Is Hijab Mandatory According To Quran And Ahadith ?

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ghulam muhammed
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Is Hijab Mandatory According To Quran And Ahadith ?

#1

Unread post by ghulam muhammed » Fri Jul 06, 2012 6:58 pm

Fashioning lies, veiling the truth

As the hijab issue heats up in France and Germany, and the psychological pressure and the brainwashing of women intensifies all over the Muslim world the feverish cry of "an attack on hijab is an assault on Islam" should be given a closer examination. Hijab, especially this modern form of the headgear that is causing the controversy in Europe, is not, and should never allowed to be, a valid symbol of Islam. Showing how irreligious it is to claim that it is an integral part of Islam best exposes the insidious misogynist politics of worldwide hijabisation.

Of course hijab is not mandated by the Qur'an, nor is it sanctioned anywhere in the Hadith. I would like to turn to the Qur'an and discuss some of its verses, focusing on their semiotic value and rhetorical tone, hoping, thereby to prove why the hierarchical enforcement of hijab on women is not only not required by the Qur'an, but insisting that it is so constitutes a grievously sinful lie according to the Qur'an.

There are three verses in the Qur'an that deal with the women's dress issue. All of them use mild-toned language, understandably suitable for gentle suggestion or kindly advice. No amount of conflation of the language used in these verses can possibly be construed as the Quranic mandate of hijab. The word hijab itself means "curtain" and it occurs seven times in the Qur'an in a variety of nuances of meaning. Its most notable use in Sura Maryam in the sense of a "screen" occurs in the context of Mary's immaculate conception of Jesus, and the word metaphorically captures the moment of that miracle:

Commemorate Mary in the Book.
When she withdrew from her family she went to an eastern place.
And she took a screen [a curtain, or a cover] from them
And we sent our spirit to her. (19:16-17)


References to seclusion and modest dressing of women are made in Sura Ahzab (33: 32-33, 53), but they are very specifically addressed to the Prophet's younger wives, and Muslim scholars all over the world acknowledge that these
advices, still mildly spoken, are not binding to the general mass of mu'mina the believing women. Only one controversial so-called "scholar" from the Indian subcontinent, the infamous father of modern Islamic fundamentalism, Abul a-la Moududi, insists that the advices in Sura Ahzab be treated as dicta for all Muslim women. He does not care that the verses in Sura Ahzab begin very clearly by the apostrophe: Ya Nisa un Nabi (O women of the Nabi, you are not like other women) Moududi wrote a series of essays in Urdu on women and "purdah" and published them in 1939. In a passionate defense of
veiling of women Moududi says, "Though the veil has not been specified in the Qur'an, it is Qur'anic in spirit." Really!

Moududi's haunted house of hijab's "Qur'anic spirit" is so spooky that a precondition of entering it is a flat denial of what is actually there in the Qur'an. Such doublespeak is designed to mislead, to distort reality and to corrupt thought, and it is no wonder that Muslim religious scholars of the Indian subcontinent at the time vehemently shunned his brand of Islamism Commenting on the manipulation of the sacred text, Rafiq Abdullah, a Muslim lawyer in London notes: "Incapable of envisaging the Qur'an as a linguistic space which contains a multiplicity of discourses (including the prophetic, legislative, eschatological, narrative, metaphysical, spiritual), Islamists choose to ignore the fact that they are interpreting a mythical past and carrying out a partial, generally decontextualised, reading of the words of God."

The loud claims made by Muslim patriarchy and their army of well-mobilized women followers that there is a thing called "Islamic dress code for women" has very feeble basis in the Qur'anic text. Religious traditions are vast, and in Islam's case, globally spread out. Traditionally Islamic legal-moral rules or mores were carefully attuned to the way the Qur'anic language communicated on the matter at hand. Hermeneutics, or the art of interpretation, requires mastering a variety of skills and knowledge in the fields of history, philosophy, law, dialectics and linguistics, besides theology. Trained religious scholars or Arabic jurists would comb the Qur'an in order to establish a graded scheme of classifying behaviour -- wajib (mandatory), mandub (recommended), mubah (permitted), makruh(disapproved), haram (forbidden), and so on. The fact that Abul a-la Moududi had no formal training as a religious scholar is evidenced by his blithe exclusion of consideration of Qur'anic texts in his pronouncements of veiling and seclusion of women. Completely insensitive to some of the beautiful sentiments expressed in the Qur'an about women, Moududi's writings exhibit brute assertions, borrowing more from the old Judeo-Christian theologies that brand woman as the original sinner and the cause for Fall of Man, than from the Islamic principles of gender equality.

The most egregious falsification occurs, ironically, in the case of the most frequently quoted verse from Sura Nur by the proponents of hijab:

Tell the believing women to lower their eyes,
Guard their private parts, and not display their charms,
Except what is apparent outwardly,
And cover their bosoms with their veils
And not to show their finery. (24:31)


Mark again the even-toned rhetoric of the language of the advice and the generality of what is being advised. Not counting the fast disappearing tribal groups of Africa, South America and elsewhere where women remain topless, women of all religions all over the world dress by covering their bosoms. "Not to show their finery" is an additional cautionary measure
towards checking an individual's desire to show off superficial adornments to outsiders. But the Qur'an is not as draconian in its opinion on a woman's natural desire to adorn herself as the Muslim fundamentalists interpret this verse. In the rest of the ayat we get the idea that a sweet, youthful mumina can wear her fineries in front of her family members and householders. Just don't stamp your feet too hard and create a jangle of noise that would make outsiders be aware of all the baubles you have on you. Pretty fair advice to impetuous youthful females given almost with a touch of
grandmotherly affection.

