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Face Veil removal request in Western Countries

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El Sidd said:
These are discussions when the belly is full and stove still warm.

People are dying of hunger, thirst and lack of healthcare and the veil seems to be the choice of our struggle. I guess we also have a veil on our eyes and mind that we are so oblivious to the reality.

We are not providing basic human rights to women and find newer ideas of oppressing them. We have no system to make sure they get their share in inheritance, education is still taboo in many places, we have people abusing the divorce laws and we are oppressing them with social evils like muttah and halala.

Yet we are here discussing pointless issues.

Mohammed empowered women first and we are hell bent on undoing that.

Stop this double standard and stop masquerading cultural oppression as islamic values.
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Bara masla hijab hy but khotay ka ghosht sey Islam khatrey mein nahi ata na milwat waley dodh sey khatrey mein ata hy

Divergent1 said:
This wasn't supposed to be a religious debate oh ma gosh
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Nayi ho time lagey ga tumko :D
 
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The Sandman said:
Damn the hate for these 2 words "liberalism, secularism" is really strong in this thread.
@Hell hound
@haviZsultan can you shed some light on what secularism is? so that our members here who have blind hatred for these words can get educated a bit? bcoz hell hound has already done an excellent job in his thread about liberalism.
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I oppose the ban on face veil. A woman should be allowed to wear anything she wants. I oppose the banning of Christmas in Brunei and Somalia too. The world is heading in the wrong direction. People do not respect others religious beliefs anymore and muslims are becoming very rigid too.

As far as secularism is concerned people simply need to read up about the mutazilites and Ibn Rushd. The father of modern day secularism is Ibn Rushd. If Islam was contrary to secularism he wouldn't have promoted it. Also 44 million muslims would not be living in "kaffir" western countries. We have been brainwashed into believing that Islam is incompatible with secularism. Now can a religion be against a philosophical concept that promotes equality among all. I would like muslims to think critically a little.
 
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Zibago said:
Bara masla hijab hy but khotay ka ghosht sey Islam khatrey mein nahi ata na milwat waley dodh sey khatrey mein ata hy
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Because no one is shouting from the roof tops that 'khotay ga ghosht' and 'doodh main milawat' is permissible in Islam.
 
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haviZsultan said:
I oppose the ban on face veil. A woman should be allowed to wear anything she wants. I oppose the banning of Christmas in Brunei and Somalia too. The world is heading in the wrong direction. People do not respect others religious beliefs anymore and muslims are becoming very rigid too.

As far as secularism is concerned people simply need to read up about the mutazilites and Ibn Rushd. The father of modern day secularism is Ibn Rushd. If Islam was contrary to secularism he wouldn't have promoted it. Also 44 million muslims would not be living in "kaffir" western countries. We have been brainwashed into believing that Islam is incompatible with secularism. Now can a religion be against a philosophical concept that promotes equality among all. I would like muslims to think critically a little.
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This is why you are a think tank. Point noted.
 
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Azlan Haider said:
So you believe that Imam Nawawi is lying ?
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Brother Islam is a beautiful thing. We have made it something to be imposed when the relation between man and religion is that between man and Allah.

Even if these people do believe niqab is compulsory why try to impose this thinking rather than leaving every muslim to judge Islam in his own way. These are unaccepted arguments. Some believe face veil is necessary, some not thinking that the face can be uncovered while other women believe that they don't need hijab altogether. Each believes she is right Islamically. It proves we all have a personal link with Islam and choose personally what is allowed or not.

The individual chooses whether she wants to wear the hijab or not. And sorry to say hijab/niqab is no proof that a woman's heart will be pure. It is all about how her heart is.
 
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As I said before I wont quote any thing to make it haram or hallal , because its against rules. People also have to fallow rules of the forum.
I will again say read Islamic Ideology council recommendation (for some they are good people and for some they are bad ).
Now in this thread OP(leaving her way, methods, approach , thinking , agenda , purpose, believes on one side) clearly asked one question about Face covering not Scarf(covering hairs) , Is it safe ? or Should women let go , she take security as reason with other things(as I said above her personal views or thinking) . She clearly have a point here "The security". We like it or not , there country there rules and Islam also teach us this fallow the rule of the land. If for some this is very important religious practice they should move where they can practice it safely.
On the other hand , this very act by west shows there hypocrisy, No women with covered face ever did any terrorist act in any western country ! They preach others , they force there way of thinking on others , But still call there self.............................. Libya and killings of Muslims women in EU are great example for there mentality and approach towards Islam.
West have agenda against Islam , Yes they have it from many centuries but did that worked out???? That is totally different question.
They have no right what so ever to speak Morality and Human Rights , Pakistan will fallow Her path , China will fallow Her and same apply for other countries too.

Boxer Muhammad Ali Defends Muslim Women (hijab aka headscarf, scarf, head cover)
 
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CriticalThought said:
Sorry, he has not proven anything at all. Read the links that I have provided. That is the authentic position.

Regarding Imam Nawwi, please provide a direct quote from his original book. Otherwise you can make any xyz claim upon the name of any scholar.
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Denial isn't just a river in Egypt !!

As for the links you posted, there is absolutely nothing there to prove your claim that all 4 Imams of Fiqh considered Niqab Fardh


And this may help you clear your confusion:




Woman's 'Awrah
Is Face Veil Obligatory? Answered by Dr. Zakir Naik
Add this video to my blog


Does Islam make the Face Veil Obligatory for Muslim Women?
By Dr. Zakir Naik

QUESTION:
Why do Muslim scholars differ amongst themselves on the issue of the obligatory duty (or otherwise) of veiling of the face by Muslim women. In Islam, rules and regulations and the do's and don'ts are derived from the word of Allah, i.e. the Glorious Qur'an and the teachings of the Messenger of Allah, i.e. the authentic Ahadith.
Haroon Abdullah, New Delhi

ANSWER:
The Qur'an says:

"O you who believe! Obey Allah and obey the Messenger and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger if you do believe in Allah and the Last Day: that is best and most suitable for final determination." (Al-Qur'an 4:59)

As mentioned in the verse quoted above, when people in authority, the rulers, leaders, imams and scholars differ amongst themselves, our Creator instructs us to look into the Qur'an and the authentic Ahadith for guidance. The legitimacy, relevance and accuracy of the reasons and evidence provided by these people should be evaluated in the light of the Qur'an and the Sunnah. However, it should be borne in mind that infallibility belongs to Allah alone and a scholar, being a human, can make an error of judgement.

There is no clear-cut authentic hadith to the effect of making the face veil obligatory. Those scholars, who insist that covering the face is obligatory for Muslim women, interpret 'al-idnaa' in the verse of the jilbab (Al-Qur'an: 33:59) to mean, "covering the face". This interpretation is erroneous because the basic meaning of the word in Arabic is "to come close", as the well-known scholar, Al-Raghib Al-Isfahani mentions in his authoritative dictionary 'al-Mufradat'. Some people claim that jilbab is "a garment which covers the face". This too is a misinterpretation as it is contrary to the interpretation of the leading scholars of past and present as well, who define jilbab as a garment which women drape over their head scarves (khimar).

Some people claim that the khimaar (headscarf) in Al-Qur'an 24:31 covers the head and the face, whereas linguistically the word only means a head covering. The Prophet (pbuh) is reported to have said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimar". (Sunan Abu Dawood, vol. 1, hadith No. 641)

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: A Woman Praying Without A Khimar

Narrated Aisha, Ummul Mu'minin:
The Prophet (PBUH) said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil.
Abu Dawud said: This tradition has been narrated by Sa;id b. Abi 'Arubah from Qatadah on the authority of al-Hasan from the Prophet (PBUH).

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/2/251

Sunan Ibn Majah
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated from 'Aishah that:
The Prophet said: "Allah does not accept the prayer of a woman who menstruates (i.e., an adult woman) except with a head cover."

Grade: Sahih (Darussalam)
http://sunnah.com/urn/1306980

Jami` at-Tirmidhi
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: What Has Been Related About 'The Salat Of A Woman Who Has Reached The Age Of Menstruation Is Not Accepted Without A Khimar'

Aishah narrated that:
Allah's Messenger said: "The Salat of a women who has reached the age of menstruation is not accepted without a Khimar."

Grade: Sahih (Darussalam)
http://sunnah.com/tirmidhi/2/229

However, no scholar insists on covering the face in Salaah for women based on the hadith quoted above, which further substantiates that khimaar does not mean covering the face. Shaykh Naasiruddeen al-Albani, one of the foremost scholars of recent times has clarified in detail, the errors made by these scholars who insist on the obligatory nature of the face veil in his books ar-Radd al-Mufhim & Jilbaab al-Mar'ah al-Muslimah (3rd edition, 1996, al-Maktabah al-Islaamiyyah). Likewise, other scholars like Ibn Muflih al-Hanbali, an-Nawawi, al-Qadi 'Ayyad are too of the opinion that covering the face is not obligatory.

As stated earlier, that there is not a single authentic hadith that makes covering the face obligatory. On the other hand, we find several ahadith which prove that covering the face is not compulsory in Islam. For instance, once while the prophet was admonishing and preaching to a group of women after having admonished the men on the Id day, "...a woman having a dark spot on her cheek stood up..." seeking clarification on the subject the prophet was discussing. (Sahih Muslim, Vol. 2, Hadith No. 1926)

Sahih Muslim
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Jabir b. 'Abdullah reported:
I observed prayer with the Messenger of Allah (PBUH) on the 'Id day. He commenced with prayer before the sermon without Adhan and Iqama. He then stood up leaning on Bilal, and he commanded (them) to be on guard (against evil for the sake of) Allah, and he exhorted (them) on obedience to Him, and he preached to the people and admonished them. He then walked on till he came to the women and preached to them and admonished them, and asked them to give alms, for most of them are the fuel for Hell. A woman having a dark spot on the cheek stood up and said: Why is it so, Messenger of Allah? He said: For you grumble often and show ingratitude to your spouse. And then they began to give alms out of their ornaments such as their earrings and rings which they threw on to the cloth of Bilal.
http://sunnah.com/muslim/8/4

Sunan an-Nasa'i
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It was narrated that Jabir said:
"I attended the prayer with the Messenger of Allah (PBUH) on the day of 'Eid. He started with the prayer before the Khutbah, with no Adhan and no Iqamah. When he finished the prayer, he stood leaning on Bilal, and he praised and glorified Allah (SWT) and exhorted the people, reminding them and urging them to obey Allah (SWT). Then he moved away and went to the women, and Bilal was with him. He commanded them to fear Allah (SWT) and exhorted them and reminded them. He praised and glorified Allah, then he urged them to obey Allah, then he said: 'Give charity, for most of you are the fuel of Hell.' A lowly woman with dark cheeks said: 'Why, O Messenger of Allah?' He said: 'You complain a great deal and are ungrateful to your husbands.' They started taking off their necklaces, earrings and rings, throwing them into Bilal's garment, giving them in charity."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/19/20

It is understood from the above-mentioned hadith that the woman having interaction with the prophet was not covering her face nor did the prophet command her to do so. It is incumbent upon every Muslim to enjoin right and forbid wrong, as Allah instructed us in the Glorious Qur'an. Thus we cannot expect the prophet, on whom the Qur'an was revealed, to let the woman keep her face uncovered after having known the obligation of covering the face.

Narrated Ata bin Abi Rabah (R.A.) Ibn 'Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said..." (Sahih Bukhari, Vol. 7, Hadith No. 555 - Dar Al Arabia- Beirut- Lebanon & Sahih Muslim Hadith No. 6571-Darusslam- Arabic)

