Hamza Asadullah
07-06-2012, 02:02 AM
The Niqaab: An Integral part of Islam
There is no doubt that the Niqaab is an integral part of Islam. This will be proven without doubt throughout the course of this article:
Niqab was the practice of the female believers in all ages.
Just as the Messenger of Allah (Sallallahu Alaihi Wasallam) is a Mercy unto mankind so too is the Ummah that represents his noble Deen. Thus the Ummah, provided it lives up to the teachings of Islam, is no better model of piety, modesty and righteousness on the face of this planet. It is not like other nations that merely exist to exploit other nations and have no greater goal than hedonism. In contradistinction to this is the Islamic Ummah about whose lofty rank Allah taala himself bore testimony; the Holy Qur’an says:
You are the best of nations raised for Mankind, you command to good and forbid the wicked and you affirm belief in God (Sura Al Imran:110)
Now, it was from the characteristics of this distinguished Ummah that its daughters and mothers would observe the Niqab when outside the house. This was something common amongst the female believers from East to West. Imam Ibn Hajr al-Asqalani writes in his monumental commentary of Sahih al-Bukhari:
The continuous practice was upon the permissibility of women going to the Masjids, markets, and journeys in Niqab so that men do not see them….Men have continuously, throughout the ages, shown their faces and women when going out would have their faces covered. (Fath al-Bari, vol.9 p.337).
Elsewhere he writes:
The practice of women in the past and presently is that they cover their faces from strange men.” (Ibid, vol.9 p.424).
Imam Ghazali writes similarly in his book Ihya uloom al-Deen;
Men have over the ages continued to reveal their faces just as women would go out wearing Niqabs. (vol.2 p.53)
The Majority opinions of the 4 schools of thought (madhabs) on the Niqaab:
The Hanafi School
Imam Abu Bakr al-Jassas writes in his commentary of the Holy Qur’an:
The young woman has been ordered to cover her face from the stranger and displaying modesty and chastity so that the corrupt do not show desire for her. (Ahkam al-Qur’an, vol.3 p.458)
Imam Sarkhasi states:
The unlawfulness of looking to a woman is for fear of fitna (temptation) and the threat of fitnah comes from looking at her face, for most her attractive features are on her face, much more than any other of her limbs. (Al-Mabsut, vol.10 p.152)
In the most authorative Hanafi Fataawa compilation, Rad al-Muhtar, Imam Ala` al-Din al-Hanafi (RA) writes:
The young woman will be prohibited from revealing her face amongst men.
Explaining this, Imam Ibn Aabideen writes:
It means she will be prevented from revealing (it) due to the fear that men will see her face thus creating temptation…. (vol.2 p.79)
The commentator of Sunnan Abu Daud, Imam Khalil Ahmad al-Saharanfuri writes in his Badhl al-Majhood:
The Muslims have agreed on prohibiting women from going out of their homes with their faces uncovered, especially at a time of great corruption and its dominance. (vol.16 p.431)
The Muhadith Imam Badr al-Din al-Ayni writes in his commentary of Sahih al-Bukhari, Umdat al-Qari, commentating on the Hadith of Aisha (RA) that Aflah came and asked for permission to enter, after the ruling for Hijab had been revealed, he comments:
It tells us it is not permitted for a woman to allow a man who is not her Mahram to enter upon her and it is wajib/obligatory for her to conceal herself from him by consensus. (Vol.20 p.98)
The Maliki School
Imam Al-Abi records in Jawaahir al-Ikleel that the Maliki scholar Ibn Marzooq has stated that, The Mashoor (well-known) opinion in the Madhab of Imam Malik is that it is obligatory (Wujoob) to cover the face and hands if there is fear of a stranger looking at her. (vol.1 p.41)
In the most authoritative modern Maliki Fataawa collection Al-Miyar, Imam Ahmad al-Wansharisi records the following Fatwa concerning an Imam whose wife leaves the home without covering her face. It states:
It is not permitted for him to be made an Imam that leads Salah, his testimony will not be accepted in a court of law, nor will it be permitted to give him Zakah if he has a need for it. He will remain under the wrath of Allah as long as he continues to allow that. (vol.11 pp.193-194)
Qadi Abu Bakr Bin al-Arabi states in his juridical tafsir of the Holy Quran Ahkam al-Qur’an:
The woman is in her entirety `Awrah (that which must be concealed), her body and her voice. Hence it will not be permitted to reveal that except due to a dire need or necessity such as when she is being testified against or due to some disease upon her body or in order to ask her about what pains she feels (Vol.3 p.1578).