The key to understanding the true import of this verse is the first utterance: Qul li-mu'minati yaghdhudhuna min absari hinna (Tell the believing women to lower their eyes). These words are rhetorically repeated here from the preceding verse 30: "Tell the believing men to lower their eyes . . ."

Bar none, both sexes are asked to ghadhadha or cast down the gaze or glance. It is not hard to recognize this gesture, universal and utterly human, as the outwardly visible physical manifestation of a mental activity. Modesty, then, resides in the mind. All other external accoutrements suggested by the Qur'an are subservient to this inner, mental activity that is further reinforced by the adverbial clause: min absari. The verbal, absar comes from basira meaning "the ability of having the power of mental perception, discernment, clear thinking" etc. Therefore, the clause min absari appended to the "lowering gaze" action should mean that we are asked by the Qur'an to divert our gaze from what is before our eyes and turn inward to our inner discernment and fine-tune our moral judgments about what is decent and what is not. To construct a stricture of enforced superficial outward garb (the burkha or the hijab) out of this mild language of the Qur'an is a travesty, and an insult to the deep moral and intellectual message of the Qur'an on developing our inner sense of humility.

As in Sura Nur (30 and 31), all the advice for modesty to women can be shown to have its counterpart advice to men elsewhere in the Qur'an. Further illustrating the difference in meaning the rhetorical thrust of the language in the Qur'an can make, I would like to cite a verse from Sura Luqman that is meant exclusively for men to observe modesty in their conduct and demeanor. The tone of the language here is definitely more strident than the one that addressed women in either Sura Nur or Sura Ahzab about modest dressing:

Do not hold men in contempt,
And do not walk with hauteur on the earth.
Verily God does not like the proud and boastful.
Be moderate in your bearing, and keep your voice low
Surely the most repulsive voice is that of the donkey. (31:18-19)


Imagine if it was required for all Muslim men to walk around in all their waking hours with a device fitted around their neck that measured the decibel of their voice, and an ear-piercing alarm setting off alerting family members, co-workers and neighbors every time the voice reached the level of a braying donkey! How about men wearing a "macho prevention meter" around their waist? Or, how about a shackle around their ankle to curb their "proud and boastful" bearing? The Qur'anic language is clear and unambiguous about its admonitions. The genuinely pious and spiritually well formed men
of old were mindful of such Qur'anic moral guidance.

In the guise of leading us back to an imagined and presupposed "purer" Islam the modern fundamentalists, like Moududi, invent concepts that actually divert unsuspecting believers from the path of true devotion and traditional piety. Even though they appear to renounce the modern world's secular culture, they inhabit its material and technical realms and exploit them to the hilt. Moududi's writings are translated in 40 different languages and vigorously disseminated through the internet. We must grapple with this odd quality of modernity of their movement, and not regard them as "old fashioned" conservatives, or simply "backward" looking in their religious views. They do not blink at the idea of brazenly misinterpreting the Holy Qur'an and manipulating the sacred scripture to fit those ideologically driven concepts about religion. Insisting on hijab as a paradigmatic self-definition of Islam is one such concept. Saying the Qur'an mandates it is a lie. Saying Allah will punish a Muslim woman who commits the sin of not wearing a hijab is an outrageous lie. I leave you to ponder the words and their rhetorical thrust in the following verse from Sura Hud:

Who is more wicked than the one who fashions lies about God?

Such men shall be arraigned before their Lord,
And the witnesses (angels) will testify:

"These are those who imputed lies to God."
Beware! The scourge of God will fall on the unjust. (11:18)


Farida Majid is a poet, scholar and literary translator, living and teaching in New York City, USA.

anajmi
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#2

Unread post by anajmi » Fri Jul 06, 2012 7:18 pm

References to seclusion and modest dressing of women are made in Sura Ahzab (33: 32-33, 53), but they are very specifically addressed to the Prophet's younger wives, and Muslim scholars all over the world acknowledge that these
advices, still mildly spoken, are not binding to the general mass of mu'mina the believing women.
Right, because oppression of the wives of the prophet (saw) was ok but the oppression of the women of today is not ok. The women of today are far better and superior than the wives of the prophet (saw). We should respect the desire of the women of today to adorn themselves. The wives of the prophet (saw) had no such desire and even if they did, that could be suppressed because they were inferior to the women of today!!

aliabbas_aa
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#3

Unread post by aliabbas_aa » Fri Jul 06, 2012 11:46 pm

A) Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282

Narrated Safiya bint Shaiba (Radhiallaahu anha) "Aisha (Radhiallaahu anha) 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.


B) Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368

Narrated 'Aisha (Radhiallaahu anha) Rasulullah (Sallallaahu alayhi 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)


C) Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148

Narrated 'Aisha (Radhiallaahu anha): The wives of Rasulullah (Sallallaahu alayhi 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 alayhi 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).
D) Tirmidhi with a SAHIH chain reports...

"Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam )


E) Abu Dawood Book 14, Hadith # 2482

Narrated Thabit ibn Qays (Radhiallaahu anhu): A woman called Umm Khallad came to the Prophet (Sallallaahu alayhi 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 alayhi 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 alayhi 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.


F) Abu Dawood Book 32, Hadith # 4090

Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu anha): 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.


G) Abu Dawood Book 32, Hadith # 4091

Narrated Aisha, Ummul Mu'minin (Radhiallaahu anha) "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].

