Is Hijab (head covering) mentioned in the Quran as obligatory?

[EiE]

I have troubles finding, because sources says different.

Here's one I found, please read it all before you comment. Is their statement false? just a "caution" this is taken from a website of some ahmad al hassan followers, I don't follow their religion, but I just found their article interesting.

Quote

Hijab’, or the head veil, is considered a practice in many sects of Orthodox Islam. The wearing of a head veil is also practiced by certain sects of Christianity and Judaism

But what is the stance of Imam Ahmad Al-Hassan (fhip) regarding the covering of the hair for women?

The wearing of a head covering has not been mentioned as an obligatory practice by the Almighty God in any covenant. In fact, the evidence provided by various religions is not concrete, and is mostly based on interpretation of the scholars of religion, rather than the direct words of God through His prophets and messengers.

From the Quran, we see the following verse,

 

The verse of the Khimar (The covering or scarf for the chest)

“And tell the believing women to cast down their looks and to guard their private parts, and not to display their charms, beyond what is [acceptably] visible, and let them draw their shawls (Khumurihinna) over their chests (Juyubihinna), and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or their slave girls, or male dependants lacking [sexual] desire, or children who are not yet conscious of female sexuality. And let them not thump their feet to make known their hidden ornaments. Turn to Allah in repentance, all of you, O believers, so that you may be successful.”

– Holy Quran, An-Nur verse 31

 

The word Khumurihinna is Arabic, and refers to the scarf or shawl, the clothing that covers the specified location of the chest (Juyubihinna).

Another mention in the Quran on how to dress modestly:

 

O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments (Jalabibihinna*). That is more suitable that they will be recognised and not harassed, and Allah is All-Forgiving, All-Merciful.

*Jalabibihinna: a type of clothing which has many styles, from hoodie to no head cover.

– Holy Quran, Al-Ahzab verse 59

 

We see that dressing modestly is a clear commandment towards women from Allah (سُبْحَانَهُ وَ تَعَالَى) in the Quran. However, the command does not entail covering the hair. 

In this day and age, the term ‘Hijab’ has been made to be understood as the covering scarf for the hair of a woman. 

But how does the Quran use the term ‘Hijab’?

 

“There will be a Hijab (veil) between them. And on the elevations will be certain men who recognize each of them by their mark. They will call out to the inhabitants of Paradise, ‘Peace be upon you!’ They have not [yet] entered it, though they eagerly hope to.”

– Holy Quran, Al-A’raf verse 46

 

“When you recite the Quran, We draw a hidden Hijab (veil) between you and those who do not believe in the Hereafter…”

– Holy Quran, Al-Isra verse 45

 

“Thus she veiled herself from them, then We sent to her Our Spirit so he appeared to her as a well-proportioned human.”

– Holy Quran, Maryam verse 17

 

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

– Holy Quran, Al-Ahzab verse 53

 

“…he said, ‘Indeed I have preferred the love of [worldly] goodness over the remembrance of my Lord until it [the sun] disappeared behind the [night’s] Hijab (veil)“

– Holy Quran, Sad verse 32

 

“They say, ‘Our hearts are within coverings [i.e., screened] from what you invite us to, and there is deafness in our ears, and there is a Hijab (veil) between us and you. So act [as your faith requires]; we too are acting [according to our own].”

– Holy Quran, Fussilat verse 5

 

“It is not [possible] for any human that Allah should speak to him except through revelation or from behind a Hijab (veil), or He sends a Messenger who reveals by His permission whatever He wills. Indeed He is Most High, All-Wise.”

– Holy Quran, Ash-Shura verse 51

 

So the word ‘Hijab’ can clearly be used in various ways, all of which are based on the Hijab being a veil that separates, whether a metaphorical veil or a spiritual veil between man and God, or any such separation that is being indicated.

However, Hijab is not seen in the Quran as a term that indicates a scarf that the woman must cover her hair with.

So where did the concept of covering the hair as an obligation on women appear in Islam, if not through the words of God and his Messenger Muhammad (pbuhahf)?

