بسم الله الرحمان الرحيم

Allaah سبحانه و تعالى says,

This ayah can be understood from the following hadith of the Prophet  صلى الله عليه و سلم “Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allaah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.”[2]

Al-Imaam al-Qurtubi رحمه الله says, “Brotherhood in religion is stronger than the brotherhood in kinship because it is severed with the difference of the religion and brotherhood in religion is not severed due to kinship.”[3]

Explaining the phrase, “… and be conscious of Allaah, that you may receive mercy.”Al-Haafidh Ibn Kathir رحمه الله said, “And this is a promise from Allaah that He will grant mercy to those who fear and obey Him.”[4]

What can I apply from this verse?

1) Treat your fellow Muslims as your brothers and sisters. Try to have to good Akhlaaq and Adaab with them. Forgive their mistakes as you would forgive the mistakes of your brothers and sisters in kinship. If they harm you forgive them, if they mistreat you bear with them and if they break ties with you then join with them.

2) If you see brothers or sisters in an argument, then try to reconcile between them

3) To have Mercy of Allaah سبحانه و تعالى have Taqwa of Allaah سبحانه و تعالى

And, indeed, Allaah سبحانه و تعالى knows best.

[1] Surat ul-Hujuraat:10

[2] Sahih Muslim

[3] Jaami‘ li-Ahkaam al-Qur’aan

[4] Tafsir al-Qur’aan al-‘Adhim

بسم الله الرحمان الرحيم

This ayah specifically refers to the People of the Book as is understood from the context of the verse. But it can be used by us to derive some important points.

Points of Benefit:

1)We learn from this ayah that the first and foremost thing Allah سبحانه و تعالى commanded His slaves was sincerity in worshiping Him.

2)The first part of the ayah is similar to the third ayah in Surat ul-Baqarah,

In the first verse, Allah سبحانه و تعالى says that He did not command the people anything except to worship Him sincerely. And in the second one, Allah سبحانه و تعالى describes the people of Taqwa with the same characteristics in the very same order. Because having the correct belief in the Unseen is devoting worship to Allah alone. It is as if Allah سبحانه و تعالى commanded the people to become Muttaqin.

3) We also learn that sincerity is the first of the worship and it is a prerequisite for doing other acts of worship. This verse is also similar to the last verse in Surat ul-Kahf:

The ayah mentioned on the top contains the righteous acts and also contains the command to not commit shirk.

4)The root word of hunafaa’ is haa’-noon-faa’ which linguistically means an inclination towards right religion. A haneef is the one who is inclined towards God and inclined away from [false deities] so considered upright.[2] In tafsir, this word has been given six meanings:

a)Followers (of the true religion)

b)The steadfast people said Muhammad Ibnu Ka’b رحمه الله

c)Sincere people said Khusif رحمه الله

d)The Muslims said adh-Dhahhaak رحمه الله

e)The Hujjaaj (i.e. the ones who have performed al-Hajj) said Ibnu ‘Abbas رضي الله عنهم And al-‘Atiyah al-‘Awfi رحمه الله said, “If al-Hanif and al-Muslim are used together, then al-Hanif means the one who has performed al-Hajj. But if al-Hanif is singled out then its meaning is al-Muslim.” And Sa’id Ibnu Jubayr رحمه الله said, “The Arabs would not name al-Hanif to except the one who did al-Hajj and was circumcised.”

f)They are the believers in all the Messengers said Abu Qulaabah رحمه الله3]

5)In the end, we also understand that for a religion to be correct, it needs to have these characteristics: a) Commandment of abstinence from polytheism b) Commandment of establishment of as-Salaah c) Commandment of giving Zakaah or charity.

And indeed Allah سبحانه و تعالى knows best

[1] Surat ul-Bayyinah:5

[2] HdO Arabic-English Dictionary of Qur’anic Usage

[3] An-Nakat wal-‘Uyun by al-Imam al-Mawardi

The word has been explained in three meanings as mentioned in Tafsir al-Qurtubi:

1)Doubt
2)Accusation
3)Deficiency

It seems that Allah subhanahu wa ta’ala has told us that in order for a non-Muslim to disprove the Qur’an or Islam, he/she has to prove one of the meanings of in regards to the Qur’an.

Doubt in:

a)it being from Allah subhanahu wa ta’ala
b)its authenticity
c)it being unadulterated


Accusation that:

a)it promotes immorality
b) it has laws of injustice that are not applicable in 21st century

Deficiency in its:

a)linguistic and literary form
b)language

So whenever a non-Muslim will ask a question regarding the Qur’an, it will be from or related to these categories. It is as if Allah subhanahu wa ta’ala already made it clear to us what type of questions should the du’aat expect. In addition, this shows the importance of doing da’wah because it is implictly mentioned in the very beginning of the Qur’an.

This also ayah shows the richness of the language used by Allah subhanahu wa ta’ala in the Qur’an.