H) 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 anha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu anha). "This again proves that not only the wives of Rasulullah (Sallallaahu alayhi 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.


I) Abu Dawood Book 10, Hadith # 1829

Narrated Aisha, Ummul Mu'minin: (Radhiallaahu anha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu alayhi 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.

Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma {who was not the wife of Rasulullah (Sallallaahu alayhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aisha and Asma (Radhiallaahu anha) would have taken the wajib over the mustahab. It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh. So Aisha and Asma (Radhiallaahu anha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.



J) Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715

Narrated 'Ikrima (Radhiallaahu anhu) 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.

K) Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347

Narrated Um 'Atiya (Radhiallaahu anha) We were ordered (by Rasulullah '(Sallallaahu alayhi 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." Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba (Radhiallaahu anhuma) was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullah (Sallallaahu alayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah (Sallallaahu alayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu alayhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

L) Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572

In the end of this very long hadith it quotes Anas (Radhiallaahu anho) rates from Rasulullah (Sallallaahu alayhi 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).

M) Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai

Aisha(Radhiallaahu anha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu alayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu alayhi Wasallam) from behind a curtain.

N) Abu Dawood Book 2, Hadith # 0641

Narrated Aisha, Ummul Mu'minin (Radhiallaahu anha) "Rasulullah (Sallallaahu alayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."


O) Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293

Narrated 'Aisha (Radhiallaahu anha) 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 alayhi 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 alayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu alayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam) did infact order the veil to be observed.

P) Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375

Narrated Anas (Radhiallaahu anhu) 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 alayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Q) Abu Dawood Book 32, hadith # 4100

Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu anha): I was with Rasulullah (Sallallaahu alayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah (Sallallaahu alayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu alayhi Wasallam) said: Are both of you blind? Do you not see him?

sixfeetunder
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#4

Unread post by sixfeetunder » Sat Jul 07, 2012 9:56 am

Of course hijab is not mandated by the Qur'an, nor is it sanctioned anywhere in the Hadith.

References to seclusion and modest dressing of women are made in Sura Ahzab (33: 32-33, 53), but they are very specifically addressed to the Prophet's younger wives, and Muslim scholars all over the world acknowledge that these advices, still mildly spoken, are not binding to the general mass of mu'mina the believing women.

Abul a-la Moududi, insists that the advices in Sura Ahzab be treated as dicta for all Muslim women. He does not care that the verses in Sura Ahzab begin very clearly by the apostrophe: Ya Nisa un Nabi (O women of the Nabi, you are not like other women)
This writer has conveniently forgotten Verse 59 of Surah Ahzab:

[Shakir 33:59] O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.

ghulam muhammed
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#5

Unread post by ghulam muhammed » Tue Jul 10, 2012 5:38 pm

Unveiling the Truth about Hijab

A group of Arab Muslim women was denied entry at a French airport two weeks ago. This may seem as an obvious example of Islamophobia, but that was hardly the case. The women refused to uncover their faces. As the authorities had no way of matching their identities with their travel documents, they had little choice but to ask the women to return to their country.

Although bizarre, such incidents are no longer rare. Many Muslim women are willing to compromise on everything from vacations in Europe to education and occupation rather than give up the face veil, or hijab. No doubt they consider wearing the hijab a religious duty, and a supreme one at that.

The significance accorded to the hijab fits into the larger context of a woman’s position in conservative Muslim society today. It is argued that as the word for woman, عورة, means a thing worthy of being hidden, she must cover herself from head to toe at all times. Further, she is not supposed to travel outside her home except in the company of her husband or another very close relative, such as a father or a brother. This pretty much means s woman can’t go to college to study, can’t go to office to work, can’t run a business and, effectively, can’t play any meaningful role in society other than being a housewife.

While touted as “Islamic” by our modern-day ulema and the followers of so-called scholars such as Jamaat-e-Islami’s founder Maulana Abul Ala Maududi, such an attitude is a far cry from the times of the Prophet. That was a time when women were equal partners to men in the political, economic, religious and intellectual life of their society. And that is precisely the role of women envisaged in various sources of the Shariah, including the Quran, Hadith and Fiqh, as well as in the writings of a number of modern-day Islamic scholars.

Hijab in the Quran

The Quran has two kinds of verses vis-à-vis hijab: those explicitly addressing the wives of the Prophet امهات المومنين (which start with the words يانساء النبي), and those which address common Muslim women. There is no verse explicitly prescribing common women to wear the face veil or cover their body from head to toe, while there is a prescription to this effect exclusively for the wives of the Prophet, revered as the mothers of all Muslims (أمهات المومنين).

The wives of the Prophet are held to a stricter code of conduct نوتهااجرهامرتين while also being promised greater reward. Allah says: “Wives of the Prophet, you are not like any other women. If you fear God, do not be too soft spoken in case the ill-intentioned should feel tempted. Speak in an appropriate manner.” (Chapter 33, Verse 32)

Another verse, this time addressed to common women, goes like this: “Say to believing women that they should lower their gaze and remain chaste and not to reveal their adornments ―save what is normally apparent thereof, and they should fold their shawl over their bosoms.” (Chapter 24, Verse 31)

In another instance, Allah says: “O Prophet! Tell your wives and your daughters and wives of the believers that they should draw over themselves some of their outer garments (when in public) so as to be recognized and not harmed. God is most forgiving and most merciful.” (Chapter 33, Verse 59)

A Muslim woman does have to observe some more restrictions than a man. Inside her home, she should use a khimar, which is like a small muffler, to cover her bosom and her head. When outside, she should cover herself with a jilbab, a loose garment. But the verses clearly show that the Quran’s stress is not on a particular dress code, but rather on moral values such as chastity, decency of behaviour, modesty, simplicity of lifestyle and propriety in all dealings. This is the essence of Quran’s teachings for common Muslim women, and it is very much in keeping with generally accepted standards of behaviour in all religions.

