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Showing posts with label prophets. Show all posts
Showing posts with label prophets. Show all posts
AHLE SUNNAT WAL JAMAAT
WHO ARE THE AHLE SUNNAT WAL JAMAAT?
The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the only group whose beliefs and teachings are truly in accordance with the Holy Quran and Sunnah of the Holy Prophet (sallal laahu alaihi wasallam).
The beliefs of this group are the same as the beliefs of the Sahaba or noble companions of the Holy Prophet (sallal laahu alaihi wasallam) and the Salf-e-Saliheen (our great pious predecessors).
In many Ahadith, the Holy Prophet (sallal laahu alaihi wasallam) strongly advised the Muslims to follow his Sunnah and to remain steadfast upon the path of his Sahaba, the Salf-e-Saliheen and the majority of Muslims to remain steadfast upon the way of the Ahle Sunnah.
The Holy Prophet (sallal laahu alaihi wasallam) said: "I have left two things behind me for you (the Ummah). You will never go astray as long as you follow these two things. One of these two things is Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his Holy Prophet (sallal laahu alaihi wasallam)." (Muwatta Imam Malik)
The Holy Prophet (sallal laahu alaihi wasallam) said that after he passes away his Ummah should remain firmly steadfast upon his Sunnah and upon the way of his four Muslim Caliphs. He advised us to follow this path alone and to be beware of innovations, which contradict the Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)
The Holy Prophet (sallal laahu alaihi wasallam) said: "Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!" (Ibn Majah)
REMAINING WITH THE AHLE SUNNAT WAL JAMAAT
The Holy Prophet (sallal laahu alaihi wasallam) advised us to remain firm with the largest group of Muslims and remain steadfast upon their way in beliefs and in actions.
The Holy Prophet (sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell." (Tirmizi)
The Holy Prophet (sallal laahu alaihi wasallam) said: "He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam". (Abu Dawud)
ABSTAINING FROM MISGUIDED GROUPS
The Holy Prophet (sallal laahu alaihi wasallam) clearly warned his Ummah to completely abstain from joining in the gatherings of or listening to the words of any of the other misguided groups that will appear amongst the Muslims, whose beliefs will contradict the beliefs of the largest group of Muslims.
The beliefs of the largest group of Muslims will be in accordance with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam), the beliefs of the Sahaba and the Salf-e-Saliheen.
The Holy Prophet (sallal laahu alaihi wasallam) said: "In the period prior to the Day of Judgement, false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers will have ever heard before. Stay away from these deceitful people and do not let them come near you! Do not be misguided by them and do not let them cause strife amongst you!" (Sahih Muslim)
DIVISIONS IN THE UMMAH
The concept of the Muslim nation separating into 73 sects, is taken from authentic Ahadith such as the following related by Hazrat Abu Hurairah (radi Allahu anhu): "The Messenger of Allah (sallal laahu alaihi wasallam) said: 'The Jews separated into 71 sects, and the Christians into 72, and my nation will divide into 73 sects.'" (Abu Dawud, Tirmidhi, Ibn Majah)
The Holy Prophet (sallal laahu alaihi wasallam) said: "Seventy-two (of the 73 sects of the Muslim nation) will be in the fire, and only one will be in Paradise; it is the Jama'ah (i.e. Ahle Sunnah Wa Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)
There is another narration which states: "The Companions asked: 'Which sect will triumph (i.e. achieve salvation)?' The Prophet (sallal laahu alaihi wasallam) replied: 'The sect which adheres to that (set of beliefs and practices) which I and my Companions adhere to.'"
It should be clear from these Ahadith that the one sect, out of the 73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only segment of the Muslim community which adheres to that which the Holy Prophet (sallal laahu alaihi wasallam) and his Companions (radi Allahu anhum) adhered to.
OPINION OF GREAT SCHOLARS AND SAINTS
Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (radi allahu anhu) states: "There are 73 groups as foretold by Sayyiduna Rasoolallah (sallal laahu alaihi wasallam) and (bear in mind that), the Ahle Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen)
Imam Ghazzali (radi Allahu anhu) writes: "The Ahle Sunnat Wal Jammat is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according to the scales of the Holy Quran". (Mujarribaate Imam Ghazal)
Hazrat Sha Wali'ullah Muhaddith Dehlawi (radi Allahu anhu) states: "As Rasoolallah (sallal laahu alaihi wasallam) has stated, follow this 'Sawad-e-Azam', and when the four Madhabs are within the Sawad-e-Azam then the following of any one of them, is followance of the Sawad-e-Azam. Therefore, refuting any one of them is refuting the Sawad-e-Azam". (Aqdul Jayyad)
Imam Sufyan Souri (radi Allahu anhu) states: "By Sawad-e-Azam is meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul Qubra)
Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his book "Fatawa Azeezi" (Vol. 2, pg. 4) that: "The various parts of the Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the Maaturadi, in Fiqh such as the Hanifa, the Shafi'i, the Hambali, in Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the Suhurwardi, this servant considers all of them to be the truth".
Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the second chapter, page 67 of his "Maktubaat Shareef" that: "The way of salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in their speech, in their actions, laws, for this is the successful group. Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be punished, however, on the Day of Qiyamah this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled."
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WHO ARE THE AHLE SUNNAT WAL JAMAAT?
The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the only group whose beliefs and teachings are truly in accordance with the Holy Quran and Sunnah of the Holy Prophet (sallal laahu alaihi wasallam).
The beliefs of this group are the same as the beliefs of the Sahaba or noble companions of the Holy Prophet (sallal laahu alaihi wasallam) and the Salf-e-Saliheen (our great pious predecessors).
In many Ahadith, the Holy Prophet (sallal laahu alaihi wasallam) strongly advised the Muslims to follow his Sunnah and to remain steadfast upon the path of his Sahaba, the Salf-e-Saliheen and the majority of Muslims to remain steadfast upon the way of the Ahle Sunnah.
The Holy Prophet (sallal laahu alaihi wasallam) said: "I have left two things behind me for you (the Ummah). You will never go astray as long as you follow these two things. One of these two things is Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his Holy Prophet (sallal laahu alaihi wasallam)." (Muwatta Imam Malik)
The Holy Prophet (sallal laahu alaihi wasallam) said that after he passes away his Ummah should remain firmly steadfast upon his Sunnah and upon the way of his four Muslim Caliphs. He advised us to follow this path alone and to be beware of innovations, which contradict the Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)
The Holy Prophet (sallal laahu alaihi wasallam) said: "Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!" (Ibn Majah)
REMAINING WITH THE AHLE SUNNAT WAL JAMAAT
The Holy Prophet (sallal laahu alaihi wasallam) advised us to remain firm with the largest group of Muslims and remain steadfast upon their way in beliefs and in actions.
The Holy Prophet (sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell." (Tirmizi)
The Holy Prophet (sallal laahu alaihi wasallam) said: "He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam". (Abu Dawud)
ABSTAINING FROM MISGUIDED GROUPS
The Holy Prophet (sallal laahu alaihi wasallam) clearly warned his Ummah to completely abstain from joining in the gatherings of or listening to the words of any of the other misguided groups that will appear amongst the Muslims, whose beliefs will contradict the beliefs of the largest group of Muslims.
The beliefs of the largest group of Muslims will be in accordance with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam), the beliefs of the Sahaba and the Salf-e-Saliheen.
