Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillah rabbil alameen, wassalatu wassalamu ala rasoolillahi sallallahu alayhi wasallam, wa ala alihi wa sahbihi ajma'in, assalamu alaykum wa rahmatullahi wa barakatuh, ustad Abdurrahman Hassan Wa alaykum assalam wa rahmatullahi wa barakatuh, jazakallahu khayran How are you doing today? Alhamdulillah Barakallahu feekum once again for joining me on the HotSea podcast, where today, as always, we are going to be tackling what is seen to be a very controversial issue in the religion of Islam. And we're going to be talking about the dress code of a Muslim woman, and really, the majority of our conversation is going to be built around the issue of the face veil, otherwise known as the niqab. And this has been a discussion that obviously the Muslims in Europe are well accustomed to, that there's been a number of issues raised, particularly from France, about how this is oppressive to the Muslim woman, about how this should be abolished, how this shouldn't be allowed in the 21st century.
And more recently than that, as recent as last week, within the Islamic world, the Grand Mufti of Chechnya even came out with a statement saying that the niqab is a Wahhabi Saudi Arabian cultural practice. And that's why we thought it would be important to talk about this issue right now. And I really wanted to start on that kind of premise, really.
Before we talk about the face veil, let's talk about the hijab itself, the kind of the head covering. Is the hijab an act of worship? And I suppose before that, what is it? What is the hijab? What is the definition of the hijab? And is it an act of worship? Or is it, as the Mufti of Chechnya said, a cultural practice? First of all, Jazakallah Khayran for having me. May Allah bless you and reward you abundantly.
In regards to the question you asked, the word al-hijab in the Arabic language, it's a situ, it's to conceal, it's to hide, it's to cover. And in the Sharia, it means, It is what the woman conceals herself with, the Muslim woman, She conceals herself to prevent the foreign men. And again, al-ajanib here we're referring to men who are not her brothers, who are not her father.
Those men are maharim, her sons, her maternal, paternal uncles. Those are maharim. Those are not the ones we're referring to.
And al-rijal al-ajanib here means, ajanib are foreign men. Like her cousin, for example, is an ajnibi, he's a foreign man from her. Even though some cultures believe, he's only my cousin, we grew up together and everything.
Still, according to the religion, this is a foreign man, he's an ajnibi. So, to cover herself, Muslim woman, to cover herself from men seeing her body. Those men are, of course, not her maharim.
That's what it means in the Sharia. Hijab is a ibadah, because Allah subhanahu wa ta'ala, He commanded hijab in the Quran, and also prohibited the opposite of hijab, which is known as tabaruj. Tabaruj means the woman coming out in the open without wearing the hijab.
So, Allah subhanahu wa ta'ala, He commanded hijab and prohibited its opposite. That really drives a point home, which is that hijab is a ibadah from the ibadat. Allah subhanahu wa ta'ala says, وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا فَاسْأَلُهُنَّ مِنْ وَرَائِ حِجَابٍ ذَلِكُمْ أَطْحَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ Allah subhanahu wa ta'ala, He says, if you address them, if you speak to them, Allah says, فَاسْأَلُهُنَّ مِنْ وَرَائِ حِجَابٍ Make sure that you ask them from behind a veil.
So the word that's used here is hijab, something to conceal them. And then Allah gives the reason for that. He says ذلكم أطهر لقلوبكم This is to purify your hearts وقلوبهن وقلوبهن and their hearts That ayah is now, the women are being commanded فَاسْأَلُهُنَّ مِنْ وَرَائِ حِجَابٍ So that's an amr.
And if Allah commands us something, we are forced to obey Him subhanahu wa ta'ala. And the opposite is prohibited, which is tabaruj. Allah says in the Qur'an وَقَرْنَا فِي بُيُوتِ كُنَّ وَلَا تَبَرَّجْنَا تَبَرُّجَ الْجَاهِلِيَةِ الْأُولَى وَأَقِمْنَا الصَّلَاةَ وَآتِيْنَا الزَّكَاةَ وَأَطِعْنَا اللَّهَ وَرَسُولَهُ Allah says to the women, you know, remain at home وَقَرْنَا فِي بُيُوتِ كُنَّ وَلَا تَبَرَّجْنَا تَبَرُّجَ الْجَاهِلِيَةِ الْأُولَى And if it happens that you do have to go out, don't do tabaruj.
And you don't come out with no hijab on. And then Allah mentions the concept of hijab in the context of what? وَأَقِمْنَا الصَّلَاةَ وَآتِيْنَا الزَّكَاةَ وَأَطِعْنَا اللَّهَ وَرَسُولَهُ He mentions it in the context of iqamat al-salah and ita' al-zakah. And tarq al-tabaruj, all of them are mentioned together.
And we all know that salah is ibadah. 100% We all know that zakah is also ibadah. And hijab was mentioned with those acts of worship.
So that does show us that the hijab is an act of worship based on those two verses. And we are as Muslims when we're commanded to do something, male or female. وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيْرَةُ مِنْ أَمْرِهِمْ If Allah and His Messenger command a matter, no Muslim man or no Muslim woman has no choice.
And no man has a choice or any woman when Allah and His Messenger pass a ruling in a matter. We have to submit. بَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِي مَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسٍ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا So if Allah is commanding the women to wear the hijab and to cover up, then what is required from the believing women is إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَىٰ اللَّهِ وَالرَّسُولِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا I hear and I obey.
That's what's upon the believing woman who believes in Allah on Yawm al-Qiyamah, who believes that she's going to be accounted. This is what's required from her to do straight away. There are obviously some countries in the world where it is seen as a cultural practice.
If a woman is wearing a hijab out of a cultural practice, not for the sake of Allah, not as an act of worship, will she be rewarded for that action? The act itself is an ibadah and the person has to wear it as an act of ibadah in order to be rewarded. Every action that we do is in accordance to our intention. Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُقْلِصِينَ لَهُ الدِّينَ You are not commanded except to do things for Allah's sake alone.
Also the Prophet ﷺ said in Hadith Sahihain, من حديث عمر بن الخطاب إن من أعماله بالنيات وإنما لكل من إيمانه فمن كان تجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كان تجرته لجنية يصيبها ومرأة ينكحها فهجرته إلى ما هجر إليه Every action is based on the intention and everybody is going to be rewarded in accordance to their intention. So if a person does an act of ibadah without the intention of it being an ibadah, they don't get the reward for it. Okay, so you brought obviously evidences to show that the hijab has been commanded and the opposite of the hijab has been prohibited which clearly indicates that it's an act of worship.
However, we also know with Allah's rules and his regulations that things aren't just legislated without a reason behind it. So what is the wisdom for the legislation of the hijab? The scholars, they mentioned a few which has been taken from the Qur'an and it's taken from the prophetic sunnah. It's taken from the prophetic tradition and it's things that the Prophet ﷺ said and these are found in the Qur'an.
Allah mentions in the Qur'an that it's a purification of the hearts of the women and the hearts of the men. So the first hikmah or the wisdom is that if you speak to them and you're talking to the women, ask them from behind a veil. Then Allah mentions the ilah, the hikmah that is why he sanctioned this ruling.
He says that it purifies your heart and it also purifies the hearts of the men. So this ayah is informing us, telling us that the hikmah of why hijab was sanctioned, the objective of why hijab was sanctioned is The second reason is that the hijab is a sign of modesty and shyness. And shyness is part of iman.
I don't think anybody would disagree with that. Bukhari narrated in his sahih that the Messenger ﷺ said that shyness is from iman and wearing a hijab, covering yourself up or covering your face and your body parts is a sign of shyness. And Allah mentioned in Surah al-Qasas when he was talking about the daughter of the man of Median, a righteous man from Median.
Some people say this man was Shu'aib but that's not right. It's a righteous man from Median. When Allah was talking about this man's daughter, she wanted to talk to Nabi Allah Musa.
She wanted to talk to Musa. And Allah mentioned about her, He said This woman, she came over to Nabi Allah Musa walking with shyness. That's what it says.
She was walking and she was shy. Now, what does it mean? How do you walk shyness? Umar ibn al-Khattab explained this. Ibn al-Kathir brings it in on the ayah.
He said He said she came walking She was walking with shyness. And she was covering with her cloth, she was covering her face. She was what? She was covering her face.
She wasn't a woman who was A woman who was dominating when she was talking and speaking loud and everything. And she's not a A woman who keeps leaving all the time. And a woman who keeps entering.
Some women are always out and about, in out, in out. The house for them is only a place to sleep. Whereas the house should be the place where the woman stays the majority of her time.
She's protected from the society, the evil people around. So, this is one of the wisdoms why our mother or the righteous woman of this man, Median, was walking in that way. Also, it was Sorry, just before you move on, you said that the house is where the woman, that should be her asr, that should be where she spends the majority of her time.
Is that your opinion or is there a deliverance from the Quran? Allah says to the women, remain in your houses. Don't go out. The woman shouldn't go out all the time.
When there's a hajjah, she should go. And by the way, I said hajjah, not darurah. So, she can leave when there is a hajjah, when there is a need.
It doesn't have to be necessity for her to leave. She can leave. We're not saying she can't leave.
The majority of the time, she's at home. She leaves when there is a need. All the time you call the house, the man is picking up the phone or the children are picking up the phone and mom's not home.
This, to be honest, really speaking from a shari'ah perspective, it's not in line with what the shari'ah says. She said about Fatima binti Rasulullah, that Fatima, this is the shyness of the righteous women. This is the shyness of the people who've tasted the sweetness of iman.
This is the daughter of the Prophet, peace be upon him, his own daughter. She said to Asma binti Umaysin, she said, I feel distasteful, that which is done to the women. I'm very distasteful towards what is done to the women.
The shroud is placed on the woman, her body, and it still shows her body parts. This is a dead body. This is a person who's passed away, who died.
Fatima, she's saying that this woman, when she dies and she passed away, they placed a shroud on her. You can still see her body parts, her curves and her blossoms and all of that. She's saying, this doesn't, I don't like it.
It mentions, whether her bones are big or not. So she didn't like that. This shows you, subhanAllah, it's the concept of haya, shyness.
It was a sign of shyness. There was a woman from the stories of the Arabs that were mentioned, that her khimar fell off from her face. And she took her hand straight away to cover her face with her other hand.
And then the poet, he said regarding her, nasif, it means the khimar. Her khimar fell from her face and she didn't intend for it to fall. But what she did was, so she took her other hand to cover her face.
And I remember, subhanAllah, one of the things that took me back. When I went back to my country, Somalia, and I saw the Somali girls that go to school. By the way, the schools, some schools are, but the school I was going to was segregated.
Boys and girls were segregated. But if it ever happened that the boys and the girls had to leave the gates, and you saw a girl leaving, you would always see the following. It was something very common, subhanAllah, it took me back.
That even though they're not wearing niqab, but because they're wearing big jilbabs, they take the side of the jilbab, they've got their hand inside, and they cover it over their faces for no one to see them. So it's, subhanAllah, it's a noble characteristic, subhanAllah. I ask Allah from the bottom of my heart that increases this in our Muslim women.
The third reason why the niqab was, or the hijab in general, is sanctioned is because it protects the women. The hijab is a thing that protects the women from the harms of the transgressors and the criminals. We know we're not living in a perfect world where there's righteous people, right, left, center.
There are criminals here. We're talking about thugs, we're talking about rapists, we're talking about evil people. Our religion wants to protect our women.
It doesn't want our women to fall into these problems. Allah says, Allah says, O Prophet of Allah, say to your wives and your daughters and the believing women, that they wear, they cover themselves with their jilbab. This is a means for her not to be recognized and not harmed.
And verily, Allah is one who is very forgiving and merciful to his creation. So the ayah says, and the word is a clear-cut evidence that the word is a means that protects the women from the people who have desires, who want to harm her. Last but not least, the fourth one is that it protects the men and the women, both of them, from falling into what? It protects the man and the woman from falling into zina.
So this woman, she meets a man, in order for him to have any sexual intercourse with her, first of all, the clothes have to go off. No one has sexual intercourse with clothes on. He said in the ayah, Do not come close to zina, for verily, it is an evil thing.
It's a fahisha, it's a crime, and it's an evil thing. The ayah says, don't come close to zina. The ayah did not prohibit from, it didn't prohibit us from merely doing the action of zina.
It didn't. It said, don't get close to zina. So this is, it's a prohibition of getting closer to zina, not just the action of zina itself.
And this is powerful, it's greater. Why? Because anything that would lead to zina is closed, which is what the scholars call, all those evil means, they have to be blocked off. So we're not allowed to look at a woman, have to lower our gaze, because it's protecting us from zina.
We're not allowed to, a woman is not allowed to wear hijab, that shows her, she's not allowed to wear clothing, that shows her body parts, or she's not allowed, all of that is going to lead to zina. And subhanAllah, just as a final point I want to conclude with, that women are objectified when they wear, you know, less clothes. I mean, the less clothes that she wears, the less, the more revealing she is, the more skin that's displayed, the more the woman is objectified.
And she's seen less intelligent, and she's also belittled and degraded. And this is, subhanAllah, something as Allah ta'ala said in the Qur'an, وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَا They themselves, the non-Muslims, have testified to this. Surveys that they've done, researches that they've done.
They've looked at this matter, by the way, not just, they've looked at it from a neurological perspective, psychological perspective. Why are psychologically men like this? If a woman comes with a miniskirt, they objectify her straight away. They don't just objectify her, they dehumanize her.
They take that value of her being a human being from this woman. I was taken back, various studies, by the way, I've come across ample studies that point towards how external cues that the women, such as her appearance, for example, and the attire that she wears could play a key role that encourages objectification, dehumanization, and the denial of any intellectual grounds. I mean, this is researches that the non-Muslims, in April, in April 1999, a survey by the Janet News Service, they revealed that almost one in three people in the US believe that the behavior or dress of a woman plays a role of her being a rape victim, and it can contribute to the act of rapist.
Just because of what? At least, this is a big number. Every one, every three people, one person is saying, I believe that the reason why women get raped is because of the clothes they're wearing. By the way, I have to put this out.
No woman deserves to be raped, even if she takes off all of her clothes, and she's naked, and she's wearing nothing. No one deserves to be harmed. Just because a woman dressed in a certain way does not in any way, shape, or form, allow a rapist to rape her, I'm not justifying rapists, and they do deserve a very serious dealing, rapists.
They should be dealt with seriously, and it's not something I would love for my sister, or my mother, or however way they act. With that being said, though, we need to take precautions. This is what the point is.
Allah says in the Quran, take your precautions. In 1978, by the way, I like that I'm going backwards. I'm not talking about now.
Yeah, that's true. That's true. You said 1999 first, not 1978.
These are like, subhanAllah, surveys and, you know, researches that were done earlier. I want to show when people were more modest, people were more honest, people were more, the social media and what it's done, subhanAllah, it's become crazier. In 1978, sexual assault cases, there was a sexual assault case that took place in Montana Supreme Court.
They noted out that the defendant testified that the sexual conduct, the rapist, he testified that the reason why he committed this was encouraged by the dress and behavior of the woman he raped. He goes, I wasn't going to do it. News reports provided accounts of instances in which the victim's clothing were introduced into evidence in a courtroom.
They took their clothing just to check what was the reason why the rapist did it. The non-Muslims are even saying this. So if a sister believes that the more skin she shows, if she believes the more she gets rid of her hijab, that she's going to be respected, increased skin display was not self-rated as modest.
They did a survey, they said increased skin display was not self-rated as modest. No one from all of the participants that participated in the survey, a few said it, the number was so low. Women expecting high levels of investment, act of chast, emphasize of their fidelity, whereas women who do not expect investment, if a woman wanted to be respected for her chast, her brain and her intellect, she wanted to be respected for how she carries herself, she covered more.
This is the research they did. Women who did not expect to be emotionally invested with her, intellectually invested with her, she flaunted the sexuality to extract the pre-reproduction investment from as many males as possible. In other words, she's playing into men's desires.
She wants to be respected for her looks. This is SubhanAllah, you as a person, telling men to objectify you, dehumanize you, and then you get that response from men. There's no ihtiram for you.
I remember SubhanAllah very strongly, I was in college, and a girl got too close to a boy, and what he did to her was he touched her in an inappropriate way. He touched her in an inappropriate way. And SubhanAllah, the girl, of course he has no rights to, he has no rights to, this is wrong, it's unequivocally wrong.
But what I sensed from it was the fact that she acted in that way gave him the impression that she would not mind if he did this. Do you understand my point? Yeah, yeah, yeah. It's as though she invited this.
So when she got angry and she said, oh, why did you touch me in an inappropriate way? Why did you do that? When she responded in that way, and she said what she said, his jaw dropped. Like, where did that come from? I thought we could do what we want to each other. Right, right, right, right.
Again, I'm not saying that what he did was right, and I'm not justifying that, to keep putting that there. But I'm just trying to say to you, human psychology is like that. If you show more skin, if this is the way the world, you take a piece of meat and you place it on top of a tree, lions see it.
They're not going to let it go. They're going to eat that piece of meat. You leave it in the desert, you leave it in the jungle.
And again, I'm not saying it's a piece of meat. Again, I'm not saying, I'm not comparing. I am not comparing a piece of meat to a woman.
But what I'm saying is, what I'm comparing is being lackadaisical in a situation, exposing yourself out like that, same way as exposing your, you don't leave your phone outside and expect no one to steal it. I'm just comparing, just being lackadaisical, not being considerate, not knowing that your actions can lead to a reaction. Can lead to a reaction.
Yeah, I understand. Okay, I think that's an important introduction that you've laid out. Before we go on to the discussion of the niqab, the face veil, I just want to close out the discussion of the hijab.
I think a lot of people actually believe, because the word hijab is used commonly, as just referring to kind of a headscarf and nothing else. And that is how it's used in many Muslim communities. And I even said it in the introduction as a headscarf, which was wrong of me.
So I've actually got the conditions of the hijab here. There's nine conditions, which I'd like to read out. And I think these are conditions which have been derived from the Quran and Sunnah, which the scholars agree upon.
So the first one is the hijab must cover her entire body. So there's two things that I'll take from this. The first thing is that the thought that it's just a headscarf alone, obviously gets wiped out by this condition.
It has to cover her entire body. The second thing I would say is that there is a genuine discussion about whether that entire body includes the face and the hands, which is going to form the rest of this podcast, the discussion that's taken place between the scholars. The second condition, it should be thick enough to conceal what is underneath it.
It should be loose fitting and not tight. It should not be so attractive as to call men's attention to it. It should not be perfumed.
It should not be a dress of fame, or it should not be extravagant in any way. It should not resemble the dress of men. It should not resemble the dress of disbelieving women.
And it should not be adorned with any crosses or pictures of animate beings. So those are conditions that I'm sure you say that are kind of like agreed upon by both sides, whether you believe the face was a bigotry or not. Aside from the first condition about the entire body, whether it includes the face or not, I think that's an important thing to lay out for the Muslim sisters who might be watching this, that the hijab is not just a headscarf and then you wear jeans and t-shirt and you think that you're wearing a hijab.
It's much more comprehensive than that. Okay, so let's move on to the main discussion then. So now we're going to be moving on to talk about whether the niqab is obligatory or not.
And just before we start the discussion, just to reiterate the point really, that the difference of opinion that's occurred between the scholars has never been about whether the niqab is part of Islam or whether it's a cultural practice and it has no place in the religion. That's not what we're discussing here. What we're discussing is one side of the table say that it's obligatory and a Muslim woman has to cover her face and if she doesn't do, she's sinning.
And the other side of the table say it's something that's highly recommended, it's part of the religion, we'd encourage all the sisters to wear the niqab but they just don't go that extra step and say that it's obligatory. You're going to be representing your belief which is the niqab is obligatory. And I'll be representing the other side which say that it's highly recommended but it's not obligatory.
And I think whenever you have a discussion like this, the one who is affirming an obligation, the burden of proof always lays with him. So if anybody watching this podcast isn't fully convinced with the proofs that you're going to bring forward, then the default is to say that it's highly encouraged, it's part of the religion, women should wear it but it's not necessarily an obligation. So let's begin then and I'll give you the floor to bring your first proof.
Okay first of all, the conditions that you mentioned SubhanAllah is very important as sisters do understand that these are the conditions that no scholar differs upon. The differences here are not about whether she can wear tight clothing or not. There's no discussion on that or whether her clothing can resemble the clothing of men or her clothing can be see-through etc.
The difference here amongst the scholars is the Niqab, is it obligatory or is it not? Some scholars are saying it is obligatory and some scholars are saying it is not obligatory. Again this is a valid difference of opinion. It's a valid difference of opinion and I strongly hold an opinion after research, after looking into the issue.
I sincerely believe that the woman should cover her face. It's an obligation, she must and that it's a strong issue. But I do honestly say from the bottom of my heart it's not a matter I will make it my first choice to discuss deeply about because I can see great Imams of Islam differ on these issues.
With that being said, I don't also want people to take from this podcast that I'm saying that every woman who is not wearing the Niqab must follow my opinion and if they don't they are serious. I'm not saying that. I'm just here inshallah ta'ala just to put my point across, give my evidences, allow those sisters who are out there who haven't heard this discussion before to pick their side of whichever view they want to take inshallah ta'ala after the podcast.
And if inshallah ta'ala you were wearing the Niqab we don't want this podcast if it turns out that your points are convincing to that sister to say oh I'm now going to take off my Niqab because yeah I mean wear it as though it's Sunnah. Because that's something that both sides agree with that's encouraging. And if you're not wearing it and after this podcast you've watched it, it's also again recommended for you to wear it.
We will encourage you to wear it. We ask Allah to protect our sisters wherever they are. Again this issue is not an issue I'm going to impose on anybody.
I don't impose it. I wouldn't even impose it on my wife. I wouldn't tell my wife you have to wear if you don't wear Niqab I wouldn't say that.
Nor would I impose it on my daughters and my aunties and my mother or I wouldn't. I believe it's a Fiqh issue. The Ikhtilaf is very strong on this issue.
It's a valid difference of opinion. And Imam Muhammad said it is not befitting and it's not right for a Fiqh, a jurist to impose his opinion onto the people. To force it onto the people.
And once you study Fiqh you learn there's a valid difference of opinion. Put your point across and khalas. If the people find your points convincing my own mashayikhs that I took from a large portion of them don't believe that Niqab is wajib.
They don't believe it's wajib. And so again I don't go about speaking to sisters about wearing Niqab and you're a sinner if you don't wear Niqab. I don't.
But I encourage it. So I just don't want people to leave with this and say this is it again. You're trying to you know to make matters hard upon the Muslim women.
And Allah knows best. Coming to your question. There are evidences from the Quran and the Sunnah that point out that the Niqab is obligatory.
There are verses in the Quran. I'm so sorry to interject. I think what would be good for the viewers at home is when you're going through these verses to actually get the verses on their either their phone or their laptop because I'm sure you're going to be going through certain parts of verses certain words and they'll be good for them to follow along inshallah.
