A point was argued on another blog that Quran is not very specific about the instruction of veil for Muslim women, however, we all know that Quran provides a wider guidance which was practically shown and implemented by the Prophet PBUH himself by his Sayings, Actions, Instructions, Approvals, and Judgments which all form part of Ahdeeth and Sunnah and they form an integral part of Islamic Law, along with the Quran.

One more reason of my taking liberty of publishing the whole comment here on LS is that we all know that here on LS we don’t have any restrictions of space (word count) or expressions, which is not the case with many other blogs.

Anyways, below is the full message, which one can read only for personal interest.

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In the Name of Allah, The Most Beneficent, The Most Merciful.

This is a nice bolg and though I don’t necessarily agree with the contents or the author’s independent views, but the quality of the bloggers and the subsequent arguments put forth are surely worth appreciating. Although, the source article is addressing the general patriarchy views and several related issues faced by the Muslim women, however, for a first time reader of this blog, the issue relating to veil comes out prominent than others matters, or at least so I presume.

Veil, inheritance, divorcing and other related topics need broader discussions by wider audiences, and tackling them in one comment, one article or even one book for that matter shall not justify the significance of these vital issues in Islam. On related thoughts, it is also unfortunate to note that no reference, whatsoever, is being made to any of the Ahdeeth (sayings of Prophet Mohammed PBUH) while discussing the subjects and again the importance of Ahdeeth on these topics can never be ignored. Generally speaking, no Muslim can deny the paramount stature of Quran in Islam, and similarly, Ahdeeth are also considered an integral part of understanding Islam/ Muslims.

Reading and understanding Quran is the easier part and thus preferred of the two (Quran & Sunnah), whereas studies of Ahdeeth and Sunnah is a much wider subject and so usually avoided. We Muslims religiously teach our children Quran in Arabic and at times also read and explain it’s translations for better understanding which is the right way, however, even staunch Muslim families rarely make sincere efforts of understand the Ahdeeth and Sunnah and it’s underlying significance in Islam. It is absolutely uncommon that we teach our children Ahdeeth and Sunnah and even those who read them, do it in their own/ translated languages and never in Arabic. Most Muslims, read only few Ahdeeth here and there and quote what they heard others saying, and as a result Quran is considered the only authenticated source and Ahdeeth and Sunnah looses their due significance. This is unfortunate, but true.

With respect to the writer and my fellow bloggers, I shall be slightly deviating from the main topic and wish to start my discussions by signifying the “Indispensability of Ahdeeth” and “Following the Messenger of Allah” in Islam, which shall help understand the main topics. I agree that this blog is not about Ahdeeth and a few bloggers who have tried to relate any Ahdeeth or Sunnah with the subject have been politely but firmly sidelined, nevertheless, this doesn’t diminish the importance of Ahdeeth in understanding the subject. All I can request from the readers of my extensive and rather lengthy comment is ‘patience’.

The Significance of Ahdeeth and Sunnah

Allah, says in His Book (Quran) … Say: “Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad PBUH) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).” (Surah An-Nur 24:54).

The Quran also tells us to obey the Prophet Mohammad (Surah An-Nisa 4 verse 59), to take what he allows and refrain from what he prohibits (Surah Al-Hashr 59 verse 7), to follow his judgments (Surah An-Nisa 4 verse 65), and to abide by his decisions (Surah Al-Ahzab 33 verse 36). It also tells us that some of its verses are ambiguous in meaning (Surah Aal-Imran 3 verse 7), and that the Prophet Mohammed will explain the meaning of the revelation (Surah An-Nahl 16 verse 44). All of this is the domain of the Sunnah. The Sunnah records what the Prophet Mohammed said, did, and silently allowed. It shows us how he put the Quran into action. It tells us what he commanded, allowed, prohibited, judged, and decided. And it informs us how he explained the Quran. The Sunnah is an important and necessary source of Islamic law.

I have quoted a few Surahs and Verses from Quran above, which shall preferably be read in details for full understanding.

The Qur’an contains dozens of reminders of the important position of the Prophet. For instance the Qur’an says:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in to a plain error. (Surah Al-Ahzab 33:36)

In another verse he has been made a ‘Hakam’ for the Muslims by Allah Almighty. No one remains Muslim if he does not accept the Prophet’s decisions and judgments:

“But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction.” (Surah An-Nisa: 4:65).

While explaining the qualities of Muslims the Quran says:

“The answer of the believers, when summoned to Allah and His apostle, in order that He may judge between them, is no other than this: They say: we hear and we obey.” (Surah An-Nur: 24:51).

In many places the Quran has given its clear verdict on this issue. The Quran clearly says:

O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (Surah An-Nisa 4:59).

And

“Whatever the Messenger giveth you take it and whatever he forbiddeth abstain from it.” (Surah Al-Hashr: 59:7).