The Holy Prophet (sallal laahu alaihi wasallam) said: "In the period prior to the Day of Judgement, false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers will have ever heard before. Stay away from these deceitful people and do not let them come near you! Do not be misguided by them and do not let them cause strife amongst you!" (Sahih Muslim)
DIVISIONS IN THE UMMAH
The concept of the Muslim nation separating into 73 sects, is taken from authentic Ahadith such as the following related by Hazrat Abu Hurairah (radi Allahu anhu): "The Messenger of Allah (sallal laahu alaihi wasallam) said: 'The Jews separated into 71 sects, and the Christians into 72, and my nation will divide into 73 sects.'" (Abu Dawud, Tirmidhi, Ibn Majah)
The Holy Prophet (sallal laahu alaihi wasallam) said: "Seventy-two (of the 73 sects of the Muslim nation) will be in the fire, and only one will be in Paradise; it is the Jama'ah (i.e. Ahle Sunnah Wa Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)
There is another narration which states: "The Companions asked: 'Which sect will triumph (i.e. achieve salvation)?' The Prophet (sallal laahu alaihi wasallam) replied: 'The sect which adheres to that (set of beliefs and practices) which I and my Companions adhere to.'"
It should be clear from these Ahadith that the one sect, out of the 73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only segment of the Muslim community which adheres to that which the Holy Prophet (sallal laahu alaihi wasallam) and his Companions (radi Allahu anhum) adhered to.
OPINION OF GREAT SCHOLARS AND SAINTS
Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (radi allahu anhu) states: "There are 73 groups as foretold by Sayyiduna Rasoolallah (sallal laahu alaihi wasallam) and (bear in mind that), the Ahle Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen)
Imam Ghazzali (radi Allahu anhu) writes: "The Ahle Sunnat Wal Jammat is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according to the scales of the Holy Quran". (Mujarribaate Imam Ghazal)
Hazrat Sha Wali'ullah Muhaddith Dehlawi (radi Allahu anhu) states: "As Rasoolallah (sallal laahu alaihi wasallam) has stated, follow this 'Sawad-e-Azam', and when the four Madhabs are within the Sawad-e-Azam then the following of any one of them, is followance of the Sawad-e-Azam. Therefore, refuting any one of them is refuting the Sawad-e-Azam". (Aqdul Jayyad)
Imam Sufyan Souri (radi Allahu anhu) states: "By Sawad-e-Azam is meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul Qubra)
Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his book "Fatawa Azeezi" (Vol. 2, pg. 4) that: "The various parts of the Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the Maaturadi, in Fiqh such as the Hanifa, the Shafi'i, the Hambali, in Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the Suhurwardi, this servant considers all of them to be the truth".
Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the second chapter, page 67 of his "Maktubaat Shareef" that: "The way of salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in their speech, in their actions, laws, for this is the successful group. Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be punished, however, on the Day of Qiyamah this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled."
Recently it has been experienced that some people stubbornly claim that whosoever does not recite Surah al-Fatiha behind the Imam then his prayer is not acceptable (i.e. It is null and void). Whether it is necessary to recite behind the Imam or not is a minor issue, but when arrogant people make rigid statements like: Prayer of people who do not recite is “NULL AND VOID” then it becomes necessary to write a detailed refutation of such extremists. With the Grace of Allah “NOT” reciting behind Imam is something which is proven directly from Qur'an itself
In Light of Qur'an
Qur'an states: When the Qur’an is being recited then “LISTEN ATTENTIVELY AND REMAIN SILENT” so that mercy will be showered upon you".(7:204)
Tafsir Ibn Kathir R.A: Imam Ibn Kathir (rah) narrates from Abu Musa al-Ash’ari (ra), Abu Huraira (ra) and Ibn Masud (ra) that this ayah was revealed regarding “REMAINING SILENT WHEN IMAM RECITES”… Then Imam Ibn Kathir says:
وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح
Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi “WHETHER IN LOUD OR SILENT PRAYER” because it has come in hadith that whosoever has an Imam then his Qirat for (Muqtadi) is enough, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kisaan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]
May Allah immensely bless Imam Ibn Kathir (rah) who in-spite of being a Shafi'i called the stance of Imam Abu Hanifa and Ahnaaf as “MORE CORRECT”
وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح
Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi “WHETHER IN LOUD OR SILENT PRAYER” because it has come in hadith that whosoever has an Imam then his Qirat for (Muqtadi) is enough, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kisaan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]
May Allah immensely bless Imam Ibn Kathir (rah) who in-spite of being a Shafi'i called the stance of Imam Abu Hanifa and Ahnaaf as “MORE CORRECT”
Imam Nasai'i (rah) made a whole chapter as:
باب تأويل قوله عز وجل: {وإذا قرىء القرآن
فاستمعوا له وأنصتوا لعلكم ترحمون}
Translation: Interpretation of Allah’s saying: {When the Qur’an is being recited then listen attentively andremain silent so that mercy will be showered upon you}
باب تأويل قوله عز وجل: {وإذا قرىء القرآن
فاستمعوا له وأنصتوا لعلكم ترحمون}
Translation: Interpretation of Allah’s saying: {When the Qur’an is being recited then listen attentively andremain silent so that mercy will be showered upon you}
Under this chapter he brought the following hadith
1.
أَخْبَرَني الْجَارُودُ بْنُ مُعَاذٍ التِّرْمِذِيُّ حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِـي صَالِحٍ عَنْ أَبِـي هُرَيْرَةَ ، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلّم: «إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ فَإذَا كَبَّرَ فَكَبِّرُوا وَإذَا قَرَأَ فَأَنْصِتُوا وَإذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ».
Translation: Hadrat Abu Hurraira (ra) narrates that the Prophet (Peace be upon him) said: Imam has been appointed upon you so that you follow him, when he says takbir then you should also say takbir, “BUT WHEN HE RECITES QUR'AN THEN YOU SHOULD REMAIN SILENT”, when he goes for Ruku and says Sami Allah huliman Hamida then you should say Allahuma Rabbana Lakal Hamd [Sunnan Nasai’I (2/479, Hadith # 919)]
2.
حدثنـي أبو السائب، قال: ثنا حفص، عن أشعث، عن الزهري، قال: نزلت هذه الآية فـي فتـى من الأنصار كان رسول الله صلى الله عليه وسلّم كلـما قرأ شيئا قرأه، فنزلت: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا
Translation: Imam al-Zuhri (rah) narrates that this ayah was revealed regarding a young person from Ansaar. When the Prophet (Peace be upon him) recited any ayah in prayer, then he used to recite behind him,“THEREFORE THIS AYAH WAS REVEALED” [Tafsir Ibn Jarir (9/110) under 7:204]
حدثنـي أبو السائب، قال: ثنا حفص، عن أشعث، عن الزهري، قال: نزلت هذه الآية فـي فتـى من الأنصار كان رسول الله صلى الله عليه وسلّم كلـما قرأ شيئا قرأه، فنزلت: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا
Translation: Imam al-Zuhri (rah) narrates that this ayah was revealed regarding a young person from Ansaar. When the Prophet (Peace be upon him) recited any ayah in prayer, then he used to recite behind him,“THEREFORE THIS AYAH WAS REVEALED” [Tafsir Ibn Jarir (9/110) under 7:204]
Leading Sahaba and Tabiyeen on 7:204
1.
عن بشير بن جابر، قال: صلى ابن مسعود، فسمع ناسا يقرءون مع الإمام، فلـما انصرف، قال: أما آن لكم أن تفقهوا؟ أما آن لكم أن تعقلوا؟ وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا كما أمركم الله.