And Allah subhanahu wa ta’ala knows best

The Prophet sallAllahu ‘alayhi wassalam went to As-Safa’, climbed up and called out, “O people!” The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah said, “O Bani `Abd Al-Muttalib, O Bani Fihr, O Bani Lu’ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you — would you believe me?” They said, “Yes.” He said, “Then I warn you of a great punishment that is close at hand. Abu Lahab said, “May you perish for the rest of the day! You only called us to tell us this””[2]

BismiLlah ar-Rahman ar-Rahim,

Hasan al-Basri rahimahuLlah said, “When whoever of those who came before you saw the Qur’aan, a Message from their Lord, they would contemplate upon it by night and implement it by day.”[at-Tibyan fi Adaab Hamalaat ul-Qur’aan]

BismiLlah ar-Rahman ar-Rahim,

Al-Fudhayl bin ‘Iyaadh rahimahuLlah said, “The bearer of the Qur’aan is the bearer of the flag of al-Islaam. It does not suit him to play with those who engage in play, nor be neglectful (of the obligations of Islaam) with those who are neglectful, nor engage in vain talk with those engage in vain talk in respect to the right of the Qur’aan.”[at-Tibyan fi Adaab Hamalat ul-Qur’an]

BismiLlah ar-Rahman ar-Rahim

Abdullah bin Masud radhi Allahu ‘Anhu said, “The one who memorises the Qur’an must be known by the nights when people are sleeping. By his days when people are eating. By his sadness when people are rejoicing. By his weeping when people are laughing. By his silence when people are indulged in vain talk. And by his humility when people are boasting.” [Mukhtasar at-Tibyaan fi Adaab Hamalaat al-Qur’aan]

If one studies Surat al-Hujurat, one will find that is Surah is filled with laws dealing with social issues. And in this very chapter of the Qur’an, Allah subhanahu wa ta’ala tells us how to deal with our fellow Muslims. The saying of Allah subhanahu wa ta’ala,

In this ayah, Allah subhanahu wa ta’ala tells us to make sure if the news or narration we hear from any fasiq is true or authentic before accepting or basing our opinion on it.

Al-Hafidh Ibn Kathir rahimahuLlah writes in his tafsir,

“Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner’s word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honoured forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality”[2]

Imam Al-Mawardi rahimahuLlah writes,

“In this ayah is the proof that the report of one individual is acceptable if he is trustworthy.”[3]

Imam Al-Qurtubi rahimahuLlah writes,

“…And whosever’s fisq is grounded (and proven) then his statement is rejected completely for reporting is a trust and the indication of fisq nullifies it.”[4]

We, the Muslims, are afflicted with the disease of accepting whatever is presented to us with any verification what so ever whether is be a Muslim or a non-Muslim source. A prime example of this would be the onslaught of the media against Islam. They are trying their best to portray Islam in the worst way possible. Even in Muslim countries, the liberals and secularists ‘Muslims’ try to put down those who follow or even attempt to follow the Sunnah of the Prophet salAllahu ‘alayhi wassalam. The non-Muslims accuse the groups of Muslims as ‘terrorists’ and when Muslims are told this, they hear and believe in instantly without trying to find the source of the news. And we learn from this ayah, that this is completely forbidden for a fasiq, then what about a non-Muslim?

Not knowing the source of information and then accusing a fellow Muslim brother/sister of something can lead to slandering which is even worse than backbiting as the Prophet salAllahu ‘alayhi wassalam said in the following hadith,

The Prophet salAllahu ‘alayhi wassalam said

“Do you know what is meant by backbiting?” They said, “Allah and His Messenger know best.” He said, “To say something about your brother which he dislikes.” One asked, “Even if what I say is true about my brother?” He replied, “If such defects you say are true about him, then you have backbitten him, and if he doesn’t have what you say, then you have committed slander against him.” [5]

And we see that Allah subhanahu wa ta’ala tells us in ayah number 12,

If one looks at this verse with an eye of a grammarian, he will find that the word Ijtanibu starts with an alif known as ‘fa’l amr’ which means a commanding action and that means that avoiding the much suspicion is an obligation upon us as Muslims.

Al-Hafidh Ibn Kathir rahimahuLlah writes in his tafsir,

“Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one’s family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful ‘Umar bin Al-Khattab said, “Never think ill of the word that comes out of your believing brother’s mouth, as long as you can find a good excuse for it.”

It is reported that the Prophet salAllahu ‘alayhi wassalam said,

“Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other’s faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah’s servants! Be brothers.”[7]

‘Abdullah bin ‘Abbas says,

“Allah has forbidden a believer to have bad suspicions about believers.”[8]

Al-Hasan rahimahuLlah says,

“We were in a time in which having suspicion of people was forbidden, but today; you act, remain silent and be suspicious of people however you will.”[9]

So being suspicious of your brothers and sisters doing acts, in general, against the teaching Islam is not allowed at all. As ‘Umar radhi Allahu ‘anhu said, we should try to give our brothers and sisters good excuses when we see them doing wrong. For example, we see a brother talking to a ghayr mahram. Normally the people would start having ill thoughts about that brother thinking maybe she is his girlfriend or such stuff. But, he being our brother deserves that we only think good of him. Instead having doubts about his Islamic personality, we should give the benefit of doubt that maybe he is seeking assistance from the lady or maybe the girl is his own sister.

But, we find that some Muslims are ready to accept whatever they hear from the non-Muslim sources who accuse our brothers and sisters of ‘terrorism’ and all other such nonsense. Moreover, we see that the accused Muslims get insulted and mocked by their fellow Muslim brothers and sisters sometimes just to please the non-Muslims and at times due to their ignorance of the teachings of Islam. In Islam we know that a person is innocent until proven guilty as the Prophet salAllahu ‘alayhi wassalam said,

“Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation).”[10]

But the enemies of Islam think that a Muslim is guilty even when proven innocent. The reality is, we should be careful with whatever we utter as we are going to be accountable for everything we utter on the Day of Judgement.