Certain sayings that are found in hadith books of Islam, such as Bukhari, mention historical events that took place, concerning the commandment to cover the hair, such as:

 

Narrated from Aisha, that the wives of the Prophet (pbuhahf), would go out at night to the Manasi’ (toilet), and it was a vast open space. Umar used to say to the Prophet (pbuhahf): “Veil your women.” But the Prophet  (pbuhahf) did not do so. One night Sawda daughter of Zam’a, the wife of the Prophet (pbuhahf), went out at `Isha’ time and she was a tall woman so Umar called out to her saying: “We recognized you, Sawda”, in order to ensure that the Hijab (veil) would come down, and so God revealed the verse of Hijab (veil).”

– Sahih Bukhari, Abi Abdullah Muhammad ibn Isma’il Al-Bukhari, 1st ed., Book 4: Ablutions, p.50, hadith 146

– Sahih Muslim, Abi Al-Hussein Muslim ibn Al-Hajjaj ibn Muslim, 2nd ed., Book 39: Book of Greetings, p.713, hadith 2170d

 

It can be seen from this narration that the concept of Hijab was insisted on by Umar, not Prophet Muhammad (pbuhahf). In fact, if we look carefully at the history of Islam, we do not find any evidence of Prophet Muhammad (pbuhahf) saying that covering the hair is an obligation. It is a sunnah, but not a requirement.

The Covering of Hair in Christianity

Some Christian women, based on Orthodox, Roman Catholic, Lutheran, Moravian, Anglican, Reformed, Methodist and Quaker teachings, wear the head covering in public worship and during private prayer at home.

Did the concept of head covering come from Jesus ((صلى الله عليه وآله وسلم))?

If we take a look at the scriptures, we will not find verses pertaining to Jesus ((صلى الله عليه وآله وسلم)) that command or even recommend the head covering.

We do, however, find verses from the Epistle of Paul to the Corinthians.

It is clear from the scriptures that it was Paul who commanded women to cover their heads. In the New Testament of the Bible Paul wrote:

 

“…I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head.  A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. That is why a wife ought to have a symbol of authority on her head, because of the angels”

– Holy Bible: 1 Corinthians 11:3-10

 

So neither did Jesus ((صلى الله عليه وآله وسلم)) make the hijab or head covering obligatory on his followers, nor did Prophet Muhammad (pbuhahf).

But it became considered an obligation on the people based on the interpretation of the alleged scholars and those that considered themselves capable of interpreting the words of God and establishing rulings from their own understandings, instead of taking rulings from God’s caliph.

The truth of the matter is that covering the hair was never an obligation in any of God’s covenants. Since the revelation of the Seventh Covenant, Imam Ahmad Al-Hassan (fhip) as God’s proof on earth today, has allowed us to understand the truth and reality of the falsehood of the head covering being obligatory. And our Imam and Caliph Imam Ahmad Al-Hassan (fhip) is far better than to impose on the people a ruling that did not even come from God. In fact, he (fhip) is the true shepherd, freeing the people of the false chains and shackles that the non-working scholars are attempting to put on the masses. As the Saviour of Mankind, Imam Ahmad Al-Hassan (fhip) is setting us free with the truth.

 

Edited May 28 by EiE

[kadhim]

There is no explicit command to cover the head anywhere in the Quran, no. Explicitly, women are only told to cover breasts and privates in public. And beyond that, only to display “what normally appears” of the rest. 

Muslim scholars traditionally have understood an implicit message to cover the head in the Quran based on passages in the Quran mentioning khimaar and jilbaab, garments that traditionally included a hooded cover part. On the other hand these were not new garments, but garments that women of some classes in the society already wore as culture and fashion. 

Explicit instructions toward head cover are only found in the hadith literature. 

[3wliya_maryam]

1 hour ago, EiE said:

I have troubles finding, because sources says different.

Here's one I found, please read it all before you comment. Is their statement false? just a "caution" this is taken from a website of some ahmad al hassan followers, I don't follow their religion, but I just found their article interesting.

 

salam,

can you please send the link to this info

[Ethics]

2 hours ago, EiE said:

I have troubles finding, because sources says different.

The Qur’an and Hijab

Islam has strongly emphasized the concept of decency and modesty in the interaction between members of the opposite sex. Dress code is part of that overall teaching. There are two verses in the Qur’an in which Almighty Allah talks about the issue of decency and hijab as defined earlier.

The First Verse

In Chapter 24, known as an-Nur (the Light), in verse 30, Allah commands Prophet Muhammad as follows:

قُلْ لِلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ أَبْصَارِهِمْ وَ يَحْفَظُوْا فُرُوْجَهُمْ, ذَلِكَ أَزْكَى لَهُمْ.