Translation: Hadrat Bashir bin Jabir (ra) narrates that Ibn Masud (ra) lead people in prayer and he heard some people reciting along with Imam, when he offered salutations he said: “HASN’T TIME COME YET THAT YOU UNDERSTAND” hasn’t time come yet that you use your senses? Remember when Quran is recited then you should listen to it attentively and “REMAIN SILENT, BECAUSE ALLAH HAS ORDERED IT (IN 7:204)”[Tafsir at-Tabri, (9/110) under 7:204]
عن بشير بن جابر، قال: صلى ابن مسعود، فسمع ناسا يقرءون مع الإمام، فلـما انصرف، قال: أما آن لكم أن تفقهوا؟ أما آن لكم أن تعقلوا؟ وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا كما أمركم الله.
Translation: Hadrat Bashir bin Jabir (ra) narrates that Ibn Masud (ra) lead people in prayer and he heard some people reciting along with Imam, when he offered salutations he said: “HASN’T TIME COME YET THAT YOU UNDERSTAND” hasn’t time come yet that you use your senses? Remember when Quran is recited then you should listen to it attentively and “REMAIN SILENT, BECAUSE ALLAH HAS ORDERED IT (IN 7:204)”[Tafsir at-Tabri, (9/110) under 7:204]
2.
عن سعيد بن جبـير: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا قال: فـي الصلاة الـمكتوبة.
Translation: Hadrat Sa’eed bin Jubair (ra) narrates that {When the Qur’an is being recited then listen attentively and remain silent} is revealed about “OBLIGATORY PRAYERS” [Tafsir Ibn Jarir (9/110) under 7:204]
عن سعيد بن جبـير: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا قال: فـي الصلاة الـمكتوبة.
Translation: Hadrat Sa’eed bin Jubair (ra) narrates that {When the Qur’an is being recited then listen attentively and remain silent} is revealed about “OBLIGATORY PRAYERS” [Tafsir Ibn Jarir (9/110) under 7:204]
3.
وقال علي بن أبي طلحة عن ابن عباس في الآية قوله {وَإِذَا قُرِىءَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۴} يعني في الصلاة المفروضة،
Translation: Ibn Abbas (ra) said that {When the Qur’an is being recited then listen attentively and remain silent} refers to ruling regarding “OBLIGATORY PRAYERS” [Tafsir Ibn Kathir under 7:204]
وقال علي بن أبي طلحة عن ابن عباس في الآية قوله {وَإِذَا قُرِىءَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۴} يعني في الصلاة المفروضة،
Translation: Ibn Abbas (ra) said that {When the Qur’an is being recited then listen attentively and remain silent} refers to ruling regarding “OBLIGATORY PRAYERS” [Tafsir Ibn Kathir under 7:204]
Now here is proof from leading Tabiyeen:
1.
قال: ثنا أبـي، عن سفـيان، عن أبـي هاشم، عن مـجاهد: فـي الصلاة الـمكتوبة
Imam Mujahid (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
2.
قال: ثنا الـمـحاربـي وأبو خالد، عن جويبر، عن الضحاك قال: فـي الصلاة الـمكتوبة
Imam adh-Dhahak (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
قال: ثنا الـمـحاربـي وأبو خالد، عن جويبر، عن الضحاك قال: فـي الصلاة الـمكتوبة
Imam adh-Dhahak (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
3.
قال: ثنا جرير وابن فضيـل، عن مغيرة، عن إبراهيـم، قال: فـي الصلاة الـمكتوبة.
Ibrahim al Nakh’ai (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
قال: ثنا جرير وابن فضيـل، عن مغيرة، عن إبراهيـم، قال: فـي الصلاة الـمكتوبة.
Ibrahim al Nakh’ai (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
Hence those people who believe that recitation of Imam is enough for Muqtadi (follower) then they have Quran in their favour whereas people who proclaim that recitation is necessary for Muqtadi have no proof from Quran whatsoever. But to their surprise even overwhelming ahadith refute the claim that recitation on Muqtadi is binding, some have been shown above but let us see some more.
In Light of Hadith
Hadith #1
Ata' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said:”THERE SHOULD BE NO RECITAL ALONG WITH THE IMAM IN ANYTHING” and alleged that he recited:" By the star when it sets" (Surah Najm) before the Messenger of Allah (may peace be upon him) and he did not prostrate himself. [Book 004, Number 1192: (Sahih Muslim)]
Hadith #2
حدثني عن مالك عن أبي نعيم وهب بن كيسان أنه سمع جابر بن عبد الله
Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say,"Someone who prays a raka without reciting the umm al-Qur'an in it has not done the prayer except behind an imam." [Book 3, Number 3.9.40: (Muwatta Imam Malik)]
Ata' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said:”THERE SHOULD BE NO RECITAL ALONG WITH THE IMAM IN ANYTHING” and alleged that he recited:" By the star when it sets" (Surah Najm) before the Messenger of Allah (may peace be upon him) and he did not prostrate himself. [Book 004, Number 1192: (Sahih Muslim)]
Hadith #2
حدثني عن مالك عن أبي نعيم وهب بن كيسان أنه سمع جابر بن عبد الله
Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say,"Someone who prays a raka without reciting the umm al-Qur'an in it has not done the prayer except behind an imam." [Book 3, Number 3.9.40: (Muwatta Imam Malik)]
Note: It has been noted that some people use the above hadith and they hide the last part of it, without the last part of above hadith which states: "EXCEPT BEHIND AN IMAM" the hadith is incomplete.
Hadith #3
حدثني يحيى عن مالك عن ابن شهاب عن ابن أكيمة الليثي عن أبي هريرة
Yahya related to me from Malik from Ibn Shihab from Ibn Ukayma al-Laythi from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished a prayer in which he had recited aloud and asked, "Did any of you recite with me just now?" One man said, "Yes, I did, Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "I was saying to myself, 'Why am I distracted from the Qur'an?' " When the people heard the Messenger of Allah, may Allah bless him and grant him peace, say that, they refrained from reciting with the Messenger of Allah, may Allah bless him and grant him peace, when he recited aloud. [Book 3, Number 3.11.46: (Muwatta Imam Malik)]
We would clarify something here so that no excuse is left. Some people believe that Surah al Fatiha is to be recited by Muqtadi whether in “Jahri (loud) or Sari (silent) prayer, so they cannot say that one should refrain from reciting in loud prayer but may recite in silent prayer. Now let us see the following ahadith which makes it crystal clear.
Hadith #4
حدّثنا وَكِيع عن الضحاك بن عُثمان عن عَبدِ الله بن يَزيد عن ابن ثوبان عن زَيد بن ثَابت قال: لا يقرأ خلف الإمام إن جهر ولا إن خافت.
Zayd bin Thabit (ra) said: There is no recitation behind the Imam “WHETHER IN LOUD OR SILENT (PRAYER)”[Musannaf Ibn Abi Shaybah 1/413
حدّثنا وَكِيع عن الضحاك بن عُثمان عن عَبدِ الله بن يَزيد عن ابن ثوبان عن زَيد بن ثَابت قال: لا يقرأ خلف الإمام إن جهر ولا إن خافت.
Zayd bin Thabit (ra) said: There is no recitation behind the Imam “WHETHER IN LOUD OR SILENT (PRAYER)”[Musannaf Ibn Abi Shaybah 1/413
Hadith #5[ Ahadith regarding not reciting behind Imam]
حدّثنا الفضل عن زُهير عن الوليد بن قيس قال: سألت سويد بن غفلة: أقرأ خلف الإمام في الظهر والعصر؟ فقال: لا.
