Afridi's Daughter Thug Life Moment

[El Sidd]

@Slav Defence

How you doin buddy? Long time no see.

 

[M. Sarmad]

Islam is crystal clear. And I don't have twisted view. Now if some people want to deny basic things about Islam even ayats and Hadees and have audacity to call themselves Muslims need to look at mirror first. But ALLAH will deal with these people INSHALLAH soon.

If Islam is crystal clear then why are there hundreds of sects in Islam ?? And Each one of them claims/believes that they are the righteous ones and everyone else is misguided.

Meray Bhai Varying/different human interpretations of the (same) divine revelation essentially tend to be contradictory in nature and Islam/Qur'an is no exception. Learn to tolerate dissent and difference of opinion.

Now if some people want to deny basic things about Islam even ayats and Hadees and have audacity to call themselves Muslims need to look at mirror first.

I have never seen anyone who claims to be a Muslim while simultaneously denying the Holy Qur'an ... What you need to understand/realize is that Someone disagreeing with "your" interpretation of Qur'an does not automatically imply that he denies the Holy Qur'an.

But ALLAH will deal with these people INSHALLAH soon.

Exactly bro ... We should not be the ones deciding/declaring who is a Muslim or who is not ... That authority/judgement lies with Allah alone .. He doesn't need nor has he asked us our "opinion" in matters related to him.

 

[Zarvan]

If Islam is crystal clear then why are there hundreds of sects in Islam ?? And Each one of them claims/believes that they are the righteous ones and everyone else is misguided.

Meray Bhai Varying/different human interpretations of the (same) divine revelation essentially tend to be contradictory in nature and Islam/Qur'an is no exception. Learn to tolerate dissent and difference of opinion.





I have never seen anyone who claims to be a Muslim while simultaneously denying the Holy Qur'an ... What you need to understand/realize is that Someone disagreeing with "your" interpretation of Qur'an does not automatically imply that he denies the Holy Qur'an.






Exactly bro ... We should not be the ones deciding/declaring who is a Muslim or who is not ... That authority/judgement lies with Allah alone .. He doesn't need nor has he asked us our "opinion" in matters related to him.

I don't have any interpenetration of my own. And sorry they are clearly defying Quran not me or my so called interpenetration. I really wished Hazrat Umar RA would have been alive and I would dared them to make excuses in front of him and they would have gotten the result in next 5 minutes. When Hazrat UMAR RA announced the punishment of Alcohoal it was 80 lashes but the announcement also included that if some one makes excuse that Alcohol is not Haram. As in Quran you would not find these exact words that Alcohoal is Haram. Than clear it for them if they still insist on Haram or you can call on their own interpretation. than the punishment was not 80 Lashes but SWORD. So Please they are clearly defying Quran not me.

 

[M. Sarmad]

I don't have any interpenetration of my own. And sorry they are clearly defying Quran not me or my so called interpenetration. I really wished Hazrat Umar RA would have been alive and I would dared them to make excuses in front of him and they would have gotten the result in next 5 minutes. When Hazrat UMAR RA announced the punishment of Alcohoal it was 80 lashes but the announcement also included that if some one makes excuse that Alcohol is not Haram. As in Quran you would not find these exact words that Alcohoal is Haram. Than clear it for them if they still insist on Haram or you can call on their own interpretation. than the punishment was not 80 Lashes but SWORD. So Please they are clearly defying Quran not me.

We are not living in the era of Hazrat Umer RA ... What he "would have" done is irrelevant now
And JFYI it's not obligatory for Muslims to follow Umer's commands/Ijtehad in the present times, even as per your own sect (The Wahhabis)
Do some research bhai

 

[Zarvan]

We are not living in the era of Hazrat Umer RA ... What he "would have" done is irrelevant now
And JFYI it's not obligatory for Muslims to follow Umer's commands/Ijtehad even as per your own sect (The Wahhabis)
Do some research bhai

Muslims follow ALLAH and his RASOOL SAW and Sahaba. Secondly Hijab order is in Quran and Hadith both. Now some wants to deny it and even assume that they are not denying Quran is assuming at its best. And now we are not living in timeof Hazrat UMAR RA but rules remain same as Islam remains same.