Also, there are no clear-cut directions on when she can go out of her house, where she may work and so forth in the Quran or Sunnah, clearly leaving these issues at her own discretion.

Hijab in the Hadith

If women in the time of the Prophet wore the hijab and led the sort of lives they are asked to today, there won’t be so many records of women occupying prominent positions in society, complete with descriptions of their facial features and body language.

Hafiz ibn Hajar reported in his book Al-Tahzib that a companion, Imran bin Hussain, said: “I was sitting with the Prophet, when Fatima, his beloved daughter, came in. We saw that her face was pale, then the Prophet blessed her and her face was live and spirited.”

A woman who criticized Umer Farooq while he was delivering a Friday sermon on the issue of dowry was reported to have a flat nose. It is also reported by Tabri that Qais bin Hazim had seen Asma, daughter of Amis with Abu Bakar, and she was a white complexioned woman with both her hands tattooed. Ibn Saad reported that the daughter of Abuzar Ghifari came to meet her father while he was meeting some men, and she was wearing woolen cloths and her cheeks were sunken.

Qabais ibn Jabir reported: “We three people, one of us was an old lady from Bani Asad (a clan), went to see ibn Masud, the famous companion. On the forehead of the lady there were some marks, whom Ibn Masud disliked. Ahmad Ibn Hanbal and also Ibn Saad reported that Abu Asma Al-raji went to Abuzar Ghifari, where he saw that one of Ghifari’s wives was a black woman. Ibn Saad reported Urwah son of Abdullah saying that one day he called on to Fatima, daughter of Ali, son of Abu Talib, and had seen a ring in her hand.”

There a number of such examples which clearly show that there was no fashion of hiding faces and palms among women from the early period of Islam. This is supported by Ibn Abbas, Ibn Umar and Ikrima among the Sahaba (companions of the Prophet) and by Said son of Jubair, Zahhak, Ibrahim Nakhai and Imam Abu Hanifah among the Tabieen (followers of companions)(see Ibn Kathir,Tabri and Ibn Ashor). Ibn Hazm also agreed with this viewpoint and gave incontrovertible arguments to support it (see Almuhalla (ألمحلى ) Ibn Hazm volume 3 page 218).

To be sure, one can find a number of Hadith to the contrary, which forbid women from uncovering their heads and faces. Interestingly, all of them happen to be weak Hadith in one way or another. M. Nasiruddin Albani, a great Hadith scholar of our times, has shown that the Hadith about women covering their faces using a veil or a long strip of cloth are weak in terms of chain of narrators, while those Hadith that permit uncovered faces are stronger in their chain of narrators.

In his detailed technical study of both kinds of Hadith, Albani concluded that covering the face is not an obligation, rather it amounts to a mustahab, or a desirable act that is commendable but not mandatory (see M. Nasiruddin Albani Hijabul Maratil Muslimah: volume 1p.53-55).

Additionally, books such as Professor Yasin Mazhar Siddiqi’s Women in Prophetic Period: A Social Study (Islamic Book Foundation, New Delhi, 2008) show that it is lawful for women to uncover their faces in front of men, interact with them, learn from them and teach them. The book cites a number of historical instances from the Prophetic period and examples from among the right-guided Caliphs and a number of Sahaba and Tabieen.

Several Hadith categorically forbid men from preventing women from going to mosques, and yet mosques have effectively been closed for women in Muslim society. While a Christian woman can freely visit churches, a Jewess can pray at her synagogue and a Hindu woman can go to a temple, Muslim women have been denied this right.

Hijab in Fiqh and modern Islamist thought

All schools of Islamic jurisprudence agree that face is not among the body parts required to cover and conceal. The Hanafi School says it is permitted for a woman to uncover her face and hands. Malikites are divided on the matter: one group makes it compulsory to hide the face as well as hands while others allows them to be uncovered. For most Shafietes, covering the face is not mandatory, although they consider it better to do. Interestingly, the Hanbali school differentiates between a plain face and one decorated with make up, as well as between an ordinary looking and a beautiful woman.

As far as those are concerned who stress much on face covering and do not allow , in any case to uncover it also to uncover the palms of the hands, indeed they are giving much and unproportional importance to their own inclinations and personal opinions regarding Hijab, to that of actual Quranic demands and prerequisites. Yet in doing so they forget that Allah Almighty and His prophet are knowing more about the precautions and considerations than they are.

In contemporary Islamic thought as well, there are a great many scholars such as Hasan Turabi, Mohammad Al-Ghazali, Mohammad Asad, Dr Yosuf Al-Qarzawi, Mohammad Najatullah Siddiqi, Taha Jabir Ulwani and Abdul Halim abu Shuqqa who are of the same opinion.


Al-Ghazali writes: “Muslims now are very far away form Islam’s moderate way in relation to women issues. For a lot of false and weak and fabricated narrations are prevalent, that hurt a woman’s status deeply. According to these false traditions going of a woman to mosque is sinful as is her teaching and educating. It is regarded better for her not to think about a social and political issue. Mocking women, oppressing and hurting their material and spiritual rights has gained currency in Muslim society.” (see Abdul Halim abu Shuqqa تحرير المرأة في عصر الرسالة preface )

Conclusion

There is consensus among Muslims that a woman, while performing her prayers, must uncover her face, even though she may be seen by someone unfamiliar to her. The same is the case when she is clad in Ihram for the Hajj pilgrimage. It is therefore common sense to understand that hijab is not mandatory in Shariah and those who claim that it is are defying both the letter and the spirit of Islamic religious literature.