Quran is very evident in expressing its view on the position of the Prophet Mohammed PBUH. According to the Quran, the Prophet has four capacities and he must be obeyed in every capacity. He is a “Muaallim wa Murabbee”, he is “Shaaree” (one who explains the Book), he is a law-giver and judge, and he is a ruler. In all these capacities he is an ideal example for the Muslims to follow. I am quoting a few more verses of the Holy Book just to give a hint of this important topic.

“Allah did confer a great favour on the believers when He sent among them an apostle from among themselves rehearsing unto them the signs of Allah, sanctifying them in scripture and wisdom while, before that, they had been in manifest error.” (Surah Aal-Imran: 3:164).

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the Dhikr [the reminder and the advice (the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought. (Surah An-Nahl: 16:44).

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad SAW) whom they find written with them in the Tarot (Torah) (Deut, xviii 15) and the Intel (Gospel) (John xiv, 16)[], – he commands them for Al-Maraud (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allah’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad SAW), honour him, help him, and follow the light (the Quran) which has been sent down with him, it is they who will be successful. (Surah Al-Araf: 7:157).

“It is not fitting for a believer, man or woman when a matter has been decided by Allah and His apostle to have any option about their decision. If any one disobeys Allah and His apostle, he is indeed on a clearly wrong path.” (Al-Ahzab: 33:36).

In all these verses, the Quran has explained various aspects of the Prophets personality. One can judge the absolutely significance of the Prophet Mohammed PBUH from these few verses.

The Quran while pressing the Muslims to obey the Prophet goes a step further when it announces that the Prophethood of Mohammed PBUH is above all the limitations of time and space. He is the last Prophet and is a Messenger of Allah for the whole of humanity for all time to come.

Thus Ahdeeth are nothing but a reflection of the personality of the Prophet, who is to be obeyed at every cost. Any student of the Quran will see that the Holy Book generally deals with the broad principles or essentials of religion, going into details in very rare cases. These details were generously supplied by the Prophet himself, either by showing in his practice how an injunction shall be carried out, or by giving an explanation in words. The Sunnah or Ahdeeth of the Holy Prophet was not, as is generally supposed, a thing of which the need may have been felt only after his death, for it was very much needed in his lifetime.

Here I would like to mention as example that, the two most important religious institutions of Islam are Salaat (prayer) and Zakat; yet when the injunction relating to prayer and Zakat were delivered, and they were repeatedly revealed in both Mecca and Madina, no details were supplied. Keep up prayers (Aqimoo as-Salaah the Quranic injunction and it was the Prophet himself who by his own actions gave details of the prayer and said: (Salloo Kama Raaytamoonee Usaallee) “Pray as you see me praying.”

Similarly, payment of Zakah is again an injunction frequently repeated in the Qur’an yet it was the Prophet PBUH who gave the rules and regulations for its payments and collections. These are but two examples; since Islam covers the entire sphere of human activities, hundreds of points had to be explained by the Prophet Mohammed PBUH by his examples in actions and in words.

The Muslim scholars have discussed the question of Hadith in all detail as a “wahyun khafee” and prophetic wisdom. I do not want to go into the details, but one thing must be stated clearly that there were cases when the Prophet, not having received a revelation, made a personal effort to formulate opinion through his own wisdom. Either it was corrected by revelation or it was approved. The importance of the Sunnah even as a second source of Islam was a settled issue for the Companions (Sahaba) of the Prophet.

The man, therefore, who embraced Islam stood in need of both the Qur’an and the Sunnah. Actually Hadith is so important that without it one cannot fully understand the Holy Book and Islam or be able to apply it to one’s life and practice.

Allah also made it clear to us that the duty of Prophet PBUH is to clarify the truth to people when there is a dispute:

And We have not sent down the Book (the Quran) to you (O Muhammad SAW), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe. (Surah An-Nahl 16:64).

Further, we are obligated to follow any ruling by Rasoolullaah Mohammed PBUH in any dispute, as detailed in Quran (Surah An-Nisa 4:65), mentioned above. Similarly, Allah also mentioned in Quran (Surah Aal-Imran 3:164) that Prophet Mohammed was given the Quran and Wisdom to teach people the regulations of their religion.

To clarify the concept of Sunnah and our obligation to follow it, I will once again refer to the verse from Surah Al-Araf 7:157 (translation above), which clearly explains that the Prophet PBUH allows what is lawful and prohibits from what is bad/ wrong and those (Muslims) who believe in him, honour him, and follow the light sent on him are the one will prosper.

Below are a few of the verses taken from various Surahs in Quran, which further emphasis the importance of Ahdeeth and Sunnah of Prophet Mohammed PBUH in Islam. I have also kept the references of Surah names and Aayat numbers and if anyone is interested then they can further read and explore.

