To continue in the previous subject of Veil....the essay goes on:
Narrated “Abdullah bin Umar (radhiallaho unho) a man asked. “O Allah’s Messenger! What kind of clothes have you ordered for us in the state of Ihram? The Prophet (sallallaho alaihi wasallam) said:
“He should not wear a shirt, trousers, a turban, a head-cloak, except if he can find no slippers he can wear leather socks after cutting off what might cover the ankles. And he should not wear clothes which are scented with saffron or wars (kinds of perfume) and Muhrimah should not let down veil and should not wear gloves.”(Sahih-al-Bukhari Kitab-ul-Manasik)
When we study the Hadith cited above, we find two things:
(a) This is a special rule for women while they are in Ihram. It is also proved from the Hadith that the general ruling for the women while out of Ihram are that, they should wear gloves, socks and let down the veil over their faces. If there was no practice of this Hijab (i.e. wearing of socks, gloves and covering of face with Jalbab) then there was no need for this specification in Ihram.
As one verse of the Quran explains the meaning of another verse of the Quran, in the same manner one Hadith is explanation of the other Hadith. Same is the case with the Hadith of Abdullah bin Umar narrated by Imam Bukhari in his book Sahih-al-Bukhari. Because the Hadith of Abu Daood narrated by Ayesha (radhiallaho unha) explains the meaning of Sahih Bukhari’s Hadith. Complete Hadith of Abu Daood is as follows:
“Ayesha (radhiallaho unha) said: Riders would pass us when we accompanied the Apostle of Allah (SAW) while we were in the sacred state (wearing Ihram). When they would pass by us one of us would let down her garment from her head over her face, and when they had passed on, we would uncover our faces.” (Narrated by Abu Daood Kitab-ul-Manasik wal-Hajj.
The words of Ayesha (radhiallaho unha) are the clear evidence that the covering of face for women is obligatory. Opening of face for women in the state of Ihram is obligatory according to many scholars, and an obligation can be given up only when there is an order which cancels it. But if that action of Ayesha and other mother of Ummah was not correct then the Prophet (sallallaho alaihi wasallam) should certainly have forbidden them
Some people cite the incident of Fatima bint Qais (radhiallaho unha) which is as follow s:
“Fatima bint Qais reported that Abu Amr bin Hafs divorced her absolutely when he was away from home and he sent his agent to her with some barley. She was displeased with him and when he said: I swear by Allah that you have no claim on us, she went to Allah’s Messenger (sallallaho alaihi wasallam) and told him about that. He (sallallaho alaihi wasallam) said: He owes you no maintenance, and he (sallallaho alaihi wasallam) commanded her to spend the Iddah in the house of Umm Sharik, but then said: That is a woman whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a blind man and you can put off your veil---------“(Narrated by Sahih Muslim). The same Hadith is reported in the books of Hadith in slightly different words.
From the above Hadith it is proved that Abu Hafs bin Mughira was away from home when he sent the irrevocable divorce to his wife Fatima bint Qais through his agent.
So when Fatima bint Qais (radhiallaho unha) received irrevocable divorce from her husband, she was afraid that she might be put to hardship, particularly, when she knew that there was no provision of lodging and alimony for her, because her husband had sent her only five measures of dates and five measures of barley which were insufficient for her during her waiting period (i.e. Iddah), particularly, in the absence of any other provision of lodging and alimony.
Under the above circumstances Fatima bint Qais said: “By Allah, I will inform Allah’s Messenger (sallallaho alaihi wasallam) and if alimony is due to me then I will accept that which will be sufficient for me and if it is not due to me, I will not accept anything from him”. When she mentioned that to Allah’s Messenger (sallallaho alaihi wasallam) and he (sallallaho alaihi wasallam) said:
“How many pronouncements of divorce have been made to you? I said: Three. He (SAW) said what he had stated was true. There is no alimony and lodging for you.” She was required to spend the Iddah and he (sallallaho alaihi wasallam) sent her the message that she should not be hasty in making a decision about herself and commanded her to move to the house of Umm Sharik. Then sent her the message that the companions (frequently) visit the house of Umm Sharik (as she had a very large family and had so many relatives to visit her). Allah’s Messenger (sallallaho alaihi wasallam) did not deem it proper to keep her in her house as her visitors were non-Mehram to Fatima bint Qais and she was thus required to observe veil). She was advised to go to the house of Ibn Umm Maktum, the blind. Then the Prophet (sallallaho alaihi wasallam) further said, “In case you put off head-dress he (Ibn Umm Maktum) will not see you”. So she went to his house and when the Iddah was over, Allah’s Messenger (sallallaho alaihi wasallam) married her to Usama bin Zaid bin Haritha.
