Is there an ayat in the Qur'an that mention Hijab must be worn.?

[darkwitch]

Verses that have to do with hijab:

1 – Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

2 – Allaah says (interpretation of the meaning):

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”

[al-Noor 24:60]

“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.

We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse.

3 – Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59]

4 – Allaah says (interpretation of the meaning):

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allaah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allaah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allaah that shall be an enormity”

[al-Ahzaab 33:53]

With regard to the Ahaadeeth:

1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them.

Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102):

May Allaah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:

This hadeeth clearly states that what the Sahaabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allaah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allaah. ‘Aa’ishah (may Allaah be pleased with her) praised those women for hastening to follow the command of Allaah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allaah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allaah says (interpretation of the meaning):

source:

http://islamqa.com/en/ref/13998/hijab

[Zayam]

[7:26] "O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of Allah's signs, that they may take heed."

The second rule can be found in 24:31. Here Allah orders the women to cover their bosoms whenever they dress up. But before quoting 24:31 let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimar"


"Hijab" is the term used by many Muslims women to describe their head cover that may or may not include covering their face except their eyes, and sometimes covering also one eye. The Arabic word "Hijab" can be translated into veil or yashmak. Other meanings for the word "Hijab" include, screen, cover(ing), mantle, curtain, drapes, partition, division, divider.

The word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17.
None of these "Hijab" words are used in the Quran in reference to what the traditional Muslims call today (Hijab) as a dress code for the Muslim woman.

"O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. Allah is Forgiver, Most Merciful." 33:59


there is much more to learn about Hijab and Khimar.

[Long Live Pakistan]

No. Its nothing more than political Islam. Take for example Turkey that has banned Hajibs in public buildings by citing that nowhere in the Qur'an it mentions that Hijab must be worn.

[randolph85]

No. Its nothing more than political Islam. Take for example Turkey that has banned Hajibs in public buildings by citing that nowhere in the Qur'an it mentions that Hijab must be worn.

using turkey as an example of islamic law regarding the issue is hilarious. hijabs are not even allowed in their universities.

in turkey, its legal to be a prostitute, but hijabs are banned from schools. lol

[Alchemist]

No. Its nothing more than political Islam. Take for example Turkey that has banned Hajibs in public buildings by citing that nowhere in the Qur'an it mentions that Hijab must be worn.

you are grossly misinformed on the alleged citation. The ban was political secularism of Attaturk Kamal and he did not refer to Qur'an.

[kakargirl]

you are grossly misinformed on the alleged citation. The ban was political secularism of Attaturk Kamal and he did not refer to Qur'an.

great answer wrora

[torkham]

[7:26] "O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of Allah's signs, that they may take heed."

The second rule can be found in 24:31. Here Allah orders the women to cover their bosoms whenever they dress up. But before quoting 24:31 let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimar"


"Hijab" is the term used by many Muslims women to describe their head cover that may or may not include covering their face except their eyes, and sometimes covering also one eye. The Arabic word "Hijab" can be translated into veil or yashmak. Other meanings for the word "Hijab" include, screen, cover(ing), mantle, curtain, drapes, partition, division, divider.

The word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17.
None of these "Hijab" words are used in the Quran in reference to what the traditional Muslims call today (Hijab) as a dress code for the Muslim woman.

"O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. Allah is Forgiver, Most Merciful." 33:59


there is much more to learn about Hijab and Khimar.

excellent! this is a much distorted word due to culture of arabs predating islam. arabic needs to be understood in its chronological context as well as social context.

[Badlun]

In Quran the only covering mentioned is of bosoms and no other parts of the body. Other parts which must be covered by both men and women are understood as per human nature.This does not inlude at least fcae, arms, feet, hair.

Then dress as a mark of identiication and safe guard for not to be teased. This was for special period of conflict and tension not for normal days.

Hijab or Pardah is just a conpiracy against women by mullas to keep them restricted nothing else.

If women wants to lead a free life they must break all these chains of traditional hijab. The only criterion should be to dress according to the situation with decency.

[شمله ور خراساني]

In Quran the only covering mentioned is of bosoms and no other parts of the body. Other parts which must be covered by both men and women are understood as per human nature.This does not inlude at least fcae, arms, feet, hair.

Then dress as a mark of identiication and safe guard for not to be teased. This was for special period of conflict and tension not for normal days.

Hijab or Pardah is just a conpiracy against women by mullas to keep them restricted nothing else.

If women wants to lead a free life they must break all these chains of traditional hijab. The only criterion should be to dress according to the situation with decency.

Did quran came without a prophet? And do you accept every verse of quran or do you reject those more than 100 ayat which command us to obey the messenger?