“O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life.” (Surah Al-Anfal 8:24).

“He who obeys the Messenger (Muhammad SAW), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad SAW) as a watcher over them”. (Surah An-Nisa 4:80).

Say (O Muhammad SAW to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” (Surah Aal-Imran 3:31).

A strict and clear warning:

Make not the calling of the Messenger (Mohammed SAW) among you as your calling one of another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger SAW). And let those who oppose the Messenger’s (Muhammad SAW) commandment (i.e. his Sunnah— legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them. (Surah An-Nur 24:63) (This translation is by Dr. Mohsin Khan).

In another place, not only warning, but Allah told us Muslims that disobeying Rasoolullaah PBUH is as Kufr (disbelief):

Say (O Muhammad SAW): “Obey Allah and the Messenger (Muhammad SAW).” But if they turn away, then Allah does not like the disbelievers [] (Surah Aal-Imran 3:32).

In this relation, I would also like to detail below an incident which shall assist us in understanding the importance of Ahdeeth & Sunnah in addition to Quran.

Once a woman came to a companion (Sahabi) Ibn-e-Masud (Allah be please with him) and told him: “Aye Ibn-e-Masun, are you the one who says: May Allah’s curse be on Al-Namisat (a woman who plucks hers or others eye-brows – to be a thin line – to seek beauty. Such an act is forbidden. It is a mean to change the form of Allah’s creation) and Al-Motanamisat (a woman who asks others to do it for her) and those who tatoo.”

Ibn-e-Masud replied: “Yes.”

That woman said, “I read the Book of Allah (Al-Quran) from its beginning to its end, I did not find what you have said.”

Ibn-e-Masud told her: “If you have read it (the Quran), you would have found it. As for your reading what the Messenger teaches you, take it, and what he forbids you, avoid doing it.” She said: “Certainly”.

He said: “I have heard the Messenger of Allah PBUH says: “May Allah’s curse be on Al-Namisat.”
(This incident is quoted in Bukhari & Muslim).

Further, it is also in Quran that:

Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption) (Surah Al-Hijjr 15:9)

The above verse is obviously fulfilled in the undisputed purity of the Quranic text throughout the fourteen centuries since its revelation. However, what is sometimes forgotten or ignored is that the divine promise also includes, by necessity, the Sunnah and Ahdeeth of the Prophet Mohammed PBUH, because neither the Quran nor the Sunnah can be understood correctly without the other.

Allah preserved the Sunnah and Ahdeeth by enabling the companions (Sahaba) and those after them (Taabayeen) to memorize, write down and pass on the statements of the Prophet, and the descriptions of his ways, as well as to continue the blessings of practicing the Sunnah.

Quran further says:

Your companion (Muhammad PBUH) has neither gone astray nor has erred. (2) Nor does he speak of (his own) desire. (3) It is only a Revelation revealed. (4) He has been taught (this Quran) by one mighty in power [Jibril (Gabriel)] (Surah An-Najm 53, verses 2 to 4).

Therefore, Ahdeeth represents a personal source of divine guidance which Allah granted His Prophet PBUH which was similar in its nature to the Quran itself, so much so, that Quran explains that the Prophet Mohammed does not speak of his own desire, and this is why that at no point do we see any of the Ahdeeth contrasting the teachings of Quran, rather they are explaining/ clarifying them in additional details.

Ahdeeth and Sunnah is needed even for clarification/ explanation of Obligatory Duties (Farad)

As mentioned earlier, even the Islam’s most important obligatory duties such as Salat (Prayer), Zakat (Tax System), Hajj (Pilgrimage) and Soum (Fasting) require detailed explanations and clarifications from Ahdeeth and Sunnah as provided by the Prophet Mohammed PBUH, and it will not be totally out of place to state that these vital pillars of Islam are incomplete without the practical knowledge and procedural details of Sunnah Ahdeeth.

To elaborate my point, I would like to point that the Companions (Sahaba) of the Prophet PBUH used to take the ruling on different matters in their lives from the Quran, which they use to learn from the Prophet himself. In many instances, the Aayaat (verses) of the Quran treat a subject in a general manner without a specific condition. Sometimes the Aayaat will come as an absolute ruling without any precondition or limitation required by time, place, etc. As an example of what came in a general way in the Quran is the Salaat/ Namaz (Prayer). The Quran does not mention how many Rakaah (units of prayer) we should make, or how to physically move during prayer, or the exact time for prayers. Similarly, the Quran does not mention the minimum amount of money to possess before giving Zakaat (charity) or the conditions by which to pay it. Many of our Ibaadaat cannot be performed without stopping at the explanations related to the regulations, pillars, and conditions of nullification. It is thus a must to return to Ahdeeth and Sunnah to know the rules in a comprehensive and clear manner.

