Tag Archive | niqaab

From The Textual Proofs For The Obligation Of Niqaab, Part 2

Ibn ‘Umar reported that the Prophet (saw) said:

Whoever trails his garment out of pride, Allaah will not look at him on the day of judgement.“ So Umm Salamah (ra) asked: “Then what should the women do with the hems of their dresses?“ The Prophet (saw) said: “Let them extend their hems the length of a hand span.“ She said: “But their feet would still be exposed.“ So he replied: “Then let them extend it a forearm’s length and no more.” [Aboo Daawood]

Ibn ‘Uthaymeen comments:

“There is evidence in this hadeeth that a woman is obligated to cover her feet. This was a well known matter amongst the female companions. Without a doubt, the foot is less a place of fitnah than the face and hands.

Thus, warning against something that is a lesser danger also consists of a warning against what is greater and superior than it, based on the wisdom of the Last Revelation.

Would it obligate the covering of an area that is less a place of fitnah, and allow the exposure of that which is a greater area of fitnah? Indeed this is a clear contradiction that is not possible for the wisdom of Allaah and His Legislation.”

[Taken From “The Four Essays On The Obligation Of Veiling”, Ch. 2: “An Essay On Hijaab” By Ibn ‘Uthaymeen, p.39]

Refuting A Claim Against The Obligation Of The Niqaab, By Ibn ‘Uthaymeen

Some scholars claim that the niqaab (face veil) is not an obligation, using as evidence the following narration:

‘Aa’ishah said:

“Asmaa Bint Abee Bakr entered in the presence of Allaah’s Messenger whilst wearing a thin, transparent garment. So the Messenger of Allaah turned away from her saying: “O Asmaa Indeed when a woman reaches the age of puberty, it is not allowed that any of her be seen except for this and this.” And he pointed to his face and hands.” [Aboo Daawood]

Ibn ‘Uthaymeen refutes this claim and says about this hadeeth:

“As for the hadeeth of ‘Aa’ishah, then it is da’eef (weak) based on two aspects:

1) The break in the chain between ‘Aa’ishah and Khaalid Bin Duraik, which was reported by Aboo Daawood, who noted the deficiency himself when he stated that Khaalid Bin Duraik never heard from ‘Aa’ishah. Aboo Haatim Ar-Raazee, may Allaah have mercy upon him, also mentioned this weakness.

2) One of the narrators in its chain is Sa’eed Bin Basheer An-Nasree, a settler in damascus, who was renounced by Ibn Mahdee and declared weak by Imaam Ahmad, Ibn Ma’een, Ibn Madeenee, and An-Nisaa’ee. Due to this, the hadeeth is da’eef and cannot be used as an argument against the authentic hadeeths mentioned previously, which prove the obligation of veiling (of the face and hands).

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The Niqaab Is Nothing But Good

Ibn ‘Uthaymeen says:

“So every affair taht is purely good or of which the good is superior to its evil, then it is prescribed in the religion as something either obligatory or recommended. And every affait that is purely evil or of which the evil is superior to its good, then it is prescribed in the religion as something either forbidden or disliked.”

[Taken from “Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, p. 41]

From The Textual Proof For The Obligation Of The Niqaab

‘Aa’ishah said:

“Male riders would pass by us while we (wives) were in the state of ihraam with the messenger of Allaah. When they would approach us, (each) one of us would let her jilbaab fall down from (the top of) her head over her face. And when they had passed on, we would uncover our faces.” [Ahmad, Aboo Daawood and Ibn Maajah]

Ibn ‘Uthaymeen comments:

“In her statement: “When they (male riders) would approach us, (each) one of us would let her jilbaab fall down from (the top of) her head over her face” is a proof for the obligation of covering the face. this is because when one is in the state of ihraam, it is obligatory to uncover the face. So if it were not for the strong restriction against exposing teh face, it would have been obligatory for them (i.e. the Prophet’s wives) to remain uncovered, even in the presence of the male riders.(1)

To clarify this point further: Uncovering the face in the state of ihraam is obligatory on all women, according to the majority of scholars. And the obligatory act does not get overridden, except by something else that is obligatory (to a strionger degree). Therefore, if veiling the face in front of make strangers were not obligatory, it would not have been permitted to abandon the obligatory act of exposing the face in the state of ihraam.