Introspection, however, has begun. As one aalim delineating the role of women in society avers: “A woman, if it be needed and circumstances demanded and she won the trust of Ummah, can assume any social responsibility, be it guardianship of village, chairmanship of a town area, membership of assembly or legislature. And she could be a district magistrate, a governor, or a chief minister of a state or be a judge in a court of law, even chief justice as well. Apart from these undertakings she can deliver in high echelons of power as president and prime minister of a state too.” (See Dr. M. Inayatullah Subhani Bi-Annual Uloom al-Quran, Special Number July 2007 –June 2009 Contemporary Issues and Quranic teachings, collection of papers presented in the seminar, Editor Ishtiaq Ahmad Zilli P.12 Idarah Uloom Al-Quran Shibli Bagh Dhorra Aligarh 202002 India)

If Islam is a universal faith, applicable for all times, then it stands to reason that Quranic teachings and practices of the Prophet’s age are valid today as well. Injunctions and historical evidence on the issue of hijab show that while women may choose to wear it, it is by no means mandatory. Also, rather than inhibit the intermingling of sexes and undercut a woman’s position, the hijab is only supposed to give her a feeling of protection and make it easier for her to actively participate in building her society. No Faqih can, or should be allowed to, change that.

http://www.newageislam.com/islamic-ideo ... jab/d/7763

sixfeetunder
Posts: 433
Joined: Fri Feb 26, 2010 8:48 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#6

Unread post by sixfeetunder » Wed Jul 11, 2012 6:06 am

Many Muslim women are willing to compromise on everything from vacations in Europe to education and occupation rather than give up the face veil, or hijab.
Face veil is known as 'Niqaab' and not 'Hijaab'. This is common knowledge and I am surprised the author does not know this and makes a blunder right at the start.
Further, she is not supposed to travel outside her home except in the company of her husband or another very close relative, such as a father or a brother. This pretty much means s woman can’t go to college to study, can’t go to office to work, can’t run a business and, effectively, can’t play any meaningful role in society other than being a housewife.
This is a Talibanic interpretation. It does not hold much currency among the majority of moderate ulema. Only certain Salafi and Deobandi believe in this religiously and lock their women like cattle. Women for them are best suitable in the kitchen and bedroom only. Majority of ulema say that 'Niqaab' or 'face veil' is not obligatory in Islam. A woman can pretty much go to college, study, work and run a business with hijaab. Hijaab is not an impediment. Niqaab maybe an impediment.

The entire article is about 'Niqaab' and the author uses the word 'Hijaab'! Wow!

Muslim First
Posts: 6893
Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#7

Unread post by Muslim First » Wed Jul 11, 2012 10:04 pm

Br 6'Under
This is a Talibanic interpretation. It does not hold much currency among the majority of moderate ulema. Only certain Salafi and Deobandi believe in this religiously and lock their women like cattle.

And what about Muta?
Shia ulemas have made them prostitutes


Br 6'U
Do you consider this Ayatulla capable of deciding anything in Islam?
Go to this link
http://islamistruth.wordpress.com/2011/ ... ing-quran/
Listen to this Ayatullah leading Namaaz

Listen to vedio aroud 2:20 Minutes.
He starts whispering "Ya Ali. Ya Ali"

humble_servant_us
Posts: 471
Joined: Fri Feb 16, 2001 5:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#8

Unread post by humble_servant_us » Thu Jul 12, 2012 1:10 am

MF,
This is a Talibanic interpretation. It does not hold much currency among the majority of moderate ulema. Only certain Salafi and Deobandi believe in this religiously and lock their women like cattle.
Do you disagree with this. if yes you could have put forward your arguments but instead you brought out a new issue of Muta which has nothing to do with this topic. It clearly shows your hatred towards shias.

SFU has explained about Muta in detail in another thread and it is upto you to accept or reject it. By the way please be careful in using words like prostitution for Muta, because our prophet(pbuh) at some point of time had allowed it.

Muslim First
Posts: 6893
Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#9

Unread post by Muslim First » Thu Jul 12, 2012 5:51 am

Br HSU

Muta is permission to prostitution.

Why are you And and 6'U avoiding comment on Ayatullh committing SHIRK while leading prayers?

Muslim First
Posts: 6893
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#10

Unread post by Muslim First » Thu Jul 12, 2012 8:40 am

SFU has explained about Muta in detail in another thread and it is upto you to accept or reject it. By the way please be careful in using words like prostitution for Muta, because our prophet(pbuh) at some point of time had allowed it.
Slavery was also practiced and approved. Prophet also had concubines.

Muta makes Shia sister a prostitute.

sixfeetunder
Posts: 433
Joined: Fri Feb 26, 2010 8:48 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#11

Unread post by sixfeetunder » Thu Jul 12, 2012 12:02 pm

Muta makes Shia sister a prostitute.
Zubayr al-Sahabi married Asma, the daughter of Abu Bakr, in a temporary marriage; from this union were born ‘Abdallah ibn Zubayr and ‘Urwah ibn Zubayr.