So if the main Pillars of Islam and Obligatory (Farad) duties are clearly incomplete without the inputs from Adeeth/ Sunnah teachings, then how can we derive the full and final meanings of veil (Hijab/ Burqa) by completely ignoring any Ahdeeth/ Sunnah ?

Many times, the Companions faced incidents in which the Quran which had no ruling, and there was a need to return to the Prophet Mohammed PBHU to know the ruling of such matters. It was the Prophet who was ordered by Allah to teach the humanity, and it is the Prophet who is the most knowledgeable of mankind about what Allah expects from us.

Quran says:

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the Dhikr [the reminder and the advice (the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought. (An-Nahal 16:44).

Since the Prophet PBUH was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. In this regards, the Quran clearly states:

Attention was drawn to this fact in the following Quranic verse:

Indeed in the Messenger of Allah (Muhammad SAW) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day and remembers Allah much. (Surah Al-Ahzab 33:21)

Consequently, the daily life of the Prophet Mohammed as recorded in Ahdeeth and Sunnah represents an ideal code of good conduct for all Muslims men and women. In fact, when the Prophet’s wife, ‘Aaaishah (RA), was asked about his conduct, she replied, “His (Mohammed’s) character was the Quran.”

I once again regret for prolonging and lengthening the discussion but I think the gravity of the topic and it’s overall impact demanded a thorough explanation giving suitable references wherever possible. I am of the opinion that the initial object of establishing the significance of Ahdeeth and Sunnah in Islam in general and their specific relation with regards to the veil/ Hijab is thus for proved.

Veil in Other Religions

I would once again slightly deviate from the direct topic of ‘Veil in Islam’, and would like point out the issue of veil in other religions, more specifically, Christianity and Judaism. Christians and Jews are at times collectively addressed as “Aahlil Qitab” in Quran, which means (the peoples of book/ scriptures), referring to the Bible and Torah respectively. It may come as a surprise to many that the concept of veil is very much present in Christianity as well as Judaism. One look at even a present day Christian nun in any of the given Christian churches, whether Catholic, Protestant, or others, shall provide ample proof to everyone as to how well these nuns are actually covered. Whereas similarly, the Jewish community also have a notion of modesty, saintliness and general morality attached to veil for their women. These practices, specially, for Christian nuns, are not only restricted to their churches and cathedrals but are actually a part of almost all their religious events and even, at times, everyday life.

Please see the below two links which relate to this discussion:

http://www.muhajabah.com/christianveil.htm

And …

http://web2.airmail.net/~carlsch/MaterDei/Library/the_veil.htm

The topic of “Veil in Christianity” or “Veil in Judaism” or even any other religions for that matter can be easily searched on internet for personal interests.

Here, an interesting question comes to mind that if veil had been part of earlier Christianity and Jewish histories, then why these religions have abandoned the concept of veil today. Well the answer to this is two folds, firstly, Christianity is around 600 older than Islam and have thus depleted overtime with the so-called liberations and modernizations. Similarly, Judaism was established much earlier than Christianity and Jews have been likewise affected and they too have gradually outworn the old-fashioned concept of veil and have substituted it with more modern and liberal outlook. Give Islam another 600 years or so and trust me, it will be very rare that we may see many veiled Muslim women around, this will be more or less in line with the present days Christianity and Jewish veil.

Secondly, no matter whichever way we see, the perception of veil have not completely vanished from Christianity and Judaism, and we even today see some traditional and conservative Christian women, excluding the nuns, observing veil to some degree. While on the other hand, many orthodox Jews draw a sense of modesty and decency from the veil.

No Compulsion in Islam

The Quran say:

O ye who believe! spend out of (the bounties) We have provided for you before the Day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrong-doers. (254) Allah! there is no Allah but He―the living, the Self-subsisting, Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them. For He is the Most High, the Supreme (in glory). (255) Let there be no compulsion in religion. Truth stands out clear from Error; whoever rejects Evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. (256) Allah is the Protector of those who have faith: from the depths of darkness, He will lead them forth into light. Of those who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever). (257) –– (Surah Al-Baqara 2: verses 254 to 257, the translation is done by Eng. Yusuf Ali).

As it is mentioned in the above verses, Islam is not forced upon peoples and Allah and His Messenger Prophet Mohammed PBUH have clarified the right from wrong and now it is up to peoples to accept it or not. Nevertheless, those who accept and practice it will be rewarded by Allah, while those who reject it ‘may’ be punished.