 

[M. Sarmad]

Muslims follow ALLAH and his RASOOL SAW and Sahaba. Secondly Hijab order is in Quran and Hadith both. Now some wants to deny it and even assume that they are not denying Quran is assuming at its best. And now we are not living in timeof Hazrat UMAR RA but rules remain same as Islam remains same.

Ask the Mullah whom you follow blindly if following Hazrat Umer's Ijtehad/Commands is obligatory on present day Muslims ... And then come back here to post

The only rules that remain the same are those derived from the Holy Qur'an as Qur'an is neither context bound nor time bound.

As for Hijab, The Qur'an says that Muslim women should cover themselves modestly. It specifies only that their bosoms be covered. The Qur’an does not, however, spell out the details of such a covering. Nor does Qur’an specify any penalty for a woman who is not veiled

 

[Zarvan]

Ask the Mullah whom you follow blindly if following Hazrat Umer's Ijtehad/Commands is obligatory on present day Muslims ... And then come back here to post

The only rules that remain the same are those derived from the Holy Qur'an as Qur'an is neither context bound nor time bound.

As for Hijab, The Qur'an says that Muslim women should cover themselves modestly. It specifies only that their bosoms be covered. The Qur’an does not, however, spell out the details of such a covering. Nor does Qur’an specify any penalty for a woman who is not veiled

Yes you again showed your lack of knowledge of Quran. Please learn Arabic Janab. And yes Hazrat UMAR FAROOQ RA most Ijtihad are valid. ALLAH and his RASOOL SAW doesn't just tell to dress modestly but entire thing is clearly told in Quran and Sunnah.

"The Niqaab in light of the Holy Quran and Sahih Hadith and in the Opinions of the great scholars....



From the Quran.....(This tafseer is Agreed upon by Ibn Kathir, Al-Qurtabi and At-Tabari)

The Noble Qur'an ........

Surah Al-Ahzaab, Verse #59
‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely except the eyes or one eye to see the way Tafseer Al-Qurtabi) that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."

Surah An-Nur, Verses #30 and #31
‘And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)



From the Hadith.....

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)

Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu Ánha): The wives of Rasulullah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Tirmidhi with a SAHIH chain reports...
"Rasulullah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah (Sallallaahu Álayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)

Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullah (Sallallaahu Álayhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.

Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.

Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].

Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "This again proves that not only the wives of Rasulullah (Sallallaahu Álayhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.

Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin: (Radhiallaahu Ánha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu Álayhi Wasallam). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.
Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma {who was not the wife of Rasulullah (Sallallaahu Álayhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aisha and Asma (Radhiallaahu Ánha) would have taken the wajib over the mustahab. It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh. So Aisha and Asma (Radhiallaahu Ánha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.

Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu Ánhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." It is a very long hadith but the point is the women of Sahaba wore the full veil.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu Ánha) We were ordered (by Rasulullah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion." Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba (Radhiallaahu Ánhuma)was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullah (Sallallaahu Álayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah (Sallallaahu Álayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu Álayhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu Ánho) rates from Rasulullah (Sallallaahu Álayhi Wasallam) "and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it." This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).

Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
Aisha(Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam) from behind a curtain.
Note: Quoted in the famous book Mishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu Álayhi Wasallam) face to face were before the ayah "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah AlAhzâb ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu Álayhi Wasallam)!

Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "Rasulullah (Sallallaahu Álayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu Ánha) Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu Álayhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah(Sallallaahu Álayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu Álayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu Álayhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. note: This hadith proves Rasulullah (Sallallaahu Álayhi Wasallam) did infact order the veil to be observed.

Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu Ánhu) I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah (Sallallaahu Álayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu Álayhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu Álayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): I was with Rasulullah (Sallallaahu Álayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah (Sallallaahu Álayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu Álayhi Wasallam) said: Are both of you blind? Do you not see him?

 

[M. Sarmad]

Yes you again showed your lack of knowledge of Quran. Please learn Arabic Janab. And yes Hazrat UMAR FAROOQ RA most Ijtihad are valid. ALLAH and his RASOOL SAW doesn't just tell to dress modestly but entire thing is clearly told in Quran and Sunnah.