So the first evidence that I want to use inshallah to prove that the Niqab is wajib and it's obligatory is an ayah that I mentioned before I touched on before where Allah subhanahu wa ta'ala he says وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَائِحِ حِجَابٍ ذَلِكُمْ أَطْحَرُوا لِقُلُوبِكُمْ وَقُلُوبِهِنَّ this ayah is in suratul ahzab ayah 53 correct yeah correct Allah subhanahu wa ta'ala he says وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا when you ask these women about a matter فَاسْأَلُوهُنَّ مِنْ وَرَائِحِ حِجَابٍ from behind a veil Allah says ذلكم أطهروا لقلوبكم وقلوبهنا verily this is a purification for their hearts and the hearts of the men. Now this ayah it's come down speaking to the believing women أُمَهَاتُ الْمُؤْمِنِينُ the ayah says وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا if you ask them the wives of the Prophet ﷺ but even though it's come down on the wives of the Prophet ﷺ we believe that it's general it's not restricted only to the wives of the Prophet ﷺ the reason is because لِعُمُومُ الْعِلَّةِ because of what Allah mentions after that which is ذَلِكُمْ أَطْحَرُوا لِقُلُوبِكُمْ وَقُلُوبِهِنَّ that it's a purification for your heart and their hearts and صَاحِبُ الْمَرَاقِي he mentions in his line of poetry which is أُصُولُ الْفِقْةِ book a thousand lines in أُصُولُ الْفِقْةِ which I encourage the طَلَبَةُ الْعِلْمِ and students of knowledge to try to memorize it it gives you an ability to understand how to extract rulings and understanding from the Quran and the Sunnah he says وَقَدْ يُخَصِّصُ وَقَدْ يُعَمِّمُ لِأَصْلِهَا لَكِنَّهَا لَا تَخْرِمُوا وَقَدْ يُخَصِّصُ وَقَدْ يُعَمِّمُ لِأَصْلِهَا لَكِنَّهَا لَا تَخْرِمُوا that the عِلَّ the reasoning because the ayah now says ذَلِكُمْ أَطْهَرُوا لِقُلُوبِكُمْ وَقُلُوبِهِنَّ it's a reason why Allah legislated the hijab he's saying it was here and remember when I was talking about the مَقَاسِدَ العَظِيمَة مَقَاسِدَ العَظِيمَة وَحِكَىً بَالِغَة why Allah made the hijab of the woman a wajib remember I mentioned تَهَرَةُ الْقُلُوبِ وَتَسْكِيَتُهَا that the heart is purified that was the first reason you mentioned that was the first reason so here this is a reason it's a عِلَّ that's what the word the scholars use they use it as a عِلَّ or they call it مَنَاط the مَنَاط of this حُكُم the عِلَّ of this حُكُم this ruling is ذَلِكُمْ أَطْهَرُوا لِقُلُوبِكُمْ وَقُلُوبِهِنَّ according to the scholars the عِلَّ the reasoning can sometimes make something general and sometimes it can make it specific and sometimes some فقهاء what they fall into is a mistake which is they bring a reasoning which actually damages the عِلَّ itself and I'll explain I'll give an example first of all let me give an example of a عِلَّ a reasoning specifying في فقه الشافعي على مدى الإمام الشافعي there is something known as there's a فقه matter that الشافعية believe which is لمس المرأة touching a woman breaks وضوء شافعية believe a woman breaks وضوء if you touch a woman right now it should break your وضوء and they use two آيات one in مائدة and one in سورة النساء where Allah تبارك وتعالى mentions أَوْ لَامَسْتُمُ النِّسَاء what is the آية أَوْ لَامَسْتُمُ النِّسَاء that's one أَوْ لَامَسْتُمُ النِّسَاء another place Allah سبحانه وتعالى he says يَا أَوْ لَا تَقْرَبُ الصَّلَاةُ أَنتُمْ سُكَارًا حَتَّى تَعْلَمُ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِ سَبِينَ حَتَّى تَغْتَسِلُ وَإِن كُتُمْ مَرْضًا أَوْ عَلَى سَفَرٍ أَوْ جَعَلُ بِكُمْ مِنَ الْغَائِضِ لَامَسْتُمُ النِّسَاء both of those verses mention لمس touching a woman شافعية took from this the view of عبد الله بن مسعود regarding لمس there's two views عبد الله بن مسعود and عبد الله بن عباس عبد الله بن مسعود said أَوْ لَامَسْتُمُ النِّسَاء means if you touch a woman عبد الله بن مسعود she'll break her wudu based on the آية then that means that if you touch a woman she'll break her wudu عبد الله بن عباس on the other hand he believes that the word لمس here means جِمَع sexual intercourse which is the strongest opinion in sha Allah وَإِن كُتُمْ مَرْضٍ أَوْ جَعَلُ بِكُمْ مِنَ الْغَائِضِ لكن فقه الشافعي if they say that أَوْ لَامَسْتُمُ النِّسَاء that the لمس here is touching a woman there's an issue that they have in front of them which is what أَوْ لَامَسْتُمُ النِّسَاء النساء has an الف اللام in it this الف اللام according to the نحات the grammarians is استغراقية it means that it encompasses all women so the question is أَوْ لَامَسْتُمُ النِّسَاء النساء means all women so you guys say that if a man touches any woman she'll break his wudu they're now stuck so it means if I touch my mom she breaks my wudu if I touch my daughter she breaks my wudu if I touch my maternal or paternal auntie it breaks my wudu even though it's weird enough أصحاب الوجوه الشافعية some of them actually do say that every woman breaks their wudu like in there's other which is not the قُلْمُ عَتَمَةٌ فِي الْمَذْهَبِ is that the only one who breaks her wudu is of course your wife and women which are أَجَانِب foreign women the reason why how they've how have they specified أَوْ لَامَسْتُمُ النِّسَاء النساء here is general how have they come and specified it they specified it with عِلَّة a reasoning what's the reason they said مَضِنَّةُ لِلتَّلَذُّذِي they said the reason why the woman touching her is that sexual intercourse it's out of desires out of desires and that can't occur between you and your daughter or you and your mother unless you're a first or something you're a unique situation but other than that no no man's gonna find شَهْوَة in touching his daughter or his mother or his maternal paternal auntie but شَهْوَة does come if you if you touch your wife or you know if you touch a woman from outside مَضِنَّةُ لِلتَّلَذُّذِي this عِلَّة now specified the ayah أليس كذلك is that not the case so that's what they mean وَقَدْ تُخَصِّصُ وَقَدْ تُعَمِّمُنَا it means that it may make it general i'll give you another example the prophet which is what is happening here which is happening in this situation the prophet ﷺ he also said لَا يَحْكُمُ أَحَدٌ بَيْنَ أَثْنَيْنِ وَهُوَ غَضْبَانٌ bukhari and muslim both narrated this the prophet ﷺ he said that a person should not judge لَا يَحْكُمُ أَحَدٌ بَيْنَ أَثْنَيْنِ a person should not judge between two people وَهُوَ غَضْبَانٌ while he is angry now some of the scholars they said what's the reason again they're looking for the عِلَّة again we took this before every ruling of Allah has a حِكمة it has a عِلَّة a reason behind it so Allah's actions are filled with حِكم and wisdom shaheed now what's the reason why Allah ﷻ doesn't allow a man to judge between two people while he's in a state of anger تَشْوِيشُ الْفِكْر تَشْوِيشُ الْفِكْر which is you haven't got control of your thoughts so that's the عِلَّة the عِلَّة here is تَشْوِيشُ الْفِكْر his mind's all over the place there's going to be خَلَل in his حُكم the ruling that he passes there's going to be a deficiency now if you take تَشْوِيشُ الْفِكْر that his mind is all over the place if you take that that can be applied for many things it can be used for someone who's excessively happy he finds out the family accepted him for marrying their daughter he's all over the place he got his job back or his salary is going to be boosted he's going to be in the CEO position or something like that he's all over the place he's going to judge unfairly he's going to be biased in his ruling not just for anger for other reasons as well we've taken a person who needs to go to the toilet for example and he's holding it and so he's just going to pass the ruling quickly because he needs to go to the toilet we took وَهُوَ غَضْبَانٌ and we made it general we didn't just restrict it وَهُوَ غَضْبَانٌ okay how am i trying to use it here i'm trying to use it here by the way this procedure that we take we took by getting the عِلَّة and getting the يعني the عِلَّة mentioned right next to the ruling this is known as دَلَالَةُ الْإِيمَاءِ وَالْتَنْبِيهِ which صاحب المراقي says دَلَالَةُ الْإِيمَاءِ وَالْتَنْبِيهِ فِي الْفَنِّ تُقْصَدُ لَدَا ذَوِيهِ وَيُقْرَنَ الْوَصْفُ بِحُكْمٍ يَكُنْ لِغَيْرِ عِلَّةٍ يَعِبُهُ مَنْ فَطُونَ it is to basically mention the عِلَّة next to the حُكم and the person who's listening he a wise scholar when he looks at it he's like oh that makes sense for the حُكم and the عِلَّة it makes sense he won't see it as a the point i'm trying to come to is إِذَا سَأَلْتُمُهُنَّ مَتَاعًا فَاسْأَلُهُنَّ مِنْ وَرَائِحِ حِجَابٍ if you speak to a woman the women here are the prophet's wives speak to them from what behind the behind the veil ذَلِكُمْ the reason for this is what أَطْحَرُ it's a purification لِقُلُوبِكُمْ their hearts وَقُلُوبِهِنَّ your hearts and their hearts Shahid pay attention here were the wives of the prophet's hearts purified every yeah every muslim woman would say أُمَهَاتِ الْمُؤْمِنِينَ i my heart definitely of course the wives of the prophet's heart are more pure even than any man after that our mother Aisha has a purer heart than any man we know that exists right now with that being said how can a ruling that the hajj and the need for it is more stronger for other people than the wives of the prophet صلى الله عليه وسلم so we say based on عُلُومُ العِلَّةِ here the ayah okay that's one this ayah is the ayah that is used to say that the wives of the prophet صلى الله عليه وسلم need to wear niqab scholars use this ayah to say that the prophet's wives need to wear niqab because of the ayah where allah says when you speak to the women فَاسْأَلُهُنَّ آسْتَ مِنْ وَرَاءِ حِجَابٍ from behind a door either way pay attention here it says مِنْ وَرَاءِ from behind يعني the curtain is there and the woman is behind it her entire body can't see anything from that woman مِنْ وَرَاءِ حِجَابٍ scholars use this ayah to say that the niqab is wajib on who? the prophet's wives but we're gonna say it's not restricted to the prophet's wives why can't it be restricted to the prophet's wives is because لِعُمُومِ الْعِلَّةِ this illah that was mentioned after it brings every woman in okay okay so i just want to summarize your argument just to break it down for the people make it easy for them so this is talking about the surah number 33 surah al-ahzab ayah number 53 and we have an ayah which is quite clearly telling us that the wives of the prophet صلى الله عليه وسلم have to wear niqab and that's actually something that both sides agree with even sides who disagree that niqab is wajib for all women they actually say just in case people aren't aware they actually say that yes the wives of the prophet صلى الله عليه وسلم have to wear the niqab but this was specific for them and they also use this as a proof that's a common ground that you have with your opponents you then take it a step further and actually say that the reason for this is actually given in the ayah itself and that is so it's purer for their hearts and for the hearts of the believing men and your argument is actually if that's the case for them but we all agree that we're more pious than us then how can it not be the case for us because our hearts are more in need for purification than theirs and this isn't something you're bringing from your back pocket it's actually a principle and you've actually brought another example in shafi'i fiqh where it's actually used and another hadith about judging and ruling while you're angry as well to prove that this is actually used now the counter argument from the people who believe the niqab is not wajib who actually have a look at this ayah I think the obvious argument is that Allah himself quite clearly specified in this ayah from the very start right until the very end that this ayah was specifically for the wives of the Prophet sallallahu alayhi wa sallam at the start of the ayah Allah says do not enter the houses of the Prophet sallallahu alayhi wa sallam at the end of the ayah Allah says do not marry his wives after him and we both agree that the context denotes that this is actually talking about the wives of the Prophet sallallahu alayhi wa sallam and in other ayat that is about the discussion of niqab Allah does clearly and I'm sure we'll come to his ayat as well Allah does clearly address the believing women for example whereas in this ayah he specifically didn't address women as a whole so that's an argument that they kind of put forward and they say therefore you can't extrapolate or because Allah is the one who restricted it and who gives you the right to make it general but you've already explained how you did that and that's a valid valid explanation my question I suppose would be this we obviously know that the Prophet sallallahu alayhi wa sallam is responsible for teaching us the deen he's responsible teaching us the Quran the explanation of the Quran when this ayah came down do we have a statement of his that says oh my companions this ayah is clearly talking about my wives but just to let you guys know it is applicable to all women this ayah first of all is called ayatul hijab and the ayah the Quran we need to understand how it speaks I have to really really study the way that the Quran talks and the way that the Quran addresses us for example if we look at the Quran it doesn't tell us no ayah in the Quran does Allah say that smoking is haram now somebody would come up to you and say to you if it's haram why did Allah you know why did Allah not mention it but what we say is Allah mentions reasons Allah says wa laa taqtulu anfusakum innahu inna Allaha kala bikum rahimai wa laa tulqoo bi aydikum ila tahlukati wa ahsinu inna Allah yuhibbul muhsinin you're going to bring those verses don't harm yourself don't cause yourself harm and we know that cigarettes have that so we're going to say that's how the Quran speaks the Quran is not a you know list it doesn't list all the haram it gives you characteristics it gives you hikam it gives you ilal it gives you manat you take it back to that when he said here when Allah is saying wa idha saltumunna mataan fasaluhunna min warai hijab thalikum atharu liquloobikum wa quloobihina straight away understood that the sahabi sahaba understood the mufassireen understood from it that the umumul ilah here is what is talking about the women to come because again the Quran is not Allah says liunzeerakum bihi wa man balag liunzeerakum to warn you wa man balag and wherever it reaches the Quran is not warning only the sahaba and the disbelievers it's warning anyone who it reaches him the Quran ibn al-jarir al-tabari radiyallahu rahimahu allahu ta'ala in his tafsir of this ayah he said wa idha saltum azwaja rasulillahi sallallahu alayhi wa sallam wa nisaa ilmu'mineena he didn't just say azwaja rasulillah and stop there he said wa nisaa ilmu'mineena he saw the umumul ilah in the ayah allawati lasna lakum which are not for you guys what is it? bi azwajin mataa'a fas'alunna min warai hijab he says min warai sitrim baynakum wa baynahunna wala tadkhulu alayhinna buyutahunna ibn al-jarir is saying this so this what we take from it is and it really does explain to us is that the mufassir imam al-mufassirin ibn al-jarir al-tabari took from this ayah umumul ilah because of that last part of the verse that he says dhalikum atharu liqloobik wa quloobuhinna did he specifically mention that's the reason that he made it general? yaani ibn al-jarir al-tabari you mean yeah he mentioned it is general because he said the reason why he's making it general is the same root that you're going down because of the ilah that's given i mean there's no other reason he could have got it from he could have only got it from that reason there's no other external point to refer that point to ibn al-jarir to say that wa idha sa'altum azwaja rasulillahi sallallahu alayhi wa sallam walisa ilmu'mineena text yaani to add that in there only means that he's taking it from that principle of ilah also there's a sebab nuzul of this ayah bukhari mentions it in is sahih min tariqa abi qilaba that he said qala anas ibn malik anas said ana a'lamun nasi bi hadhi al-ayah ayat al-hijab anas ibn malik said i am the one who knows this ayah ayat al-hijab better than anybody lamma uhdiyat zaynabu ila rasulillah when zaynab was given to the prophet as a gift kanat ma'ahu fil-bayti she was in the house with him sana'a ta'aman wada'a al-qawma the prophet sallallahu alayhi wa sallam food was made and he greeted the people and after they ate he gave them salams and indicating they could leave now so what did they do fa qa'adu yatahadathuna they stayed and they started to talk and talk fa ja'al al-nabi sallallahu alayhi wa sallam yakhrut fathuma yarji' the prophet kept going out coming in wahum qu'udun yatahadathuna and they were just sitting there just talking conversing amongst themselves and then the ayah came down ya ayal ladheena aamanu la tadkhulubuyuta al-nabiyyi illa yu'dana lakum ila ta'amin ghayra nadhireena inahu until min warai hijab wa idha saltumuna mata'a fasaluna min warai hijab dhalikum atharu liqulubikum waqulubihina fathuriba alhijabu the hijab was then thrown wa aqama alqawm and the people stood up here now Shaykh al-Islam bin Taymiyyah he mentioned that this ya'ni sorry sorry Bukhari in the statement of Abi Qilaba an-Nasim al-Mahdi he clearly and categorically mentions that this was the prophet's wives who was being addressed here and of course we say that umum wal-'illa of the ya'ni ayah is our support there's a point I need to mention which is and I find this so often amongst the Muslims which is ya akhi the ayah is not clearly indicating this it is clear but you just have to think over it because remember when you're distanced from the siyah and salib of the Quran the way that the Quran talks of course for you it's going to be like this doesn't it's far-fetched you'll see it like that you you think this is what the Quran is trying to say and we're really saying this ya'ni the Quran are wordings and meanings always remember this alfadh and ma'ani wordings and meaning that's what it is the whole discussion in the Quran in the religion is about when do we just stick to the wording and when we when do we go you know big in the meaning that's the whole usool ya'ni the whole concept usool al-fiqh and the whole concept of the madahib al-arba'a and all of this is this that's really what it revolves around yeah this is what they call dalalat al-alfadh the indications of these words and the scholars they divide it into two types they say mantook and maffoom mantook means when you speak what I take from your statements directly and maffoom is what is understood from your statement and the mantook they categorize it into two they say sarih and ghayru sarih ya'ni direct and indirect that which is sarih that dalalat ya'ni the mantook the statement I uttered which is clear cut is mutabaq and tadammun when I say house to you you can straight away understand what I mean okay tadammun means window when I say window to you you understand a house is in there it's a portion of a house which is tadammun there's dalalat which is ghayru sarih mantook which is ghayru sarih there's a mantook which is ghayru sarih and that's basically dalalat al-iltizam dalalat al-iltizam and dalalat al-iltizam is what's necessitated if you see a house and you see windows and locks and keys what do you understand? somebody made it I never said that to you I just said your house you understood from my statement that somebody made it that's iltizam it's necessitated from discussion that's divided into three the dalalat al-iltizam dalalat al-iqtada dalalat al-ishara and dalalat al-tanbihi wal ima dalalat al-tanbihi wal ima especially when you study the concept of illa in qiyas one of the four pillars of qiyas you speak about it dalalat al-tanbihi wal ima is what I used for the ayah which I brought the statement of sahib al-muraqi when he mentioned it rahimahullah wa ta'ala dalalat al-ima wal tanbihi fil fanni tuqsadu ladadawihi an yuqrana al-wasfu bihukmin in yakun lighayrihi illatin ya'ibhuman fatun just as a side benefit some scholars they say fatun instead they say fatin and fatan I think Nasr al-Buruj says the same sharih of the Maraq al-Su'ud lakin it's best to say fatun ala wazni fa'ul and fa'ila fa'ula fa'ala sahib it's better to say fa'ula ala hadhal wazm because of the fear that it might go wrong in the pronunciation of the poetry and there's mafhum now mafhum is what's understood from the conversation the mafhum is mafhum al-muwafaqa and mafhum al-mukhalafa mafhum al-muwafaqa is two types mafhum al-musawin and mafhum al-awla which is sometimes called fahwal khitab mafhum which is the same it's equal which is called ahlul khitab for example you're not allowed to beat your mother what are you going to use? you're going to say waqada rabbuka la taabudu illa iya wa bilwalidayli ihsana imma yabu lughanna indaka al-kibra hadhuma uqilauma falata kullahuma uffin wala tanharhuma wa kullahuma qulan kareema falata kullahuma uffin don't say uff to them but I'll say it to you bro it says uff but you obviously say whatever is worse than uff or more than uff and it falls into that so ya'ani this is ya'ani mafhum al-awla ya'ani it's more befitting that you can't beat your mother up it's called fahhul khitab there's dalil which is called dalil al-muqalafa which is sorry it's called mafhum al-muqalafa and it's also known as dalil al-khitab which is mafhum al-sifah or mafhum al-shart ya'ani what I'm trying to say all of this is that when you read the Quran don't just take the sahih ulema just do things as they wish yeah there's a way to take from the Quran in this way yeah I think the difficulty that you're going to have with proving that this particular ayah is actually making the niqab wajib upon everybody I think to say it's clear cut would be difficult because we obviously said it starts a valid difference of opinion between bona fide scholars and the second thing is there's a difference between this and the smoking example that you brought up for example this is really talking about an issue that affects the majority of mankind who are women and it affects them almost on a daily basis many women today have to go to school to pick up their children even if they're inside their house they have brother-in-law coming and they're going to have to wear niqab and yet to say something that is this magnitude and this frequent to imply it from a verse which is quite clearly and categorically talking to the wives of the Prophet just because of the umum al illah I think a lot of people might find that difficult to accept but I have another question for you as well but don't this is just a side point before we move on to the next point do you think the time of the Prophet and the people's hearts were better the men I do think they were better yeah the people's today's hearts are either men today are worse than they yeah I agree with that totally so if that time with that good heart that Abu Bakr was around Umar was around the noble people were around that Allah is saying to the women cover your faces at that time when there were good people there isn't it not more sense today where the fitness is greater and harm is more something and Muhammad ibn al-shanqiyati said I remember which is the fact that Allah mentions the men and the women's heart being pure in this ayah shows how general it is we did a podcast on the names and attributes of Allah and I really liked your approach on that you had a really good approach and I asked you some difficult questions like for example does Allah have a body and you said I only affirm what Allah affirms and I only negate what Allah negates if he hasn't affirmed it I don't affirm it if he hasn't negated I really like the way you did that now you're saying let's use logic and let's just say don't you think the wives of the Prophet their hearts were purer than ours and the men at that time were purer than ours can you understand why this is a bit contradictory considering your previous approach was Allah says this and I stick to it and that's what I'm trying to do here Allah says this is for the wives of the Prophet you're trying to say that but their hearts were more pure than ours therefore we should take it on as well I'm not saying in any way shape or form and I've never said that the Aqal is never a proof the Aqal is only not a proof when it goes against the I'm a one people think it's going against the Quran and the Sunnah a sound mind does not go against authentic evidence that's a principle we believe in our religion a sound mind does not go against clear sorry I mean clear authentic evidences that's the reality our religion is a logical religion it's like some people they think don't use your Aqal at all no way does Allah say don't use your Aqal you just don't use your Aqal to oppose the Quran and the Sunnah because sometimes what could happen is you have a deficiency in your Aqal you because you're maybe you're young you haven't experienced this issue you have don't know it yet and you go against the Quran and Sunnah based on that immature mindset that you have okay but other people are like that's this issue is crystal clear I mean for example homosexuality is clear to to to to a lot of people that this is not a right thing but then a group of people a minority might say I don't see that yeah I don't see that as a problem logically they might say okay it's fine it's not an issue with me we say no we're not going to use the person who's who's who's lost the sound mind he doesn't have that anymore so again we are going to use logic to prove evident matter which has been proved in the Quran and the Sunnah we are I mean the Prophet did alayhi salatu wasalam the whole chapter of Qiyas analogy is using your mind the Prophet sallallahu alayhi wa sallam said to a woman who came to her sallallahu alayhi wa sallam she said ya Rasulullah my mother she passed away and there is not uh she's got debt on her uh she's got some fasting which she has to do should I do it for my mother the Prophet said inkana ala ummika dainin if your mother had some debt on her akunta qadiyah would you have paid back that debt on your mother she said yes said this is allah is fidaynullahi haqwa an yuqda the rate the the debt of Allah the loan that you is more befitting you see yeah yeah I think each of these proofs that you're going to move forward could we could discuss them for an hour and a half each just before I move on to this one a couple of final questions do you believe slave girls have to wear niqab no I don't believe why not if they're including this in as well the scholars by unanimous agreement they mention it by the way the the wives of the Prophet sallallahu alayhi wa sallam are free of course yeah of course but they're included in it'll be purer for our hearts than their hearts the slave girl's hearts if they did cover right and according to you that's the reason they should be made general so why don't you apply it to them as well there wasn't ever a fear of a free man to have that for a slave woman it wasn't present there can be now because obviously like you said our hearts have changed in fact why don't we get men to cover because nowadays the hearts of men are actually attracted to men because homosexuality do you see how this can actually be taken and made into a ridiculous kind of now let's understand something when it comes to inshallah this issue of aura and we speak about aura we have to understand that the aura is types scholars when they look at the concept of aura or the concept of they divide it into different different types there's an aura in the salah and there's aura outside the salah aura meaning that which you can expose and that which your body parts and that which you can't for example can a man pray what's the aura of a man yes to cover from the with outside the prayer no outside the prayer from the knees to the navel so from the navels to the knees is aura outside the prayer right correct a man has to cover that much yeah does he have to have anything on his shoulders not outside the prophet s.a.w. said in a hadith one of you should not pray and there's nothing on his shoulders for a man so a man has to have something on his shoulders when he prays that's not for outside the prayer the aura is in the salah not outside the salah for the man the woman has an aura within the prayer and aura outside the prayer okay that's one categorization of aura there's another categorization of aura which is known as aura to satr and aura to nathar aura to satr means there is an amount that has to be covered from a woman whether it's a fitna or not it doesn't matter if it's a fitna or not okay it doesn't matter whether it's fitna or not for example an elderly woman who's reached 90 her body parts can't be seen her breasts can't be seen even if the person feels like i'm not going to be attracted if she walked naked around me i wouldn't feel like it or she's gone through a surgery or may Allah protect us but you know and save us from it and cure those who've gone through it or she's been burnt or something like that and she's lost attraction for instance i'm just trying to give an example okay i'm not in any way offending anyone i hope it doesn't get taken out of context in that situation that woman is still not allowed to walk around naked just to still cover herself you understand my point to some people they think the concept of awrah is always connected to fitna that's what you said do you understand my point the men who are wearing clothing if they're causing fitna and some men i'm sorry i'm saying your reasoning from the ayah is that it's purer for the hearts of the believing men and women that they're covered that's your reasoning yeah so i'm saying a slave girl so i'm saying purifying the hearts of people so it doesn't cause issue of shahwa and desires in the man's heart yeah that's your reasoning that's my but i'm not saying that's all for all types of hijab my point i want you to understand all types of awrah i'm not saying that that's what it is we're talking about the face specifically and this is what so that's what i'm saying to you the face is first of all two things the women the niqab has been made obligatory for them this is not my only ayah i've got many other proofs to mention to prove my point but this one you and i both agree that the wives of the prophets are assembly to cover up we do with true or false yeah it clearly says that because it's clear this verse is the ayah used to say that the wives of the prophets are assembly to cover their faces okay but the ayah mentioned a reason why it was prescribed for the prophet's wives because pure for them and pure for the men so if you any argument you bring against me to say to me that this ayah i will take it as as a niqab and it's not approved for niqab then that means you have to strip it from the prophet's wife from having not necessarily because it depends this ayah we both agree specifically addressing the wives of the prophet so we agree on that they have to cover the face now you're saying there's something you're saying i agree that the prophet's wife and yeah yeah now you're saying something that i'm not and you're saying that the reason given for that is actually should be extrapolated it's pure for them and it's pure for the believing men therefore it should be extrapolated to all women i'm saying if that's the case and if that's what that's the case then it should be applied to slave women as well because it's pure for them and pure for the believing men not to see slave women's faces and someone could even say someone could even take it as far as in the 21st century men are attracted to men so why don't we cover the face of a man that's an extreme case but the slave girl i think is a valid one i'm saying to you again the ayah looks at the context that it came down and not only does that we don't have that today so that's why we don't feel that connection on the issue of slavery we don't have that issue so we're not going to talk about something we don't have oh but of course we talk about the ruling on slavery of course it's just a part of i am i'm just trying to say to you we can't speak about how the people's desires would be towards a slave because we don't have that situation right now you wouldn't be able to speak about that a slave is still a woman right i'm saying to you when that concept comes about by default there's no shahwa that comes from the men towards it generally speaking a female slave i'm saying to you a woman that fitna is not there according to the reality because look okay i know many brothers who are upper class for example well this is what shows upper class upper class they're rich they're really really rich got money upper class and when a lower class or a middle class girl comes up to them they have nothing to suffer like comes to her or and whatnot i mean for marriage or this or that they will never even consider it he'll say i'm sorry i can't i can't do it there's two things i'll say first of all when you see someone on the street you don't necessarily know if they're a slave or not you've just seen their face you don't know you can't tell whether they're a slave or not second thing is you're going to get yourself in trouble because the hadith of khatamiya which we're going to discuss later i'm sure you believe that that was a slave girl and fadl ibn abbas which again we're going to come to later was attracted to her he didn't say he was attracted but he just said the beauty attracted him and we'll speak about the way we'll come to that inshallah but i just find it hard to for you to say i really find it difficult to accept like be cool yourself i find it difficult to accept for you to say that nobody can be attracted to a female slave girl when she's she's got the body of a woman she's got a face of a woman i'm sure people can be attracted to that and if that's the case then she should fall into this as well that's my argument but ijmaa took it out there's an ijmaa by the way i'm saying okay but how can an ijmaa take out something that's so clear from an ayah you're saying the ayah is saying put it in and ijmaa took it out how does that make sense the ummah don't disagree ijmaa is a delil itself you can't it's not it's no problem as is the quran yeah so that's what i'm trying to say to you is that the ijmaa the unanimous agreement that the imaa the slave is not like the hara'ir is it mas'ala ijma'iya it's like the hakam shari'a are not the same for them the free the slave and the free woman it's not the same i agree like the niqab is not the same but many ahkams are not just not just that many other rulings are not the same for free slaves or not okay the last argument about this verse which isn't really a strong one but it's worth mentioning anyway is this is really talking about inside the house and many people argue and it's a quote from sheikh al-islam ibn taimiyya as well as majmu'a that this is referring to women inside the house when they're not wearing their khimaa they're not wearing any you know loose clothing so of course you have to speak to them behind the veil as for applying this outside of the house what makes you do that so then do you believe that niqab needs to be worn in the house no i'm i'm with you on this one i'm just saying i'm bringing the argument but i think it's worth explaining to the people yeah so this this one if it supports us to be honest it's actually really good for us we can actually say okay no problem وَإِذَا سَأْلْتُمُونَ مَتَعًا فَسَأْلُهُنَّ مِنْ وَرَائِ حِجَابِ ذَلِكُمْ أَطْهَرُوا لِقُلُوبِكُمْ وَقُلُوبِهِنَّ it's in the house shaykh al-islam al-taymiyyah rahimahullah mentioned by the way he's not the only one who mentioned that but let's take that call and say this is regarding the house shaykh al-islam al-taymiyyah used the other ayah that i'm going to use later يَعْيَنَ بِقُلِّ أَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدِنِينَ عَلَيْهِنَّ مِنْ جَلَابِ بِهِنَ فَأَوْسَيْدْ so we're not in any issue one we're going to use it for outside and one evidence we're going to use it for inside the house so if you say that وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا is referring to the house no problem in the house you have to wear niqab and outside the house you have to wear niqab based on another ayah then no problem so another thing is that does it not make more sense to wear niqab outside than in the house for example i suppose it makes the same sense if you're inside the house you've got a non-mahram coming obviously no one's talking about when the niqab inside the house when there's no one else inside the house even the ayah is not talking that i'm sure you're no but wait the ayah is not talking about that but the woman she'll never be alone with a man in the house anyways no i'm saying the husband for example no we're not denying that but we're saying when a woman's in the house yeah she's going to be with her mahrim because no one man can enter onto her house okay perfect so her having to stay at home with her husband for example yeah you're saying this ayah shows that she still has to cover herself no i'm saying if someone comes to ask a question like the ayah clearly says so somebody you for example you have a daughter she's a alima and then men come to ask her questions about islam of course either you're going to be home or her husband's going to be home okay correct now because no other so this time when she's in her house protected yes secondly she's got her mahrams around yes are you there yeah you're telling her she needs to wear niqab whereas outside when she's not protected in her own household she's out in the open two she doesn't have mahrim around her because she doesn't have to yeah you're saying that she doesn't have to wear niqab i'm saying those who say that yeah yeah yes i agree it's not a strong argument but it's worth mentioning okay what's the second ayah that you're going to bring up to or hadith that you're going to bring as a proof that the niqab is wajib so the statement of allah subhanahu wa ta'ala when he says so this ayah allah says ya ayun nabiyu or prophet of allah qulli azwadika say to your wives wa banatika and your daughters wa nisa'il mu'mineena and the believing women yudineena alayhinna min jalabi bihinna that you place over yourselves your jilbabs and this is of course going to be a means and a way for the woman not to be harmed right wa kaana allahu wafooran raheema and verily allah is one who is forgiving and merciful to his creation abdullah ibn abbas may allah be pleased with him and he's considered to be from the sahabi which is noble alayhina abdullah ibn abbas radhi allahu ta'ala anhuma he said amaran amaran allahu allah commanded nisa'il mu'mineena idha kharajna min buyootihinna fi haajatin an yuwatina wujuhahinna min fawqir oosihinna bil jalabi bi wa yubideena aynan wahidan ibn abbas radhi allahu ta'ala anhuma he said that allahu subhanahu wa ta'ala he commanded the believing women that if they leave their houses for a reason yuwatina wujuhahinna that they cover their faces min fawqir oosihinna from above their heads bil jalabi bi with the jilbab now this is a very powerful point that i want inshallah ta'ala to be taken on board ibn abbas is saying allah commanded amaran allahu nisa'il mu'mineena this statement of abdullah ibn abbas radhi allahu ta'ala anhu shows that the ayah yudinina alayhina min jalabi bihina that the word jilbab proves in my inshallah case that the jilbab is something a woman needs to cover her face with the tafsir of sahabi is a proof especially some scholars say that the some ulama they say that the tafsir of a sahabi lahu hukmun raf'i it can be considered marfu' because how can this sahabi just talk about the quran with no evidence for it allah says wa la taqulu libatasifu al-siratukumul kadhiba hadha halalu wa hadha haramu litaftaru ala allahi al-kadhiba inna allatheena yaftaruna ala allahi al-kadhiba la yuflihuni and allah also says in another ayah he says subhanahu wa ta'ala wa la taqunu kalladheena and allah also says in another ayah innama harrama rabbi alfawahisha ma dhahra minha wa ma batana wa li itma wa albaghia bi ghayri alhaq wa an tushriku billahi ma lam yunazzil bihi sultana wa an taqulu alallahi ma la ta'alamun you can't just speak about allah with no knowledge you have to have evidence and a sahabi would not have that jura'a so the scholars they speak with knowledge and they you can't comment on the quran with no proof or no evidence so abdullah ibn abbas when he commented on the verse he mentioned that amara allahu nisaa al mu'mineena idha kharajna min buyootihinna fi haajatin an yugattina wujuhahunna min fawqir usina biljalabibi it's powerful yubdeena aynan wahidan also our mother aisha radhiyallahu ta'ala in english what does his statement translate as? our mother aisha radhiyallahu ta'ala she also mentions she says tusdilul mar'atu jilbabaha min fawqi raasiha ala wajhiha she says that the woman she covers herself with her jilbab from above her head to her face aisha radhiyallahu ta'ala she said tusdilul mar'atu tusdilul mar'atu the woman she does saddle jilbabaha jilbab min fawqi raasiha from above her head ala wajhiha on her face ummu salama radhiyallahu ta'ala may allah be pleased with her the wife of the prophet she said lamma nazalat hadhi al ayah when this verse came down yudineena alihinna min jalabihihinna he said kharaja nisa'ul ansari the women of ansar came out ka'anna ala ru'usihinna alghirbanu it was like that their faces ya'ani their head sorry it was like a crow ghirban is the ghurab min al-sakinati like tranquility wa alihinna akisatun soodun yalbistunnaha and they were wearing cloths that were black so here what we realize is that these women they came out pitch black umm muhammad ibn sirin he said sa'altu I asked abidat al salmani abidat al salmani is a tabi'i and he's a tabi'i kabir as al imam ibn hajar rahimahullah mentioned that he is a tabi'i kabir and he lived in two eras he lived in two eras meaning he aslama qabla wafati al nabi salallahu alayhi wa sallam bisanatayn he lived two years before the prophet passed away alayhi salatu wasalam wa litharik al imam udhahabiyu rahimahullah he mentions that he took from ali ibn abiy talib and he took from abdillah ibn masud and he took from abdillah ibn zubayr he took from senior companions abidat al salmani so he's a noble tabi'i that he said when he came to the ayah yudnina alayhinna min jalabi bihinna he said faghatta wajhahu wa raasahu and he covered his face and his head wa abraza aynahu al yusra and he showed one of his eyes so the word jilbab from this we take is it's a cloth above the khimar which covers the woman's entire body Qurtubi mentions when Qurtubi passed away in 671 he said was sahih what is correct is anahu thawbu allathi yasturu jami' al badan he said that the jilbab the strongest is that it's a cloth from his clothing that covers the entire body of the woman ibn hazmin rahimahullah he says huwa ma ghatta jami' al jismi la ba'dahu that the word jilbab is what whatever covers the entire body of the woman not part of it so it's placed on the head and then it covers the face from there okay a couple of questions so just last point go ahead just one last point i want to mention in that as well our mother aisha radiallahu ta'ala and this proves that the jilbab is something that's placed on the head you can cover the face with it and you can put it back up if you want to okay our mother in hadithatul ifki safwan ibn al mu'attil was a noble companion radiallahu ta'ala anhu he said aisha said when he saw me he recognized me he saw me before the ayatul hijab came down before the ayah came down he used to know me and i woke up with his istirja' inna lillahi wa inna ilayhi raji'un when he said that i woke up jilbab was on top she said i covered my face straight away it was on her head so she covered it on her face this is a tafsiriyun amaliyun fimtithali qawlihi ta'ala yudinina alayhina min jalabi bihna that she covered her face and imam ibn al jaleel al tabari he said yaqulu allahu ta'ala dhikru allahi nabiyyi muhammad allah is saying to his prophet muhammad ya ayyuh al nabi or prophet of allah kulli azwadika say to your wives wabanaatika and your daughters wa nisa'il mu'mineena la tashabbahna bil ima'i do not imitate the slave girls fee libasihina in their clothings idha hunna kharajna when they leave out min buyootihina from their houses lihajatihina for needs outside look what he said after that fakashafna shu'urahunna and you unveil your what? your hair wawujuhahunna and your faces walakil yudinina alayhina min jalabi bihna but rather cover those two your hair and your face with the jilbab li'alla ya'aridha lahunna fasidun so that a corrupt individual doesn't come to harm you idha alima annahunna harairan if he recognized that they're free women see there wasn't that fear for the ima' because nobody would want to harm her like in a free woman they would idha alima annahunna harairun bi adam min alqawli nasafi also said the same thing he says ya inna biyukul azwajik wa banatikani wa nisa'il mu'minina yudinina alayhina min jalabi bihna the word min in the nasafi who died here 710 in julia he said the word min is lit tabAAid because the word min comes as lit tabAAid sometimes it also comes as bayanul jinz like the ayah wanunazzilu minal qur'ani ma huwa shifa here you can't say it's tabAAid because the quran all of it is a cure you see so min here is lit tabAAid ibn alqaym mentions that in his kitab al daa wa al dawa wanunazzilu minal qur'ani ma huwa shifa min here is bayanul jinz also inna allatheena kafaru min ahli alkitabi wal mushrikeena min ahli alkitabiha is bayanul jinz it's not lit tabAAid lakin here ya inna biyukul azwajik wa banatikani wa nisa'il mu'minina yudinina alayhina min jalabi bihna is lit tabAAid some which shows annahu turqi ba'da jilbabiha wa fadlahu ala wajhiha some of it's covering the hair and then the rest of it she covers it with her face abu hayyan al nahwi al-andalusi who died here 745 hijri he's a great scholar he says min fi jalabi bihina lit tabAAid wa alayhina shamilu ljami'i ajsadihina or alayhina so the word alayhina is a word that's used for what shamilu ljami'i ajsadihina he's a grammarian by the way abu hayyan has a sharah on the alfiyah to al malik great imam abu hayyan al-andalusi he met sheikh al-usam ibn utaymiyya they even debated on some issues imam fi lughat al-arabiyya okay he's the man by the way that ibn utaymiyya said to him i know matters of grammar that you and even seymour waheed don't know which abu hayyan loved ibn utaymiyya before that but when he said that it put something in his heart towards ibn utaymiyya abu hayyan al-andalusi rahimahu allah al-nahwiyu he mentions that min hi azlit tabAAid and then he said alayhina means what shamilu ljami'i ajsadihina it encompasses his whole entire body their faces because that which used to show from pre-islamic time was what huwa al-wajhu is to face okay qurtubi said something as well sheikh al-usam ibn utaymiyya also said the same i don't know if ibn utaymiyya says a few places abu bakr al-jassas al-hanafi also he also said the same suyuti in his kitab i never read the kalam of suyuti from suyuti i read it from aun al-ma'bud suyuti also says the same when he comes to yudinina alayhina min jalabibina sheikh muhammad ibrahim al-sheikh also said the same thing about the ayah that i mentioned sheikh ibn rabas mentioned the same that i mentioned from the ayah so i can mention all of those qols but all of them are pointing to yudinina alayhina min jalabibina that it means to the woman to cover her face so i want to know what you what you know that they don't know these great advice so you're saying from from this this is for the people following at home this is again in suyuti al-ahzab surah number 33 ayah number 59 i think ayah 59 yeah okay so you're saying you a couple of questions actually just before i forget them so you believe that it's a wajib that the woman covers everything from her apart from one eye that's what ibn abbas so you believe that if she uncovers two eyes she's sinning ibn abbas radiallahu ta'ala anhu and abidat al-salmani both of them they mentioned covering one eye covering you know both eyes different views have been mentioned from them because you said the tafsir of a companion like ibn abbas is a hujjah it's it is a hujjah proof okay so it's a proof so we have to take everything from his statement we can't just take the fact that it covers the face we have to also say this covers the one eye as well so that's your position on the matter you believe that it's obligatory to cover one eye and if the woman has to covers her face but she leaves two eyes open she's actually sinning no she's not sinning she's not so how can you say that this is a proof but then not take all of the proof that's something difficult for me to understand you're right it's a good point allahumma barik it's actually a valid point and it's a good point before you sheikh al-sahib sheikh al-albani rahimallah pointed out okay yeah from his kitab he pointed that out that ibn abbas's qawl which is yubidina aynan wahid and that he show one eye he said this statement of ibn abbas radiallahu ta'ala by the way sheikh al-albani went a few ways first of all the issue of ali ibn abiy al-talha which yeah he made a week right he made a statement a week i thought you would point that out as well yeah i just thought of this one just as you were saying it so alim al-abiy al-talha he said i didn't hear this from ibn abbas so the first point but he's from the students of ibn abbas alim al-abiy al-talha just to show the authenticity and alim al-abiy al-talha he heard from the tiqat of the students of ibn abbas like a mujahid or ikrim and others so the scholars of ilm al-hadith they take alim al-abiy al-talha's you know views from ibn abbas like ibn hajjar mentions in his tarjama so it's used bukhari also when he uses the tafsir of ibn abbas he goes to alim al-abiy al-talha okay so it's authentic ibn abbas did say this but the part that you pointed out which is wa yubidina ayn al-wahidan the reason why that part of the statement of ibn abbas and also abidat al-salmani is because no other imam what i mean is for example ibn al-jarir when he mentions it i mentioned qurtubi's kalam of course we scrutinize the statements that we bring when i looked at the statements of qurtubi for example that he mentions when i looked at for example the statement of our mother ayesha radiallahu ta'ala and what was mentioned from her abu hayyan al-andulusi qurtubi i'm trying to bring all of their views to bring us khulasa none of them ever mentioned that issue of one eye showing and one eye not i mean it's good the more she covers the better do you see my point but that doesn't seem consistent upon the views of the great scholars like abu hayyan when he mentioned qurtubi when he mentioned even sheikh al-islam ibn ut-taymiyyah they all mention just covering the face they all say covering the face so i haven't seen that from anyone other than those two qols that i brought okay and what is it from the ayah that it indicates covering the face you believe that the word jilbab which is mentioned in the ayah is by default something that covers the face so yeah the word jilbab means is a cloth fawqa al-khimar is above the khimar bi manzilat al-abaa it's like it takes the position of the abaa and it covers the entire body of the woman and i mentioned the qol of qurtubi was sahihu andahu thawbu alladhi yasturu jamia al-badad and ibn hazmin who said huwa maghatta jamia jism la ba'dahu and the fact that ayesha r.a she said fakhammartu wajhi bi jilbabi so it's something that does cover the face and also the statements of the great scholars like abu hayyan al-andalusi which he said it means covers the face when he came to the word alayhinna he said aya ala wujuhihinna qurtubi what he said as well rahimahu allahu ta'ala qurtubi has a very powerful statement because it gives you the context he said lamma kaanat aadat al-arabiyat al-tabathul i.e. the women before islam this is you know the ayah comes down in a context he's trying to deal with a problem that too that was there so we have to ask ourselves what were the women like before this ayah came down qurtubi mentions with idea 671 hijriya he's a great mufassir he has a tafsir quran book he's rather his kitab in tafsir is one of the strongest books when it comes to ahkam al-quran in the 14th volume in tafsir of this ayah in nawi kulla azwajika he said lamma kaanat aadat al-arabiyati al-tabathula wakunna yakshifna wujuhahunna kama yaf'alul imad the women before then used to show their faces like the slave girls wakana dhalika da'iyatin ila nathari alrijali and he used to call the men to to look at the women ilayhinna watashaa'u bilfikrati fihinna and the men would be preoccupied by looking at them amara rasoolullahi sallallahu alayhi wa sallam lama amara allahu rasoolahu amara allahu rasoolahu allah commanded his prophet an ya'murahunna to command these women bi irkha'il jalabiwi alayhinna that they place the jilbab on themselves idha aradna alkhuruja ila hawaijihinna we just mentioned that their faces were showing he pointed at ahkam al-quran and then he said the jilbab was sent down for that reason to cover all of that shaykh al-islam ibn utaymi he even mentioned that he said qabla an tanzila ayat al-hijam before this ayah came down kaana nisa'i khurujna the women would leave bila jilbab without jilbab yaral rajulu ammanuti wajhaha wa yadaiha her face and her hands these were things that were happening and then this ayah came down ya ayah al-nabiyu kulli azbadika wa banatika wa nisa'i wa minina yudinina alayhinna min jalabiwi alayhinna you know when you read tafsir books it's important that you go to especially when these issues of hukum it's ahkam amaliyya right it's fiqh issues right i was generally go to the books of ahkam al-quran and i'm finding that ahkam al-quran just nearly ya'ani some of them are even taking words from each other abu bakr al-jassas was a hanafi when he came to the ayah he says it's also ahkam al-quran book he says fi hadhi al-ayati dalalatun ala anna al-mar'ata al-shaabba the woman the youth ma'muratun bisatil wajhiha that she's commanded to cover her face a'ani al-ajnabiyyina from the foreign men wa idhar al-sitri wa al-afafi inda al-qurooji li'alla yattim ma'a ahlu al-raybi fiha so the women who have rape doubts and sickness in their hearts don't have desires towards them suyuti is al-shafi'i great scholar of the shafi'i madhab okay he mentions jalabibi he says hadhi ayatul hijabi fi haqq sa'ir al-nisa'i fiha wujoobu satri al-raasi wal-wajh alihina yeah i don't think there's a dispute that there are many scholars from from all different disciplines whether muhaddithun mufassirun interpret this ayah meaning to cover the face i don't think that's off a dispute i think the other side would also say that there's scholars on that i don't know if you've come across this across this or not but scholars who haven't gone as far as saying to cover the face with this particular ayah did you come across from the other side from the other side for example yeah shaykh nasir rahimallah brings some some quotes here or there even mentions ibn abbas he does yeah so that's what that's what i've got written down here where he's got authentically transmitted from ibn abbas she should bring the jilbab close to her face without covering it yeah first of all that statement al imamu abu dawud narrated in his masail from ibn abbas that's right yeah correct so abu dawud narrating this from al imam ahmad sorry al imamu the sahabi jaleel abdullahi ibn abbas two points number one where did abu dawud bring this under what chaptering or what part of what section did he bring it under he brought under the chapter of what is a woman wearing state of ihram that's the issue we're going to come to inshallah that the woman is she's not allowed to wear niqab in the state of ihram and she's not allowed to wear gloves in the state of ihram we're going to come to the hadiths regarding that inshallah the podcast allows it so that's number one to take on board also this the statement of rauh he said when ibn abbas radiallahu ta'ala anhu said tudni al jilbab ila wajhiha wala tadribu bihi that she places the jilbab tudni al jilbab ila wajhiha to her face wala tadribu bihi ibn abbas tuqi fi halati al hajj she can't wear the niqab right she can't cover herself with the niqab so that's what ibn abbas is talking about radiallahu ta'ala anhu and rauh explained that through ibn abbas yaani how did she do it then how did she cover her face ibn abbas when he said wala tadribu biha he says abdullahi ibn abbas rauh said to him wala tadribu biha what about if she what she doesn't throw over her face fa ashara ilay he pointed towards kamali julaybu bil mar'atu thumma ashara ila ma khaddiha she takes it from her side and she does it like this she's wearing niqab she just covers it from the min al jilbab from the side of her corner she just covers her jilbab qala tughtihi she covers that with it or over her face yaani huwa mazdoolu ala wajhia that which covers it yaani ibn abbas is talking about hajj min amalat al ilmiya from a ilmi perspective sheikh al bani weakens this based on calling it shad lakin that's far fetched calling that what? shad naam because shad means yaani mukhalafat al thiqa and the the wajh al bab itself the wajh al bab itself it's something that you said goes on the top and then covers the entire body like this but it can be something that lifts up like this i'm trying to understand does it mean that if you're wearing a jilbab by default you're definitely covering your face or not? jilbab you can remove it it's stuck to your jilbab okay it comes down from the head you can remove it put it up the woman can't be without it the woman can't be without it it could happen that she puts it off like our mother Aisha did okay so in the ayah itself because obviously it doesn't mention face in the ayah it says alayhinna all of them that's where it comes in alayhinna as i mentioned Abu Hayyad's statement he said alayhinna ala wujuhinna okay and alayhinna is obviously general all of them and for someone to actually exclude face then they have to bring the proof for that okay let me just see what i have written on this one because can i can i can i point a contention as well yeah go on you said before that the prophet's wives have to wear it right yeah they have to cover their faces yeah correct ya ya nabi qulli azwaajika was mentioned first okay wa banatika your daughters okay wa nisa'il mu'minina does that is that not a qareena wadhiha that the statement of is that not a clear indication that the ayah yudhinina alayhinna min jalabi bihinna it means satru wujuhinna they have to cover their face with their jilbabs because the qareena here is qulli azwaajika say to your wives and we already took that the wives of the prophet have to cover their faces and there's no niza' by the way between the scholars this is not disputed that the wives of the prophet sallallahu alayhi wa sallam need to cover their faces Sheikh Nasser doesn't disagree with that I think what a lot of people think who don't believe niqab is wajib they think the jilbab is something that covers like the body is a loose fitting garment that covers the body a lot of people but not necessarily the face okay I'm just conscious of time so I'm happy to move on to another point inshallah so you're saying my point was invalid I'm not saying your point wasn't valid I think it's a strong point but I'm also just conscious of time we've got a lot of these points to get to inshallah your point you're bringing the proofs no no I'm happy to stop carry on to the next point yeah yeah the next point is another oh yeah IFT private okay another proof the next evidence before we do that let's just summarize proofs because one thing I'm trying to do is at the end of each proof just summarize it you're right it's important to do that so the first ayah because we didn't actually summarize that one which is the ayat in Surah Al-Ahzab and you're talking about that the wives of the prophet sallallahu alayhi wa sallam who are being addressed in this ayah they're clearly told to cover their face and we agree both parties actually agree that the wives do have to cover their face as a result of this ayah the reason for that is given that it's pure for their hearts and the hearts of believing men and obviously your argument is that if it's pure for them whose hearts were already purer than ours then surely it means it for us as well the contention from the other side is that we don't have the statement of the prophet sallallahu alayhi wa sallam saying by the way my companions this applies to all women we also don't have a statement of a companion saying that this is actually how I understood the ayah and also the fact that the ayah itself is talking about rules and regulations specific to the wives of the prophet sallallahu alayhi wa sallam it's a bit of a stretch to then take it out to everyone just based on that one ayah alone the second ayah is also in Surah Al-Ahzab this is the second proof you brought forward ayah number 59 and the part of the ayah which is يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَىٰ بِيبِهِنَّ and you're saying that this is understood by like you've almost bought an ijma' almost almost bought an ijma' by so many people that the jilbab is something that is placed on top of the khimar on top of the head scarf top of the head and it's brought down and there's nothing there that says although the ayah doesn't specifically say face it's actually the proof for the people who want to exclude the face they have to bring it because the jilbab is from here all the way down and we did bring a statement from Ibn Abbas saying that it means to bring it close to the face but not putting it over the face but you said that was in ikhlam which there is an exception for which again we're insha'Allah going to get on to so my third evidence insha'Allah is the statement of Allah وَلَا يُبِدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا the wajhud dalalah from the ayah is Allah Ta'ala is prohibiting the women from what إِبِدَاءِ زِينَتَهُنَّ to bring out their beauty for other than their maharim because the ayah إِلَّا مَا ظَهَرَ مِنْهَا وَلِيَضْرِبْنَا بِخُمُورِهِنَّ عَلَىٰ جُيُوبِهِنَّ يعني it mentions the women the people she can't show it to so this ayah Allah is saying to the women do not bring out into public your beauty for other than your what your maharim okay except that which except that which comes out إِلَّا مَا ظَهَرَ مِنْهَا like كَظَاهِرِ ثِيَابِ like the outer of the clothing where sometimes the woman's parts might be seen because of the clothes sticking to her or stuff like that and I want to use this part strong because إِلَّا مَا ظَهَرَ مِنْهَا is used except that which happens to be out in يعني that which becomes a what would be the best translation إِلَّا مَا ظَهَرَ مِنْهَا what is just made what is apparent what is what is a kind of what is apparent what's apparent here doesn't say the ayah doesn't it did not say إِلَّا مَا ظَهَرَ مِنْهَا what she has made apparent yeah because if you say the other tafsir that the face and the hand is what is what it's referring to you're in trouble because you're saying that she made because the woman who's leaving the house who's showing her face and her hands she's making those things appear like إِلَّا مَا ظَهَرَ مِنْهَا means it happens to be like that you know she's not doing it okay let me just simplify just for the people so for them to follow at home this is an ayah in Surah An-Nur Surah number 24 ayah number 31 and there's many parts that I suppose you're going to pick from this ayah but the one you're focusing on right now is وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا and it's a command not to for the women not to display the zina إِلَّا مَا ظَهَرَ مِنْهَا this is the bit you're focusing on right now except what is made apparent and you're saying that what is made apparent is like a woman is walking she's covered up but the wind is blowing and it kind of closed just to show her outline she can't help that she's excused for that okay and ابن كثير رحمه الله pointed that out he said أَيْ لَا يُظْهِرْنَا شَيْئًا مِنَ الزِينَةِ لِلْأَجَانِبِ إِلَّا مَا لَا يُمْكِنُ إِخْفَاؤُهُ قَالَ ابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ كَالْرِدَاءِ وَالْتِيَابِ so the women لَا يُظْهِرْنَا شَيْئًا they cannot bring out anything من الزِينَةِ لِلْأَجَانِبِ in front of them look at ابن كثير when he said he says لَا يُظْهِرْنَا لَا يُظْهِرْنَا means she's doing it it's important ظهارة doesn't mean you made it it comes out by itself it's not something you did okay so she's not allowed to do that from the beauty from the أجانب except that which لَا يُمْكِنُ إِخْفَاؤُهُ she can't hide it قال ابن مسعود رضي الله عنه ابن مسعود he said كَالرِّدَاءِ وَالثِيَابِ like the lower and the upper garment or something from her part her body shows she's trying to pick up something and her hand shows for example or the wind sticks the cloth to her you can tell even if a woman wears the biggest hijab everything she covers up you can tell how tall she is how short she is you can tell her weight her size everything can be seen that's not upon her she doesn't have to worry okay so the fact that Allah used إِلَّا مَا ظَهَرَ shows it's something that happens by itself not something that a woman does to herself and it's important for me because there's another تفسير of Ibn Abbas which you're probably going to bring where he says that إِلَّا مَا ظَهَرَ means الوَجْوَ الكَفِين yes and that can't be the case because it says لا إِلَّا مَا ظَهَرَ it didn't say إِلَّا مَا أَظْهَرْنَا that's one important important point I want to mention again إِلَّا مَا ظَهَرَ مِنْهَا that which becomes apparent from her beauty the زينة is mentioned okay now because I say ولا يُبدِيل زينتَهُنَا don't bring out your beauty إِلَّا مَا ظَهَرَ مِنْهَا except that which becomes apparent from it now I looked at the word زينة in the Quran okay because the Quran يُفسِرُ بَعْضُهُ بَعْضَهُ I went and looked at the Quran I went when Quran through it okay I found that the view of Ibn Abbas is stronger than Ibn Abbas and this is not تَرْجِيحٌ بِغْيِرُ مُرَجَّحٍ because ترجيح بغير مرجح يُسمى تحكم I'm not being dictator here I just choose Ibn Mas'ud because he is in line with my view no I'm choosing Ibn Mas'ud because he's got two things that are supporting him إِلَّا مَا ظَهَرَ supports Ibn Mas'ud second thing that supports Ibn Mas'ud is the word زينة that's used in the Quran the word زينة in the Quran refers to the outer beauty never there's two beauties there's the outer beauty and the inner beauty the inner beauty is a woman's face her body parts that's her inner beauty that's a beauty that doesn't detach itself from her like in the beauty which is ظاهر is the outer beauty the Quran speaks about beauty the word زينة as always generally speaking the outer beauty قَالَ تَعَالَىٰ Allah says يَا بَنِي آدَمَا خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ the word زينة here means cloth because of what the ayah came that Ibn Abbas and he said the word يَا بَنِي آدَمَا خُذُوا زِينَتَكُمْ كان رجال يطوفون بالبيت عراتًا a group of men used to do tawaf around the Ka'bah naked فَأَمَرَهُمُوا اللَّهُ Allah commanded them بِالزِّينَةُ وَالزِّينَةُ اللِّبَاسُ and the زينة they were told they were naked they used to go around the Ka'bah naked so الله تبارك و تعالى يسأل يَا بَنِي آدَمَا خُذُوا زِينَتَكُمْ اي لباسكم take your clothing okay also allah تبارك و تعالى he said in the quran قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتُ مِنَ الرِّزْقِ زينة here means clothing who can who's the one who made haram the outer beauty come no one would make haram somebody's actual beauty قَالَ تَعَالَى وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَعُوا حَيَةِ الدُّنْيَا وَزِينَتُهَا وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً allah mentions the horses the mules the donkeys allah mentions why did he make it so you can mount on it وزينة and beauty again it's outer beauty قَالَ تَعَالَى فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ when allah was talking about نبي الله موسى قارون sorry when allah was talking about qarun he said قَالَ تَعَالَى فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ he came out with his beauty his rich his money his wealth outer beauty وَصَلَىٰ تَبَارُكَ تَعَالَى he says in another ayah in the same surah النور allah says وَلَا يَضْرِبَنَا بِخُمُرُهِنَّ عَلَى جُيُوبِهِنَّ same ayah no allah says وَلَا يَضْرِبَنَا بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِيْنَتِهِنَّ in surah النور yeah same ayah same ayah we're talking about just towards the end of the ayah yeah yeah the end of the same ayah we're reading yeah correct you're right وَلَا يَضْرِبَنَا بِخُمُرُهِنَّ وَلَا يَضْرِبَنَا بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِيْنَتِهِنَّ مَا يُخْفِينَ مِنْ زِيْنَتِهِنَّ means what what they're hiding from their beauty it means the gold that the women used to put on their legs when they walk and the sound that it makes it'll catch the men's attention so from there we take that the ayah is talking about what do not bring don't do not make your وَلَا يُبِدِينَ زِيْنَتَهُنَّ do not make your beauties out إِلَّا مَا ظَهَرَ مِنْهَا except that which happens to be what in the open so Allah is commanding the women to cover themselves cover themselves fully Ibn Mas'ud's goal seems strong okay there's a third time the zina is mentioned in the same ayah okay just straight after like وَلِيَضْرِبْنَا بِخُمُرِهِنَّ عَلَىٰ جُيُّبِهِنَّ وَلَا يُبْدِينَ زِيْنَتَهُنَّ إِلَّا and then it gives the exceptions that you can reveal this is also talking about clothing this is also talking about clothing when Allah says don't expose your zina except to your fathers and your husbands now we say that the beauty is two types with the zahir and the batin those two are mentioned in the Quran zina which is zahira the apparent and the hidden the hidden beauty so when you take off your clothes that's a beauty Allah gave you سُبْحَانَهُ وَتَعَالَىٰ all your body parts all your limbs it's a beauty your lihya, your face, your eyebrows, your ears, your nose, everything it's a beauty, it's a zina لكن استعمال القرآن when you look at the word zina even though if you bring my eye here they're no problem but the overwhelming majority of the time عُرْفُ الْقُرْآنِ the way that the Quran refers to zina as the outer layer something that person uses to beautify themselves but there are times where zina is also mentioned by the inner layer we would say that i wouldn't and of course i mean so to nor i'm 60 later on this gives the exception for the the elderly woman she's able to expose her face right yeah she's allowed to yes okay so what i'm trying to get at is just because the Quran in the majority of times zina refers to one thing doesn't mean it always does and that's important because this ayah that's one thing that's worth noting however you do this to say something else which is إِلَّا مَا ذَهَرَ مِنْهَا and i think it's important i don't want to get too technical in arabic but the difference between ظَهَرَ and أَذْهَرَ for example ظَهَرَ is something that just kind of comes out without you intending it أَذْهَرَ is something that you intend to bring out and you're and the reason why it's important is because you're saying the woman who wears a jilba but without covering her face she doesn't have a niqab she intends that when she's in her house she intends to not she intends to show her face when she's in her house she's getting ready she wants to show her face before she goes out and that's why you're saying أَذْهَرْنَا was not used here therefore it can't mean the face and you mentioned Ibn Mas'ud was with you on this that's one companion however as I'm sure you're aware the other side who say that إِلَّا مَا ذَهْرَ مِنْهَا means the face and the hands there's Ibn Abbas there's Abdullah Ibn Umar that's two companions here there's Ataa Ibn Abi Rabaakh there's Ikhlamah Al-Sa'id Ibn Jubair which