“Say to the believing men that: they should cast down their glances and guard their private parts (by being chaste). This is better for them.”(24:30).

This is a command to Muslim men that they should not lustfully look at women (other than their own wives); and in order to prevent any possibility of temptation, they are required to cast their glances downwards. This is known as “hijab of the eyes”.

Then in the next verse, Allah commands the Prophet to address the women:

قُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَ يَحْفَظْنَ فُرُوْجَهُنَّ...

“Say to the believing women that: they should cast down their glances and guard their private parts (by being chaste)…” (24:31).

This is a similar command as given to the men in the previous verse regarding “hijab of the eyes”.

This hijab of eyes is similar to the teaching of Jesus where he says, “You have heard that it was said by them of old time, you shall not commit adultery. But I say unto you, That whosoever looks on a woman to lust after her has committed adultery with her already in his heart.”1 So if you see a Muslim casting his/her eyes downwards when he/she is talking to a member of opposite sex, this should not be considered as rude or an indication of lack of confidence — he/she is just abiding by the Qur’anic as well as Biblical teaching.

* * * * *

After “hijab of the eyes” came the order describing the dress code for women:

وَ لاَ يُبْدِيْنَ زِيْنَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَ لْيَضْرِبْنَ بِخُمُرِهِنَّ عَلىَ جُيُوْبِهِنَّ...

“...and not display their beauty except what is apparent, and they should place their khumur over their bosoms...” (24:31).

There are two issues about this sentence.

(1) What Is The Meaning Of “Khumur” Used In This Verse?

Khumur خُمُرٌ is plural of khimarخِمَارٌ , the veil covering the head. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

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

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

(2) Then What Does The Clause “Placing The Khumur Over The Bosoms” Mean?

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

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

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

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

The Second Verse

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

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

“O Prophet! Say to your wives, your daughters, and the women of the believers that: they should let down upon themselves their jalabib.” (33:59).

What Is The Meaning Of “Jalabib”?

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

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

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

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

• 1. The Gospel of Matthew, chap. 5, verses 27-28.
• 2. Al-Munjid (Beirut: Daru ’l-Mashriq, 1986) p. 195; at-Turayh¢, Majma‘u ’l-Bahrayn, vol.1 (Tehran: Daftar Nashr, 1408 AH) p. 700. See at-Tusi, at-Tibyan, vol. 7 (Qum: Maktabatu ’l-l‘lam al-Islami, 1409 AH) p. 428; at-Tabrasi, Majma’u ’l-Bayan, vol. 7 (Beirut: Dar Ihyai ’t-Turathi ’l-‘Arabi, 1379AH) p.138; also see the famous Sunni commentator, Fakhru ’d-Din ar-Razi, at-Tafsiru ’l-Kabir, vol. 23 (Beirut: Daru ’l-Kutubi ’l-‘Ilmiyya, 1990) p. 179-180. Even the Hans Wehr Dictionary of Modern Written Arabic (Ithaca, NY: Spoken Languages Services, 1976) defines al-khimar as “veil covering head and face of a woman.” (p. 261) No one has excluded the covering of the head from definition of “al-khimar”.
• 3. Ar-Razi, at-Tafsiru ’l-Kabir, vol.23, p. 179, and other famous commentaries and collections of hadith such as at-Tabataba’i, al-Mizan, vol. 15 (Tehran: Daru ’l-Kutub, 1397AH) p. 121; al-Kulayni, al-Furu‘ mina ’l-Kafi, vol. 5 (Tehran: Daru ’l-Kutub, 1367AH) p. 521. Also see the commentaries of al-Kashshaf, Ibn Kathir, at-Tabari, and al-Qurtubi.
• 4. Ibid, also see, al-Bukhari, Sahih (Arabic & English) vol. 6 (Beirut: Daru ’l-‘Arabiyya) p. 267; Abu ’l-A‘la Mawdudi, Tafhimu ’l-Qur’an, vol. 3 (Lahore: Idara-e Tarjuman-e Qur’an, 1994) p. 316.
• 5. Ibid. al-Munjid, p. 96; at-Turayhi, Majma‘u ’l-Bahrayn, vol. 1, p.384.
  