[شمله ور خراساني]

Praise be to Allaah. Verses that have to do with hijab:
1 – Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
2 – Allaah says (interpretation of the meaning):
“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”
[al-Noor 24:60]
“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.
We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse.
3 – Allaah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]
4 – Allaah says (interpretation of the meaning):
“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allaah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allaah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allaah that shall be an enormity”
[al-Ahzaab 33:53]
With regard to the Ahaadeeth:
1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them.
Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102):
May Allaah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:
This hadeeth clearly states that what the Sahaabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allaah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allaah. ‘Aa’ishah (may Allaah be pleased with her) praised those women for hastening to follow the command of Allaah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allaah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allaah says (interpretation of the meaning):
“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”
[al-Nahl 16:44]
Ibn Hajar said in Fath al-Baari: There is a report of Ibn Abi Haatim via ‘Abd-Allaah ibn ‘Uthmaan ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aa’ishah and she said: “The women of Quraysh are good, but by Allaah I have never seen any better than the women of the Ansaar, or any who believed the Book of Allaah more strongly or had more faith in the Revelation. When Soorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhaari narrated above, where we see ‘Aa’ishah (may Allaah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allaah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allaah and their faith in the Revelation. It also indicates that women’s observing hijab in front of men and covering their faces is an act of belief in the Book of Allaah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’aan or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahaabi women did that in obedience to the command of Allaah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhaari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.
Adwa’ al-Bayaan, 6/594-595.
2 – It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and blessings of Allaah be upon him) used to go out at night to al-Manaasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allaah be upon him), “Let your wives be veiled.” But the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allaah be upon him), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allaah revealed the verse of hijab.
Narrated by al-Bukhaari, 146; Muslim, 2170.
3 – It was narrated from Ibn Shihaab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allaah (peace and blessings of Allaah be upon him) married Zaynab bint Jahsh, whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aa’ishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed.
Al-Bukhaari, 5149; Muslim, 1428.
4 – It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them.
Narrated by al-Bukhaari, 365; Muslim, 645.
5 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (S) in ihraam, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again.
Narrated by Abu Dawood, 1833; Ibn Maajah, 2935; classed as saheeh by Ibn Khuzaymah (4,203) and by al-Albaani in Kitaab Jilbaab al-Mar’ah al-Muslimah.
6 – It was narrated that Asma’ bint Abi Bakr said: We used to cover our faces in front of men.
Narrated by Ibn Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheeh and al-Dhahabi agreed with him. It was also classed as saheeh by al-Albaani in Jilbaab al-Mar’ah al-Muslimah.
7 – It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon Hafsah bint Sireen who had put her jilbab thus and covered her face with it, and we would say to her: May Allaah have mercy on you. Allaah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab.
Narrated by al-Bayhaqi, 7/93.

[شمله ور خراساني]

Praise be to Allaah.
Shaykh al-Albaani (may Allaah have mercy on him) said:
The conditions of hijaab:
Firstly:
(It should cover all the body apart from whatever has been exempted).
Allaah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful.”
This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.
Al-Haafiz ibn Katheer said in his Tafseer:
This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.
Secondly
(it should not be an adornment in and of itself).
Allaah says (interpretation of the meaning):
“… and not to show off their adornment…” [al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33]. It is also supported by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.”
(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad).
Thirdly:
(It should be thick and not transparent or “see-thru”)
- because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”
(Narrated by Muslim from the report of Abu Hurayrah).
Ibn ‘Abd al-Barr said: what the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.
Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.
Fourthly:
(It should be loose, not tight so that it describes any part of the body).
The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad).
Fifthly:
(It should not be perfumed with bakhoor or fragrance)
There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads:

Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes.
The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.
Ibn Daqeeq al-‘Eed said:
This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.
Sixthly:
(It should not resemble the clothing of men)
It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know:

Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes.”

‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘They are not part of us, the women who imitate men and the men who imitate women.’”

Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) cursed effeminate men and masculine women. He said, ‘Throw them out of your houses.’” He said: “The Prophet (peace and blessings of Allaah be upon him) expelled So and so, and ‘Umar expelled So and so.” According to another version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.”

‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are three who will not enter Paradise and Allaah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk).”

Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed women who act like men.’”

These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only.
Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.”
Seventhly:
(It should not resemble the dress of kaafir women).
It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” [al-Ra’d 13:11 – interpretation of the meaning]. If only they knew.
It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case.
Eighthly:
(It should not be a garment of fame and vanity).
Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’”
(Hijaab al-Mar’ah al-Muslimah, p. 54-67).
And Allaah knows best.


