Has there been any clarification made

[Ummu Sufyaan]

:sl:
i was wondering whether the fitnah of claiming that the hijab and niqab are not from the sunnah has been clarified by any scholar. have any scholars written some type of clarification, explaining/refuting that the hijab and niqab do indeed have a place in Islam. there is a lot of hogwash going on and people are throwing their own ideas everywhere. misinterpretations of the ayat and claims that the hadith arent used as a source in islamic laws are just some things im seeing.
So it would be appreciated inshallah if someone could direct me to any scholarly clarification on this matter.

['Abd-al Latif]

:salamext:

Where have you been? Scholars have been speaking out against this for centuries, one of my local mosques gave a heated khutba regarding not just the obligation of hijab but also the validity of burqa/niqab.

['Abd-al Latif]

The Niqab: A Barrier to Integration?



One of the multitudinous quasi-reasons given by a certain Conservative MP in the UK and many others for why Muslim women shouldn’t wear the niqab is that it is, in the words of one observer, ‘a blatant obstacle to integration’. This seemingly unequivocal (and ‘factual’) statement is trotted out not only by right-wing MPs, but many a Muslim called upon by the media to offer their two pence worth in the debate. The argument may hold some water if only someone were able to define quite what integration is. Of course there is a lexical meaning which defines integration as “the bringing of people of different racial or ethnic groups into unrestricted and equal association, as in society or an organization...”1 Or, indeed, as in Tito’s communist Yugoslavia or Zhivkov’s Bulgaria, which of course Britain isn’t, or isn’t supposed to be. To start to address this argument one would start by having to define integration in our context, only to stumble across the first hurdle – there isn’t a consensus definition for integration in the sense that it is being used.

The authors of a report on integration commissioned by the Home office and carried out by a team at the University of Oxford, are a bit more honest about how unambiguously the term can be used as it is:
‘...it must be emphasised that there is no single agreed understanding of the term ‘integration’’2
Castles et al are also helpful in dispelling the ‘when in Rome’ notion of integration:

“Integration is a two-way process: it requires adaptation on the part of the newcomer but also by the host society. Successful integration can only take place if the host society provides access to jobs and services, and acceptance of the immigrants in social interaction. Above all, integration in a democracy presupposes acquisition of legal and political rights by the new members of society, so that they can become equal partners. Indeed, it is possible to argue that, in a multicultural society, integration may be understood as a process through which the whole population acquires civil, social, political, human and cultural rights, which creates the conditions for greater equality. In this approach, integration can also mean that minority groups should be supported in maintaining their cultural and social identities, since the right to cultural choices is intrinsic to democracy.”

With this elucidation, the onus of integration, at least in part, is placed not upon those being integrated as much as it is upon the host society. However, herein lays another dilemma. Much of the discourse regarding integration deals with the issue of migrants, refugees and ethnic minorities integrating into society. What then of third generation “immigrants” who are British and may already have been ‘integrated’ and then decide to wear the veil? Or of white British Muslims upon whom many of the parameters of ‘integration’ do not apply? One politician on a radio interview cited the veil as being discourteous to the ‘host society’. What then if the lady behind the veil is an Emma with a double-barrelled surname who is very much part of the ‘host society’? Many cannot accept the notion that the women wearing the veil are in the main not refugees who have been forced to wear it under duress, but British women who have chosen to wear it out of religious conviction.

Castles et al helpfully contribute to the discourse by setting out a list of criteria against which the degree of integration can be measured – a sort of checklist of indicators that determine the extent of integration with indicators of education, training and employment; social integration; health, legal , political and overall integration. The irony is that there may be women wearing the veil who may tick all the boxes by being educated, working in the public and services sector, voting and being good neighbours, yet be considered not to have integrated because of the niqab. Furthermore, if the veil is an obstacle to integration, the implied meaning by those who use this word loosely is that they will not be able to integrate at all, whilst in the academic sense of the word they may be more integrated into the workings of British society than many thousands of young white working class English (the so-called ‘Chavs’) whose integration may never been questioned on the basis of their appearance. For a politician to assert that Muslim women are not integrated because they wear the niqab and do not converse with male strangers on a street is somewhat of an over-simplification to say the least.

One of the problems in the discourse is that whilst often referring to integration, many of its proponents actually mean assimilation, a totally different concept and certainly not one to be expected in what is supposed to be a democratic country in a post-colonial era that has described itself as being multicultural3. As expounded on by Professor Modood (University of Bristol), assimilation involves the ‘newcomers’ becoming as much like their hosts as possible while not disturbing the host society, with the least change in the attitudes of the latter. Integration is a two-way process, while assimilation is a one-way process. What is regrettable is that it is the voices within the Muslim community that are the most vocal advocates of assimilation (whilst still talking of ‘integration’) to an extent that even the generality of British society does not demand of Muslims in 21st century Britain.

There are many reasons for this, and certainly one of them is a pathological sense of inferiority that has persisted, albeit in subtle form and especially amongst South East Asian communities, despite decades having elapsed from the end of colonial rule where the subjugated Asian held the white Sahib in awe. There is a subliminal message that in their difference, there is somehow something superior about British society and Muslims are to integrate upward in to it – in contrast to a lateralised mutual accommodation – and adopt its ways, and aspects of Muslim culture are looked down on and denigrated as being inferior. The niqab and the Muslim women’s dress is certainly a case that illustrates this conflict, what with it being described as medieval and backward. A certain lack of confidence in their own heritage makes many Muslims echo these same sentiments.