Translation: Walid bin Qays asked Suwaid bin Ghafla (ra): Should there be Qirat behind Imam in the Dhuhr and Asr prayers? He said: No! [Musannaf Ibn Abi Shaybah 1/413]
حدّثنا الفضل عن زُهير عن الوليد بن قيس قال: سألت سويد بن غفلة: أقرأ خلف الإمام في الظهر والعصر؟ فقال: لا.
Translation: Walid bin Qays asked Suwaid bin Ghafla (ra): Should there be Qirat behind Imam in the Dhuhr and Asr prayers? He said: No! [Musannaf Ibn Abi Shaybah 1/413]
Hadith #6
ثنا بن نمير عن عبيد الله بن عمر عن نافع عن بن عمر أنه كان يقول من صلى وراء الإمام كفاه قراءة الإمام هذا هو الصحيح
Translation: Hadhrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him" Imam Baihaqi declared it “SAHIH”.(Sunan Baihaqi, Chapter regarding “NOT RECITING BEHIND THE IMAM” Volume No.2, Page No. 160]
ثنا بن نمير عن عبيد الله بن عمر عن نافع عن بن عمر أنه كان يقول من صلى وراء الإمام كفاه قراءة الإمام هذا هو الصحيح
Translation: Hadhrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him" Imam Baihaqi declared it “SAHIH”.(Sunan Baihaqi, Chapter regarding “NOT RECITING BEHIND THE IMAM” Volume No.2, Page No. 160]
Hadith #7
حدّثنا عَلِيُّ بْنُ مُحَمَّدٍ . حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسى ، عَنِ الْحَسَنِ بْنِ صَالِحٍ ، عَنْ جَابِرٍ ، عَنْ أَبِي الزُّبَيْرِ ، عَنْ جَابِرٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «مَنْ كَانَ لَهُ إِمَامٌ، فَقِرَاءَةُ الإِمَامِ قِرَاءَةٌ».
Translation: Hadrat Jabir bin Abdullah (ra) narrates that the Prophet (Peace be upon him) said: Whosoever has an Imam then the “RECITIATION OF IMAM IS ENOUGH FOR HIM” [Sunnan Ibn Majah (1/277, Hadith # 880)]
حدّثنا عَلِيُّ بْنُ مُحَمَّدٍ . حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسى ، عَنِ الْحَسَنِ بْنِ صَالِحٍ ، عَنْ جَابِرٍ ، عَنْ أَبِي الزُّبَيْرِ ، عَنْ جَابِرٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «مَنْ كَانَ لَهُ إِمَامٌ، فَقِرَاءَةُ الإِمَامِ قِرَاءَةٌ».
Translation: Hadrat Jabir bin Abdullah (ra) narrates that the Prophet (Peace be upon him) said: Whosoever has an Imam then the “RECITIATION OF IMAM IS ENOUGH FOR HIM” [Sunnan Ibn Majah (1/277, Hadith # 880)]
Hadith #8
حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».
Translation: Anas bin Malik (ra) narrates: The Prophet (Peace be upon him) led us in prayer and then turned towards the people and asked: Do you recite while Imam is reciting? The Prophet asked this thrice! They replied Yes! The Prophet said “DO NOT DO IT” [Imam Tahawi in Sharh al Ma’ni al Athaar (1/217)]
Conclusion: We hope that the above article would be enough for people to understand that the great Hanafi Muslims who believe in not reciting behind Imam and that one’s prayer is valid without it, they are in “PERFECT CONFORMITY” with Qur'an and Sunnah. This article means no offense to any of the other 3 valid schools of Jurisprudence because following a valid school of jurisprudence is a source of security from wrath of Allah, however this does not apply on the La Madhabiyyah sect.
حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».
Translation: Anas bin Malik (ra) narrates: The Prophet (Peace be upon him) led us in prayer and then turned towards the people and asked: Do you recite while Imam is reciting? The Prophet asked this thrice! They replied Yes! The Prophet said “DO NOT DO IT” [Imam Tahawi in Sharh al Ma’ni al Athaar (1/217)]
Conclusion: We hope that the above article would be enough for people to understand that the great Hanafi Muslims who believe in not reciting behind Imam and that one’s prayer is valid without it, they are in “PERFECT CONFORMITY” with Qur'an and Sunnah. This article means no offense to any of the other 3 valid schools of Jurisprudence because following a valid school of jurisprudence is a source of security from wrath of Allah, however this does not apply on the La Madhabiyyah sect.
Difference between prayer of Man and a Woman
0 comments Posted by Mohd Fareeduddin Siddiqui at 00:19
This article shall be based on overwhelming ahadith which establish from Prophet (Peace be upon him), Sahaba, Tabiyeen and great Fuqaha that prayer of woman is different in many ways from prayer of man.
Proof # 1
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: "O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]
This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)]
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: "O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]
This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)]
Note: This article is composed on the basis of "Sound Principle" that even if some hadith is weak in it's chain then it can become "Hasan (fair) or Sahih (correct)" due to many corroborating evidences, hence If some people dispute over a certain hadith then they would be wrong principally as the same matter is proven from many different Turaq which strengthen eachother, hence whole article with all ahadith with different turaq (ways) have to be understood. This is amongst the great principles in science of Hadith classification.
Proof # 2
عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ
Translation: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE” [Sunnan al Bayhaqi al-Kubra (3/74)]
In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected
عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ
Translation: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE” [Sunnan al Bayhaqi al-Kubra (3/74)]
In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected
Proven from Many Sahaba and Tabiyeen
Proof # 3
عن عليّ قال: إذا سجدت المرأة فلتحتفر ولتضم فخذيها.
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should “Lean on one side while sitting on her buttocks” and keep her thighs close to eachother [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]
Note: فخذيها means to lean on side while sitting on the buttocks.
Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas
عن عليّ قال: إذا سجدت المرأة فلتحتفر ولتضم فخذيها.
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should “Lean on one side while sitting on her buttocks” and keep her thighs close to eachother [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]
Note: فخذيها means to lean on side while sitting on the buttocks.
Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas
Proof # 4
عن خالد بن اللجلاج قال: كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ولا يجلسن جلوس الرجال على أوراكهن
Translation: Khalid ibn Lajlaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” [Musannaf Ibn Abi Shayban (1/303)]
Note: Tarabbu means to sit cross legged, remember doing Tarrabu was abrogated later, please see Proof # 7 for more details.
عن خالد بن اللجلاج قال: كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ولا يجلسن جلوس الرجال على أوراكهن
Translation: Khalid ibn Lajlaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” [Musannaf Ibn Abi Shayban (1/303)]
Note: Tarabbu means to sit cross legged, remember doing Tarrabu was abrogated later, please see Proof # 7 for more details.
Proof # 5
حدّثنا أبو بكر قال نا أبو خالد عن محمد بن عجلان عن نافع أن صفية كانت تصلي وهي متربعة.
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)]
حدّثنا أبو بكر قال نا أبو خالد عن محمد بن عجلان عن نافع أن صفية كانت تصلي وهي متربعة.
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)]
Proof # 6
حدّثنا أبو بكر قال نا وكيع عن العمري عن نافع قال: كن نساء ابن عمر يتربعن في الصلاة.