are very noble تابعين as well they didn't see this in the arabic language that you did as I mentioned to you the issue of Ibn Mas'ud رضي الله تعالى عنه and Ibn Abbas and Ibn Umar and as you mentioned العلامة محمد اليمين الشنقيطي has a qawl on the issue of Ibn Mas'ud و قول Ibn Abbas he says أَظْهَرُ الْقَوْلَيْنِ those two views the most apparent qawl المذكورين من عندي from me he says قَوْلُ ابْنِ مَسْعُودِ رضي الله تعالى عنه أن الزينة الظاهرة هي ما لا يستلزم النظر إليها رؤية شيء من بدن المرأة الأجنبية that the زينة which is ظاهرة ما لا يستلزم النظر إليها it's not something that necessitates a person to look at okay وإنما قلنا هذا القول هو الأظهر the reason why we've chosen this view he says is because لأنه هو أحوط الأقوال first of all it's the safest of the paths وأبعدها عن أسباب الفتنة and it's the most distance from fitna okay وأضحروها لقلوب الرجال والنساء and it's also the best at purifying the men and women's hearts ولا يخفى and also what is not hidden is أن وجه المرأة هو أصل جمالها ورؤيته من أعظم أسباب الفتنة إليها and the face again is one of the greatest things that causes a woman's يعني فتنة for a woman the face yeah we agree with that a woman can have every part of her body can be the most beautiful if her man does not find her face attractive يعني every single thing he will not look at that's the first thing he wants to see first that's where he determines and it's there are many men okay who'd marry a woman who doesn't have any other beauty anywhere else just her face okay so the thing that causes the greatest fitna for the shari'a to dismiss that that is first of all and these are maqasid shari'a by the way yeah but i think that's important to know because again we're going back to the argument and this is normally tends to happen when people use these arguments is because they haven't got any sarikh and dalil from the quran or the sunnah they actually have to bring the fitna argument and it can easily be turned back on them and say that the most attractive part of a man to a woman is also his face but it doesn't mean that a man has to cover his face we would never use that and nobody's ever argued that so this kind of argument i need something on the quran and sunnah which of course that's what you're bringing and that's what we're here to discuss but i don't like this relying solely on this argument alone scholars have looked at the statements of ibn abbas they're sahabahs by the way this issue is not majority or minority ibn umar as well he says there's two companions here yeah the issue is not about i don't remember the authenticity of ibn umar i don't know but i know ibn abbas and i know that is mentioned a lot ibn umar i don't remember the authenticity of it so i'll suspend my agreement on that but i do agree with you ibn abbas it's true that he did say that but i said to you we can't just take it merely because of a companion saying it that's not how you said it i said to you even you can challenge the statement you can challenge the statement of a companion but with another companion i have here ibn masood standing here and i have ibn abbas standing here you're right my heart is already automatically going to lead towards ibn abbas because he's imamah he's knowledge of the tafsir of the quran and the prophet sallallahu alayhi wa sallam made dua for him as well ibn abbas has a lenience not even like just he's students as well like the whole the whole the movement of ibn abbas in tafsir i think we give our hearts more towards that with that being said though ibn masood here has external evidences that support him that's my point ibn masood has external points the word zina being you have any overwhelming parts of the quran using it in that way and that's the grounds that the scholars use to strengthen ibn masood over ibn abbas they strengthen it on that particular ayah sheikh al-islam taimya and who's an imam in tafsir is there another way of taking not really saying that which is intentionally revealed and unintentionally revealed but more also from the angle of that which is normally usually apparent like like you said at the time that these ayats were coming down the women at that time did used to cover their did used to reveal their faces right that was the context of these ayats except what normally appears from you yeah but that's except that which apart so then but then this this action of theirs of coming out of their houses and not wearing their face cover is something not that's what he did no if you if you look at it from one angle which is the angle you're looking at which is intention they intended to reveal their face and the other one is they they didn't intend it just came out i agree with you but i'm saying dhahra in arabic can also be used to say that which normally appears so for example at the time that this ayah was coming down normally the women were covered but they would have their face they didn't appear from their face they made it appear from their face that's my point they did i'm with you i'm with you but dhahra itself can also mean what normally appears as in this is the way you guys have found like this this what your custom is at this time at the time the ayah was revealed no means that which becomes apparent from her not what she makes apparent okay and that's where the powerful point again Ibn Taymiyya and he did push in the view of Ibn Mas'ud radiallahu ta'ala anhu we have also Ibn Rajab al-Hanbali Ibn Rajab al-Hanbali is a imam great imam of the Hanbali Madhab imam al-muhakqiq in his kitab Fath al-Bari has a sharha sahih al-Bukhari by the way he called it Fath al-Bari and that was what inspired Ibn Hajar to call his kitab Fath al-Bari as well and what's shocking is that Ibn Rajab al-Hanbali didn't finish the explanation of Bukhari he died at kitab al-janais he died in the chapter of funeral so he mentions وَقَدْ كَانَ قَبْلَ الْحِجَابِ before the hijab يُظْهِرْنَ بِغَيْرِ جِلْبَابِ the women would come out without wearing a jilbab وَيَرَى مِنَ الْمَرْأةِ وَجْهَدَ يُسِيْهَا فَيْسِ وَكَفَّهَا هَفْحَنْز وَكَانَ دَلِكَ مَا ظَهْرَ مِنْهَا مِنَ الزِّيْنَةِ and that was what used to become apparent from their beauty they used to bring out in their beauty وَلَا يُبْدِينَ زِيْنَةُ إِلَىٰ مِنْهَا ثُمَّ أُمِرَتْ دَيْنْشِ was commanded بِسْتَتْلْ وَجْهِهَا وَكَفَيْهَا محمد الامين الشقيقي I mentioned to you who is safer, both of them رب العباس the issue is not about safety because even my side would be saying that you should cover, it's encouraging but when you're making something obligatory it's not just about safety you need a دليل you need نفسوس الوحيين you can't just say it's safe therefore it's obligatory yeah but this is sharia الإبتعاد عن أسباب الفتنة is that not obligatory for a person to stay away from fitna? okay is it not obligatory? yeah it is okay is it not obligatory on a Muslim not to throw himself into destruction? okay yeah no problem so then wearing a niqab so then tell a woman don't leave the house at all not even for a ḥajjah no that doesn't cause fitna of course it causes fitna if she doesn't wear a hijab no it doesn't sorry say that again if she covers herself properly it doesn't cause fitna it causes fitna when she leaves the house without a hijab that could cause fitna no it doesn't accidentally reveals from her body shape that could cause fitna rare situations here or there we're not talking about it an ideal situation where women are covered akhi I'll tell you something I really hand experience and I know inshallah many sisters are watching in Egypt which is a bit of fitna that happens to women here and there Egypt may Allah protect our sisters whether they wear hijab or not may Allah protect them may Allah protect our sisters whether they cover themselves or not we don't want harm for anyone we don't want harm for any sister may Allah protect them from any harm any injustice that's done towards them and it's never justified a man to rape a woman it's never justified why a man would sexually assault a woman may Allah protect our sisters but I remember subhanAllah a group of sisters who in Egypt went you left the UK they went to Egypt and they went there to study okay and subhanAllah they mentioned wallahi I'm not talking about one or two or three I'm talking about ample sisters they said look subhanAllah when we go on the bus without a niqab without gloves and everything the guys in the bus get up for us and they let us sit here ya sayyida, sayyida, sayyida you know they get up for that niqabi sister and let her sit down whenever a woman with jeans or something like that comes on guess what they do they all go next to her and they rub against her may Allah protect our sisters the point I'm trying to come to is that sisters say that to you wallahi I feel I'm telling you this I feel we're treated differently because of the way I'm covered and no one's denying that but to make something obligatory you need a daliyah from the Qur'an and not nice heartwarming stories or the opposite of heartwarming stories the evidence were mentioned in this podcast but this would also add on we don't dismiss this point as well because our religion as Ibn Muhammad al-Amin al-Shanqiti who's an imam in mashaAllah istidlal al-dalail al-hujjaj he resulted to that in this discussion as well he brought it back home by pointing this out after he mentioned all the points I mentioned he mentions that that adharu al-qawlayni al-madhkurayni indi qawli ibn mas'udin and what was the reason he said because li'anahu huwa al-ahwatu al-akwali wa ab'aduha an asbabi al-fitnati wa adharuha li-qulubi al-rijali wal-nisa'i wa la yakhfa anna wajha al-mar'ati huwa aslu jamaliha wa ru'yatahu min a'adhami asbabi al-iftitani biha face the most beautiful part of a woman so his reason is a logical argument that's what I'm saying like it's so by the way he mentions all the dala'il from the Qur'an and so on which I did mention ya inna bi qulli azwajik wa banatik wa nisa'i al-mu'minina yudinina alihina min jalabi bina wa idha sa'altumuna mas'aan fa sa'aluhuna min warai hijab al-mar'atu awrah awrah wa li yadhribna bi khumrihina ala juyuhu bina you know the ones that we're going to go through right now but when he mentions those points Muhammad ibn al-shanqiyati he's got two companions on either side saying this companion is stronger because of logical reasons he responded to it evidence-wise he mentioned all of those the word zina and all of that he mentions that Muhammad ibn al-shanqiyati which I mentioned but to top that on okay because a lot of brothers and sisters who are watching let's be honest a lot of them might not understand these technical discussions that we're having so the point can be drawn home to them hadithin nasa bima ya'rifuna aturiduna yukaddaba Allah wa rasulana lastabi muhaddithin qawmin haditha lam tablughu uqoolum inna kana li ba'adhim fitna so we bring and drive the point home to them to understand ibti'ad ya'ani li'anna huwa ahwatul aqwal wa aba'duha an asbabil fitna wa adharuha li ghulubirrijali wal nisa okay okay that's fair do you want to go on to the rest of the ayah wal yadribna bi khumurihinna nah that's my third evidence okay let's go into the fourth I think it is now yeah the fourth evidence okay same ayah immediately after illa ma dahara minha Allah says so we have now the word wal yadribna bi khumurihinna ala juyubihinna can you translate that in English to the actual translation so they strike the khimar which I'll keep untranslated for now they put the khimar over the jayb and again the plural of jayb but I want to keep the Arabic because that's going to be a discussion it's a blossom right yeah it's like from here which we'd agree on that right from here like the jayb is like even out of pocket like so like this kind of shape so from here and the khimar is headscarf yeah now I can now go yeah that's why I didn't want to do it okay the word khimar okay it's the singular the word is singular is khumur the plural is khumur khumur is plural sorry the word is a gem of khimar so khimar is one yeah khumur is the plural yeah and it's taken from the word al-khamr okay that's why I get scared yeah it's taken from the word al-khamr and al-khamr means okay that's why we use the word so let's keep it in English to conceal and to cover okay that's why the word khamr is used khamr because it can it covers the brain yes but alcohol is is used for that you know okay okay so we agree that the word khimar is to conceal it's to conceal I'm with you on that so far you have to give me an exception of why the face and hands are out of that because khimar in a general sense no we already agreed that the word I'm with you conceal I'm not I'm not getting out though don't worry I'm not running away I'm sitting right here it means it means to conceal to cover yeah yeah khamr what does it do it conceals a person's mind in totality they can't consciously think no problem okay so we say it's to conceal yeah and to hide that's why we use it covers the brain and the mind of the person it is what the woman covers her hair her face her neck and her blossoms do you believe that khimar covers the feet what do you mean do you believe the khimar in a default sense the word khimar includes covering the toes no it doesn't right so that's what I'm saying we agree it covers but we haven't the word itself means to cover it doesn't mean to cover the face you're adding that no but that's the reason I'm saying it's close proximity the region in which the neck is yeah no problem I'm with you it should cover but look okay sorry so the word khimar is to cover the face the head according to you yeah you say something finish oh sorry Jazakum Khair what I'm saying is we agree in the language that the word khimar is to cover something we both agree on that now we're discussing what it covers you're saying it covers and Allah even said make it cover from the khimar to the jaib as well which is this area so we agree that it has to cover this area so far we're here but the head as well so far yeah we'll come to that I'm just I'm saying what we definitely agree on right now so that's two things we agree that it means to cover and we agree that it must cover this because Allah specifically mentioned the jaib so a neck or yeah and that was no problem we agree so is the neck in there? yeah we can put it in there where's the jaib? I'm not sure jaib is a blossom okay let's keep it here then not the neck I'm keeping what Allah only affirm what Allah affirmed and I only negate what Allah negated the third thing that we agree on is that it covers the head okay we agree on that yeah we agree on the head okay my argument is that the khimar when it's not qualified when it's just in its default position it's referring to a head cover and the reason why I'm saying that is because we have two ahadith that prove that the first one is is that right? I can't remember the wording I don't want to get that so the prophet is saying he did masjh like when you're doing wudu you wipe over it okay so now the khufayn are the socks can I look at the exact wording? yeah sure to track my memory just don't look at the rest of my notes okay you can see it here huh okay so the khufayn are the socks khimar is the head cover if you mean if you say the khimar is by default default covers the face as well are you saying the prophet did wipe had something over his face like a niqab and he wiped over it? okay I don't agree with that okay so the word khimar you're saying that it's only restricted to that which is not just restricted I'm saying this default sense is default is the head cover by default is the head cover there are other times we could use for face I'm not denying that okay I'm saying to you it's beautiful so let's let's agree okay that the word khimar is what's covers the head okay and then after that what do we say? over there over the let's say this area how do you cover it over the face like that? you have many sisters who put it like this and they put it around like this and in fact the fact that Allah specifically didn't mention he actually left out the face intentionally okay let me give you a kalam of a bona fide imam okay he died the year shaykh al-islam taimiyah he died the year six of seven hundred and twenty eight hijri he said he says three things he said he has covered by default okay so the purpose is let's go into this shaykh al-islam taimiyah he says the reason is because the head is where it starts from yeah and the blossom is where it goes to ends to everything in between needs to be covered okay that's his kalam shaykh al-islam taimiyah's kalam is that okay also there's a hadith that supports it okay okay you have to bring all the narrations together your narration mashallah it just shows that the khimar is on their head and the prophet wiped over it it doesn't mention it doesn't mention that the face can't be covered no i'm with you on that i'm saying the default is that it's on the head you have to bring the evidence that the face is covered that's where we're at now so the hadith just mentions that the khimar is on the hair you can wipe it off no problem you can refer to so we agree by default it doesn't cover the face that's important no it depends who the burden of the proof is if we say the default no we're referring to this ayah specifically okay we're not referring to the word khimar generally speaking we're saying wa liadharibna bi khumurihna it means hiya shara'an inna shari'a yeah inna shari'a meaning based on this ayah that the word khimar hiya matughti bihi almar'at raasaha wa wajhaha wa anuqaha wa jaibaha and the burden of proof is on you for that i'm gonna prove that okay ibn taymiyah mentioned that rahimahullahu ta'ala in his bajmur al-fatha the 22nd volume page 76 he says look there's a hadith he said she said we used to do khimar on our faces why else we with? malik narrated that in his muwatta and hakim in his mustadrak he authenticated rahimahullah we go back to his explanations of the ayats and the hadiths in Bukhari Bukhari he said the khimar covers the women her face he says the arabs used to use it like that the pre-arabs used to use it like that and we go to their poetry not always though because we've just put the hadith of the prophet there's another hadith the hadith of the prophet just mentioned that the prophet was wearing the khimar wiping over the khimar but we know he didn't wipe over his face he didn't have anything covering his face we know that yeah but by the way you do believe that you don't have to do wiping over your entire you know you know according to the fuqaha you don't have to wipe over it's the masalah al-fiqhiyah by the way you don't have to wipe over your head in its entirety you can do you know wipe over some of your hair and finish the rest on the khimar no problem no problem so that just shows that the prophet wiped on the part of a khimar not all of it okay even if you say that you would never ever say the one I'm trying to get at you would never say that the prophet actually had a face cover and he wiped over his face cover you wouldn't say that would you? what do you mean? you would never say that this hadith the one with the prophet doing mas'ah over his khimar you would never say that the khimar is a face cover and he's wiping over it you wouldn't claim that would you? no no no you wouldn't you would never say that so by default according to this hadith and another one laa yaqbulu allahu salata ha'idin inna bi khimarin that Allah doesn't accept the prayer but you understood you only understood that the word khimar here doesn't cover the face for the prophet because that is men don't cover their faces that's a point that you and I both agree on the women's prayer as well no we're not saying that you're saying that the women can't they do cover their faces araft? in what? in the prayer? no generally speaking women do cover no this one this hadith I'm gonna go one after the other okay this hadith put it here for me which hadith? the prophet wipe it you and I both here really know that the prophet's face will never show they'll never be covered yeah yeah araft? the prophet's face will never be covered because that's not what the men do men don't cover their faces correct by the way there is some statements that scholars mention about men covering their faces there's fitna we're not going to go into that okay so we know the prophet by default me and you that he's not what? he's not sallallahu alayhi wa sallam gonna cover his face but he did wear a khimar so he wore the khimar we've taken out the face out of the khimar because of what we know about a man not wearing a khimar i'm saying it's different i'm saying it's the other way around i'm not saying that i'm saying to you the khimar originally covers the face it covers the hair and the neck and the blossom everything but the reason why we we said okay the prophet is yaani not is because he is a male and we know men don't cover their faces that's why i'm taking it out the face so the second hadith laa yaqbalallahu sallata khaidin illa bi khimarin allah does not accept the prayer of an adult woman unless she's wearing a khimar you're saying by default that means covering the head the face the everything the chest everything okay you're saying that by default that's what it means yeah so again i'm saying to you this isti'mal of the word khimar here means the logatan it means unless she can't it's a shara'an hadith like it's yeah it is it is it is but sometimes allah uses linguistic usages okay but what makes you say it's linguistic what's your qareena let me just give you an example allah tabarak wa ta'ala said in the quran wa laa tusalli alaa ahadi minhum mati abadan wa laa takum alaa qabri wa laa tusalli alaa ahadi minhum mati abadan salahiya means the linguistic meaning it doesn't mean the shara'a meaning okay it means the dua dua yeah so wa laa tusalli alaa ahadi minhum wa laa tad'u lahum don't make dua for the non-muslims okay so it does happen sometimes the sharia does use a linguistic okay but the default is not that we agree the default in a hadith in ayat of quran the shara'an meaning of the word so there's an exception right yeah but we agree the default is so you have so here we're saying that this exception here is that we have to al jam'u wajibul mata maa amkana illa falil akhiri nasqin buyina we need to bring the texts together i have the hadith of fatima bint al mudhir who is saying kunna nukhamir wujuhala wal nahanu muhramatun maa asmaa bint abi batlin what's the problem with that i don't understand why you're saying that we did we cover our faces with our khimar which it shows that the khimar can cover the face i've never said it can't cover the face ever abadan i'm not saying that also you believe that khimar it can it can okay shah nasir is saying does it no i'm saying it can okay this hadith i'm gonna flip on you now the hadith of what the prophet sallallahu alayhi wa sallam mentions that the word the woman who's reached her age of the age of puberty that she has to pray with a khimar okay how do you know which one is whether she covers her face here or not the default is that it's a head covering no it's not that's in the language no it's not i'll give you statements from the from the one line of poetry okay go ahead noorul khimari wa noorul khaddiki tahtahu ajaban li wajhika kayfa lam yatalahabi here he says qul lil malihati fil khimari al mudhhabi we have the word al khimari and then he says noorul khimari wa noorul khaddiki sorry tahtahu cheek underneath the khimar ajaban li wajhika fascination is your face kayfa yatalahabu how it glows so he described that the khimar was on her face it's on her face no i mean this is arabic language yeah i'm not saying it can't be so what my point is my point is that the look aisha radiallahu anha she said in a hadith yarhamu allahu nisa al muhajirat may allah have mercy upon the women of the ayat came down she said yarhamu allahu nisa al muhajirat may allah have mercy upon the women of ansar may allah have sorry the women of muhajireen she said rahim allahu nisa al muhajirat al uwal lamma anzal allahu when allah sent down wa li yadribna bi khumureena ala juyubihina she said shaqqaqna murutahuna they ripped their cloths yeah faqhtamarna biha faqhtamarna hafidh bin hajir he said ay ghattayna wujuhahuna i'm not interested in hafidh bin hajir and ibn tahir he said wasifatu dhalika an tada al khimara ala raasiha wasifatu dhalika he's explaining to you what the khimar is he said wasifatu dhalika ibn hajir right a great imam bona fide imam he said wasifatu dhalika an tada al khimara ala raasiha she placed the khimara on her head wa tarmihi mina al janibi ala al aymani al atiqi al aysari wa huwa al taqannu she covers her face like that that's what he says okay let me read you some statements here and see what you make of them so the first is that the khimar is like the imamah the man covers his head with it and just as a woman covers her head with her khimar but you're not denying that she can cover the head you're saying the face is included as well that's what you're saying right okay based on the ayat so this is what the scholars with their varying specialties were upon from the people of tafsir the hadith fiqh and the language from the early and the later times this is sheikh nasir in his book either ar-rad al-mufim or al-barb al-marath al-barb al-marath al-muslimah he's the kalam al khasr man he's the man who's on the other side he's part of the discussion of course sheikh al-sami I was also on your side like there's always you have to be on one side or the other it has been made easy for me to come across words of more than 40 of them I mentioned the statement in research so you can see them in his book and I gathered them all stating the head and not the face when defining the khimar he's mentioned ibn julay al-tabari al-baghawi al-zamakhshari these are people of tafsir ibn al-arabi ibn al-taymiyyah he even puts in here as well scholars of hadith ibn al-khazim al-baji he's got 40 different scholars from all different disciplines who say that the khimar is covering the head and not the face we're not talking about this ayah by the way this ayah is a different discussion Sheikh Nasser the issue of the discussion I'll be fair I've read his book ample times you know I've read it more than 10 times and just for this podcast I read it twice I downloaded it I read it I don't have the copies in my library in the UK but I downloaded it and I read it and I also read his jilbab al-mar'at al-muslimah at once and you've explained it as well it's online on YouTube as well Sheikh Nasser's usage of the kalaam of these 40 imams I told you this before and it's important you point it out is their awrah fissalah or the awrah to another the awrah to satri sorry you have to understand this issue habibi the awrah that Sheikh Nasser I mean where he calls these imams from is when they're in bay'a and they're buying and they're selling some of the fuqaha say she has to show her face so the man selling buying it from him he has to see her face in order to identify her or when she's getting married the guy can show her face if you take the kalaam of these imams and they speak about khimar al-'alim and he's wrong we're talking about because they themselves some of the scholars that he met Ibn Jalil I saw the line of Ibn Zaymiyya Ibn Taymiyya and Ibn Jalil all they believe in the Kaaba's wajib yeah but it doesn't mean that they believe the khimar covers the face they could have a different belief to believe in the Kaaba's wajib I just mentioned the kalaam of Sheikh Al-Islam Taymiyya already al-khumuru huya lati tughati al-ras wal-wajih wal-unuq see this majmu' al-fatawa the 22nd volume page 76 yeah and there's a difference when he mentions it generally speaking in a fiqh book okay like for example in the salah if you ask you just asked me now you just said to me the hadith of the prophet sallallahu alayhi wa sallam if the woman reaches a haid that the salah is except with the khimar of course I would say to you it's only the head it's not the face but you're saying that's not the default usage of the word exactly there's the chapter the imam is speaking in that's why muhammad al-amin al-shanqiyati and I praise you the honor of many sons ibn al-hajar muhammad al-amin al-shanqiyati said and this hadith is correct and clear in that the women of the companions mentioned I mean you think we believe in Aisha may Allah be pleased with him and the mercy of the women of the first emigrants I don't believe when Allah sent and let him hit us with khumurina on their chests we broke their neck and we were consumed by it ibn al-amin al-shanqiyati muhammad al-amin al-shanqiyati said and this hadith is correct and clear in that the women of the companions mentioned in it we understood that the meaning of his saying that is the statement of Allah who may Allah hit us with khumurina on our chests who cut off six of our faces come in the faces this is the one that's going to really get to you as well which is you said that they take it and they put it around why would they rip it then what does it mean we broke it when they say we broke it they ripped it they ripped it from where from the top no they ripped from their cloths in the middle of their cloths, because they weren't wearing their khimar sorry, this is before the ayah came down, right? and this is how they reacted to the ayah let me get it here because it says shaqqaqna, they cut it they cut their edges, their waist sheets why did they cut it? and then after Aisha said faq tamarna they used those parts for something what they used it for is satul wujuhahina to cover their face, they used that part to cover their faces with it, as a khimar imti ta'ala li amri Allahi ta'ala obviously, one thing that has to be made clear as well is that the side, on my side of the table, who believe that the niqab is mustahab it's very highly recommended, we encourage the sisters to wear it just because you have statements of Aisha no, this one works against you, because the ayah says waliyat dharibna, waliyat dharibna is an amr an amr shows obligation and then Aisha said they understood the amr like this I'm not just mentioning a statement but I do want to point something out which this ignorant mufti who doesn't really have a basic understanding of the religion ibn Muhammad ibn al-shakriti responded to him here he said fal ajabu kulla al-ajabi I'm fascinated, he said, Muhammad ibn al-shakriti it's true, something to be fascinated with mimman yadda'i min al-muntasibila li al-ilmus the person who claims that he's from the people of knowledge who says anaw lam yarid fil kitabi walas sunnah there's no evidence in the kitab or the sunnah ma yadullu ala satil al-mar'ati wajhaha that the woman covers her face anil ajanibi from the foreign men ma anna al-sahabiyat rather, the minimum we can at least say is that the sahabiyat did this they did this to follow the commandments of Allah following the revelation I mean the fact that put aside if it's wajib or not for now but this shows us, look may Allah have mercy upon the women of ansar muhajireen sorry, al-uwal, the early do you know that the muhajireen are more virtuous than the ansar because every place in the Quran Allah starts with them first the ten promised jannah by the way all of them are muhajireen not one of them is ansari they are, Aisha may Allah have mercy upon them lamma anzal Allah ta'ala when Allah sent down the ayah wal yadribna bi khumreena ala juyubihina she said shiqaqna murutahuna faqhtamarna biha now it's fascinating ya hani, it's fascinating and Aisha left it general wallahi it's a person who claims knowledge and says I am a person, I'm a mufti that title should be stripped from that person who says this is a wahabi practice when muhajireen were doing this but when she says faqhtamarna biha she mentioned the faces after that I think you brought a statement after that where she specified the face Aisha didn't mention the face no she didn't, it's just faqhtamarna biha so it goes back to the issue of what did khimar actually cover in his default ruling but the faqhtamarna biha shows something very solid the kalam you have to understand in the context that it's in shiqaqna murutahuna they ripped the cloth and then faqhtamarna biha they did the khimar on it the khimar wasn't done before that so after they cut it all up they did it and then we have Ibn Hajar imam, where is the wahabi got to do it Ibn Hajar was way before all of that and he mentions that faqhtamarna biha Ibn Hajar he says ayy gattayna wujuhahuna he says wasifatu dhalika an tadaa al khimar ala rasihah watarmihi mina al janib al aymani ila al atik al aysari wahuwa ttaqannu'i cover the face he's saying amin al shakitiyu man shaza rahim allama muhammad ibn salih al utaymin who died in the year 1421 hijriyah he says fa idha kanat ma'muratun bi an tadriba bil khimar ala jabihah if the woman is commanded to cover her blossoms with the khimar kanat ma'muratun bisatil wajhihah she's also commanded the face, why? because Ibn Uthaymin is very strong he says laazimu dhalika because he necessitates that if you're bringing it down from here to there why would you go around the shariah would mention the faces exception here not to mention you already agreed that the women at that time their faces were showing so it would have made sense to say keep your face the way it is okay what's your next proof? my next proof is the ayah wal yadribna bi arjulihina li yu'lama ma yukhfeena min zinatihina so this is the same ayah towards the end of the ayah Ibn Katheer says kanatil mar'atu fil jahiliyah the women before Islam idha kanat tamshi fil tariq if she would walk on the path wa fee rijleyhah khalqalun and she was wearing those bangles or something samitu la yusma'u sawtuhu darabat bi arjulihah she knows it can't be heard and it's silent what she would do is darabat bi rijleyhah al arda she would hit her leg on the ground so it can make a noise fa ya'lamal rijalu tanina tun so the men can know tanina hu the sound that this woman is making fa nahal laahu al mu'minati a'mithli dhalika Allah prohibited the women from doing this is this haram for women to do this? yes haram why is it haram? because Allah prohibited it but why did Allah? what's the wisdom behind it? the wisdom to draw attention to them the face is greater than that but we always go back to this is qiyas qiyas is a chapter in our religion you can't deny that if a woman is prohibited from the noise that she makes, the bangles that make a noise what about if a woman is so beautiful she's walking on that street every sister is beautiful in her way some might apply on because every sister she's got men that would find her attractive even a slave even a slave goes I don't agree with this you can't say every sister generally speaking every sister is found attractive so she walks, noise is prohibited it's daeed for you to say other than that yeah these logical arguments we've covered them many times and they keep coming up so what's the next proof inshallah this ayah is surah an-nur ayah 60 yes Ibn Jalil At-Tabari he mentions in tafsir of this ayah he says this is referring to this woman she cannot have no children anymore because she's aged the women this woman there's no harm upon this woman that they take off their thiyab you are in trouble if you say this is not the niqab and the gloves do you mean that she's going to take off her clothes what clothes would she take off do you believe here because Ibn Jalil says it was the cloth that was placed on top of the khimar the cloth that was placed on top of the khimar the cover that used to cover herself from the top with her face and hands and everything the shariah is now telling her take it easy the evidence to show you that specifically the niqab and the gloves as well is there's a woman by the name of Hafsa bint Sirin she was Mohammed bin Sirin's sister She died the 27th year of the hijriya So she died the 27th year of the hijriya now No, the 28th year of the hijriya she passed away. The 28th year of the hijriya.