The glaringly obvious reality of the Hollobone bill and the brouhaha surrounding the niqab across Europe is that it is not motivated by altruistic concerns about social cohesion or courtesy or women’s rights. If so, then banning the English Defence League, countering racism, promoting respect and allowing people to practice their religion in peace are more worthy causes to promote. This is no more than a further symptom of the swelling problem of anti-Islamic xenophobia that is spreading across Europe, with a growing far-right and a dangerous rise in anti-Muslim sentiment that is catalysed by a biased media and closet racists in mainstream parties. It may be argued that with so much Islamophobia around, Muslims should not fan the flames by wearing attire that is seen as divisive. But that is a flawed argument, as it is precisely this argument that gives in to the racist far-right and emboldens them further. It is for this very reason – this dangerous Islamophobia in Europe – that Muslim women should not be allowed to be bullied into taking off the veil, and that Muslims, whatever their views, should support them. It is tremendous naiveté if Muslims think that by a handful of women taking off the veil the racists and Islamophobes will back off or that the growing xenophobia that Muslims are being subjected to will somehow abate.

These law-abiding women have been forced to the cold front, and are taking the bullet for the rest of the Muslim community simply for adopting attire they believe is recommended by Islam and a tradition of the wives of the Prophet Muhammad (peace be upon him). The honourable thing to do for anyone with any sense of justice and concern for both the Muslim community and social cohesion overall is to support them and not let the racists and xenophobes claim a pathetic victory.



Notes: Source: www.islam21c.com

1.http://www.thefreedictionary.com/integration. Accessed 10 Sep. 10
2. Castles S, Korac M, Vasta E, Vertovec S. Integration: Mapping the field. Report of a Project carried out by the University of Oxford. 2002. Home Office online report 28/03. http://rds.homeoffice.gov.uk/rds/onlinepubs1.html. Accessed 10 Sep. 10
3. Modood T. Remaking Multiculturalism after 7/7. 2005. http://www.opendemocracy.net/conflic...alism_2879.jsp. Accessed 10 Sep. 10

['Abd-al Latif]

Important Advice in Light of the Veil Ban

In light of the ongoing anti-veil agenda we the undersigned would like to present the following important advice to the Muslim community here in the UK, irrespective of school of thought, sect or organisation.

1. The Muslim community should remain united regardless of its differences and opinions about the veil. This request is in response to the countless number of Quranic and Prophetic traditions that command Muslims to be united. Among these is the Quranic verse that says, ‘Hold fast, all together, to the rope of Allah and do not be disunited.’ [translation of 3:103]

2. We strongly condemn any attempt by any individual or organisation to create disunity in the Muslim community. We see such a move as an attempt to create friction and disruption in the whole society through indirect discrimination. It is the nature of modern pluralistic societies to be constituted from different communities coexisting peacefully as a single political entity. It is completely irrational, when trying to achieve community cohesion, to instigate disunity and racial tension.

3. The veil, irrespective of its specific juristic rulings, is an Islamic practice and not a cultural or a customary one as is agreed by the consensus of Muslim scholars; it is not open to debate.

We advise all Muslims to exercise extreme caution in this issue, since denying any part of Islam may lead to disbelief. Not practicing something enjoined by Allah and His Messenger (Salla-Allahu alaihi wa sallam) - regardless its legal status (i.e., whether obligatory, recommended or praiseworthy) - is a shortcoming; denying it is much more serious. Allah says in the Qur’an: ‘It is not for a believer, man or woman, that they should have any option in their decision when Allah and His Messenger have decreed a matter. And whoever disobeys Allah and His Messenger has indeed strayed in a plain error.’ [translation of 33:36]

4. We recognise the fact that Muslims hold different views regarding the veil, but we urge all members of the Muslim community to keep this debate within the realms of scholarly discussion amongst the people of knowledge and authority in the Muslim community. Allah says in the Qur’an, ‘When there comes to them news of some matter touching (public) safety or fear, they spread it (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).’ [translation of 4:83] In another Quranic verse, we read the following instruction, ‘So ask those who know if you know not.’ [translation of 16:43 and 21:7]
5. Furthermore, we warn Muslim individuals and organisations to avoid seeking to capitalise on this debate in order to further political or personal interests. Such despicable tactics are judged by Islam as working against the interests of our faith and the Muslim community, and are, accordingly, a matter condemned in the strongest possible terms. Allah says in the Qur’an, ‘The believers, men and women, are Awliya' (allies, helpers, friends, protectors) of one another.’ [translation of 9:71] The Prophet (Salla-Allahu alaihi wa sallam) said, ‘A Muslim is the brother of a Muslim; he does not oppress him, betray him, mislead or fail him.’


6. We would like to call upon all members of the Muslim community to show solidarity against criticising the veil or any other Islamic practice as this might prove to be a stepping-stone towards further restrictions. Today the veil, tomorrow it could be the beard, jilbab and thereafter the head-scarf!