Some people argue that Allah allowed aged women to put off their veil. They argue that Allah states in His Book: “And as for women past child-bearing, who do not expect wedlock, it is no sin on them if they discard their (outer) clothing----------”
If we study the complete verse then we find that this exemption of putting off the outer garments for aged women is conditional. It is clear from the following verse:
“And as for women past child-bearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All Hearer, All Knower”. (An-Nur: 60)
Although Allah allowed the aged women to discard their outer clothing yet He also said that “But to refrain (i.e. not to discard their outer clothing) is better for them.”
As far as the narration of Jabir bin Abdullah is concerned the incident might have taken place before the revelation of instructions regarding veil, because the Eid Prayer was made obligatory in the 2nd Hijra while the instructions were revealed in 5th or 6th Hijra. (For reference please see Seerat Ibn Hasham)
So, it is not possible to draw a conclusion against observing veil from this incident.
So from the narration of Jabir bin Abdullah also we cannot draw a rule for young women.
“He should not wear a shirt, trousers, a turban, a head-cloak, except if he can find no slippers he can wear leather socks after cutting off what might cover the ankles. And he should not wear clothes which are scented with saffron or wars (kinds of perfume) and Muhrimah should not let down veil and should not wear gloves.”(Sahih-al-Bukhari Kitab-ul-Manasik)
When we study the Hadith cited above, we find two things:
(a) This is a special rule for women while they are in Ihram. It is also proved from the Hadith that the general ruling for the women while out of Ihram are that, they should wear gloves, socks and let down the veil over their faces. If there was no practice of this Hijab (i.e. wearing of socks, gloves and covering of face with Jalbab) then there was no need for this specification in Ihram.
As one verse of the Quran explains the meaning of another verse of the Quran, in the same manner one Hadith is explanation of the other Hadith. Same is the case with the Hadith of Abdullah bin Umar narrated by Imam Bukhari in his book Sahih-al-Bukhari. Because the Hadith of Abu Daood narrated by Ayesha (radhiallaho unha) explains the meaning of Sahih Bukhari’s Hadith. Complete Hadith of Abu Daood is as follows:
“Ayesha (radhiallaho unha) said: Riders would pass us when we accompanied the Apostle of Allah (SAW) while we were in the sacred state (wearing Ihram). When they would pass by us one of us would let down her garment from her head over her face, and when they had passed on, we would uncover our faces.” (Narrated by Abu Daood Kitab-ul-Manasik wal-Hajj.
The words of Ayesha (radhiallaho unha) are the clear evidence that the covering of face for women is obligatory. Opening of face for women in the state of Ihram is obligatory according to many scholars, and an obligation can be given up only when there is an order which cancels it. But if that action of Ayesha and other mother of Ummah was not correct then the Prophet (sallallaho alaihi wasallam) should certainly have forbidden them
Some people cite the incident of Fatima bint Qais (radhiallaho unha) which is as follow s:
“Fatima bint Qais reported that Abu Amr bin Hafs divorced her absolutely when he was away from home and he sent his agent to her with some barley. She was displeased with him and when he said: I swear by Allah that you have no claim on us, she went to Allah’s Messenger (sallallaho alaihi wasallam) and told him about that. He (sallallaho alaihi wasallam) said: He owes you no maintenance, and he (sallallaho alaihi wasallam) commanded her to spend the Iddah in the house of Umm Sharik, but then said: That is a woman whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a blind man and you can put off your veil---------“(Narrated by Sahih Muslim). The same Hadith is reported in the books of Hadith in slightly different words.
From the above Hadith it is proved that Abu Hafs bin Mughira was away from home when he sent the irrevocable divorce to his wife Fatima bint Qais through his agent.
So when Fatima bint Qais (radhiallaho unha) received irrevocable divorce from her husband, she was afraid that she might be put to hardship, particularly, when she knew that there was no provision of lodging and alimony for her, because her husband had sent her only five measures of dates and five measures of barley which were insufficient for her during her waiting period (i.e. Iddah), particularly, in the absence of any other provision of lodging and alimony.
