rather than serving the knowledge of Deen. Some bitter experiences of degradation of the knowledge of Deen became the source of turning his direction to the line of self-development (Zikr), and he thus started giving direction to the seekers of Zikr. Seeing that this line too is restrictive to only those few people who are ready to bear the hardships of this line, and is not beneficial to the common people and the entire Ummah, Allah opened on him the work of Tabligh. It was due to Allah’s mercy and Hazrath Maulana’s (rh) sincerity that he was endowed with the fullest reliance and confidence of his contemporary scholars and all religious elders and reformers of his time. In his 2nd Hajj (1926), he saw the Holy Prophet (peace and infinite blessings be upon him) in a dream and he was told that: ‘We shall take work from you’. On his coming back from this Hajj, he started Gusht (Jowla) on a regular basis. Going-out of jam’ats in khurooj started. In view of the information derived from all available sources, it appears that the work of Tabligh, in its today’s form, practically began on Monday, Zul Qai’dah 28, 1348 H (April 28, 1930), from Jami’a Mazaahir-ul-Uloom, Saharanpur. In his last Hajj (1938), he laid the foundation of this work in Sa’udia. On March 14, 1938, he met King Abdul Aziz Aal-e-Sa’ud (rh) in this connection. It was this Hajj travel in which, he, while going to Karachi from Delhi via train, offered Fajr salat in Raiiwand railway station on Friday, 22nd January, 1938 / Zul Qa’idah 19, 1356 H). To Hazrath Maulana (rh), this work was of very high profile. Before him was not this only objective that people may come on offering salat and observe fasts, but he was worried about Islamising each and every aspect of private (infiraadi) and collective (public) life of Muslims by awakening the entire Ummah. In his own words: ‘The actual aim of this movement of ours is to teach the Muslims everything with which the Holy Prophet (peace and infinite blessings be upon him) came. (That is, to get the Ummah attached to the complete system of thought and practice of Islam). This is our aim. As for this movement of jama’ts and gusht – these are the initial means of achieving this aim; and the instruction and teaching of Kalimah and salat are, in other words, the ABC of our complete syllabus”. Hazrath Maulana (rh) was a very courageous person and used to bear every type of hardships in the course of the work of Tabligh. Seeing him Hazrat Sheikh-ul-Hind (rh) used to say that when I see Maulana Ilyas (rh), my eyes tend to visualize the Sahabah (may Allah be pleased with them). On the night of his death, July 13, 1944, elders of Nizamuddin chose his son Maulana Muhammad Yousuf (rh) as his successor. Hazrath Maulana (rh) agreed. The next morning, after Fajr salat, his turban was put on Maulana Yousuf’s (rh) head. He remained the member of the advisory committees of Dar-ul-Uloom Deoband and Jaami’a Mazaahir-e-Uloorn, Saharanpur. Maulana Inam ul Hasan Kandhlavi (b. Jamad-ul-Oola 8, 1336 H / February 20, 1918 d. Muharram 10, 1416 H /June 10, 1995) 3rd Hazrath Jee (Amir) of the tanzeem of Dawah & Tabligh. He was born in Kandhla (India). After memorising the Holy Qur’an in the 10th year of his age, he started getting his early education from his maternal grandfather and from Maulana Muhammad Ilyas, and then took admission in Jami’a Mazaahir-e-Uloom, Saharanpur, where he completed his elementary education. He later completed education in Nizamuddin from Maulana Muhammad Ilyas (rh) and Maulana Ih’tisham-ul-Hasan Kandhlavi (rh). He became the disciple of Hazrath Maulana Muhammad Ilyas (rh) about in 1935. In the days of Maulana Ilyas (rh), he used to answer his mail. In the days of Maulana Yousuf (rh), he constantly remained with him. He was made the Amir of Tabligh on Zil Qa’ida 30, 1384H (April 3, 1965). Apart from his world-wide engagements regarding Tabligh, he wrote footnotes on ‘Hayat us Sahabah’, gave valuable work on the translation of the ‘Sahih of Bukhari’, and compiled a well-read Arabic book ‘Selected Chapters of Mishkat-al-Masaabih’ for the people of knowledge and the Arab brothers. In Rabii-ul-Oola 1375H (October 1955), he started giving lecture on the Sahih of Bukhari, which he continued for over twelve years. In 1966, he was made the patron of Jami’a Mazaahir-ul-Uloom, Saharanpur. Maulana Muhammad Jameel (b. 1947) Popularly known as ‘Imam sahib’, he is the Imam of salat in the Markaz of Raiiwand. He belongs to Khanpur (Pakistan). He is famous for giving lectures with commonly understandable examples. He makes people understand even the most difficult things with the easiest examples. To me, deen was not so easy to practice upon as did it become after listening to him. The in-depth understanding of deen which Allah has given him, is a thing which is