Such a strategy, unfortunately, has been widely used by many European countries. Similarly, we feel that this campaign may be employed to gauge the response of the Muslim community. Therefore, our reply should be firm, sending a clear and powerful message to those who are trying to promote the banning of the veil or any other common Islamic practice. We, the Muslim community, will not tolerate such attitudes nor will we compromise on our values and common customs. All Muslim women, especially those who wear the veil, should play a major role in this response since their voice will be the most effective.

7. We understand the viewpoint of those who may find the veil a barrier to communication. However, we believe that the level of discomfort caused is insignificant, particularly when compared to the discomfort and problems that result from other common and less widely condemned practices such as sexual promiscuity, nudity and alcohol consumption by other segments of society. Moreover, we feel that it is against the interests of the whole society to single out a significant part of it, such as the Muslim community, or to put them under the spotlight and abuse them for their practices, as is now an oft- recurring theme in the media.

8. The unexpected and ruthless reaction of the media over the past few weeks on this issue gives an indication that there is a political agenda behind this campaign. It is very disappointing that the media and many politicians dealt with this issue as if it is the greatest national concern. This becomes more apparent when observing the already tense climate facing Muslims, which is contributing towards creating hostility in the wider society against the Muslim community. Therefore, Muslims should take this matter seriously and defend the veil with all their ability. This could be a battle of 'to be or not to be' for Muslims in the UK. {We urge all brothers and sisters to strive in countering these attacks by utilising the various avenues open to them including sending letters to the relevant authorities, their MPs, human rights activists, and so on. The most important guideline to observe is to react in a wise, sensible and responsible manner and avoid any action that might be used as an excuse for furthering any unfavourable agenda.

9. We would like to advise the sisters who observe the veil/ niqab in the work-place or in educational premises to avoid making it a matter of dispute between them and their employers or school authority. Such disputes will attract more unnecessary media attention, and thus may cause various negative consequences including the imposition of certain dress codes in work places, and in turn, used as justification to legislate further restrictions on wearing it in other areas.

10. Finally, let it be noted that

we appreciate the noticeable level of understanding and tolerance shown by considerable parts of the wider society towards many Islamic practices. However, we ask all society to deal with the Muslim community without prejudice, and to exercise genuine openness and tolerance towards Islamic practices, even those they may not like, as this is the real test of tolerance to others.

Furthermore, we urge people to be supportive for a woman’s right to wear the veil as on one hand, this complies with the values upon which western civilization was founded - the protection of human and religious rights; and on the other hand, these practices aim to promote values of modesty, decency and good-manners all of which should be the aspiration of any peaceful society.

We conclude by asking Almighty Allah to guide us to that which is better and to make truth and justice prevail in British society as a whole.

25th Ramadan 1427
17th October 2006
Signed (in alphabetical order):

1. Dr Daud Abdullah
Deputy Secretary General, Muslim Council of Britain (MCB)

2. Khurram Bashir Amin
Trustee and Editor, Monthly Dawn, Central Mosque, Birmingham

3. Munir Ashi
Chairman, Dar ul-Isra Islamic Centre, Cardiff

4. Dr Muhammad Abdul Bari
Secretary General, Muslim Council of Britain (MCB)

5. Shakeel Begg
Imam, Lewisham Mosque, London

6. Mufti Mohammed Zubair Butt
Sharia Adviser, Institute of Islamic Jurisprudence, Bradford

7. Moulana Ilyas Dalal
Head teacher, Ilaahi Masjid, Dewsbury

8. Dr. Khalid Fekry
Imam, al-Taqwa Organization, London

9. Sulaiman Gani
Lecturer in Islamic Studies, Tooting Islamic Centre, London

10. Moosa Gora
Islamic Scholar, Jame Mosque Batley, West Yorkshire

11. Dr. Haitham Al-Haddad
Director of Muslim Research and Development Foundation (MRDF), Judge (Islamic Sharia Council U.K. & Ireland), London

12. Dr. Suhaib Hasan
Secretary, Islamic Sharia Council U.K. & Ireland; Chairman, Masjid and Madrasa Al-Tawhid Trust, London

13. Muhammad ibn Ismail
Imam, Al-Medinah Masjid, Brighton

14. Hafeezullah Khan
Editor-in-chief, Sirat-e-Mustaqeem, Monthly Magazine, Birmingham

15. Dr Khalid Khan
Imam, Lambeth Islamic Cultural Centre, London

16. Wakkas Khan
President, Federation of Student Islamic Societies (FOSIS)

17. Shaykh Amjad Mohammed
Head Teacher of Olive Secondary School, Bradford

18. Shaykh Ashraf Osmani
Imam, Markazi Masjid Northampton (MMN), Northampton

19. Ismail Patel
Chairman, Friends of Al-Aqsa, Leicester

20. Shaykh M. Abdul Qayum
Head Imam and Khateeb, East London Mosque, London

21. Abdul Fattah Saad
Director of al-Muntada al-Islami Trust, London

22. Qari Zakaullah Saleem
Imam, Green Lane Mosque, Birmingham.

23. Massoud Shadjareh
Chair, Islamic Human Rights Commission

24. Mohammad Sawalha
President, British Muslim Initiative (BMI), London

25. Shaykh Haytham Tamim
Chairman of Utrujj Foundation, Educational, Training and Research Institute, London

26. Mawlana Abdul Hadi Umri
President - Islamic Judiciary Board, Birmingham

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['Abd-al Latif]

In the Light of Islam - The Hijab - Bilal Philips

['Abd-al Latif]

Bikini and G-String Are OK But Wearing Hijab or Veil is Bad?