If we let suspicion to creep in our hearts, then this gives a solid foundation to have more illnesses in our hearts such as finding faults in one another, being envious of one another, hating others and so on.

Brotherhood:

The saying of Allah subhanahu wa ta’ala,

“The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.”[11]

This ayah is a general ayah, which means it does not specify that there comes a situation or a time when a believer does not remain another believer’s brother. Whether or not he practises his religion properly or he goes and carries out heinous crimes, a believer is a believer’s brother.

“The believers are nothing else than brothers (in Islamic religion)…”

Imam at-Tabari rahimahuLlah explains in his tafsir,

“(Brothers) in religion.”[12]

The Prophet salAllahu ‘alayhi wassalam said,

“The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.”[13]

Al-Hafidh Ibn Hajar al-’Asqalani rahimahuLlah writes in his book of sharh,

“‘The Muslim is the brother of the Muslim’ this is the brotherhood of Islam. For all the unity that is between the two people, takes the name of brotherhood. ‘He is not unjust with him’ this report is of the meaning of a command for the oppression of a Muslim to another Muslim is forbidden. ‘Nor does he forsake him’ that he does not leave him with someone who is harmful or something that is harmful to him.”[14]

Imam al-Qurtubi rahimahuLlah writes as an explanation of the verse,

“That is (brotherhood) in religion and sanctity, not in lineage. It was said regarding this, that the brotherhood in religion is stronger than the brotherhood in lineage for the brotherhood in lineage is disrupted due to the difference in religion whist the brotherhood in religion is not broken off due to the difference in lineage.” [15]

Part of injustice is having bad suspicion about your brother and it is one of the ingredients of the destruction of brotherhood as the Prophet salAllahu ‘alayhi wassalam said,

“Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.”[16]

From this hadith we understand that holding a Muslim on contempt is also forbidden according to the Shari’ah of Prophet Muhammad salAllahu ‘alayhi wassalam. We should deal with our Muslim brothers and sisters with a clean heart and having no ill feeling having for them. This way one achieves two benefits:

1) Having good relations with one another

2) Possibility of committing injustice lessens as the heart is devoid of evil

“…So make reconciliation between your brothers…”

This ayah was revealed in connection to the ayah preceding it but it can also be used for general purposes.

Imam al- Qurtubi rahimahuLlah writes in his tafsir,

“Abu ‘Ubaydah said, ‘Reconcile between all the brothers.’”[17]

Then he goes on and says,

“In this verse and the one before, is evidence that the ones tyrannise (like khawarij) do not cease to carry the name of Iman because Allah, the Exalted, named them brothers of believers in spite of the fact that they are wrong doers. Al-Harith al-A’ur said that ‘Ali bin Abi Talib was asked and he was exemplary in fighting the people of tyranny (khawarij or hypocrites) from the people of the Jamal and Siffin, ‘Are they polytheists?’ He said, ‘No, the one who do shirk have fled.’ Then it was asked, ‘Are they hypocrites?’ He said, ‘No, for the hypocrites do not remember Allah except little.’ Then it was said to him, ‘Then what is their condition?’ He said, ‘They are our brothers who have transgressed against us.’”[18]

I have personally read statements of kufr against the brothers and sisters who are accused by the west of murdering many innocent people. The situation of ‘Ali radhi Allahu ‘anhu was worse and still he considered them as his brothers.

In conclusion, we should try our best to refrain from all sorts of evils we could indulge in when dealing with our brothers and sisters. Not judging them, nor being suspicious of them nor speaking ill of them would solve many of the current problems this Ummah is facing. And indeed, Allah subhanahu wa ta’ala knows best.

I ask Allah subhanahu wa ta’ala to accept this work and give benefit to whoever reads it and save them from misguidance. Amin

References:

[1] Surah al-Hujurat, 49:06

[2] Tafsir al-Qur’an al-Karim

[3] An-Nakat wal-‘Uyun & Jami’ li Ahkam al-Qur’an (similar statement mentioned)

[4] Jami’ li AHkam al-Qur’an

[5]Sahih Muslim, Sunan Abi Dawud, Sunan At-Tirmidhi

[6] Surah al-Hujurat, 49:12

[7] Muwatta Imam Malik

[8] Jami’ al-Bayan Fi Tafsir al-Qur’an

[9] Jami’ li AHkam al-Qur’an

[10] Sunan al-Bayhaqi

[11] Surah al-Hujurat, 49:10

[12] Jami’ al-Bayan Fi Tafsir al-Qur’an

[13]Sahih al-Bukhari and Sahih Muslim

[14] Fath al-Bari Sharh Sahih al-Bukhari

[15] Jami’ li Ahkam al-Qur’an

[16]Sahih Muslim

[17] Jami’ li Ahkam al-Qur’an

[18] Ibid

BismiLlah ar-Rahman ar-Rahim

Allah subhanahu wa ta’ala tells us,

The word Allah subhanahu wa ta’ala has used to mention about the Harut and Marut is Malakayn. The root of this word is Malak which means an Angel. But, Imam al-Baghawi rahimahuLlah mentions in his tafsir that ‘Abdullah bin ‘Abbas radhi Allahu ‘anhuma, Al-Hasan rahimahuLlah and Imam Fakhrud-Din ar-Razi rahimahuLlah mentions that adh-Dhahhak rahimahuLlah used to recite the word as Malikayn [2]whose root is Malik with a kasrah on lam rather than fathah. This fact is also mentioned in Tafsir al-Kashshaf by Imam az-Zamakhshari rahimahuLlah

One might wonder, the Qur’an is in different recitations? The answer to this question is yes, it has reached to us in ten different but authentic Qira’ah. Before we study the variant recitation of the verse, lets give a brief introduction to the different Qira’ah of the Qur’an.