Another point is that in Islam there are levels (Darjaat) of rewards (Ajjar/ Thawab) for all the good deeds, for example if a Muslim man prays his obligatory 5 daily prayers in mosque and with due heed he will have higher levels of rewards, whereas a second Muslim who prays 5 prayers at home then his reward shall be less comparing to first person, but even he may be better compensated then a third person who skips 1 or 2 prayers or someone who misses them all.

Similarly, there shall be different levels of rewards and punishments for Muslim women observing veil and those who do not believe in veil at all. In fact within the women who are practicing veil there shall again be levels of who is practicing veil purely for sake of Allah and those who do it merely because of their cultural and social obligations. This is more like doing a good deed by force, e.g. a criminal not committing a crime for direct fear of police or someone avoiding it at the first place purely on voluntarily basis.

Coming back to the point of no compulsion in Islam, I would like to quote an Arabic phrase and it say:

“Al-Abd Hurr Izza Kfar, Wal Hurr Abd Izza Salum”.

Vague explanation: A labuorer or a servant is free to oppose or defy his owner, but even a free man becomes a servant if he surrenders or submits to his owner.

It’s a lot similar in Islam because the right and wrong paths have been clearly shown by Allah and now it is upon human to either accept or reject them. in this world, Muslims like all other humans beings are free to exercise their own choice in many ways as we are made “Saaheb-e-Ikhtiyar” in certain areas, however, we all know that we will be answerable for our choices and actions in the hereafter. For example we, unfortunately, see many Muslims who drink alcohol, gamble, womanize, and don’t pray or pay Zakat, and similarly avoid many other obligatory duties of Islam or do the restricted ‘Zanoob’. What’s more regrettable is that many of us Muslims do wrong things in spite of being very well aware that it is restricted in Islam but we still continue to do them. This is a choice which some of us make and they will be surely answerable for their actions.

Few related Ahdeeth and ‘Tafseer’ (Explanatory Commentary of Quran) by Islamic Scholars

Quran is an overall guide and a wider code of life for all Muslim men and women to follow, whereas Ahdeeth and Sunnah are the practical applications of Quranic orders as shown by the Prophet Mohammed PBHU himself. It shall appropriate to mention here that Quran contains certain Aayaats (verses) which are definitely beyond human understandability and our worldly knowledge and as such even after over 1,400 years of it’s descending, not a single Muslim, rather no human being, have understood these Aayaats of Quran till today and never will. The fact is that Quran is a direct word of Allah, and understanding Quran without the assistance of Ahdeeth and Quran is simply impossible.

This topic can again be a lengthy one, however, I will try to keep it very concise and to-the-point. There are many Ahdeeth which are indirectly related with the subject of veil and they give wider details about modesty and decency for Muslim women, further, there are several weak or ‘unconfirmed’ Ahdeeth on the veil, keeping all those Ahdeeth aside, I would like to quote only the authenticated and directly related Ahdeeth below:

Hadith – Abu Dawud, Narrated Dihyah ibn Khalifah al-Kalbi…
“The Apostle of Allah PBUH was brought some pieces of fine Egyptian linen and he gave me one and said: Divide it into two; cut one of the pieces into a shirt and give the other to your wife for veil. Then when he turned away, he said: And order your wife to wear a garment below it and not show her figure”.

Hadith – Abu Dawud, narrated Aisha, Ummul Muminin …
[This Hadith is also recorded al-Tirmidhi, Ahmad, and ibn Majah. Al-Albani says it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1280.]
“The Prophet PBUH said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a Khimaar”.

Hadith – Al-Tirmidhi no. 3109, narrated Abdullah ibn Masud [Tirmidhi transmitted it.] …
“The Prophet PBUH said, “A woman should be concealed, for when she goes out the devil looks at her.”

In addition to these Ahdeeth, I would also like to give a brief account of the ‘Tafseer’ of the Quran, which is explained by well-know and highly reputed Islamic scholars:

Below are the “Prescribed Methods of Covering by Islamic Scholars”, as given in ‘Tafseer of Quran’.

Tafseer – Ibn Katheer
“Allah commanded the Muslim women to cover this sheet on top of them to cover their bodies except one eye, when it is necessary for them to come out of their homes.”

Tafseer – Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.III, p.457
Imam Muhammad bin Sirin said: “When I asked Ubaida bin Sufyan bin al-Harith (ra) the meaning of this verse and how the Jalbaab was to worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word ‘Alaihinna in this verse”

Tafseer – Alusi, Rul-ul-Maani, Vol. 22, p. 89
“Ibn Jarir Tabari and Ibn Al-Mundhir described the method of wearing the Jalbaab according to Ibn Abbas (ra) and Qatadah (ra). The sheet should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both eyes uncovered (which is allowed in necessity).

I have kept the reference attached to these ‘Tafseer’ so anyone can check them up, if needed.

