The evidence of who's see the imposing the hijab دليل من فرض القرآن
The evidence of
who's see the imposing the hijab
Allah says
{And there is no believing man or
woman when God and His Messenger have decreed a matter, That they should have a
choice in their affairs, and whoever disobeys Allah and His Messenger has
indeed gone astray.” (36) Surah Al-Ahzab.
Al-Azhar
International Center for Electronic Fatwa confirmed
That the veil is
imposed by the text of the Holy Qur’an, and the texts are definitive evidence
and evidence that does not accept ijtihad, and the center stated, in a
statement, and stressed that “the veil is an obligation that has been proven
obligatory, with definite Qur’anic texts of proof and evidence that do not
accept ijtihad, and no one has the right to contradict established rulings,
just as it is not acceptable for the general public or non-specialists -
whatever their culture - to engage in them.
The statement
stated
“Among the Qur’anic verses
with definitive proof and evidence that state that the veil is obligatory for
all Muslim women, God Almighty says:
{And tell the
believing women to lower their gaze and guard their private parts and not
display their adornment, except what appears thereof, and let them draw their
veils over their bosoms, and not display their adornment except to their
husbands...} [Believers:
And he said, may
God bless him
{O Prophet, tell your
wives, daughters, and believing women they draw their outer garments over
themselves; that is the least that they should be recognized, so they will not
be harmed, and God is Forgiving, Merciful} [Al-Ahzab: 59]»
To the details
God Almighty made
clothing an adornment and a veil, a path to goodness and a manifestation of
piety
And the Almighty
said
) O children of Adam, We
have sent down to you a garment to cover your bad, feathers, and clothing of
piety; that is good.” [Al-A’raf: 26]
Islam commanded women
to cover and veil (to protect them from the harm of immoral people)
Allah says
(( O Prophet, say to your
wives, daughters and believing women they draw their robes over them, that is
closer that they should be known and not be offended.” [Al-Ahzab: 59]
He also commanded
them to strive to hide their adornment and the places of temptation from them,
except for what appears out of necessity or without will
And the Almighty
said:
{And let them not reveal
their adornment except what appears of it, and let them wear their veils, on
their pockets.” [An-Nur: 31
And God - the Most
High - commanded men to lower their gaze at what was forbidden to them -
Allah says
{Tell the believers to
lower their gaze and guard their private parts, that is purer for them. Indeed,
Allah is Aware of what they do. * And tell the believing women to lower their
gaze} [An-Nur: 30, 31].
First: some
linguistic meanings
The meaning of
pockets
Al-Shawkani said:
Al-Jawyub is the plural of pocket, which is the place where pieces of armor and
shirt are cut, the commentators said: The women of the pre-Islamic era used to
let their veils fall behind them, and their pockets were wide in front of them,
so their necks and necklaces were uncovered, to hit their masks on the pockets
to cover up what it seemed, and the word beating is an exaggeration in
throwing, which is sticking
Saeed bin Jubair said
And let them strike}:
and tighten {with their veils over their pockets} meaning: on the neck and
chest, so that nothing of it is seen
and Ibn Al-Jawzi
said:
Meaning: And let them
throw their veils over their pockets, to cover their hair, earrings, and necks.
Jalal Al-Suyuti
said
That is, heads,
necks, and chests are covered with masks.
Al - Tabarruj -
Make-up
Abu Ubaidah said:
To highlight their virtues
And al-Zajjaj said:
Tabarruj is to show one’s adornment and what evokes a man’s lust
Al qua'ad
They are the ones who
have advanced in age, so they stopped menstruating and pregnancy and despaired
of having a child
Almrout
A garment of wool or
linen that is girded around and worn by a woman
Al - ajar
A garment that a
woman wraps around her head
father-in-law
Male relatives of the
husband
Second: The verses
indicating the obligation of hijab
In the Almighty
saying
(And if you ask them for things, ask
them from behind a barrier, that is purer for your hearts and their hearts.)
Is it exclusive to
the wives of the Prophet - may God’s prayers and peace be upon him only, or are
other women included in it?