['Abd-al Latif]

Is the Niqab mentioned in the Quran?

['Abd-al Latif]

Verses and hadeeth about hijab

Could u please supply me with some qoutes from the Hadith and Quran on the impotance of hijab for women.

Praise be to Allaah.

Verses that have to do with hijab:

1 – Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

2 – Allaah says (interpretation of the meaning):

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”

[al-Noor 24:60]

“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.

We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse.

3 – Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59]

4 – Allaah says (interpretation of the meaning):

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allaah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allaah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allaah that shall be an enormity”

[al-Ahzaab 33:53]

With regard to the Ahaadeeth:

1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them.

Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102):

May Allaah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:

This hadeeth clearly states that what the Sahaabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allaah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allaah. ‘Aa’ishah (may Allaah be pleased with her) praised those women for hastening to follow the command of Allaah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allaah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allaah says (interpretation of the meaning):

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”

[al-Nahl 16:44]

Ibn Hajar said in Fath al-Baari: There is a report of Ibn Abi Haatim via ‘Abd-Allaah ibn ‘Uthmaan ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aa’ishah and she said: “The women of Quraysh are good, but by Allaah I have never seen any better than the women of the Ansaar, or any who believed the Book of Allaah more strongly or had more faith in the Revelation. When Soorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhaari narrated above, where we see ‘Aa’ishah (may Allaah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allaah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allaah and their faith in the Revelation. It also indicates that women’s observing hijab in front of men and covering their faces is an act of belief in the Book of Allaah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’aan or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahaabi women did that in obedience to the command of Allaah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhaari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.

Adwa’ al-Bayaan, 6/594-595.

2 – It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and blessings of Allaah be upon him) used to go out at night to al-Manaasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allaah be upon him), “Let your wives be veiled.” But the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allaah be upon him), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allaah revealed the verse of hijab.

Narrated by al-Bukhaari, 146; Muslim, 2170.

3 – It was narrated from Ibn Shihaab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allaah (peace and blessings of Allaah be upon him) married Zaynab bint Jahsh, whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aa’ishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed.

Al-Bukhaari, 5149; Muslim, 1428.

4 – It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them.

Narrated by al-Bukhaari, 365; Muslim, 645.

5 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (S) in ihraam, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again.

Narrated by Abu Dawood, 1833; Ibn Maajah, 2935; classed as saheeh by Ibn Khuzaymah (4,203) and by al-Albaani in Kitaab Jilbaab al-Mar’ah al-Muslimah.

6 – It was narrated that Asma’ bint Abi Bakr said: We used to cover our faces in front of men.

Narrated by Ibn Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheeh and al-Dhahabi agreed with him. It was also classed as saheeh by al-Albaani in Jilbaab al-Mar’ah al-Muslimah.

7 – It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon Hafsah bint Sireen who had put her jilbab thus and covered her face with it, and we would say to her: May Allaah have mercy on you. Allaah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab.

Narrated by al-Bayhaqi, 7/93.

For more information please see Question no. 6991.

And Allaah knows best.
Islam Q&A

['Abd-al Latif]

Response of a sister.

From A Very Visible Niqaabi to Her Self-Appointed Champion: An Open Letter to Mona Eltahawy

AnonyMouse (Zainab bint Younus) Article ID: 1504 | 379 Reads

Disclaimer: Though the message is sincere and heartfelt, the details are not meant to identify one specific individual (i.e. the author) but rather to represent real niqaabis around the world.
Dear Mona,

As much as you no doubt think that you are doing great good by appointing yourself as a champion for (or against? You’re a bit confusing on that point) Muslim women who wear niqaab, I’d appreciate if you stopped and listened to me first.

I am a Muslim woman who wears niqaab, and I neither believe that I am the paragon of virtue nor live in fear of Hell should an inch of my skin be seen in public. I am neither oppressed nor invisible. I do not consider myself so beautiful that I must cover myself to save men from temptation; nor do I believe that men are sex machines who will be turned on by the tip of my nose or the curve of my ear. I am not ignorant or brainwashed. I am not Salafi or Wahhabi.
I am a Muslim woman.

You say that niqaab has been made into the pinnacle of piety. There may be some people out there who say that, but I don’t believe God says that. In fact, God says that none of us are safe from Hell just by doing one specific action or another. Earning Paradise and protecting ourselves from Hell is an ongoing process, a constant struggle 24/7. I don’t feel that wearing niqaab has earned me a ticket to Eden... but I do believe that it’ll help me get that little bit closer.

You say that Muslim women are forced to wear the niqaab in Saudi Arabia. While I don’t agree with anyone being forced to wear niqaab against their will, I don’t see how that has anything to do with me. I don’t live in Saudi Arabia, and never have. I live in America and I chose to wear the niqaab despite my parents’ opposition to it and my husband’s unease with it. He was worried that I’d be considered “extreme” and targeted for my beliefs. Turns out he’s right, but just because people like you want to take away my freedom of belief, it doesn’t mean I’m just going to roll over and let you dictate what I should and shouldn’t do or believe.