Closing Discussions and Finer Details

A Muslim woman should wear Hijab for the simple reason that God has commanded it in the Quran and Sunnah. As Muslims we make the testimony “Mohammed is the messenger of God”. The Prophet Mohammed PBUH would not be a messenger if he did not come with a message, and his message is the Quran. Therefore, we are really saying “The Quran is the message of God”. Our faith in God motivates us to obey God’s message and that is why we follow what God has commanded in the Quran.

So what do the Quran and Sunnah have to say about women’s dress? Here I will again the main two verses (which have already been mentioned before) that deal with the subject of veil. These are Surah An-Nur 24 verse 31 and Surah Al-Ahzab 33 verse 59.

Surah An-Nur 24 verse 31 reads:

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their head-coverings (Khimars) to cover their bosoms, and not to display their beauty 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 brothers’ sons, or their sisters’ sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to God together, O you the faithful, in order that you are successful.

Surah Al-Ahzab 33 verse 59 reads:

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outer-garments (Jilbabs) close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

These verses contain a total of seven commands for women. Three are related to behavior, which are:

- “to lower their gazes”
- “to guard their private parts”
- “not to strike their feet (on the ground) so as to make known of what they hide of their adornments”

Lowering the gaze refers to not looking at what is forbidden to be seen of men or of other women. According to the Sunnah, “what is forbidden to be seen of men” refers to the region from the navel to the knees, while “what is forbidden to be seen of other women” refers to the region from the upper chest to the knees. Guarding the private parts means that the private parts should not be seen or touched except by the spouse. Again, the “private parts” of a woman are from her upper chest to her knees, so this is what should only be seen and touched by her husband. Striking the feet on the ground refers to a practice of the pre-Islamic Arab women that they would walk in such a manner that their ankle bracelets would jangle. More generally, it refers to any kind of posturing that gives knowledge what is hidden.

Note: Surah An-Nur 24 verse 30 commands men to lower their gazes and guard their private parts. As well, the provocative way of walking mentioned for women is a kind of “showing off”. The Sunnah indicates that “showing off” for men includes wearing gold, silk, or entirely red garments, and letting the garments trail conceitedly on the ground. So in fact, both men and women have been given similar commands in regard to modest behavior and avoiding “showing off”.

In addition to the commands about behavior, there are also four commands for women in regard to dress:

- “not to display their beauty except what is apparent of it”
- “to extend their head-coverings (Khimars) to cover their bosoms”
- “not to display their beauty except to their husbands, or their fathers…”
- “to draw their outer-garments (Jilbabs) close around themselves”

The commands “not to display their beauty except what is apparent of it” and “not to display their beauty except to their husbands, or their fathers…” are actually two parts of the same command, which is “not to display their beauty beyond what is apparent of it except to the people listed in the verse”. So what does “what is apparent of it” mean? This is one of the passages in the Quran that is not clear, and that the Prophet Mohammed PBUH needs to explain. His explanation, as given in the Sunnah, is that it refers to the face and the hands. Thus, this command means that when they are around men who are not related to them, women should cover everything but their faces and their hands. This is the basic rule of Hijab. Obviously, since the hair is not part of the face or the hands, the hair must be covered, so that is why Muslim women cover their hairs.

The Quran has also mentioned extending the head-covering (Khimar) to cover the bosom. According to the historical records that have been preserved, the pre-Islamic Arab women wore a head-covering called “Khimar” which was like a ‘Kaffiyah’. It covered part of their hair, but left their forelocks, ears, necks, and upper chests uncovered. Thus the command “to extend their Khimars to cover their bosoms” involved drawing the Khimar securely around the circle of the face and fastening it under the chin so that the ends fell down towards the bosom. This would cover all of the hair, the ears, the neck, and the upper chest. And this is where the headscarf comes from. Muslim women have already been commanded to cover their hair, ears (considered part of the head), necks, and upper chests because none of these are part of the face or the hands, and they are specifically commanded by this clause to use a headscarf (Khimar) to accomplish the covering of these parts.

The final command relating to dress is the outer-garment (Jilbab). Since most people wear coats or other outer-garments outdoors, it is not surprising that Muslim women are commanded to wear very modest outer-garments outdoors. The Jilbab is the very long coat, which covers from the shoulders to the ankles.

Last Word

I would like to finish my very lengthy comment (for which I have already rendered my sincere apologies) with a genuine prayer that Allah allows all Muslims men and women to follow and practically apply Quran, Ahdeeth and Sunnah in our everyday life.

Furthermore, in my foregoing comment, I have been quoting various Quranic verses which are taken from different sources/ commentaries/ books/ etc. as such please forgive me in case I have referred to a few specific Quran verses more then once. I think it was necessary and vital to keep referring to the Quran and specially a certain directly related verses which I have mentioned more then once.