The Shafi School
Imam Nawawi states in his Fataawa:
It is not permitted for a Muslim woman to reveal her face etc….and this is the sound view in the madhab of Imam Shafi (RA) (p.192).
It is recorded in Rawdat al-Talibeen that Imam Shafi said:
There is consensus of the Muslims upon prohibiting their women from going out with their faces uncovered (Vol.5 p.366).
Imam Al-Sharqawi writes in his commentary on the Shafi text Tuhfat al-Tullaab:
The `Awrah of the free female outside of Salah in relation to strangers looking at her, is her whole body including even the face and hands. That is the case even if there is no chance of temptation (Vol.1 p.174).
The famous Shafi Mufassir Abu Hayyan writes in his Exegesis of the Holy Qur’an Al-Bahr al-Muheet:
Similarly it is the common practice in the land of Muslim Spain (Al-Andalus) that women do not show (outside of their homes) except one eye (Vol.7 p.240).
The Hanbali School
Imam Ahmad is narrated as saying in Al-Furoo`:
The nail of a woman is `Awrah. Thus if she leaves her home she must not show anything of herself, not even her Khuff (leather sock) as the Khuff shows the shape of her foot (i.e. skin tight clothing is, according to the Shariah, within the ruling of nakedness) (Vol.1 p.601).
Imam Ibn Taymiyya writes in Minhaj al-Sunnah:
There is consensus of the Muslims upon prohibiting women going out with their faces uncovered because the look is likely to cause temptation.
The Evidences of Niqaab from the Qur'an and Sunnah:
Sheikh Mufti Muhammad Sajjad of Assuffa Institute writes regarding the position of Niqaab in light of the Qur'an and Sunnah:
For the non-scholar incapable of fully encompassing the evidences on the subject, neither in their number nor in terms of grasping their multi-layers of linguistic and legal content, he or she should submit to the unanimous position of the Muslim jurists. Having said this, below are the main evidences for this position and are only given here in order to complete the discussion.
The Messenger of Allah (Sallallahu Alaihi Wasallam) said:
The woman is `Awrah (A thing that must be concealed). (Jami al-Tirmidhi)
Chapter Al-Nur, Verse:30
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 draw their head-coverings over their bosoms, 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 (sexual) urge, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way to draw attention to their hidden charms. And repent to Allah O believers, all of you, so that you may achieve success.
In this verse the ruling of the necessity of Niqab can be understood in several ways. Firstly, the Imam of Tafsir ibn Abbas (RA) in explaining what "and must not expose their adornment except that which appears thereof” explained it means:
Her face, hands and the ring (Tafsir Ibn kathir).
Secondly, the verse tells Muslim women they are not allowed to stamp their feet, a severe form of which today would be the clicking sound of high-heeled shoes. It is obvious that when a woman is forbidden from striking the floor due to it creating diversion to her, then how is it possible that thing which creates the most diversion and temptation, namely her face, be permitted to show?
Chapter al-Ahzab, Verse:59
O prophet, tell your wives and your daughters and the women of the believers that they should draw down their covers over themselves. That will make it more likely that they are recognized (for decent women) and not harmed. And Allah is Most-Forgiving, Very-Merciful.
Ibn Abbas (RA) states concerning this verse that:
Allah commanded the women of the believers that when they go outside of their houses for a need that they cover their faces from above their heads using their wraps (Tafsir Ibn Kathir).