Janab, I know what I am talking about ... And as you yourself have admitted/realized that Hazrat Umer's Ijtehad is not an essential part of Islam, our discussion is concluded

"The Niqaab in light of the Holy Quran and Sahih Hadith and in the Opinions of the great scholars....



From the Quran.....(This tafseer is Agreed upon by Ibn Kathir, Al-Qurtabi and At-Tabari)

The Noble Qur'an ........

Surah Al-Ahzaab, Verse #59
‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely except the eyes or one eye to see the way Tafseer Al-Qurtabi) that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."

Surah An-Nur, Verses #30 and #31
‘And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)



From the Hadith.....

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)

Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu Ánha): The wives of Rasulullah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Tirmidhi with a SAHIH chain reports...
"Rasulullah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah (Sallallaahu Álayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)

Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullah (Sallallaahu Álayhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.

Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.

Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].

Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "This again proves that not only the wives of Rasulullah (Sallallaahu Álayhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.

Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin: (Radhiallaahu Ánha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu Álayhi Wasallam). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.
Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma {who was not the wife of Rasulullah (Sallallaahu Álayhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aisha and Asma (Radhiallaahu Ánha) would have taken the wajib over the mustahab. It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh. So Aisha and Asma (Radhiallaahu Ánha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.

Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu Ánhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." It is a very long hadith but the point is the women of Sahaba wore the full veil.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu Ánha) We were ordered (by Rasulullah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion." Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba (Radhiallaahu Ánhuma)was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullah (Sallallaahu Álayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah (Sallallaahu Álayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu Álayhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu Ánho) rates from Rasulullah (Sallallaahu Álayhi Wasallam) "and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it." This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).

Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
Aisha(Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam) from behind a curtain.
Note: Quoted in the famous book Mishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu Álayhi Wasallam) face to face were before the ayah "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah AlAhzâb ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu Álayhi Wasallam)!

Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "Rasulullah (Sallallaahu Álayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu Ánha) Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu Álayhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah(Sallallaahu Álayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu Álayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu Álayhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. note: This hadith proves Rasulullah (Sallallaahu Álayhi Wasallam) did infact order the veil to be observed.

Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu Ánhu) I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah (Sallallaahu Álayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu Álayhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu Álayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): I was with Rasulullah (Sallallaahu Álayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah (Sallallaahu Álayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu Álayhi Wasallam) said: Are both of you blind? Do you not see him?

Instead of copy/pasting tons of useless content from sub-standard religious blogs please quote the exact Quranic verses which spell out the details of "Hijab" and women dress code ... I am waiting

 

[Zarvan]

Janab, I know what I am talking about ... And as you yourself have admitted/realized that Hazrat Umer's Ijtehad is not an essential part of Islam, our discussion is concluded



Instead of copy/pasting tons of useless content from sub-standard religious blogs please quote the exact Quranic verses which spell out the details of "Hijab" and women dress code ... I am waiting

Same people like you were mentioned by Hazrat UMAR RA in his letter who say Alcohol is not Haram. Please tell me exactly where Quran says Alcohol is Haram ??? And Hijab ayats are very clear in Surah Noor and Surah Al Ahzab mentioned here. Also if you don't understand Arabic your fault not of Quran.

 

[M. Sarmad]

Same people like you were mentioned by Hazrat UMAR RA in his letter who say Alcohol is not Haram. Please tell me exactly where Quran says Alcohol is Haram ??? And Hijab ayats are very clear in Surah Noor and Surah Al Ahzab mentioned here. Also if you don't understand Arabic your fault not of Quran.

We can leave alcohol aside for the moment as that is not the topic here.
And I am asking you to post Hijab Ayats which you believe are very clear and spell out the details of Hijab because I, unlike you, have actually read the Holy Qur'an (and its translations) ...
Why are you being so evasive now ?
Please post those verses

 

[Zarvan]

Janab, I know what I am talking about ... And as you yourself have admitted/realized that Hazrat Umer's Ijtehad is not an essential part of Islam, our discussion is concluded



Instead of copy/pasting tons of useless content from sub-standard religious blogs please quote the exact Quranic verses which spell out the details of "Hijab" and women dress code ... I am waiting

I am not copy pasting from sub standard religious blogs you don't want to accept Haq and make excuses to stick to Haram. ALLAH has dealt with people like you before and would deal with people like you in future. The ayats are clear and I make dua that May ALLAH guide you or deal with you.