Hijaab al-Mar’ah al-Muslimah, p. 54-67

[شمله ور خراساني]

he Sahih Sunnah is Wahy (Revelation) from Allah

[English]
السنة النبوية الصحيحة وحي من الله
]اللغة الإنجليزية[

By:
Muhammed Salih Al-Munajjid

Source:
www.islam-qa.com

Islamic Propagation Office in Rabwah, Riyadh
المكتب التعاوني للدعوة وتوعية الجاليات بالربوة بمدينة الرياض

2009-1430The Sahih Sunnah is Wahy (Revelation) from Allah

Firstly: I apologize for asking such a question, and so that there will be no room for doubt about my intention I will say that I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah, and I am completely content with Allah as my Lord, Islam as my religion and Muhammad (peace and blessings of Allah be upon him) as my Prophet.
I am asking about the Sunnah, because there are many reports of a single hadith. For example, we may find in Sahih al-Bukhari a hadith that appears in a form different than that in which it appears in Sahih Muslim. Why isn’t the Sunnah like the Holy Qur’an? What is the difference between the Sunnah and the Holy Qur’an? Is the Sunnah part of the Wahy that was revealed to the Messenger (peace and blessings of Allah be upon him) or is it just his words and deeds? Is it one of the characteristics of Prophethood or what?.
Praise be to Allah.
Firstly:
It is essential that it should be established in the mind and heart of every Muslim that the Sunnah – which is the words, deeds and approval that are attributed to the Prophet (peace and blessings of Allah be upon him) – is one of the two parts of divine Revelation that were revealed to the Messenger of Allah (peace and blessings of Allah be upon him). The other part of the Revelation (Wahy) is the Holy Qur’an.
Allah says (interpretation of the meaning):
“Nor does he speak of (his own) desire.
4. It is only a Revelation revealed” [al-Najm 53:3-4]
It was narrated from al-Miqdaam ibn Ma’di Yakrib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Verily I have been given the Qur’an and something similar to it along with it. But soon there will be a time when a man will be reclining on his couch with a full stomach, and he will say, ‘You should adhere to this Qur’an: what you find that it says is permissible, take it as permissible, and what you find it says is forbidden, take it as forbidden.’ But indeed, whatever the Messenger of Allah forbids is like what Allah forbids.”
Narrated by al-Tirmidhi (2664). He said: It is hasan ghareeb with this isnaad. It was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (2870).
This is what was understood by the righteous salaf (may Allah be pleased with them):
Hassaan ibn ‘Atiyah said in al-Kifaayah by al-Khateeb (12):
Jibreel used to bring the Sunnah down to the Prophet (peace and blessings of Allah be upon him) as he used to bring the Qur’an down to him. End quote.
Narrated by al-Daarimi in his Sunan (588) and by al-Khateeb in al-Kifaayah (12). It was attributed by al-Haafiz in al-Fath (13/291) to al-Bayhaqi, and he said: With a saheeh isnaad.
The importance of the Sunnah is first of all that it explains the Book of Allah and is a commentary on it, then it adds some rulings to those in the Book of Allah.
Allah says (interpretation of the meaning):
“And We have also sent down unto you (O Muhammad صلى الله عليه وسلم) the Dhikr [reminder and the advice (i.e. the Qur’an)], that you may explain clearly to men what is sent down to them, and that they may give thought” [al-Nahl 16:44].
Ibn ‘Abd al-Barr said in Jaami’ Bayaan al-‘Ilm wa Fadlihi (2/190):
The commentary of the Prophet (peace and blessings of Allah be upon him) on the Qur’an is of two types:
1 – Explaining things that are mentioned in general terms in the Holy Qur’an, such as the five daily prayers, their times, prostration, bowing and all other rulings.
2 – Adding rulings to the rulings of the Qur’an, such as the prohibition on being married to a woman and to her paternal or maternal aunt at the same time. End quote.
Secondly:
As the Sunnah is the second of the two parts of Revelation, it is inevitable that Allah will protect it, so as to preserve the religion from distortion and additions or subtractions.
Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/95):
Allah says (interpretation of the meaning):
“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]
“Say (O Muhammad صلى الله عليه وسلم): “I warn you only by the Revelation (from Allah and not by the opinion of the religious scholars and others). But the deaf (who follow the religious scholars and others blindly) will not hear the call, (even) when they are warned [i.e. one should follow only the Qur’an and the Sunnah (legal ways, orders, acts of worship, and the statements of Prophet Muhammad صلى الله عليه وسلم, as the Companions of the Prophet صلى الله عليه وسلم did)]” [al-Anbiya’ 21:45]
Allah tells us that the words of His Prophet (peace and blessings of Allah be upon him) are all Wahy (revelation), and Wahy is undoubtedly Dhikr, and Dhikr is preserved according to the text of the Qur’an. Thus it is correct to say that his words (peace and blessings of Allah be upon him) are all preserved by Allah, may He be glorified and exalted, and He has promised that none of them will be lost to us, because that which Allah preserves can certainly not be lost at all; it has all been transmitted to us and Allah has established proof and left us with no excuse. End quote.
Thirdly:
Once it is established that the Sunnah is part of the divine revelation, it is essential to note that there is only one difference between it and the Qur’an, which is that the Qur’an is the word of Allah, may He be exalted, which was revealed verbatim to the Prophet (peace and blessings of Allah be upon him), whereas the Sunnah may not be the words of Allah, rather it is only His Revelation, so it need not necessarily come to us verbatim, but the meaning of it comes to us.
Once we understand this difference, we see that the point in transmission of the Sunnah is to convey the meanings, not the exact same words that were uttered by the Prophet (peace and blessings of Allah be upon him). Islam tells us that Allah only preserves the words of the Qur’an in full, and He preserves the general meanings of the Sunnah, and that which explains the Book of Allah, not the exact words and phrases.
However, the scholars of this ummah throughout the early centuries strove to preserve the sharee’ah and the Sunnah. They have transmitted to us the words of the Prophet (peace and blessings of Allah be upon him) as he said them, and they distinguished between the reports that were right and wrong, true and false.
What the questioner sees of multiple reports of a single hadith does not mean that there is any shortcoming in the preservation and transmission of the Sunnah. Rather the reports vary for numerous reasons, and once they are understood the answer will become clear.