Muslim First
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Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#12

Unread post by Muslim First » Thu Jul 12, 2012 10:01 pm

sixfeetunder wrote:
Muta makes Shia sister a prostitute.
Zubayr al-Sahabi married Asma, the daughter of Abu Bakr, in a temporary marriage; from this union were born ‘Abdallah ibn Zubayr and ‘Urwah ibn Zubayr.
My response on
http://dawoodi-bohras.com/forum/viewtop ... 264#p99264

I am still waiting for your response on
Br 6'U
Do you consider this Ayatulla capable of deciding anything in Islam?
Go to this link
http://islamistruth.wordpress.com/2011/ ... ing-quran/
Listen to this Ayatullah leading Namaaz

Listen to vedio aroud 2:20 Minutes.
He starts whispering "Ya Ali. Ya Ali"

humble_servant_us
Posts: 471
Joined: Fri Feb 16, 2001 5:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#13

Unread post by humble_servant_us » Fri Jul 13, 2012 12:43 am

MF
Firstly the video looks like a fabricated video. The words Ya ali seem to be superimposed in the video.

Anyways lets accept the video as true, in that case also it will be not be correct to comment kufr/shirk on anyone. The niyat of a human being plays a great role in tawheed and shirk. One of the names of Allah(swt) is Ali, it is possible that the ayatullah is calling out the Most HIGH and not Ali(as) ibne Abi Talib. A possibility. So just by a video you cannot comment on anyone. Let's leave it to Allah(swt) to decide.

If you have a doubt on ayatullah's action you have full right to question him and if he gives you a convincing answer follow him and if not just leave him and move forward.

Muslim First
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Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#14

Unread post by Muslim First » Fri Jul 13, 2012 5:30 am

Anyways lets accept the video as true, in that case also it will be not be correct to comment kufr/shirk on anyone. The niyat of a human being plays a great role in tawheed and shirk. One of the names of Allah(swt) is Ali, it is possible that the ayatullah is calling out the Most HIGH and not Ali(as) ibne Abi Talib. A possibility. So just by a video you cannot comment on anyone. Let's leave it to Allah(swt) to
That is a standard response of Shia. I expected better than that.
Br stop BSing.
Wasalaam

Muslim First
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Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#15

Unread post by Muslim First » Fri Jul 13, 2012 2:25 pm

One of the names of Allah(swt) is Ali, it is possible that the ayatullah is calling out the Most HIGH and not Ali(as) ibne Abi Talib. A possibility
Do you think we are that stupid.
Br you are worst then what is known as Miya Bhai
Remember!

Miya Bhai gire to gire magar tangri unchi to unchi.

Be humble like your nick and admit what is obvious, Ayatulla was caught committing Shirk.
Shame on him and shame on you.
Read up this link
http://www.shiachat.com/forum/index.php ... -of-allah/

SBM
Posts: 6242
Joined: Sun May 09, 2004 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#16

Unread post by SBM » Fri Jul 13, 2012 2:57 pm

Muslim First wrote:
One of the names of Allah(swt) is Ali, it is possible that the ayatullah is calling out the Most HIGH and not Ali(as) ibne Abi Talib. A possibility
Do you think we are that stupid.
Br you are worst then what is known as Miya Bhai
Remember!

Miya Bhai gire to gire magar tangri unchi to unchi.

Be humble like your nick and admit what is obvious, Ayatulla was caught committing Shirk.
Shame on him and shame on you.
Read up this link
http://www.shiachat.com/forum/index.php ... -of-allah/
Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya ALi Ya Ali Ya Ali Ya ALi Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali Ya Ali.............

accountability
Posts: 1640
Joined: Sat Oct 15, 2005 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#17

Unread post by accountability » Wed Jul 18, 2012 1:26 pm

GM, can I read your post about hijab at a meeting, it is organized by some organization for role of women in islam and hijab in that context. of course i shall say that I am reading some one article which is posted on line. it is on monday july 23rd.

aliabbas_aa
Posts: 320
Joined: Mon Feb 15, 2010 2:21 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#18

Unread post by aliabbas_aa » Wed Jul 18, 2012 1:44 pm

accountability wrote:GM, can I read your post about hijab at a meeting, it is organized by some organization for role of women in islam and hijab in that context. of course i shall say that I am reading some one article which is posted on line. it is on monday july 23rd.
I guess the title is: role of women in islam and hijab
and what GM has posted are personal interpretations by Farida Majid who is a poet.

So to do justice to the title you should not mind in reading the HADITHS A-Q which you can find in my posts above?
Just quote the hadith and Quranic verses and let the audience decide what it means, have a discussion over it!

abde53
Posts: 296
Joined: Mon Jan 13, 2003 5:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#19

Unread post by abde53 » Wed Jul 18, 2012 1:53 pm

aliabbas
If accountability wanted your opinion he would have asked for you but he did ask for GM can you stop butting in everyone's business
Can you please stop being a resident salafi mulla on this website
if you donot know how to read this is Shia Dawoodi Bohra website and do not need any Zakir naik followers to tell us what to do
why do not you just slide away and preach your teaching at Haji Ali-Mahim Dargah or Ajmer sharif
We have our own Reformist Progressives already telling us what we are doing wrong we do not need another Moula hater
ramzan mubarak and hope you keep yourself busy with your namaz and do not visit this forum because every time i see your post i recite
La Hula Wala Quwat...................

aliabbas_aa
Posts: 320
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#20

Unread post by aliabbas_aa » Wed Jul 18, 2012 2:02 pm

Thanks for that last line,
atleast you remember Allah and testify to his tauheed because of me.
And Ramzan mubarak to you to
We Ask Allah swt this Ramdan to bring a true reformation in ALL our live's according to the teachings of the prophet pbuh AMEEN.

aliabbas_aa
Posts: 320
Joined: Mon Feb 15, 2010 2:21 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#21

Unread post by aliabbas_aa » Wed Jul 18, 2012 2:18 pm

why do not you just slide away and preach your teaching at Haji Ali-Mahim Dargah or Ajmer sharif
BTW when i newly changed i did went to a famous barelvi dargah near the place i used to stay and DIrectly asked the following Questions point blanked to the khadim\mujawar who looked strong and welloff:

There was a picture of a flying saint on horse in the darga called as sherali baba ni darga in vadodara

I asked , "Why you have kept these pictures near graves" ? The prophet pbuh prohibited it in hadith, "Dont you people have shame in making graves as places of worship"?