Riyad as-Salihin
~~~~~~~~~~~~~~~~~~~~~~~~
'Ata' bin Abu Rabah reported:
Ibn 'Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, "This black woman, who came to the Prophet (PBUH) and said, 'I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.' He (PBUH) replied: 'If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?' She said, 'I shall endure it.' Then she added: 'But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (PBUH)) then supplicated for her".

[Al-Bukhari and Muslim].
http://sunnah.com/riyadussaliheen/1/35

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated 'Ata bin Abi Rabah:
Ibn `Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet (PBUH) and said, 'I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.' The Prophet (PBUH) said (to her), 'If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.' She said, 'I will remain patient,' and added, 'but I become uncovered, so please invoke Allah for me that I may not become uncovered.' So he invoked Allah for her."
http://sunnah.com/bukhari/75/12

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Reward Of The Believer For Whatever Befalls Him Of Sickness, Grief And The Like, Even A Thorn That Pricks Him

'Ata' b. Abi Rabih said:
Ibn Abbas said to me: May I show you a woman of Paradise? I said: Yes. He said: Here is this dark-complexioned woman. She came to Allah's Apostle (PBUH) and said: I am suffering from falling sickness and I become naked; supplicate Allah for me, whereupon he (the Holy Prophet) said: Show endurance as you can do and there would be Paradise for you and, if you desire, I supplicate Allah that He may cure you. She said: I am prepared to show endurance (but the unbearable trouble is) that I become naked, so supplicate Allah that He should not let me become naked, so he supplicated for her.
http://sunnah.com/muslim/45/69

The hadith quoted above proves that the 'woman of the people of the paradise' was not covering her face when she had visited the prophet nor was she covering it when Ibn 'Abbas was discussing about her later. Some may argue by saying she could be recognized owing to the dark complexion of her hand and not due to the exposure of her face. However, this argument would carry no weight since she was not the only black woman at the time of the prophet. Moreover, to identify a person, the aspect of exposure of the face is of immense significance.

The Prophet (pbuh) is reported to have said, "...The Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves." (Sahih Bukhari, Vol. 3, Hadith No. 1838)

With regards to the hadith quoted above, some people say that the commandment of the prophet (pbuh) not to cover the face is specifically for the women in the state of Ihram, thus it cannot be used as an evidence because in Ihram certain rules and regulations change. However, the point to be noted here is that the things that are Mustahab (recommended) can be made Haraam (forbidden), like the cutting of nails, even the things that are Mubah (permissible) or Mustahab (recommended) can be made Fard (obligatory), e.g. wearing two pieces of white unsewn cloth is made Fard for a man, while normally it is Mubah (permissible). But anything that is Haraam in the normal course of life can never be made Fard. Hence, if exposing the face is Haraam for women, then how can it be made Fard in Ihraam?

During the day of Nahr (10th Dhul-Hijja), when Al-Fadl bin 'Abbas was riding behind the prophet on his she-camel, "...a beautiful woman from the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her..." (Sahih Bukhari, Vol. 8, Hadith No. 6228)

In the above-mentioned hadith we find Al-Fadl looking at the lady because her beauty attracted him. Here too, it is understood that the face of the lady was exposed as the hadith says that the woman was beautiful. Obviously, it is the face that plays the most significant role in making a person being perceived as ugly or beautiful. In spite of this, the prophet didn't instruct the lady to cover her face but instead turned the face of Al-Fadl in order to prevent him from staring at her, further substantiating the verse of the Qur'an from Surah An-Noor, 24:30, which says:

"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do."

The Qur'an further says in the next verse:

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof... (Al-Qur'an 24:31)

When Ibn Abbas (RA), the leading commentator of the Qur'an was asked about the verse mentioned above as to what it meant, he replied, "it refers to the face and hands".

(Collected by Ibn Abi Shaybah in al-Musannaf, Vol. 3, p. 540 & 541, hadith no. 16997 & 17012 and al-Bayhaqi in Sunan al- Kubra. Al-Albani ruled in Jilbab al-Mar'ah al-Muslimah, pp 59-60, that the isnad of this statement is sahih.)

Some scholars argue that all the ahadith, which speak of women's faces being seen, are of the time earlier than the revelation of the verses of Al-Qur'an 33:59 & 24:31, which make covering the face compulsory. Firstly, as discussed earlier, these Qur'anic verses do not make covering the face compulsory for women. Secondly, to prove that these verses make the covering of women's face compulsory, they have to quote an authentic hadith for it, which they don't. Thirdly most of the ahadith quoted above, are of the time after these Qur'anic verses were revealed.

Thus, it can be concluded that covering the face is not obligatory for women. However, covering the face was obligatory for the Ummul Mu'mineen, the wives of the Prophet (pbuh) as was Tahajjud obligatory for the Prophet (pbuh). Although Muslims are exempted from its obligation, it is still a highly recommended Sunnah for the Muslims. The scholars unanimously agree that it is preferable for Muslim women to cover their faces. Thus it is not compulsory for Muslim Women to cover their faces but those women who cover their faces may continue to do so if they wish. And Allah knows the best.

Source: www.irf.net/faq/faq5_16.html
Or
www.irfi.org/articles/articles_801_850/does_islam_make_the_face_veil_ob.htm

What is the Islamic ruling for women covering their faces (niqab)?
Fatwa from Dar al-Ifta' al-Misriyyah (The Egyptian House of Religious Edicts)

ANSWER:

There are two distinctions that need to be made before answering the question. The head covering (hijab) is what Muslim women wear to cover their hair and is a general cover. The veil, or the face covering (niqab), is a specific covering worn by some.

The vast majority of jurists have ruled that a women's entire body is considered nakedness for all non-related men except the hands and the face. The exception of the face and the hands is due to the necessity of women interacting with men, buying, selling, and the like. It has also been narrated that Abu Hanifa ruled that even a women's feet can be exposed as God has prohibited exposing women's adornment except that which naturally is manifest and Abu Hanifa included the feet in this definition, i.e. that which is naturally manifest.

While Imam Ahmad argued that the entire body of a women is to be covered even her nails, as it is all considered nakedness. He is reported to have said whomever has the wife of his host present [at a meal] it is not permissible to share this meal with them since while eating the women's hands become exposed.

The Qadi of the Hanbali School said that it is impermissible for a man to gaze at a non-related woman except her face and hands.

The majority of jurists have used as their text proof the verse, “and to [not] display of their adornment only that which is apparent” meaning from that which is apparent so kohl is the adornment of the eye and the ring is the adornment of the hands. Ibn Kathir quoted al-'Amash as saying regarding this verse, “on the authority of Sa'id ibn Jabir, on the authority of Ibn 'Abbas who said, “and to display of their adornment only that which is apparent” means her hands including rings and her face. This has been narrated by Ibn 'Umar, 'Ata, 'Ikrimma, Sa 'id ibn Jabeer, Abi Shasha', Dahak, Ibrahim al-Nakh'I, and others.'”

As for the sunnah there is the hadith narrated by Aisha that “Asma bint Abi Bakr entered upon the Prophet and she had on a light garment so the Prophet turned away from her and said 'Asma' when a women comes of age (has reached puberty) it is not proper of her to display except this and this', and he pointed to his face and hands.”

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: What A Woman May Show Of Her Beauty

Narrated Aisha, Ummul Mu'minin:
Asma', daughter of Abu Bakr, entered upon the Messenger of Allah (PBUH) wearing thin clothes. The Messenger of Allah (PBUH) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.

Grade: Sahih (Al-Albani)
Da'if (Ibn Tahir of Caesarea)
Da'if (Ali Ibn Al-Qattan)
Mursal (Abu Hatim Muhammad ibn Idris Al-Razi)
Ma'loul (Ibn Al-Mulaqqin)
http://sunnah.com/abudawud/34/85

Another source of evidence is the hadith where the Prophet reminded women to give charity out of fear of Hell fire and in the text of the hadith it says, “a women amongst the most pious of them who had dark brown cheeks asked 'why O Messenger of God?'” The narrator of this hadith, Jabir, alludes to the fact that this woman had her face exposed and he saw this.

As for the statement that the hijab has been abrogated by niqab from the verse, “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks close round them. That will be better, so that they may be recognized and not annoyed. God is ever Forgiving, Merciful” there is no clear indication that this is a reference for covering the face.

Al-Marghani from the Hanafi School has stated, “the nakedness of a free women is her entire body except her face and hands as is inferred from the statement of the Prophet 'the women is a hidden nakedness' and he excluded the face and the hands due to the extreme hardship in covering them. This statement includes the feet as nakedness, but there is another opinion in the Hanafi School that says the feet are not nakedness and this is the sounder opinion.”

Ibn Khalaf al-Baji from the Maliki School has stated, “the entire body of a woman is nakedness except her feet and hands.” He has also stated elsewhere that, “a women eats with her husband and [male] guests or with her brother. This means that a man's glance at a women's face or hands is permissible as these manifest themselves during eating.” Ibn Hajar al-Haytami (of the Shafi School) has quoted Qadi 'Iyad as saying that a woman does not have to cover her face as in accordance with scholarly agreement. “Qadi Iyad states that a women walking in the streets is not obliged to cover her face as it is a recommended act (not obligatory), and men passing by are to lower their gaze in accordance with the Quranic verse.”

Clothes and manners of dress are deeply related to customs and traditions of peoples. In a country like Egypt were a woman covering her face is not that common and were it causes familial problems, it is more appropriate to follow the majority opinion. As for other countries where the Hanbali opinion is more in line with local custom it is permissible for a women to follow this opinion, i.e. of covering the face etc, as it is not a sign of a women's religiosity, but rather in line with custom and tradition.

In accordance with the above we side with the majority opinion which is the permissibility of a woman exposing her face and hands and the covering of everything else. We also are of the opinion that if the niqab becomes a sign for the fracturing of the Muslim community, or a sign for religiosity then its ruling changes from one of a recommended act (mandub) and a permissible act (mubah) to one of reprehensible innovation (bid'a) especially if it is used for things which God has not ordained on us and God is most high and all knowledgeable.

Source: eng.dar-alifta.org/foreign/ViewFatwa.aspx?ID=4865

The burqa (full-face veil) and the niqab (a veil that only exposes the eyes) or any form of head covering are NOT required in Islam, nor are they mentioned in the Quran! The Quran definitely does not refer to any of this directly. It talks about modesty.
[Qur'an 7:26]

SAHEEH INTERNATIONAL:
O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember.

AISHA BEWLEY:
Children of Adam! We have sent down clothing to you to conceal your private parts, and fine apparel, but the garment of taqwa – that is best! That is one of Allah's Signs, so that hopefully you will pay heed.

LALEH BAKHTIAR:
O Children of Adam! Surely, We caused to descend to you garments to cover up your intimate parts and finery, but the garment of God-consciousness, that is better. That is of the signs of God so that perhaps they will recollect!

MUHAMMAD AHMED AND SAMIRA:
You Adam's sons and daughters, We had descended on you a cover/dress (that) hides/conceals your shameful genital private parts, and feathers/riches/possessions, and the fear and obedience (of God's) cover/dress, that (is) better , and that (is) from God's signs/verses/evidences, maybe/perhaps they remember/glorify .

ROYAL AAL AL-BAYT INSTITUTE:
O Children of Adam! We have sent down on you a garment to conceal your shameful parts, and feathers, and the garment of God-fearing, that is best; that is one of God's signs; perhaps they will remember.

HAMID AZIZ:
O children of Adam! We have revealed to you garments wherewith to cover your shame, and adornments (ornaments, embellishments, enhancements); but the garment of righteousness (restraint from evil), that is best. That is one of the Signs of Allah, per chance (or possibly) you may remember.

ABDULLAH YUSUF ALI:
O ye Children of Adam! We have bestowed raiment1 upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!

1. There is a double philosophy of clothes here, to correspond with the double signification of verse 20 above, as explained in n. 1006. Spiritually, God created man “bare and alone” (6:94): the soul in its naked purity and beauty knew no shame because it knew no guilt: after it was touched by guilt and soiled by evil, its thoughts and deeds became its clothing and adornments, good or bad, honest or meretricious, according to the inner motives which gave them colour. So in the case of the body: it is pure and beautiful, as long as it is not defiled by misuse; its clothing and ornaments may be good or meretricious, according to the motives in the mind and character; if good, they are the symbols of purity and beauty; but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (R).

MUHAMMAD FAROOQ-I-AZAM MALIK:
O children of Adam! We have sent down to you clothing to cover your nakedness and as an adornment, however, the best clothing is the clothing of piety. This is one of Allah's revelations so that the people may learn a lesson.

AMATUL RAHMAN OMAR:
O Children of Adam! We have given you a raiment that covers your nakedness and is a source of (your) elegance and protection. Yet the raiment that guards against evils, that is the best (of robes). That is one of the commandments of Allah so that they may attain eminence.

AL-MUNTAKHAB:
O you Children of Adam: We have furnished you with a raiment to screen your nakedness, which offends your sense of modesty and decency, and with a top attire to adorn your personal appearance, and best of all is the vesture of piety. This is one of Allah's striking disclosures to man, so that –you- people may hopefully reflect.
[Qur'an 7:31]

HAMID AZIZ:
O children of Adam! Take your adornments (clothes, grooming, manners, etiquette etc.) to every place of worship and eat and drink, but do not be extravagant (wasteful), for He loves not the extravagant (wasteful).

AMATUL RAHMAN OMAR & ABDUL MANNAN OMAR:
O Children of Adam! look to your elegance (by dressing properly) at every time and place of worship, and eat and drink but exceed not the bounds, for He does not love those who exceed the bounds.

SAHEEH INTERNATIONAL:
O children of Adam, take your adornment [i.e., wear your clothing] at every masjid,1 and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.

1. Literally, "place of prostration," meaning any place that a Muslim prays upon the earth. The term may also refer specifically to a mosque.

ALI ÜNAL:
O children of Adam! Dress cleanly and beautifully for every act of worship; and (without making unlawful the things God has made lawful to you) eat and drink, but do not be wasteful (by over-eating or consuming in unnecessary ways): indeed, He does not love the wasteful.

NURETTIN UZUNOĞLU:
O Children of Adam! Wear your beautiful adornment at every (time and) place of worship, and eat and drink, but do not be prodigal. For Allah loves not the prodigal.
(In the religion of Islam. cleanliness and proper appearance is very important. Men and women should wear clean and sufficient attire. At times of worship every Muslim should wear the most beautiful and the cleanest clothes he possesses, as long as he is not extravagant.)

TALAL ITANI:
O Children of Adam! Dress properly at every place of worship, and eat and drink, but do not be excessive. He does not love the excessive.

T. B. IRVING:
Children of Adam, wear your best clothes to every place of worship! Eat and drink, yet do not overdo things; He does not love the extravagant.

NAZEER AHMED:
O children of Adam!
Adorn yourself (with taqwa – Divine consciousness) before (going to) any Masjid.
And eat and drink but do not squander (waste).
Indeed, Allah does not love those who squander (waste).

ABDULLAH YUSUF ALI:
O Children of Adam! wear your beautiful apparel1 at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters.

1. Beautiful apparel: zinah: adornments or apparel for beautiful living: construed to mean not only clothes that add grace to the wearer, but toilet and cleanliness, attention to hair, and other small personal details which no self-respecting man or woman ought to neglect when going solemnly even before a great human dignitary, if only out of respect for the dignity of the occasion. How much more important it is to attend to these details when we solemnly apply our minds to the Presence of God. But the caution against excess applies: men must not go to prayer in silks or ornaments appropriate to women. Similarly sober food, good and wholesome, is not to be divorced from offices of religion; only the caution against excess applies strictly. A dirty, unkept, slovenly Faqir could not claim sanctity in Islam. (R).
TAFSIR IBN KATHIR:
(31. O Children of Adam! Take your adornment to every Masjid, and eat and drink, but waste not by extravagance, certainly He (Allah) likes not the wasteful.)

Allah commands taking Adornment when going to the Masjid

This honorable Ayah refutes the idolators' practice of performing Tawaf around the Sacred House while naked. Muslim, An-Nasa'i and Ibn Jarir, (the following wording is that of Ibn Jarir) recorded that Shu'bah said that Salamah bin Kuhayl said that Muslim Al-Batin said that Sa'id bin Jubayr said that Ibn 'Abbas said, "The idolators used to go around the House while naked, both men and women, men in the day and women by night. The woman would say, "Today, a part or all of it will be unveiled, but whatever is exposed of it, I do not allow.'' Allah said in reply,

(Take your adornment to every Masjid,) Al-'Awfi said that Ibn 'Abbas commented on:

(Take your adornment to every Masjid) "There were people who used to perform Tawaf around the House while naked, and Allah ordered them to take adornment, meaning, wear clean, proper clothes that cover the private parts. people were commanded to wear their best clothes when performing every prayer.'' Mujahid, 'Ata', Ibrahim An-Nakha'i, Sa'id bin Jubayr, Qatadah, As-Suddi, Ad-Dahhak and Malik narrated a similar saying from Az-Zuhri, and from several of the Salaf. They said that this Ayah was revealed about the idolators who used to perform Tawaf around the House while naked. This Ayah (7:31), as well as the Sunnah, encourage wearing the best clothes when praying, especially for Friday and Eid prayers. It is also recommended [for men] to wear perfume for prayer, because it is adornment, and to use Siwak for it is part of what completes adornment. The best color for clothes is white, for Imam Ahmad narrated that Ibn 'Abbas said that the Messenger of Allah said,

(Wear white clothes, for it is among your best clothes, and also wrap your dead with it. And Ithmid (antimony) is among the best of your Kuhl, for it clears the sight and helps the hair grow.) This Hadith has a sound chain of narration, consisting of narrators who conform to the conditions and guidelines of Imam Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it, and At-Tirmidhi said, "Hasan Sahih.''
[Qur'an 33:59]

TALAL ITANI:
O Prophet! Tell your wives, and your daughters, and the women of the believers, to lengthen their garments. That is more proper, so they will be recognized and not harassed. God is Forgiving and Merciful.

THOMAS BALLANTYNE IRVING (TALIM ALI):
O Prophet, tell your wives and daughters, and believers' wives as well, to draw their cloaks close around themselves. That is more appropriate so they may be recognized and not molested. God is Forgiving, Merciful.

ABDUL MAJID DARYABADI:
O Prophet! say unto thy wives and thy daughters and women of the believers that they should let down upon them their wrapping- garments. That would be more likely to distinguish them so that they will not be affronted. And Allah is ever Forgiving, Merciful.

ROYAL AAL AL-BAYT INSTITUTE:
O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves. That makes it likelier that they will be known and not be molested. And God is Forgiving, Merciful.

DR. KAMAL OMAR:
O you An-Nabi! Tell your consorts and your daughters and the women of the Believers (that) they should draw close to them their Jalabib (this is a plural of Jilbab. It could be any additional outer-garment like a shawl, a cloak, a gown or an apron). That will be an (extra-precaution) nearer (to this) that they may be recognised (as their full face shall remain uncovered), but they may not be teased or harmed (as they are modestly dressed). [A practical application of this ordainment is always visible in those who are at Umra or are attending the Hajj-Congregation]. And Allah is Oft-Forgiving, continuously Merciful .

MUHAMMAD AHMED AND SAMIRA:
You, you the prophet, say to your wives and your daughters and the believers' women they (F) near (lengthen) on them from their shirts/gowns/wide dresses, that (is) nearer that (E) they (F) be known (better than being identified), so they (F) do not be harmed mildly/harmed, and God was/is forgiving, merciful.

NAZEER AHMED:
O Prophet!
Say to your wives, and daughters, and believing women,
To cover themselves with an outer robe (when in public);
That is better so that when they are recognized they will not be teased;
And Allah is the Forgiver, the Owner of Mercy.

AMATUL RAHMAN OMAR & ABDUL MANNAN OMAR:
Prophet! tell your wives, your daughters and women of the believers that (while going out of their houses) they should draw lower upon them the portions of their (loose) outer coverings from over their heads on to their bosoms (so as to veil therewith the arms, the neck, the hair and ornaments worn over them). This practice is more likely to help them to be distinguished (from other women who make a display of their beauty and ornamentation) and so saves them from trouble. Allah is Great Protector, Ever Merciful.

ABDULLAH YUSUF ALI:
O Prophet! Tell thy wives and daughters, and the believing women,1 that they should cast their outer garments over2 their persons (when abroad): that is most convenient, that they should be known3 (as such) and not molested. And Allah is Oft-Forgiving,4 Most Merciful.

1. This is for all Muslim women, those of the Prophet's household, as well as the others. The times were those of insecurity (see next verse) and they were asked to cover themselves with outer garments when walking abroad. It was never contemplated that they should be confined to their houses like prisoners.

2. Jilbab, plural Jalabib: an outer garment: a long gown covering the whole body, or a cloak covering the neck and bosom.

3. The object was not to restrict the liberty of women, but to protect them from harm and molestation under the conditions then existing in Medina. In the East and the West a distinctive public dress of some sort or another has always been a badge of honour or distinction, both among men and women. This can be traced back to the earliest civilisations. Assyrian Law in its palmiest days (say, 7th century B.C.), enjoined the veiling of married women and forbade the veiling of slaves and women of ill fame: see Cambridge Ancient History, III, 107.

4. This rule was not absolute: if for any reason it could not be observed, “God is Oft-Returning, Most Merciful”.


PLEASE NOTE:
The word "jalabib" is the plural of "jilbab". Jilbab means jalabiya, abaya or sari, or it could be any additional outer-garment like a shrug, a shawl, a scarf, a poncho, a snood, a cloak or a gown.

TAFSIR IBN KATHIR:
(59. O Prophet! Tell your wives and your daughters and the women of the believers to draw their Jalabib over their bodies. That will be better that they should be known so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.) means, if they do that, it will be known that they are free, and that they are not slaves/servants/maids or whores.

The 'awrah for man, or the area of his body that must be covered, is the area between his belly button and his knees, and the same goes for the female slave.
Sunan al-Bayhaqi
~~~~~~~~~~~~~~~~~~~~~~~~
Anas bin Malik said: "The slave-girls of Umar (may Allah be pleased with him) were serving us with uncovered hair, their breasts (were) shaking [their hair hits (reaches) their breasts (in length)]."