You say that niqaab makes Muslim women invisible. I have no idea where you got that from, although invisibility has always been the one superpower I’d love to have. As it happens, people can see me pretty well. It’s just that they can’t see every single bit of my skin or physical features. If you mean that I’m “invisible” in that niqaab reduces my role in society and the public sphere, you’re wrong.

I’m a successful businesswoman, who left a thriving career to become an entrepreneur. The company I founded has blossomed and we’re becoming quite well-known in our field. My best friend, who started wearing niqaab after me, is a high school teacher. She’s been recognized by the school as one of the best teachers they’ve had for several years running. The local Imam’s wife is getting her PhD and volunteers at the women’s shelter – and gets a kick out of going horseback riding on the beach where people’s eyes bug out when they see a veiled Muslim women galloping across the sand.

We Muslim women who wear the niqaab come in all shapes and sizes, of every ethnic, religious, social, and educational background. We are businesswomen and artists; writers and community activists; teachers and stay-at-home mothers; philosophers, intellectuals, and housewives. You have no right to gloss over our places in society, the roles that we have and will continue to fulfill. You have no right to tell me or others that I am invisible when I very much know that I am not.

You say that niqaab objectifies women as sex objects. So does the mini-skirt and tube top. Are we going to ban those too? I don’t deny that some men obsess over women’s bodies – but those men are non-Muslim as well as Muslim. Just as there are men who would prefer that I covered my body completely, there are men who wish I’d walk around half-naked. I don’t wear the niqaab for, or because of, either of them. I wear it for myself. I am not repressing my sexuality nor exacerbating it. I am demanding that you mind your own business about my sexuality, and deal with my ideas, my words, and my actions instead.

You say that niqaab has been the reason that Muslim women have been oppressed in countries like Saudi Arabia and Afghanistan. It’s not. Poverty, illiteracy, government corruption, backwards misogynistic mentalities that have nothing to do with Islam... THEY are the reason that Muslim women have been oppressed. Hijaab, niqaab, and whatever else is used only as a tool to enforce Islamically incorrect ideologies. It is not the root of the problem.
Furthermore, what of countries like South Africa, Mexico, and Britain where the daily statistics of rape, sexual abuse, psychological abuse, peer pressure, and so much more are all forms of crime and oppression against women? Oppression of women isn’t limited to race or religion. Unfortunately, it extends throughout the entire world, across every racial, social and economic spectrum.

You imply that it is only “extremist Salafis and Wahhabis” who wear niqaab or demand it of their women. That’s kinda funny, because I have a Sufi aunt who wears niqaab; and the nice Indian aunty at the mosque is a Deobandi, and she wears it too. The Nigerian convert who campaigns for women’s space at the mosque and demands that Muslim men stop acting like caveman and behave like gentlemen has been wearing niqaab for several years.

I’m sorry that you have had bad experiences with the niqaab. I’m sorry that you’ve had bad experiences with Muslims who call you a she-devil, a *****, and a scourge against Islam.

Sister Heba Ahmad – the one you debated on CNN – said something really beautiful that I agree with completely: “Mona is my sister in Islam and even though I must disagree when she misrepresents Islam and Muslims, she still should be protected from the tongue of her fellow Muslims.”

That’s how I feel about you. I strongly disagree with what you say about the niqaab and much about what you say about Islam and Muslims in general. But that doesn’t mean I’m going to threaten to kill you, or swear at you, or condemn you to Hell. What I will do is invite you over for coffee at my place, with open arms and a warm smile that you can detect even beneath my niqaab.

Your sister in Islam,
A Muslim Woman Who Wears Niqaab

[Ummu Sufyaan]

:wasalamex

Where have you been? Scholars have been speaking out against this for centuries, one of my local mosques gave a heated khutba regarding not just the obligation of hijab but also the validity of burqa/niqab.

It's not so much the obligation/rulings of it, etc that i was looking for, but rather the actual explanations of some words of certain ayahs and also, matters such as the importance of the hadith in coming to a ruling…

How are these (^) issues related to the rulings of the hijab/niqab. i.e how have the scholars come to the conclusions that hijab and niqab do have a place in Islam based on what the ayat and hadiths say.

Because the lack of clarity is what is causing people to be confused about this issue. People are actually denying that the hijab/niqab is not important because it is based on hadith and hadiths aren’t used in Islamic law (according to them). People are using their own interpretations (possibly even translated versions of the Quran) to say that the hijab/niqab isn’t abc (i.e what scholars have said it is ) but rather xyz (what their own understanding is).

See how little essential issues like this have caused much confusion?

It’s fundamental problems like this that is causing people to be misguided and I feel that these fundamental problems need clarifying and are probably the most important things to address first.

People need to see why their own interpretations are wrong and they can only see that when the correct interpretations are presented to them.

Its not that people need to understand its rulings, its that people aren’t aware that it has a place in Islam to begin with…they aren’t understanding basic and important issues. I guess these basic and essential issues could be “too much” for most lay people to understand, but if there is a way that it could be explained to them, then it should be.

The fatwa from islamqa is a good start, but there still needs to be more added to it…

I just want something that will make people see it from a different perspective and I was therefore inquiring if a scholar has said anything of this nature, because I would have written something for myself, but im not sure that I can since Im only a lay person.