Fourthly:
Reasons for multiple reports:
1- Multiple incidents
Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/134):
The existence of different versions does not represent a fault in the hadith if the meaning is the same, because it is proven that when the Prophet (peace and blessings of Allah be upon him) uttered a hadith he would repeat it three times, so each person would narrate it according to what he heard. This difference in the reports does not mean that the hadith is weak, if the meaning is the same. End quote.
2- Reporting the meaning
This is the most common reason for there being multiple versions of a single hadith. What matters in transmission of a hadith is that the meaning be conveyed. As for the wording, it is not the matter of worship as is the case with the Qur’an.
For example, the hadith “Actions are but by intentions” is also narrated as “Action is by intention” and “Actions are but by intention” and “actions are by intention.” The reason for these multiple versions is that the meaning was narrated. The source of the hadith is one, namely Yahya ibn Sa’eed from Muhammad ibn Ibrahim from ‘Alqamah from ‘Umar (may Allah be pleased with him). It may be noted that the meaning that is understood from these sentences is the same, so what does it matter if there are multiple reports?
In order to be more certain that the narrator had transmitted the correct meaning of the hadith, the scholars would not accept a report of similar meaning unless it came from a scholar of the Arabic language, then they would compare his report with that of another trustworthy narrator; then they would be able to spot the mistake in narration if there was any mistake. There are many such examples but this is not the place to discuss them in detail.
3 – Narrator’s shortening of the hadith
i.e., the narrator memorized the hadith in its entirety, but he quoted only part of it in one place, and narrated it in full elsewhere.
For example: Abu Hurayrah (may Allah be pleased with him) narrated the story of the Prophet (peace and blessings of Allah be upon him) forgetting two rak’ahs of Zuhr prayer. The entire story was narrated from Abu Hurayrah, and it is one story. This indicates that the difference in reports is due to some narrators shortening it. See Sahih al-Bukhari, 714, 715, 1229.
4 – Mistakes
One of the narrators may have made a mistake, so he narrated the hadith in a way that it was not narrated by others. It is possible to spot the mistake by comparing the reports with one another. This is what was done by the scholars in the books of Sunnah and takhreej.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Jawaab al-Sahih (3/39):
But Allah has preserved for this ummah that which He revealed. Allah says (interpretation of the meaning):
“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]
So there is no error in the interpretation of the Qur’an or in the transmission of hadith or interpretation thereof. Allah guaranteed that there would always be in this ummah those who would explain it and highlight evidence against the errors of those who err and the lies of those who lie. This ummah will not agree on misguidance, and there will remain among them a group who will adhere to the truth until the Hour begins. For they are the last of the nations and there is no Prophet after their Prophet and no Book after their Book. When the nations before them changed, Allah sent a Prophet to show them the way with commands and prohibitions, but there will be no Prophet after Muhammad (peace and blessings of Allah be upon him) and Allah has guaranteed to preserve the revelation that He has sent down. End quote.
The Sunnah, as we explained at the beginning, is revelation (Wahy) from Allah, which explains to the people that which was revealed to them in the Book of Allah, may He be exalted, and it teaches them the rulings that they need to practise their religion. Even if the details or the basic principles are mentioned in the Book of Allah, we say: in this sense the Sunnah is one of the attributes of Prophethood and one of the missions of the Prophet (peace and blessings of Allah be upon him). The people still regard the Sunnah in this manner, whether it is mentioned in books or in oral reports which may differ in some wording or in different contexts. None of that gives cause to doubt its status or worry that it has not been preserved properly or to dispute its validity as evidence or to say that the people have no need of it, despite the many difference among people about theoretical and practical issues.
The great scholar Shaykh ‘Abd al-Ghani ‘Abd al-Khaaliq (may Allah have mercy on him) said:
We do not find in the books of al-Ghazaali or al-Aamidi or al-Bazdawi, or any of the scholars of usool who follow their method of writing, any suggestion or hint of any dispute with regard to this matter. They are the ones who examined all the books and madhhabs of the earlier scholars and studied the disputes, even the odd views, and they took great care to refute them.
Then he quoted from the author and commentator of al-Musallam: The Qur’an, Sunnah, scholarly consensus and analogy are he valid foundations of Islam, as is discussed in the field of ‘ilm al-kalaam. But the scholars of usool focused on the validity of scholarly consensus and analogy, because there were too many foolish people who tried to undermine their validity, such as the khawaarij and Raafidis (may Allah humiliate t hem). As for the validity of the Qur’an and Sunnah, the ummah is unanimously agreed on that, which is why there was no need to discuss their validity. End quote.
See: Hujjiyyat al-Sunnah (248-249).
And Allah knows best.