Thirdly, though I have checked all the Quranic references (Surah & Verses) but still there is a possibility of human-error. In such chase, I request the readers to kindly point it to me so I can correct it.

We don’t support anyone making inciting and inflammatory comments, hence your comment has not been approved.

Thank you for finding the Hadees.

I was looking for this confirmed Hadees for sometime and here it is. It clearly mentions about the special and higher ‘Rewards’ specially during the month of Ramadan:

The Prophet (pbuh) said, “If someone draws near to Allah during Ramadan with some good act he will be like one who fulfils an obligatory duty in another month, and he who fulfils an obligatory duty in it will be like one who fulfils seventy obligatory duties in another month”. (Tirmidhi Hadith 1965)

What I understand from the above Hadees (in simple words) is that any additional prayers or good deeds/ charities (Nafil Ibaadaat) during the month of Ramadan equals to the obligatory prayers (Farz Ibadaat) outside Ramadan, while any obligatory prayers in the month of Ramadan equals to seventy times (in Rewards) of obligatory prayers (Farz Ibadaat) in any another month.

Secondly, about “Seventy Times” as there was some discussion (I guess Javed Khan mentioned) that why it is always (rewards or even punishments) seventy times, seventy thousands, etc. and why not more or less. Well, the answer to this is that during those time, “Seventy” was considered as a ‘figure of speech’ for many/ limitless figures. Something, like we say ‘hundreds’ and ‘thousands’ today. For example, we say ‘there were thousands of peoples in the stadium’ or ‘I told you a hundred times’ but what we really mean is that these figures (hundreds and thousands) are indicative and used as a ‘figure of speech’. Similarly, in early Islam days, ‘seventy’ was mentioned to represent ‘limitless or countless’ times.

COMMON MISTAKES MADE DURING RAMADAN

Most Muslims who fast Ramadan focus on the benefits and rewards of it. But in doing so, we often make mistakes that instead of adding to our experience actually detract from it. Mistakes that can make us commercialize Ramadan as so many other religions have commercialized their sacred days. Insh’Allah the following serves as a reminder to myself first and to all Muslims. May Allah help us to spend our time wisely this Ramadan and help us to avoid these mistakes. ameen

1. Taking Ramadaan as a ritual

For many of us Ramadaan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting too. We forget that its a time to purify our hearts and our souls from all evil….we forget to make dua, forget to beseech Allaah to forgive us and ask Him to save us from the Fire. Sure we stay away from food and drink but that’s about all.

Although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
‘Jibreel said to me, ‘May Allaah rub his nose in the dust, that person to who Ramadaan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.” (Tirmidhi, Ahmad, others. Saheeh by al-Albaani).

2. Too much stress on food and drink

For some people, the entire month of Ramadaan revolves around food. They spend the ENTIRE day planning, cooking, shopping and thinking about only food, instead of concentrating on Salaah, Quraan and other acts of worship. All they can think of is FOOD. So much so that they turn the month of ‘fasting’ into the month of ‘feasting’. Come Iftaar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks.. They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. It is also a kind of waste & extravagance.

‘…..and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) ‘ [al-Araaf :31]

3. Spending all day cooking

Some of the sisters (either by their own choice or forced by their husbands) are cooking ALL day and ALL night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read Quraan. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!

4. Eating too much

Some people stuff themselves at Suhoor until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to ‘make up for the food missed.’ However, this is completely against the Sunnah. Moderation is the key to everything.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.’ (Tirmidhi, Ibn Maajah. saheeh by al-Albaani).

Too much food distracts a person from many deeds of obedience=2 0and worship, makes him lazy and also makes the heart heedless.
It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.

5. Sleeping all day

Some people spend their entire day (or a major part of it) ‘sleeping away their fast’. Is this what is really required of us during this noble month? These people also are missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot ‘bear’ to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but, negligence on his part.

6. Wasting time

The month of Ramadaan is a precious, precious time, so much so that Allaah calls this month ‘Ayyamum Ma’doodaat’ (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allaah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music. Subha an Allaah! Trying to obey Allaah by DISOBEYING him!

7. Fasting but not giving up evil

Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam, buying lotto tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah.

‘O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)’ [al-Baqarah 2:183]

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink.’ (Bukhaari)

8. Skipping Suhoor (sehri)

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘Eat suhoor for in suhoor there is blessing.’(Bukhaari, Muslim).
And he (Sal Allaahu Alaiyhi wa Sallam) said: ‘The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor.’ (Muslim)

9. Stopping Suhoor at ‘Imsaak’

Some people stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe ‘Imsaak’.
Shaykh Ibn ‘Uthaymeen said: This is a kind of bidah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite. Allaah allows us to eat until dawn: ‘and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)’ [al-Baqarah 2:187]

And the Prophet (pbuh) said: ‘….eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes.’