Maybe Im thinking too much, I don’t know.

Important Advice in Light of the Veil Ban[...]
25th Ramadan 1427
17th October 2006
[...]

has there been anything recent?

and where do you find these types of articles from? is there any particular website/s, etc that have this type of material...

['Abd-al Latif]

I have multiple sources from where I get my media from. There are other videos and articles that I wanted to post that are more relevant to the discussion but I thought that they've been circulated so many times you may already know of them, and that perhaps you were after something more recent. Nevertheless I'll post it if it helps inshaa'Allah.

Those who are causing confusion amongst the people are pseudo-Muslims who are speaking though sheer ignorance of the Qur'an and the Sunnah of the Prophet (:saws1:). They have no knowledge or understanding of any sort yet they have put themselves forward as the representatives of Islam!

At the very least hijab was and always has been considered wajib and there is no difference in any madhab, this is a unanimous agreement of the sahaba, the salaf, all the imams and everyone else amongst those who have knowledge and are trustworthy. There are so many other sayings of the sahaba who further viewed that niqab is waajib and the bare minimum requirement of the veil, thus causing a never ending debate between which is the least requirement; niqab and hijab.

I don't understand why so many Muslims have caved in to the pressure and speak out against it. Perhaps its because people today consider belief as an action of the heart and not that of the limbs. I don't even know where to begin refuting this absurd and blasphemous view.

I'll post some of the stuff which you may have seen many times over, perhaps it'll clear some confusion inshaa'Allah.

['Abd-al Latif]

Shaykh Haitham Al Haddad - The Obligation Of The Niqaab

Part 1



Part 2



Part 3

['Abd-al Latif]

Niqabi, interrupted
Wearing my niqab is a choice freely made, for spiritual reasons

Naima B.Robert

I put on my niqab, my face veil, each day before I leave the house, without a second thought. I drape it over my face, tie the ribbons at the back and adjust the opening over my eyes to make sure my peripheral vision is not affected.

Had I a full-length mirror next to the front door, I would be able to see what others see: a woman of average height and build, covered in several layers of fabric, a niqab, a jilbab, sometimes an abayah, sometimes all black, other times blue or brown. A Muslim woman in 'full veil'. A niqabi.

But is that truly how people see me? When I walk through the park with my little ones in tow, when I reverse my car into a parking space, when I browse the shelves in the frozen section, when I ask how to best cook asparagus at a market stall, what do people see? An oppressed woman? A nameless, voiceless individual? A criminal?

Well, if Mr Sarkozy and others like him have their way, I suppose I will be a criminal, won't I? Never mind that "it's a free country"; never mind that I made this choice from my own free will, as did the vast majority of covered women of my generation; never mind that I am, in every other respect, an upstanding citizen who works hard as a mother, author and magazine publisher, spends responsibly, recycles and tries to eat seasonally and buy local produce!

Yes, I cover my face, but I am still of this society. And, as crazy as it might sound, I am human, a human being with my own thoughts, feelings and opinions. I refuse to allow those who cannot know my reality to paint me as a cardboard cut-out, an oppressed, submissive, silenced relic of the Dark Ages. I am not a stereotype and, God willing, I never will be.

But where are those who will listen? At the end of the day, Muslim women have been saying for years that the hijab et al are not oppressive, that we cover as an act of faith, that this is a bonafide spiritual lifestyle choice. But the debate rages on, ironically, largely to the exclusion of the women who actually do cover their faces.

The focus on the niqab is, in my opinion, utterly misplaced. Don't the French have anything better to do than tell Muslim women how to dress? Don't our societies have bigger problems than a relative handful of women choosing to cover their faces out of religious conviction? The "burka issue" has become a red herring: there are issues that Muslim women face that are more pressing, more wide-reaching and, essentially, more relevant than whether or not they should be covering with a niqab, burqa or hijab.

At the end of the day, all a ban will do is force Muslim women who choose to cover to retreat even further - it is not going to result in a mass "liberation" of Muslim women from the veil. All women, covered or not, deserve the opportunity to dress as they see fit, to be educated, to work where they deem appropriate and run their lives in accordance with their principles, as long as these choices do not impinge on others' freedoms. And last time I looked, being able to see a woman's hair, legs or face were not rights granted alongside "liberté, egalité et fraternité".

As a Muslim woman living in the UK, I am so grateful for the fact that my society does not force me to choose between being a practising Muslim and an active member of society. I have been able to study, to work, to establish a writing career and run a magazine business, all while wearing a niqaab. I think that that is a credit to British society, no matter what the anti-multiculturalists may say, and I think the French could learn some very valuable lessons from the British approach.

So, three cheers for those women who make the choice to cover, in whatever way and still go out there every day. Go out to brave the scorn and ridicule of those who think they understand the burka better than those who actually wear it. Go out to face the humiliating headlines. Go out to face the taunts of schoolchildren. Go out to fight another day. Go out to do their bit for society and the common good. Because you never know, if Mr Sarkozy and his supporters have their way, there could come a day when these women think twice about going out there into a society that cannot bear the way they look. And, who knows, I could be one of them.

And, while some would disagree, I think that would be a sad day.

