I understand that hijab means screening, not showing off your adornments. Is it necessary for a woman to wear the burqa of today for her to accomplish this screening? Where in the holy Qur'an does it say that the screening should be long, black, and that even the eyes and hands should be covered, or that this is the dress code? It says "except for what is obvious", which probably means the hands and the face. I did read the parts concerning screening and all I can understand from it is that a woman has to bring her veil over her chest. This could be accomplished in many ways. Likewise, jalebib (loose clothes) can be worn by a woman in any way that can hide her physical features. This does not have to be in the form of a long lose black garment and that's not described ANYWHERE in the Qur'an or the hadith (If I am wrong, please quote the description and correct me). Aren't we supposed to follow only the Qur'an and the Hadith, WITHOUT interpreting? So, why do we have to follow what the people who call themselves ISLAMIC SCHOLARS have asked us to do unless it is explicitly stated in the Qur'an or the hadith? Isn't it also some form of sin to interpret in a certain way and ask everyone to follow that because a consensus among some who call themselves scholars have been reached? How can we be assured that this consensus is not the consensus between people who just think alike but not necessarily reflects what it should be? That they have not included their own understanding and interpretation in the matter?
So, as a woman, if I wear a long and lose skirt that covers up to my ankles, and a long and lose blouse on top that covers my features, isn't that also screening? Man in Saudi Arabia even harass woman in complete burqa with even their eyes and hands covered. So doesn't this indicate that even complete screening with a BURQA is not an effective method? Doesn't it signify that it is rather what is in the heart and the mind and the heart and the mind can only be cured through practice more important aspects of the religion rather than asking others to dress in a way that WE think will prevent us from committing a sin, which again, as I said above, doesn't seem to be very effective? I don't mean to offend anyone here. I am genuinely interested to understand this and am looking to be aided in understanding, and have a respectful discussion about it. Please answer my questions. Thank you for your time.
Re: The description of hijab and some questions concerning this description
When I wasn't wearing Burqa,I used to search the google sheikh to see fatwa supporting my views and I found many.At heart I wanted to follow Allah's Order but inability to follow it made me think Otherwise.
Once I have started wearing hijab,I never Put it Off.I simply Love it and feel raised in My Personality.It has also made me appear more beautiful than I really am(as complimented by my friends). Well Said that Hijab doesn't mean one cannot be harassed but yet it is absense of Hijab in the eyes of brothers are the result of harassment.
And please note it is not only the black burqa which you call hijab.Hijabs are colourful too including the one you described but a headcovering is a must.
Re: The description of hijab and some questions concerning this description
Thank you for your response. Certainly, this is only your view, and I believe that your view is mellow compared to the views that have been communicated to me until today. I am glad that you feel the hijab completes you and that you feel much better for both satisfying the command of Allah and yourself.
My question was towards those who argue that the black burqa covering even the face and hands is a must. My question is to those who support harassment of woman wearing different hijab in countries like Iran for example, if the patrols do not find that their burqa is not covering them sufficiently and they have to cover face and eyes as well etc. That is not in the Qur'an. In fact the Qur'an says, cover except for what is obvious. I think that the black burqa is exaggerated yet mandatory in many Islamic places. Many brothers told me that there is no point in wearing loose clothes if they are not black because color also attracts attention. Yet, when it comes to themselves, they are free to wear any clothing they want, without the worry of screening, despite I have seen many women in burqa looking at men with a different eye and finding their obvious parts attractive.
Re: The description of hijab and some questions concerning this description
format_quote Originally Posted by respect
Many brothers told me that there is no point in wearing loose clothes if they are not black because color also attracts attention.
Does color other than black attract attention?. In Saudi Arabia where the women always wear black abaya, yes. But in other places where women wear various colors, it doesn't.
The statement that wear color other than black attract attention actually is statement that refer to situation in Saudi Arabia. It's not applicable for other Muslim countries where people wear various colors of dress.
Re: The description of hijab and some questions concerning this description
Greetings,
format_quote Originally Posted by respect
Aren't we supposed to follow only the Qur'an and the Hadith, WITHOUT interpreting? So, why do we have to follow what the people who call themselves ISLAMIC SCHOLARS have asked us to do unless it is explicitly stated in the Qur'an or the hadith?
The obligation of following the Qur’an and Sunnah does not contradict the idea of learning from the Companions of the Messenger of Allah and from the scholars who are known to have been men of knowledge and virtue. In fact, learning from them in general comes under the heading of following the Qur’an and Sunnah. Allah says (interpretation of the meaning):
And We sent not before you (O Muhammad صلى الله عليه وسلم) but men to whom We revealed. So ask the people of the Reminder if you do not know. [Qur'an 21:7]
There is no doubt that Islam affords special status to the scholars. Regarding the Companions (may Allaah be pleased with them), they were more knowledgeable about the Revelation and the language of the Arabs; the Qur’an was revealed among them and they lived with the Prophet so they were more knowledgeable about his Sunnah.