Shaykh Al-Islaam Ibn Taymiyyah said: ‘This hadeeth is from that which shows us that the face veil (niqaab) and the gloves were widely known to women who were not in ihraam. This is evidence for teh covering of their faces and hands.’ “

Footnotes:

(1) What the shaykh means here is taht those in ihraam are obligated to uncover their faces, however ‘Aa’ishah would cover her face in the presence of male riders, so it is only obvious to assume that there is a stroniger obligation overiding this obligation (of those in ihraam uncvering their faces). So even though someone in ihraam must uncover their face, the obligation of a woman covering her face is an even stronger obligation.

[Taken from “Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, Pp. 40-41]

What Is More Fitnah The Feet Or The Face?

Regarding Allaah’s statement, “…and let them not stamp their feet, so as to reveal what they hide from tehir adornment.” [Noor(24):31]

Ibn ‘Uthaymeen says:

“This means that a woman must not strike her foot so as to let it be known what she conceals (from her adornment), such as her ankle bracelets or anything else that she adorns herself with for a man. So is a woman is forbidden (in this aayah) from stamping her feet, for fear of causing fitnah for a man, due to what he hears rom the sound of her ankle-bracelet or its types, then how about exposing the face?

Which of the two is a greater cause for fitnah? That a man hears the sound of tthe ankle-bracelet produced by the foot of a woman, not knowing who she is, nor her beauty nor if she is young or old or if she is unattractive or beautiful. Which of these two is a greater fitnah? This, or that he looks at a woman’s uncovered face that is perhaps beautiful, fair, young, bright, enticing, and which is perhaps beautified with that which attracts fitnah (temptation) and calls for the prohibited look?

Indeed, every man that has an interest in women knows which of the two is a greater fitnah and which is more deserving of being covered and concealed.”

[Taken from “Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, p. 31]

Niqaab: A Means Of Protecting Ones Private Parts

Allaah says:

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)…” [Soorah Noor(24):31]

Ibn ‘Uthaymeen comments saying:

“Allaah commands the believing women to guard their private parts. This command is a command for guarding the private parts as well as all of the means that eventually lead to that. And there is no doubt for one who has common sense that from the means that lead towards guarding the private parts is the veiling of the face. This is since exposing it is a cause for drawing looks towards it, reflecting on its features and finding pleaser in that. And consequently this leads to a man trying to communicate and get in touch with a woman.

In a hadeeth the Prophet (saw) said:

The eyes commit zinaa (fornication) and their zinaa is looking… The heart ardently desires and awaits, and the private parts either confirm it or deny it.” [Bukhaaree & Muslim]

So if covering the face is one of the means that ultimately leads towards guarding ones private parts, then indeed it was commanded since the means take on the same ruling as the objective.”

[Taken from “Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, Pp. 28-29]

Men Are Thieves On Guard

By Umm Hanifa

My dear daughters in Islam,

Assalamu alaikum,

I wanted to write this article because it is important that you know the nature of men to both protect yourself and gain your husband’s love.

Allah knows best the nature of men and women and thus, He (swt) has instilled some rules to follow. Islam is a wonderful religion because it gives its right to every creature on Earth and of course to all men, women and children.

The children are the weakest of the three and Allah – with His infinite Mercy, has given them rights (and duties) but this is not the scope of this article.

Women are also weaker than men and this is not to mean that women are less important or less intelligent or less capable, it just means there are certain things that women are not as strong as men and one of such things is dealing with emotions or some aspects of our physical abilities.

Thus, women are a trust in men’s hands. Yet, Allah (swt) knows the nature of men and that there is a sexual weakness in the hearts of many of them that Allah (swt) has taught us how to protect ourselves from them!

When you go out, you always make sure that your house’s door is closed and so are the windows. This preventive measures are to avoid letting thieves in.

Many times you have heard ‘Do not invite thieves by leaving your window open’ of if you are going to park your car on the street ‘Do not encourage thieves by leaving your valuables insight in your car’ as this will most certainly attract thieves to your car, and the outcome of that is always not something you wish to deal with as it involves a loss in property and a loss in wealth and a shake to your emotions and nerves.

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