“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 therof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons or their sisters' sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss.” (Quran 24:31).

“O Prophet, tell your wives and your 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 annoye2d. Allah is ever Forgiving, Merciful.” (Quran 33:59).

The word used in Quran is Khamar. The Arabs which cloth they wear is called khamar. Their are around 9 words used for covering head in Arabic one of them is Khamar. Arab women before Islam those who if covered head used to cover head but the other part of cloth was kept in back instead of front so ALLAH told them keep Khamar but move the cloth over your bossoms. Khamar automatically includes head cover. But as clearly lack knowledge of Arabic Language it's quite evident by your hilarious excuses.

We can leave alcohol aside for the moment as that is not the topic here.
And I am asking you to post Hijab Ayats which you believe are very clear and spell out the details of Hijab because I, unlike you, have actually read the Holy Qur'an (and its translations) ...
Why are you being so evasive now ?
Please post those verses

Janab no Alcohol is no different you have same mindset as of those people who want to justify that Alcohol is not declared Haram any where in the Quran.

 

[SecularNationalist]

Dude he wrote a comment. Why your arse is getting peppered?

Are you one of those lonely loser liberal feministard type virgin-forever guy?

Hijab is a very respectable dresscode and girls would do it are deserving of appreciation.

The girls who don't do hijab but still wear proper clothing---May Allah protect them and give them hidayah/strength to keep following the deen.

Atheist liberal bitches who drink alcohol, yearn for the day when they can wear shorts openly in Pak etc---they have no sympathies from the masses nor do they represent us. They should follow the norms of our country or get the hella out of Pak.

What's the confusion?

You for sure earned those 44 negative ratings with such high quality posts.
A true jahil who cannot differentiate between atheism and liberalism.
People like you are the reason we do not get respect in the west.
You are not less than the namak haram afghans in pakistan .The country you are living in provided you the opportunity,the wealth and the financial security and you hold such extremist views about their way of life. You owe that country a respect regardless of your ethnicity and religion.Shame Shame on you.

 

[M. Sarmad]

I am not copy pasting from sub standard religious blogs you don't want to accept Haq and make excuses to stick to Haram. ALLAH has dealt with people like you before and would deal with people like you in future. The ayats are clear and I make dua that May ALLAH guide you or deal with you.

“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 therof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons or their sisters' sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss.” (Quran 24:31).

“O Prophet, tell your wives and your 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 annoye2d. Allah is ever Forgiving, Merciful.” (Quran 33:59).

The word used in Quran is Khamar. The Arabs which cloth they wear is called khamar. Their are around 9 words used for covering head in Arabic one of them is Khamar. Arab women before Islam those who if covered head used to cover head but the other part of cloth was kept in back instead of front so ALLAH told them keep Khamar but move the cloth over your bossoms. Khamar automatically includes head cover. But as clearly lack knowledge of Arabic Language it's quite evident by your hilarious excuses.

Now as you have posted those verses, for starters I will post what Muhammad Asad has to say on this matter.. Yes, the same Muhammad Asad who is presented as a great scholar of Islam and religious advisor to Jinnah by your ilk, here on PDF and elsewhere too:

“The noun khimar (of which khumur is plural) denotes the head-covering customarily used by Arabian women as an ornament (not as hijab to cover their head) before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer’s back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman’s tunic had a wide opening in the front, her chest was left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman’s chest is not included in the concept of “what may decently be apparent” of her body and should not, therefore, be displayed. Covering of the head, therefore is not a requirement. In the matter of hijab, the conscience of an honest, sincere Believer alone can be the true judge, as has been said by the Noble Prophet: “Ask for the verdict of your conscience and discard what pricks it.”