A Qira’ah is, for the most part, a method of pronunciation used in the recitations of the Qur’an. These methods are different from the seven forms or modes (huruf) in which the Qur’an was revealed. The seven modes were reduced to one, that of Quraysh, during the era of Caliph ‘Uthman radhi Allahu ‘anhu when he ordered that the Qur’an be copied in the Qurayshi dialect and distributed among the Islamic centers of the time. Hence, only the Qurayshi mode remains today and all of the methods of recitation are based on this mode. The various methods have all been traced back to the Prophet salAllahu ‘alayhi wassalam through a number of the Sahabah radhi Allahu ‘anhum who were most noted for their Qur’anic recitations. That is, these Sahabah radhi Allahu ‘anhum recited the Qur’an to the Prophet salAllahu ‘alayhi wassalam or in his presence and received his approval. Among them were the following: Ubayy ibn Ka’b, ‘Ali ibn Abi ?alib, Zayd ibn Thabit, Ibn Mas’ud, Abu ad-Darda’, and Abu Musa al-Ash’ari radhi Allahu ‘anhum Many of the other Sahabah radhi Allahu ‘anhum learned from these masters. ‘Abdullah Ibn ‘Abbas radhi Allahu ‘anhuma, the master commentator of the Qur’an among the Sahabah radhi Allahu ‘anhum, learned from both Ubayy and Zayd radhi Allahu ‘anhma. [3]

Among the next generation of Muslims, referred to as the Tabi’un there arose many scholars who learned the various methods of recitation from the Sahabah radhi Allahu ‘anhu??and taught them to others. Centers of Qur’anic recitation developed in Madinah, Makkah, Kufah, Basrah, and ash-Sham (Greater Syria), leading to the evolution of Qur’anic recitation into an independent science.[4] By the mid eighth century CE, there existed a large number of outstanding scholars, all of whom were considered specialists in the field of recitation. Most of their methods of recitation were authenticated by chains of reliable narrators, ending with the Prophet salAllahu ‘alayhi wassalam. Those methods on each level of their chain were called Mutawatir and were considered to be the most accurate. Those methods in which the number of narrators were few or one on any level of the chain were referred to as Shadh.

However, some of the scholars of the following period began the practice of designating a set number of individual scholars from the previous period as being the most noteworthy and accurate reciters. By the middle of the tenth century CE (6th century AH), it became a popular convention to limit the number of best reciters to seven, since this number coincided with the number of huruf in which the Qur’an was revealed.

Similarly, during this period the number of schools of Islamic law (Madhhab) were reduced to the famous four after a period in which there were many. The first to limit the number of authentic reciters to seven was the ‘Iraqi scholar, Abu Bakr ibn Mujahid rahimahuLlah (d. 936 CE), and those who wrote books on Qira’ah after him followed suit.[5] This limitation is not an accurate representation of the classical scholars of Qur’anic recitation. There were many others who were as good as the seven and a number who were greater than them. In fact, the classification of scholars was really a classification of how well their methods of recitation were preserved. Hence, the famous seven were those early scholars from different generations whose methods of recitation had the most chains of narrators with many narrations on each level of the chain. However, there were other classical scholars whose methods of recitation were just as authentically (Mutawatir) recorded as the famous seven. A list of the ten scholars of Qur’anic recitation whose methods were best preserved is as follows:

1. Abu ‘Amr ibn al-’Ala (d. 771 CE/154 AH) of Basrah

2. Ibn Kathir (d. 738 CE/119 AH) was among the students of the Sahabah radhi Allahu ‘anhum of Makkah.

3. Nafi’ (d. 786 CE/169 AH) was originally from Isfahan, and his recitation, as transmitted by Warsh (d. 812 CE/196 AH), was of Madinah.

4. Ibn ‘Amir (d. 737 CE/118 AH) was the chief judge (Qadhi) of Damascus during the reign of al-Walid ibn ‘Abdul Malik, who, along with the other Umayyad caliphs, made that city his capital.

5. ‘Asim (d. 746 CE/128 AH) of Kufah was the narrator of the dominant recitation in current use. His narration, as transmitted by Hafs, is the most common method of narration used in the Muslim world today with the exception of Africa.

6. Hamzah (d. 773 CE/156 AH) of Kufah.

7. Al-Kisa’i (d. 805 CE/189 AH) of Kufah was one of the foremost grammarians. He played a major role in the formulation of Arabic grammar rules.