given to only few. Maulana Muhammad Jamshed Ali Khan Saheb (b. Jamad-ul-Qola 1342 H / December 1923) Born in Bhesani (Muzaffarnagar, India), he got primary school education in a nearby village Hasanpur Lohari. In his early childhood he remained in the house of Maulana Ashraf Ali Thanvi (rh). He got his early religious education from Maulana Maseehullah Khan saheb (rh) in his madrasah in Jalalabaad and completed education and did ‘Review of Hadiths’ (Daur e Hadith) from Dar-ul-Uloom Deoband. Hazrath Madni (rh) has been among his teachers. He came to Pakistan in 1951. He became regular in the work of Tabligh in about 1962, and accompanied Maulana Muhammad Yousuf (rh) in his last Hajj of 1964. In 1965, he came to Raiiwand on full-time basis and started teaching the Holy Qur’an in the madrasah of Raiiwand as well. He is famous for giving lectures in a very distinct style. He is the disciple of Maulana Maseehullah Khan Saheb (rh). Maulana Muhammad Ahmad Ansari Saheb (b. Jamad-ul-Oola 1342 H / December 1923) A renowned elder and orator of Tabligh. He belongs to Bhawalpur (Pakistan). He got his early religious education from his father Maulana Farooq Ahmad, who was the nephew of Maulana Khalil Ahmad Saharanpuri (rh). In 1942, he went to Dar-ul-Uloom Deoband for completing the ‘Review of Hadiths’ (Daur e Hadiths) so as to maintain the traditional ties with the elders where he studied Hadith from Maulana Husain Ahmad Madni (rh) (d. Jamad-ul-Oola 12, 1377 H / December 6, 1957) and many other renowned teachers of Hadiths. He memorized the Holy Quran in 1956. He was the Sheikh-ul-Hadees in Jami’a Abbasiya (now Islamia University), Bhawalpur. During service, Hadith, theology, history and Arabic literature were the subjects of his teaching. He is the disciple of Sheikh-ul-Hadith Hazrath Maulana Muhammad Zakariyya (rh). His association with the work Tabliglh is from his student life (late 1930s). He has visited many countries, especially the Arab world in Tabligh journeys. His grip on the subject of nations rising and downfalls is very firm. He is famous for giving lectures in the light of the history of nations, and giving comparisons between the believing and non-believing nations and practicing and non-practicing people. He touches the methodology and status of religious work, and talks on the global aspects of the work of Da’wah and Tabligh. He names Muslims as Allah’s Ambassadors. His lectures are specially popular both in the people of religious knowledge and the people vested with contemporary knowledge. Maulana Muhammad Manzoor No’mani Saheb (b. Shawwal18, 1323 H / December 16, 1905 d. Zul-Hijjah 26, 1417 H / May 4, 1997) He is the compiler of ‘Malfuzaat’ or anecdotes of Maulana Ilyasji (rh). After completing Daur e Hadith from Dar-ul-Uloom Deoband in 1345 H (1927), Maulana No’mani (rh) started his career with teaching in madrasah. But remaining inside the walls of madrasa was not possible for a restless person like him. He then started falsifying the blames laid by various religious schools of thought – both deniers of the Truth and the innovators in deen and became a renowned refuter and arguer. Under the influence of this very good-intention, he became the caller to Jama’t-e-Islami (which now is a political party and pressure-group) and became a fellow-traveller of Maulana Maududi (b. September 25, 1903 d. September 22, 1979), but his gentle thought and sight could not afford this slippage for long and he soon retraced his steps. Then, under the same influence and due to the insistence of Hazrath Raipuri (rh), who was his preceptor, he got himself attached to Maulana Ilyas (rh) and travelled throughout the country in Tabligh journeys, and until he got excused from walking he remained practically involved in doing this work with all his body and soul. Maulana No’mani and Maulana Abul Hasan Ali Nadwi (rh) were two bodies with one soul – their companionship spread for about sixty years. In the later part of his life (in early 1980s) he wrote a book on the so called Islamic Revolution (1979) of Iran, which reflects its true picture. This book became the means of saving the iman of millions of Muslims all over the world and stopping them from getting intoxicated with the flowery and hope filled but hollow slogans of Islamic Revolution. He was the founder editor of monthly al-Furq’an. This periodical has contributed a lot to the work of Tabligh. His widely read book, ‘Maarif-ul-Hadith’, has been translated into many languages. About 49 books on various topics are to his credit. Simple writing was his distinction. Besides the memberships of various worldwide Muslim councils, he was the member of the advisory committees of Dar-ul-Uloom Deoband and Dar-ul-Uloom Nadwat-ul-Ulama, Lucknow. He was the lifetime member of the Organization of Islamic Countries (OIC). Read that book on the Shia’s here: Click Maulana Muhammad Umar Palanpuri (b. Rabi-ul-Oola 30, 1348 H / September 5, 1929 d. Muharram 13, 1418 H / May 20,1997) Born in Bombay (India), he got his early religious education from his mother and then went to school. He completed traditional religious education from Dar-ul-Uloom Deoband in 1956 on the direction of Maulana Muhammad Yousuf (rh). He was so fond of study in his student life that when he had no money to purchase oil for lamp, he used to study in the street light sitting beside the road; he said about himself that he has been studying even 22 hours a day for months on various occasions. He memorized the Holy Qur’an in a very ripe age with the consultation of Maulana Muhammad In’am-ul-Hasan (rh). On the demise of Maulana Muhammad Yousuf (rh) in 1965, he was requested to stay permanently in the Markaz of Nizamuddin. The long and detailed lecture which was delivered in the Markaz of Nizamuddin after Fajr salat every morning has always been of extraordinary importance. Maulana Muhammad Yousuf (rh), and before him Hazrath Maulana Muhammad Ilyas (rh) always delivered this lecture in person. However, Maulana Muhammad In’am-ul-Hasan (rh) never delivered this lecture. He, instead, gave this heavy responsibility to Maulana Muhammad Umar Palanpuri (rh), who, fulfilling the due of companionship, continuously delivered this lecture for about 32 years. This chapter in the history of Da’wah and Tabligh cannot be forgotten. Maulana In’am-ul-Hasan (rh) had great trust in him. Once, before a selected gathering of the Arab brothers, he introduced Maulana Palanpuri (rh) by saying: ‘He is Sheikh Muhammad Umar – the tongue (Mutakallim) of Da’wah and Tabligh’. He was famous for delivering speech in the light of the stories of the Holy Qur’an. His every sentence was an explanation of some verse, or some verse was explaining his talk. His speeches had been full with food for thought for the people of knowledge. People used to wait for his speech. His mother told about him that a day would come when millions of people will listen to his talks, and Allah fulfilled this foretelling in his favor to the very letter. He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) on his wish. Read a great anecdote on the life of Maulana Umar Palanpuri: Click Muhammad Shafi Quraishi (b. Shawwal 5, 1321 H / Decermer 25, 1903 d. Shawwal 30, 1391 H / December 19,1971) Born in Jhinjhana (India), he got his early education in Hoshiarpur and completed schooling in 1919. His father, Muhammad Siddique, was the district inspector. After attending college for some time he got into business. In 1941, he came to the work of Tabligh. He was a very beloved and well trusted companion of Hazrath Maulana Muhammad Ilyas (rh). A few days before his death Hazrath Maulana (rh) secretly briefed him about every one of his companions. His contribution to the work of Tabligh is extraordinarily remarkable. Hazrath Maulana Muhammad Ilyas very frequently traveled with him in Tablighi journeys. In the days of Maulana Muhammad Yousuf (rh), he remained with him and accompanied him in almost all routine and special Tablighi journeys. Most of his ex-Pakistan journeys were to Sa’udia. He was in the 2nd jam’at which was sent to Sa’udia in 1946 in order to institute the work of Tabligh over there. He was made the first regular Amir of the Tabligh of Pakistan. He was a man of very delicate and fine nature. Even in the hottest summer days he always remained in very formal dressing. For hours and hours he used to sit on the hams (back of the thigh) in the same posture with respect. The incident of Dhaka fall which split Pakistan into two affected his heart very badly and just three days after this happening he died during an ijtima of Khooi (near Peshawar). He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) on his wish. Maulana Shah Abdul Qadir Raipuri (b. 1290 H / 1878 d. Rabi-ul-Oola 14, 1382 H/ August 16, 1962) A renowned leader of the path of spiritual development. After completing his education he got himself attached to the khanqah of Raipur. He lived an ideal virtuous life. He never had the desire of show or fame and did not keep even the things of everyday need in his possession, so much so that the clothes which he wore were not of his own but he had gifted them to someone else and was wearing them with his permission – with the intention that nothing should be his. People of every circle and affiliation, every school of thought and every taste sat combined in his company. Allah had given him a vast political insight, high-mindedness and understanding and he guided people of every political and religious bias. Another point worth mentioning about him is selflessness – he always considered himself as nothing although he was the source and centre of major Muslim groups and folds of his time. He managed to make himself well informed about the news of the world. His contribution to the work of Tabligh is very important. He remained present on almost all important occasions in Nizamuddin. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jam’ats would be sent to Hajj, so that they may reach Makkah after working from country to country. He accompanied the jam’at which was sent to Sa’udia on July 6, 1947 in order to institute the work of Tabligh over there. He remained the member of the advisory committee of Dar-ul-Uloom Deoband. Maulana Sa’eed Ahmad Khan Saheb (b. 1903 d. Rajab 12, 1418 H / November 14, 1999) Born in Khera Afghan (Saharanpur, India), he got his early education and did matriculation from Islamia School Saharanpur. After an exchange of letters with Maulana Ashraf Ali Thanvi (rh) he got admission in Jami’a Mazaahir-e-Uloom, Saharanpur, and completed education in 1360 H (1941). Then he got himself attached to Hazrath Maulana Muhammad Ilyas (rh). He was the Amir of the 3rd jama’t which was sent to Sa’udia in 1947 in order to institute the work of Tabligh over there. There, he spent the most part of his life. His speeches used to carry a heavenly tone. His contribution in establishing and running the work of Tabligh in the Arab world is vital. He was famous for his hospitality. His letters in respect of the principles of the work of Tabligh are very important, and have been published. Maulana Zafar Ahmad Usmani Thanwi (b. 1311 H /1893 d. Zil Qa’ida 23, 1394 H / December 9, 1974) He was the son of Maulana Ashraf Ali Thanvi’s sister and was an early associate of the work of Tabligh, and remained with Hazrath Maulana Muhammad Ilyas (rh) in the days of his last illness. He contributed a lot in inclining the ulama community towards the work of Tabligh. Maulana Muhammad Yahya Kandhlavi (b. Muharram 1, 1288 H / March 23, 1871 d. Zil Qai’da 10, 1334 H / September 9, 1916) He was the elder brother of Hazrath Maulana Muhammad Ilyas (rh), and was his teacher as well. He is the father of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh). He memorised the Holy Qur’an at the age of seven, and got religious education from Dar-ul-Uloom Deoband. He was the special student of Hazrath Gangohi. Hazrat Gangohi also loved him very much and used to say that ‘Molvi Yah’ya is my eye’. He had such a grip on Arabic literature that he very frankly wrote in Arabic prose and poetry. He was a man of very pleasant personality, with smiling face in the day, and weeping eyes in the night. Completing the recitation of one Qur’an was his daily routine. He was a trendsetter in teaching Hadith and taught in the madrasah without pay, and used to bind books to earn his living. Maulana Muhammad Yusuf Kandhlavi (b. Jamad-ul-Oola 25, 1335 H / March 20, 1917 d. Zi Qai’da 29, 1384 H / April 2, 1965) 2nd Hazrath Jee (Amir) of Tabligh. He was born at Kandhla (India). After memorising the Holy Qur’an at the age of 10 according to his family traditions, he got his early education from his father Hazrath Maulana Muhammad Ilyas (rh) in Nizamuddin, and then took admission in Jamia Mazaahir-ul-Uloom, Saharanpur – where he completed his elementary education. He later completed education in Nizamuddin from his father and from Maulana Ihtisham-ul-Hasan Kandhlavi (rh). He became the disciple of his father Hazrath Maulana Muhammad Ilyas (rh) in about 1935. He was more inclined to teaching in madrasah than working in Tabligh. Although he travelled with many jam’ats and gave time in Tabligh due to the efforts of his father and addressed many gatherings, yet that link with Tabligh did not establish which his father wanted from him. When his father became very seriously ill in July 1944 and the question of his deputyship arose, with the consultation of seasoned Tablighi elders he was made the Amir of the tanzeem of Tableeghi. After the death of his father, he very efficiently and nicely handled the work of Tabligh. With his zealous efforts, this work got recognised in almost all countries of the world. Apart from his worldwide engagements of Tabligh, he wrote a commentary of a famous book of Hadith ‘Sharah Ma’ani-al-Asaar’ with the name ‘Amaani-al-Ah’bar’ and wrote a widely read book on the incidents of Sahabah, viz ‘Hayaat-us-Sahabah’, for the people of knowledge and the Arab brothers. His another book, ‘Selected Ahadith of Six Numbers of Tabligh’ (Muntakhab Ahadith) has also been published by Maulana Muhammad Sa’ad Kandhlavi (damath baraka tuhum) (b. Muharram 8, 1385 H / May 10, 1965). In Rabi’ul-Oola 1375 H (October 1955), he started giving lecture on Abu Da’wud Shariff, which he continued for many years. His life. was a perfect example of following the life of the Holy Prophet (peace and infinite blessings be upon him) and was