 

[Zarvan]

Now as you have posted those verses, for starters I will post what Muhammad Asad has to say on this matter.. Yes, the same Muhammad Asad who is presented as a great scholar of Islam and religious advisor to Jinnah by your ilk, here on PDF and elsewhere too:

“The noun khimar (of which khumur is plural) denotes the head-covering customarily used by Arabian women as an ornament (not as hijab to cover their head) before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer’s back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman’s tunic had a wide opening in the front, her chest was left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman’s chest is not included in the concept of “what may decently be apparent” of her body and should not, therefore, be displayed. Covering of the head, therefore is not a requirement. In the matter of hijab, the conscience of an honest, sincere Believer alone can be the true judge, as has been said by the Noble Prophet: “Ask for the verdict of your conscience and discard what pricks it.”

(1) What is the meaning of “khumur” used in this verse?
Khumur خُمُرٌ is plural of khimarخِمَارٌ , the veil covering the head. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

Al-Munjid, which is the most popular dictionary in the Arab world, defines al-khimar as “something with which a woman conceals her head —ما تغطى به المرأة رأسها .” Fakhru ’d-Din al-Turayhi in Majma‘u ’l-Bahrayn (which is a dictionary of Qur’anic and hadith terms) defines al-khimar as “scarf, and it is known as such because the head is covered with it.”2

So the word khimar, by definition, means a piece of cloth that covers the head.

(2) Then what does the clause “placing the khumur over the bosoms” mean?
According to the commentators of the Qur’an, the women of Medina in the pre-Islamic era used to put their khumur over the head with the two ends tucked behind and tied at the back of the neck, in the process exposing their ears and neck. By saying that, “place the khumur over the bosoms,” Almighty Allah ordered the women to let the two ends of their headgear extend onto their bosoms so that they conceal their ears, the neck, and the upper part of the bosom also.3



This is confirmed by the way the Muslim women of the Prophet’s era understood this commandment of Almighty Allah. The Sunni sources quote Ummu ’l-mu’minin ‘A’isha, the Prophet’s wife, as follows: “I have not seen women better than those of al-Ansar (the inhabitants of Medina): when this verse was revealed, all of them got hold of their aprons, tore them apart, and used them to cover their heads...”4

The meaning of khimar and the context in which the verse was revealed clearly talks about concealing the head and then using the loose ends of the scarf to conceal the neck and the bosom. It is absurd to believe that the Qur’an would use the word khimar (which, by definition, means a cloth that covers the head) only to conceal the bosom with the exclusion of the head! It would be like saying to put on your shirt only around the belly or the waist without covering the chest!

Finally the verse goes on to give the list of the mahram – male family members in whose presence the hijab is not required, such as the husband, the father, the father-in-law, the son(s), and others.

Stop showing your epic ignorance and read from authentic sources not Jahils and liars and cheats who are lying about Quran and doing crystal clear kufr.

The Second Verse
In Chapter 33 known as al-Ahzab, verse 59, Allah gives the following command to Prophet Muhammad:

يَا أَيُّهَا النَّبِيُّ, قُلْ لأَزْوَاجِكَ وَ بَنَاتِكَ وَ نِسآءِ الْمُؤْمِنِيْنَ: يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلاَبِيْبِهِنَّ...

“O Prophet! Say to your wives, your daughters, and the women of the believers that: they should let down upon themselves their jalabib.”

What is the meaning of “jalabib”?
Jalabib جَلاَبِيْبٌ is the plural of jilbabجِلْبَابٌ , which means a loose outer garment. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

Al-Munjid, for instance, defines jilbab as “the shirt or a wide dress—القميص أو الثوب الواسع.”While al-Turayhi, in Majma‘u ’l-Bahrayn, defines it as “a wide dress, wider than the scarf and shorter than a robe, that a woman puts upon her head and lets it down on her bosom...”5

This means that the Islamic dress code for women does not only consist of a scarf that covers the head, the neck and the bosom; it also includes the overall dress that should be long and loose.

So, for instance, the combination of a tight, short sweater with tight-fitting jeans with a scarf over the head does not fulfill the requirements of the Islamic dress code.