Na'ima B. Robert is the founding editor of SISTERS , a magazine for Muslim women and author of 'From My Sisters' Lips ', a look at the lives of British Muslim women who cover.

http://www.timesonline.co.uk/tol/com...cle6584782.ece

['Abd-al Latif]

The Niqab, Fact V Fiction



How much do you really know about the niqab? An insider guide to common misconceptions.

1. The niqab is a symbol of female subjugation.

None of the niqab-wearing women who I know, wear it because they have been forced to. They see it as an act of devotion to their Creator: the culmination of a spiritual journey. In fact most of them are women who were born and brought up in the UK; many are White or Afro-Caribbean Muslim converts to Islam who have chosen to observe it. The hijab, niqab and abaya are outer garments and are worn only when outdoors or in the presence of men who are not close relatives and so, contrary to popular belief, underneath their robes, in family and female-only settings Muslim women are often very fashion conscious and outgoing. They dress in everyday clothing; they get their hair done, go on holiday and even buy lingerie!

2. Women who wear the niqab cannot possibly contribute to society

People are surprised to hear that niqab-wearers come from varied vocational backgrounds. They include doctors, teachers, dentists, authors, social workers, university graduates, lecturers and more. They usually prefer to work in a female environment and so would not wear the face-veil all the time. Other women say that wearing the niqab actually makes them feel more comfortable when they are working with men. It is ironic that the very women who are the subject of debate are far from being a burden on society: they don’t get drunk and disorderly, don’t smoke and are likely to be very good citizens. Many of them are full-time mothers who take pride in raising well-educated children who will be an asset to British society.

3. The niqab isn’t in the Qur’an

The Qur’anic worldview presents a complete system of living, which permeates the daily lives of observant Muslims. This includes everything from rituals of personal hygiene, advice on neighbourly behaviour and animal rights to regulations for dress. Some women see the niqab as a religious obligation, others, as an act of worship following in the footsteps of notable Muslim women of the past. Numerous verses in the Qur’an contain directives for Muslim women’s dress, amongst them:

“O Prophet! Tell your wives and your daughters and the women of the Believers to draw their outer garments all over their bodies. That will be better, so that they may be known and so as not to be annoyed, and God is Ever-forgiving, Most Merciful.” (33:59)

The Qur’an was interpreted by the Prophet Muhammad (peace be upon him) and his disciples and their teachings form the basis of Islamic law. There are two orthodox schools of thought with regards to the interpretation of this verse. One orthodox interpretation is that it means covering the whole body including the face. The other school of thought is that, though not obligatory, covering the face is a virtue.

4. Wearing the niqab implies that all men are predatory

Just as locking our doors at night doesn’t imply that all members of society are burglars, wearing the niqab doesn’t imply that all men are predatory.
The Islamic worldview recognises that attraction between men and women exists and, if left unharnessed, has the potential to break down the moral fabric of society. It also acknowledges the physiological and physical differences between men and women and therefore Islamic legislation for dress and behaviour reflect these differences and aid adherents to avoid situations that could lead to extra-marital sexual relations. Hence both men and women have been commanded to lower their gazes and given directives on dress.

5. The niqab poses a security risk at banks and airports

By simply going to the side and showing their faces and ID to female members of staff, Muslim women who wear the niqab, have been, for decades, passing through airport security in major airports all over the world without cause for security concern. The same sort of arrangement can be made for any situation where ID needs to be checked.

6.Niqab wearers can’t possibly be teachers.

There are many highly qualified and experienced Muslim teachers. A Muslim teacher, who wears the niqab, would not need to do so if men were not present, therefore many female Muslim teachers choose to teach women or children and uncover their faces whilst teaching.

7. Banning the niqab will free those Muslim women who are coerced into wearing it.

Banning the face-veil would be totally counter-productive: it would cause many Muslim women to feel targeted and persecuted and is likely to cause many talented women to withdraw from society. The majority of niqab-wearing women in Europe, wear it out of personal choice, so if, for the sake of a suspected minority, the niqab was to be banned, this would be clear discrimination against the majority. If we want to empower women from any community who are oppressed or abused, effective public services where such abuse can be reported need to be made more available and accessible to the women involved.

http://muslimmatters.org/2009/09/24/...act-v-fiction/

['Abd-al Latif]

Do you force your wife to wear the Niqab?

['Abd-al Latif]

Why do we muslim women wear the Burqa (face veil)?

['Abd-al Latif]

Threatening the Stability of an ‘Enlightened’ Europe - The Anti Niqab Law

"...in view of the actions of the French government that I call upon all Muslims to boycott France as well as French products."

The intention to ban the niqab in France is nothing new, but given that the anti-niqab law has now been passed (with it coming into full force early next year), France has threatened the stability of an ‘enlightened’ Europe. The French, in a lucid display of ideological fascism which is indeed reminiscent of its colonial pursuits in Algeria, has clearly shown not only their inability to understand thought processes different to their own, but that they would, as any fascist would, ban any idea that simply doesn’t sit well with them. The banning of the niqab in France has nothing to do with a) its place in Islamic legal thought, b) women being oppressed, or c) extremism/terrorism, but instead the French are doing with Muslims as they did in Algeria, where for well over a century France maintained colonial rule which has been described as many historians as quasi-apartheid. The colonial law of 1865 allowed both Arab and Berber Algerians to apply for French citizenship only if they abandoned their Muslim identity. Not only do we now see old colonial pursuits becoming revitalised, but the fascist tendencies of the French establishment are more than evident.