REPLY from khadim: You people live in MAHALS and nobody cares for us, this is our only source of revenue, then he caught my hand and shouted :"If you are so concerned, then by the wasila of panjatan pak give 10 rupees"

I was content with his answer and left!
It was really shocking for me to get such a strange yet apt answer , and it only strengthened my faith!
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.

ghulam muhammed
Posts: 11653
Joined: Tue Oct 07, 2008 5:34 pm

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#22

Unread post by ghulam muhammed » Wed Jul 18, 2012 5:16 pm

accountability wrote:GM, can I read your post about hijab at a meeting, it is organized by some organization for role of women in islam and hijab in that context. of course i shall say that I am reading some one article which is posted on line. it is on monday july 23rd.
Bro accountability,

You are absolutely free to read the same as it has been downloaded from a website and everyone has free access to it.

profastian
Posts: 1314
Joined: Thu Nov 05, 2009 9:00 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#23

Unread post by profastian » Thu Jul 19, 2012 1:49 am

aliabbas_aa wrote:
why do not you just slide away and preach your teaching at Haji Ali-Mahim Dargah or Ajmer sharif
BTW when i newly changed i did went to a famous barelvi dargah near the place i used to stay and DIrectly asked the following Questions point blanked to the khadim\mujawar who looked strong and welloff:

There was a picture of a flying saint on horse in the darga called as sherali baba ni darga in vadodara

I asked , "Why you have kept these pictures near graves" ? The prophet pbuh prohibited it in hadith, "Dont you people have shame in making graves as places of worship"?

REPLY from khadim: You people live in MAHALS and nobody cares for us, this is our only source of revenue, then he caught my hand and shouted :"If you are so concerned, then by the wasila of panjatan pak give 10 rupees"

I was content with his answer and left!
It was really shocking for me to get such a strange yet apt answer , and it only strengthened my faith!
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
The git is really making up stories now. He can stoop to any level to make his point. A typical wahabi

aliabbas_aa
Posts: 320
Joined: Mon Feb 15, 2010 2:21 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#24

Unread post by aliabbas_aa » Thu Jul 19, 2012 2:15 am

profastian wrote:
aliabbas_aa wrote: BTW when i newly changed i did went to a famous barelvi dargah near the place i used to stay and DIrectly asked the following Questions point blanked to the khadim\mujawar who looked strong and welloff:

There was a picture of a flying saint on horse in the darga called as sherali baba ni darga in vadodara

I asked , "Why you have kept these pictures near graves" ? The prophet pbuh prohibited it in hadith, "Dont you people have shame in making graves as places of worship"?

REPLY from khadim: You people live in MAHALS and nobody cares for us, this is our only source of revenue, then he caught my hand and shouted :"If you are so concerned, then by the wasila of panjatan pak give 10 rupees"

I was content with his answer and left!
It was really shocking for me to get such a strange yet apt answer , and it only strengthened my faith!
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
The git is really making up stories now. He can stoop to any level to make his point. A typical wahabi
profastian,

i find you the most arrogant person in this forum always passing abusing remarks and berating , do you know this is a sign of a hypocrite?
dont you know ALLAH does not like the arrogant.

anyways i own up what i say is truth, i dont hide behind fake IDs and abuse people just to do time pass in this forum like you!

humble_servant_us
Posts: 471
Joined: Fri Feb 16, 2001 5:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#25

Unread post by humble_servant_us » Thu Jul 19, 2012 2:30 am

May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
We strongly condemn the action of those who desecrated the mausoleums at Jannat-al-Baqee. We pray to Almighty Allah(swt) to help us in re-building the mausoleums at baqee.

http://baqee.org/baqee/

Muslim First
Posts: 6893
Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#26

Unread post by Muslim First » Thu Jul 19, 2012 6:07 am

humble_servant_us wrote:
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
We strongly condemn the action of those who desecrated the mausoleums at Jannat-al-Baqee. We pray to Almighty Allah(swt) to help us in re-building the mausoleums at baqee.

http://baqee.org/baqee/
This has nothing to do with Hijab?

aliabbas_aa
Posts: 320
Joined: Mon Feb 15, 2010 2:21 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#27

Unread post by aliabbas_aa » Thu Jul 19, 2012 6:15 am

humble_servant_us wrote:
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
We strongly condemn the action of those who desecrated the mausoleums at Jannat-al-Baqee. We pray to Almighty Allah(swt) to help us in re-building the mausoleums at baqee.

http://baqee.org/baqee/
We thank ALLAH SWT FOR leveling the shrines at Jannat-al-Baqee and bestowing your bounties on the poor arabs for uprooting these shirkia places.We pray to Almighty Allah(swt) to help us in leveling other shrines round the globe built by the hypocrites to tarnish the Islamic values .
AMEEN YA RABBAL ALAMIN

<^"WhEn TrutH is HurLeD against FaLsehoOd, fAlsehOoD peRishEs, fOr falSeHood iS By iTs nature boUnd to PeriSh.”^> (Quran)

aliabbas_aa
Posts: 320
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Re: Is Hijab Mandatory According To Quran And Ahadith ?