Now as you have posted those verses, for starters I will post what Muhammad Asad has to say on this matter.. Yes, the same Muhammad Asad who is presented as a great scholar of Islam and religious advisor to Jinnah by your ilk, here on PDF and elsewhere too:

“The noun khimar (of which khumur is plural) denotes the head-covering customarily used by Arabian women as an ornament (not as hijab to cover their head) before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer’s back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman’s tunic had a wide opening in the front, her chest was left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman’s chest is not included in the concept of “what may decently be apparent” of her body and should not, therefore, be displayed. Covering of the head, therefore is not a requirement. In the matter of hijab, the conscience of an honest, sincere Believer alone can be the true judge, as has been said by the Noble Prophet: “Ask for the verdict of your conscience and discard what pricks it.”

1) In the Arabic of the Prophet (sAas), the word “khimar” referred to a headcovering. This can be seen in the hadiths when the Prophet (sAas) wiped his wet hands over his khimar and his socks, from which scholars have derived that it is halal to wipe wet hands over the headcovering and the socks.

2) The authorities on classical Arabic have defined the word “khimar” as a headcovering. For instance, the dictionary Aqrab al-Mawarid defines the word “khimar” as: “All such pieces of cloth which are used to cover the head; It is a piece of cloth which is used by a woman to cover her head”.

The great scholar Imam Abu’l-Fida ibn Kathir defines the word “khimar” in the following words, “Khumur is the plural of khimar which means something that covers, and is what is used to cover the head. This is what is known among the people as a khimar”. A modern scholar, Shaykh Muhammad al-Munajjid says, “Khimar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said:

‘Khammiru aaniyatakum (cover your vessels).’ Everything that covers something else is called its khimar. But in common usage khimar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimar. Some of the fuqaha have defined it as that which covers the head, the temples and the neck. The difference between the hijab and the khimar is that the hijab is something which covers all of a woman’s body, whilst the khimar in general is something with which a woman covers her head.

3) Imam Abu Abdullah Qurtubi described the historical circumstances relating to the wearing of the khimar in pre-Islamic Arabia as follows, “Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar”. Similarly, Imam Abu’l-Fida ibn Kathir reports, “‘Draw their khumur to cover their bosoms’ means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah (before the coming of Islam) who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, hair and earrings uncovered”. Both of these descriptions provide clear, explicit, specific explanations of what “extend the khimar to cover their bosoms” means.

4) The scholars have agreed unanimously that the khimar is a headcovering

Please do not try to interpret the Qur’an by just looking up in some dictionary what the meaning of the root KHAMARA means. Each of the forms derived from this root may have a specific meaning. In order to interpret the Qur’an properly you need to know what the specific meaning of the particular form “khimar” was in the Arabic of the Prophet (sAas). According to the common usage recorded from that time (in the hadiths), to dictionaries that have preserved the classical Arabic, and to the reports of the actual practice of women of that time, the khimar is a headcovering. Can you present any hadiths or other Arabic writing of the time of the Prophet (sAas) that use the word “khimar” to mean a shirt or any type of covering other than a headcovering? Can you present entries from dictionaries of classical Arabic that fail to give headcovering as a definition of “khimar”? Can you present reports of the dress of the pre-Islamic Arab women that apply the word “khimar” to mean something other than a headcovering? Can you present opinions of the ulama that the khimar is something other than a headcovering? If not, you have not refuted any of the evidence presented here. The examples I have given above are the accepted ways of determining what the meaning of the Qur’an is.

Now as you have posted those verses, for starters I will post what Muhammad Asad has to say on this matter.. Yes, the same Muhammad Asad who is presented as a great scholar of Islam and religious advisor to Jinnah by your ilk, here on PDF and elsewhere too:

“The noun khimar (of which khumur is plural) denotes the head-covering customarily used by Arabian women as an ornament (not as hijab to cover their head) before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer’s back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman’s tunic had a wide opening in the front, her chest was left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman’s chest is not included in the concept of “what may decently be apparent” of her body and should not, therefore, be displayed. Covering of the head, therefore is not a requirement. In the matter of hijab, the conscience of an honest, sincere Believer alone can be the true judge, as has been said by the Noble Prophet: “Ask for the verdict of your conscience and discard what pricks it.”