   

 

The Sunna and Hijab

The sunna —the sayings and examples of the Prophet Muhammad (S)— is the second most important source for Islamic laws. It is impossible to truly understand the Qur’an without studying the Prophet’s life that provided the context in which the holy Book was revealed. Almighty Allah says,

بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

“And We have revealed to you (O Muhammad) the Reminder (i.e., the Qur’an) so that you may clarify to the people what has been revealed to them, and so that they may reflect.” (16:44).

“Sunna” is that “clarification” mentioned in this verse.

There is a tendency among the so-called progressive and liberated Muslims to claim that they only follow the Qur’an and ignore the sunna of the Prophet. Responding to such Muslims, Drs. Murata and Chittick write, “We are perfectly aware that many contemporary Muslims are tired of what they consider outdated material: they would like to discard their intellectual heritage and replace it with truly ‘scientific’ endeavors, such as sociology. By claiming that the Islamic intellectual heritage is superfluous and that the Koran is sufficient, such people have surrendered to the spirit of the times. This is a far different enterprise than that pursued by the great authorities, who interpreted their present in the light of a grand tradition and who never fell prey to the up-to-date—that most obsolescent of all abstractions.”1

From the Shi‘i point of view, the authentic sayings of the Imams of Ahlul Bayt portray the true sunna of the Prophet and further clarify the meaning of the Qur’anic verses. The Prophet himself introduced the Ahlul Bayt as the twin of the Qur’an.2

* * * * *

The following two sayings from the Imams of the Ahlul Bayt on the issue of hijab are presented here as an example.

Al-Fudayl bin Yasar asked Imam as-Sadiq (‘a) about the forearms of a woman: whether they are included in the “beauty” as described by the Almighty when He says, “and they should not display their beauty except for their husbands...” The Imam replied, “Yes, and what is beneath the veil covering the head (khimar) is from the beauty [as mentioned in the verse], and also what is beneath the wristbands.”3 As one can clearly see in this authentic hadith, the Imam has exempted the face and the hands, but everything else has been counted as “the beauty that should not be displayed except for their husbands...”

Abu Nasr al-Bazinli quotes Imam ‘Ali as-Rida (‘a) as follows: “A woman does not have to cover her head in the presence of a boy who has not yet reached the age of puberty.”4 The implication of this statement is obvious that once a boy who is not related to a woman reaches the age of puberty, she has to cover her head in his presence.

Even the founders of the Sunni schools of law are unanimous in this view. According to the Maliki, the Hanafi, the Shafi‘i, and the Hanbali views, the entire body of a woman is ‘awrah and therefore it should be covered with the exception of the face and the hands.5

* * * * *

 

The two verses discussed above put together clearly show that hijab, as a decent code of dress for Muslim women, is part of the Qur’anic teachings. This is also confirmed by how the Prophet Muhammad (S) understood and implemented these verses among the Muslim women. This is further confirmed by how the Imams of the Ahlul Bayt (‘a), and the Muslim scholars of the early generations of Islam understood the Qur’an.6

It is an understanding that has been continuously affirmed by Muslims for the last fourteen centuries. And, strangely, now we hear some so-called experts of Islam telling us that hijab has nothing to do with Islam, it is just a cultural issue and a matter of personal choice!

• 1. Sachiko Murata & William C. Chittick, The Vision of Islam (St. Paul, MN: Paragon House, 1995) p. xi.
• 2. For more information on the sunna and also the connection between the Qur’an and the Ahlul Bayt, see my Introduction to Islamic Laws.
• 3. Al-Kulayni, al-Furu‘ mina ’l-Kafi, vol. 2, p. 64.
• 4. As-Saduq, Man la Yahduruhu ’l-Faqih, vol. 2, p. 140; Qurbu ’l-Asnad, p. 170. See Wasa’ilu ’sh-Shi‘ah, vol. 14 (Beirut: Dar at-Turath al-‘Arabi, n.d.) p. 169.
• 5. ‘Abdu ’r-Rahman al-Juzari, al-Fiqh ‘ala ’l-Madhahibi ’l-Arba‘ah, vol. 5 (Beirut: Daru ’l-Fikr, 1969) p. 54-55.
• 6. Besides the references quoted earlier, also see at-Tabrasi, Majma‘u ’l-Bayan, vol. 7-8, p. 138, 370; at-Tusi, at-Tibyan, vol. 8, p. 361; Fakhru ’d-Din ar-Razi, at-Tafsiru ’l-Kabir, vol. 23, p. 179-180.

https://www.al-islam.org/hijab-muslim-womens-dress-islamic-or-cultural-sayyid-muhammad-rizvi

 

 

Also a very informative short read:

Hijab, The Dress of Modesty in Islam By Sayyid Sa'eed Akhtar Rizvi

Edited May 28 by Ethics

[EiE]

53 minutes ago, 3wliya_maryam said:

salam,

can you please send the link to this info

https://theahmadireligion.org/hijab/

As I said before, these are followers of ahmad al hassan, so do keep that in mind.