Grade: Sahih (Al-Bayhaqi)
Its isnad (the chain of witnesses/narrators that vouches for the validity of a hadith) is good (Al-Albani)
Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: Regarding The Statement Of Allah: And Tell The Believing Women To Lower Their Gaze

Narrated 'Amr b. Suh'aib:
On his father's authority, said that his grandfather reported the Prophet (PBUH) said: When one of you marries his female servant to his slave or to his employee, he should not look at her private part below the navel and above the knees.
Abu Dawud said: The correct name is Sawwad b. Dawud al-Muzani al-Sairafi (and not Dawud b. Sawwad as mentioned in the chain). The narrator waki' misunderstood it.

Grade: Hasan (Al-Albani)
http://sunnah.com/abudawud/34/95

This tradition has been narrated by Dawud b. Sawar al-Muzani through a different chain of transmitters and to the same effect. This version adds; if any of you marries his slave-girl to his male-slave or his servant, he should not look at her private part below her navel and above her knees.
Abu Dawud said:
Waki' misunderstood the name of Dawud b. Sawar. Abu Dawud al-Tayalisi has narrated this tradition from him. He said: Anu Hamzah Sawar al-Sairafi.

Grade: Hasan (Al-Albani)
http://sunnah.com/abudawud/2/106

Al-Nawawi mentions in his book Al-Majmu' sharh Al-Muhadhdhab, in presenting the various scholarly opinions concerning the 'awrah that:

"the 'awra of a free woman is all of her body except her face and hands, and is the position of Shafi'i, Malik, Abu Hanifa, Al-Awza'i, Abu Thawr, and several others, and is one of the [positions] narrated from Ahmad. Abu Hanifa, Al-Thawri, and Al-Muzani also say that the feet are not part of the 'awra. Ahmad says [elsewhere, that her 'awra is] her entire body except her face."

This is also the position of Dawud Al-Zahiri as stated in Nayl Al-Awtar. As for Ibn Hazm, he excludes both the face and the hands, as stated in Al-Muhalla. This is also the position of a large number of the Companions (Sahaba) and Successors/Followers (Tabi'un), as is clear from their interpretation of the meaning of(what [usually] appears of it) in Surat An-Nur.
[Qur'an 24:31]

TALAL ITANI:
And tell the believing women to restrain their looks, and to guard their privates, and not display their beauty except what is apparent thereof, and to draw their coverings over their breasts, and not expose their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, what their right hands possess, their male attendants who have no sexual desires, or children who are not yet aware of the nakedness of women. And they should not strike their feet to draw attention to their hidden beauty. And repent to God, all of you believers, so that you may succeed.

THOMAS BALLANTYNE IRVING (TALIM ALI):
Tell believing women to avert their glances and guard their private parts, and not to display their charms except what [normally] appears of them. They should fold their shawls over their bosoms and show their charms only to their husbands, or their fathers or their fathers-in-law, or their own sons or stepsons, or their own brothers or nephews on either their brothers' or their sisters' side; or their own womenfolk, or anyone their right hands control, or male attendants who have no sexual desire, or children who have not yet shown any interest in women's nakedness. Let them not stomp their feet in order to let any ornaments they may have hidden be noticed. Turn to God, all you believers, so that you may prosper!

ABDUL MAJID DARYABADI:
And say thou unto the believing women that they shall lower their sights and guard their private parts and shall not disclose their adornment except that which appeareth thereof; and they shall draw their scarves over their bosoms; and shall not disclose their adornment except unto their husbands or their fathers or their husbands fathers or their sons or their husbands sons or their brothers or their brothers sons or their sisters sons or their Women or those whom their right hands own or male followers wanting in sex desire or children not acquainted with the privy parts of women; and they Shall not strike their feet so that there be known that which they hide of their adornment. And turn penitently unto Allah ye all, O ye believers, haply ye may thrive!

BILAL MUHAMMAD (2013 EDITION):
And say to the believing women, that they should lower their gaze and guard their modesty, that they should not display their ornaments, except what seems appropriate to her, that they should draw their garments over their bosoms, and not display their zeenah, except to their husbands, their parents, their husband's parents, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their maids, or those whom their right hands possess, or male servants who do not desire them, or small children who are not aware of women's need for privacy, and that they should not let their feet draw attention to what they conceal of their zeenah. O you believers, turn all together towards God, that you may attain bliss.

NAZEER AHMED:
And say to the believing women
To lower their gaze
And guard their chastity,
And not show off their beauty,
Except what is apparent from it;
And draw their covers over their breasts,
And not show off their beauty
Except to their husbands,
Or their fathers,
Or the fathers of their husbands,
Or their sons,
Or the sons of their husbands,
Or their brothers,
Or the sons of their brothers,
Or the sons of their sisters,
Or their wives,
Or whom their right hands possess,
Or such men-servants as have no interest in women,
Or children such as those who are not aware of womanhood;
And do not stamp your feet so that (others) know what is hidden of your ornaments,
And ask Allah's forgiveness, all of you, O people who have certainty of faith,
So that you may attain felicity.

MUHAMMAD AHMED & DAUGHTER SAMIRA:
And say to the believers they (F) lower/humble from their eye sights, and they (F) protect/safe keep from their genital parts between their legs, and they do not show their decoration/beauty except what appeared/is visible from it, and they hold in place/sew (E) with their head covers/covers on their collar opening in clothes/chests , and they do not show their decoration/beauty except to their husbands, or their fathers, or their husband's fathers (fathers in-law), or their sons, or their husband's sons (step- sons), or their brothers, or their brother's sons (nephews), or their sisters' sons (nephews), or their women, or what their right (hands) owned/possessed (i.e. care-giers under contract), or the followers/servants (those) not (owners) of need/desire/intelligence and resourcefulness (without a sexual drive) from the men or the child/children (the very old or very young), those who did not see and know of on the women's shameful genital parts , and they (F) do not beat/strike with their (F) feet to be known what they (F) hide from their decoration/beauty , and repent to God all together , oh you the believers, maybe/perhaps you succeed/win.

AMATUL RAHMAN OMAR:
And tell the believing women to restrain their looks (also in the presence of men who are not near of kin and so lawful for marriage) and guard their chastity and not to disclose their (natural and make-up) beauty except such as cannot be helped (and is apparent) and draw their head coverings over their bosoms, and they should not display their beauty save to their husbands or to their fathers or to their fathers- in-law or to their own sons or to the sons of their husbands or to their own brothers, or to the sons of their brothers or to the sons of their sisters or their women (who are their decent companions) or to their bondsmen or to such of their male attendants as have no sexual appetite or to such young children as have yet no knowledge of the frailties of women. And let them not strike (the ground with) their feet so that which they (must) hide of their beauty or adornment) may become known. And (O believers!) turn to Allâh; one and all, that you may attain (true happiness and) your ultimate goal.

ROYAL AAL AL-BAYT INSTITUTE:
And tell believing women to lower their gaze and to guard their private parts, and not to display their adornment except for what is apparent, and let them draw their veils over their bosoms and not reveal their adornment, except to their husbands or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such men who are dependant, not possessing any sexual desire, or children who are not yet aware of women's private parts. And do not let them thump with their feet to make known their hidden ornaments. And rally to God in repentance, O believers, so that you might be prosperous.

NURETTIN UZUNOĞLU:
And say to the believing women that they should restrain their eyes, and guard their modesty (virtue), and that they display not their ornaments except what appears of them. And that they draw their veils over their bosoms and display not their ornaments except to their husbands, or their fathers, or their husbands fathers, or their sons, or their husband's sons, or, their brothers, or their brother's sons, or their sister's sons, or their women" or their slaves, or male domestics who have no natural sexual force, or children who know nothing of women's nakedness. And let them not strike their feet together so as to reveal their hidden ornaments. And repent you all to Allah, O you believers, that you may succeed.
(Commentators have agreed that the clause "cast veils over their bosoms" means that the dress they wear should cover the whole body except the face, the two hands and the feet. This means that the hair, the neck and what is below the neck should be completely covered. Muslim scholars have agreed that the clause "show not their ornaments", is a command to abstain from showing the places of ornament of the body and the adornment itself, except to the husband, lest this lead to allurement. However, the commentators have differed on whether it is permissible or abhorred to show outward adornment like wearing rings, using eye antimony, etc.)

ALİ ÜNAL:
And tell the believing women that they (also) should restrain their gaze (from looking at the men whom it is lawful for them to marry, and from others' private parts), and guard their private parts,1 and that they should not display their charms except that which is revealed of itself;2 and let them draw their veils over their bosoms,3 and (tell them) not to display their charms to any save their husbands, or their fathers (and grandfathers, and both paternal and maternal uncles), or the fathers of their husbands, or their sons, or the sons of their husbands (both their own and step-sons and grandsons), or their brothers (and foster- and step-brothers), or the sons of their brothers, or the sons of their sisters, or the Muslim women and the women of good conduct with whom they associate, or those (slave-girls) their right hands possess, or the male attendants in their service free of sexual desire, or children that are as yet unaware of femininity. Nor should they stamp their feet (i.e. act in such a manner as to) draw attention to their charms (and arouse the passion of men). And, O believers, turn to God all together in repentance that you may attain true prosperity.

