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Hadith on Hijab

Hadith on Hijab

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is head cover for women mandatory in islam? by ibrahim b. syed, ph.

d hijab (head cover) for muslim women is not mandated in the qur�an. if it is, it is only the subjective interpretation of an ayah (verse) on the part of the reader. hence, many islamic scholars say that according to hadith, a woman should cover her whole body, except her face and hands. the majority of muslims do not know in which hadith this is mentioned. a very limited number of muslims know that this is in sunan abu dawud. the english translation of sunan abu dawud is in three volumes. again, nobody ever mentions that it is in volume three. actually, it is in volume 3, book xxvii, chapter 1535, and hadith number 4092, titled: "how much beauty can a woman display?" for the benefit of the readers, the exact hadith is reproduced below: (4092) 'aisha said: asthma', daughter of abu bakr, entered upon the apostle of allah (may peace be upon him) wearing thin clothes. the apostle of allah (peace be upon him) turned his attention from her. he said: o asthma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of the body except this and this, and he pointed to her face and hands. (note 3523) abu dawud said: this is a mursal tradition (i.e. the narrator who transmitted it from 'aisha is missing) khalid b. duraik did not see 'aisha. [3523. when a woman reaches the age of puberty, she must observe purdah and have a thick veil which conceals her beauty. she may unveil her face and hands up to the wrists. in modern times, some scholars have prohibited unveiling the face out of precaution.] it is very interesting to note that no one - neither the muslim scholars nor the muslim ummah, ever pointed out that this is a mursal (weak) hadith. it is imperative that when one uses a weak hadith for any reason, then one should explain to the people that it is such. what is a mursal hadith? but first of all, what is hadith? hadith is an arabic word which in its real sense means a tale, speech, chat, conversation, or communication. in a technical sense, hadith or tradition means all the sayings, deeds, decisions of the prophet muhammad (s.a.a.w), his silent approval of the behavior of his companions, and descriptions of his personality. each hadith is prefaced by a chain of narrators called al-'isnad. al-'isnad was the chain of people through whom the hadith was transmitted. the second part of the hadith is al-matn, the content, which reports the teaching or the incident. every hadith or tradition must have a chain ('isnad), as well as the text (matn). there are three main categories of the hadith called (1) as-sahih or the authentic hadith, (2) al-hasan or the good, as some of its narrators have been found to have a weaker memory in comparison to the narrators of sahih hadith, and (3) ad-da'if or the weak. this refers to traditions in which there is some problem in the chain of transmission, in the proper understanding of the transmitter, or in its contents, which may be in disagreement with islamic belief and practice. ad-da'if traditions are further divided according to the degree of problems with their reporter (ruwaat), or in the text (al-matn) of the reports. a few of these divisions are as follows:

al-mursal: a hadith in which a tab'i (those who succeeded the sahabah or companions of the prophet) transmits from rasulullah (s.a.a.w), directly dropping the sahabi from the 'isnad. al-munqati: a hadith going back to the tab'i only. al-mu'dal: a hadith in which two continuous narrators are missing in one or more places in the 'isnad. al-mu'allaq: a hadith in which one or two transmitters are omitted in the beginning of the 'isnad. in shari'ah or islamic law, only the authentic (sahih) and good (hasan) ahadith (plural of hadith) are used in deriving rules. the weak (da'if) ahadith have no value for the purpose of shari'ah. as stated above, imam abu dawud himself said that this is a mursal tradition (i.e. the narrator who transmitted it from 'aisha is missing). what i interpret is that the narrator of this hadith is khalid b. duraik, who did not see 'aisha (radhi allahu anha, may allah be pleased with her). since this is a weak hadith, it has no value for the purpose of shari'ah. that means that no muslim, islamic republic, or government can pass laws punishing a muslim woman who does not observe hijab, particularly covering the hair on her head. this is not being practiced in the so-called islamic countries, where religious police with their canes are threatening and punishing muslim women who do not observe hijab. all along, i have maintained in my arguments that islam emphasizes modesty in the dress of a muslim woman, but nowhere does it mandate the wearing of the hijab (head cover). as a matter of fact, modesty in dress is also required on the part of muslim men. readers are invited to subscribe to the aalim (scholar), which is published quarterly by the islamic research foundation (irf). phone: 502-423-1988 or email islamicresearch@yahoo.com posted november 6, 1998. this article was printed in the april 1998 issue, volume 19, no. 3 of "the new trend" publication.

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Sabeeka Nazeer added this note
So anything that goes against the consensus of those whom Allah has enlightened, and is supported by only a handful of people who wish to follow their own vain desires,is not acceptable or logical. There's ease in Islam, but Islam does not lie in ease. Hope you'll ponder over that.
Sabeeka Nazeer added this note
I think I've provided with enough evidence. To repeat, do not interpret Quran with your own shalloe understanding but better study the works of early Muslim scholars and lives of sahab who have best submitted to Laws of shariah layed down by quran and sunnah. Secondly, after Quran and Sunnah comes Ijmah in which Muslim Ulema agree to the consensus of covering the head and face.
Sabeeka Nazeer added this note
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!
Sabeeka Nazeer added this note
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)
Sabeeka Nazeer added this note
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
Sabeeka Nazeer added this note
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
Sabeeka Nazeer added this note
If it were halal for a sister to go outdoors without the garment called "jilbab", why didn't the Prophet (sAas) allow the women to do this? But instead, he told them that they must find the garment called "jilbab" to wear, even if they had to borrow one from a friend?
Sabeeka Nazeer added this note
*continued: women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion". If it were halal for a sister to go outdoors without the garment called "jilbab

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