Translation: Nafi’ narrates that the women of Ibn Umar (ra) i.e. his family used to do “TARABBU” during prayer [Musannaf Ibn Abi Shayban (1/303)]
Proven from Leading Tabiyeen
Proof # 7
(عن نافع، عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول اللّه صلى اللّه عليه وسلم أي في زمانه صلى اللّه عليه وسلم (قال: كن يتربعن) أي في حال قعودهن (ثم أمرن أن يحتفزن
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet (Peace be upon him)? He said: In the beginning they used to perform “Tarabbu” but later they were commanded to do “IHTIFAAZ” [Musnad Imam Abu Hanifa (1/120)]
Note: Tarabbu became abrogated and Ihtifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women.
Proof # 8
عن إبراهيم قال: إذا سجدت المرأة فلتلزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجافي كما يجافي الرجل
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the thighs to her stomach and also not raise her posterior and also “NOT STRETCH HER LIMBS OUT LIKE A MALE” [Mussanaf Ibn Abi Shaybah (1/303)]
Proof # 9
عن مجاهد أنه كان يكره أن يضع الرجل بطنه على فخذيه إذا سجد كما تضع المرأة.
Translation: Imam Mujahid (rah) considered it “MAKRUH” for a man to attach his stomach to the thighs “LIKE A WOMAN DOES” [Musannaf Ibn Abi Shaybah (1/303)]
Proof # 10
حدّثنا أبو بكر قال نا ابن مبارك عن هشام عن الحسن قال: المرأة تضم في السجود
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah [Musannaf Ibn Abi Shayban (1/270)]
Proof # 11
وعن وائلِ بنِ حجرٍ قالَ: قالَ لي رسولُ الله صلى الله عليه وسلّم : «يا وائلُ بنَ حجرٍ إِذَا صَلَّيْتَ فَاجْعَلْ يَدَيْكَ حِذَاءَ أُذُنَيْكَ، والمَرْأَةُ تَجْعَلُ يَدَيْهَا حِذَاءَ ثَدْيَيْهَا».
Translation: It is narrated by Wa’il bin Hujr (ra) that the Prophet (Peace be upon him) said to him:..O Wai’l bin Hujr when you (men) start the prayer then raise your hands till your ears”WHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS (ONLY)” [Tabrani in his Mu'jam al Kabeer (22/19), I’laa as-Sunnan (2/156)]
So It is established from Prophet (Peace be upon him), leading Sahaba like Ibn Umar (ra), Ibn Abbas (ra), Hadrat Ali (ra) also leading Tabiyeen like Mujahid (rah), Ibrahim al Nakha’i (rah), Hasan al Basri (rah) that a women should not pray like men do and their prayer is that which is more concealing.
There are many proofs from Fuqaha in this regard including that of Hanafi school which are not mentioned in this article due to brevity issues.
Refuting the misuse of hadith by Albani
A scholar in recent past with the name of Nasir ud-din Albani, who was known for his spurious and off tangent fatwas, he tried to claim that Prayer of woman is exactly similar to that of men, he misused the hadith of Bukhari which states: “PRAY AS YOU HAVE SEEN ME PRAYING” [Sahih Bukhari (1/606)]
This is in actual a gross misinterpretation of the hadith because here the Prophet (Peace be upon him) was referring to men, If we do not accept this condition then Prophet (Peace be upon him) saying that "Pray as you have SEEN me praying" would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans? The Prophet (Peace be upon him) was also “SEEN” praying with his ankles exposed, so should women also start exposing their ankels? The Prophet (Peace be upon him) was “SEEN” leading men in prayer, so should women also lead men in prayer? etc… This proves that Albani was ill-mastered in the science of hadith and he gave illogical verdicts by looking at ahadith just apparently.
Here are more proofs which refute the claim that women should also pray just like men
Proof # 1
عن أبي موسى ، عن النبيّ قال : «الْجُمُعَةُ حَقٌ واجِبٌ على كلِّ مُسْلِمٍ في جَماعَةٍ، إِلا أَرْبَعَةٌ عَبْدٌ مَمْلُوكٌ أَوِ امْرأَةٌ أَوْ صَبِيٌّ أَوْ مَريضٌ».
... هذا حديث صحيح على شرط الشيخين،
Translation: The Prophet (Peace be upon him) said: Jummah in congregation is Wajib upon every Muslim “EXCEPT”for four (1) A Slave (2) “A WOMAN” (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-Mustadrak ala Sahihayn where Imam Hakim declared it “SAHIH ON CRITERIA OF BUKHARI AND MUSLIM” and Imam Dhahabi“AGREED” with him (1/423 Hadith#1062)]
Had the hadith of Bukhari been mutlaq then according to Salafis the Prophet (Peace be upon him) has Naudhobillah contradicted himself by not making Jummah in mosque to be Wajib upon women.
Proof # 2
Also remember that men should say “Subhan Allah” loudly in order to correct the Imam whereas women should clap their hands.
عن أبي هريرةَ رضيَ اللهُ عنهُ عنِ النبيِّ صلى الله عليه وسلّم قال «التسبيحُ للرجالِ والتَّصفيقُ للنساءِ»
Translation: It is narrated by Abu Hurraira (ra) that the Prophet (Peace be upon him) said: Tasbeeh is for menwhereas clapping is for women [Jami us-Sahih al-Bukhari, (1/402)]
So the LA Madhabiyyah people whose thinking works in reverse order, they should from tomorrow start clapping hands just like women.
Proof # 3
ما صلَّتِ امرأَةٌ مِنْ صَلاةٍ أَحَبَّ إِلى الله مِنْ أَشدَّ مكانٍ في بَيْتِها ظُلْمةً.
رواه الطبراني في الكبير ورجاله موثقون.
Translation: The Prophet (Peace be upon him) said: The beloved prayer of woman in sight of Allah, is the one which she performs in the darkest place in her house [Al-Haythami in Majmz az-Zawaid (2/156)]
Imam al-Haythami (rah) says after narrating it: It is narrated by At-Tabarani (rah) in his Al-Kabeer and the Rijaal of it are (all)“THIQA” [ibid]
Proof # 4
عن نافع عن ابن عُمَرَ أنَّهُ قَالَ: لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَلاَ إِقَامَةٌ
Translation: Nafi narrates from Ibn Umar (ra) who narrates that Prophet (Peace be upon him) said: Both Azan and Iqamah (for prayer) are not binding upon women[Sunnan al-Bayhaqi al-Kubra (2/169)
Regarding the Athar of Tabi'i Umm ad-Darda (rah)
So all these proofs are also corroborating evidences that prayer of woman is different in many issues from that of men, however Nasir ud-din Albani also misused this Athar as proof
It is narrated in Musannaf Ibn Abi Shaybah: Umm e Darda (rah) used to sit like males in prayer [Musannnaf (1/270)]
Albani showed as if Umm ad-Darda (rah) was amongst the Sahabiyah, which is nothing short of deception
However it is incorrect to use this report for the following 3 reasons:
(a) First of all it “contradicts” another report from Umm ad-Darda (rah) in which Ibrahim Abi Ablah (rah) narrates that he saw: Umm ad-Darda (rah) praying cross legged (ورأيتُ أُمَّ الدَّرْداء تُصلِّـي مُتَربِّعة.) [Imam al-Mizzi in Tahdhib ul Kamaal, (22/468)]
(b) Secondly Imam al Mizzi (rah) has said that this Umm ad-Darda was amongst “Tabi’in [Refer to Tahdhib ul Kamaal (22/64)]. Plus Imam Ibn Hajr al Asqalani (rah) has proven that the narrator of this hadith i.e. Makhul only narrated from Umm al-Darda –As-Sughra (which refers to Tabi’i not Sahabi) Hence practice of a lone Tab’i is not hujjat and Albani had spread deception in this regard.