8. Abu Ja’far (d. 750 CE/132 AH) of Madinah.

9. Ya’qub (d. 820 CE/204 AH) of Basrah.

10. Khalaf (d. 844 CE/229 AH) of Baghdad rahimahum Allah

At the same time that scholars of hadith laid down conditions to determine the authenticity of statements or actions attributed to the Prophet salAllahu ‘alayhi wassalam, scholars of Qur’anic recitation also formulated conditions to facilitate critical analysis of the existing recitations. For any given recitation to be accepted as authentic (Sahih), it had to fulfill three conditions. If any of the conditions were missing, such a recitation was classified as Shadh (unusual). The first condition was that the recitation have an authentic chain of narration; that is, that the chain of narrators had to be unbroken, that the narrators were known to be righteous, and that they were known to possess good memories. It was also required that the recitation be conveyed by a large number of narrators on each level of the chain of narration below the level of the Sahabah radhi Allahu ‘anhm (the condition of Tawatur). Narrations which had authentic chains but lacked the condition of Tawatur were accepted as explanations (Tafsir) of Sahabah radhi Allahu ‘anhu??, but were not considered as methods of reciting the Qur’an. As for narrations which did not even have an authentic chain of narration, they were classified “batil” (false) and rejected totally.

The second condition was that the recitations’ variations match known Arabic grammatical constructions. Unusual constructions were verified by their existence in passages of pre-Islamic prose or poetry.

The third condition required the recitation to coincide with the script of one of the copies of Qur’an distributed during the era of Caliph ‘Uthman radhi Allahu ‘anhu. Hence, differences which result from dot placement (e.g. ta’lamun and ya’lamun) are considered acceptable, provided the other conditions are met. If no support for an unusual condition could be found, the recitation of that construction would be classified Shadh. [6]

This classification did not mean that all aspects of the recitation were considered Shadh; in fact, none of the accepted ten methods are totally free from some Shadh constructions. Shadh narrations of this type also serve as explanations for the authentic narrations, as they are obviously statements of the Sahabah radhi Allahu ‘anhum.

Now back to the issue of variant recitation. The answer to this question is that it is an odd recitation that has was rejected by Imam At-?abari rahimahuLlah although it was transmitted in authentic chain from ‘Abdullah bin ‘Abbas radhi Allahu ‘anhma. This recitation is both Shadhah and Mashhurah at the same time as it is a recitation that that is according to Arabic language and match the writings of the ‘Uthmani script written words that comes in authentic chain but did not reach level of Tawatur. And, this is not from the famous ten recitations. This ayah’s tafsir been disputed by the scholars of the past so it is not possible to say which of the tafsirs is stronger. And indeed, Allah subhanahu wa ta’alaknows best.

References:

[1] Surah al-Baqarah, 2:102

[2] Ma’alim at-Tanzil

[3] Al-Itqan

[4] Ibid

[5] Ibid

[6] Ibid

Forever we find the debate whether or not the ‘abayah and niqab is obligatory. Insha’Allah in this article we shall know the correct answer to these two questions.

Two verses explicitly concerning this issue:

We know that not lowering the gaze for men and women is equally haram as we learn from the hadith:

Narrated Jabir bin ‘Abdullah radhi Allahu ‘anhuma “I asked Allah’s Messenger sAlallahu ‘alayhi wassalam about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.”[3]

And also the following hadith:

The Prophet sAlallahu ‘alayhi wassalamsaid,

“Beware! Avoid sitting on the roads. They (the people) said, “O Allah’s Messenger! We can’t help sitting (on the roads) as these are (our places) where we have talks.” The Prophet sAlallahu ‘alayhi wassalamsaid, “If you refuse but to sit, then pay the road its right.” They said, “What is the right of the road, O Allah’s Apostle?” He said, “Lowering your gaze, refraining from harming others, returning greeting, and enjoining what is good, and forbidding what is evil.”[4]

And, we are also aware that illicit relationship with the opposite gender is also forbidden. But the part of the ayah that is to be used to answer the question is, “and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna”

Insha’Allah, we shall study the meaning of these verses in detail using the classical books of tafsir, ahadith, statements of scholars.

“…and not to show off their adornment except only that which is apparent…”

First Opinion:

It is fardh for a mature, Muslim lady to cover her whole body and face. Mention of those who said that:

Tafsir of the first ayah:

‘Abdullah bin Mas’ud radhi Allahu ‘anhu said,

“Adornment (in this verse) is two types of adornment: the (externally) apparent from them are garments and the hidden ones are the two anklets and earrings.”[5]

‘Abdullah radhi Allahu ‘anhu said,

“It is the outer garment.”[6]

‘Abdullah bin Mas’ud radhi Allahu ‘anhu said,

“It is the robe.”[7]

Tafsir of the second ayah:

‘Ali bin Abi Talhah rahimahuLlah reported that ‘Abdullah bin ‘Abbas radhi Allahu ‘anhuma said,

“That Allah subhanahu wa ta’ala commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing.”[8]

Muhammad bin Sirin rahimahuLlah said,

“I asked ‘Ubaydah As-Salmani about the ayah (to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.”[9]

Imam al-Qurtubi rahimahuLlah writes,

“It was said that it was a veil.”[10]

Al-Hasan rahimahuLlah said,

“Cover half of her face.”[11]

Some ahadith concerning the opinion of covering the face:

Hadith 1:

Narrated Safiyah bint Shaybah rahimahuLlah, ‘A’ishah radhi Allahu ‘anha used to say,

“‘When (the Verse): ‘They should draw their veils over their necks and bosoms,’ was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.”[12]

Hadith 2:

Narrated ‘A’ishah radhi Allahu ‘anha,

“Allah’s Messenger used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized .” [13]

In his sharh of this hadith Shaykh Ibn ‘Uthaymin rahimahuLlah said:

“This hadith makes it clear that the Islamic dress is concealing of the entire body as explained in this hadith. Only with the complete cover including the face and hands can a woman not be recognized. This was the understanding and practice of the Sahabah and they were the best of group, the noblest in the sight of Allah subhanahu wa ta’ala with the most complete Iman and noblest of characters. So if the practice of the women of the Sahabah was to wear the complete veil then how can we deviate from their path?”[14]

Hadith 3:

Qatadah rahimahuLlah said,

“I was informed that the Prophet sAlallahu ‘alayhi wassalamsaid, ‘It is not permissible for a woman who believes in Allah and the Last Day to that she should uncover her hands until here.’ And he grasped half of a arm.”[15]

Hadith 4:

Yahya rahimahuLlah related to me from Malik rahimahuLlah from Hisham ibn ‘Urwah rahimahuLlah that Fatimah bint al-Mundhir radhi Allahu ‘anhuma said, “We used to veil our faces when we were in Ihram in the company of Asma’ bint Abi Bakr As-Siddiq radhi Allahu ‘anhuma[16]

Hadith 5:

‘A’ishah radhi Allahu ‘anha said,

“The riders would pass us while we were with the Messenger of Allah sAlallahu ‘alayhi wassalam. When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.”[17]

Hadith 6:

Narrated Anas radhi Allahu ‘anhu,

Um Harithah came to Allah’s Messenger after Harithah had been martyred on the Day (of the battle) of Badr by an arrow thrown by an unknown person. She said, ‘O Allah’s Messenger! You know the position of Harithah in my heart (i.e. how dear to me he was), so if he is in Paradise, I will not weep for him, or otherwise, you will see what I will do.’ The Prophet sAlallahu ‘alayhi wassalam said,

‘Are you mad? Is there only one Paradise? There are many Paradises, and he is in the highest Paradise of Firdaus.’ The Prophet sAlallahu ‘alayhi wassalamadded, ‘A forenoon journey or an after noon journey in Allah’s Cause is better than the whole world and whatever is in it; and a place equal to an arrow bow of anyone of you, or a place equal to a foot in Paradise is better than the whole world and whatever is in it; and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it.’”[18]

Hadith 7:

It was narrated from ‘A’ishah radhi Allahu ‘anhu? that Safwan ibn al-Mu’attal al-Sulami al Dhakwani radhi Allahu ‘anhuwas lagging behind the army. She said, “He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before Hijab was enjoined. I woke up when I heard him saying ‘Inna Lillahi wa inna ilayhi raji’un (verily to Allah we belong and unto Him is our return),’ and I covered my face with my Jilbab.” [19]

Statements of ‘Ulama’ favouring the Opinion:

Hanafi madhhab:

Imam Abu Bakr al-Jassas rahimahuLlah writes in his commentary of the Qur’an,

“The young woman has been ordered to cover her face from the stranger and displaying modesty and chastity so that the corrupt do not show desire for her.”[20]

Imam Sarkhasi rahimahuLlah states,

“The unlawfulness of looking to a woman is for fear of fitna (temptation) and the threat of fitnah comes from looking at her face, for most her attractive features are on her face, much more than any other of her limbs”[21]

Ibn Nujaym rahimahuLlah stated,

“Our Scholars have stated: The mature woman is forbidden from uncovering her face while amongst men, in our times, due to the fitnah!”[22]

Imam ‘Ala’ ad-Din al-Hanafi rahimahuLlah writes,

“The young woman will be prohibited from revealing her face amongst men.”[23]

Explaining this, Imam Ibn ‘Abidin rahimahuLlah writes:

“It means she will be prevented from revealing (it) due to the fear that men will see her face thus creating temptation…”[24]

Maliki madhhab:

Qadhi Ibn al-’Arabi al-Maliki rahimahuLlah said,

“And all of the woman is ‘awrah; her body, her voice, and it is not permissible for her to uncover that unless out of necessity, or need such as witnessing (in court), or a disease that is affecting her body…”[25]

Imam Al-Abi rahimahuLlah records that the Maliki scholar Ibn Marzuq rahimahuLlah has stated that,

“The Mashur (well-known) opinion in the Madhhab of Imam Malik is that it is obligatory (wujub) to cover the face and hands if there is fear of a stranger looking at her.” [26]

Scholars of the Shafi’i madhhab:

Imam Shafi’i rahimahuLlah said,

“There is consensus of the Muslims upon prohibiting their women from going out with their faces uncovered.”[27]

Imam Taqiy-ud-Din As-Subki rahimahuLlah when he said,

“And what is the closest (in opinion), from what our companions have produced is that the face and the hands of a woman are ‘awrah in nadhr (i.e. looking) and not in the Salah.”[28]

Imam Muhammad As-Sana’ni rahimahuLlah says,

“And it is permissible for her to uncover her face whenever there is proof that she does not have to cover. What is meant by uncovering (her face and hands) in the Salah is that no Ajnabi (foreign, non-related, marriageable man) is looking at her, and this is the ‘awrah in the Salah. As for her ‘Awrah when an Ajnabi man is looking at her, then all of her body is ‘awrah.”[29]