Under the above circumstances Fatima bint Qais said: “By Allah, I will inform Allah’s Messenger (sallallaho alaihi wasallam) and if alimony is due to me then I will accept that which will be sufficient for me and if it is not due to me, I will not accept anything from him”. When she mentioned that to Allah’s Messenger (sallallaho alaihi wasallam) and he (sallallaho alaihi wasallam) said:
“How many pronouncements of divorce have been made to you? I said: Three. He (SAW) said what he had stated was true. There is no alimony and lodging for you.” She was required to spend the Iddah and he (sallallaho alaihi wasallam) sent her the message that she should not be hasty in making a decision about herself and commanded her to move to the house of Umm Sharik. Then sent her the message that the companions (frequently) visit the house of Umm Sharik (as she had a very large family and had so many relatives to visit her). Allah’s Messenger (sallallaho alaihi wasallam) did not deem it proper to keep her in her house as her visitors were non-Mehram to Fatima bint Qais and she was thus required to observe veil). She was advised to go to the house of Ibn Umm Maktum, the blind. Then the Prophet (sallallaho alaihi wasallam) further said, “In case you put off head-dress he (Ibn Umm Maktum) will not see you”. So she went to his house and when the Iddah was over, Allah’s Messenger (sallallaho alaihi wasallam) married her to Usama bin Zaid bin Haritha.
Some people argue that Allah allowed aged women to put off their veil. They argue that Allah states in His Book: “And as for women past child-bearing, who do not expect wedlock, it is no sin on them if they discard their (outer) clothing----------”
If we study the complete verse then we find that this exemption of putting off the outer garments for aged women is conditional. It is clear from the following verse:
“And as for women past child-bearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All Hearer, All Knower”. (An-Nur: 60)
Although Allah allowed the aged women to discard their outer clothing yet He also said that “But to refrain (i.e. not to discard their outer clothing) is better for them.”
As far as the narration of Jabir bin Abdullah is concerned the incident might have taken place before the revelation of instructions regarding veil, because the Eid Prayer was made obligatory in the 2nd Hijra while the instructions were revealed in 5th or 6th Hijra. (For reference please see Seerat Ibn Hasham)
So, it is not possible to draw a conclusion against observing veil from this incident.
So from the narration of Jabir bin Abdullah also we cannot draw a rule for young women.
Another incident that proved that the obligation of covering face is narrated by Imam Muslim:
“Muhammad bin Qais said (to the people): Should not I narrate to you [(a Hadith of the Holy Prophet (sallallaho alaihi wasallam)] on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad bin Qais) then reported that it was Ayesha (radhiallaho unha) who had narrated this: Should not I narrate to you (an incident) about myself and about the Messenger of Allah (sallallaho alaihi wasallam)? We said: Yes. She said: When it was my turn for Allah’s Messenger (sallallaho alaihi wasallam) to spend the night with me, he turned up, put on his mantle and took off his shoes and placed them near his feet. He spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle and put on the shoes, and opened the door and went out and then closed it quietly, I covered my head, put on my veil and tightened my waist wrapper, then went out following his steps till he reached Baqi’. He stood there for a long time. He then lifted his hands three times and then returned and I also returned.”--------(Sahih Muslim)
This tradition also proves that the covering of face with veil is obligatory. If the covering of the face was not obligatory then there was no need for Ayesha (radhiallaho unha) to cover it.
“Muhammad bin Qais said (to the people): Should not I narrate to you [(a Hadith of the Holy Prophet (sallallaho alaihi wasallam)] on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad bin Qais) then reported that it was Ayesha (radhiallaho unha) who had narrated this: Should not I narrate to you (an incident) about myself and about the Messenger of Allah (sallallaho alaihi wasallam)? We said: Yes. She said: When it was my turn for Allah’s Messenger (sallallaho alaihi wasallam) to spend the night with me, he turned up, put on his mantle and took off his shoes and placed them near his feet. He spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle and put on the shoes, and opened the door and went out and then closed it quietly, I covered my head, put on my veil and tightened my waist wrapper, then went out following his steps till he reached Baqi’. He stood there for a long time. He then lifted his hands three times and then returned and I also returned.”--------(Sahih Muslim)
This tradition also proves that the covering of face with veil is obligatory. If the covering of the face was not obligatory then there was no need for Ayesha (radhiallaho unha) to cover it.
There are many Ahadith that prove that covering of face for women is obligatory. But the traditions quoted above sufficiently prove the point. May Allah enable us to carry out His commands. Ameen!
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