(c) Third: Imam Ibn Hajr al Asqalani (rah) has also said in his Fath ul Bari: The practice of a Tabi’i alone is “NOT HUJJAT” even if it “DOES NOT GO AGAINST ANY PRINCIPLE” [Fath ul Bari, Sharh Sahih ul Bukhari (2/243)
Imam Badr ud-din Ayni (rah) the great commentator of Bukhari said:
هذه هي الصغرى التابعية، لا أم الدرداء الكبرى الصحابية، لأن مكحولاً أدرك الصغرى دون الكبرى
Translation: This is Umm ad-Darda “AS-SUGHRA” not the Umm ad-Darda “AL KUBRA” who was a Sahabiyah, and Makhul only met As-Sughra (Tabi’i) not the Al-Kubra (i.e. Sahabiyyah)[Umdat ul Qari, Sharh Sahih ul Bukhari (6/101)]
Conclusion with verdict from Imam al-Bayhaqi (rah)
So even If practice of some lone Tabi’i does not go against any principle still it is not hujjat, but the reality is that, this practice goes against known principle amongst Muslim world i.e. Women have to pray in a manner which is “MORE CONCEALING” for her which is proven from many ahadith.
Above all, regarding the hadith of “PRAY AS YOU HAVE SEEN ME PRAYING” none of the major commentators of Bukhari such as Imam Ibn Hajr al Asqalani (rah), Imam Badr ud-din Ayni (rah), Imam Ibn Bataal (rah) etc… have given the pseudo interpretation like Albani did in order to misuse the hadith for his personal agenda.
If some people are still stubborn and do not accept contradiction in reports of Umm ad-Darda, then even the former report “ITSELF” proves that practice of other Muslim women was clearly different from Umm ad-Darda because had they all sat like men then this report would not have specified her.
Hence we would like to conclude this article with this beautiful verdict of Imam al-Bayhaqi (rah)
ما يفارق المرأة فيه الرجل من أحكأم الصلاة راجع إلى الستر
Translation: The “distinction” in ruling regarding prayer of men and women is that the woman prays in a way which is more “CONCEALING" for her [Al-Bayhaqi in As-Sunnan al Kubra (2/222)]
This has been a matter of discussion amongst Muslims for ages, ulama supporting any of the 2 have concrete proofs, however the times we live in, the Ladies (especially modernist girls/women) are more inclined towards wearing Hijab rather than going for Niqab (If they are ready at first place) , the western mind set looks down upon noble women wearing Jilbab in its true sense (i.e. Niqab).
Note: Technically even Hijab refers to Proper covering from top to bottom, but here It will be referred for those who are not convinced with Face covering.
Some scholars have tried to reconcile between both viewpoints by offering choice to women whether they like to go for Hijab or Niqab (though Niqab is recommended), some like Nasir ud-din Albani have even gone to the extent of justifying that ruling on Hijab supercedes that of Niqaab, this according to us is a wrong conclusion, especially for our sisters in sub-continent where men are often seen preying at women (so in any given condition, anywhere in the world where the women may become easy targets of men satisfying their inner lustful desires, then the ruling of Niqab from merely recommended changes to Wajib and there indeed is proof of it rather a dominant one)
Note: Technically even Hijab refers to Proper covering from top to bottom, but here It will be referred for those who are not convinced with Face covering.
Some scholars have tried to reconcile between both viewpoints by offering choice to women whether they like to go for Hijab or Niqab (though Niqab is recommended), some like Nasir ud-din Albani have even gone to the extent of justifying that ruling on Hijab supercedes that of Niqaab, this according to us is a wrong conclusion, especially for our sisters in sub-continent where men are often seen preying at women (so in any given condition, anywhere in the world where the women may become easy targets of men satisfying their inner lustful desires, then the ruling of Niqab from merely recommended changes to Wajib and there indeed is proof of it rather a dominant one)
In Light of Quran and Hadith
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ
Quran states: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms (24:31)
Hadith #1
Narrated Safiya bint Shaiba:
'Aisha 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."
Narrated Safiya bint Shaiba:
'Aisha 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."
►Volume 6, Book 60, Number 282: (Sahih Bukhari)
The wording for veil in the ayah of Surah Al-Nur is “Bi-Khumorihina” (and according to lexicographers it denotes to covering the bosoms from top in a way that face is covered too) the wording used in hadith is also similar i.e.”ikhtamarna bi ha”, those who oppose Niqab consider the above translation of Muhsin-Khan to be wrong, they claim that Khimar means veil or head scarf and covering the face is a separate issue, However Khimar in arabic also includes covering the face, although Muhsin Khan is indeed known for his forgeries to English translation of Sahih Bukhari but over here he is not wrong.
Still if someone is aggressive in disagreeing then Quran has explained it in another fashion too i.e. Jalabeeb which is mentioned in Surah al-Ahzaab
Still if someone is aggressive in disagreeing then Quran has explained it in another fashion too i.e. Jalabeeb which is mentioned in Surah al-Ahzaab
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ
Quran states: O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed.(Al-Quran 33:59)
In this case too it refers to covering the face along with rest of the body, as a matter of fact the ruling attached in relevance to this ayah is more strict than just covering the face (i.e. Ulama explained through ahadith that It refers to even showing 1 eye to see.. Allahu Akbar, Note: This is not to insult women in any way but to strengthen the viewpoint of covering face)
Expanation of Eminent Mufasireen
1. “Imam Ibn Jarir at-Tabri (Rahimuhullah) and Imam al Hafidh Ibn Kathir (Rahimuhullah) mention under 33:59”
حدثنـي علـيّ، قال: ثنا أبو صالـح، قال: ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } أمر الله نساء الـمؤمنـين إذا خرجن من بـيوتهنّ فـي حاجة أن يغطين وجوههنّ من فوق رؤوسهنّ بـالـجلابـيب، ويبدين عيناً واحدة
Translation: Ibn Abbas(RA) narrated regarding (Allah’s) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them…] that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing
حدثنـي علـيّ، قال: ثنا أبو صالـح، قال: ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } أمر الله نساء الـمؤمنـين إذا خرجن من بـيوتهنّ فـي حاجة أن يغطين وجوههنّ من فوق رؤوسهنّ بـالـجلابـيب، ويبدين عيناً واحدة
Translation: Ibn Abbas(RA) narrated regarding (Allah’s) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them…] that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing
2. Imam Ibn Kathir (rahimuhullah) also adds after narrating the above:
وقال محمد بن سيرين: سألت عبيدة السلماني عن قول الله عز وجل: { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ } فغطى وجهه ورأسه، وأبرز عينه اليسرى
Translation: Muhammad bin Sirin said: "I asked `Ubaydah As-Salmani about the Ayah:(to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.''[Tafsir al Quran al Azim]
Note: Ibn Abbas (RA) holds the highest rank amongst Sahaba in exegesis of Quran
وقال محمد بن سيرين: سألت عبيدة السلماني عن قول الله عز وجل: { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ } فغطى وجهه ورأسه، وأبرز عينه اليسرى
Translation: Muhammad bin Sirin said: "I asked `Ubaydah As-Salmani about the Ayah:(to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.''[Tafsir al Quran al Azim]
Note: Ibn Abbas (RA) holds the highest rank amongst Sahaba in exegesis of Quran
3. “Imam Qurtubi (Rahimuhullah) under 33:59”
فقال ابن عباس وعَبيدة السَّلْمانيّ: ذلك أن تلوِيه المرأة حتى لا يظهر منها إلا عين واحدة تُبصر بها
Ibn Abbas (RA) and Ubaida as Salmaani(RA) said: It (Jilbab) should fully cover the body of woman and nothing should appear but one eye with which she can see."