The scholars differed
over the interpretation of the verse
First saying
The verse is specific
to the wives of the Prophet, may God’s prayers and peace be upon him, so
complete hijab is obligatory for them and not for other women. Ibn Ashour, may
God have mercy on him, said in “al-Tahrir wa al-Tanweer”: “This verse
legislates the ruling on the veil of the mothers of the believers.” End.
And he said too
With this verse,
along with the verse that I quoted above: (O wives of the Prophet, you are not
like any other woman) Al-Ahzab: 32, the meaning of hijab for the mothers of the
believers, which is compounded by staying in their homes, is realized, not
showing anything of themselves, even the face and hands, and it is a veil that
is specific to them and is not obligatory for anyone else. Muslims used to
follow the mothers of the believers in piety, they vary in that according to
customs. End quote from al-Tahrir wa’l-Tanweer
The second saying
The verse is general,
and it includes the wives of the Prophet, may God bless him and grant him
peace, and other women.
Ibn Jarir al-Tabri,
may God have mercy on him, said in his “interpretation” (20/313)
(And if you ask the wives of
the Messenger of God, may God’s prayers and peace be upon him and his family,
and the believing women who are not married to you, for enjoyment, then ask
them from behind a barrier. End quote.
Al-Qurtubi - may
God have mercy on him - said:
In his
“interpretation” (14/227): “In this verse there is evidence that God Almighty
has permitted their request from behind a veil, in a need that is presented, or
an issue about which you will be given a fatwa, and that includes all women according
to the meaning, and what is included in the fundamentals of Sharia, that all
women are ‘awrah. End quote.
Al-Qurtubi - may
God have mercy on him also - said:
In the interpretation
of the Almighty’s saying: (And stay in your homes, and do not display
yourselves like that of the times of ignorance) Al-Ahzab / 33
The meaning of this
verse is the command to stay in the house, and if the speech was addressed to
the wives of the Prophet, may God’s prayers and peace be upon him, then others
entered it in the sense; This is if there is no evidence for all women, how can
the law be full of women staying in their homes, and refraining from leaving
them except for necessity? based on the above, in more than one place. End
quote from Tafsir al-Qurtubi (14/179).
Al-Jassas said -
may God have mercy on him -
In Ahkaam al-Qur’an
(5/242) it says: “This ruling, even if it was revealed specifically for the
Prophet, may God’s prayers and peace be upon him, and his wives, so the meaning
is general in it and in other than it, since we are commanded to follow it and
emulate it, except for what God has singled out for him without his nation.
It is more correct
to say the second
And that the verse is
general in the case of the wives of the Prophet, may God bless him and grant
him peace, and in the case of the women of the nation, and the evidence for the
preponderance of the generality of the verse is several things:
The origin is in the
discourse of the general Sharia, unless the evidence indicates that that
discourse is specific.
Sheikh
Al-Shanqeeti, may God have mercy on him, said in Adwa’ Al-Bayan (6/247).
And among the
evidences for the ruling is the verse of hijab in general: it is what is
established in the fundamentals that the speech of a single person covers the
entire nation, The ruling is not limited to that one who is addressed, and we
have clarified this issue in Surat Al-Hajj, in the topic of the prohibition of
wearing saffron, and we said that because the speech of the Prophet, may God’s
prayers and peace be upon him, to one of his ummah applies to the entire ummah.