the symbol of humility and humbleness. Maulana Mufti Zain ul Aabideen (b. Rabi’-ul-Oola 5, 1335 H / January 1, 1917) Born in Mari Indus (Mianwali, Pakistan), he went to school first and passed elementary examination. He did ‘Daur e Hadith’ from Dabhel (India) in 1940. Maulana Shabbir Ahmed Usmani (rh) (b. Muharram 10, 1305 H/ September 29, 1887 d. Safar 20, 1369 H/ December 13, 1949) had been his among his teachers. Tafseer and fiqh had been his special subjects. He came to the work of Tabligh in about 1943 and attended Hazrath Maulana Muhammad Ilyas (rh) in the days of his last illness. He was in the 4th jam’at which was sent to Sa’udia on July 6, 1947 in order to institute the work of Tabligh over there. Later, he was made the Amir of Tabligh Jam’at in Sa’udia where he spent about two and a half years. He came to Pakistan on April 22, 1950. He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) in 1944. In 1963, he established Dar-ul-Uloom Faisalabad (Pakistan). He had been close to Majlis-e-Ah’rar-e-Islam as well. He has traveled from country to country in Tablighi journeys. Human-development, iman and sincerity are the main topics of his lectures. He speaks in the light of reason, and very frequently discusses the issue of human rights in the light of Islam and common-sense. Sheikh ul Hadith Hazrath Maulana Muhammad Zakariyya Kandhlavi (b. Ramazan 11, 1315 H / February 4, 1898 d. Sha’ban 1, 1402 H / May 25, 1982) A world-known religious figure of the sub-continent. He was the nephew, son-in-law and student of Hazrath Maulana Muhammad Ilyas (rh). His role in the establishment of the tanzeem of Tabligh is beyond all measure. The syllabus of Tabligh consists of mostly his books. What he did in the critical moments of Tabligh, is a glorious page in the recent history of Islam. Both Maulana Muhammad Yousuf (rh) and Maulana Muhammad In’am-ul-Hasan (rh) were his sons-in-law. He wrote over 150 books which are being read all over the world. He taught Hadith for about sixty years. Further details of his life can be had from his autobiography. He remained the member of the advisory committee of Dar-ul-Uloom Deoband. His contribution to the work of Tabligh is very important. It is safe to say that he has been the actual ‘leader of the caravan’ in the entire work of the Tabligh. When Hazrath Maulana Muhammad Ilyas (rh) went to Hajj in 1356 H (1938), which was his last Hajj, he made him responsible to look after the affairs of Markaz Nizamuddin. He remained present on almost all important occasions in Nizamuddin. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jama’ts will be sent to Hajj, so that they may reach Makkah after working from country to country. The.Ijtema® Conclusion Right. Above are just some of the people who in the 20th century symbolized this saying of Imam Malik (rh): “Reformation of the last of this Ummah will not be possible except by adopting the method which was used in the beginning.” These were people who walked the talk, not just tweet, went to the people, not shout from the rooftops or send emails, left comfort, left seclusion, left normality, and more importantly people who…left home. Just some of the people who didn’t give up, didn’t flee to the mountains to free themselves from trials, afflictions and adversities. People who not just dreamt of a better day for the ummah but who silently took stock, stood up, stood firm, steadfast, persistent, unrelenting and unwavering in their courage and determination in the cause of Allah. People who as Muhammad Asad Leopold Weiss, the great European Muslim thinker of the 20th century puts it, said ‘Yes’ to action and ‘No’ to passivity, and ‘Yes’ to life and ‘No’ to asceticism and with the help of Allah subhanahu wa ta’ala steered hundreds of millions of Muslims towards the Deen and in doing so, altered the course of history. “After us the descendants of our clan will wear gold embroidered garments, eat rich and sweet food, ride fine horses and embrace beautiful women but they will not say that they owe all this to their fathers and elder brothers, and they will forget us and those great times” ~ Genghis Khan. * * * References: 1. Words and reflections of Maulana Ilyas by Maulana Manzoor No’mani translated by Hafiz Safwan Muhammad. 2. Sayyid Abul Hasan Ali Nadwi: Life & Works by Abdul Kader Choughley. 3. The Adventures of Ibn Battuta by Ross E. Dunn. 4. The Malfuzat of Maulana Anshraf Ali Thanwi. 5. Wikipedia. theijtima.com