[Badlun]

Did quran came without a prophet? And do you accept every verse of quran or do you reject those more than 100 ayat which command us to obey the messenger?

Many hadiths on women issues are fabricated and conspiracy against women by Arab womanizers , dictators and Mullas. Such Hadiths played havoc with the rights of women and made women slaves of men for more than 14 centuries by Muslims.

Also we cant follow the Prophet Muhammad in many things like we cant become prophets like him, we cant marry 12 women, cant or should not marry a 9 years old girl, cant copy exactly the time when he was alive because more than 1400 years passed and the women at that time and now are passing through very different periods. This will be great stupidity to act on those injunctions given 14 centuries for women.

Quran is eternal however too with context and reinterpretation according to modern requirements.

[ScimitarXEdge]

Many hadiths on women issues are fabricated and conspiracy against women by Arab womanizers , dictators and Mullas. Such Hadiths played havoc with the rights of women and made women slaves of men for more than 14 centuries by Muslims.

Also we cant follow the Prophet Muhammad in many things like we cant become prophets like him, we cant marry 12 women, cant or should not marry a 9 years old girl, cant copy exactly the time when he was alive because more than 1400 years passed and the women at that time and now are passing through very different periods. This will be great stupidity to act on those injunctions given 14 centuries for women.

Quran is eternal however too with context and reinterpretation according to modern requirements.

My first instinct is to agree with you because I have felt this way on numerous issues. It is however not enough to disparage or discredit something by a mere blanket statement by which anything can be rejected on such a pretext without any actual evidentiary assessment of the matter.

Can you show us exactly which hadith are fabricated and how you came to determine the dubiety of their authenticity, and what type of methodology you had used to arrive at this conclusion?

[شمله ور خراساني]

Many hadiths on women issues are fabricated and conspiracy against women by Arab womanizers , dictators and Mullas. Such Hadiths played havoc with the rights of women and made women slaves of men for more than 14 centuries by Muslims.

Also we cant follow the Prophet Muhammad in many things like we cant become prophets like him, we cant marry 12 women, cant or should not marry a 9 years old girl, cant copy exactly the time when he was alive because more than 1400 years passed and the women at that time and now are passing through very different periods. This will be great stupidity to act on those injunctions given 14 centuries for women.

Quran is eternal however too with context and reinterpretation according to modern requirements.

And what is your source for this gross accusation.

My previous reply is intended for people who have similar beliefs as you do.

Yet, I would like to ask you a question: if you say that you follow quran, please tell me, how wat quran compiled? How do we know how to pronounce quran?

And what should we do with those verses that command us to followand obey the messenger? Should we just ignore more than 100verses of quran?

And if arab womanizers are such evil people,what should we think of people like you who praise americans who use our women in Afghanistan as sex toys in military bases in Bagram, Salerno and Kandahar airport?