Re: Surah An-Nur (in regards to hijab)
**Schweet dreamz, **Here is what you were asking.
The problem thats occuring with you is that you found the translation in the Quran, but like Angel said only a Fuqhi can explain it to you. So I present to you the tafseer of a Fuqhi.
References are in Italics. These tafseers are from Fuqhis, who have learned the life of Rasuulalllah saw, his companions, the past Prophets, and know all the contexts *and have an understanding of all the meanings of the Quran's interpretations. Thus it is they who can best answer it. Not average joes like me and you, because we do not all those things, we have not spent years studying them. **Look at the difference. Me and you read something from the Quran, and say such and such is this. So this means a certain something.
*BUT look at the replies of scholars. They Prove Ayahs from the Hadiths and contexts in which they were revealed/regarded.**
Hope the following helps you.
Allah states in the Holy Quran:
"And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornments except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their son’s, their husband’s sons, their brothers or their brother’s sons, or their sisters 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 the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And beg Allah to forgive you all O believers, that you may be successful.
Commentary of the above verse: -
(And not look freely at the faces of the women who are not their sisters, daughters, mothers or wives).
Here is a law of inward purity of the strictest kind and a peace of very sound advice to the tempted. This injunction puts a full and complete stop to lusting with the eyes and the maxim, if acted upon, does and must serve as a most powerful agent for the prevention and control of sexual extremes. Islam is not at all enamoured of free and restricted intermingling of the sexes and of the mixed gatherings at bridge tables and supper tables and in schools, colleges, clubs, cinemas, and public parks. It exists upon segregation of the sexes and bans altogether lewd literature, lewd pictures and lewd cinemas.
The covering of the face was the standard and normal practice in the time of the Holy Prophet saw . On this regard Hazrat Aisha radhiallahu anha narrates that during the occasion of Hajj- atul-wida when people passed along side us, we would draw Hijaabs over our heads and faces, when they (the people) had moved on we would open our face.
(Narrated by Abu Dawood).
The Previous hadith is evident that the covering of the face was in effect in the Time of the Prophet saw.
*(Darul-Uloom Al-Arabiyah Al-Islamiyah, Bury)
*
Allah Ta’aalah has further stated in the Holy Quran :
‘O, Prophet ! (Sallallahu Alaihi Wasallam) tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go out). That will be better so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.’ (Verse: 59 Surah Ahzaab)
Hazrat Ibne Jareer (R.A.)has reported the discription of ‘Jilbaab’ from Hazrat Abdullah Ibn Abbas (R.A.) : ‘A thick cloth in which a woman conceals herself from head to toe allowing a narrow opening by the eye for means of seeing.’
Along with this limitation, the woman must walk to one side of the path, refrain from mingling in crowds of men, not apply perfume or any other forms of scent, or wear tinkling jewellery that cause attraction, as these give invitation towards corruptive acts.
In the above mentioned Aayah, Allah Ta’aalaa has ordained the blessed wives, daughters and believing women of the Prophet Sallallahu Alaihi Wasallam to observe ‘Hijaab’, according to the specification of Abdullah ibn Abbas (R.A).
A woman is like a precious rare stone, the most valuable and attractive recognition is her face. It would be considered useless if she concealed her whole body, and revealed her face, for this is where a woman’s beauty lies. What could be more worthy of being kept ‘well hidden’ than her face?
Hazrat Abdullah Ibne Mas’ood (R.A) has given the following definition for the ‘Jilbaab’: ‘The large cloth which is worn over the large head scarf (dupattah).’
Imam Mohammad Ibn Seereen (R.A) inquired to Hazrat Ubaydah Salmaani (R.A) about the ‘Jilbaab’ and its form of concealment. Hazrat Ubaydah (R.A) taught through demonstration by drawing a large cloth over his head and then covered the face allowing a small opening by the left eye for purposes of seeing.
Both explanations of Ibne Abbas (R.A) and Ubaydah Salmaani (R.A) are focused upon the word ‘yudneena ‘ (in the Aayah). The Aayah openly explains the necessity of ‘Hijaab’ for women of all ages and times.
Hazrat Maulana Shabbir Ahmed Uthmani (R.A) has stated : "It can be found in many narrations that the believing women would go out in such concealment that only one eye would be revealed for means of seeing. So, accordingly in the age of corruption, to cover the face would fall as a compulsory act upon every Muslim woman."
However, if unintentionally any loss or misconduct occurs within the observation of Hijaab, Allah Ta’aalaa is most forgiving.
Commentary upon ‘Hijaab’ is covered sufficiently under the verses of Surah Ahzaab, which was revealed at the time of the respected marriage of Hazrat Zainab bint Jahash (R.A) at the blessed hands of the Prophet Sallallahu Alaihi Wasallam.
The scholars’ views differ as to when this incident took place. Many scholars view this incident to have taken place in the year 03. A.H. In contrast several others as mentioned in ‘Tafseer Ibn Katheer’ and ‘Naylul-Awtaar’ give a stronger view towards the occurence of the incident to have taken place in the year 05.A.H. This has also been narrated from Hazrat Anas (R.A). However, an agreement was finally made on the narration of Hazrat Anas (R.A).
The verses upon ‘Hijaab’ in Surah Noor were revealed in the year 06.A.H. The observance of Hijaab was obediently adhered to in result of the revelations of Surah Ahzaab. The following part revelation of verse: 60, Surah Noor explains :
" In such a way as not to show adornment." One interpretation of the Aayah explains that having dressed accordingly as the Quran, old womenfolk may go out unveiled yet in such a way that adornment is not revealed.
The Holy Prophet Sallallahu Alaihi Wasallam once said to his blessed wives: "I permit you to leave your homes whenever the need arises."
Jamea Tul Imam Muhammad Zakaria (R.A)
jamea publication no.5
1st Edition
SAFAR 1419-JUNE 1998
Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282
Narrated Safiya bint Shaiba (Radhiallaahu Ánha) "Aisha (Radhiallaahu Ánha) 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.
Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368
Narrated 'Aisha (Radhiallaahu Ánha) Rasulullah (Sallallaahu Álayhi Wasallam) used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized . Shaikh Ibn Uthaimin in tafseer of this hadith explains "This hadith makes it clear that the Islamic dress is concealing of the entire body as explained in this hadith. Only with the complete cover including the face and hands can a woman not be recognized. This was the understanding and practice of the Sahaba and they were the best of group, the noblest in the sight of Allah (swt) with the most complete Imaan and noblest of characters. so if the practice of the women of the sahaba was to wear the complete veil then how can we deviate from their path?
(Ibn Uthaimin in the book "Hijaab" page # 12 and 13)