Okay, Hafsa bint Sirin And it was mentioned We used to enter on Asim al-Ahwal who died in 141 Hijriya He said we used to enter on Hafsa, we used to enter upon Hafsa bint Sirin She took the jilbab and covered her face with it May Allah have mercy upon you That's what they said to her And when they read the ayah, they said This is referring to the jilbab She would say to us she would say to them, she would say sorry, ayyu shay'in ba'da dhaliq, and after that, ya'ni after that part of the ayah, carry on. Ya'ni when they stopped at the, ayyi dha'ana thiyabahuna ghayra mutabarrijaatim bi zina she said, and after that, carry on the verse. Wa ayyastahfifna khayrullahuna What is better for them is to be just.
So she kept her niqab on for that reason. So she kept her niqab on because of that part of the last part of the verse. She was a alima.
So from this, it permitted this person, from this ayah, it allowed the women who are senior, senile, old women, to take off their clothing. Hiyam means kashful wajhi, their faces, and their hands of course, without any beautification. They can't beautify themselves.
But it doesn't hiyam mean that she can cover, uncover her hair. Wa hadha ijma'a, jassas transmitted that ijma'a. Ibn Hazm transmitted that ijma'a.
And other than them, a woman, however old she is, she can't show her hair. Okay, mahma balagha sinuwa, however old she is. Okay, so, mafoomul mukhaalafa, we spoke about, which is a reverse understanding.
If the women who are old, Allah is saying, now you can uncover your faces. What does it show? Of course, mafoomul mukhaalafa, which is, anna ghayra nisa'il kabirat, the women who are not senior in age, too old, which are the shaabat amina nisa', they are ma'murat bil hijab, wasatri wajh. It's a very strong argument.
And the ayah for people at home is 24, surah number 24, ayah number 60. It's a very strong argument. So now insha'Allah wa ta'ala, I just wanna mention the last and final verse to support the obligation of the woman covering her face.
ya'ani wujubun niqab. I mentioned there's gonna be seven evidences from the Quran. So this is my last evidence from the Quran.
Qala ta'ala Allah says in the Quran, waqarna fee buyootikunna wala tabarrajna tabarruja aljahiliyyati aloola wa aqimna as-salata wa ateena az-zakata wa a'ti'na Allah wa rasoola Allah mentions to the believing women. Allah says waqarna fee buyootikunna, stay in your houses. wala tabarrajna tabarruja aljahiliyyati aloola What does the word tabarruj mean? Ibn Manzoor has a book called Lisan al-Arab.
Okay. Ibn Manzoor, he died the year 811. And his book is a dictionary.
We go back to it, Lisan al-Arab. He's not the only one who said that, by the way. You can find late Ibn Sa'd mentioned it.
You can find his statement in Kitab Bahl al-Muhyid. And Aymat al-Lugha mentioned this. Ibn Manzoor said, wa tabarruj idhhaaru almar'ati zinataha wa mahasinaha lidrijali wa tabarrajatil mar'atu adhharat wajhaha wa idha abdatil mar'atu mahasina jidiha wa wajhiha qila tabarrajat He says that tabarruj is that the woman brings out in the open her beauty.
The mahasin Allah gave her, the beautiful things Allah gave her. She shows it to what? Lidrijali. wa tabarrajatil mar'atu When the Arabs they say that, means adhharat wajhaha.
She has brought her face out in the open. wa idha abdatil mar'atu mahasina jidiha wa wajhiha When the woman brings out her face, I mean her body parts like that. They say, tabarrajat.
Tabarrajat. So when the ayah says, wa kharna fee buyutukuna wa la tabarrajna tabarruja aljahiliyati aloola It means don't bring out your faces. That's what Allah is prohibiting them from.
And later Ibn Sa'ad, the faqih, the great scholar, he meant who died in 175 Hijriya. He said, tabarrajatil mar'at idha abdatil mahasina min wajhiha wa jasadiha That the word tabarrajatil mar'at means if she brings out in the open, you know, mahasinaha, her beauty, min wajhiha wa jasadiha, her face and her hands. Shaykh Shuyukhina, the shaykh of our shaykhs, Shaykh Ibn Ubaid, rahimahullah ta'ala, he mentions, he says, fassara al'ulamaa, the scholars have explained.
Tabarruj means, bi annahu idhhaarul mahasin wal mafatini min sadriha The chest, then her beauty like that. min anuqihaha, her neck. min udhunayhaha, her ears.
huriyaha wa shaariha wa anahu idhaarik, wa haa kadhal wajh And who is in the face? And then he went on to say what he said. So, that ayah is also another ayah to support the obligation of women covering their faces, being obligatory now. Okay, you brought some very strong arguments from the Quran itself.
Seven arguments in total from I think around five different ayahs. Some of them have multiple arguments in there. We're now gonna move on to your other arguments, I assume from the sunnah.
And bear in mind that this conversation is obviously your arguments that you're bringing forward. The second half of the conversation will be arguments from my side coming forward as well. So, let's move on to the sunnah inshallah.
Inshallah ta'ala. So, the adillah from the sunnah that show wujubu taghtiyatu wajhil mar'a that the woman has to cover her face is muta'dida, are many. Those which are sareeha and saheeha are eight.
These eight are going to be sareeha and saheeha, directly to the point. Okay. And they're gonna be authentic inshallah ta'ala.
It's not gonna be something you're gonna dispute is authenticity. Number one is hadith Ibn Umar, radiallahu ta'ala anhuma, the hadith found in Bukhari, where the Prophet, sallallahu alayhi wa sallam, he said, la tantaqibu almar'atu walmuhrimah wala talbizu alquffa zayni. The Prophet, sallallahu alayhi wa sallam, he mentions, la tantaqibu almar'atu, the woman does not wear niqab, the one woman, when she does, in the state of ihram, wala talbazu alquffa zayni, and she doesn't also wear gloves.
The woman in the state, the woman in ihram. So the niqab is a cover that you place on your face, which only the two eyes of the person becomes out in the open. And what I'm trying to take from this hadith is, what would delala from the hadith, the way I'm trying to use this hadith is, that the adah, the nooms of the women, in other than ihram, was to wear niqab and gloves.
Shaykh al-Islam al-Taymiyyah, rahimahullah, he said, wahada mimma yadullu ala anna al-niqaba wal-quffa zayni kana ma'rufayni fin nisa'i allati lam yuhrimna wa dhalika yaqtadi satru wujuhihina wa aydihuna. Ibn al-Taymiyyah, rahimahullah, with hadith 728 hijriyah, he says this shows that the niqab and the gloves, they were both known in the women that were not doing umrah or hajj. And then he said, wa dhalika, and this shows, yaqtadi satru wujuhihina, that they have to cover their faces and their two hands.
Abu Bakr ibn al-Arabi al-Maliki, who died in year 543, before Shaykh al-Islam al-Taymiyyah, he said, wala tantaqibu al-mar'atu that the woman does not wear niqab, wa dhalika lianna satraha because that is because her covering wajhaha bil burqi, covering with the niqab, is fardun, is obligatory, illa fil hajj, except in hajj, fa inna turkhi shay'an min khimariha ala wajhaha ghayru lasiqin bihi. Because to wear the niqab is obligatory outside hajj. Okay.
But inside hajj, all that's required from her is that the man goes by her, for her to cover her face, with the khimar, which is not the niqab, he's saying, because it's covered, it's connected to it, where she just lets it go. Drops that one, wa tu'uridhu anirrijali wa tu'uridhuuna anana. The man turn away from her, Shaykh Ibn Ubaidah, rahimahullah, he said, this hadith is also an evidence to show the obligation of the niqab.
So Shaykh al-Islam Ibn Taymiyyah who used this to show, we saw Abu Bakr Ibn al-Arabi al-Maliki, who mentioned it, and Shaykh Ibn Ubaidah, and many other great scholars, rahimahullah, may Allah be pleased with each and every one of them. So the Prophet, sallallahu alayhi wa sallam, said that the woman in a state of ikhram is not allowed to wear the niqab. From that, you got that there's an obligation to wear niqab outside of that, and you quoted some scholars that support you in that as well.
I'm trying to understand where that's coming from, because we know that when the Prophet, sallallahu alayhi wa sallam, forbids things in the state of ikhram, it just means that it's permissible outside of ikhram, or it's known, or maybe it's encouraged, we could even say. But there are many things, for example, wearing perfume, a man covering his head, he's not allowed to do that in ikhram. Does that mean now that it's wajib for him outside of ikhram? So, the women wearing niqab outside, something that was what they did.
Which we both agree is known at the time, yeah. But where do you get an obligation from? The fact that they are told not to do it now, they're prohibited from it, they're told to stay away from the niqab. Okay, and men are told not to wear something on their head in ikhram, right? Men and women are not allowed to wear scented perfume or anything like that.
Nobody's disputing whether the scent is obligatory. Exactly. It's in the first place, it's not aslam, it's not niqash, it's wajib.
No problem. So, I'm saying if niqab is mustahab, for example, niqab is recommended, then why does it have to, why does it show that it's obligation? Just because there's a dispute going on, it doesn't mean there's a little strong in that. Your point is strong here, to be honest, really strong, the hadith by itself doesn't show the obligation, you're right.
And I agree with you on that. That it's far-fetched to just use this hadith by itself. The reason I'm saying is that if you took the other external evidences that I brought, this is now saying to you, since it was wajib on you to wear niqab outside hajj, now that hajj has entered, you can't wear niqab.
Still have to cover your faces, but just not wear the niqab. Okay, so let's keep that, this one to one side. The other external evidences, we've already gone through them.
However, now that you brought this one up, it does raise the question that a woman, the Prophet, sallallahu alayhi wa sallam, says she can't wear niqab in a state of ikhlaan, when obviously the men's hearts are meant to be the most pure in this place, in ikhlaan. You're saying that she still has to cover her face, though. Are there any scholars who said that she doesn't have to cover her face, who still believe niqab is wajib? In state of ikhlaan, right? Like in umrah, she has to cover her face.
Not that I can remember, personally. Right now, I might not recall it. Okay, so a woman, even in ikhlaan, when she's going to umrah, hajj, she has to cover her face, but she can't use the niqab.
What should she use instead? Covering the face is obligatory for women. Hajj or outside hajj. But the difference is that niqab is a type of face covering that's not allowed in hajj for women.
So she just has to still cover herself by other means, by other ways. Okay. Okay, what's your next deliverance from the sunnah? The hadith I mentioned, hadithatul ifk.
The situation of ifk, Bukhari and Muslim both narrated it. Aisha said, fa baynama ana jarisatun fee manziri ghalabatni ayni fa nimtu Whilst I was sitting in my house, tiredness overcame me and I slept. Wakana Safwani ibn Mu'attal As-Sulami Safwani ibn Mu'attal As-Sulami is a noble companion.
He was from the people, he's As-Sulamiyyu thumma thukwaniyyu. He's from that particular tribe. He is a man who is known to come after the army.
Aisha mentions it. Radiyallahu ta'ala, she said, mim warai il-jayshi He comes from behind the army. When the army leave, he comes and he collects everything.
So, Aisha is left behind. He comes back. He finds that the wife of the Prophet is here.
Everybody else is gone. The wife of the Prophet is here. Fa asbah a'inda manziri fa ra'a sawada insani na'imin He saw a pitch dark person sleeping there from far.
He saw some dark thing over there. So he came to close. Fa arafani He recognized me when he saw me.
Wakana ra'ani qabla al-hijab He knew me before ayat al-hijab came down. Showing you ayat al-hijab was where the niqab came from. Fa istiqa'tu She said, I woke up.
Bisti rija'ihi Based on his inna lillahi wa inna ilayhi raji'un I mentioned that before. Then Aisha radiyallahu ta'ala She said, fa khammartu wajhi bi jilbabi I then placed the jilbab over my face. When he came, she covered her face straight away.
The word fa khammartu It means, I ghattaytu wajhi bi jilbabi So I took the thawb and she covered her face. Safir Rahman Mubarakafuri In Sharh Tuhfatul Ahwadi He says, fa hadhal hadithu nassun By the way, the word nassun means clay cut. It means sariyah It means la yahtamelu ta'weeli It has no interpretations open for it.
Fa hadhal hadithu nassun Hadith is clay cut text. Fi shumuli al-hijabi lil wajh The hijab encompasses the face. Wa yufidu what benefits is An al-hijabi yamna'u al-ra'i min ma'rifatu al-mar'ati bi wajhiha Because Sufyan Ma'atilo didn't recognize me.
The fact I covered my face means La khawni al-wajhi mastura tamama al-satri She covered it properly. He wouldn't have known if she was wearing a niqab who she was. He only recognized her because She said that he saw me before.
So, and he mentions that statement of his Rahimahullah Ta'ala in his Kitab Ibrazi Al-Haq Sheikh Safir Rahman is not the sharih of the Kitab Tuhfatul Ahwadi I did a mistake. It's Abu Ula'a Mubarakafuri Sheikh Safir Rahman Mubarakafuri is the author of the Kitab Rahiq Al-Makhtoum Sorry, Rahiq Al-Makhtoum, sorry. And he's also the one who summarized the Kitab Tafseer Al-Nuqatheer that we have in English.
Al-Muneer, I think it's called. Fi Ikhtisari Kitab Tafseer Al-Nuqatheer He's the one who summarized, Sheikh Safir Rahman Who died the year 1427 Hijri. So it was a mistake.
Not Sahib Al-Tuhfatul Ahwadi. They are from that land, Mubarakafuri, but He mentions this, Rahi Maulana Imam Al-Fidh Hadith as well, a great scholar Rahi Maulana Muhammad Al-Wasi'a So we've already agreed that the wives of the Prophet ﷺ have to wear the Niqab That's not up for discussion Aisha is the wife of the Prophet ﷺ So I don't understand why is this even not there? You need to watch your Dalalah from this. What I'm taking from this Hadith is Fakhammartu The Khimar that we were talking about before And also another benefit I want to take from this is that The Hijab that Aisha radiAllahu ta'ala She said, So Ayatul Hijab we already talked about That Aisha is talking about So it means that she covered her face based on that No problem, even if I believe that Niqab is recommended I believe Aisha, our mother, would be doing the recommended acts for sure It doesn't really mean it's obligatory just because she's doing it I believe she prayed the two rak'ahs before the start of Fajr But I would never say it's obligatory just because she did it Now two things you have to understand She's saying Fakhammartu which shows Khimar is covering your face It can be, it can cover the face, no problem We already took that, it doesn't always cover the face And also what we're taking from this is that Ayatul Hijab shows the Niqab obligation For the wives of the Prophet ﷺ? And also the other believing women as well Which Ayah is she referring to when she says Ayatul Hijab? So Ayatul Hijab is the Ayah of course Which we agreed that that Ayah is clearly addressing the wives of the Prophet ﷺ So if I was correct And it only addressed them If, for argument's sake Then this hadith doesn't really prove anything for you But what about Fakhammartu? Fakhammartu we already discussed that the Khimar The default definition of that Is something that covers the head As per the Mas'ah of the Prophet ﷺ But it can be used to cover the face, no problem And I'm saying Aisha did use it to cover the face In this hadith But again, she has to cover the face Because of the Ayatul Hijab Because she's a wife of the Prophet ﷺ And even if we take that out It's a recommended act Of course she's going to do the recommended act But it's worth it for her Either way, it doesn't prove anything Aisha was doing it because it was obligatory on her She wasn't doing it because it was recommended It doesn't prove that it's obligatory Why was it recommended for the Prophet? Sorry, say that again? Why was it recommended for the Prophet's wives? Why wasn't it? Why was it made obligatory on the Prophet? Why was it made obligatory? Because Okay, no problem That's why the Niqab was made obligatory on the Prophet's wives And I would love the Prophet ﷺ To come and say, by the way He did not, he did not say that He did not say ﷺ That by the way, this is for my wives As the context of the Ayah from the beginning to the end Right from the start right to the end But just to let you believing women know It also applies to you, nor did a companion The earliest person you brought was Ibn Jalal Tabari Let me go to my third evidence Hadith of Umm Atiyah That the Prophet ﷺ She said The Prophet ﷺ commanded the women to go out For the Eid prayer I said One of us doesn't have a jilbab The Prophet ﷺ He said Bukhari and Muslim both narrated this hadith That one of her sisters Should allow her to wear their jilbab She has a spare one This hadith shows That the Sheikh Ibn Uthaymeen points this out He said This hadith shows Which is the norms According to the sahabiyat He said The women will never come out without a jilbab As per the Ayah You agree right? The Ayah clearly says that We already took it before We took the word I covered my face with my jilbab I covered my face with my jilbab So the sahabiyat they knew it to be that I can say I covered my face with my sleeve It doesn't mean my sleeve by default is covering my face Every time I put on a sleeve Yeah but that's my point You're right The sleeve you're covering with your face Where did you get it from? I just said the sentence now what do you mean where did I get it from? The khimar being a form of covering The face I already told you You said it's a possibility Sleeve covering your face is not from What it's known to do I'm saying the sleeve It's something that covers right? It covers my arm Sleeve is not for the face If you use that I'll be like why did you use your sleeve? Why didn't you just use your Top collar? I'm saying closer that's my point The point I'm trying to say to you The point I'm trying to say to you is that She mentions The Hadith I mentioned the Hadith All of these Sahabiyat are using the word Jilbab As to cover the face You haven't until now proven to me One Sahabi Sahabiyah Because this is a Hadith Mu'atiyah is saying One of us Doesn't have a Jilbab And we're finding the Sahabiyat using Jilbab Face cover Why would she say that I covered my face With my Jilbab And by default that means face Why does she have to specify face? It's almost like the Jilbab doesn't always cover the face But she does in this example Because she specified face That's my point I'm not denying the fact that A person can wear Trousers And their legs can still show But the trousers cover the legs So you have to remove it I'm wearing trousers now I can pull my trousers up so high that even my thighs can be seen This is Sirwal When somebody says I'm wearing trousers You understand it normally as Something that covers your legs No one would ever say I covered my legs with my trousers They don't need to say I covered my legs They just say I wore trousers Sometimes people do emphasise I swear I saw it with my eyes Where else would you have seen it? That's true But for Aisha to say I covered my face It's almost like indicating to us That the Jilbab doesn't always have to cover the face It's like saying I covered my face But the Sahabiyat that's what it meant to them That's my point The fourth evidence that I have That Ibn Umar May Allah be pleased with him and his father He said The Prophet He said The person who drags his garment Out of arrogance Allah will not look at him on the day of judgement So men whose garments are dragging on the ground If they do it out of arrogance Allah will not look at them on the day of judgement And if they do it without arrogance Their legs are going to be in hellfire Because the Prophet said So if a man Any man Who wears his garment Below his ankles Out of arrogance Allah will not look at him on the day of judgement She said What about the women What do they do with their lower garment The part that's touching the floor The tail of the garment The part that drags on the ground The Prophet said Just a hand span She has to do it She said Their legs are going to show The Prophet said Their arm is this much And they don't increase on that Imam Ahmed narrated Tirmidhi narrated Tirmidhi considered it to be Hasan Sheikh al-Albani authenticated in Jilbab al-Mar'at al-Muslimah Okay My question to you is Bayhaqi when he brought this In his Sunan al-Kubra He said This shows That it's obligatory for the woman to cover her legs And I know you're not going to deny that Of course I'm with you on that Al-Allama Humud ibn Abdulahi Tawajiri Who died in the year 1412 Hijri The reason why Sheikh al-Albani was going back and forth On the whole issue of Niqab If you read Jilbab al-Mar'at al-Muslimah It was between him and Sheikh Humud ibn Abdulahi Tawajiri Back and forth There's a Kitab called Al-Assalim al-Mashhoor He mentions that this Hadith Shows that a woman has to cover her legs Then he said a very powerful question He asked a very clever and smart And honest good question He said if a woman has to cover her legs Okay Which we all agree that The attraction For a woman's face is far greater And far more than her legs Are you going to say to me That the Sharia is going to oblige According to you Oblige the woman to cover her legs When the fitna that arises From Eroses Or comes from The woman's feet is lower Than that which comes from The face Situationally Yeah we've gone through all these arguments before These are all philosophical logical arguments And the reverse can be done for the man The man has to cover just above his knee Just above his knee That area which is not attractive at all It has to be covered His face is more attractive There's a reason why he has to cover between those two Because the private parts are there No no no just above his knee That's the whole area of his private parts So there has to be a section he has to know You can't just tell him to cover your private part So it's the area of his genital So cover this part But I'm saying to you You used it like that Of our time No of course I'm not denying the logic of the argument But like we've said many times in previous podcasts We get our religion From the Quran and the Sunnah We don't get it from our own intellect It's a strong logical argument You can't look You're right but you're wrong You're right in the sense We don't use intellectual evidences On the expenses of the Quran and the Sunnah No we're not saying that وَلَيْسَ عَلَيْهِنَا جُنَاحٌ أَنْ يَضَعَ أَنَّ ثِيَابَهُنَا غَيْرَ مُتَبَرِّجَاتٍ بِزِيْنَةٍ وَيَسْتَعْفِفْنَا خَيْرُ اللَّهُ النَّوْمُ I mean those verses I've mentioned them And then I've mentioned the hadith of the Prophet ﷺ لَا تَتَقِبُوا الْمَرَأَةُ وَلَا تَرْبِسُوا الْقُفَزَيْنِ يَحْذِذُوا مَشْرُوًا النِّقَابًا And I mentioned the hadith of Sufyan ibn Mu'athir You know hadiths with all of that Now we're going to add on to that The rational proofs for this argument You're saying yet something lower in rank تَسْتَبْدِلُونَ الَّذِي هُوَ أَدْيَنَ بِالَّذِي هُوَ خَيْرٌ And we have something within things we need to know Is all the haram the same level? No All the wajibat the same level? No So you know salah is wajib Okay? Salah is what? It's wajib, it's a big wajib act Salah being wajib And let's say niqab according to me being wajib right now Am I going to say it's the same? No But then I'm not going to say it's the same Of course, they're not the same So what I'm trying to do is that You're telling me the legs Sorry, the foot of a woman It's not even the leg, it's the foot The قَدْم is just the foot The foot of a woman is fitna Okay? And she should cover it I'm saying the foot of a woman has to be covered Because we have a clear cut hadith from the sunnah I'm going to stop there As for the face, we don't have anything clear cut Because everything has required a discussion You see the religion You see Islam, why is it fit for every time? Tell me, what's the reason? Why is Islam as a religion fit for every time, every era? Why is Islam this one religion That can work to Because it has principles in place That then can be used for any time No matter what changes The poet, he said The reason why Islam is a comprehensive religion Is because it mentions ilal Ilal meaning reasonings Yeah, I like that Hikam So then when issues arise Yes Take this farah Take it to an asr Take this farah, bring it to an asr You're right Very comprehensive So here we have No but you're right and you're wrong You're right Because you're saying when issues arise Yes A new issue like for example The internet Weed for example Marijuana These are new issues that weren't known at that time The face of a woman was there at that time It's not a new issue that's arise There's a reason that we need an ilal I'm saying give me a nas Because it was there at the time Yeah, yeah And I have provided I think extensive evidences for that But now I'm saying Let's say we didn't Let's say we didn't bring any textual evidences for it The ilal why you made the legs haram Definitely the face should apply for it Do you believe the woman has to cover her eyes as well? No, no the eyes she doesn't have to But the eyes are more attractive than the cheek A man would never ever see her eyes Why would he have to see her eyes for? Why would he not see her eyes if she's wearing niqab But she's got her eyes there The Prophet said Allah said وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَا مِنْ أَبَصَارِهِنَّ وَيَحْفَظْنَا فُرُوجَعُنَا The women Surah An-Nur Allah says وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَا مِنْ أَبَصَارِهِنَّ The women should lower their gaze in the first place So when the woman is looking down No one is going to see her eyes Okay now if that's the case The man has also been commanded to lower his gaze right? Beautiful So then why can she have her face uncovered? He's never going to see her Which one? According to your logic According to your argument The man has been told to lower his gaze from a woman Whether she has her face uncovered or not See that's why I'm telling you This will close It doesn't want to close one or two doors It wants to close doors for her to reach it So if he does want to look up at her She's covered So there's nothing for him So you see There's a role on the side of the man And there's a role required from the woman The part for the man does not eliminate the woman Or the woman doesn't eliminate the man Okay So the man has to lower his gaze The girl has to lower her gaze The woman has to She has to Dress appropriately The man on the other hand also needs to Dress appropriately We can say why Okay then fair and square Why are men wearing clothes for? Take all of your clothes off Because the women are going to lower their gaze They're not going to look at us Yeah that's what I'm saying That's why you said that The man would never see the eyes of a woman Because he's always lowering his gaze Because eyes When he looks at her And she's looking down He can't even see If he wanted to There will be occasions Where they have to In trading, in business Of course there's going to be occasions There's situations You can't even see her face Okay fine I'm saying there's other situations Even when you're just walking by The woman has to see where she's going She might walk into a lamp post She looks up A man sees her eyes I'm saying If we're going to go through The logical process of saying The cheek has to be covered Which is less attractive than the eyes Then you have to apply the same thing I think all of those are adherence That's fair That's fair I'm not going to lie Abdullah Ibn Mas'ud R.A Fifth evidence From the Sunnah And this is a hadith Al-Imam al-Tirmidhi narrated Shaykh Nasir R.A Authenticated in his Al-Irwan al-Ghalil That the Prophet S.A.W He said On the authority of Ibn Mas'ud المرأة عورة That the woman is a عورة فإذا خرجت استشرفها الشيطان That if she goes out الشيطان He beautifies her You see يعني استشرفها It means يزينها And he beautifies her In the eyes of the men And the reason why He's doing that Is ليغويها ويغوي بها He wants to يعني deviate the people Through her And cause other people Confusion And fitab So this hadith It says المرأة عورة The woman is a what She's a عورة The أصل is that The woman is considered what عورة It's very important Now what we say is And I mentioned this before Is والله It's important يجدر التنبيه على أمريني فيه Two important issues I want people to take The difference between العورة في الصلاة والعورة في باب النظر Okay This is very important The علماء They say The face Is not an عورة When she's in the صلاة Okay and what's the reason for that How You did cover this briefly before But I want to challenge you on it You said That the man for example Outside the صلاة He doesn't have to Cover his shoulder But we have a hadith That proves That inside the صلاة He has to cover his shoulder Okay I want to challenge you on that Because You're trying to get from this Both parties You see We don't Evidence is not required If it's a matter Agreed on both parties And I agree with you on that But Since we all agree Both of us That in the صلاة The woman doesn't have to cover her face Yes We both agree on that And nor does she have to cover her Hands Yes In the صلاة We both agree upon that Okay fine Based on the hadith that you mentioned before That the woman doesn't have to wear niqab The woman sorry She wears khimar when she's praying You mentioned that before The hadith I did So then that shows That you don't believe khimar Is by default face No I told you The way we understand it is في حالة الصلاة The face أصلاً Is not عورة But the hadith Doesn't mention عورة I'm saying to you حبيبي The صلاة There is no عورة Of the face