This ‘imsaak’ which some of the people do is an addition to what Allaah has prescribed, so it is false. It is a kind of extremism in religion, and the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
‘Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.’ (Muslim)

10. Not fasting if they missed Suhoor

Some people are too scared to fast if they miss Suhoor. However, this is a kind of cowardice and love of ease. What is the big deal if you missed a few morsels of food? It’s not like you will die. Remember, obedience to Allaah overcomes everything.

Saying the intention to fast ‘out loud’ or saying a specific dua to start fasting

The intention is an action of the heart. We should resolve in our heart that we are going to fast tomorrow. That is all we need. It is not prescribed by the Shari’ah for us to say out loud, ‘I intend to fast’, ‘I will fast tomorrow’ or other phrases that have been innovated by some people. Also, there is no specific dua to be recited at the time of starting the fast in the correct Sunnah. Whatever ‘dua’ you may see on some papers or Ramadaan calendars, etc. is a Bid’ah.

11. Delaying in breaking (opening) fast

Some people wait until the adhaan finishes or even several minutes after that, just to be ‘on the safe side’. However, the Sunnah is to hasten to open the fast, which me ans opening fast whenever the adhaan starts, right after the sun has set. Aa’ishah (RA) said: This is what the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) used to do. (Muslim)

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘The people will continue to do well so long as they hasten to open the fast.’ (Bukhaari, Muslim)

Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have tawakkul (trust) on Allaah swt and break your fast exactly on time.

12. Eating continuously until the time for Maghrib is up

Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss Maghrib. That is obviously not right. The Sunnah of the Prophet (pbuh) was that once he broke his fast with some dates, them he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.

13. Missing the golden chance of having your Dua accepted

The prayer of the fasting person is guaranteed to be accepted at the ti me of breaking fast.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler.’ (al-Bayhaqi, saheeh by al-Albaani).

Instead of sitting down and making Dua at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it….Is food more important than the chance to have your sins forgiven or the fulfillment of your Duas.

14. Fasting but not praying

The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘Between a man and shirk and kufr there stands his giving up prayer.’ (Muslim)

In fact, NONE of his good deeds will be accepted; rather, they are all annulled.
‘Whoever does not pray ‘Asr, his good deeds will be annulled.’ (Bukhaari)

15. Fasting and not wearing Hijaab

Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing hijaab certainly takes away enormously from the rewards of fasting, even if does not invalidate it.

16. Not fasting because of exams or work

Exams or work is NOT one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do that during the day. Also remember that pleasing and obeying Allaah is much more important than ‘good grades’. Besides, if you will fulfil your obligation to fast, even if you have to study, Allaah will make it easy for you and help you in everything you do.
‘Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him.’ (Surah at-Talaaq 2-3)

17. Mixing fasting and dieting

DO NOT make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (esp. sisters). Fasting is an act of worship and can only be for the sake of Allah al one. Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.

18. Praying ONLY on the night of the 27th

Some people pray ONLY on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: ‘Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan.’ (Bukhaari, Muslim).

19. Wasting the last part of Ramadaan preparing for Eid

Some people waste the entire last 10 days of Ramadaan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. although, the Prophet (Sal Allaahu Alaiyhi wa Sallam) used to strive the hardest during the last ten days of Ramadaan in worship (Ahmad, Muslim) and not in shopping. Buy whatever you need for Eid before Ramadaan so that you can utilize the time in Ramadaan to the max.
Aa’ishah (RA) said: ‘When the (last) ten nights began, the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam)) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family.’ (Bukhaari and Muslim).

20. Iftaar parties

Although inviting each other for breaking fast is something good and encouraged, some people go to extremes with lavish ‘Iftaar parties’ with all sorts of disobedience to Allaah, from flirting, mixing of the sexes and hijaab-less women, to show-off and extravagance, to heedlessness to Salaah, and Taraweeh to even music and dancing.

It’s not too late to rectify ones mistake and do good for the sake of Allah. Allah say, “Inform My servants that I am the Forgiver, Most Merciful”. [15:49]

http://pukhtunwomen.org/node/37

This is my sister-in-law and her work is recognized by many. Let me know later.

I do agree that after Asma’s stunts in India, all respect for her was lost.

What did you guys think to the piece on honour killings? I might concentrate on women rights and honour killings for my assessed essay..hmmmm.

This is the same Asma Jehangir who was a guest in Burkha Dutt’s show in front of extremist Hindus who were saying India should go to war with Pakistan. Asma kept quiet about it, and instead told the Indians never to treat Pervez Musharraf “like a prince” because he was a dictator.

Her country was being insulted, abused and irrationally blamed on that show, yet all she wanted to discuss was hatred for Musharraf, not terrorism, not Mumbai attacks, not the extremist reactions of the audience.