1. A woman should not expose any part of her body other than her hands, feet, and faces before men whom she can marry. According to some scholars, she must cover her face also, except for her eyes. She is not obliged to cover her face while performing the rites of the Hajj, or in places like court or during a marriage contract. Nor can a woman wear such thin, tight or transparent clothes that her body is exposed, revealing its shape. As for the parts of the body which she is obliged to keep covered before other women of faith, good character and chastity, these consist of the lower body, between the navel and the knee. She should also cover herself in the presence of women of loose morals, just as she must cover before men whom she can marry.

2. What is meant by the charms that must not be displayed are the parts of the woman's body on which she wears ornaments, such as ears, wrists, and ankles. As these should not be displayed in the presence of others than those mentioned in the verse, especially when adorned, women should also not show any adornments which they use to make them look attractive, such as eye-catching dresses, jewelry, and cosmetics.

Scholars interpret the statement, that which is revealed of itself, to mean that women should not intentionally display their beauty and charms. But sometimes it may happen that the outer garment, for example, is blown up by the wind, causing something to be exposed. However, a believing woman must take precautions against such occasions. Some scholars hold that what is meant by this statement – that which is revealed of itself – is garments like a veil, gloves, and head-cover; and the parts of the body which a woman is allowed to keep uncovered, namely, her hands, feet and eyes, and her face, in cases of necessity, and the adornment which she wears on them.

3. In the pre-Islamic age of Jahiliyyah, women wore head-bands to keep their tied hair up in a bun at the rear of their head, thus revealing their neck and the upper part of their bosoms. With this verse, the Qur'an ordered them to wear their hair-covering in such a way that it covered their head and bosoms. When this order was communicated to the believing women in the Messenger's time, they immediately cast away their transparent clothes and veils and made veils of thick material, wearing them in a way that fully covered their head and bosoms (Abu Dawud, "Kitab al-Libas," 32).

TAFSIR AL-JALALAYN, TRANS. FERAS HAMZA:
And tell believing women to lower their gaze, away from what is not lawful for them to look at, and to guard their private parts, from what is not lawful for them to do with them, and not to display their adornment except for what is apparent, namely, the face and the hands, which may be seen by a stranger, when there is no danger of [either or both falling into] temptation — this being one of two opinions. The second [of these] is that [even] this is forbidden because there is a presumption that these [parts] will cause temptation — and this is the preferred opinion, if one must settle this topic [with a definitive opinion]; and let them draw their veils over their bosoms, that is, let them cover up their heads, necks and chests with veils, and not reveal their, hidden, adornment, namely, all that is other than the face and the hands, except to their husbands (bu'ūl is the plural form of ba'l, 'male spouse') or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, all of whom are permitted to look thereat, except for the part from the navel down to the knees, which is unlawful for any other than their husbands to see; 'their women', however, excludes disbelieving women, for it is not permitted for Muslim women to reveal themselves to these; 'what their right hands own' comprises slaves; or such men who are dependant, on what food may be left over, not (ghayri, read as an adjective, or read ghayra as an exceptive) possessing any sexual desire, [not] those men who are in [sexual] need of women, so for example those whose male member cannot become erect; or children who are not yet aware of women's private parts, in [the context of] sexual intercourse, and so to these they may reveal themselves except for that part from the navel to the knees. And do not let them thump with their feet to make known their hidden ornaments, as in a rattling anklet [and the like]. And rally to God in repentance, O believers, [repenting] of the occasions on which you may have looked at what is forbidden [to look at] of such [parts] and otherwise, so that you might be prosperous, [so that you might] be saved from such [sinful acts] when your repentance thereof is accepted — in this verse the prevalent address is to males over females.


The majority of the scholars among the Companions, and the generations that followed them interpreted the verse in Surat An-Nur, (except what [usually] appears of it) to mean the face and hands, or kohl (a type of eyeliner), and rings, or other similar ornamentation. Jalal-Al-Din Al-Suyuti cites in his Qur'an commentary, Al-Dur Al-Manthur Fi Al-Tafsir Bil-Ma'thur, a very large number of their statements to that effect. So, for instance, he states that,

Ibn al-Mundhir narrates from Anas [b. Malik] that the verse, (and let them not display their beauty (zeenah) except what [usually] appears of it) refers to kohl and rings. Sa'id b. Mansur, Ibn Jarir, Abd b. Humayd, Ibn al-Mundhir, and Al-Bayhaqi narrate from Ibn Abbas that the verse, (and let them not display their beauty (zeenah) except what [usually] appears of it) refers to kohl, rings, earrings, and necklaces. Abd al-Razzaq and Abd b. Humayd narrate from Ibn Abbas that the verse, (except what [usually] appears of it) refers to henna on the hands and rings. Ibn Abi Shayba, Abd b. Humayd, and Ibn Abi Hatim narrate from Ibn Abbas that the verse, (except what [usually] appears of it) refers to her face, hands, and rings. Ibn Abi Shayba, Abd b. Humayd, and Ibn Abi Hatim [also] narrate from Ibn Abbas that the verse, (except what [usually] appears of it) refers to area of the face and the palms.

Ibn Abi Shayba, Abd b. Humayd, Ibn al-Mundhir, and Al-Bayhaqi in his Sunan narrate from Aisha that she was asked about the (beauty) that ([usually] appears) and she replied, “The bracelet and the rings (fatakh)”, and she held the end of her sleeve. Ibn Abi Shayba narrates from Ikrima, that the verse, (except what [usually] appears of it) refers to her face and the front of the neck. Ibn Jarir narrates from Sa'id b. Jubayr that the verse, (except what [usually] appears of it) refers to face and hands. Abd al-Razzaq and Ibn Jarir narrate from Qatadah that the verse, (and let them not display their beauty (zeenah) except what [usually] appears of it) refers to bracelets, rings, and kohl. Qatadah [also] says, “it has come to my [knowledge] that the Prophet (PBUH) said, “it is not permissible for a woman who believes in God and the Last Day [to show] other than up to here,” and he held the middle of his forearm.” Abd al-Razzaq and Ibn Jarir also narrate from Miswar b. Makhrama that the verse, (except what [usually] appears of it) refers to bracelets, rings, and kohl.

Saneed, Ibn Jarir and Ibn Jurayj narrate from Ibn Abbas that the verse, (and let them not display their beauty (zeenah) except what [usually] appears of it) refers to bracelets and rings. Ibn Jurayj also narrates from Aisha [that they refer to] bracelets and anklets. [Elsewhere,] she relates that, “the daughter of my half-brother, Abd-Allah ibn al-Tufayl, visited me once when she was ornamented, and the Prophet (PBUH) entered, but turned away from her. [I said,] “she is my niece, and a young girl,” to which the Prophet replied, “if a girl starts having her period, it is not permissible for her to show other than her face, and what is beyond this,” and he held [the middle of] his arm.”

IMPORTANT NOTICE:
{ except what became apparent thereof } depends on the customs and traditions of each country and community, according to Dr. Saad El-Din El-Helaly, professor and chairman of the comparative jurisprudence department at Al-Azhar University.

Commentators have agreed that the clause "not reveal/display their charms/adornments, except that which (normally/naturally) is revealed/exposed of itself and to draw/wrap their covers over their bosoms" means that the dress they wear should cover the whole body except the face, the two hands and the feet.
"Ibn Abbas and Ibn Umar, from the major Sahabah [the companions of the prophet Muhammad (PBUH)], explained the verse {except that which appears therefrom} to be the face and the two hands. And they (those who claim that a woman must veil her face) do not have a single authentic narration from the Companions with which they can support their opinion that a woman's face must be covered."
― Muhammad Nasiruddin Al-Albani

The majority of imams (scholars), including those of the four main schools of thought in Islamic jurisprudence (fiqh), share the above interpretation of Ibn 'Abbas, and thus hold the opinion that a woman is not obliged to cover her face and hands.


Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: If A Man Consults Another Man About A Woman, Should He Tell Him What He Knows?

It was narrated from Abu Hurairah that a man wanted to marry a woman and the Prophet said:
"Look at her, for there is something in the eyes of the Ansar."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/26/52

It was narrated that Abu Hurairah said:
"A man of the Ansar came to the Messenger of Allah and said: 'I have married a woman.' He said: 'Did you look at her? For there is something in the eyes of the Ansar.'"

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/26/51

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: It is recommended for the one who wants to marry a woman to look at her face and hands before proposing marriage to her

Abu Huraira (Allah be pleased with him) reported:
I was in the company of Allah's Messenger (PBUH) when there came a man and informed him that he had contracted to marry a woman of the Ansar. Thereupon Allah's Messenger (PBUH) said: Did you cast a glance at her? He said: No. He said: Go and cast a glance at her, for there is something in the eyes of the Ansar.
http://sunnah.com/muslim/16/87

Abu Huraira (Allah be pleased with him) reported:
A man came to Allah's Messenger (PBUH) and said: I have contracted marriage with a woman of the Ansar, whereupon Allah's Apostle (PBUH) said: Did you cast a glance at her, for there is something in the eyes of the Ansar? He said: I did cast a glance at her, whereupon he said: For what (dower) did you marry her? He said: For four 'uqiyas. Thereupon Allah's Apostle (PBUH) said: For four 'uqiyas; it seems as if you dig out silver from the side of this mountain (and that is why you are prepared to pay such a large amount of dower). We have nothing which we should give you. There is a possibility that we may send you to an (expedition) where you may get (booty). So he sent that man (in the expedition) which was despatched to Banu 'Abs.
http://sunnah.com/muslim/16/88
~~~~~~~~~~~~~

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: A Person Looks At A Woman Whom He Desires To Marry

Narrated Jabir ibn Abdullah:
The Prophet (PBUH) said: When one of you asked a woman in marriage, if he is able to look at what will induce him to marry her, he should do so. He (Jabir) said: I asked a girl in marriage, I used to look at her secretly, until I looked at what induced me to marry her. I, therefore, married her.

Grade: Hasan (Al-Albani)
http://sunnah.com/abudawud/12/37

Sunan Ibn Majah
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that:
Muhammad bin Salamah said: “I proposed marriage to a woman, then I hid and waited to see her until I saw her among some date palm trees that belonged to her.” It was said to him: “Do you do such a thing when you are a companion of the Messenger of Allah?” He said: “I heard the Messenger of Allah saying: 'When Allah causes a man to propose to a woman, there is nothing wrong with him looking at her.' ”

Grade: Sahih (Ibn Hibban)
Sahih (Al-Albani)
http://sunnah.com/urn/1319380
~~~~~~~~~~~~~

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: It Is Permissible To Look Before Marriage

Narrated Abu Hurairah:
It was narrated that Abu Hurairah said: "A man proposed to a woman from among the Ansar and the Messenger of Allah said to him: 'Have you seen her?' He said: 'No.' So he told him to look at her."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/26/39

Narrated Al-Mughirah bin Shu'bah:
It was narrated that Al-Mughirah bin Shu'bah said: "I proposed marriage to a woman during the time of the Messenger of Allah, and the Prophet said: 'Have you seen her?' I said: 'No.' He said: 'Look at her, for that is more likely to create love between you.'"

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/26/40


[Qur'an 33:52]

SAHEEH INTERNATIONAL:
Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses. And ever is Allah, over all things, an Observer.

TALAL ITANI:
Beyond that, no other women are permissible for you, nor can you exchange them for other wives, even if you admire their beauty, except those you already have. God is Watchful over all things.

NAZEER AHMED:
No more women are permitted (in marriage) for you after this,
Neither can you change them for other wives,
Even if their beauty allures you—
Except what your right hand possesses.
Lo! Allah is the Overseer over all things.

MUHAMMAD MAHMOUD GHALI:
Hereafter women are not lawful to you, neither for you to take other spouses in exchange for them, even if their fairness (may) make you admire them except what your right hand possesses; and Allah has (always) been Ever-Watchful over everything.

HAMID AZIZ:
It is not lawful to you to marry more women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things.

T. B. IRVING:
No[other] women will be lawful for you later on nor may you exchange them for other wives, even though their beauty may entice you, except for someone your right hand controls. God is an Observer over everything.

ALI ÜNAL:
Other women (than those just mentioned, and those already married to you1) will not be lawful for you to take; nor (seeing that they – your wives – have preferred God and His Messenger over the charms of the world,) are you allowed to change them for other wives, even though their fineness should please you, except those whom your right hands possess. God is ever watchful over everything.

1. This prohibition is related to other women than those mentioned in verse 50. However, since the verse was revealed when the Messenger, upon him be peace and blessings, already had nine wives, it also forbids him to marry again. This implies that the purposes for his marriages have already been fulfilled.

NURETTIN UZUNOĞLU:
It is not allowed to you to take other women henceforth, nor that you should change them for other wives even though their beauty pleased you, save those whom your right hands possess, and Allah is Watcher over all things.
(This was revealed in A. H. 7. After that the prophet did not marry again, except the handmaiden Mary the Coptic, who was sent as a present by the Christian Muqauqas of King of Egypt. She became the mother of Ibrahim, who died in his infancy.)

ABDULLAH YUSUF ALI:
It is not lawful for thee (to marry more) women1 after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): and Allah doth watch over all things.

1. This was revealed in A.H. 7. After that the Prophet did not marry again, except the handmaiden, Mary the Copt, who was sent as a present by the Christian Muqauqas of Egypt. She became the mother of Ibrahim, who died in his infancy.

[Qur'an 24:60]

TALAL ITANI:
Women past the age of childbearing, who have no desire for marriage, commit no wrong by taking off their outer clothing, provided they do not flaunt their finery. But to maintain modesty is better for them. God is Hearing and Knowing.

T. B. IRVING:
Those [elderly] women sitting around [after their menopause] who no longer expect to marry will meet with no objection if they take off their [outer] clothing, though without displaying their charms. Yet it is best for them to act modestly. God is Alert, Aware.