Al-Hafidh ibn Hajr Al ‘Asqalani rahimahuLlah said,

“And it has not ceased to be a custom for women, from the older generations and the newer ones, to cover their faces from non-related men.”[30]

Imam Ibn Rislan rahimahuLlah said,

“The Muslims are in agreement that it is prohibited for women to come out of their homes while their faces are uncovered.” [31]

Imam Al-Juwayni rahimahuLlah stated,

“There is agreement (ittifaq) of the Muslimin upon the forbiddance of women coming out (of their homes) with their faces unveiled.”[32]

Imam Jalal ad-Din as-Suyuti rahimahuLlah wrote,

“This is the verse of Hijab regarding all women. In it is the wujub (obligation) upon them of covering the head and the face.”[33]

Hanbali madhhab:

Imam Ahmad bin Hanbal rahimahuLlah is narrated as saying,

“The nail of a woman is ‘awrah. Thus if she leaves her home she must not show anything of herself, not even her Khuff (leather sock) as the Khuff shows the shape of her foot (i.e. skin tight clothing is, according to the Shariah, within the ruling of nakedness)”[34]

Sh aykh al-Islam Ibn Taymiyyah al-Hanbali rahimahuLlah relates that the correct opinion for the Hanbali madhhab is that is is wajib to cover everything except one or two eyes to see the way.[35]

Al-Hafiz Ibn al-Qayyim al-Jawziyyah rahimahuLlah, explaining the woman’s ‘awrah said,

“The ‘awrah is of two types: an ‘awrah in the Salah (prayer) and an ‘awrah in looking. So as for the free woman, it is (allowed) for her to pray while her hands and face are uncovered, and it is not (allowed) for her to go out in the markets and gatherings of people like that (i.e. it is not allowed for her to go out without the face and hands covered).[36]

Dhahiri madhhab:

Ibn Hazm al-Andalusi rahimahuLlah stated,

“…And Jilbab, in the language of the ‘Arabs that Messenger of Allah sAlallahu ‘alayhi wassalamspoke to us with, is what covers all of the body not just a part of it.”[37]

Second Opinion:

It is not fardh but mustahabb for a mature, Muslim lady to cover her whole body and face. Mention of those who said that:

Tafsir of the first ayah:

‘Abdullah bin ‘Abbas radhi Allahu ‘anhuma said,

“Eyeliner (kohl) and the finger ring.”[38]

Similar was narrated from Sa’id bin Jubayr rahimahuLlah[39]

‘Abdullah bin ‘Abbas radhi Allahu ‘anhuma said,

“Apparent from it which are the eyeliner(kohl) and two cheeks.”[40]

Sa’id bin Jubayr rahimahuLlah said,

“The face and hand.”[41]

Qatadah rahimahuLlah said,

“The eyeliner, bracelet (or bangle) and ring.”[42]

Some ahadith concerning the opinion that covering the face is not fardh rather mustahabb:

Hadith 1:

On the authority of ‘A’ishah radhi Allahu ‘anhu?, that Asma’ bint Abi Bakr radhi Allahu ‘anhuma entered the quarters of Allah’s Messenger sAlallahu ‘alayhi wassalamwearing thin clothes. The Messenger sAlallahu ‘alayhi wassalamturned his face away and said,

“O’ Asma’, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and he pointed to his face and hands.”[43]

Hadith 2:

Al-Fadhl bin ‘Abbas radhi Allahu ‘anhuma rode behind the Prophet sAlallahu ‘alayhi wassalamas his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijjah) and al-Fadhl radhi Allahu ‘anhu was a handsome man. The Prophet sAlallahu ‘alayhi wassalamstopped to give the people verdicts. In the meantime, a beautiful woman from the tribe of Khath’am came, asking the verdict of Allah’s Messenger sAlallahu ‘alayhi wassalam. Al- Fadhl radhi Allahu ‘anhu started looking at her as her beauty attracted him. The Prophet sAlallahu ‘alayhi wassalamlooked behind while al- Fadhl radhi Allahu ‘anhu was looking at her; so the Prophet sAlallahu ‘alayhi wassalamheld out his hand backwards and caught the chin of al- Fadhl radhi Allahu ‘anhu and turned his face (to the other side) in order that he should not gaze at her. She said, ‘O Allah’s Messenger sAlallahu ‘alayhi wassalam! The obligation of performing Hajj enjoined by Allah’s on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?’ He said,

‘Yes.’” [44]

Hadith 3:

Jabir bin ‘Abdillah radhi Allahu ‘anhu?? said: I attended prayer on ‘Id day with Messenger of Allah sAlallahu ‘alayhi wassalam. He commenced with the prayer, before the sermon, without any adhan or iqamah. Then he rose, leaning on Bilal, and addressing those present before him, commanded them to fear Allah subhanahu wa ta’alaand exorted them to obey him. He further admonished and warned them. Then he moved on until he came to the women whom he addressed saying,

“Give charity, for verily most of you are fuel for the hellfire of Jahannam, whereupon there arose from the middle of the women’s congregation, a dark cheeked woman who said, ‘Why is that Oh Messenger of Allah?’ He sAlallahu ‘alayhi wassalamreplied, ‘Because you women make to many complaints, and refuse to acknowledge your husbands good treatment.’ Upon hearing this, the women began tossing their jewelry in charity upon Bilal’s outspread cloth.” [45]