أصلاً Okay In this situation The woman is No عورة In the face And the hands خارج الصلاة There's a different عورة For her Okay This is a specific عورة For her Okay What I'm saying Is that the face Is not an عورة In صلاة Or outside the صلاة Now you're proof to show That there's a difference In عورة In صلاة And outside the صلاة That's different You brought the example This issue Where I have to prove Her عورة From inside the صلاة And outside the صلاة Has nothing to do With the obligation of niqab It's a side point No there is Because How If for example We say I say That the face Outside the صلاة Is not عورة That's my position right It's not عورة Okay And I say Look to prove That it's not عورة We agree No you can't say that Because That's not my point So you're going to say Now your rebuttal Is actually That's inside the صلاة Is a different عورة And to prove that You brought the hadith Of the man having to wear Something on his shoulders Okay My question for that Is that The إلا For that We go back to إلا You like using All the way through this podcast من باب الإحترام From the perspective of Honouring something Like the صلاة Is something that's honourable The man has to cover something That he doesn't normally Have to cover Okay The man has to cover something Inside the صلاة Which he doesn't have to cover That he doesn't have to normally cover Outside the صلاة That's من باب الإحترام It's not What's the reason Why the man has to cover something In the صلاة That he doesn't have to cover Outside What's the reason Because it's عورة What's the reason That it's made عورة there Like we said Allah's rules Allah's rules Has wisdom behind it What's the reason What's the إلا For why the Allah knows Inside the صلاة Allah knows I don't know Could it not be said That من باب الإحترام From venerating the صلاة From honouring the صلاة That he has to cover something I don't know The إلا For why the man Has to put something On his shoulders I'll stop there I don't know Okay Because the point I'm trying to get at Is that you've proved That a man has to cover something That he doesn't normally Have to cover The woman The woman Is the opposite way around No You're saying She can take off something In the صلاة That she normally Has to cover The reason is because The نقاب And the جلباب The نقاب And the gloves Is عورة Because of what People looking at her That's what it is Okay Does that make sense Yeah it does There's an عورة That the woman has When she's at home Even with her brother There's an عورة That she can't show Anybody else I don't know Her brother Her brother She can't just uncover In front of him And put her clothes On in front of him Even though her brother Won't have designs For his own sister There's an amount That's required from him Does that make sense It does yeah So I'm saying to you التفريق بين العورة في الصلاة والعورة في باب النظر What if someone's Watching her in the صلاة She has to cover now Okay That's what we say Once she knows She's in the صلاة It's like حج She has to cover her face now She has to place Something over her face Because it's نظر now Like مجرد She's in a place Where she doesn't have To cover her face Okay Also This is where Some people try to say Are you trying to say That the woman's مثلاً Her thighs and her face Are the same عورة No What عورة types There's عورة Which is مغلظة And there's عورة Which is مخففة Okay The عورة Which is مغلظة What we know by it It has to be covered Every time في صلاة وفي خارج الصلاة In the صلاة And outside the prayer Does it make sense? Thighs have to always be covered Because it's an عورة In and within itself It's always going to be An عورة Every situation The مغلظة The مخففة What we know by it Is that It's done in the prayer But not outside the prayer Sorry It's done outside the prayer But not in the prayer Which is عورة النظر الأجانب When men are looking at her Only That's when it's عورة So it's عورة لغيره لا لداته It's عورة Not in and within itself But external reasons Okay Okay And Shaykh Usama Taimur mentions this He says وَالتَّحْقِيقُ أَنَّهُ لَيْسَ بِعَوْرَةٍ فِي الصَّلَاةِ وَهُوَ عَوْرَةٌ فِي بَابِ النَّظَرِ He mentions that رحمه الله He's a student ابن القيم رحمه الله He says العورة عورتان عورة في النظر وعورة في الصلاة He mentions that So that He says فَالْحُرَّةُ لَهَا أَن تُصَّلِي مَكْشُوفَةَ She can pray the Salah with her face and her hands showing وَلَيْسَ لَهَا أَن تَخْرُجَ فِي الْأَصْوَاقِ وَمَجَامِعِ النَّاسِ كَذَلِكِ But she can't go outside Like that Okay ابن القيم رحمه الله Okay Where are you going to go next? So my sixth evidence Inshallah Is going to be حديث عائشة رضي الله تعالى عنها Imam Ahmad narrated it in his Musnad Many places in his Musnad Abu Dawood narrated it in his Sunan And Shaykh al-Albani رحمه الله Authenticated it in And he said حَسَنُوا فِي شَوَاهِدِهِ حَسَنُوا فِي الشَّوَاهِدِ Sorry He said it like that Exact That was his words He says حَسَنُوا فِي الشَّوَاهِدِ So inshallah It's not something you can Reject Because of authenticity Well just because He agrees with my position And I have to take his authentication But no problem Go ahead عائشة رضي الله تعالى عنها She said كَانَ الرُّكْبَانُ يَمُرُّ بِنَا The riders will go by us وَنَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم مُحْرَمَاتٌ We are in a state of Ihram With the Prophet ﷺ فَإِذَا حَادُوا بِنَا When those men will go by us أَسْدَلَتْ إِحْدَانَ جِلْبَابَهَا مِنْ رَأْسِهَا عَلَى وَجْهِهَا فَإِذَا جَاوَزْنَا كَشَفْنَاهُ عائشة رضي الله تعالى عنها She's mentioning that The riders will go by us And we with the Prophet ﷺ When they go by us And they go أَسْدَلَتْ إِحْدَانَ جِلْبَابَهَا One of us will take out her jilbab And she will throw it مِنْ رَأْسِهَا From her head عَلَى وَجْهِهَا On her face فَإِذَا جَاوَزْنَا When they go by us كَشَفْنَاهُ We will uncover our faces So this shows فَإِذَا حَادُوا بِنَا You have to understand When these people will go by us The riding men أَسْدَلَتْ إِحْدَانَ جِلْبَابَهَا مِنْ رَأْسِهَا عَلَى وَجْهِهَا It shows the obligation Of why they will cover their face Where did we get obligation from again? Because this is Aisha The wife of the Prophet ﷺ And even if it was a recommended act I still believe she would do that So again, where are you getting obligation from for this one? Is Asmaa Bita Abi Bakr the Prophet's wife? No, she's not I mentioned before She said كُنَّا نُغَطِّي وُجُوهَانَ مِنَ الرِّجَالِ فِي الْأَحْبَابِ I believe that she would have done the recommended acts I believe that firmly Okay, the word she used was كُنَّا نُغَطِّي نُغَطِّي The noun is what? Say we did So it's بِصِغَةِ الجَمْعِ Right? So what does that show? دَلِيلَ عَلَى أَعْمَلُ النِّسَاءِ This is the action of the women At the time of the Prophet ﷺ No problem at all They used to cover their faces, all of them Yeah, I'm with you So, we would find one or two people out there No, I'm telling you At the time of the Prophet ﷺ We would have to find one person Who would She said Except فُلَانَ didn't do it Because she didn't believe it And we've got حَدِيد coming in the second half Aisha is not talking out of Aisha is not talking Sorry, Asmaa bint Abi Bakr is not talking about يعني One or two She's talking about حَجْ She said كُنَّا We All of us نُغَطِّي وُجُوهَنَا We would cover our faces مِنَ الرِّجَالِ فِي الْإِحْرَامِ From the men inside of Ihram This is سِغَةِ الجَمْعِ This is in plural form كُنَّا نُغَطِّي وُجُوهَنَا She said مِنَ الرِّجَالِ Even كُنَّا and وُجُوهَنَا It doesn't Just because a noon is used here It doesn't mean every single one We use that expression all the time in English Oh, we were doing this But like We all went No, this is not royalty But there's one guy No, I'm not talking about royalty I'm talking about Let's say there's six of us in the office Yeah We all went to صلاة No, this can't be But one person left Because that No, no, that can't be This is حَجْ by the way This is the state of حَجْ And we know حَجْ Thousands and thousands of people come She's saying We This is دليل على أن عمل النساء The action of the women في زمن الصحابة رضي الله عنهم كانوا They were على تغطية الوجوه من الرجال الأجانب That is the مقصود I want And that's what they took already From آية الحجات Okay, I'll say two things for that Because These two things Need thinking about Inshallah First of all, when someone says we And they're talking about thousands of people She can't verify every thousand people It's talking about general terms Like for example We all came for the sake of Allah Doesn't mean there's not one person in there Who didn't have a wrong intention It could happen But we're talking generally When you say all of us went for the sake of Allah That's something we know by default When you say that it's an action of the heart No, I'm saying someone might have gone Without for the sake of Allah No, yeah But I still said we Because I don't know Yeah, but I would know That you don't mean everybody From the siyak of the kalam Because of the fact that we Who went there for the sake of Allah It's something I know From the conversation You couldn't have known it Oh, I see But in the state of Ihram If I look at one point And I say, brother All of us were wearing white Ihram Yeah And I've been I went to Muzdalif I went to Mina I went to Arafah I went to, you know Haram And I did my tawaf around the Kaaba And everything And I said We were all wearing white Brother, my point is You're going to say Do you understand my point? You went Hajj Was everybody wearing white? Yeah, they were, yeah That's the same thing I should say Asmaa Bita Abi Bakr In here We used to cover our faces With men in Ihram And I'm telling you The issue that we mentioned before The women all Like the Ghurab You know, the crow All of them covered straight away This is the wives of the Prophet Peace be upon him So I'm saying to you The statement of Abi Bakr Asmaa Bita Abi Bakr Where she mentions That we wish to cover our face Shows that it's not specific To the wives of the Prophet That we're doing it When Aisha said Because one person could say And she's probably talking About the Prophet's wives Because that's what she said When we're with the Messenger of Allah Maybe it's the Prophet's wives Peace be upon him Which I can It's easy to debunk that But then what about Asmaa Bita Abi Bakr Yeah, I'm just saying That if you really Look at that That delil on its own On its own It's hard to determine An obligation for that It could be a highly Highly, highly recommended act And they all would have done it There's a book I'm going to encourage Students of knowledge to read It's called Istidlalat Al-Usuliyyan It's written by Riyad Al-Sulami He talks about Istidlalat Al-Usuliyyan He's a Mu'asir He's a Risala He talks about How the Usuliyyan Take evidences From the Quran and the Sunnah This kitab is very beneficial In one perspective Which is that he shows In his Mashallah writing That when it comes To the delil Sometimes one delil Cannot prove your point But when you bring that delil With another delil With another delil It becomes clear All of those delils Does that make sense? If I give a logical argument A person can't kill a person Just with sand They can't kill somebody With just water That they have A cup of water They can't If they take water Pour it in sand Make the sand a bit hard Then burn the sand And then heat It becomes hard and tough And then wax it on somebody's hand It kills them So sometimes When we look at it Each specifically We may not come up With a bigger picture When you bring All of those evidences Together It draws The big picture for us And you have presented A lot of evidences Are we Got any more left Or can I go on my turn now? The seventh evidence I have is that The Hadith The seventh Hadith I have is Hadith R.A Sorry R.A The Prophet S.A.W S.A.W S.A.W S.A.W S.A.W S.A.W A woman should not See Look at another woman And then describe her To her husband Like he's looking at her So what I want from the Hadith Is A wife Is not allowed To describe her Friend Her female friend To her husband The Hadith said Like he's looking at her The reason is because Men were not looking at They can't look at the woman They couldn't see her face She was covered Because also They've been commanded To lower their gaze And that's why They shouldn't be Looking at women It's got nothing To do with the face either But if We all know If a woman If a man If a man If a man If a man If a man If a man If a man I feel sometimes we say that Because we came from the West No no honestly No no honestly I've travelled Somalia That's true Even here Actually we say to people Oh yeah the Niqabi sister Like that's the description We give her Because it is rare All of them are wearing Niqab Okay So Yani The point I'm coming to is If that was the case In the sense where Women wearing Niqab Was like Rare And Okay The women wearing Niqab Was the What about the Sahabiyat Do you think Oh they wore the Niqab The majority I would say the majority All of them You would say all of them Of course But in your case Let's just say majority Okay let's not follow Let's say majority So the majority of men Can not see the women Right Okay Yeah But there's few That they could see If they wanted to look at Few Okay Yeah Okay So You're saying that The only means to see a woman Majority of the people Would be what Through their wives Right Description of the wife Somebody describing His sister for them Okay For the ones who know Wearing Niqab There's no other way That a man can see You said at the time Of the Sahabas We're just talking about The face obviously Even Yeah okay Yeah so you're saying That the Sahabiyat The majority of them Were wearing Niqab Yes Okay majority According to you Okay I believe all of them Yeah no problem But according to you So we come together On one thing Which is The men The means that they could Majority Overwhelming majority of men The means that they could know How a sister looks Is based on what What their wives tell them Or their friends tell them Okay There's no other way To find out Okay So the woman Should not describe A woman is not allowed To describe to her husband Or her brother Or anyone of them What can't she do Describe another sister The hadith says Like he's looking at her But if he looks at her He can't see anything She's wearing Niqab So it means what She's not wearing Niqab She's not wearing Niqab When you described her You took the Niqab of the sister Because you're describing Yes Yeah What I'm saying is Imagine a woman He doesn't even wear Niqab A man is not allowed To look at her Even then A man is not allowed To look at her He has to lower his gaze All the time Because Allah commands him To lower his gaze So therefore You're not denying that I know you're not I'm saying to you So by a woman describing her Even if she is wearing Niqab Okay according to you They all wore Niqab Yes A man doesn't need his wife To describe it That's what I'm saying The Prophet wouldn't There would be no If another Was another means There's no reason To just put this Condemn this one Because this one is not Look If a man can see a woman Would he ask his wife How she looks A man's not allowed To see his woman Because of the lower gaze Not because of Niqab That's a bit of confusion The majority of the people We're living in today Are looking at women Okay That's my point Why would he They shouldn't be though Okay I'm saying to you The majority But what I'm trying to say to you Is that the man Who would even ask his wife To tell him how Fulana looks like There's something wrong Yeah I agree There's something wrong Totally So exactly My point here is If there's another means To see the woman This is my argument If there's another means To see the woman Mentioning Don't A sister should not Explain to another sister How her husband's How this woman Looks to her husband Would have And it's rarely occurring No that's not fair Why If there's another First of all Let's just say There is another means Do you understand my point First of all I get it but I think it's very weak Honestly Honestly speaking Even if there was Another means To look at a woman Let's just say There is another means Even then the wife Still shouldn't describe To the man Because Do you get it Okay but why Why do you think that Just because she Shouldn't describe That means there's No other means I don't understand How you're getting Them two together That doesn't make sense I'm saying Even if there's another means The man could look at Another woman First of all He's been told not to Because Allah Told him to lower his gaze Secondly Even if Allah Didn't say that And he could look At another woman I'm saying Do you get what I'm saying I understand my point But I'm saying to you The fact that the Prophet Was addressing it like this To the women Was that That was the only option Of how men can see No that's Your mefhum going on To the hadith though No because You only mention an issue Because of There's something Concerning it By the way The other thing is Like he's looking at her Yeah Because it doesn't exist They don't look at her Because he shouldn't Because there's no one Who gazes That's our point No it's not You know This argument Actually works against you By the way There's a hadith That goes against you On this issue Okay there's an argument That works against you On this one as well Let me cover that first If you were saying That Allah commanded The men to lower their gaze And the women Believe that And the women Okay no problem Both of them Allah commanded the men And the women To lower their gaze If Allah did that What are they looking at If they're all covered anyway Why would Allah Command them to lower their gaze Who the men Yeah if all the women Are covered According to you All the women are covered Why would Allah Command the men To lower their gaze Beautiful I'll tell you Okay When the wind blows her He wants to see those things Which he can't do anything about I'll respond to that question The next point I have against you is We never have the Prophet Sallallahu Alaihi Wasallam Saying The men should not Describe to the Their wives The way that a man Looks like Because the men Can be seen That's one Second thing That works against you is There's a sahabi Who used to come Into the masjid He would go To the last line As you know The time of the Prophet The men and the women There was not a veil To cover between the salah The men are praying At the front The women are praying At the back There's no women's section Men's section What would the sahabi do He would go back To the ending of the prayer Shaykh Nasser authenticated this To look at the women In the front row He would Under his leg Under his arm He would look at the women Okay This shows you a few things The first thing is The sahabi This was the only chance He could see the women This sahabi Doesn't have to see The women in the salah He could wait outside The masjid And wait for them He could see them They were not wearing niqab By the way The women Their hairs are not showing On their faces On their hands It's specifically Their face and their hands That can be seen In the prayer The reason I'm trying to point here Is the issue Of looking at women Was present This is I'm with you I'm saying It just shows If a sahabi was looking At a woman Within the prayer He looked at her He looked at her In the prayer Are you listening to me? Yeah I'm listening This shows That outside the prayer Most likely A man would see a woman Even if he didn't Intentionally want to look at her Okay Even if he Saw her at the first time And he turned away The prophet Sallallahu alayhi wa sallam Said to Ali bin Abi Talib لا تتبع النظرة على النظرة فإن لك الأولى وليس لك الآخر The first look is for you And the second look is not yours The point I'm trying to come to Is And I think For me personally It's convincing But maybe not for you Maybe not for many people as well But for me personally It's very convincing Which is That the prophet Is telling the women Because this is the only avenue This is the only path A man can actually know How a woman looks like At the time of the prophet Alayhi salatu wasalam Was that either Look when we speak about Allah's characteristics and attributes What do we say? In order to know how Allah looks like You have to see him yourself Can you see Allah? No No you can't Second thing is Allah subhanahu wa ta'ala Brings about someone Who saw the prophet To tell us about Sorry saw Allah To tell us how he looks like Is there anyone who saw Allah To tell us how he looks like? No Those two means Are the means to know There's a third means Which is that the person themselves Gives you the description Of how they look And that's the only one That we can know a lot about Or the fourth one is You compare one to the other Okay And obviously we can't do that with Allah With Allah we can't do that Yeah This teaches us The concept of knowing How somebody looks The women at the time Of the prophet Alayhi salatu wasalam In order to know How she looked like Okay In order to know How she looked like They did that Radiallahu ta'ala Was through a woman Their wives would either tell them Yeah Or the woman Do you understand my point? Yeah because they commanded To lower the gaze That's the problem here I rest my case Okay Anything else from your side? Yes I have the last and final hadith The eighth hadith Which is hadith Of al-Mughirah ibn al-Shu'ma Radiallahu ta'ala Anhu Where he said I came to the prophet Sallallahu alayhi wasalam And I told him A woman that I wanted to see He said I came to the prophet Sallallahu alayhi wasalam And I told him A woman that I wanted to see The prophet Sallallahu alayhi wasalam And he said to him Go and look at her Because this is a means of course To make your marriage long Last forever When the woman came to know About this matter She was informed That the prophet Said to al-Mughirah That he can see the woman She said If the prophet Permitted for you And look at her So I looked at her And I married her I looked at her And I married her This hadith Question to you What was it that He did The prophet said Go and see this woman That you want to get married to Go and what See this woman My question to you is We know in fiqh That a man can go and what See the looks of a woman How she looks Ok Before If he wants to get married to her Yes Do you believe that the man Can go and look at the woman Hair And her neck Yes You believe that Yes Before marriage Yes Evidence may not work for you Ok If you believe that the man Can look at the woman's hair Which I think A person should only Restrict himself to the face And the hands That's enough Ok Let's just say for example Someone is watching this And they believe that It's only for the face Let's just I just want to follow That argument through If they follow through That argument Where they believe That the only thing That a man can see From the woman Is her face And her The only thing he can see Is her face and her hands Then this hadith shows The Prophet was commanding The man Sahabi To go and look at the woman's Face and hands As it was covered Yes Or because Before he has to lower his gaze Again it goes back to that Do you get it? Before He's not thinking about He has to lower his gaze No Now he's thinking Ok you can look at her No There's something even She realized that The Prophet Allowed him to do it She said If the Prophet Commanded you The Prophet commanded you To look at me Then look at me The point I'm trying to say to you Is that She had an ability To stop him from that as well It wasn't just She allowed him to see her That's what this You're saying The Sahabi He went to the woman And said Can you take off your No she found out Before he even went to her Ok That the Prophet Permitted for al-Mughirah To see her That shows She didn't want him to see her So let's say for example The woman isn't wearing niqab Let's just say In my side the argument Is not wajib She's got her face Uncovered The man has been commanded To lower his gaze He goes to the Prophet And he says You can look at her That means now Ok you don't need To lower your gaze anymore In this particular situation She's saying If the Prophet Told you that you Could do this Then you can What's the issue with that I don't understand How you get niqab as wajib From any of this I'm saying to you The woman She was covered I know that's what you're saying Because that's what you believe You believe she was covered as well And maybe not the face I can say Yeah yeah of course I believe she was covered No problem You believe her face was covered I can say that even It doesn't really Because mustahab Is recommended I can say that No problem So he saw her So what did he see He saw her face He saw her face After the proposal After the Prophet Allowed it Before that Before that If she believes The niqab is mustahab Then she'd be covered If not Then he'd have seen her face But he still didn't see her face before Because he's lowering his gaze That's the point I'm getting at Whether she's got her face covered Or not It doesn't matter He's not allowed to look at her It does matter for me So her face was covered Okay let's just say Okay let's go down that route Yeah was her face covered I don't actually know That's what he's saying From the narration That her face was covered Okay let's just say Her face was covered For example Yeah so she said If the Prophet Allowed you He allowed you Then look at me Here I am But if not No He said I looked at her I got married to her Okay This shows us That the men Who were honourable at that time Many other companions They weren't able to see the woman They wanted to get married The women were covered Yeah they're not allowed to Because they have to lower their gaze I'm just I'm saying to you The point I'm trying to say to you Is that Mughirah Wanting to see this woman The wanting to see her Was something He doesn't have to lower his gaze When he wants to get married to her No before He wasn't allowed to see her Before So the Prophet said Go see her Yeah go see her Okay go and look at her right Okay yeah And then what did she say Okay I allow you If the Prophet lets you Now what does that show you If he wanted to see He doesn't care about Whether she allows it or not He saw her now He could look up It shows that she was covering And she had to uncover For him to see That's clear in the hadith Even if you say that's clear No problem She believes it's mustahab It still doesn't prove Okay beautiful But let's As long as you believe She was wearing niqab No I don't know That's what I'm saying Not on the premise The premise is that It was wajib But of course She was wearing niqab Okay no problem I'll go with that No problem So I mean of course Why are you saying He was asking He was asking Can I see your hair Because that's the only thing She has to uncover Possibly And so he's not saying Uncover your face for me Could have been her hair So he wasn't allowed To look at her at the beginning He's not allowed to look at her Regardless of whether She's covered or not Okay her face is showing So he has to lower his gaze Yeah even if her face Wants to go in We still agree He has to lower his gaze So he lowers his gaze And his face Her face is showing Her face is showing He never saw her face He never saw her face So then he came to the Prophet of Allah So he's lowering his gaze The Prophet said Go look at her Go look at her So he went When he went to her He said I want to see you So now he looks at her What is it that he wanted to see Could have been hair No but he hasn't Seen her face Could have been hair Could have been face He was lowering his gaze You said He hasn't seen her face He hasn't seen anything so far He hasn't seen her face And now he wants to see what Okay her face He wants to see what Her face He wants to see her face That's all it is He wants to see her face It could be face and hair But I'm just saying For you You wanted me to agree That it's just face No problem It seems like that It doesn't seem like I don't From the sahabas And the honourability I don't think any woman would Mughira would ask The Prophet I want to see Hair would be far fetched For me personally Or the hands or anything No problem What seems to be apparent Is that he wanted to see her face And she was covering her face He asked her Can I take off your cover now Can I see your face She even allowed him She goes If the Prophet let you No problem So he saw her face What I'm trying to take from this Where did you get She took off her cover It says in hadith Or have you just added Because that would be crucial Yeah but she said If the Prophet Allowed you to look at me Look at me now Yes So my argument Is that it's not her hair That she's allowing him to see Okay no problem Because it's something She's showing him Okay let's just say It's her face No problem Okay so I'm trying to say That this virtuous time Where these people Were honorable Sahaba to Rasul A.S. We would actually We literally say About the Companions How great they were At the time When these women If they even took off Their covers The Sahaba Their men were so honorable And righteous Not to even look At that woman I'm trying to say If they were told The women were told To cover With Mughirah Being a Companion At that time And Abu Bakr As-Siddiq And Umar As-Siddiq And Khattab A.S. A time when The fitnah today Is all over the place Fussaq Mujrimeen Who would lust over Just With the ones Wearing the niqab The ones that Wearing the niqab There's lust Still there for her What do you think About the woman Whose face is shison And I personally Experienced one thing There was a girl In our school In secondary school In Birmingham So what happened was She was wearing She used to wear niqab In class And I was young And I saw her Wearing niqab And to be honest with you When I studied the religion I used to think Niqabs were for elderly people I didn't know that You know young people Can wear it She was in class She wore niqab She just came from Somalia Everybody used to say Oh I want