Because they are equal in the rulings of assignment, except with special
evidence that must be referred to. He explained the matter by asking Munura
Hijab by saying:
((This is purer for
your hearts and their hearts); The reason for the matter is that it is purer
for hearts, It is well known that the mothers of the believers are the purest
of hearts among women, and other women are more in need of obtaining what
achieves the purity of hearts))
Sheikh Muhammad
Al-Amin Al-Shanqeeti, may God have mercy on him, said
The Almighty says:
(And if you ask them for things, ask them from behind a barrier, that is purer
for your hearts and their hearts. The saying of many people is that the verse
of “hijab” I mean: God’s saying: (And if you ask them for things, ask them from
behind a barrier) specifically for the wives of the Prophet, may God’s prayers
and peace be upon him,the Almighty’s justification for this ruling, which is
the obligation of hijab, is that it is purer for the hearts of men and women
than suspicion in His saying, the Most High: (That is purer for your hearts and
their hearts) a clear indication of the generalization of the ruling, as no one
among all Muslims said that other than the wives of the Prophet, may God’s
prayers and peace be upon him, there is no need for their hearts to be pure,
And the hearts of men are suspicious of them, and it has been established in
the fundamentals: end quote from Adwaa’ al-Bayan (6/242) When the Messenger of God - may God bless
him and grant him peace - was asked about the in-law? He said: the in-law is
death)
Sheikh
Al-Shanqeeti, may God have mercy on him, said, “Adwa’ Al-Bayan” (6/249)
So his warning, may
God’s prayers and peace be upon him and his family, is this eloquent warning
against men entering upon women, and his expression of a relative entering upon
his relative’s wife in the name of death, saheeh prophetic evidence that the
Almighty’s saying: (so ask them from behind a screen) is general in all women,
as you can see; If it was a private ruling, With his wives, may God’s prayers
and peace be upon him and his family, when men warned this general eloquent
warning against entering upon women is over
The conclusion
The verse is general
in the obligation of hijab for the wives of the Prophet, may God bless him and
grant him peace, and for other women in general.
Third: Hadiths of
the Prophet
Safiyyah bint Shaybah
reported that Aisha, may God be pleased with her, used to say: When this verse
was revealed (And let them draw their veils over their bosoms)
They took their lower
garments (a type of garment), then they cut it from the edges (the side of the
garment), and they were covered with it. Narrated by Al-Bukhari (4481) and Abu
Dawood (4102) with the wording:
Ibn Hajar said in
Fath Al-Bari
Abi Hatem from
Abdullah bin Othman bin Khaitham on the authority of Safiya, what explains this
and his wording, we mentioned to Aisha the women of Quraysh and their virtue,
and she said: “The women of Quraysh are virtuous, but by God, I have not seen
anyone better than the women of the Ansar, the most believable, Surah Al-Nour
was revealed, and let them draw their veils over their pockets, so their men
turned to them, reciting to them what was revealed about them, there was not a
woman among them who did not stand up to her veil, and they began to pray as if
they had crows on their heads
2. On the authority of Aisha that
the wives of the Prophet, may God bless him and grant him peace, used to go out
at night if they defecate to the alcove (place)
On the authority
of Urwa that Aisha said
The Messenger of God,
may God’s prayers and peace be upon him, used to perform the dawn prayer, and
some of the believing women, wrapped in their headscarves, would witness with
him, In their clothes (clothing), then they return to their homes, and no one
knows them. Narrated by Al-Bukhari (365) and Muslim (645).
On the authority
of Aisha, may God be pleased with her, she said
Riders would pass us
while we were with the Messenger of God, may God bless him and grant him peace,
in ihraams, when they came close to us, one of us let her jilbab fall from her
head over her face, and when they passed us, we uncovered it. Narrated by Abu
Dawood, (1833) and Ibn Majah (2935), and it was authenticated by Ibn Khuzaimah
(4/203). And in the book Jilbaab
And on the authority
of Asma bint Abi Bakr, may God be pleased with them, she said
We used to cover our
faces from the men, and we used to comb our hair, before that in ihram.
Narrated by Ibn Khuzaimah (4/203) and Al-Hakim (1/624) who declared it
authentic. Golden agreed. And correct in the book Jilbaab
On the authority
of Asim Al-Ahwal, he said:
We used to go to
Hafsa bint Sirin, and she had made the jilbab like this: and she had veiled
herself with it, and we would say to her: May God have mercy on you, there is
no sin on them if they put off their clothes without displaying their
adornment.) He said: So you say to us: Anything after that? So we say: (And if
they abstain, it is better for them) and you say: It is proof of veiling.
Narrated by Al-Bayhaqi (7/93).
Al-Bukhari (5232)
narrated on the authority of Uqbah ibn Aamer, may God be pleased with him
that the Messenger of
God, may God’s prayers and peace be upon him, said: “Beware of entering upon
women.” He said a man from the Ansar: O Messenger of God, do you see the
father-in-law? He said: The father-in-law is death.
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