ABDUL MAJID DARYABADI:
And past child-bearing women who have no hope of wedlock-- upon them it is no fault that they lay aside their outer garments, not flaunting their adornment. And that they should restrain themselves is better for them; Allah is Hearing, Knowing.

MUHAMMAD MAHMOUD GHALI:
And women sitting (advanced in years) who do not hope being married, then it is no fault in them that they lay aside their (outer) clothes, without flaunting their adornment; and to keep abstaining is more charitable for them, and Allah is Ever-Hearing, Ever-Knowing.

AMATUL RAHMAN OMAR & ABDUL MANNAN OMAR:
And (as to the elderly spinsters who are past child-bearing age and) who do not hope for sexual intercourse, it is no offence for them to lay aside their outer garments provided they do not do it to display their beauty. But if they abstain (even from that) it is much better for them. Indeed Allah is All-Hearing, All- Knowing.

AISHA BEWLEY:
As for women who are past child-bearing age and no longer have any hope of getting married, there is nothing wrong in their removing their outer clothes, provided they do not flaunt their adornments; but to refrain from doing so is better for them. Allah is All-Hearing, All-Knowing.

LALEH BAKHTIAR:
And women who are past child-bearing, those who hope not for marriage, there is no blame on them (f) if they lay down their (f) garments, not as ones who flaunt themselves and their (f) adornment. And that they have restraint is better for them (f), and God is Hearing, Knowing.

AHMED ALI:
As for your women past the age of bearing children, who have no hope of marriage, there is no harm if they take off their outer garments, but in such a way that they do not display their charms; yet if they avoid this it would be better for them. God is all-hearing and all-knowing.

DR. KAMAL OMAR:
And those who are restricted in activity (due to old age) out of women — those who have no desire of marriage, then there is no blame on such females if they lay aside their outer garments without becoming those who display beauty. But if they refrain (from this concession, it would be) good to them. And Allah is All-Hearer, All-Knower.

NAZEER AHMED:
And those women who are of advanced age, not inclined to marriage,
For them it is not wrong if they remove their (outer) garments
Without showing off their beauty,
And if they avoid it, it is better for them;
Indeed, Allah is the Hearer, the Knower!

HAMID AZIZ:
And women past childbearing, who have no hope of marriage, it is no crime for them if they discard their outer garments in such a way as not to display their adornments. But to refrain is better for them, for Allah is Hearer, Knower.

ALI ÜNAL:
The women advanced in years, having passed the age of child-bearing and no longer feeling any sexual desire, incur no sin if they cast off their outer garments without making a display of their charms. But even so, it is better for them to abstain from this. God is All-Hearing, All-Knowing.

NURETTIN UZUNOĞLU:
As for women who are past childbearing, and have no hope of marriage; no blame (sin) shall attach to them if they lay aside their (outer) garments in such a way as not to show adornments. But to refrain (from that) is better for them. Allah is Hearer, Knower.
(According to verse 31 it is obligatory for women to cover themselves. We are also told who they should hide their charms from, in order to preserve purity of intention.
There are some women who never admit to themselves that they have grown old, and still like to paint themselves and attempt to make themselves look young. Although it is strongly advised that women should look attractive to her husband, it is unlawful for them to paint themselves for the amusement of passersby. Older women without the hope of marriage and having reached to a sexless stage are allowed not to wear their outer garments. But it is still preferable for them not to show their ornaments and keep their outer garments.)

ROYAL AAL AL-BAYT INSTITUTE:
And as for menopausal women who do not expect to marry, they would not be at fault if they put off their clothes in such a way as not to display adornment; but to refrain [from doing so] is better for them; and God is Hearer, Knower.

SAHEEH INTERNATIONAL:
And women of post-menstrual age who have no desire for marriage – there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

BIJAN MOEINIAN:
The elderly women, who have given up the idea of marriage may relax their dress code, provided they do not reveal too much of their bodies. It will be the best, if they continue observing their dress code. Know that God hears everything and knows everything.

[Qur'an 33:53]

SAHEEH INTERNATIONAL:
O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.

LALEH BAKHTIAR:
O those who believed! Enter not the houses of the Prophet for food unless permission be given to you without being ones who look for the proper time. And when you were called to enter, when you have eaten your meal, then, disperse, and be not one who lingers for conversation. Truly, such had been to harass the Prophet and he is ashamed to ask you to leave. But God is not ashamed before The Truth. And when you asked his wives for sustenance, then, ask them (f) from behind a partition. That is purer for your hearts and their (f) hearts. And it had not been for you to harass the Messenger of God nor marry you his spouses after him ever. Truly, that would have been serious with God.

MUHAMED AHMED & (HIS DAUGHTER) SAMIRA:
You, you those who believed, do not enter the prophet's houses/homes except that (it) be permitted/allowed to you, not waiting to (for) feeding/food at it, and but if you were called/invited so enter, so if you ate so spread out (disperse), and not perceiving/seeing (expecting) to an information/speech (conversation), that, that was harming mildly the prophet, so he feels ashamed/shy from you, and God does not shame from the truth , and if you asked them (F) (for) belongings/effects/goods, so ask them (F) from behind/beyond a divider/partition , that is purer to your hearts/minds and their (F) hearts/minds , and (it) was not for you that you harm mildly God's messenger, and nor that you marry his wives from after him ever (E), that truly that was at God great .

T. B. IRVING:
(VII) You who believe, do not enter the Prophet's [private] quarters unless an invitation has been extended to you for a meal, though still without watching how it is prepared. However once you have been invited, then go on in; and once you have been fed, then disperse, not indulging in conversation. That has been disturbing the Prophet and he feels ashamed [to tell] you so. Yet God is not ashamed [to raise] the Truth. Whenever you ask (his wives) for any object, ask them for it from behind a curtain. That will be purer for your hearts as well as for their hearts. It is not proper for you to annoy God's messenger, nor ever to marry his wives after him; that would be serious with God!

MUHAMMAD MAHMOUD GHALI:
O you who have believed, do not enter the homes of the Prophet except (when you are permitted in for food, without waiting for its dueness. (i.e., its hour, its time) But when you are invited, then enter. So, when you have had food, then disperse yourselves, neither (announcing yourselves) into familiar discourse. Surely that (Literally: those) hurts the Prophet, so he (feels) shy before you; and Allah does not shy from the truth. And when you ask (his wives) for any article, then ask them from behind a curtain; that is purer for your hearts and their hearts. And in no way should you hurt the Messenger of Allah, nor marry his spouses even after him at all. Surely that would, in the Reckoning of Allah, be a monstrous (thing).

NAZEER AHMED:
O you who believe!
Do not enter the home of the Prophet,
Except when permission is granted you for a meal—
Do not be waiting for its preparation—
But when you are invited,
Then come in,
And when you have eaten, then disperse,
And do not tarry forth for conversation.
Indeed, that (action) of yours,
May cause discomfiture to the Prophet,
And he is shy of you (to ask you to leave).
Lo! Allah does not shy away from the Truth.
And when you ask from them (the Prophet's wives) anything,
Then ask of them from behind a curtain.
That (action) of yours is (a means of) purity
For your hearts and for their hearts.
And it is not befitting that you cause
Discomfiture to the Messenger of Allah.
And do not ever marry his wives after him—
Indeed, that (action) of yours would be a weighty matter before Allah.

ALI ÜNAL:
O you who believe! Do not enter the Prophet's rooms (in his house) unless you have been given leave, (and when invited) to a meal, without waiting for the proper time (when the meal is to be served). Rather, when you are invited, enter (his private rooms) at the proper time; and when you have had your meal, disperse. Do not linger for mere talk. That causes trouble for the Prophet, and he is shy of (asking) you (to leave). But God does not shy away from (teaching you) the truth. When you ask something of them (his wives), ask them from behind a screen. Your doing so is purer for your hearts and for their hearts. It is not for you to cause hurt to God's Messenger, as it is unlawful for you ever to marry his widows after him. That (marrying his widows) would be an enormity in God's sight.

NURETTIN UZUNOĞLU:
O you who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if you are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. For that would cause annoyance to the Prophet, and he would be shy of (asking) you to go; but Allah is not shy of the truth. And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that you should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.
(The rules of refined social ethics are as necessary to teach today as they were with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed; (4) after the meal, don't get familiar with your host; (5) don't waste time in tittle. tattle; (6) understand what is proper behavior for you; he may be too polite to ask you to depart.)

BIJAN MOEINIAN:
The believers hereby are forbidden to enter the houses of the Prophet without permission and are not supposed to delay their stay hoping to be fed. Enter, if you are invited. Eat, if you are offered and leave immediately. Do not bother the Prophet with lengthy discussions; he is shy asking you to leave but God is not shy in bringing to your attention [theses etiquettes.] If you have to talk to the wives of the Prophet, do not talk face to face; talk from behind a curtain. This is better for the purity of your hearts as well as theirs. You should not do/say anything to hurt the Prophet of God. You should also not [as a sign of respect] marry any of the wives of the Prophet after him [as you are not supposed to marry your fathers' wives after his death out of respect]; this is a great sin in the sight of God.

MUHAMMAD MARMADUKE PICKTHALL:
O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.

MUHAMMAD FAROOQ-I-AZAM MALIK:
O believers! Do not enter the houses of the Prophet without permission, nor stay waiting for meal time: but if you are invited to a meal, enter, and when you have eaten disperse and do not seek long conversation. Such behavior annoys the Prophet, he feels shy in asking you to leave, but Allah does not feel shy in telling the truth. If you have to ask his wives for anything, speak to them from behind a curtain. This is more chaste for your hearts and for theirs. It is not proper for you to annoy the Messenger of Allah, nor ever to marry his wives after him; this would be a grievous offence in the sight of Allah.

DR. MUNIR MUNSHEY:
Oh you who believe! Do not enter the prophet´s home, especially at mealtime, unless you have been granted permission. If you are invited to dine at the prophet´s home, arrive on time (not too early) and disperse after you have finished eating. Do not overstay and linger on in conversation. That bothers the prophet, and he is too embarrassed to tell you. But Allah is not ashamed of telling the truth! When you have to ask the wives of the prophet about anything, do so from across a screen. That is more upright, and it keeps your and their hearts more unadultrated. It is not right for you to aggravate the prophet, and it is improper for you to ever marry any of his wives after his death. Indeed that, according to Allah, is a serious offence.

ROYAL AAL AL-BAYT INSTITUTE:
O you who believe, do not enter the Prophet's houses unless permission is granted you to [share] a meal without waiting for the
moment. But when you are invited, enter, and, when you have had your meal, disperse, without any [leisurely] conversation. Indeed that is upsetting for the Prophet, and he is [too] shy of you, but God is not shy of the truth. And when you ask anything of [his] womenfolk, ask them from behind a screen. That is purer for your hearts and their hearts. And you should never cause the Messenger of God hurt; nor ever marry his wives after him. Assuredly that in God's sight would be very grave.

ABDULLAH YUSUF ALI:
O ye who believe! Enter not the Prophet's houses,- until leave is given you,-1 for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies)2 for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you3 that ye should annoy4 Allah's Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity.

* C. 189 | [Verses 53 to 73] Believers should cultivate refined respect in social and spiritual life. As the Mothers of the Faithful have to uphold their dignity, so should all women protect their honor and uphold their dignity. The Hour will come when all Evil will be punished. Fear Allah, and always speak the word that leads to Right. Arduous is the Quest of Mankind's high and noble Destiny, -- beyond the reach of other creatures: Let man but strive in Faith, and fulfill Allah's Trust, -- by the grace and mercy of Allah.

1. The rules of refined social ethics are as necessary to teach today as it was with the rude Arabs whom the Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you, he may be too polite to ask you to depart. All this has a spiritual as well as a social bearing: respect and delicate consideration for others are among the highest virtues.

2. The actual manner of showing respect to ladies may be different in different circumstances. But it is an essential principle of good society to show the greatest deference to them. To the “Mothers of the Believers” this respect was due in an exceptional degree.

3. Considering his position, the holy Prophet deserved to be respected before all other men and nothing should be done to cause him the least harm and annoyance. This applied not only during his lifetime, but it applies now, because his teaching and personality are alive to us. It was not fitting that his widows, both for their own position and for the position of the Prophet, should be married by other men after him. And this mark of respect was duly observed in history.

4. “Annoy”: Aza (IV) may equally mean: to vex, to cause hurt or injury, to insult, to ill-treat by slander or unseemly conduct, or hurt the feelings of (some one). The Prophet came with a divine mission to teach and reclaim the world, and he is entitled to the respect of all, even of those who do not consciously acknowledge his mission, for his mission works constantly like the forces of nature. In a minor degree the “Mothers of the Believers” are also entitled to respect.



"Wearing a head-covering (so-called hijab) is an issue of personal choice for a woman, and not mandatory. The wearing of the hijab is not one of the five pillars of Islam and there are no Quranic verses mentioning the word "hijab" that convey the message of covering a woman's hair. Hijab comes in the Quran with the meaning of barrier or partition."
― Ibrahim Eissa


Scholars are unanimous that the hijab must cover every part of the woman's body, except for the face and hands. Some Hanafi scholars say that the face, hands, and feet are all exempted. Various scholars (such as Abu Yusuf, the student of Abu Hanifa) have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm.


Sa'id ibn Jubayr, 'Ata and al-Awza'i have stated explicitly that the showing of the face and hands is permissible. 'Aishah (RA), Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown.

At the Kaaba in Mecca, the most sacred site in Islam, women MUST show their faces!
"The fact the women reveal their faces during the pilgrimage ritual proves that niqab is not obligatory," Dr. Salem Abdel-Gelil (one of al-Azhar's scholars) said, adding that the controversy around the niqab stems from a saying by Imam Ahmed ibn Hanbal, founder of the Hanbali school of thought.
"However, there was a consensus amongst Islamic jurists that covering the face is not required," he said.

Source: www.alarabiya.net/articles/2009/05/01/71801.html

"Niqab is a custom that has no basis in religion whether directly or indirectly," he told AlArabiya.net. "According to the four schools of thought in Islam the face is not awra [a body part that has to be covered]."

Abdel-Gelil stressed that the Islamic dress code required covering the entire body with the exception of the face, feet, and hands and that it cannot be tight or transparent.