Assalaamu alai kumm wa rahmatullaahi wa barakath, Many events in the history of Muslims indicate that the Muslim scholars changed the course of history by their influence and guidance of the ruling classes of Islam. Lets look at some of the incidents. 1. Sulaiman bin Abdul Malik and Imam Hazrat Raja Bin Haiwah. During the Umayyads, Sulaiman bin Abdul Malik (may Allah have mercy on him) wanted to make his son, the heir apparent, but, Imam Hazrat Raja Bin Haiwah (may Allah have mercy on him) advised him to appoint Hazrath Umar Bin Abdul Aziz (may Allah have mercy on him) (the God fearing nephew and son in law of Sulaiman Bin Abdul Malik) as his successor. Sulaiman agreed to his proposal. 2. Hajjaj Bin Yousuf and Imam Yahya Bin Yamar. The name of Hajjaj Bin Yousuf is notorious for tyranny and high handedness. Once the name of Hazrath Hussain (may Allah be pleased with him) was mentioned in his presence to which he retorted: “He was not included in the progeny of the Holy Prophet (peace be upon him).” Perchance the scholar of Islam, Imam Yahya Bin Yamar was present in that meeting, he at once spoke out: “You are telling a lie, O Hajjaj!” Hajjaj said: “Prove your assumption from the Holy Quran or else I shall get you assassinated!” Hazrath Yahya Bin Yamar recited this verse: “And from his progeny arose David and Solomon” [suran Al-Anaam Verse 84] According to this verse Prophet Isa’a [Jesus] (peace be upon him) is included in the progeny of Prophet Adam (peace be upon him) through his mother, then how can you deny that Hazrath Hussain (may Allah be pleased with him) is not included in the progeny of the Holy Prophet (peace be upon him) through his mother Hazrath Fatima (may Allah be pleased with her).” Hajjaj was a hot headed man but he was constrained to admit that Hazrath Yahya Bin Yamar spoke the truth. Another event involving Hazrath Yahya Bin Yamar took place. Once Hajjaj asked him: “Do I commit any mistake of accent in my recitation of the Holy Quran?” Hazrath Yahya gave a very eloquent reply. He said: “You read out the vowel sign Kasra (i) in place of Rafa’a and you read out Rafa’a in place of Kasra (i). This laconic text also means: “You are unjust and cruel. You raise to position the persons who deserve to be downgraded and you demote and down grade persons who deserve to be raised to high positions.” Historian Ibne Khalqan said that Hajjaj was so much pleased at this utterance of truth that he appointed Hazrath Yahya as Qazi (Judge) of Khorasan. 3. Ha’roon al Rashid and Imam Malik. Once the Abbasid Caliph, Ha’roon al Rashid and the Princes went to hear the lectures of Imam Malik (may Allah have mercy on him). He said to the Imam: “I shall recite the Hadith and you may hear, but you send away the common people from in front of you.“ Imam Malik replied said: “If the commoners are deprived because of the very important persons, even the VIP, shall not benefit.” The Imam asked one of his pupils to recite the Hadith, which he began. The Caliph kept quiet. 4. The Outspokenness of Imam Auzai. Imam Auzai was a religious leader of Syria. Once Abdullah Bin Ali, an uncle of Caliph Saffah Abbasi, asked him: “What is your opinion about the blood shed of the Banu Ummayads at our hands?” Imam Auzai tried to avoid a reply. But when Abdullah Bin Ali insisted on a reply, he said: “By Allah, it was unlawful for you to shed the blood of the Banu Ummayads!” Abdullah Bin Ali was a very hot tempered man, on hearing this reply he was red with anger. He said: “Why do you say so?” Imam Auzai replied: “The basis of what I said is the saying of our Holy Prophet (peace be upon him) i.e., the blood of any Muslim is unlawful except under the following three conditions: 1. He should be guilty of fornication despite being married. 2. He may have assassinated anybody without lawful provisions, and 3. He should be an apostate and guilty of forsaking Islam.” Again Abdullah Bin Ali asked: “Is not our government a religious government?” The Imam put him a question: “How is it?” Abdullah replied: “Did not the Holy Prophet make a will for Hazrath Ali (may Allah be pleased with him) ?” The Imam replied: “Had any will been made. Hazrat Ali (may Allah be pleased with him) would not have asked for an arbitrator.” After this talk the learned Imam was sure that he would be beheaded. Abdullah Bin Ali was in a bad mood and he made the Imam leave his court. However, as an after thought, he sent him a bag full of Dinars (gold coins) to Imam Auzai which the Imam immediately distributed among the deserving people. Such events of outspoken truth and courageous conversations in face of men of authority are numerous. Those scholars who were pious and dauntless kept up the practice of timely criticism of un-Islamic or anti-Islamic actions and orders of the men of authority. That was conducive to limiting the lawful influence of these despotic rulers. 