[Ashvazdanghe]

12 hours ago, EiE said:

just a "caution" this is taken from a website of some ahmad al hassan followers, I don't follow their religion, but I just found their article interesting.

Salam It's usual procedure of his followers to interpret Islamic teachings in wrong way in order to satisfy Christian & jews specially evangelists & zionists  for promoting leader of their cult by misiterpreting anything & cropping & censoring anything which in this case they have interpreted  Hijab as non obligatory for satysfying Christian & jews specially evangelists & zionists which all of activies of him & his followers matchs with following verse.

Never will the Jews be pleased with you, nor the Christians, unless you followed their creed. Say, ‘Indeed it is the guidance of Allah which is [true] guidance.’ And should you follow their desires after the knowledge that has come to you, you will not have against Allah any guardian or helper. (120)

https://tanzil.net/#trans/en.qarai/2:120

 

[Ashvazdanghe]

12 hours ago, kadhim said:

On the other hand these were not new garments, but garments that women of some classes in the society already wore as culture and fashion. 

Explicit instructions toward head cover are only found in the hadith literature. 

Salam all of hadith about Hijab are related to holy Quran which only it has been talked about boundaries  not a certain type of Hijab

43 hadith about Hijab

Prohibition from being like unbelievers

29-Imam Ali (AS): The Muslim Ummah will continue to walk on the good path, as long as they do not imitate the culture and customs (such as wearing clothes and eating, etc.) of the infidels; And if they follow foreigners in manners, َAllah almighty will humiliate them.

Bihar Alanawar v 79 (76) p303 , chapter about showing beauty & expressing blessing (بحارالانوار جلد ۷۹ ( ۷۶ ) صفحه ۳۰۳ باب التجمل و اظهار النعمه)

Determining the limits of hijab

9-Imam Sadiq (AS): It is not permissible for a Muslim woman to wear a scarf (mask) and a shirt that does not cover her body. (wasayl al-Shia, vol. 30, p. 5181)

Quote

10-Imam Sadiq ((عليه السلام).): Regarding the adornments that a woman is allowed to display in front of a non-mahram, it is the face and the palms of both hands. (Bihar, vol. 104, p. 33 / Qorb al-Asnad, p. 40)

11-Imam Ali (AS): A woman (must) cover her hair, chest, around the neck and under the throat.

12- The Holy Prophet ((صلى الله عليه وآله وسلم)): It is not proper for a woman to fold her clothes when going out of her house.

13- The Messenger of Allah ((صلى الله عليه وآله وسلم)): Any woman who believes in Allah Almighty and the Day of Judgment does not reveal her adornment to anyone other than her husband, nor does she expose her hair on her head and ankles, and any woman who does these things to anyone other than her husband. If she does, she has corrupted her religion and made Allah angry from herself... (Mustadrak Hakim, vol. 2, p. 549)

21- Fuzail bin Yasar says: I asked Imam Sadiq (peace be upon him) whether a woman's forearms are one of the parts that she should cover from non-maharam. He said yes, and what is placed under the scarf should be worn, and it should also be worn from the place of the bracelet toward up. (Kafi volume 5)

 

-Abdullah bin Abbas, the famous commentator and student of Amirul Momineen Ali (عليه السلام) said: A woman (must) cover her hair, chest, around the neck, and under the throat." (Majma al-Bayan, Vol 7)

15- The Holy Prophet ((صلى الله عليه وآله وسلم)) turned his face away from a woman who was wearing thin and revealing clothes and said: As soon as a woman reaches puberty, nothing of her body should be seen, except her wrists. Down and face. (Al-Durl al Manthur v5)

Quote

16- The Messenger of Allah ((صلى الله عليه وآله وسلم)): The destruction of the women of my nation is in two things: "... and thin clothes" (Sheikh Mofid, Amali)

17-Hazrat Ali ((عليه السلام).): May you wear thick clothes; Because whoever wears thin clothes, his(her) religion is thin.