It was narrated from ‘Abdullah ibn Mas’ood that the Prophet said: “The best of the people are my generation, then those who come after them, then those who come after them.” Narrated by al-Bukhaari (2652) and Muslim (2533).
‘Abdullah ibn Mas’ood said: “Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allaah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance. Narrated by Ibn ‘Abd al-Barr in al-Jaami’, no. 1810.
With regard to scholars other than the Companions, they are the most knowledgeable of people about the Qur’an and Sunnah, and the most skilled of the people in sound analogy, and the most capable of the people of deriving rulings in a proper manner.
Abud-Dardaa reported: “I heard the Messenger of Allaah say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” [Reported by Abu Dawood, At-Tirmidhi and others]
Allah says (interpretation of the meaning):When there comes to them some matter touching (public) safety or fear, they make it known (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). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Qur'an 4:83]
As-Sa‘di (may Allah have mercy on him) said: This verse establishes a guideline, which is that if research is to be undertaken into some matter, it should be done by one who is qualified to do it, and no one should take on this task except them, because they are more likely to reach the right conclusion and to avoid errors. [End quote from Tafseer as-Sa‘di, p. 190]
Reference should be made to people of knowledge and we should be content with their opinions on issues that are difficult or ambiguous, because the one who does not have the proper background in knowledge and specialist experience has no right to express a view on these matters. Hence the Messenger instructed us to refer questions about anything that is unclear to us in the Book of Allah or the Sunnah to those who have knowledge thereof:
It was narrated from ‘Amr ibn Shu‘ayb, from his father, that his grandfather said: The Prophet heard some people disputing and said: “Those who came before you were only destroyed because of this; they used one part of the Book of Allaah against another. But the Book of Allah was revealed so that one part of it would confirm another, so do not use one part to oppose another. Whatever you learn from it, speak of it, and whatever you do not understand of it, refer it to one who does know it.” [Narrated by Ahmad (6702) and Ibn Maajah (85); classed as hasan by al-Albaani in Mishkaat al-Masaabeeh, 237]
Isn't it also some form of sin to interpret in a certain way and ask everyone to follow that because a consensus among some who call themselves scholars have been reached? How can we be assured that this consensus is not the consensus between people who just think alike but not necessarily reflects what it should be? That they have not included their own understanding and interpretation in the matter?
With regard to consensus: And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination! [Qur'an 4:115]
At-Tirmidhi (2167) narrated from Ibn ‘Umar that the Messenger of Allah said: “Allah will not cause my ummah – or the ummah of Muhammad – to agree on misguidance.” [Classed as Saheeh by al-Albaani in Saheeh al-Jaami‘ as-Sagheer, no. 1848]
In the above verse, Allaah makes it obligatory to follow the way of the believers and warns against differing from them. This indicates that when they are unanimously agreed on something, it must be sound, because if it were possible for them to agree on a mistake, then the one who is told to follow them would be being told to follow them in their mistakes, but what Allah enjoins us to follow can only be true and correct.
'The ruling of any issue agreed by consensus or an overwhelming majority will without fail be supported by textual evidence. The absence of a corroborative text is not only impossible but has never occurred. It is true that conclusions may be derived through a complex process but this should not give the impression that such an agreement is not backed by textual proof. Therefore, to rely on consensus or the overwhelming majority in effect means to rely on textual proof as well as consensus as a stand-alone proof. Unlike consensus, a text may be subject to different interpretations so quoting textual evidence may not be sufficient to convince or remove possible confusion. Furthermore, one who challenges your opinion may counter your textual proof by another one or may even counter your interpretation of the text by his. Consensus or an overwhelming majority cannot be countered by a second consensus or another interpretation. This explains the trend some jurists take by citing consensus before textual evidence or preferring consensus to scriptural text. Scholars and judges nevertheless often cite textual proofs in their verdicts and sermons to make sure the masses remain attached to the sacred text.' http://www.islam21c.com/islamic-law/...sus-a-ijtihad/
I hope this helps to clarify, and Allaah knows best.
Re: The description of hijab and some questions concerning this description
Where in the holy Qur'an does it say that the screening should be long, black, and that even the eyes and hands should be covered, or that this is the dress code?
Based on what I posted above, it should be clear that the way to understand this issue is by referring to the Qur'an as well as the Sunnah and the consensus of the Muslims. In particular, the way the Companions of the Prophet implemented the ruling and how they explained it is an example for us to follow.
...And it says (17/109):
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.
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and from the scholars who are known to have been men of knowledge and virtue. In fact, learning from them in general comes under the heading of following the Qur’an and Sunnah. Allah 
says (interpretation of the meaning):
that the Prophet 
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