فقال ابن عباس وعَبيدة السَّلْمانيّ: ذلك أن تلوِيه المرأة حتى لا يظهر منها إلا عين واحدة تُبصر بها
Ibn Abbas (RA) and Ubaida as Salmaani(RA) said: It (Jilbab) should fully cover the body of woman and nothing should appear but one eye with which she can see."
4. ”Imam Jalal ud din Suyuti (Rahimuhullah) under 33:59”
يَا أَيّهَا النَّبِيّ قُلْ لِأَزْوَاجِك وَبَنَاتك وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبهنَّ" جَمْع جِلْبَاب وَهِيَ الْمُلَاءَة الَّتِي تَشْتَمِل بِهَا الْمَرْأَة أَيْ يُرْخِينَ بَعْضهَا عَلَى الْوُجُوه إذَا خَرَجْنَ لِحَاجَتِهِنَّ إلَّا عَيْنًا وَاحِدَة "ذَلِكَ أَدْنَى" أَقْرَب إلَى "أَنْ يُعْرَفْنَ" بِأَنَّهُنَّ حَرَائِر "فَلَا يُؤْذَيْنَ" بِالتَّعَرُّضِ لَهُنَّ بِخِلَافِ الْإِمَاء فَلَا يُغَطِّينَ وُجُوههنَّ فَكَانَ الْمُنَافِقُونَ يَتَعَرَّضُونَ لَهُنَّ "وَكَانَ اللَّه غَفُورًا" لِمَا سَلَفَ مِنْهُنَّ مِنْ تَرْك السِّتْر "رَحِيمًا" بِهِنَّ إذْ سَتَرَهُنَّ
Translation: O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves (jalābīb is the plural of jilbāb, which is a wrap that covers a woman totally) - in other words, let them pull part of it [also] over their faces, leaving one eye [visible], when they need to leave [the house] for something. That makes it likelier that they will be known, to be free women, and not be molested, by being approached. In contrast, slavegirls did not use to cover their faces and so the disbelievers used to pester them. And God is Forgiving, of any occasion in the past when they may have neglected to cover themselves, Merciful, to them in His veiling them.[Tafsir al Jalalyn]
يَا أَيّهَا النَّبِيّ قُلْ لِأَزْوَاجِك وَبَنَاتك وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبهنَّ" جَمْع جِلْبَاب وَهِيَ الْمُلَاءَة الَّتِي تَشْتَمِل بِهَا الْمَرْأَة أَيْ يُرْخِينَ بَعْضهَا عَلَى الْوُجُوه إذَا خَرَجْنَ لِحَاجَتِهِنَّ إلَّا عَيْنًا وَاحِدَة "ذَلِكَ أَدْنَى" أَقْرَب إلَى "أَنْ يُعْرَفْنَ" بِأَنَّهُنَّ حَرَائِر "فَلَا يُؤْذَيْنَ" بِالتَّعَرُّضِ لَهُنَّ بِخِلَافِ الْإِمَاء فَلَا يُغَطِّينَ وُجُوههنَّ فَكَانَ الْمُنَافِقُونَ يَتَعَرَّضُونَ لَهُنَّ "وَكَانَ اللَّه غَفُورًا" لِمَا سَلَفَ مِنْهُنَّ مِنْ تَرْك السِّتْر "رَحِيمًا" بِهِنَّ إذْ سَتَرَهُنَّ
Translation: O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves (jalābīb is the plural of jilbāb, which is a wrap that covers a woman totally) - in other words, let them pull part of it [also] over their faces, leaving one eye [visible], when they need to leave [the house] for something. That makes it likelier that they will be known, to be free women, and not be molested, by being approached. In contrast, slavegirls did not use to cover their faces and so the disbelievers used to pester them. And God is Forgiving, of any occasion in the past when they may have neglected to cover themselves, Merciful, to them in His veiling them.[Tafsir al Jalalyn]
5. ”Allama Syed Mahmood Al-Aloosi (Rahimuhullah) under 33:59”
وقال ابن عباس. وقتادة: تلوى الجلباب فوق الجبين وتشده ثم تعطفه على الألف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه
Imam al-Alusi (rah) tells the procedure from Ibn Abbas (RA) and Qatada(rah): The cloak should be worn from top (in a way that it covers) the forehead then face should be covered by cloak from one side below the eyes so that most of the face and upper bossom is covered, thus both the eyes will remain uncovered [Al-Alusi in Ruh al Ma’ani]
Thus Jamhoor of the leading Mufasireen have proven that Veil includes covering of Face.
Now let us turn towards Ahadith which prove Niqaab to be Wajib!
وقال ابن عباس. وقتادة: تلوى الجلباب فوق الجبين وتشده ثم تعطفه على الألف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه
Imam al-Alusi (rah) tells the procedure from Ibn Abbas (RA) and Qatada(rah): The cloak should be worn from top (in a way that it covers) the forehead then face should be covered by cloak from one side below the eyes so that most of the face and upper bossom is covered, thus both the eyes will remain uncovered [Al-Alusi in Ruh al Ma’ani]
Thus Jamhoor of the leading Mufasireen have proven that Veil includes covering of Face.
Now let us turn towards Ahadith which prove Niqaab to be Wajib!
Hadith No. 1
It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).” [Narrated by Abu Dawood, 1833; Ahmad, 24067]
This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.
It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).” [Narrated by Abu Dawood, 1833; Ahmad, 24067]
This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.
Hadith No.2
Volume 1, Book 8, Number 368: (Sahih Bukhari)
Narrated 'Aisha:
Allah's Apostle 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.
Even a child would know that If a woman returns home unrecognized (by being amongst men) then she must have covered her face!
Hadith No.3
Book 14, Number 2482: (Sunnan Abi Dawud)
Narrated Thabit ibn Qays:
A woman called Umm Khallad came to the Prophet (peace_be_upon_him) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (peace_be_upon_him) 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. The Apostle of Allah (peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.
The Blessed women companions of Prophet (salallaho alaihi wasalam) did not even consider taking off their face veils in most painful situations (i.e. even at death of their children)
Volume 1, Book 8, Number 368: (Sahih Bukhari)
Narrated 'Aisha:
Allah's Apostle 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.
Even a child would know that If a woman returns home unrecognized (by being amongst men) then she must have covered her face!
Hadith No.3
Book 14, Number 2482: (Sunnan Abi Dawud)
Narrated Thabit ibn Qays:
A woman called Umm Khallad came to the Prophet (peace_be_upon_him) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (peace_be_upon_him) 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. The Apostle of Allah (peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.
The Blessed women companions of Prophet (salallaho alaihi wasalam) did not even consider taking off their face veils in most painful situations (i.e. even at death of their children)
Hadith No.4
Aisha (RA) mentioned the women of Ansar, praised them and said good words about them. She then said: "When Surat an-Nur came down, they took the curtains, tore them and and made veils from them." [Sunann Abi Dawud Hadith No. 3577]
Imam Ibn Hajr al Asqalani (Rahimuhullah) in his Fath al Bari says that making veils here refers to covering the face!