Hadith 4:

Narated ‘Abdullah bin ‘Abbas radhi Allahu ‘anhuma, “A truly beautiful woman used to pray behind the Prophet sAlallahu ‘alayhi wassalam. Some of the people used to go pray in the front row to ensure they would not see her. Others would pray in the last row of the men, and during ruku’ [or sujud] they would look from underneath their armpits to see her. Because of this Allah revealed, “And Verily We know those of you who hasten forward, and those who lag behind.” (15:24)”[46]

Statements of ‘Ulama’ favouring the Opinion:

Imam al-Quduri al-Hanafi rahimahuLlah writes,

“If she is in the presence of stranger-men (ajnabi, i.e. non-mahram men, viz. men other than her permanently-non-marriageable male relatives, such as father, brothers and sons.), or non-Muslim women, then her nakedness is all her body, except for her face and palms”[47]

Later on he writes,

“Thus, the hands and face are not nakedness, and it is lawful to look at them if one is immune from temptation. It is worth pointing out this does not grant a license for indiscriminate looking, for one will generally not know whether or not one will be allured by a woman’s looks before one has looked at her. In fact, even accidental glances should be brought in check as soon as one realizes them, for the gaze is one of iblis’ poisoned arrows.”[48]

Conclusion:

Even though there is a difference of opinion of the issue of niqab, all the ‘ulama’ agree that covering the whole body for a lady is fardh. Wearing jeans, pants, trousers, long skirts or shalwar kameez do not cover the lower part of the body properly. Nor wearing long shirts or blouses do. Thus, wearing an ‘abayah becomes fardh as it is a loose garment which is one of four conditions of hijab in clothing. The four conditions are as follows:

1) Clothes should cover the whole body (With difference on face & hands. For male, from navel to knees.)

2) Clothes must be loose and not tight

3) Clothes must not be see-through

4) Clothes must not have flourecent or flashy colours that attract attention of the opposite gender.

No clothing except an ‘abayah provides and fulfils all this condition and thus it becomes an obligation on every sane, mature, Muslimah to use it.

As for the niqab, majority opinion seems to be on the side of first opinion i.e. towards its obligation whilst minority on its being mustahabb (recommended not obligatory). But, since there is a difference of opinion, being a students of knowledge we should respect that and try not to force our opinion on others if they follow the second opinion or vice versa. Personally, after examining the proofs, I have come to the conclusion that wearing of a niqab for a Muslimah is fardh. And, indeed, Allah subhanahu wa ta’ala knows best.

May Allah subhanahu wa ta’ala guide us to what is the Haqq and save us from misguidance and grant us the Highest rank in Paradise. Amin

[1] Surah an-Nur, 24:31

[2] Surah al-Ahzab, 33:59

[3] Sahih Muslim

[4] Sahih al-Bukhari 8:74:248

[5] Jami’ al-Bayan Fi Tafsir al-Qur’an 9:302

[6] Ibid(4 asanid {chains of narration}from ‘Abdullah (RA) are mentioned in the tafsir mentioning the same opinion)

[7] Ibid

[8] Tafsir al-Qur’an al-’Azim 3:684

[9] Ibid

[10]Jami’ li Ahkam al-Qur’an 14:215

[11] Ibid

[12] Sahih al-Bukhari 6:60:282

[13] Sahih al-Bukhari 1:8:368

[14] Hijab, pages 12-13

[15] Ibid

[16] Mu’ta Imam Malik, 20:5:16

[17]Sunan Abi Dawud, 10:1829

[18] Sahih al-Bukhari 8:76:572

[19] Sahih al-Bukhari # 4141 & Sahih Muslim # 2770

[20] Ahkam al-Qur’an, 3:458

[21] Al-Mabsut, 10:152

[22] Al-Bahr ar-Ra’iq Sharh Kanz ad-Daqa’iq

[23] Rudd al-Muhtar ‘ala Durr al-Mukhtar2:79(or78)

[24] Rudd al-Muhtar ‘ala Durr al-Mukhtar2:79

[25] Ahkam al-Qur’an 3:1579

[26] Jawahir al-Iklil Sharh Mukhtasar Khalil

[27] Rawdah at-Talibin 5:366

[28] Quoted by Imam Al-Khatib Ash-Shirbini in his Al-Mughni Al-Muhtaj.

[29] Subul as-Salam Sharh Bulugh al-Maram

[30] Fath ul-Bari 9:235

[31] Nayl al-Awtar Sharh Muntaq al-Akhbar 6:114

[32] Tuhfah al-Minhaj bi-Sharh al-Minhaj 7:193

[33] Istinbat at-Tanzil, 3:118

[34] Al-Furu’ 1:601

[35] Hijab wa Safur under the fatawa of Ibn Taymiyyah on hijab, page 10

[36] Tahdhib as-Sunan and ‘Ilam Al Muwaqi’in 2:80

[37] Al-Muhalla 3:212

[38] Ibid

[39] Ibid

[40] Ibid

[41] Ibid

[42] Ibid

[43] Sunan Abi Dawud 32:4092, hadith is mursal and because of that dha’if

[44] Sahih al-Bukhari 2:26:559

[45] Sahih Muslim 4:1926

[46] Sunan at-Tirmidhi, hadith is dha’if

[47] Mukhtasar al-Quduri (English translation) page 134

[48] Ibid