NIQAB-ul nu este "o traditie"...

Salam alekom tuturor

O intrebare cat se poate de serioasa. Ce se spune despre niqab in Qu'ran si Sunna? Este obligatoriu niqabul sau nu?

Va rog sa aduceti versete sau hadisuri clare, orice gasiti si daca se poate la sfarsit sa stiu care parere este unanim acceptata.

Multumesc

http://i19.photobucket.com/albums/b1...llllllah12.gif


assalamualaikum wa rahmatuAllahi wa barakatuhu,


draga amal....jazakAllahu khairan....

intrebarea este , desigur , f importanta....insa ma tem ca se vor naste discutii interminabile, inshAllah, sa nu fie asa....ma gindesc numai la discutiile cauzate de postarile despre hijab!...

intii, sa lamurim si membrii nemusulmani, despre ce este vorba...Niqab-ul este piesa vestimentara care acopera fata unei femei, prevazut cu o deschizatura, absolut suficienta , pt ochi...chiar si cele care poarta ochelari, nu sint dezavantajate de aceasta!...
...niqabul, i se mai spune si burqa, desi, ceea ce vedem la femeile afgane, dupa parerea mea, nu este chiar niqabul cunoscut din tarile arabe...



In privinta obligativitatii purtarii niqabului, invatatii musulmani, au pareri impartite; unii spun ca este Sunna, altii, spun ca este fardh. Insa, ceea ce este SIGUR, si sint cu totii de acord, este ca niqabul este in mod sigur, "cel putin SUNNA", adica , el nu este in nici un caz, o traditie pre-islamica, si nici nu este o inovatie, Bid'a.

In privinta parerilor impartite ale invatatilor, argumentele celor care pledeaza pt niqab= fardh, sint mai numeroase, si mai puternice, decit ale celorlalti!...
...si, daca , am incerca noi insine, sa cugetam la acest aspect...odata ce, ca musulmani, sintem obligati sa urmam Qur'anul si Sunna Profetului(saws), si, ca femei, sa urmam exemplul mamelor credinciosilor, sotiile Profetului Muhammad (saws), si odata ce sintem convinsi, este fapt in unanimitate acceptat, ca acestea au purtat niqab, si obisnuiau sa-si acopere fetele in fata barbatilor straini, care ar fi concluzia cea mai la indemina?...va las pe voi sa decideti!...


Hadith-Abu Dawud relatat de Dihyah ibn Khalifah al-Kalbi

Profetului lui Allah (saws), i se adusera bucati de pinza fina egipteana si mi-a dat una mie, spunindu-mi: tai-o in doua, dintr-una sa-ti faci o camasa, iar pe cealalta sa o dai sotiei tale, pt val. Apoi, cind se intoarse, spuse: Si spune-i sa poarte o rochie sub el, si sa nu-si arate fata.


Tafseer Ibn Katheer

" Allah a poruncit ca femeile sa se acopere cu o pinza din crestetul capului, care sa acopere tot corpul, cu exceptia unui singur ochi, atunci cind au nevoie sa iasa din casa."


Tafseer - Alu'si, Rul-ul-Ma'ani, Vol. 22, p. 89

"Ibn Jarir Tabari si Ibn Al-Mundhir descriu felul metoda de purtare a jilbabului, dupa Ibn Abbas(ra) si Qatadah(ra):Pinza trebuie sa acopere, de la crestet, acoperind partea de sus a capului, si aducind o parte a pinzei peste fata, pe sub ochi, astfel incit sa acopere mare parte din fata si partea de sus a corpului; in acest fel va lasa amindoi ochii descoperiti."


Este binecunoscut ca sotiile profetului Muhammad (saws), purtau niqab. Si o femeie pe nume Asmaa, care nu era sotia Profetului (saws), purta deasemenea.

In Fathul Bari, capitolul Hajj:
" 'A'isha (ra) spunea ca o femeie in sadiul de Ihram, trebuie sa traga acoperamintul de pe cap, peste fata , pt a si-o ascunde."


Hadith - Ahmad, Abu Dawud si ibn Majah, relatat de 'Aisha

" Calareti trebuiau sa treaca pe linga noi, cind eram cu Profetul lui Allah (saws). Cind se apropiau de noi, ne trageam acoperamintul capului, peste fete.Dupa ce treceau, ne descopeream fetele."


Deci, daca purtarea niqabului este obligatorie sau nu, cert este ca este un semn deosebit si deziderabil de piosenie. Ce alt exemplu mai bun de urmat , pt o femeie musulmana, decit sotiile Profetului Muhammad (saws)?...

Argumentele invatatilor care sint de parere ca niqabul nu este obligatoriu, se bazeaza doar pe urmatoarele:

Hadithul lui 'A'isha (ra), cind Asmaa (ra), fiica lui Abu Bakr, venii la Rasulullah( saws), intr-o imbracaminte subtire. El (saws) s-a apropiat de ea, si i-a spus:"O, Asmaa, cind o fata ajunge la virsta pubertatii, nu se cuvine, sa mai arate, decit asta si asta." Si arata fata si miinile.

Acest Hadith este slab, din doua motive:

1. Nu exista nici o legatura intre 'A'isha (ra) si Khalid bin Dareek, care a relatat acest Hadith, si in fiecare lant de relatari a fost gasit acest nume.

2.In lantul de relatari apare Sa'eed bin Basheer, cunoscut de toti , ca un f slab transmitator.

Lucruri mentionate si de Imaam Ahmad bin Hanbal (ra),An-Nasai (ra), Ibn Madeeni (ra) si Ibn Ma'een (ra). Motive pt care Imam Buchari si Muslim nu au preluat acest hadith in culegerile lor.
La toate acestea se adauga si faptul ca, dupa revelarea in Qur'an Surat Al-Ahzaab:59, Asmaa , fiica lui Abu Bakr, (ra), purta fata acoperita, ori , se presupune ca de la ea, provine Hadithul respectiv.