18- Imam Sadiq ((عليه السلام).) said to one of Muhammad bin Abi Umir's sisters: When you visit your brother, don't wear colorful and provocative clothes.

19-Imam Reza ((عليه السلام).): Whoever wears clothes to show off, Allah will withhold His mercy from him.

20- The Prophet said: Wear clothes that will not be pointed  by people and your honor and respect will be preserved.

 

https://www.hi-hijab.com/43-حدیث-درمورد-حجاب-و-پوشش/

[Ashvazdanghe]

order to hijab

23- Umayya, the daughter of Ruqiya, came to the Prophet ((صلى الله عليه وآله وسلم)) to swear allegiance to him. The Holy Prophet ((صلى الله عليه وآله وسلم)) said: "I pledge my allegiance to you that you do not associate with Allah, do not steal, do not commit adultery, do not kill your child, do not accuse and slander people, do not lament and, like the past ignorance, "Don't show yourself  between foreigners."

24- The Holy Prophet ((صلى الله عليه وآله وسلم)): Keep your women from visiting the Non-mahram by covering their bodies and limbs, the more covered women are, the more prosperous they are. (Safina al-Bahar, vol. 2, p. 298)

25- It is narrated that it has been  brought some cloths to the Prophet. The Prophet gave a cloth to one of his companions and told him to divide it into two parts: clothe one part for yourself and give the other part to your wife to make a scarf for  herself Then he said to him: Tell your wife to provide a lining for this cloth so that her body is not visible from under it. (Sunan Abi Dawud, vol. 2)

https://www.hi-hijab.com/43-حدیث-درمورد-حجاب-و-پوشش/

The clothing and character of Ahl al-Bayt (عليه السلام), the best example of hijab and chastity
The life of Ahl al-Bayt (peace be upon them) is an ever-living witness of the place of chastity and hijab and its high value and dignity among Islamic teachings. A brief look at the life of Hazrat Fatima Zahra (peace be upon her) proves how much she honored and respected this divine decree both in the position of issuing linguistic guidance about this important doctrine and in her own practical life. His lasting educational advice to women was that  «خَيْرٌ لِلِنّساءِ أنْ لا يَرَيْنَ الرِّجالَ وَ لا يَراهُنَّ الرِّجالُ»(23)؛ (The best thing for women is not to see men and men not to see them).

In describing the characteristics of the Prophet's own clothing, this narration is read by Fuzail bin Yasar from Imam Baqir (peace be upon him): "Fatimah Sayyidah of women of Paradise, and her scarf was like this, and the people of the world "E to the middle of Azadeh" (24); (Fatima is Sayyidah of the women of pardise, and her veil was not longer than this, and [Imam Baqir] showed her with her hand up to the middle of his arm). It should be noted that the mentioned mask was only a part of the full hijab used by the her majesty and her covering was much more complete than this, especially in the presence of non-mahrams. Because in the historical report of the bitter events that plagued the life of the her majesty after the death of the Holy Prophet (peace and blessings of Allah be upon him and his progeny), we read that: «...لَاثَتْ خِمَارَهَا عَلَى رَأْسِهَا وَ اشْتَمَلَتْ بِجِلْبَابِهَا وَ أَقْبَلَتْ فِي لُمَةٍ مِنْ حَفَدَتِهَا وَ نِسَاءِ قَوْمِهَا تَطَأُ يُولَهَا»(25)؛ (They threw (twisted) their veils on their heads and covered their entire bodies with their tents and walked with a group of women of their tribe while the trail of their skirts was stretched on the ground.

Qazi Numan's narration of Imam Sadiq (peace be upon him) also paints another picture of the high position of hijab and the chastity of that pure lady: «اسْتَأْذَنَ أَعْمَى عَلَى فَاطِمَةَ(س)، فَحَجَبَتْهُ. فَقَالَ لَهَا النَّبِيُّ(ص): لِمَ تَحْجُبِينَهُ وَ هُوَ لَا يَرَاكِ؟ قَالَتْ: يَا رَسُولَ اللَّهِ! إِنْ لَمْ يَكُنْ يَرَانِي، فَإِنِّی أَرَاهُ وَ هُوَ يَشَمُّ الرِّيحَ. فَقَالَ رَسُولُ اللَّهِ: أَشْهَدُ أَنَّكِ بَضْعَةٌ مِنِّی‏»(26)؛ (A blind man asked Fatimah (pbuher) for permission to enter the house, Fatimah (pbuher)made hijab for him. The Prophet ((صلى الله عليه وآله وسلم)) said to her daughter why did you cover yourself from the blind person? Fatimah said: If he does not see me, I I see him and he [even though he is blind, but] recognizes the smell. The Prophet said: I bear witness that you are part of my body).