Further confirming this tafsir the Tabee` Ibn Sireen says he asked Ubayda al-Sulaymani about these words draw down their covers over themselves, and what it means. Ubaydah covered his face and his head with a cloth and showed his left eye, (Ibid).
Some have tried to argue that this is specifically an order for the wives of the Prophet (Sallallahu Alaihi Wasallam). The reply to this is that firstly, the verse clearly says the women of the believers. Secondly, surely the pious wives of the messenger of Allah (Sallallahu Alaihi Wasallam) are role models for our women folk. Thus a natural desire of a true believing woman would be to aspire to be like them rather than emulate corrupt indecent women. And the mothers of the believers, as Allah taala declared them, would all observe the Niqab and about this there is no difference of opinion.
Ibn Umar (RA) narrates from the Messenger of Allah (Sallallahu Alaihi Wasallam) that he said “Women will not wear Niqab in Ihram nor will they wear gloves,” (Sahih al-Bukhari).
The jurist Qadi Abu Bakr bin al-Arabi said: “This is because her covering her face with the face-covering is an obligation except during the Hajj. Rather she will lower something of her headscarf over her face without it touching her face and avoid the men as they will avoid her.”
Finally, in view of the above our sisters should not view the Niqab and the Jilbab as a burden, if someone does then he/she has lost their sense of Iman. The believing sisters will no doubt feel pride in these precious teachings of Islam and view them as a means of honouring them. We all have a duty to pass this message on to those who know not especially those sisters who bizarrely use the Hijab as a means of further beautifying themselves and who on the one hand will put a cloth on their head, a sign of modesty, yet wear tight clothes that leave nothing to the imagination. They may think they are dressed but are in fact naked according to Allah taala and His Messenger, and thus are inviting the wrath of Allah taala upon themselves.
The Messeenger of Allah (Sallallahu Alaihi Wasallam) said: “…those women who are naked despite being clothed who are themselves lewd and entice others, who prop up their hair like a camels back, will not enter Heaven nor will they smell its fragrance even though it fragrance is found for many miles" (Sahih Muslim).
It is also the duty of fathers and husbands to educate their daughters and wives about their real preciousness and how Islam has given them dignity. The state of our men folk today is such that there is no sense of shame or honour that motivates them. Thus they happily permit their beloved wives and daughters to dress in immodest dress and parade themselves before the perverted eyes of strange men as female cashiers behind shop counters and airline hostesses. Where have the honour and dignity of the believers gone?
It is narrated that when the home of Uthman (RA) was under siege, and at any moment, the killers would storm in and martyr the defenceless Khalif, his brave wife, Nailah, said to him: “Let me remove my Khimar.” What she meant by this was that if these assassins came in to their home, when they see a Muslim woman without her head covered, the sight of her may make them stop and turn back. This was the response of Uthman (RA), “By Allah I would prefer to be cut into pieces than for a man to see one lock of your hair.”
Evidence of Niqaab from Authentic Hadith:
1. Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282
Narrated Safiya bint Shaiba (Radhiallaahu Ánha) "Aisha (Radhiallaahu Ánha) used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.
2. Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368
Narrated 'Aisha (Radhiallaahu Ánha) Rasulullah (Sallallaahu Álayhi Wasallam) used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized .
Shaikh Ibn Uthaimin in tafseer of this hadith explains "This hadith makes it clear that the Islamic dress is concealing of the entire body as explained in this hadith. Only with the complete cover including the face and hands can a woman not be recognized. This was the understanding and practice of the Sahaba and they were the best of group, the noblest in the sight of Allah (swt) with the most complete Imaan and noblest of characters. so if the practice of the women of the sahaba was to wear the complete veil then how can we deviate from their path? (Ibn Uthaimin in the book "Hijaab" page # 12 and 13)
3. Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu Ánha): The wives of Rasulullah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).
4. Tirmidhi with a SAHIH chain reports...
"Rasulullah(Sallallaahu Álayhi Wasallam) said“All of a woman is ‘awrah.”(Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah(Sallallaahu Álayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)
5. Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullah (Sallallaahu Álayhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.
6. Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.
7. Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].
8. Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "This again proves that not only the wives of Rasulullah (Sallallaahu Álayhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.
9. Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin: (Radhiallaahu Ánha) who said,"The riders would pass us while we were with the Messenger of Allah(Sallallaahu Álayhi Wasallam). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.
10. Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu Ánhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil."It is a very long hadith but the point is the women of Sahaba wore the full veil.
11. Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu Ánha) We were ordered (by Rasulullah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion."
12. Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu Ánho) rates from Rasulullah (Sallallaahu Álayhi Wasallam) "and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it."This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).
13. Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
Aisha(Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam) from behind a curtain.
Note: Quoted in the famous book Mishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu Álayhi Wasallam) face to face were before the ayah "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." (Surah Al*Ahzâb ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu Álayhi Wasallam)!
14. Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "Rasulullah (Sallallaahu Álayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."
15. Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu Ánha) Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu Álayhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah(Sallallaahu Álayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu Álayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu Álayhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. note: This hadith proves Rasulullah (Sallallaahu Álayhi Wasallam) did infact order the veil to
16. Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu Ánhu) I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah (Sallallaahu Álayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu Álayhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu Álayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.
17. Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin(Radhiallaahu Ánha): I was with Rasulullah (Sallallaahu Álayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah(Sallallaahu Álayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu Álayhi Wasallam) said: Are both of you blind? Do you not see him?
Proof from the Sahaba on Niqaab
1.Ibn Ábbaas (Radhiallaahu Ánhu):
Who was one of the most knowledgeable companions of Rasulullah (Sallallaahu Álayhi Wasallam), Rasulullah (Sallallaahu Álayhi Wasallam) even made duwaa for him saying: "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."
Ibn Jarir (Rahimahullah) with an authentic chain of narrators has quoted Ibn Abbaas' (Radhiallaahu Án) opinion was "that the Muslim women are ordered to cover their head and faces with outer garments except for one eye." (This is quoted in the Ma'riful Qur'an in the tafseer of Surah Ahzaab ayah # 33, with reference of Ibn Jarir with a sahih chain of narrators).
The Tabiee Ali Bin Abu Talha explained that this was the last opinion of Ibn Abbas and the other opinions quoted from him were from before Surah Al-Ahzaab, Verse #59 and the order of the "Jalabib".Shaikh Ibn Uthaimin commented on this saying of Ibn Abbaas (Radhiallaahu Ánhu) by saying "This statement is "Marfoo" and in shariah that is the same category as a hadith which is narrated directly from Rasulullah (Sallallaahu Álayhi Wasallam).
The quote of Ibn Abbas is quoted by many tabi'een like Ali Ibn Abu Talha and Ibn Jarir in Ma'riful Quran by Mufti Muhammad Shafi vol.7 pg.217 and also in Tafseer Ibn Jarir, Vol. 22, pg.29 and also by Imaam Qurtabi all with SAHIH Chains and explained in the book "Hijaab" by Ibn Uthaimin, Page # 9 and authenticated in the book "Hijaab wa Safur"by Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) on page #11 and by Shaikh AbdulAziz bin Bazz (Rahimahullah) on page # 55 and 60 )
2. Abdullah Ibn Mas'ud (RA):
Who was known as the most knowledgeable Sahabi in matters of Shariah. He became Muslim when he was a young kid and ever since that he stayed with Rasulullah (Sallallaahu Álayhi Wasallam) and gained the understanding of Quran from him. Umar Ibn Khattab (Radhiallaahu Ánhu) said about him "By Allah, I don't know of any person who is more qualified in the matters dealing with the Quran than Abdullah Ibn Mas'ud"
Explained, the word Jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59 ) means a cloak which covering the entire body including the head, face and hands. (Quoted from Ibn Taymiyyah (Rahimahullah) in his book on fatwaas Page# 110 Vol # 2 and By Shaikh Ibn Uthamin in the book Hijaab Page # 15)
3. Aisha (RA)
Stated that in verse 30 and 31 of Surah An Nur "What has been allowed to be shown is the hands, bangles and rings but the face must be covered.