5. How Harsama Bin Aa-Yein Corrected the Abbaside Caliph Al-Hadi. The Abbaside caliph Al-Ha’di desired to nominate his son as his successor before his death. He called for a meeting of the dignitaries of the state to obtain their approval. This decision would have deprived Haroon Rashid, his brother, of the office of caliphate. The dignitaries kept quite and withheld their opinion. But Harsama Bin Aa-Yein, a religious scholar, made courage and spoke out the truth boldly, saying: “O Caliph! Your proposed step is wrong. Your father had made you and your brother Haroon Rashid – both successors – one after the other. Now that you are disregarding the will of your father to bestow caliphate on your son and deprive your brother, what guarantee is there that your wrong decision will not be altered after your death?” Hadi was so much impressed by the candid speech of Harsama Bin Aa-Yein that he addressed the audience in anger and said: “Woe to you all who have deceived me. Only my master (Harsama) has expressed the truth and has been my well-wisher.” The outspokenness and dare of Harsama had saved the Ummah from a great political turmoil. 6. When Qazi Yahya Bin Aksim spoke up against the Shi’aa doctrine of Mut’a marriage / fornication. Incidents taking place between Caliph Mamoon Rashid and Qazi Yahya Bin Aksim are quite well known. Once Mamoon dictated a state circular to the effect that “Hazrat Muawiyah Bin Abi Sufyan may be cursed”. Qazi Yahya immediately interfered and the state circular was cancelled. Similarly the Shi’a doctrine of Muta’a (marriage for a fixed brief period) was being promulgated by Mamoon who was inclined towards Shiaism. Qazi Yahya immediately appeared before the audience of Mamoon and told him tactfully that there was no difference between fornication (Zina) and Muta’a (temporary marriage) under clear injunction of the Holy Quran. Mamoon at once admitted his mistake and the institutions of Muta’a (temporary marriage) was made unlawful. The positive corrective role of the religious scholars was not confined to the Banu Umayyads and Banu Abbas caliphs. The truthful and bold scholars of Islam played a constructive role in all the countries when Muslim rulers held the government. 7. Allahma Nowi’s refusal to issue a fatwa in favor of King Rukn ud Din Baibars. The famous Egyptian King Rukn ud Din Baibris (Baibars) was very majestic and glorified. On one occasion he called upon the Muslims to pay more money for the Jehad (Holy War) than was normally fixed under the Rules. Allama Nowi, famous commentator of the.“Sahih Muslim” opposed the king tooth and nail and said to him: ‘‘I know that you slave purchased by Amir Band Qadaar and you did not own a penny. Now that Allah, the Almighty, has granted you kingdom, you have purchased thousands of slaves, whose ornaments are made of gold. In your palace there were 100 maid servants who are laden with jewelry. Until I am convinced that you have taken away all that gold and all the jewelry from your slaves and your maid-servants for the expenses on Jehad, I cannot write a Fatwa in your favor to extort money from the poor Muslims in the name of Jehad”. Baibris was infuriated at the daring speech of Allama Nowi and exiled him from the capital city. Later on he realized his mistake and cancelled the order of exile against Allama Nowi and asked him to return settle in Damascus. But the great Allama rejected his offer and said “I shall not return till Baibris is alive”. Only a month later, Baibris died. 8. The Forthrightness of Allamah Ibn Taymiyyah and his refusal to sell Shari’at. During the caliphate of Abbaside caliph of Egypt, al-Mustakfi Billah, the non-Muslim subjects put in a petition requesting for cancellation of certain peculiar laws applicable only to the Muslims. They offered to pay him 700,000 Dinars every year for this favour. The caliph and his minister both were inclined to but Allama lbn Taymiyyah intervened and said: “The injunctions the Shariat Law of Islam cannot be sold away for any amount”. The caliph had to agree to the ‘Fatwa’ issued by the Imam, much to his dislike, He rejected the petition of non-Muslims. 9. The Story of Shaikh Jamali. In the Usmani dynasty, Sultan Salim I was the first the first Monarch. Once he called upon the Grand Mufti of his empire, Shaikh Jamali and asked him: “Is it better to conquer more lands or to convert non-Muslims to Islam?” The Shaikh replied: “To make them embrace Islam is a better act”. After this verdict the Sultan general orders that whosoever did not embrace Islam, he shall be killed. On knowing about this proclamation the Mufti at once went to the Sultan and told him that his proclamation was against the Holy Quran. The non-Muslims should be left with liberty about their faith if they pay the Jizya Tax. The Sultan cancelled his proclamation and the Muslims were saved from great sin and tyranny. A Few Other Incidents. 1. Sultan Sanjar used to follow guidance of Imam Ghazali in all matters. 