The transmission of this attitude fromher majesty other women of Ahl al-Bayt (peace be upon him) left very beautiful and lasting pictures of hijab and chastity for us. Zainab Kobra(peace be upon her) became one of the most important inheritors of Fatima ethics. The noble lady, the gem that none of the men saw during the time of her father and brothers, except in the incident of Karbala. (27) Fatemi's chastity in the character of Zainab Kubra (PBUHer) during the painful events of Ashura and after that, in the form of zeal and prejudice. Hijab appeared. She was the one who shouted in the Yazid Majlis without any fear: "O son of the freed ones [by our ancestor  the Prophet of Islam]!" Is it justice to put your wives and maidservants behind the curtain, and to drag the daughters of the Messenger of Allah ((صلى الله عليه وآله وسلم)) as captives here and there?! You have torn their masks and exposed their faces!" (28)

https://makarem.ir/maaref/fa/article/index/420107/اهمیت-و-جایگاه-حجاب-در-روایات-اسلامی؟

5.2 - Women's hijab

Imam Ali (peace be upon him) says: On a cloudy and rainy day, we were sitting with the Holy Prophet (peace and blessings of Allah be upon him  and his progeny) in Baqi, when a woman passed by while she was riding on a  four-footed which foot of her four-footed fell into a hole so she fell on ground.prophet  (peace and blessings of Allah be upon him and his progeny) turned his face so that his gaze did not fall on the woman's body. They said: O Messenger of Allah(pbu)! This woman is wearing pants. The Holy Prophet (pbu) said three times:  اللهم اغفر للمسرولات، ایها الناس! اتخذوا السراویلات، فانها من استر ثیابکم وحقنوا بها نسائکم اذا خرجن؛ [۴۴]
O Allah! Forgive women who wear pants, choose pants for women, which is the best cover and keeps your women safe when they go out.

۴۴.    ↑ نوری، حسین، مستدرک الوسائل، ج۳، ص۲۴۴.   

Mustadrak al Wasail , v3 , p 244

https://fa.wikifeqh.ir/شهوت‌رانی

[EiE]

I am not going to read all that.

I just want to know if there's a direct command in the quran that tells woman to cover their hair on their head, i.e hijab. I am aware that marjas has it as wajib, just want to know if there's direct command in the quran.

Anyone who can speak quran arabic and actually understand?

[Ethics]

On 5/28/2023 at 2:53 PM, Ethics said:

“...and not display their beauty except what is apparent, and they should place their khumur over their bosoms...” (24:31).

(1) What Is The Meaning Of “Khumur” Used In This Verse?

Khumur خُمُرٌ is plural of khimarخِمَارٌ , the veil covering the head. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid.

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

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

(2) Then What Does The Clause “Placing The Khumur Over The Bosoms” Mean?

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

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

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

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

The Second Verse

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

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

“O Prophet! Say to your wives, your daughters, and the women of the believers that: they should let down upon themselves their jalabib.” (33:59).

What Is The Meaning Of “Jalabib”?

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

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

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

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

[kadhim]

26 minutes ago, EiE said:

I am not going to read all that.

I just want to know if there's a direct command in the quran that tells woman to cover their hair on their head, i.e hijab. I am aware that marjas has it as wajib, just want to know if there's direct command in the quran.

Anyone who can speak quran arabic and actually understand?

Strictly speaking, there’s not.

If there were, someone would just say, “verse x:yz,” post the text, and it would be done. 

When folks have to write articles to explain how it’s there, that usually means it’s not.

[Ethics]

14 minutes ago, kadhim said:

Strictly speaking, there’s not.

If there were, someone would just say, “verse x:yz,” post the text, and it would be done. 

When folks have to write articles to explain how it’s there, that usually means it’s not.

They have to write articles to explain the arabic and refute arguments by those like you, whom think it is not clear.