to know How you look like The kuffar They were like Oh how does she look like They would make jokes About her And they would say Things that weren't pleasant One day she came Into the class And she wasn't wearing niqab And I remember Wallahi Sitting next to A non-Muslim guy Who's a face cover And he said something He goes Wow She's really good looking Non-Muslim guy That's it Khalas He determined her looks Just on her face Yeah yeah It's true That was enough for him To just now know This girl All this time He was very eager to know So I'm just saying The waqia No I'm with you Let's just say for example Because I went with you Saying yeah her face cover Let's just say Now we go with me Her face was uncovered He's not allowed to look at her So he's never seen her Because he's been told To lower his gaze The prophet Tells him He can look at her He goes up to her And she catches him Looking at her She's startled obviously The companions don't do this They don't look straight Into the face of the woman She's saying Oh if the prophet let you Then you can look You can't say that It doesn't have to mean anything I'm not saying that I'm saying that The concept of looking Happens even unintentionally You know what I mean Like looking is not It's something we should do I don't know Be with me I understand Like there are many avenues Where a man can see a woman Without marriage He can see her When she's buying and selling He can look at her Do you understand my point? The issue of looking by the way Is not haram ul-lidaytih Yeah I know The idea of looking at a woman Is hurr masadda l-lidaytih Because of what's going to lead to zina If that look is going to lead To something that's positive In Islam you're allowed To look at that woman Marriage is a positive thing You're not allowed To look at the woman Do you understand my point? But there has to be something By the way You sometimes Hatta Even forget As you're focused On a point in your mind When you're walking And you're You're going to see a woman There's an avenue Of knowing how a sister looks Yeah Do you see my point? Yeah It meant He needed her side Of the approval That's my point That's what was Holding Mughira back And she gave it to him She said If the Prophet allowed it No problem This issue Some of the ulama Have even transmitted Ijma' Which issue? This hadith or this This whole discussion The covering the face And the ijma' here Seems to be two types Ijma' which is qawli And ijma' which is amali And when I Insha'Allah ta'ala Conclude that final point And then you can bring Your points Insha'Allah ta'ala Some of the scholars Who transmitted ijma' Is al-Imam al-Haramayn Al-Juwayni Who died in the year 478 Hijri He said Ittafqa al-Muslimun And the scholars of Islam Are unanimously in agreement Ala man'u an-nisa'i Min al-khururi Safirati al-wujuh That the woman Should not leave With their faces uncovered La'anna al-nadhra Madhinnatu al-fitnah Because looking Is a cause of fitnah Muhammad ibn Ibrahim al-Wazir Qudadiya 840 He said Wa ajma'u They unanimously in agreement Ala wujub al-hijabi Min al-nisa'i The woman has to cover herself We took already What hijab meant And that's his view Ibn al-Wazir Muhammad ibn Ibrahim Al-Wazir That's what his view was Ibn al-Raslan al-Shafi'i Qudadiya 844 He said Ittafqa al-Muslimun And the scholars of Islam Are unanimously in agreement Ala man'a al-nisa'i An yakhrujna safarati An al-wujuh That it's unanimous agreement By the scholars That a woman should be prevented From leaving the houses And traveling and going When their faces are uncovered Lasiya ma'inda kathrat al-fussaq Especially when the fussaq Are a lot Badruddin al-'ayni Al-Shafi'i Qudadiya 855 He said Yajibu alayha al-hijabi Min al-rijali al-ajani Bil-ijma'a Ibn al-Mubarrid al-Habari He said Wayajibu alayha satru wajhiha Ida barazat Ida barazat Here he means Hatta Listen Just to show you Some people They think that niqab Is just a Wahhabi practice I'm trying to bring Different people Khalil Ahmed Asahan Fori Al-Halafi Who studied in Deoban He has a kitab called Badlu al-Majhood Jashar Hussain Abi Dawood He mentions He says Wayadullu ala taqiyyid Kashfi al-wajhih bil-haja Ittafaq al-muslimuna He said Ittafaq al-muslimuna Sorry Ala man'a al-nisa'i An yakhrujna safarati Al-wujuh Lasiya ma'inda kathrat al-fussaq Wa dhukurhi That's what he's mentioned The Mufti of Pakistan Muhammad Shafi' al-Hanafi He died here In 1396 Hijriyat He says Wa bil-jumla This is not a Wahhabi Saudi practice He says Wa bil-jumla Faqad ittafaqat madahib al-fuqaha Wa jumhur al-ummati Ala anaw la yajuzu lil-nisa'i al-shawab Kashfu al-wujuh Wala kif Wala kuf Baina al-ajanibi Wa yustatna minhu al-ajais Li qawlihi ta'ala Wa al-qawa'idu Min al-nisa'i Lati li'aya Sheikh Abdulaziz bin Ubaz He said Wa qad ajma' ulama'i salaf The Salaf unanimously agreed upon Ala wujubi Satri al-mar'ati Al-muslimati li-wajhiha Wa anna awratun yajibu alaiha Satru illa min dhi mahramin That's the ijma' qawli Ibn Abbas is saying The Salaf unanimously agreed upon That women have to cover their faces Unanimously agreement The Salaf al-Saleh Three noble generation The Khilafah came after There's ijma' amali That was ijma' qawli They stated it like that There's ijma' amali Abu Hamid al-Ghazali Who died in year 505 He did it up Let's just go in ijma' qawli First of all The ijma' amali We will strengthen it as well Abu Hamid al-Ghazali Who died in year 505 He said Lam yazal al-rijalu Ala marri al-zamani Makshoofu Makshoofay al-wujuhi Wa an-nisa'u Yakhrujna muntaqibat He says that Lam yazal al-rijalu Lam yazal al-rijalu The men were All the time Ala marri al-zamani All history Abu Hamid al-Ghazali Al-Shafi'i You mentioned This is the Ijma' al-amali Which goes in line with Ijma' al-qawli He says Abu Hamid al-Ghazali He said Lam yazal al-rijalu Ala marri al-zamani Men Through Islamic history Makshoofay al-wujuhi Their faces were showing Wa an-nisa'u Yakhrujna muntaqibat The women Who came out with the niqabs This is historically All through Islamic history He is saying this Ibn Hayyan al-Andalusi Al-Mufassir al-Lughawi Who died in year 745 In Syria He says Wa kadha Wa kadha A'datu biladi al-Andalus In Andalus Spain Modern day Spain Portugal And all of this land Portugal And stuff like that The women In Andalus All of them Their a'dat Their norms All of them La yadharu minna al-marati Illa aynuha al-wahida One eye would show Ibn Nooruddin Al-Muzi'iyu Al-Shafi'iyu Who died in year 825 In Syria He said Lam yazal amal al-nisa'u Ala hadha Qadeeman Wa hadita Fi jami'i al-amsari Wa al-aqtar Fayatasamahuna lil'ajuzi And the only person They gave an exception to Is the woman who's reached An old age Fi kashfi When she had to uncover Her face And her hands Wala yatasamahuna lil'shab But they never allowed The young youth Wa yaroona hawratan Wa munkaran And they all saw it To be what An evil thing For her to do it Ibn Hajar Al-Asqalani Who died in year 852 In Syria He said Istamarra al-amalu Ala jawazi khuruj Al-nisa'i Ila al-masajidi Wa al-aswaqi Wa al-asfari Muntafimat This is what the norms was Li alla yaraa Hunna al-rijal So the men can't see them He also said In another place Wa lam tazal Aadatun nisa'i khadeeman Wa haditha The women's norms Before and after Yasturna wujuhahunna Aanil ajanib That they will cover themselves From the men So Shaheed The neck The chest The legs Even the hair Wallahi the face Is a greater fitna Than all of this Sidqan If you just saw A woman's neck By itself No shahood Would come from this side Hatta If you see a woman's chest By itself It won't be Her two legs By itself It won't be Desires Hameed The first thing A man wants to know The first beauty Is their face Bil ijma'a This you could say Is an ijma'a Majority of the people I want to know How she looks Her face Hatta To the extent You understand A woman Seeing her Based on her face Before we move on To the next part Of the podcast Insha'Allah ta'ala Where you might want to Ask a couple of questions I just want to mention A side point And I think it's important That the statements Of Imam Malik And Shafi'i And Abu Hanifa Okay We have to understand That when they were speaking About the aura Of a woman's face And hands And what not They were only Talking about the prayer And this is The statement of The Faqih Shafi'i Muhammad al-Mazru'i I mentioned it before Hudadi 825 He mentions that He said Al-Hanafi What he said Ibn Atiyah From the Now I'm going to move into the Maliki Ibn Atiyah Maliki What he said about this issue And I've got his statements I've got Shihabuddin al-Nafrawi Al-Azhari Who's a Maliki And what he said about this issue From the Shafi'i I've got Bayadawi What he said about this issue I've got Taqiyyiddin al-Subki Al-Shafi'i Ibn Hajar al-Haytami What he said Al-Qalyubi Al-Shafi'i What he said about this issue That's the Shafi'i Al-Hanabil I've got Sheikh al-Islam Ibn Taymiyyah And he Many places He Ibn al-Qayyim He's a student of Ibn Taymiyyah What he said Ibn al-Rajab al-Hambari Ibn al-Buhuti al-Hambari With idea 100 And 1046 Hijriah That he mentions In his Kitab Keshf al-Qana'a So Hani This is a Mas'ala Fuqaha Have mentioned And spoken about And that's the By the way It's a podcast So we can't really go Detailed in all of that Yeah I've got some statements here though And I think it's worth going through them Because you made a Claim that Obviously that All of their statements Were just talking about Inside the Salah Abd al-Rahman ibn al-Qasim al-Misri Reported from Imam Malik In al-Mudawwana Volume number 2 Page number 221 And he said Concerning the woman In a state of Ikhram If she wishes to hang Something down her face I.e. Then she can If she wishes It doesn't mean she has to If she wishes she can And if she doesn't Then she doesn't have to That's not in the Salah That's in Ikhram When we say The awrah in the Salah Is the same awrah in Hajj And wahakada So it's the same And awrah to Salah Is the same Awrah to al-mukhatab The man who wants to get married Has the same awrah in the Salah The two hands and the face Can be seen So when I say Awrah of the Salah That's what I mean Okay By the way I transmitted a statement Of an Imam who said that I agree with you These great Imams When they spoke about it It's all in context Okay It's awrah Connected to Ibadah Whether it be Hajj And we refer to that As awrah to Salah Some scholar of Fuqaha Mention it's called Awrah to Salah Awrah to Salah Is awrah to Hajj Awrah to al-bayah Some scholars mention Khitab When a woman wants to get married It's the same It's the same one You will never find them Speaking about awrah to another That's known That's Muslim To Malik and Shafi'i And Abu Hanifa There's no discussion about that That a woman has to cover her face Okay So this first half of the podcast You've actually Come with arguments From your side To prove That the niqab Is wajib And from your side You brought a lot of Strong evidences Ayat from the Qur'an A hadith from the sunnah Ijma' as you've claimed Quotes from the scholars Everything that you can think of And to be honest with you It's been strong You know If I'm being fair and just As a third party It's been strong But some people might say That are there any evidences On that other side Of the equation Because Because even though We agreed at the start That the people who believe Niqab is not wajib It's not for them to prove it They don't have to prove it Rather you have to prove The obligation But if that has been proved If people are watching this And they feel like that Has been proved Then Can we now disprove it The fact that maybe There is a time where A woman for example Was not wearing A face veil In front of the Prophet And he didn't correct her For example Things like this Okay The first hadith I'm going to bring Is probably the most clear And the most direct Of them And this is the hadith Of Aisha And the sunnah Of Abi Dawood Where Asmaa bint Abi Bakr The daughter of Aisha And her sister Came in front of the Prophet And he corrected her dress He said Oh Asmaa 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 when he said Except this He pointed to his face And in this He pointed to his hands This is a clear cut statement Unlike some of the You know Quotes that you brought In the ayat And the understanding of this And that This is a clear cut statement From the Messenger himself Sallallahu Alaihi Wasallam That the woman Can leave the face And the hands Uncovered What do you say about that? What I want to say InshaAllah Is that these points That you're going to bring Are a hadith Which are mushkilun They are hadith Which are ambiguous Unclear And they are hadiths That we are commanded Based on the Quran Where Allah says وَالَّذِي أَنزَلْ عَلَيْكِ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخْرٌ مُتَشَابِهَاتٌ فَأَمَلْ لَذِينَ فِي قُلُوبِهِمْ زَيْظٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَتِغَالْ فِتْنَةٌ وَابْتِغَا تَأْوِيلِهُ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَرَ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَى اللَّهُ وَمَا يَعْلَمُ تَأْوِيلَهُ and I'm going to show that they are not either Sahih or they're not Sareeh They are not authentic or they are You know, they're not clear in the موطن النزاع what we're discussing حَرِدْ أَسْمَعْ بِنْتَ أَبِي بَكْرٍ that you mentioned and Imam Abu Dawood narrated it and He said after he narrated it.
He said هَذَا مُرْسَلٌ This is a مُرسَل خَالِدِ بْنُ دُرَيْكِ النَّمْ يُدْرِكِ أَعَيْشَةٌ خَالِدِ بْنُ دُرَيْكِ النَّمْ يُدْرِكِ أَعَيْشَةٌ So it's مُرسَل, it's a disconnected narration, okay the hadith that you mentioned Also سَعِيدِ بْنُ بَشِيرٍ narrated it from Qatada and خَالِدِ بْنُ دُرَيْكِ النَّمْ يُدْرِكِ أَعَيْشَةٌ خالد, he hasn't heard from Aisha رضي الله عنها Abu Dawood mentioned that and also Abu Hatim الرَّازِي mentioned that سَعِيدِ بْنُ بَشِيرٍ this man الْأَزْدِي Even though he's truthful صَدُّقْ he is In his you know like he's ضعيف in his حفظة He's weak in his حفظة أحمد weakened his memorization علي بن المدينة weakened his memorization أبو داوود weakened his memorization نسائي weakened his memorization حتى ابن معينين he said ليس بشيء حتى ابن معينين he said ليس بشيء he's nothing Rather he has many حديث Which are منقرات which he narrates from قتالة وندعمة السادوسي as ابن نمير and ساجي mentioned Also this سَعِيدِ بْنُ بَشِيرٍ is يعني he singled in his حديث from قتالة and he mixed up Sometimes he narrates it from قتالة عن خالد بن دريكين عن عائشة and sometimes he narrates it what خالد بن دريكين عن أم سلمة instead of our mother عائشة Also there is a خلاف in سَعِيد There's a sorry there's an opposition Sorry against this سَعِيدِ بْنُ بَشِيرٍ الْأَزْدِي There's a who opposed him هشام الدستوائي and هشام الدستوائي went against سَعِيدِ بْنُ بَشِيرٍ which is the one that you mentioned and he's considered هشام الدستوائي is considered أوثق أصحاب قتالة Okay so He narrated it from قتالة مرسلا Which means for the people For قتالة attributing it to the prophet Okay Specifically A قتالة is a تابع قتالة وندعمة is a تابع Also and هشام الدستوائي has someone else who came and agreed with him He's got a متابعة from معمر بن راشد عن قتالة That قتالة said بَلَغني عن النبي صلى الله عليه وسلم Also there is another chain By طبراني narrated By حقي narrated From the chain of ابن الهيئة عن عياذ بن عبد الله That he heard from إبراهيم بن عبيد بن رفعة الأنصاري That told him that he heard from his father أن أسماء بيت عمي ثن أنها دخلت أنها قالت دخل رسول الله سعال عائشة بنت أبي بكر فذكروا This حديث By حقي said It's not ضعيف Even though he narrated it in سنة الكبرى Because of who ابن الهيئة ابن الهيئة is very weak He's quoted كتاب تهديب الكمال Also the Shaykh His Shaykh عياذ Is also a weak individual يحيى بن المعين Weakened him بخاري said He's منكر الحديث عبيد بن رفعة He is little in حديث I mean The حديث that he's actually narrated Are very little So then ليس في توثيق يستحق الذكر He doesn't have much praise That can be put on him He doesn't deserve to be praised Also That's in term of the Authentication of the حديث In terms of the نقارة of the حديث I mean Now we're going to the meaning Let's go to the authentication Let's stay on that for example Because this is something that Was a great حسن I think حسن لغيره By Shaykh al-Rabbani Or did he declare authentic Shaykh Nasir did Yeah Not just him البيحقي الذهبي المنذري ابن حجر الاسقلاني الشوكاني There are a few علماء of حديث Who declared this to be authentic But they did it a different way Because something that The محدثون have They are able to see things That maybe obviously Mean you can't And even Shaykh al-Rabbani Agrees with you That the Or not just agrees with you But agrees with the scholars On your side That the first حديث That we mentioned Is منكر Is not acceptable But what he's saying is that Because we have a مرسل narration And what he's saying We have an authentically Attributed report To قتادة قتادة is a تابع So he's the generation After the companions Now it was wrong For it to be attributed To the Prophet صلى الله عليه وسلم But we do have this Authentic narration From the mouth of قتادة Shaykh al-Rabbani said These مرسل narrations Can actually be strengthened With other narrations When Sorry you want to finish No go ahead We don't disagree We are not against The concept of حديث authenticated شواهد And متابعات Strengthening حديث ضعيف And another حديث Which is ضعيف We see that to be permissible Rather Ibn Taymiyyah Actually transmitted إجمع on this issue Okay بحمد الله And he used the ayah أَن تَضِلَّ أَحِدَاهُمَا فَتُذَكِّرَ أَحِدَاهُمَا الْأُخْرَى He used that ayah That one woman If she forgets Another woman can remind her The weakness in this woman's memory Can be supported with another woman They both have vague ideas They come together They're used in a state In a testimony So all of these narrations لا يخلو مما قال All of them There's a point of concern And you bring me any riwaye Any sanad of it Except there is a weakness in it These weaknesses I don't think personally That I could dismiss this weakness That's there With clear-cut evidences that we have وَلَا اللَّهَ تَبَارُكُ تَعَالِيَنَيْ بَكُلِّ أَزْوَاجِكُ وَبَنَاتِكُ وَنِسَاءِ الْمُؤْمِنِينَ يُدِنِّيْنَ عَلَيْهِنَ مِنْ جَلَابِهِ بِهِنَّ يُؤْمِنِي وَإِذَا سَأْلْتُمُونَ مَتَعَانَ فَسَأْلُوهُنَّ مِنْ وَرَايِ حَيْجَابِ يَوْمِ I can't Meaning-wise Which I haven't gone into I looked at every sanad of it يعني سعيد بن بشير عن قتادة عن خالد بن دريكن عن عائشة Then I saw خالد بن دريكن لم يسمع من عائشة أبو داويد من شزائنها أبو حاتم This سعيد بن بشير من الأزدي I looked at him He's صدوق He's truthful No doubt about that لكن يز ضعيف In his حفظ أحمد أسده ابن المدينة أسده أبو داويد أسده ابن سائي أسده يعني يحيينا معين ليس بشيء is nothing Then again I found that سعيد بن بشير in this individual He has منقرات He narrates from قتادة من عامة السدوسي But he's not in the chain that I'm talking about I'm talking about the chain with هشام For example That's authentically attributed to قتادة So the one with your one is that هشام الدستوائي I do say he's أوثق أصحاب القتادة Considered to be one of the most strongest people when it comes to narrating from قتادة من عامة السدوسي لكن He narrated it مرسلا قتادة never met the prophet قتادة is attributing it to the prophet The حديث is disconnected You see that Can that مرسل narration not be supported by other supporting evidences For example The حديث that goes from عبد الله بن لحيعة To أسماء بن عميس For example Even though that has weaknesses in and of itself But even لحيعة is one The weakness is not just ابن لحيعة as well It's Shaykh Ayyaz again He has weakness in it يحين معين Weakened him And Bukhari even said منكر الحديث عبيد بن رفع What are you going to do with him He's قليل الحديث And this is my contention The point I'm trying to come to is that With all of that With all of that It goes against another حديث The حديث that goes against The حديث I mentioned from you That Fatima bint al-Muthir said كنا نخمر وجهنا ونحن محرمات But even that's not صريح That's the problem with that But I should say أسماء بنت أبي بكر Yours is first of all weak أصلاً It's صريح though No but this one is clear No my one the text is more clear This one's clear Look it says كنا نخمر وجهنا We would cover our faces Yes but it doesn't show obligation ونحن محرمات مع أسماء بنت أبي بكر No this حديث that you brought Is saying يعني أسماء بنت أبي بكر Wasn't wearing a hijab Yeah of course You're saying that she was She entered upon the Prophet صلى الله عليه وسلم وعليها ثياب الرقاق That's what you're bringing فأعرض عنها رسوله The Prophet turned away from her And he then said to her يا أسماء أسماء إن المرأة إذا بلغت للمحيضة If the woman reaches menstruation لم تصلح أن يرى منها إلا هذا وهذا Nothing could be seen from her Except this and this So face and hands Okay good جميل These are the only two things That could be seen from her Are you there? So then what does she do أسماء بنت أبي بكر We have your narration Which is already Because of authenticity Yeah To be honest According to my humble opinion Al-Bani is like alone on this issue What about the other ulamas That authenticate it with him Did Bayhaqi authenticate all of it? Some of them they said for example Some of them have said that This is صحيح مرسلا صحيح this and that I'm not sure So the point I'm trying to say Is متقدمين Who have you got from the متقدمين That said it's صحيح I'm saying Bukhari weakened it I'm telling you Ahmad Muhammad weakened it I'm telling you Abu Dawood weakened it I'm telling you Abu Hatim al-Razi weakened it Do you understand my point? These are early imams And this is a مسألة I want to speak about in great details In sha Allah I really want to discuss it Which is the concept of يعني when the متقدمين speak about تصحيح و تضعيف الحديث We have to really as the متأخرين The latecomers We need to look into the issue a bit With an observation in sha Allah Which is something I'm going to leave for another time Okay there's one last thing that Shaykh Nasser uses to authenticate Which he says all three narrators authenticated this hadith قَتَادَ Sorry all three narrators ruled according to it They acted upon it قَتَادَ stated in his interpretation of the verse of Jilbab Allah has placed on them the requirement to cover the eyebrows And not their faces And this is from Tabari What does it say? Allah has placed on them the requirement to cover the eyebrows And not the faces Which one which hadith is this? قَتَادَ Statement of قَتَادَ from Tabari It's the statement of who? قَتَادَ himself What did he say Allah? His interpretation of the verse of Jilbab Allah has placed on them the requirement to cover the eyebrows And not their faces He's talking about the ayah of Jilbab So obviously that's clear as general We spoke about the ayah of Jilbab before Yeah we spoke about that one yeah He's saying قَتَادَ said regarding the female in Ikhram This is in Ikhram She may let a cloth hang down over her face if she wishes And he says this was narrated by Al-Bayhaqi In an authentic chain of narrations Which one who is this? قَتَادَ She may let a cloth hang down over her face if she wishes Meaning it's not obligatory Oh but we're saying to her There's other ways that she can do as well I'm just saying that she can do this if she wants to cover it from here Oh you're saying actually what she meant Or you can use this one or use this one Different ways Okay let's go on to the next point inshallah Okay The next hadith is the hadith of Fadl ibn Anbas So this is reported in Sahih al-Bukhari So inshallah there won't be any need to go into the authentication And this was actually This one is not in Bukhari Yeah okay yeah yeah And this is during the hajj of the Prophet ﷺ So we know it's towards the end of his life After the ayat of hijab So there won't be discussion that this came before anything like that A beautiful woman from the tribe of Khata'am Came asking a question from Allah's messenger ﷺ Al-Fadl started looking at her as her beauty attracted him The Prophet ﷺ looked behind while Al-Fadl was looking at her And the Prophet ﷺ held out his hand backwards And caught the chin of Al-Fadl and turned his face And in other riwayat it's mentioned that he looked again looked again And every time the Prophet ﷺ would move his chin As if to tell him don't look there The points that I want to get from this hadith First of all is that it mentions a beautiful woman How did the narrator which is Abdullah ibn Anbas How did he know she was a beautiful woman if she had her face covered? That's number one Secondly Fadl ibn Anbas was looking at her And her beauty attracted him That means again her face must have been uncovered Otherwise why would he keep looking at her beauty? Third thing the Prophet ﷺ never said to the woman You should be covering your face And of course we know that if anything Khalaam took place in front of the messenger ﷺ he would have to correct it Instead he actually just turned the chin of Fadl ibn Anbas As if to say lower your gaze Lower your gaze like Allah commands the men to lower their gaze What do you have to say about that one? You're right this hadith is sahih and it's authentic But it's not sarih in your points It's not the way you're trying to use it as the niqab But not being wajib It's not it's not correct I mean you don't have a leg to stand on in that regard This hadith you're right This woman She first of all point number one She's a jariyya that was presented to the Prophet ﷺ Where are you getting that from? So she was taken and in that state she was She was being presented to the Prophet ﷺ to marry her And Fadl on the other hand he saw her And the Prophet ﷺ turned his face So the reason why this girl's face was showing number one Is that she was doing it from the perspective of a woman who wants to Can you do that on hajj? Yes you're allowed to hajj A person a woman What is prohibited in hajj is the khitbah Is prohibited in hajj Al ardu to present or look at someone for the intent of marriage is not And the evidence that this was the reason is because Abu Ya'la narrated in his musnad He narrated in his musnad He said كُنتُ رَدِيفَ رَسُولِ اللهِ ﷺ وَأَعْرَابِيُ مَعَهُ إِبْنَةٌ لَهُ A Bedouin man he had a daughter with him لَهُ حَسْنَاءٌ بِيُّتِفُلْ فَجَعَلَ يَعْرِضُهَا لِرَسُولِ اللَّهِ ﷺ He was trying to present her to the Prophet His intent was for the Prophet to get married to her Then he said فَجَعَلْتُ أَلْتَفِتُ إِلَيْهَا Oh they started looking at her وَجَعَلَ رَسُولُ اللهِ ﷺ يَأْخُذُ بِرَأْسِهِ The Prophet then took my head فَيَلْوِهِ He was pushing my head away And this is Abu Ya'la narrated by Sanad al-Sahih The hadith I have in Bukhari It clearly mentions a reason why she spoke to the Prophet ﷺ She said Oh Allah's Messenger, the obligation of performing Hajj Has become compulsory on my father who is an old man And who cannot sit firmly on his right hand These incidents don't deny one another So you're saying that her father was with her Yet he didn't speak She spoke on his behalf They're allowed to speak to the Prophet ﷺ No, I'm with you But why would the father not speak if he's with her? You're saying the father was with her, right? Is that what you're saying? Her father was with her, yeah But yet the father didn't ask the question Instead she asked the question With her face uncovered And not just presenting for marriage She actually had a mas'al of fiqh as well That she wanted to ask at the same time Yeah, that's the problem It was an issue A woman cannot speak with her father there Wouldn't it be more appropriate for the father to speak? I feel like you're... Islamically, women are men And men and women are both entitled to ask questions I mean, it's fine She wants to ask the question Her father is there, no problem That's just one answer, by the way I haven't seen any narrations mention That she just came to propose for marriage I just mentioned to you Abu Ya'la mentions in his musnad Not in the ones of Bukhari or Muslim Because there's many narrations But we have to bring all the narrations together We want to understand the incident But what if it's not sahih? Was there any discussion about whether it was sahih or not? I haven't come across it If anybody does believe it Inshallah, bring it forward We'll discuss it Number two is The point in the second response to hadith al-qat'amiyyah Is that she's a jariyya She was a slave girl Tirmidhi narrated Abu Sanad in sahih An authentic chain Ali bin Abi Talib narrated it marfo'an Tahawi narrated it, an authentic chain From Abdullah ibn Abbas That she was a what? Jariyya shabbatun She was a slave girl that was young And the Arabs, they consider the word jariyya To the ima They refer to it as a slave girl They don't refer to as jariyya To the harair The women who are free So and the word jariyya by the way The reason why it's used Is that the girl Because she's a slave girl She's moving from one person to another person Just like the Arabs They refer to the boat Because it moves from one place to another They refer to it as jariyya Because it's moving Allah says Inna lamma taghal ma'u hamalnaakum fil jariyya And also Allah Ta'ala says Wa min ayatihi aljawari fil bahari kal a'lamiyya Walahu aljawari almunsha'atu fil bahari kal a'lamiyya Because it moves Okay So she's a jariyya That's what it said Jariyya So she was a slave girl With her father And she wanted to know She could perform hajj on behalf of her father There's many incidents There's many narrations That indicate many points That were not First of all She was being presented to the Prophet A.S. Of course the Prophet could take her slave girl And the Prophet then could free her And then marry her Which he did with Juwayriya Number two The second one The second one was that She was a slave girl And the second one First one was that She was being presented to the Prophet as a wife And a man can't look at a woman's face That's why she took off her niqab You know If she was If we take the first narration That she wasn't a slave girl She was just being presented to the Prophet by her father This shows that she was not wearing a niqab Because of that reason And the