#28

Unread post by aliabbas_aa » Thu Jul 19, 2012 6:59 am

Recite a lot of la ḥawla wa la quwwata illa billah (Arabic "لا حول ولاقوة إلا بالله") this ramzan which is usually translated as "There is no strength or power except from God(Allah)."
and dont commit shirk in this holy month of ALLAH and devote your worship to him alone.

aliabbas_aa
Posts: 320
Joined: Mon Feb 15, 2010 2:21 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#29

Unread post by aliabbas_aa » Thu Jul 19, 2012 7:35 am

Know that everytime you proclaim the phrase:
La hawla wala quwata illah billah hil 'Aliyil 'Azim
There is no power and no strength, save with Allah, the High, the Great;
then you submit to ALLAH SWT

Muslim First
Posts: 6893
Joined: Tue Jun 19, 2001 4:01 am

Re: Is Hijab Mandatory According To Quran And Ahadith ?

#30

Unread post by Muslim First » Thu Jul 19, 2012 3:48 pm

humble_servant_us wrote:
May ALLAH swt fill the graves of Ulemas with noor who leveled the dargahs of baqeee ameen.
We strongly condemn the action of those who desecrated the mausoleums at Jannat-al-Baqee. We pray to Almighty Allah(swt) to help us in re-building the mausoleums at baqee.

http://baqee.org/baqee/
The Sunnah Concerning Graveyards

The Sunnah is to raise the grave at least one hand above the ground so it is known that it is a grave . It is forbidden to raise it more than that. This is based on a narrative reported by Muslim and others from Harun that Thamamah ibn Shufayy told him: "Once we were with Fadalah bin 'Ubayd in the Roman land of Brudis. One of our companions died and upon burying him we were ordered by Fudalah ibn 'Ubayd to level his grave. Then
Fudalah said: 'I heard Allah's Messenger, peace be upon him, ordering people to level the graves of the deceased."
It is reported from Abul al-Hayaj al-Asadi who said 'Ali bin Abu Talib told me: "Should I not instruct you to do as the Messenger of Allah, peace be upon him, instructed me? Do not leave a statue standing without removing it. Do not leave a grave raised without leveling it."

Tirmidhi said: "Some scholars act upon this opinion. They disapprove of raising the grave more than necessary to indicate that it is a grave, and so people will not step or sit on it." Muslim governors used to destroy cemetery structures not permitted by the law, in accordance with the authentic Sunnah. Ash-Shafi'i said: "I prefer that the soil used for a grave be no more than that dug for that grave. I like to see a grave raised above the ground the length of a hand or so. I prefer not to erect a structure over a grave or to whitewash it, for indeed this resembles decoration and vanity, and death is not the time for either of these things. I have never seen the graves of the Muhajirin or Ansar plastered. I have seen the Muslim authorities destroying structures in graveyards, and I have not seen any jurists object to this." .

Ash-Shawkani said: "It is apparent that raising graves more than what is legally permitted is forbidden. The followers of Ahmad, a group of the followers of Ash-Shafi'i, and Malik are of this opinion. An opinion that raised graves are not prohibited because this practice occurred during the time of the first and later generations without disapproval, which is the position of Imam Yahya and Mahdi in al-Ghayth, is not correct. This argument is based only on their silence about the practice, and silence is not proof when a matter rests on mere assumption, for prohibition of raising graves is presumptive."

Included in the discussion of raising the grave are dome buildings, shrines built on graves, and erecting mosques around graves. The Prophet, peace be upon him, cursed those who did that. The practice of erecting buildings around graves and beautifying them causes corruption, which Islam seeks to eliminate.

in accordance with the superstitious belief of the iPart of such a corruption is exaggerating the importance of graves, Ignorant, similar to the belief of non-believers in their idols, that these monuments can bring benefit or prevent harm. Thus they travel to these graves for fulfillment of their needs or achievement of their goals. They ask those in the graves what believers should ask only of their Lord. They ride horses to them, touch them, and seek their aid. In general, they do exactly what the pre-Islamic people used to do with their idols.

Despite this disgraceful, reprehensible evil and hideous disbelief, how many people dare to take a stand for the cause of Allah, or evince any uneasiness for the defense of the true din? Where are the scholars and students, and the rulers, the ministers, and the kings, who are obliged to teach the truth? Various reports reaching us leave little doubt that many of these grave adorers, in fact most of them, when confronted and asked under oath to reject such idolatry would readily take a solemn oath falsely by Allah. But if you then ask them, "(Swear) by your spiritual leader and your saint, so-and-so," they will ponder, apologize, refuse, and confess the truth. This is one of the clearest proofs that their polytheism is indeed worse than that of the Christians and others who say: "Allah, the Exalted, is the second of two or the third of three."

O scholars of Islam! O kings of Islam! What calamity to Islam is worse than disbelief? What tribulation for this religion is worse than worshipping others than Allah? What misfortune for Muslims can equal this misfortune? Is there any more serious abomination than this open polytheism?

You might be heard if you called the living, But there is no life in him whom you call; Had there been a fire in which you blew, there would have been light; but you blew in the sand.
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Probably grave worshippers never read this