Now, if I told you “extend your hat to cover your ears” you would know automatically that the hat is a headcovering because that is what the word “hat” means in English, and you would understand automatically that the hat is to remain on the head while being extended down to cover the ears. Likewise the Arabs, when they were told “extend your khimar to cover your bosom”, knew automatically that the khimar was a headcovering because that is what the word “khimar” means in Arabic, and they understood automatically that the khimar was to remain on the head while being extended to cover the bosom.

 

[M. Sarmad]

(1) What is the meaning of “khumur” used in this verse?
Khumur خُمُرٌ is plural of khimarخِمَارٌ , the veil covering the head. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

Al-Munjid, which is the most popular dictionary in the Arab world, defines al-khimar as “something with which a woman conceals her head —ما تغطى به المرأة رأسها .” Fakhru ’d-Din al-Turayhi in Majma‘u ’l-Bahrayn (which is a dictionary of Qur’anic and hadith terms) defines al-khimar as “scarf, and it is known as such because the head is covered with it.”2

So the word khimar, by definition, means a piece of cloth that covers the head.

(2) Then what does the clause “placing the khumur over the bosoms” mean?
According to the commentators of the Qur’an, the women of Medina in the pre-Islamic era used to put their khumur over the head with the two ends tucked behind and tied at the back of the neck, in the process exposing their ears and neck. By saying that, “place the khumur over the bosoms,” Almighty Allah ordered the women to let the two ends of their headgear extend onto their bosoms so that they conceal their ears, the neck, and the upper part of the bosom also.3



This is confirmed by the way the Muslim women of the Prophet’s era understood this commandment of Almighty Allah. The Sunni sources quote Ummu ’l-mu’minin ‘A’isha, the Prophet’s wife, as follows: “I have not seen women better than those of al-Ansar (the inhabitants of Medina): when this verse was revealed, all of them got hold of their aprons, tore them apart, and used them to cover their heads...”4

The meaning of khimar and the context in which the verse was revealed clearly talks about concealing the head and then using the loose ends of the scarf to conceal the neck and the bosom. It is absurd to believe that the Qur’an would use the word khimar (which, by definition, means a cloth that covers the head) only to conceal the bosom with the exclusion of the head! It would be like saying to put on your shirt only around the belly or the waist without covering the chest!

Finally the verse goes on to give the list of the mahram – male family members in whose presence the hijab is not required, such as the husband, the father, the father-in-law, the son(s), and others.

Stop showing your epic ignorance and read from authentic sources not Jahils and liars and cheats who are lying about Quran and doing crystal clear kufr.

The Second Verse
In Chapter 33 known as al-Ahzab, verse 59, Allah gives the following command to Prophet Muhammad:

يَا أَيُّهَا النَّبِيُّ, قُلْ لأَزْوَاجِكَ وَ بَنَاتِكَ وَ نِسآءِ الْمُؤْمِنِيْنَ: يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلاَبِيْبِهِنَّ...

“O Prophet! Say to your wives, your daughters, and the women of the believers that: they should let down upon themselves their jalabib.”

What is the meaning of “jalabib”?
Jalabib جَلاَبِيْبٌ is the plural of jilbabجِلْبَابٌ , which means a loose outer garment. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

Al-Munjid, for instance, defines jilbab as “the shirt or a wide dress—القميص أو الثوب الواسع.”While al-Turayhi, in Majma‘u ’l-Bahrayn, defines it as “a wide dress, wider than the scarf and shorter than a robe, that a woman puts upon her head and lets it down on her bosom...”5

This means that the Islamic dress code for women does not only consist of a scarf that covers the head, the neck and the bosom; it also includes the overall dress that should be long and loose.

So, for instance, the combination of a tight, short sweater with tight-fitting jeans with a scarf over the head does not fulfill the requirements of the Islamic dress code.

As stated earlier, Varying/different human interpretations of the (same) divine revelation essentially tend to be contradictory in nature and Islam/Qur'an is no exception. Learn to tolerate dissent and difference of opinion.

You are free to believe in whatever you want and follow the interpretation that you believe is 'right', but you (or anyone else for that matter) have no right to force your interpretation on others and label those who disagree with your interpretation as "Non Muslims". Allah is the judge, he will decide between all of us