Prophet understood that Before you Number two Sorry earlier on this podcast You said that the men were not attracted to slave girls You said that clearly and clearly At that time you said Fadl ibn Abbas clearly said He was attracted to her beauty So how does that I'm saying to you Each situation I'm taking it differently I'm saying the first reason The first reason Is that she was being presented to the Prophet as a free girl The second reason Is that she was a slave girl Forget the fact that she was being presented to the Prophet Okay let's talk about second reason How can she be a slave girl Fadl ibn Abbas was attracted to her And you said The men at that time were not attracted to slave girls The attraction here is class I told you this before A man might see a beautiful girl and say When she sells him She's from that particular culture or that country He might say Sorry I don't want to hear it Okay The third point I'm trying to come to is that I'm not saying that the slave girls are not attracted I'm not saying that I'm just saying when I looked at this The culture of that time Is because of how they used to see things Point number three is Al mar'atu The third point I want to mention is Yeah this is the third point I want to use it for Which is the first third point This hadith I don't know Man istadalla bihi ala ahli alqurooni thalata Three noble generation Bring me three Like this hadith wasn't yesterday I haven't seen this hadith used for By any imam Min aymat al salaf Ala mas'alati kashfi al mar'ati al hurrati al wajhiha A free woman for her to free her Show her face Are you there? Not one of them I haven't seen it What they bring it is They Ulama is Binathari al rajuli lali kashfi al mar'ati The issue of the men looking at the women Lowering your gaze I've seen that by the salaf That the man has to lower his gaze And not look at a woman You see But the issue of Yani The woman's face was showing And the face can be And by the way For us to not find that from the salaf al-sadih When they tossed and turned over every mas'al Hadith They scrutinized it They got everything they can squeeze out of it Why did not Malik say it? Why did not Shafi'i say it? Why did not Ahmad say it? Why? Why? Four imams of madhhabs are followed today One of them uses this hadith We know these madhhabs The way that they are No Okay Let's move on to the next one Which is Talking about The hadith of the woman at the Eid Salah And her cheek being shown So this is A hadith that Talks about The Prophet ﷺ Addressing the women After praying Salat al-Eid And giving them advice And then He was actually saying that The majority of help will be taken by women Who narrated this hadith again? This was in Sahih Muslim And maybe in other places as well Bukhari and Muslim, right? Maybe Bukhari and Muslim Hadith Jabir, right? Yes It's a hadith of Safa'i al-Khaddaini Okay, yeah And a woman having a dark spot This is what I want from the hadith The hadith is long But this is what I want from the hadith A woman having a dark spot A woman having a dark spot on her cheek Stood up and said Why is that so? So a woman now At the Eid Salah And we previously Took that you mentioned That the women would only go to Eid Salah With their jilbab You mentioned that earlier And she stood up And they specifically mentioned That she had a dark spot on her cheek How could her cheek be shown? Okay, so a few things I need to mention The first issue that I want to mention Inshallah Ta'ala Is that the hadith stated And it mentioned the Safa'i al-Khaddaini, right? The word Safa'i al-Khaddaini It refers to a woman Who is senior in age It's a very important point, Shahid She's min al-qawa'id al-nisa' She's not a youth No, not in my version Where does it say that? If you look at the wording of the hadith It does not say Safa'i al-Khaddaini Okay, yeah, yeah, yeah I've got that So what does that translate to? Safa'i al-Khaddaini means Refers to a woman who is old in age Wrinkled face And to prove that it means wrinkled face Is Ahmed when he narrated And Nisa'i narrated from the hadith Min safalati al-nisa'i Safa'i al-Khaddaini Ahmed narrated a hadith of like that And Nisa'i Meaning a woman, a person who's old Okay Imam Abu Dawood, sorry Narrated in his Sunan Min hadith A'uf ibn Malik al-Asja'i That the Prophet ﷺ said Ana wa maratun safa'u al-khaddaini kahataini yawm al-qiyamah Wa awma bi al-wusta wa al-sababah Imra'atun amat min zawjiha Datu mansibin wa jamalin Hasabat nafsaha ala yatamaaha Hatta banu awmatu The hadith mentions safa'a In the hadith I just mentioned right now Ana wa maratun safa'a al-khaddaini What does it explain? It means a woman who's old A woman who is aged Also, if we take the view that okay it was not Then it's referring to as Ya'ani safa'a means black And some of the scholars they took from this study Was Ina, a slave girl Because she was black? Yes The majority of the slaves, or a lot of the slaves were Were that colour And it's not racist comment I'm trying to put out there I myself am dark and black But that's the narration, what it mentions now Okay, the next one I have is the hadith of Aisha In the darkness And this is a hadith narrating Sahih al-Bukhari And possibly other places as well Narrated by Aisha radiallahu anha The believing women covered with their veiling sheets Used to attend the Fajr prayer With Allah's messenger And after finishing the prayer They would return to their home And nobody could recognise them because of the darkness And the thing that I want from this hadith Is that she said nobody could recognise them Because of the darkness If they were covered Their face was covered If that was the case Then she wouldn't need to mention because of the darkness Nobody could recognise them Because they can't see their faces She specifically mentioned because of the darkness So yeah, the hadith, first of all, number one The hadith, just because it wasn't mentioned that the women Just because it was mentioned that the women could not be recognised Because of the pitch darkness Doesn't mean their face was uncovered I don't see how that's a leap Not really, if you think about it Why would she need to say because of the darkness? She said the women's faces couldn't be recognised Because it was known at that time According to that every woman wore the niqab anyway So what's the issue? Why would she say the woman's face couldn't be recognised Because of the darkness? That would be a completely unnecessary statement Do you get where it's coming from? Why can we not say then If it's pitch darkness And a woman's walking in a place where there's no lights on She can uncover her niqab As long as she knows no one can see her I'm saying she can uncover her niqab anyway So I'm saying too If hypothetically what we say is the case Maybe they didn't wear their niqab Because of the pitch darkness And no one could recognise them Not to mention Salah Yeah, they're going to the salah That they're going to pray, right? Right? Yeah So could it mean that we couldn't recognise each other Whilst we were in the prayer? No, it says I'm sorry it couldn't mean that After finishing the prayer They would return to their home And nobody could recognise it because of the darkness It's not talking about in the prayer Definitely No, but it still doesn't mention my It still doesn't prove my point It dismissed my point They prayed the salah, right? Yes, they prayed the salah But you haven't mentioned it was on the way on the road You can have a look at the Arabic Have a look at it yourself if you want Yeah, I came across the hadith But I'm saying it to you It's at the moment we're in the masjid, right? Their faces No, no, no It says returning, right? It doesn't mention they're walking After finishing their prayer They would return to their home Of course they would return to their homes If you finish the salah And nobody could recognise them So we're obviously talking about To be honest, this for me is the furthest, weakest argument That Shaykh Nasir brought One of the weakest arguments that he brought In the issue of not niqab in wajib There is another narration he brings And also that mentions in the Musnad of Abu Ya'la We would not recognise each other's faces What he means by this It was so dark that the faces were shown But we couldn't recognise it because it was so dark But why would she need to say We would not recognise each other's faces If niqab was wajib And it was well known that they would all wear niqab She wouldn't need to say that Do you understand? Like why would she say these things? It's a very strange statement Maybe there were senior women Who didn't have to wear niqab in there Maybe there were slave girls that she's referring to What you're using is ihtimalat, possibilities And it can be dismissed We have clear evidences that are saying The woman is a awrah We have a hadith of Allah saying يُدْنِيلَ عَلَيْهِنَا مِنْ جَلَابِهِنَا وَإِذَا سَأَلْتُمُونَ مَتَعَانَ بَسْأَلُوهُنَ مِنْ وَرَائِهِي جَلَابِهِي It's sarih Direct to the point Where the Prophet ﷺ is saying it Okay The next hadith here is narrated by Anas ibn Malik, Sahih al-Bukhari The Prophet ﷺ stayed with Safiyyah for three days On the way of Khaybar On the way to Khaybar Safiyyah was وَكَانَتْ فِي مَنْ She was amongst those who were ordered to use a veil Meaning that the wives of the Prophet ﷺ It was for them but not for all women Because the statement says She was from those who were ordered to use the veil From those As in a select group Now the word من was used, right? In the hadith وَكَانَتْ فِي مَنْ فِي مَنْ From those From them She was from those who were what? دُرِبَ عَلَيْهِ الْحِجَابِ So do you believe hijab is niqab? دُرِبَ عَلَيْهَ الْحِجَابِ That's what you believe, right? صح In the ayat of hijab and surah Yeah but I'm saying it But according to you it doesn't mean it If you admit it here then we can bring all the No, no problem I'm saying it according to you And you know like I'm saying according to your interpretation How doesn't this make sense that She was from those who Repeat it one more time for me again وَكَانَتْ فِي مَنْ دُرِبَ عَلَيْهِ الْحِجَابِ She was from those who the hijab was wajib for For example دُرِبَ Is that what it says in the English translation? No, no It says Safiyyah was amongst those who were ordered to use a veil I mean the Arabic is better Yeah so that's fine It doesn't, I don't have an issue with that issue She was from them, huh? Huh So why would someone say she was from them? Doesn't it indicate that it's only the wives? No He means that women He's talking about the Sorry, let me go for that Okay, he's talking about women who are on their menstruation Who have to cover themselves Women who are not on their menstruations are not Slave girls don't Elderly women don't have to wear niqab The context of the hadith though is talking about Prophet's marriage So the Prophet stayed with Safiyyah for three days on the way of Khayr But where he consummated his marriage with her Safiyyah was amongst those who were ordered to use a veil i.e. he's just been married now Okay, he's just been married Now she becomes amongst those who had to wear a veil Yeah, there are those who don't have to wear it Yeah No, there are those who don't have to wear it What I'm trying to get from the context of the hadith is the marriage took place And then she had to use a veil That clearly shows that it's specific for the wives of the Prophet But if you say hijab What about the other parts of the hijab? The face, the hair So all the other women could show their hair? No, I'm not saying that I'm saying hijab according to you includes the face, right? But it includes everything Yeah, it includes everything So let's just take it as what I said Or let's take even yours Because you're saying hair is hijab, right? And let's just take it there If we say that, does that mean before that her hair was showing? No, I'm saying hijab Means niqab It means according to you Not just niqab though Everything else, right? So then if we say she was not wearing nothing before that Okay But in this context, it's quite clear because you're talking about marriage And we know that the wives of the Prophet But you know my point is missing You're missing my point I'm just going with you Okay I'm saying to you before this, was she not wearing hijab? Niqab? No You're saying niqab He's reading hijab for me Hijab means all of it I'm saying everything You see my point? According to me, hijab means not the face covered Even for me, it means the whole everything It means the face and everything Okay For you, it means everything except the face Okay So if you're taking my interpretation of it Hijab here means the face, the hair So was she not wearing no hijab on her hair as well? Do you understand my point? Not fully Because the word here is used hijab But obviously it's understood by this niqab No, it's not I'll tell you what Because we know that the Prophet's wives have to wear the niqab That's something that we both agree on No, they don't have to wear just niqab No, not just niqab I'm talking about everything as well When hijab is used, we say that the wives of the Prophets have fully had to cover We don't say niqab, they have to wear it So they have to fully cover Fully, entirely, the face included Do you understand my point? Why would they say this? She was from those I mean everyone has to wear hijab Let me come to that point But before that, she was still covered Okay The reason is because she reached puberty And she's from the women who have to wear it And she was not underage She was not a young person That's number one Number two, she's a free woman She's not a slave Because some of the Prophet's wives that he was with were slaves They were not free people So this is other indications Okay So the summary of the hadith is that She was married to Sa'd ibn Khawla Who was one of the companions of the Messenger of Allah And he was present at the Battle of Badr He died during the farewell pilgrimage Again, this shows us after the ayat of hijab She gave birth before four months and ten days had passed Since her husband's death When her nifas ended, Abu As-Sanabil, a man from Banu Abd al-Dar Went to her and said And saw that she had adorned herself So what Shaykh Nasir has taken from this hadith Is that he saw that she had adorned herself i.e. meaning the face was uncovered It's number one He said, perhaps you want to get married before four months and ten days has passed It looks like you want to get married She said, when I heard that from Abu As-Sanabil I went to the Messenger of Allah and told him my story The Messenger of Allah said It is permissible for you to marry when you gave birth So again, what he's trying to say is that The Messenger of Allah didn't correct her And say, you need to cover your face or anything like that There's many responses to give I'm just going to stick to one easy one The first one is that Subai'at al-Aslamiyya She's a mawla, she was a slave girl She wasn't a free woman And the Aymat al-Seerah mentioned that Ibn Ishaq said that Ibn Hisham said that Al-Waqidi mentioned that Ibn al-Hibban mentioned that Ibn Abd al-Barr mentioned it Al-Baladiriyu mentioned that Ibn al-Farajil, Ibn al-Jawzi mentioned that Muhammad ibn al-Habib mentioned that Ibn al-Athir, may Allah have mercy on him, mentioned that Asal, ishi min kalbin or ishi min madja'in Or ishi mawla min mawarif harisin There's dispute So that's the quickest and the fastest response I can give in that issue Let's go on to the next one Which is a hadith of Sahl ibn Sa'ad A woman came to Allah's Messenger ﷺ And said, Messenger of Allah I've come to you to entrust myself to you Like she's kind of proposing him Is what obviously is what's going to be said Allah's Messenger ﷺ saw her And looked closely at her from head to toe He 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 the companions And said, Messenger of Allah ﷺ Marry her to me And then the hadith goes on But this is the main point And I want to get from the hadith So we have a woman now And yes, she's proposing for marriage But she's uncovered her face As per the hadith As you can see from the hadith Because the Prophet ﷺ looked at her face And then looked her up and down as well And then the companion was witnessing this as well Now you said earlier that a woman can obviously In proposing of marriage She can uncover her face She can do this in the open In the market street In the street No, this hadith that you mentioned The hadith of Sahl ibn Sa'ad al-Sa'idi R.A Doesn't show her face was uncovered It just shows that the Prophet ﷺ Looked towards her face direction And what works against you in this hadith Is that The Prophet ﷺ He rolled his looks at her From the bottom of her legs he started from And then he put his head up So if we say that Okay If we take your argument on board Which is the reason why he looked at her face Was because it was uncovered Then I could say to you Why did he look at her legs? Was that uncovered as well? And we already took from hadith Ibn Umar R.A On whom the Prophet ﷺ He said مَنْ جَرَّ ثَوْبُهُ خُيَنًا لَمْ يَنظُرُ اللَّهِ إِلَيْهِ يَوْمَ الْقِيَامَةِ And she said يَا رَسُولَ اللَّهِ فَكَيْفَ يَصْنَعُ النِّسَاءُ بِذُيُّلِهِنَّ يُرْخِيْنَ شِبْرًا فقالت He said إِذَا تَنْكَشِفُ أَقَدَامُهُنَّ And then the Prophet ﷺ said فَيُرْخِيْنَهُ ذِرَاعًا لَا يَزِدْنَ عَلَيْهِ بَيْهَا قِيْسَدْ فِي هَٰذَا الدَّلِيلُ عَلَى وُجُوبِ سَطْرِ قَدْمَيْهَا So the woman has to cover her legs By ijma' We don't differ upon that So just the fact that the Prophet looked that direction Doesn't mean that her face was uncovered Okay Secondly is that Maybe she presented herself to the Prophet ﷺ To show him how she looks And she took off her niqab And she wanted the Prophet ﷺ to see her For marriage Was a specific situation again For marriage But there were other companions there as well Maybe she didn't intend for the angle that she was standing at Maybe she didn't intend for the other companions to see her Yeah and it's a restricted issue to the issue of marriage Yeah Okay Last one Hadith in Sahih Muslim The adultery Why are all those narrations only hajj? Marriage You know all situations like Which we already mentioned Outside these places are different from within these situations Yeah Sorry No problem Sahih Muslim The adultery of the eye is the lustful look Question is How can a man look lustfully if a woman is fully covered from head to toe? A man can look lustfully by just Whenever things become apparent from her He looks at those things Or he looks at External other things From a woman's hijab When she covers herself He looks for those little things that show Unintentionally He becomes lustful over that Also it could be a man who's evil enough to go out there And look at women whilst they're in their houses You know Uncovered He tries to look for those moments Whilst they're in the kitchen and he opens Under the peeps under the door and etc It could be those moments No Okay I'm conscious that we've obviously spoken for a long time I'm going to move on to some closing questions And then I'll give you an opportunity to summarize Inshallah And we can close out the podcast The first question I have is We mentioned at the start This is a valid difference of opinion First time on the hot seat I think we discussed an issue Which genuinely has a difference of opinion That is valid The question is If there is a situation like this Can the person just pick whatever side that they want to If it's a valid difference of opinion If the person doesn't have knowledge He's low in terms of the deen He doesn't have much understanding If he trusts a person he knows And he's a local imam He trusts him And he's imam says No problem But if a woman's watching the podcast And she's like I don't really want to wear niqab It's a valid difference of opinion I don't She can't just stick to it No Okay She has to look into it And the opinion she takes Has to be built on what she believes is strongest In terms of evidence Yeah Okay But some people can't read evidences Can't understand evidences They could just take the fatwa of their shaykh They just blindfold that Okay What if a woman believes niqab is wajib But she fears being attacked Like in some western countries You know You have people who are specifically targeting women with niqab Is this an excuse not to wear it? If that woman believes it's wajib Then she should do hijrah She can't practice her religion It's from the symbols of Islam If she can't no longer practice her deen of Islam It's clear for her that she can't no longer live in that country That's if she believes it's wajib And we did a podcast on that But what if she's from those who aren't able to make hijrah? Where the fact that she's not married She's under the care of her parents financially Whatever reason InshaAllah We'll just stay at home inshaAllah And make dua that Allah lifts this stress and hardship from me now What if it's not a fear of safety But she fears that she's never going to get a job She's always going to be seen as an outcast of society Is this a good enough reason to take the niqab off So she can progress with her career? InshaAllah There's many places she can work at in Islamic environments You know there's opportunities If you rely on Allah you take the precautions Allah will open all paths and means for you Okay I want to get on some fiqh questions between husband and wife now If a woman believes the niqab is wajib She believes it's obligatory But the husband doesn't And he commands her not to wear it No she doesn't obey him She doesn't obey If she believes it's wajib She has to wear it Wear it Even if the husband doesn't agree with it Even if her parents tell her not to wear it Still She still has to wear her niqab Okay That's again if she believes it's wajib Okay What if it's the other way around The husband believes it's wajib But the wife doesn't And he's telling her He can't force her on it Is the husband not How do you reconcile that with the husband being the shepherd And in control of his family And Yeah that's a view he holds She's researched this issue She's come to the conclusion That niqab is not wajib He can't force that opinion onto her He can explain it to her And encourage her if he wants to But he can't enforce it onto her No Okay I'm gonna Let's go into the summary Before we close it out the podcast If you have anything to say I'm going to give a summary this time as well To represent the side that I've been representing And then I'll give you as the final say to have No I think you should summarize all of it No no no no no I'm only going to be summarizing it from my side To I think I've said everything I need to say From my side I think that the argument from the scholars of my side From the scholars of my side So it's going to be a very one-sided summary So maybe you'll change your mind after the end of the summary So the scholars who believe that the niqab is not wajib They say that it is part of Islam It is recommended It's encouraged for the sisters But they don't go that extra step and stay That is obligatory And they say that in an issue like this The burden of proof is obviously As we agreed at the start Is upon the one who makes it obligatory And this is an issue that affects so many people It affects half of mankind if not more Because the majority of mankind are women And affects them on such a frequent basis Anytime they leave their house And even when they're inside their house If people come to visit them who are non-mukhalim And it affects them whether they're rich Whether they're poor Whether they're black Whether they're white Whether they're Arab Non-Arab Whether they're married Whether they're single This is an issue that is huge in the religion of Islam And we know that our religion And one of the proofs for our religion being true Is that it explains every single aspect of life In detail And indeed that's some of the reasons Why for example some of the companions took Islam Because it explains things like How the etiquettes of going to the toilet Yet we have this issue And it is not one single clear-cut command Or prohibition in these words From Allah or his messenger Sallallahu alayhi wa sallam That tell these millions and millions and millions of women Cover your face Or do not reveal your face There's not a single statement like that Instead we have ayat We have ahadith Which have to be understood in a certain way We take this word And the meaning of this word is that And this scholar said it was this And this scholar said it was that And of course the principle in Surah Al-Fiqh Is إِذَا وَرَدَ الْإِحْتِمَالِ بَطَلَ الْإِسْتِدْلَالِ If there is an evidence that could be interpreted this way Or it could be interpreted this way Then it cannot be used as a substantial proof To bring an argument forward If that discussion stopped there And we went through all of the ayat and the ahadith in that fashion And it got to the conclusion that there's not one single clear-cut text Then there's nothing that the side that I'm representing have to do after that Thereupon the asal However it doesn't stop there They actually bring forward ahadith from their side That we discussed in the second half of this podcast Which obviously you've responded to But they bring ahadith that they believe Categorically and clearly shows that the niqab is not wajib Because there were women at the time of the messenger ﷺ That had their faces uncovered And he didn't command them to cover it And we went through them in the second half of the podcast Having said that There's strong proofs on both sides You have your proofs They have their proofs And the principle in Islam is Ideally you'd reconcile between the evidences And there is a way of reconciling between the evidences And that is to say The niqab is strongly strongly strongly recommended But it is not obligatory That's a summary from this side of the table I want to give you the opportunity If you'd like to take it I know you've done a good job mashaAllah throughout the podcast If you just want to summarize it your side I'm happy for you to do that And if mainly my focus is that There are clear-cut evidences and authentic evidences I mentioned seven ayats from the Quran Eight ahadith I mentioned some of the ulema They are transmitted ijmaa qawli I also mentioned that this is a ijmaa Which is amali That the salaf as-salih And all of the women at that time were wearing niqab Also I mentioned that this issue of Niqab It's a matter that's connected to fitna Trials and tribulations And the biggest fitna of women is the face number one That's the first point Then everything else comes right after it So our sisters should really focus highly On covering themselves up Wearing the way that clothing that Allah sanctioned for them If you think today As a sister If you think today that you are going to wear what you want Then I promise you even before you leave this world The shroud that you will be covered with Your face will be covered Your hair will be covered So there's a lot of virtues in being a person who's covered And be shy And the clothing Allah gave you is a blessing You're going to be asked about it On the Day of Judgment Make sure that you cover yourself Our mother Aisha You know she was buried The Prophet was buried in her house And then her father was then buried after the Prophet Then the narration mentions When Umar was buried in that place she said I used to enter into my house Aisha saying this The Prophet was in this And my father I will take off my clothing I now then say I used to say that this is my father This is my husband That's why I'll take it off When Umar was buried with them For wallahi I swear by Allah I never entered it And I did this because of shyness So sisters this shyness is a quality That's needed from each and every one of you Cover yourselves What shocks me And I'm going to conclude with that Is that Ibn Abbas mentioned to his students one day He said Shall I not show you a woman from the women of Jannah And I'll talk specifically He said Of course tell me He said The black woman over there She came to the Prophet And she said And by the way this is one of the evidences They used to say that the woman's face was uncovered But that's not strong You can tell a woman's color from her face Even if she wears niqab She said I am a woman who is And who faints And I have epilepsy And my aura shows I think that's the reason it's not strong anyway Some scholars they said her illness was why she was seen as well Then the Prophet Maybe if you be patient You will get Jannah What if you wish Jannah I will make dua for you And you are here And Allah cures you She said Asbir I'll be patient She said I'll be patient She said after that She said But what about my aura showing She's sick My aura is showing So make dua that Allah doesn't I don't want my aura to be shown Believe in women She's ill and her aura is showing Our ones are healthy and their aura is showing And the concept of taking clothes from the people And their skin showing Was a punishment for Adam and Hawa That was what Shaytan wanted to achieve from all of that So sisters inshallah be patient upon your clothing Don't let the west wallahi fool you and lie to you and deceive you Be conscious of what you wear and the way you dress And don't Get fooled by the 20 or 30 or 40 or even 70 years that you live in this dunya What waits you on the other day On the other side is very big Ask Allah to keep us steadfast on this The haq and the truth And to forgive our brothers and sisters wherever they are in the world Also I don't want to use this as a means In no way shape or form to belittle sisters You know ridicule sisters That's not the My aim isn't that And I know the hearts of us Is between the two fingers of Allah Allah tosses and turns in the way he wishes So I'm going to conclude there inshallah Ta'ala subhanaka allahumma bihamdi ashadu an la ilaha illallah astaghfiruka wa atubu ilaih