[kadhim]

16 minutes ago, Ethics said:

They have to write articles to explain the arabic and refute arguments by those like you, whom think it is not clear.

I don’t know why you’re getting defensive here. He asked if there is any direct command in the Quran. Objectively, there is not. This shouldn’t be controversial. 

 

[Ethics]

17 minutes ago, kadhim said:

I don’t know why you’re getting defensive here. He asked if there is any direct command in the Quran. Objectively, there is not. This shouldn’t be controversial. 

 

But it is so direct and descriptive, you are just following your own whims. Also "When folks have to write articles to explain how it’s there, that usually means it’s not." is such a senseless argument, one can write an article on anything, that doesnt mean it is unclear.

[kadhim]

52 minutes ago, Ethics said:

But it is so direct and descriptive, you are just following your own whims. Also "When folks have to write articles to explain how it’s there, that usually means it’s not." is such a senseless argument, one can write an article on anything, that doesnt mean it is unclear.

There is no direct command to cover the head in the text. No one had ever understood there to be a direct command in the text. Because it’s not there. Stop gaslighting people. 

[Ethics]

You can keep telling yourself that, you will answer to Allah for misguiding people.

[kadhim]

6 minutes ago, Ethics said:

You can keep telling yourself that, you will answer to Allah for misguiding people.

Do you understand what the word “direct” means? 

[kadhim]

This clip is a good addition to this discussion. Very comprehensive. 

 

[Ethics]

14 minutes ago, kadhim said:

This clip is a good addition to this discussion. Very comprehensive. 

 

Yikes it makes sense you quote this person who believes in homosexuality. Then again, you also think homosexuality is not forbidden in the quran as well which is beyond insane. I have seen his videos, my man is delusional. Anyone can be an internet scholar now a days it seems... just make up conclusions on your own whims while you sprinkle some truth here and there, add a little bit of pizazz with some complex vocabulary get people enticed.

[Ethics]

 

@16:40

Edited June 6 by Ethics

[kadhim]

1 hour ago, Ethics said:

Yikes it makes sense you quote this person who believes in homosexuality. Then again, you also think homosexuality is not forbidden in the quran as well which is beyond insane. I have seen his videos, my man is delusional. Anyone can be an internet scholar now a days it seems... just make up conclusions on your own whims while you sprinkle some truth here and there, add a little bit of pizazz with some complex vocabulary get people enticed.

Internet scholar? 

This is a legitimate academic with advanced secular credentials, decades of teaching experience at top universities, and extensive traditional Islamic learning as well. 

I’m sorry, but who are you again?

Seriously, who do you think you are? Where do you get off talking like this?

It’s embarrassing how casually some of you people will abandon any and all Islamic principles of dignified respect for Islamic scholarship the minute someone tells you something that challenges your received preconceptions.

Agree or disagree with the ideas as they resonate or not—following reasonable consideration—with your reason and heart, and as they give, or don’t give, certainty. This is your right as a Muslim and as a human being.

But show some **** respect for the traditional adab of a student or display some sensible silence.

I don’t understand how someone can choose to wear the name Ethics yet be so lacking in it. 

Edited June 6 by kadhim

[Ethics]

43 minutes ago, kadhim said:

Internet scholar? 

This is a legitimate academic with advanced secular credentials, decades of teaching experience at top universities, and extensive traditional Islamic learning as well.

Yea and you know who else learned/taught/teaches in academics in top universities? right wing facist neo nazis and war mongers who are now in governments.
 

49 minutes ago, kadhim said:

I’m sorry, but who are you again?

Seriously, who do you think you are? Where do you get off talking like this?

It’s embarrassing how casually some of you people will abandon any and all Islamic principles of dignified respect for Islamic scholarship the minute someone tells you something that challenges your received preconceptions.

But show some **** respect for the traditional adab of a student or display some sensible silence.

wow astagirullah brother, your name is kadhim. Show some patience will ya sheesh.

 

I didnt know calling someone delusional who promotes evil and spreads misinformation and disinformation is disrespectful....to him or to Allah (سُبْحَانَهُ وَ تَعَالَى)? How about you stop being fake emotional. Nothing I said was unethical.

 

And of the people is he who buys the amusement of speech to mislead [others] from the way of Allah without knowledge and who takes it in ridicule. Those will have a humiliating punishment.

 

And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment.

 

Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear for men in the Book, these it is whom Allah does curse, and those who curse do curse them too