"Women performing hajj (pilgrimage) show their faces, and this is the ultimate proof that niqab is not a must."

There are two contradictory references attributed to one of the major Sunni imams Ahmed ibn Hanbal, founder of the Hanbali Sunni school of thought. One of them makes the face veil a requirement while the other says it is not an obligation.

"However, there was a consensus amongst Islamic jurists that covering the face is not required," said Abdel-Gelil, explaining that in Islam, jurists resolve contention through consensus.

Source: www.alarabiya.net/articles/2009/04/20/71056.html
Muwatta Malik
~~~~~~~~~~~~~~~~~~~~~~~~
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say that a woman in ihram should wear neither a veil nor gloves.
http://sunnah.com/urn/507240

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: What The Muhrim Should Wear

Ibn 'Umar reported that the Prophet (PBUH) as saying A woman in the sacred state (wearing ihram) must not be veiled or wear gloves.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/11/106

This tradition has also been transmitted through a different chain of narrators by Ibn 'Umar to the same effect. This version adds “A woman in the sacred state (while wearing ihram) should not be veiled or wear gloves.
Abu Dawud said This tradition has also been transmitted by Hatim bin Isma'il and Yahya bin Ayyub from Musa bin 'Uqbah from 'Nafi as reported by al Laith. This has also been narrated by Musa bin Tariq from Musa bin 'Uqbah as a statement of Ibn 'Umar(not of the Prophet). Similarly, this tradition has also been transmitted by 'Ubaid Allah bin Umar, Malik and Ayyub as a statement of Ibn 'Umar (not of the Prophet). Ibrahim bin Sa'id al Madini narrated this tradition from Nafi' on the authority of Ibn 'Umar from the Prophet (PBUH) A woman in the sacred state (wearing ihram) must not be veiled or wear gloves.
Abu Dawud said Ibrahim bin Sa'id al Madini is a traditionist of Madina. Not many traditions have been narrated by him.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/11/105

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated `Abdullah bin `Umar:
A person stood up and asked, "O Allah's: Apostle! What clothes may be worn in the state of Ihram?" The Prophet (PBUH) replied, "Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with Wars or saffron, and the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves."
http://sunnah.com/bukhari/28/18

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Prohibition of Women Covering Their Faces in Ihram

It was narrated that Ibn 'Umar said; "A man stood up and said:
'O Messenger of Allah! What garments do you command us to wear in Ihran?' The Messenger of Allah said: 'Do not wear shirts or pants, or 'Imamahs, or burnouses, or Khuffs except if someone does not have sandals, in which case let him wear Khuffs that come below the ankles. And do not wear any garment that has been touched by (dyed with) saffron or Wars. And women should not cover their faces when in Ihram, or wear gloves.''

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/24/55

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Prohibition of A Woman Wearing Gloves While in Ihram

It was narrated from Ibn 'Umar that a man stood up and said:
"O Messenger of Allah! What garments do you command us to wear in Ihram?" The Messenger of Allah said; "Do not wear shirts, or pants, or Khuffs unless a man does not have any sandals, in which case he may wear Khuffs that come lower than the ankles. And do not wear any garment that has been touched by (dyed with) saffron or Wars. And a woman in Ihram should not cover her face or wear gloves."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/24/63

Jami` at-Tirmidhi
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: What Has Been Related About What Is Not Allowed For The Muhrim To Wear

Ibn Umar narrated:
"A man stood and said 'O Messenger of Allah! What clothing do you command us to wear in Al-Haram?' The Messenger of Allah said: 'Do not wear shirts, nor pants, nor burnooses, nor turbans, nor Khuff - unless one does not have any sandals, then let him wear Khuff, but let him cut them below the ankles. And do not wear any cloth that has been touched by saffron or Wars. And the woman in Ihram is not to cover her face, nor wear gloves.'"

Grade: Sahih (Darussalam)
http://sunnah.com/tirmidhi/9/26
~~~~~~~~~~~~~

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: Regarding A Woman In Ihram Covering Her Face

Narrated Aisha, Ummul Mu'minin:
Riders would pass us when we accompanied the Messenger of Allah (PBUH) while we were in the sacred state (wearing ihram). When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.

Grade: Da'if (Al-Nawawi)
Munqati' (Ali Ibn Al-Qattan)
Da'if (Al-Albani)
http://sunnah.com/abudawud/11/113
~~~~~~~~~~~~~
A youthful female came in Hajj to ask the Prophet a question on Hajj. Al-Fadl the cousin of the Prophet was a young youth. He started looking at that woman and the Prophet was turning his face. The Prophet did not tell that woman to wear a niqab. Had it been obligatory, he would have told her. This is a proof that niqab is not obligatory/mandatory.
Muwatta Malik
~~~~~~~~~~~~~~~~~~~~~~~~
Yahya related to me from Malik from Ibn Shihab from Sulayman ibn Yasar that Abdullah ibn Abbas said, "Al-Fadl ibn Abbas was riding behind the Messenger of Allah, may Allah bless him and grant him peace, when a woman from the Khathama tribe came to him to ask him for a fatwa. Al-Fadl began to look at her, and she looked at him, and the Messenger of Allah, may Allah bless him and grant him peace, turned Fadl's face away to the other side. The woman said, 'Messenger of Allah, Allah's making the hajj obligatory finds my father a very old man, unable to stay firm on his riding-beast. Can I do hajj for him?', and he said, 'Yes.' This was during the farewell hajj."
http://sunnah.com/urn/508000

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated 'Abdullah bin 'Abbas (ra):
Al Fadl was riding behind the Prophet (PBUH) and a woman from the tribe of Khath'am came up. Al Fadl started looking at her and she looked at him. The Prophet (PBUH) turned Al-Fadl's face to the other side. She said, "My father has come under Allah's obligation of performing Hajj but he is very old man and cannot sit properly on his Rahila (mount). Shall I perform Hajj on his behalf ? The Prophet (PBUH) replied affirmative. That happened during Hajjat-ul-Wada' of the Prophet (PBUH).
http://sunnah.com/bukhari/28/35

Narrated `Abdullah bin `Abbas:
Al-Fadl (his brother) was riding behind Allah's Messenger (PBUH) and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet (PBUH) turned Al-Fadl's face to the other side. The woman said, "O Allah's Messenger (PBUH)! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet (PBUH) replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet (PBUH) ).
http://sunnah.com/bukhari/25/1

Narrated `Abdullah bin `Abbas:
Al-Fadl bin `Abbas rode behind the Prophet (PBUH) as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet (PBUH) stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Messenger (PBUH). Al-Fadl started looking at her as her beauty attracted him. The Prophet (PBUH) looked behind while Al-Fadl was looking at her; so the Prophet (PBUH) held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Messenger (PBUH)! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes."
http://sunnah.com/bukhari/79/2

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
'Abdullah b. 'Abbas reported that while al-Fadl b. Abbas had been riding behind Allah's Messenger (PBUH) a women of the tribe of Khath'am came to him (to the Prophet) asking for a religious verdict. Fadl looked at her and she looked at him. Allah's Messenger (PBUH) turned the face of al-Fadl to the other side. She said:
Messenger of Allah, there is an obligation from Allah upon His servants in regard to Hajj. (But) my father is an aged man; he is incapable of riding safely. May I perform Hajj on his behalf? He said: Yes. It was during the Farewell Pilgrimage.
http://sunnah.com/muslim/15/455

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that 'Abdullah bin 'Abbas said:
"Al-Fadl bin 'Abbas was riding behind the Messenger of Allah [SAW] when a woman from Khath'am came to ask him a question. Al-Fadl started looking at her, and she at him, and the Messenger of Allah [SAW] turned the face of Al-Fadl the other way. She said: 'O Messenger of Allah, the command of Allah, the Mighty and Sublime, to His slaves to perform Hajj has come while my father is an old man, and he cannot sit firmly in the saddle; can I perform Hajj on his behalf?' He said: 'Yes.' That was during the Farewell Pilgrimage."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/49/13

It was narrated from 'Abdullah bin 'Abbas:
"Al-Fadl bin 'Abbas was riding behind the Messenger of Allah when a woman from Khath'am came and asked him a question. Al-Fadl started looking at her and she at him, and the Messenger of Allah turned Al-Fadl's face to the other side. She said: 'O Messenger of Allah! The command of Allah has come for His slaves to perform Hajj, but my father is an old man and cannot sit firmly in the saddle; should I perform Hajj on his behalf?' He said: 'Yes That happened during the Farwell Pilgrimage.''(Sahih)
http://sunnah.com/nasai/24/23

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
'Abd Allah bin Abbas said Al Fadl bin Abbas was riding the Camel behind the Apostle of Allaah (PBUH). A woman of the tribe of Khath'am came seeking his (the Prophet's) decision (about a problem relating to Hajj). Al Fadl began to look at her and she too began to look at him. The Apostle of Allaah (PBUH) would turn the face of Fadl to the other side. She said Apostle of Allaah (PBUH) Allaah's commandment that His servants should perform Hajj has come when my father is an old man and is unable to sit firmly on a Camel. May I perform Hajj on his behalf? He said yes, That was at the Farewell Pilgrimage.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/11/89

Bulugh al-Maram
~~~~~~~~~~~~~~~~~~~~~~~~
lbn 'Abbas (RAA) narrated that 'Al-Fadl Ibn 'Abbas was riding behind the Messenger of Allah (PBUH) when a woman from the tribe of Khath'am came along, and al-Fadl started looking at her and she also started looking at him. The Messenger of Allah (PBUH) kept on turning al-Fadl's face to the other side. She said, 'O Messenger of Allah! Allah has prescribed Hajj for His servants, and it has become due on my father who is an old man, who cannot sit stable on his mount. Shall I perform Hajj on his behalf?' The Prophet (PBUH) replied, “Yes, you may." This incident took place during the Farewell Pilgrimage of the Prophet (PBUH). Agreed upon, and the wording is from Al·Bukhari'.
http://sunnah.com/bulugh/6/8
~~~~~~~~~~~~~
Men and women used to do ablution (wudu') together during the time of the Prophet (peace and blessings be upon him).
Muwatta Malik
~~~~~~~~~~~~~~~~~~~~~~~~
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say that men and women used to do wudu together in the time of the Messenger of Allah.
http://sunnah.com/urn/500450

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated 'Abdullah bin 'Umar:
"During the lifetime of Allah's Messenger (PBUH) men and women used to perform ablution together."
http://sunnah.com/bukhari/4/59

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that Ibn 'Umar said:
"Men and women used to perform Wudu' together during the time of the Messenger of Allah (PBUH)."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/2/18

It was narrated that Ibn 'Umar said:
"Men and women used to perform Wudu' together during the time of the Messenger of Allah (PBUH)."

Grade: Sahih (Darussalam)
http://sunnah.com/urn/1100710

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated Ibn 'Umar:
The males and females during the time of the Apostle of Allah (PBUH) used to perform the ablution from one vessel together.
The wordings "from one vessel" occur in the version of Musaddad.

Grade: Sahih except for "one vessel ..." (Al-Albani)
http://sunnah.com/abudawud/1/79

Narrated 'Abd Allah b. 'Umar:
We (men) and women during the life-time of the Apostle of Allah (PBUH) used to perform ablution from one vessel. We all put our hands in it.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/1/80

Narrated Aisha, Ummul Mu'minin:
My hands and the hands of the Messenger of Allah (PBUH) alternated into one vessel while we performed ablution.

Grade: Hasan Sahih (Al-Albani)
http://sunnah.com/abudawud/1/78

Sunan Ibn Majah
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that Ibn 'Umar said:
"Men and women used to perform ablution from a single vessel during the time of the Messenger of Allah."

Grade: Sahih (Darussalam)
http://sunnah.com/urn/1304110

It was narrated that Umm Subyah Al-Juhaniyyah said:
"Often my hand would touch the hand of the Messenger of Allah while performing ablution from a single vessel." (Hasan)
Abu 'Abdullah bin Majah said: "I heard Muhammed say: 'Umm Subyah was Khawlah bint Qais. I mentioned that to Abu Zur'ah and he said: "It is true."

Grade: Hasan Sahih (Al-Albani)
Hasan (Abd Al-Rahim ibn Al-Hussain Al-Iraqi)
http://sunnah.com/urn/1304120

Al-Adab Al-Mufrad
~~~~~~~~~~~~~~~~~~~~~~~~
Umm Habiba bint Qays (Khawla) was heard to say, "My hand and that of the Messenger of Allah, may Allah bless him and grant him peace, mixed together in the same vessel."