(Quoted by Shaikh Abdul A'la Maududi in the book Purdah P# 195 and in his Tafseer of Quran under the tafseer of Surah An Nur)
Abu Ubaidah Salmani (Radhiallaahu Ánhu), an other well known Sahabi is quoted saying"Jilbaab should fully cover the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi) And In the time of Rasulullah (Sallallaahu Álayhi Wasallam) "The women used to don their cloaks (Jilbaabs) over their heads in such a manner that only the eyes were revealed in order to see the road."(The Book "Hijaab" page # 9)
4. Ubaida bin Abu Sufyan bin al-Harith('Radhiallaahu Ánhu' An' Other well known and knowledgeable Companion of Rasulullah ) Imam Muhammad bin Sirin (Rahimahullah) One of the most knowledgeable tabi'een) said:
"When I asked Ubaida bin Sufyan bin al-Harith ('Radhiallaahu An') how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" (Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.3, p.457)
Other scholarly opinions on the Niqaab:
As mentioned above, wearing niqab (the face veil), was considered necessary (wajib) and even fard (obligatory) by many classical scholars of the past and present in all of the four schools of thought in accordance with the Qur'an an Sunnah. As for what the ruling is in our times, the scholars differ. Some scholars say that this ruling would remain the "basic ruling" on the matter. As many scholars state that the evidence for covering the face is far stronger, from the Qur'an, Sunna, and is the position of the vast majority of classical Qur'anic exegetes, hadith commentators, and jurists. However, many scholars, especially those familiar wit Western socieities state that this is often not reasonably possible to follow for many people, given their personal, family, or social situation and agree that the focus for women should be on observing correct hijab, that is, covering everything except for the face and hands. For many sisters, this is a difficult enough struggle. For many people, and in many situations, this is all that is reasonably possible to wear. This is what many major traditional scholars who understand the reality of Muslims in the West state.
Many scholars also say that to require sisters in the West to veil their faces would not be realistic given the climate and times and that women should not wear niqab in the West because it can lead to harassment and act as a barrier to da'wah (inviting people to Islam). Many scholars acknowledge the fact that women in places like in the middle East for example do wear niqab. However, they say that the environment of the Middle East is worlds apart from that of Europe and America. What sisters are able to do in the Middle east may not be completely feasible or replicable for those of us in the West. So In the West, and for those in difficult social or family situations in Muslim lands, what is emphasized and unquestionable is the obligation for women to wear hijab.
So there is a valid difference of opinion concerning niqab. What has been clearly established from the Qur'an and Sunna is that a pubescent woman should cover all but her face and hands in loose, opaque clothing. If by wearing niqab a Muslim woman is intending to worship Allah and to please Him by making her hijab as complete as possible, then there is no reason for her to have any internal misgivings. She should however bear in mind that there is a sound argument for wearing niqab and an equally sound argument for not wearing one. Therefore one should respect both views. If a sister is in the company of other sisters who disapprove of her Niqaab or she comes across any sister who disapproves of it, then she should gently remind those sisters that there is a valid difference of opinion regarding the Niqaab. Therefore this is not an issue that any sisters should debate or argue about.
Conclusion:
Therefore looking at the overhwhelming evidence from the Qur'an, authentic hadith aswell as Sahaba, Tabi'een and tabi tabi'een and the majority opinion of the 4 Madhabs as well as the greatest scholars of the past and present then it is clear without a shadow of a doubt that Niqaab is an integral part of Islam and this cannot be disputed. However due to there being valid differences of opinion regarding the Niqaab then if a sister chooses to veil her face, alhamdulillah. If she chooses not to veil her face, alhamdulillah. What's important is that one accepts that both opinions to be valid and most of all establishes correct Hijab with loose clothing and works on achieving inner modesty and taqwa (fearful awareness of Allah).
And Allah knows best in all matters
ReplyPowered by vBulletin® Copyright © 2024 vBulletin Solutions, Inc. All rights reserved.