2. Shahab ud Din Ghouri had great respect and dedication for Imam Fakhruddin Razi. Haji Al-Dabeer has written a detailed account in his historical book “Zafar ul Wala Ba Muzaffar-Wa-Alihi” which indicates that Imam Razi had corrected many mistakes in points of faith of Shahab ud Din Ghouri. The rightly guided scholars of Islam not only criticized and corrected the rulers of their times, they also wrote books and constitutions for the permanent guidance of the rulers. 3. Qazi Abu Yousuf wrote “Kitab ul Khiraj” for Haroon Rashid. A useful constitution 10!’ the rulers was written by Abul Mukaffa. 4. Imam Abu’ Ubaid ul Qasim wrote a voluminous book “Kitab ul Amwal” for the same purpose. In the first chapter of his book, the Imam discussed the mutual rights of the rulers and the subjects. 5. A treatise written by Imam Malik is also well known. It was a letter addressed to Caliph Haroon Rashid in which useful counsels were given. Apart from corrective actions for the reformation of the ruling classes, the scholars of Islam also kept vigilant eyes on the causes of error in dogma and action created by foreign influences. 6. When waywardness and open lewdness and disobedience to divine injunctions increased in Baghdad, Khalid Rawaish set up a reformatory association to meet the challenge of mischief mongers. A similar body was constituted by Sahal Bin Salam Al Ansaari. The aim and purpose of both the reformatory bodies was to eradicate the causes of mischief and evil in the Muslims and to provide them an effective bulwark against the forces of disintegration. 7. The role of the Hanbalies in effectively curbing the menace of the evil sects of their time can not be over-praised. Our great scholars like Imam Malik, Imam Ahmad Bin Hanbal and Imam Abu Hanifa steadfastly bore all hardships of whipping and imprisonment to save positive Islam from pollution. 8. Mamoon Rashid as his nature was very tolerant and moderate in his religious views. Yet he could not bear the activities of the apostates. He dealt with them as harshly and as effectively as caliph Mehdi had done. [source: History of Islam] Wa alai kumm as salaam wa rahmatullahi wa barakath theijtema.com

Hair Dye السلام عليكم ورحمة الله وبركاته Is it permissable to dye ones hair with hair dye or mendhi? If so, is it permissable to dye the hair black? شكراً و احسن الجزء Answer wa'alaykum as Salam wa rahmatullahi wa barakatuhu, It is permissible and in fact encouraged the use of Henna (Mehndhi), which is, in essence, a reddish colouring for the hair. In fact, Shari’ah has also permitted the use of other colours such as yellow, brown, etc. However, it should also be understood that this permissibility of applying Henna and other dyes pertains to graying and whitening hairs. A young man or woman whose hair has not started graying has no need to colour his or her hair with Henna or any other dyes, and should thus abstain from it. Thus, the trend seen nowadays of young men and women dying their natural hair with “loud” and absurd colours such as purple, bright orange, etc. is a fashionable trend set by the Kuffaar and, as Muslims, we have been prohibited from imitating the Kuffaar. However, it is not permissible to use black dye. Very severe warnings are narrated in the Ahadeeth for those who use black dye. Imaam Abu Dawood (may Allah have mercy on him) narrates on the authority of Abdullah bin Abbaas (may Allah be pleased with him) that Rasulullah (sallallahu alaihi wasallam) said: قال الإمام أبو داود حدثنا أبو توبة حدثنا عبيد الله عن عبد الكريم الجزرى عن سعيد بن جبير عن ابن عباس قال قال رسول الله -صلى الله عليه وسلم- « يكون قوم يخضبون فى آخر الزمان بالسواد كحواصل الحمام لا يريحون رائحة الجنة (أخرجه أبو داود في سننه (4/ 139) “At the end of time there will be people who will use this black dye like the crops of doves, they will not experience the fragrance of Jannah. (Sunan Abu Dawood vol.4 pg.139) This Hadeeth clearly illustrates the prohibition of the usage of black dye. It’s usage is prohibited whether the white hair grows due to old age or any type of illness or abnormality. Therefore, Mufti Abdur Raheem Lajpuri (may Allah be pleased with him) states in an answer to the very same question you have posed that it is a great sin to dye the hair black. (Fataawa Rahimiyah vol.6 pg.290) Scholars have, however, permitted the usage of black dye during times of Jihaad. An aged Muslim warrior is thus permitted to dye his hair black when going to the battlefront, so that he appears young and bold and is thereby able to instill awe and fear into the hearts of the enemies (Fataawa Mahmudiyya Vol. 5, Pg. 122).. It is also permissible for one to dye his/hair black to beautify himself/herself for ones marriage partner if he/she is young, and the hair has turned grey due to some sickness, etc. (Jawahir al-Fiqh vol. 2, Pg. 421) ويكره بالسواد، وقيل لا مجمع الفتاوى والكل من منح المصنف (الدر المختار (6/ 422) Source

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