What seems to be ironic is that the so-called Enlightenment of Europe sprang forth in France, yet the ability to discern the fact that niqab-clad women are unable to threaten the secular nature of a state seems to elude these ‘free-thinkers’. Allah states,

“We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood perishes! Woe be to you for the (false) things you ascribe (to Us).”[1]

Furthermore, by going against the principles of their own enlightenment do they not threaten to initiate the regression of the West back to the its dark ages when despotism and tyranny ruled the day? It is the sunnah of Allah the Most High that he remove rule and leadership from those who depart from justice. It is in this vein that the West with its call for ‘enlightenment’ shall fall from a position of power. Indeed, Allah says,

“Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill,there is no repelling it. And there is not for them besides Him any patron.”[2]

It is in view of the actions of the French government that I call upon all Muslims to boycott France as well as French products. We must battle the French authorities by all legitimate means so that they end this farce and leave people to adhere to their beliefs. Allah says,

“O you who have believed, if you support Allah, He will support you and plant firmly your feet.”[3]

Furthermore, we urge Muslim women who live in France to resist the ban through all legitimate means, such as wearing smog masks or other forms of face covering. We also call upon those Muslim women who do not wear the niqab to adorn it in unity with those who have been banned, for today it is niqab, inevitably tomorrow it will be all other forms of Muslim identity.

-----------------------------------

Notes:
Source: www.islam21c.com

[1]Qur’an 21:18

[2] Ibid, 13:11

[3] Ibid, 47:7

['Abd-al Latif]

Pride & Prejudice – France’s Ban on Niqaab

"So what huge accomplishment, one may ask, has been achieved by this first arrest? Two years of debate; bias; conjured justifications all mounting to this grey day in history… the day a God fearing, crimeless; and most likely a home maker lady is detained for which crime? For covering her face."

Only a day after the ban on the Niqaab was enforced, police issued the first penalty to a Muslim niqaab-wearing woman in France. 12 April 2011 - a day of shame for Muslims, a day of shame for France.
So what huge accomplishment, one may ask, has been achieved by this first arrest? Two years of debate; bias; conjured justifications all mounting to this grey day in history… the day a God fearing, crimeless; and most likely a home maker lady is detained for which crime? For covering her face.

Slavery! That’s dictation if I ever heard it. Where’s liberty and freedom now? Sarkozy swears to oppose the enslavement of woman to men, passionately arguing that even the woman who chose to wear it is a happy slave – which he says, does not justify slavery.

So why has no one voiced these poor women slaves, as they are portrayed? Because they have an answer that does not suit Sarkozys’ and does not help escalate the false image that the media and Government have been building up over the years. It has reached a peak now, probably more so yesterday than ever before that the niqaabi deserves neither respect nor any sympathy. Any abuse has been self invited, and any level headed arguments have no worth, since she is a slave and has been apparently indoctrinated to believe so.

No one focuses on the fact that most Niqaab wearing women in Europe previously led lives where they didn’t cover up. They have ‘enjoyed’ the liberty of dressing up in Western clothes and wandering streets before the eyes of men, some of whom quite cosily look out for the ‘sexiest girl’ they can see. That’s not paranoia, and should not cause chaos when uttered. Our own encounters with the odd man here and there, justify to many that it is reason enough to cover up outside our homes.

I, for one, wear my niqaab for many reasons - men, are not one of them. If I was to visit an Island, far away from anyone I knew, including my father and husband, then I would still wear my niqaab, just as I did before I was married and after I had convinced my father that it was a good thing to do. That should be sufficient evidence that I wear my niqaab out of choice. Again, the day I started wearing niqaab was not a day I chose to reject Western culture or make a point to Westerners. That thought has never even entered my head. That, dear Westerner is a fallacy that ought be amended as in all honesty, I think it is the reason why the French feel so hurt and rejected. They cannot bear being abandoned for what they perceive is a lowly degradation and subjugation of the female mind.

True, I find the lifestyle of the Western woman degrading in her tight revealing clothing. I find it sad that she is not worthy of marriage or of being loyal to or of being protected by the men of her folk. I feel sickened that she allows men to jeer at her and whistle when she reveals a bit of leg, not caring if she holds an ounce of intelligence. That, in my eyes is degradation and subjugation of the female mind, but still not the reason why I chose to wear the niqaab. I am not making a point by wearing it, rather France is by banning it.

There are many evils out there that the French could tackle, but why they continue to pick on an apparently harmless group of women is still open to debate. The audacity to imply that they are liberating her is almost humorous, as even many Westerners agree, but the silence of the Muslims is felt even more awkwardly. Muslims, have sat back and watched them threaten to make this law based on assumptions and foul misunderstandings that affect the tiny proportion of niqaab wearing women today but for sure will harm more Muslims in some other practice very soon. France has to this day not given a valid, evidence based, rational argument for their ban, and the arrest today mounted to no benefit to society at all. What has been proven is that Muslims are considered second class and can be bullied and subjected to discriminatory laws. Furthermore, France has braved its path away from liberty and the justice that Europe pretends to uphold for all, and more towards the colonizing nature that has been dictated to many Muslims before.


Notes:
Sources: www.islam21c.com

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