Grade: Sahih (Al-Albani)
http://sunnah.com/adab/43/4
This hadith indicates that women can bare their arms, feet and heads before men as these are the parts washed in the wudu' (ablution).
~~~~~~~~~~~~
Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that Ibn Abbas said:
"There was a woman who used to pray behind the Messenger of Allah (PBUH) who was beautiful, one of the most beautiful of people. Some of the people used to go to the front row to avoid seeing her, and some used to go to the back row so that when they bowed they could see her from beneath their armpits. Then Allah revealed the words: 'To Us are known those of you who hasten forward and those who lag behind."

Grade: Sahih (Ibn Hibban)
Sahih (Al-Albani)
Da'if (Darussalam)
http://sunnah.com/nasai/10/94

Jami` at-Tirmidhi
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated Ibn 'Abbas:
"There was a woman who performed Salat behind the Messenger of Allah (PBUH) who was the most beautiful among the people. Some of the people would go forward to the first line so as not to see her. Others would go back to the last line so when he would bow, he could look at her from under his armpit. So Allah revealed: Indeed We know those who try to come forward among you, and We know those who try to go back (15:24).

Grade: Sahih (Ibn Hibban)
Sahih (Al-Albani)
Da'if (Darussalam)
http://sunnah.com/urn/741390

Sunan Ibn Majah
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that Ibn 'Abbas said:
“A woman used to perform prayer behind the Prophet (PBUH), and she was one of the most beautiful of people. Some of the people used to go into the first row so that they would not see her, and some of them used to lag behind so that they would be in the last row, and when they bowed, they would do like this so that they could see her from beneath their armpits. Then Allah revealed: “And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will some afterwards.” [15:24] concerning her matter.

Grade: Sahih (Ibn Hibban)
Sahih (Al-Albani)
Da'if (Darussalam)
http://sunnah.com/urn/1310980
~~~~~~~~~~~~

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated Sahl bin Sa`d:
A lady came to Allah's Messenger (PBUH) and said, "O Allah's Messenger (PBUH)! I have come to you to offer myself to you." He raised his eyes and looked at her and then lowered his head. When the lady saw that he did not make any decision, she sat down. On that, a man from his companions got up and said. "O Allah's Apostle! If you are not in need of this woman, then marry her to me." Allah's Messenger (PBUH) said, "Do you have anything to offer her?" He replied. "No, by Allah, O Allah's Messenger (PBUH)!" The Prophet (PBUH) said to him, "Go to your family and see if you can find something.' The man went and returned, saying, "No, by Allah, O Allah's Messenger (PBUH)! I have not found anything." The Prophet (PBUH) said, "Try to find something, even if it is an iron ring.'' He went again and returned, saying, "No, by Allah, O Allah's Messenger (PBUH), not even an iron ring, but I have this waist sheet of mine." The man had no upper garment, so he intended to give her, half his waist sheet. So Allah's Messenger (PBUH) said, ''What would she do with your waist sheet? If you wear it, she will have nothing of it over her body, and if she wears it, you will have nothing over your body." So that man sat for a long period and then got up, and Allah's Messenger (PBUH) saw him going away, so he ordered somebody to call him. When he came, the Prophet (PBUH) asked him, " How much of the Qur'an do you know?" He replied, "I know such Surat and such Surat and such Surat," and went on counting it, The Prophet (PBUH) asked him, "Can you recite it by heart?" he replied, "Yes." The Prophet (PBUH) said, "Go, I have married this lady to you for the amount of the Qur'an you know by heart."
http://sunnah.com/bukhari/66/52

Narrated Sahl bin Sa`d:
A woman came to Allah's Messenger (PBUH) and said, "O Allah's Messenger (PBUH)! I have come to you to present myself to you (for marriage)." Allah's Messenger (PBUH) glanced at her. He looked at her carefully and fixed his glance on her and then lowered his head. When the lady saw that he did not say anything, she sat down. A man from his companions got up and said, "O Allah's Messenger (PBUH)! If you are not in need of her, then marry her to me." The Prophet (PBUH) said, "Have you got anything to offer." The man said, 'No, by Allah, O Allah's Messenger (PBUH)!" The Prophet (PBUH) said (to him), "Go to your family and try to find something." So the man went and returned, saying, "No, by Allah, O Allah's Messenger (PBUH)! I have not found anything." The Prophet said, "Go again and look for something, even if it were an iron ring." He went and returned, saying, "No, by Allah, O Allah's Messenger (PBUH)! I could not find even an iron ring, but this is my Izar (waist sheet).' He had no Rida (upper garment). He added, "I give half of it to her." Allah's Messenger (PBUH) said "What will she do with your Izar? If you wear it, she will have nothing over herself thereof (will be naked); and if she wears it, then you will have nothing over yourself thereof ' So the man sat for a long period and then got up (to leave). When Allah's Messenger (PBUH) saw him leaving, he ordered that he e called back. When he came, the Prophet (PBUH) asked (him), "How much of the Qur'an do you know (by heart)?" The man replied, I know such Sura and such Sura and such Sura," naming the suras. The Prophet (PBUH) said, "Can you recite it by heart?" He said, 'Yes." The Prophet (PBUH) said, "Go I let you marry her for what you know of the Qur'an (as her Mahr).
http://sunnah.com/bukhari/67/62

Narrated Sahl bin Sa`d As-Sa`idi:
A woman came to Allah's Messenger (PBUH) and said, "O Allah's Messenger (PBUH)! I have come to give you myself in marriage (without Mahr)." Allah's Messenger (PBUH) looked at her. He looked at her carefully and fixed his glance on her and then lowered his head. When the lady saw that he did not say anything, she sat down. A man from his companions got up and said, "O Allah's Messenger (PBUH)! If you are not in need of her, then marry her to me." The Prophet (PBUH) said, "Have you got anything to offer?" The man said, "No, by Allah, O Allah's Messenger (PBUH)!" The Prophet (PBUH) said (to him), "Go to your family and see if you have something." The man went and returned, saying, "No, by Allah, I have not found anything." Allah's Apostle said, "(Go again) and look for something, even if it is an iron ring." He went again and returned, saying, "No, by Allah, O Allah's Messenger (PBUH)! I could not find even an iron ring, but this is my Izar (waist sheet)." He had no rida. He added, "I give half of it to her." Allah's Messenger (PBUH) said, "What will she do with your Izar? If you wear it, she will be naked, and if she wears it, you will be naked." So that man sat down for a long while and then got up (to depart). When Allah's Messenger (PBUH) saw him going, he ordered that he be called back. When he came, the Prophet (PBUH) said, "How much of the Qur'an do you know?" He said, "I know such Sura and such Sura," counting them. The Prophet (PBUH) said, "Do you know them by heart?" He replied, "Yes." The Prophet (PBUH) said, "Go, I marry her to you for that much of the Qur'an which you have."
http://sunnah.com/bukhari/67/25

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
Sahl b. Sa'd al-Sa'idi (Allah be pleased with him) reported:
A woman came to Allah's Messenger. (PBUH) and said: Messenger of Allah, I have come to you to entrust myself to you (you may contract my marriage with anyone at your discretion). Allah's Messenger (PBUH) saw her and cast a glance at her from head to foot. Allah's Messenger (PBUH) then lowered his head. When the woman saw that he had made no decision in regard to her, she sat down. There stood up a person from amongst his companions and said: Messenger of Allah, marry her to me if you have no need of her. He (the Prophet) said: is there anything with you (which you con give as a dower)? He said: No, Messenger of Allah, by Allah I have nothing. Thereupon Allah's Messenger (PBUH) said: Go to your people (family) and see if you can find something. He returned and said: I have found nothing. The Messenger of Allah (PBUH) said: See even if it is an iron ring. He went and returned and said: No, by Allah, not even an iron ring, but only this lower garment of mine (Sahl said that he had no upper garment), half of which (I am prepared to part with) for her. Thereupon Allah's Messenger (PBUH) said: How can your lower garment serve your purpose, for it you wear it, she would not be able to make any use of it and if she wears it there would not be anything on you? The man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back Allah's Messenger (PBUH) commanded (him) to be called back, and as he came, he said to him: Do you know any part of the Qur'an? He said: I know such and such surahs (and he counted them), whereupon he (PBUH) said: Can you recite them from heart (from your memory)? He said: Yes, whereupon he (Allah's Messenger) said: Go, I have given her to you in marriage for the part of the Qur'an which you know.
http://sunnah.com/muslim/16/89

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated from Sahl bin Sa'd that a woman came to the Messenger of Allah and said:
"O Messenger of Allah, I have come to offer myself to you (in marriage)." The Messenger of Allah looked her up and down then lowered his head. When the woman saw that he was not saying anything about her, she sat down. A man among his Companions stood up and said: "O Messenger of Allah, if you do not want to marry her, then marry me to her." He said: "Do you have anything?" He said: "No, by Allah, I do not have anything." He said: "Look, even if it is only an iron ring." He went, then he came back and said: "No, by Allah, O Messenger of Allah, not even an iron ring, but this is my Izar (lower garment)" - Sahl said: "He did not have a Rida' (upper garment)" - "she can have half of it." The Messenger of Allah said: "What could she do with your Izar? If you wear it, she will not have any of it, and if she wears it, you will not have any of it." The man sat down for a long time, then he got up, and the Messenger of Allah saw him leaving, so he ordered that he be called back. When he came, he said: "What do you know of the Qur'an?" He said: "I know Surah such-and-such, and Surah such-and-such," and listed them. He said: "Can you recite them by heart?" He said: "Yes." He said: "Then I marry you to her on the basis of what you know of the Qur'an."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/26/144
~~~~~~~~~~~~

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated Subaia bint Al-Harith:
That she was married to Sad bin Khaula who was from the tribe of Bani 'Amr bin Luai, and was one of those who fought the Badr battle. He died while she wa pregnant during Hajjat-ul-Wada.' Soon after his death, she gave birth to a child. When she completed the term of deliver (i.e. became clean), she prepared herself for suitors. Abu As-Sanabil bin Bu'kak, a man from the tribe of Bani Abd-ud-Dal called on her and said to her, "What! I see you dressed up for the people to ask you in marriage. Do you want to marry By Allah, you are not allowed to marry unless four months and ten days have elapsed (after your husband's death)." Subai'a in her narration said, "When he (i.e. Abu As-Sanabil) said this to me. I put on my dress in the evening and went to Allah's Messenger (PBUH) and asked him about this problem. He gave the verdict that I was free to marry as I had already given birth to my child and ordered me to marry if I wished."
http://sunnah.com/bukhari/64/42

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The 'Iddah of a woman whose husband had died, and the like, ends when she gives birth.

'Ubaidullah b. 'Abdullah b. 'Utba (b. Mas'ud) reported that his father wrote to Umar b. 'Abdullah b al Arqam al-Zuhri that he would go to Subai'ah bint al-Hirith al-Aslamiyya (Allah be pleased with her) and ask her about a verdict from him which Allah's Messenger (PBUH) gave her when she had asked that from him (in regard to the termination of 'Idda at the birth of a child) 'Umar b. Abdullah wrote to 'Abdullah b. 'Utba informing him that Subai'ah had told him that she had been married to Sa'd b. Khaula and he belonged to the tribe of Amir b. Lu'ayy, and was one of those who participated in the Battle of Badr, and he died in the Farewell Pilgrimage and she had been in the family way at that time. And much time had not elapsed that she gave birth to a child after his death and when she was free from the effects of childbirth she embellished herself for those who had to give proposals of marriage. Abd al-Sunabil b. Ba'kak (from Banu 'Abd al-Dar) came to her and said:

What is this that I see you embellished; perhaps you are inclined to marry, By Allah, you cannot marry unless four months and ten days (of 'Idda are passed). When he said that. I dressed myself, and as it was evening I came to Allah's Messenger (PBUH) and asked him about it, and he gave me a religious verdict that I was allowed to marry when I had given birth to a child and asked me to marry if I so liked. Ibn Shihab said: I do not find any harm fur her in marrying when she has given birth to a child even when she is bleeding (after the birth of the child) except that her husband should not go near her until she is purified.
http://sunnah.com/muslim/18/70

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
'Ubaidullah bin 'Abdullah narrated that his father wrote to 'Umar bin 'Abdullah bin Arqam Az-Zuhri, telling him to go to Subai'ah bint Al-Harith Al-Aslamiyyah and ask her about her Hadith and what the Messenger of Allah had said to her when she consulted him. 'Umar bin 'Abdullah wrote back to 'Abdullah bin 'Utbah telling him that Subai'ah told him, that she was married to Sahl bin Khawlah -who was from Banu 'Amir bin Lu-ayy and was one of those who had been present at Badr- and her husband died during the Farewell Pilgrimage while she was pregnant. She gave birth soon after he died, and when her Nifas ended she adorned herself to receive proposals of marriage. Abu As-Sanabil bin Ba'kak -a man from Banu 'Abd Ad-Dar- went to her and said to her:

'Why do I see you adorned? Perhaps you want to get married, but by Allah you will not get married until four months and ten days have passed.' Subai'ah said: 'When he said that to me, I put on my clothes in the evening and went to the Messenger of Allah and asked him about that. He ruled that it had become permissible for me to marry when I gave birth, and he told me to get married if I wanted to.'"

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/27/130

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
'Ubaid Allah bin 'Abd Allah bin 'Utbah said that his father wrote (a letter) to 'Abd Allaah bin Al Arqam Al Zuhri asking him to visit Subai'ah daughter of Al Harith Al Aslamiyyah and ask her about her story and what the Apostle of Allaah (PBUH) said to her when she asked his opinion (about her). So, 'Umar bin Abd allah wrote in reply to 'Abd Allah bin 'Utbah informing him what she told him. She told that she was under (i.e., the wife of) Sa'd bin Khawlah who belonged to Banu Amir bin Luwayy. He was one of those who participated in the battle of Badr. He died at the Farwell Pilgrimage while she was pregnant. Soon after his death she gave birth to a child. When she was purified from her bleeding after child birth she adorned herself for seekers in marriage. Then Abu Al Sanabil bin Ba'kah a man from Banu Abd Al Dar entered upon her and said to her “What is the matter seeing you adorned, perhaps you are seeking marriage? I swear by Allah you cannot marry until four months and ten days pass away. Saubai'ah said “When she said this to me, I gathered my clothes on me when the evening came and I came to the Apostle of Allaah (PBUH) and asked him about that. He told me that I became lawful when I had delivered a child. He suggested me to marry if I wished. Ibn Shihab said “I do not see any harm if she marries when she gives birth to the child, even though she had the bleeding after the child birth, but her husband should not have sexual intercourse till she is purified.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/13/132
~~~~~~~~~~~~
Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated `Abdur-Rahman bin `Abis:
I heard Ibn `Abbas answering a man who asked him, "Did you attend the prayer of `Id al Adha or `Idal- Fitr with Allah's Messenger (PBUH)?" Ibn `Abbas replied, "Yes, and had it not been for my close relationship with him, I could not have offered it." (That was because of his young age). Ibn `Abbas further said, Allah's Messenger (PBUH) went out and offered the Id prayer and then delivered the sermon." Ibn `Abbas did not mention anything about the Adhan (the call for prayer) or the Iqama. He added, "Then the Prophet (PBUH) went to the women and instructed them and gave them religious advice and ordered them to give alms and I saw them reaching out (their hands to) their ears and necks (to take off the earrings and necklaces, etc.) and throwing (it) towards Bilal. Then the Prophet (PBUH) returned with Bilal to his house ."
http://sunnah.com/bukhari/67/182