Aisha (RA) mentioned the women of Ansar, praised them and said good words about them. She then said: "When Surat an-Nur came down, they took the curtains, tore them and and made veils from them." [Sunann Abi Dawud Hadith No. 3577]
Imam Ibn Hajr al Asqalani (Rahimuhullah) in his Fath al Bari says that making veils here refers to covering the face!
There are many more ahadith on this, however now let’s turn towards ahadith which Pro-Hijab use as their biggest proofs for Niqab to be merely recommended but not Wajib
Hadith No.1
Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092).
They assert from this hadith that Prophet (salallaho alaihi wasalam) has himself ordered to reveal the face and hands’ therefore wearing Niqab is not Wajib.
Imam Abu Dawud (rahimuhullah) after mentioning this hadith said:
قال أبو داود هذا مرسل خالد بن دريك لم يدرك عائشة رضي الله عنها
Translation: Abu Dawud said: This is Mursal (i.e. Tabi'i narrating directly from the Prophet - Peace be upon him due to missing link from sahabi inbetween), Khalid bin Dareek did not see Aisha (ra) [Sunnan Abu Dawud # 4104]
However the hadith is justified by Pro-Hijab Ulama and they should be given benefit of the doubt in authenticating the hadith itself because Maraseel are accepted by many great scholars as valid proofs, an example of Mursal hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It is also corroborated from other ahadith), that is a separate issue but we just gave an example so that It is clear that Maraseel are accepted by eminent scholars, But in this case (and with Capital B) that will be of no use either because same Asma Bint Abi Bakr (RA) is proven to have followed the opinion of covering the face.
Proof for it is this:
Book 20, Number 20.5.16: (Muwatta Imam Malik)
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, "We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq."
Therefore no doubt is left behind, Had Asma Bint Abi Bakr (RA) known otherwise she would have disapproved the above action and that too during Ihram when women are given most relaxation in covering themselves.
Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092).
They assert from this hadith that Prophet (salallaho alaihi wasalam) has himself ordered to reveal the face and hands’ therefore wearing Niqab is not Wajib.
Imam Abu Dawud (rahimuhullah) after mentioning this hadith said:
قال أبو داود هذا مرسل خالد بن دريك لم يدرك عائشة رضي الله عنها
Translation: Abu Dawud said: This is Mursal (i.e. Tabi'i narrating directly from the Prophet - Peace be upon him due to missing link from sahabi inbetween), Khalid bin Dareek did not see Aisha (ra) [Sunnan Abu Dawud # 4104]
However the hadith is justified by Pro-Hijab Ulama and they should be given benefit of the doubt in authenticating the hadith itself because Maraseel are accepted by many great scholars as valid proofs, an example of Mursal hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It is also corroborated from other ahadith), that is a separate issue but we just gave an example so that It is clear that Maraseel are accepted by eminent scholars, But in this case (and with Capital B) that will be of no use either because same Asma Bint Abi Bakr (RA) is proven to have followed the opinion of covering the face.
Proof for it is this:
Book 20, Number 20.5.16: (Muwatta Imam Malik)
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, "We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq."
Therefore no doubt is left behind, Had Asma Bint Abi Bakr (RA) known otherwise she would have disapproved the above action and that too during Ihram when women are given most relaxation in covering themselves.
Hadith No.2
Volume 8, Book 74, Number 247: (Sahih Bukhari)
Narrated 'Abdullah bin 'Abbas:
Al-Fadl bin 'Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes."
From this hadith those who are Pro-Hijab (only) say that had Niqab been enforced by Prophet (salallaho alaihi wasalam) then he would have ordered this woman to cover her face first, but even after Al-Fadl(RA) started to stare at her beauty, the Prophet (saw) only punished Al-Fadl rather than asking the woman to cover her face
Volume 8, Book 74, Number 247: (Sahih Bukhari)
Narrated 'Abdullah bin 'Abbas:
Al-Fadl bin 'Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes."
From this hadith those who are Pro-Hijab (only) say that had Niqab been enforced by Prophet (salallaho alaihi wasalam) then he would have ordered this woman to cover her face first, but even after Al-Fadl(RA) started to stare at her beauty, the Prophet (saw) only punished Al-Fadl rather than asking the woman to cover her face
This is all speculation because:
A)The hadith says nowhere that her face was uncovered
B) Beauty of women is at times known to others, this does not mean she hangs out without Niqaab
C) Even if this hadith proves that she was not wearing Niqab then It is abrogated with other overwhelming ahadith as shown above.
A)The hadith says nowhere that her face was uncovered
B) Beauty of women is at times known to others, this does not mean she hangs out without Niqaab
C) Even if this hadith proves that she was not wearing Niqab then It is abrogated with other overwhelming ahadith as shown above.
The sayings of (recent) classical scholars also constitutes Ijma
Allama Shabir Ahmed Usmani (Rahimuhullah) in Tafsir e Usmani writes under 33:59
It means together with covering the body they should also draw some part of the sheet (chadar) over the face below the head. It is given in the traditions that at the revelation of this verse the Muslim women hiding their bodies and faces went out in such a way that only the eyes were left open to see. From this it is proved that in the time of Fitnah even a free woman should hide her face.[English Translation of Tafsir e Usmani by Muhammad Ashfaq Ahmed, Volume 3, Page No. 1860]
It means together with covering the body they should also draw some part of the sheet (chadar) over the face below the head. It is given in the traditions that at the revelation of this verse the Muslim women hiding their bodies and faces went out in such a way that only the eyes were left open to see. From this it is proved that in the time of Fitnah even a free woman should hide her face.[English Translation of Tafsir e Usmani by Muhammad Ashfaq Ahmed, Volume 3, Page No. 1860]
Hadrat Karam Shah al-Azhari (Rahimuhullah) in his great Tafsir Zia Ul Quran writes under 33:59
Jalabeeb is a plural, Its singular is Jilbab, Jilbab is that lengthy (big) sheet (chadar) which covers whole of the body, al-Zamakhshari [revered highly as Lexicographer and Logician only] explains “Yudneen (i.e. to draw upon) as: To put their sheets upon themselves in a way that their Faces and shoulders are hidden, From this Qawl of Allama Zamakhshari it is known that even in Lughwi sense “Yudneena Aalayhinn” means to put sheets upon in a way that whole body is covered and not even face and shoulders are left exposed. Allama Abu Hayyan (rahimuhullah) wrote that at his palce Andulus, the Muslim women used to cover themselves in such a fashion that their whole faces became covered and only space for 1 eye was left (i.e. to see) [Hadrat Karam Shah al-Azhari, Tafsir Zia Ul Quran Volume 4, Page No. 95]
Jalabeeb is a plural, Its singular is Jilbab, Jilbab is that lengthy (big) sheet (chadar) which covers whole of the body, al-Zamakhshari [revered highly as Lexicographer and Logician only] explains “Yudneen (i.e. to draw upon) as: To put their sheets upon themselves in a way that their Faces and shoulders are hidden, From this Qawl of Allama Zamakhshari it is known that even in Lughwi sense “Yudneena Aalayhinn” means to put sheets upon in a way that whole body is covered and not even face and shoulders are left exposed. Allama Abu Hayyan (rahimuhullah) wrote that at his palce Andulus, the Muslim women used to cover themselves in such a fashion that their whole faces became covered and only space for 1 eye was left (i.e. to see) [Hadrat Karam Shah al-Azhari, Tafsir Zia Ul Quran Volume 4, Page No. 95]
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