Narrated `Abdur Rahman bin `Abis:
A person asked Ibn `Abbas, "Have you ever presented yourself at the (`Id) prayer with Allah's Apostle?" He replied, "Yes." And had it not been for my kinship (position) with the Prophet (PBUH) it would not have been possible for me to do so (for he was too young). The Prophet (PBUH) went to the mark near the house of Kathir bin As-Salt and delivered a sermon. He then went towards the women. He advised and reminded them and asked them to give alms. So the woman would bring her hand near her neck and take off her necklace and put it in the garment of Bilal. Then the Prophet (PBUH) and Bilal came to the house."
http://sunnah.com/bukhari/10/254

Narrated `Abdur Rahman bin `Abis:
Ibn `Abbas was asked whether he had joined the Prophet (PBUH) in the `Id prayer. He said, "Yes. And I could not have joined him had I not been young. (The Prophet (PBUH) came out) till he reached the mark which was near the house of Kathir bin As-Salt, offered the prayer, delivered the Khutba and then went towards the women. Bilal was accompanying him. He preached to them and advised them and ordered them to give alms. I saw the women putting their ornaments with their outstretched hands into Bilal's garment. Then the Prophet (PBUH) along with Bilal returned home.
http://sunnah.com/bukhari/13/26

Narrated Ibn `Abbas:
I (in my boyhood) went out with the Prophet (PBUH) on the day of `Id ul Fitr or Id-ul-Adha. The Prophet (PBUH) prayed and then delivered the Khutba and then went towards the women, preached and advised them and ordered them to give alms.
http://sunnah.com/bukhari/13/24

Narrated Ibn `Abbas:
I am a witness that Allah's Messenger (PBUH) offered the Id prayer before delivering the sermon and then he thought that the women would not be able to hear him (because of the distance), so he went to them along with Bilal who was spreading his garment. The Prophet (PBUH) advised and ordered them to give in charity. So the women started giving their ornaments (in charity). (The sub-narrator Aiyub pointed towards his ears and neck meaning that they gave ornaments from those places such as earrings and necklaces.)
http://sunnah.com/bukhari/24/53

Narrated Ibn `Abbas:
The Prophet (PBUH) went out for the `Id prayer on the `Id day and offered a two rak`at prayer; and he neither offered a prayer before it or after it. Then he went towards the women along with Bilal. He preached them and ordered them to give in charity. And some (amongst the women) started giving their forearm bangles and earrings.
http://sunnah.com/bukhari/24/34

Narrated Ibn `Abbas:
"The Prophet (PBUH) offered a two-rak`at prayer on `Id day and he did not offer any (Nawafil prayer) before or after it. He then went towards the women, and Bilal was accompanying him, and ordered them to give alms. And so the women started giving their earrings (etc.).
http://sunnah.com/bukhari/77/100

Narrated Ibn `Abbas:
I witnessed the `Id-al-Fitr prayer with Allah's Messenger (PBUH) , Abu Bakr, `Umar and `Uthman; and all of them offered it before delivering the sermon... and then delivered the sermon. Once the Prophet (PBUH) (after completing the prayer and the sermon) came down, as if I am now looking at him waving at the men with his hand to sit down, and walked through them till he, along with Bilal, reached (the rows of) the women. Then he recited: 'O Prophet! When believing women come to you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)'....(60.12) Having finished, he said, 'Do you agree to that?" One lady, other than whom none replied the Prophet (PBUH) said, "Yes, O Allah's Messenger (PBUH)!" (The, sub-narrator, Al-Hasan did not know who the lady was.) Then the Prophet (PBUH) said to them: "Will you give alms?" Thereupon Bilal spread out his garment and the women started throwing big rings and small rings into Bilal's garment. (See Hadith No. 95 vol.2)
http://sunnah.com/urn/182320

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: Imam exhorting the women after finishing his Khutbah and encouraging them to give charity

Abdur-Rahman bin 'Abbas said:
"I heard 'Abbas when a man said to him: 'Did you go out (to the Eid prayer) with the Messenger of Allah?' He said: 'Yes, and were it not for my kinship (position) with him I would not have done so'"-meaning due to him being so young- "He (the Prophet (PBUH)) went to the mark near the house of Kathir bin As-Salt and prayed, then delivered a Khutbah. Then he went to the women. He exhorted them and reminded them and told them to give charity. So a woman would bring her hand near her neck and take off her necklace and put it in the garment of Bilal."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/19/31
~~~~~~~~~~~~

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Jihad of women and their fighting along with men

Narrated Anas:
On the day (of the battle) of Uhad when (some) people retreated and left the Prophet, I saw `Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, "carrying the water skins on their backs"). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.
http://sunnah.com/bukhari/56/95

Narrated Anas:
On the day of the battle of Uhud, the people ran away, leaving the Prophet (PBUH) , but Abu- Talha was shielding the Prophet (PBUH) with his shield in front of him. Abu Talha was a strong, experienced archer who used to keep his arrow bow strong and well stretched. On that day he broke two or three arrow bows. If any man passed by carrying a quiver full of arrows, the Prophet (PBUH) would say to him, "Empty it in front of Abu Talha." When the Prophet (PBUH) stated looking at the enemy by raising his head, Abu Talha said, "O Allah's Prophet! Let my parents be sacrificed for your sake! Please don't raise your head and make it visible, lest an arrow of the enemy should hit you. Let my neck and chest be wounded instead of yours." (On that day) I saw `Aisha, the daughter of Abu Bakr and Um Sulaim both lifting their dresses up so that I was able to see the ornaments of their legs, and they were carrying the water skins of their arms to pour the water into the mouths of the thirsty people and then go back and fill them and come to pour the water into the mouths of the people again. (On that day) Abu Talha's sword fell from his hand twice or thrice.
http://sunnah.com/bukhari/63/37

Narrated Anas:
When it was the day of Uhud, the people left the Prophet (PBUH) while Abu Talha was in front of the Prophet (PBUH) shielding him with his leather shield. Abu Talha was a skillful archer who used to shoot violently. He broke two or three arrow bows on that day. If a man carrying a quiver full of arrows passed by, the Prophet would say (to him), put (scatter) its contents for Abu Talha." The Prophet (PBUH) would raise his head to look at the enemy, whereupon Abu Talha would say, "Let my father and mother be sacrificed for you ! Do not raise your head, lest an arrow of the enemy should hit you. (Let) my neck (be struck) rather than your neck." I saw `Aisha, the daughter of Abu Bakr, and Um Sulaim rolling up their dresses so that I saw their leg-bangles while they were carrying water skins on their backs and emptying them in the mouths of the (wounded) people. They would return to refill them and again empty them in the mouths of the (wounded) people. The sword fell from Abu Talha's hand twice or thrice (on that day).
http://sunnah.com/bukhari/64/109

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: Women participating in military expeditions with the men

It has been narrated on the authority of Anas b. Malik who said:
On the Day of Ubud some of the people, being defeated, left the Prophet (may peace he upon him), but Abu Talha stood before him covering him with a shield. Abu Talha was a powerful archer who broke two or three bows that day. When a man would pass by carrying a quiver containing arrows, he would say: Spare them for Abu Talha. Whenever the Prophet (way peace be upon him) raised his head to look at the people, Abd Talba would say: Prophet of Allah, may my father and my mother be thy ransom, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck. The narrator said: I saw A'isha bint Abu Bakr and Umm Sulaim. Both of them had tucked up their garments, so I could me the anklets on their feet. They were carrying water-skins on their backs and would pour water into the mouths of the people. They would then go back (to the well), would fill them again and would return to pour water into the mouths of the soldiers. (On this day). Abu Talha's sword dropped down from his hands twice or thrice because of drowsiness.
http://sunnah.com/muslim/32/165
~~~~~~~~~~~~~
Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated `Aisha:
The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness.
http://sunnah.com/bukhari/9/54

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
'A'isha, the wife of the Messenger of Allah (PBUH), reported:
The believing women observed the morning prayer with the Messenger of Allah (PBUH) wrapped in their mantles. They then went back to their houses and were unrecognisable, because of the Messenger of Allah's (PBUH) praying in the darkness before dawn.
http://sunnah.com/muslim/5/294
~~~~~~~~~~~~~

Examining the Proofs for Niqab

Jami` at-Tirmidhi
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Shaitan seeks to tempt the woman when she goes out

Abdullah narrated that The Prophet said:
“The woman is 'awrah (i.e., she must be covered from head to toe), so when she goes outside (the house), the devil welcomes her (or seeks to tempt her).”

Grade: Da'if (Ibn Tahir of Caesarea)
Da'if (Ibn 'Adi Al-Jurjani)
Da'if (Darussalam)
This hadith is classed as Da'if (weak) by the consensus of scholars at Darussalam.
http://sunnah.com/tirmidhi/12/28
~~~~~~~~~~~~~

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: In how many (what sort of) clothes a woman should offer Salat (prayer)

Narrated `Aisha:
Allah's Messenger (PBUH) 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.
http://sunnah.com/bukhari/8/24

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)

The same story of the women going out to salat al-fajr is told in several other hadiths in Bukhari and Muslim. In these, the Arabic text says clearly that they were "unrecognized due to the darkness". It does not say that they were unrecognized due to their veiling. In fact we can't tell just from this hadith whether or not the veiling sheets (murut) cover the faces. To see the Arabic text of the hadith with the indicated phrase underlined, click here. Also, as noted above, there are some opinions that the jilbab does not have to cover the face.

Muwatta Malik
~~~~~~~~~~~~~~~~~~~~~~~~
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray subh and the women would leave wrapped in their garments and they could not yet be recognised in the darkness."
http://sunnah.com/malik/1/4

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~

Narrated `Aisha:
Allah's Messenger (PBUH) used to offer the Fajr prayer when it was still dark and the believing women used to return (after finishing their prayer) and nobody could recognize them owing to darkness, or they could not recognize one another.
http://sunnah.com/bukhari/10/263

Narrated `Aisha:
The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness.
http://sunnah.com/bukhari/9/54

Sahih Muslim
~~~~~~~~~~~~~~~~~~~~~~~~
'A'isha reported:
The Messenger of Allah (PBUH) used to observe the morning prayer, and the women would go back wrapped in their mantles being unrecognisable because of the darkness before dawn. (Ishaq b. Musa) al-Ansari (one of the transmitters in this chain of narration) narrated "wrapped" (only) in his narration. (No mention was made of mantles.)
http://sunnah.com/muslim/5/295

Sunan an-Nasa'i
~~~~~~~~~~~~~~~~~~~~~~~~
It was narrated that 'Aishah said:
"When the Messenger of Allah (PBUH) has prayed Subh, the women would depart, wrapped in their wrappers, unrecognizable because of the darkness."

Grade: Sahih (Darussalam)
http://sunnah.com/urn/1105470

It was narrated that 'Aishah said:
"The women used to pray Subh with the Messenger of Allah (PBUH), wrapped in their wrappers, then they would return, and no one would recognize them because of the darkness."

Grade: Sahih (Darussalam)
http://sunnah.com/urn/1105480

It was narrated that 'Aishah said:
"Women used to pray fajr with the Messenger of Allah (PBUH), and when he said the taslim they would leave, wrapped in their Mirts, unrecognizable because of the darkness."

Grade: Sahih (Darussalam)
http://sunnah.com/nasai/13/184

Jami` at-Tirmidhi
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: What Has Been Related About Praying Fajr In The Dark

Aishah narrated:
"Allah's Messenger would pray Subh (at such time that) the women would leave (after the prayer)" - AI-AnsarI (one of the narrators) said - the women would pass by wrapped in their Mirts and they would not be recognizable due to the darkness." And Qutaibah said: "covered." (instead of "wrapped.")

Grade: Sahih (Darussalam)
http://sunnah.com/tirmidhi/2/5

Sunan Abi Dawud
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Time For the Subh (Fajr The Morning Prayer)

'Aishah reported:
The Messenger of Allah (PBUH) would say the Fajr prayer after which the women would depart wrapped up their woolen garments, being unrecognizable because of the darkness before dawn.

Grade: Sahih (Al-Albani)
http://sunnah.com/abudawud/2/33

Sunan Ibn Majah
~~~~~~~~~~~~~~~~~~~~~~~~
Chapter: The Time Of The Fajr Prayer

It was narrated that 'Aishah said:
"The believing women used to perform the Subh prayer with the Prophet, then they would go back to their families and no one would recognize them," meaning of the darkness.

Grade: Sahih (Darussalam)
http://sunnah.com/ibnmajah/2/3
~~~~~~~~~~~~~

Sahih al-Bukhari
~~~~~~~~~~~~~~~~~~~~~~~~
Narrated Safiya bint Shaiba:
`Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."
http://sunnah.com/urn/180940

The Arabic text that the translator has rendered "covered their faces with the cut pieces" is "ikhtamarna bi ha" or "made khimars from it". The hadith therefore means that the women tore their sheets and made khimars from the cut pieces. The word "faces" does not even appear in the Arabic. So far all we know is that when Surat An-Nur [24:31] commanded women to wear the khimar, they did so. This hadith does not indicate by itself what that khimar is.

Source: www.muhajabah.com/niqabdalils.htm​
 
.
Azlan Haider said:
Denial isn't just a river in Egypt !!

As for the links you posted, there is absolutely nothing there to prove your claim that all 4 Imams of Fiqh considered Niqab Fardh


And this may help you clear your confusion:
Click to expand...

Zakir Naik is a non-scholar. And my links actually show without a shadow of a doubt that face veil is compulsory according to all 4 ma'dhahib. You have to actually read them to understand this.

You still haven't presented the actual quote from Imam Nawwi's original book.

Can you show why my links don't prove the point?
 
.
CriticalThought said:
Zakir Naik is a non-scholar. And my links actually show without a shadow of a doubt that face veil is compulsory according to all 4 ma'dhahib. You have to actually read them to understand this.

You still haven't presented the actual quote from Imam Nawwi's original book.

Can you show why my links don't prove the point?
Click to expand...


It's not just Dr. Zakir Naik ... At least try to read before quoting/replying


-------
Because your links don't prove what you are saying/claiming
 
.
CHACHA"G" said:
Pakistan will fallow Her path ,
Click to expand...
We will carve out our own path
CHACHA"G" said:
fallow the rule of the land.
Click to expand...
And in our country you are free by law to be a niqabi or not wear any head cover
ebr1811hi.jpg

@Divergent1 yahan is type ki discussion roz roz ka kaam hy kuch months tak adi ho jao gi :D
 
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