( Sursa: muttaqun.com)



assalamualaikum wa rahmatuAllahi wa barakatuhu

[QUOTE=ummraschid

Pinza trebuie sa acopere, de la crestet, acoperind partea de sus a capului, si aducind o parte a pinzei peste fata, pe sub ochi, astfel incit sa acopere mare parte din fata si partea de sus a corpului; in acest fel va lasa amindoi ochii descoperiti.[/QUOTE]

Multumesc mult pt raspunsul tau draga sora.

Jazak Allah Khair

Ma interesa in mod special sa stiu daca este scris undeva in Qu'ran despre acoperirea totala a fetei pt ca cineva mi-a spus ca exista un cuvant in araba in Qu'ran care face referire tocmai la asta. Nu stiu acest cuvant si este prima data cand aud ca este scris in Qu'ran despre niqab. Stiam ca din hadisuri se relateaza aceasta.

Si inca ceva important, de la care a pornit intrebarea mea: acoperirea ochilor este obligatorie sau nu? Tu ai postat ceva referitor la asta, unele se refera la lasarea ochilor afara, altele la lasarea unui singur ochi pt a vedea cu el.

Acum vine intrebarea mea: se poate trage o concluzie ca niqabul este obligatoriu dar nu si acoperirea ochilor? Desigur, este de apreciat la cei care pot sa faca mai mult pt Allah dar totusi acoperirea ochilor duce in timp la slabirea vederii, spun asta cu siguranta.

Cum pot sa conving pe cineva ca nu este haram sa lasi ochii afara? II spun de hadisul pe care l-am remarcat sus dar daca imi vine cu ala cu un ochi acoperit? Nu inseamna asta de fapt ca trebuie sa facem in asa fel incat sa nu ne punem sanatatea in pericol?

Chiar va rog daca mai gasiti ceva in sprijinul acestei idei sa ma ajutati.

Draga sora, iti multumesc din suflet pt raspunsul tau. Fiecare alege cum crede ca e mai bine dar in unele situatii se mai isca discutii pe marginea acestor subiecte si atunci trebuie sa avem argumentele de partea noastra

Rog insistent ca cei care au informatii clare sa le posteze aici intru ajutorul celor care au intrebari legate de acest subiect iar cei care au alte pareri sa le posteze in alt topic, nu vreau discutii in contradictoriu, doar niste informatii clare.

Multumesc pt intelegere

Ummrashid Allah sa te rasplateasca pentru efortul tau , fiindca sigur ai tradus din engleza sau franceza:smile19: Allah sa te binecuvanteze.
Cautand si eu despre Niqab , am citit ca nu este permis ca in timpul pelerinajului sa porti Niqab , dar nu prea am inteles clar. Zi de zi (conform unora) este fard , dar in timpul pelerinajului nu.

Abd Allah ibn Omar a zis:
Un om s-a ridicat si a intrebat: O , trimis al lui Allah , care este imbracamintea recomnadata unui pelerin ? Profetul ( saws) a zis: Nu purtati nici camasa , nici pantalon , nici turban , nici capison.Cel care nu are pantofi , poate sa poarte botine cu conditia sa le taia sub glezne. ... Femeia sa nu poarte nici Niqab , nici manusi. (al-Boukhari1468 ).
Sursa: http://laplumedelislam.free.fr/pratique/hajj/4.htm
Allah stie mai bine

With regard to the niqaab, what are the ahaadeeth and aayaat that refer specifically to it?.


Answer :

Praise be to Allaah.

The correct view is that a woman is obliged to cover her entire body, even the face and hands. Imam Ahmad said that even the nails of a woman are ‘awrah, and this is also the view of Maalik (may Allaah have mercy on them both). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

“… It seems that the view of Ahmad is that every part of her is ‘awrah, even her nails, and this is also the view of Maalik.”

(Majmoo’ al-Fataawa, 22/110).

In contrast to those who say that this is not obligatory, if we examine the views of those who say that it is not obligatory for women to cover the face, we will see that it is as Shaykh Bakr Abu Zayd (may Allaah preserve him) said:

“One of the following three scenarios must apply:

1 – There is clear, sound evidence, but it has been abrogated by the verses that enjoin hijaab…

2 – There is sound evidence but it is not clear, and it does not constitute strong evidence when taken in conjunction with the definitive evidence from the Qur’aan and Sunnah that the face and hands must be covered…

3 – There is clear evidence, but it is not sound…”

(Hiraasat al-Fadeelah, p. 68-69)

With regard to the evidence that it is obligatory to cover the face and hands:

1 – Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful”

[al-Ahzaab 33:59]

Ibn Taymiyah (may Allaah have mercy on him) said:

“Allaah commands women to let the jilbaab come down (over their faces) so that they will be known (as respectable women) and not be annoyed or disturbed. This evidence supports the first opinion. ‘Ubaydah al-Salmaani and others stated that the women used to wear the jilbaab coming down from the top of their heads in such a manner that nothing could be seen except their eyes, so that they could see where they were going. It was proven in al-Saheeh that the woman in ihraam is forbidden to wear the niqaab and gloves. This is what proves that the niqaab and gloves were known among women who were not in ihraam. This implies that they covered their faces and hands.”

(Majmoo’ al-Fataawa, 15/371-372)

2 – Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”

[al-Noor 24:31]

Shaykh al-Islam Ibn Taymiyah said:

“With regard to the phrase ‘and not to show off their adornment except only that which is apparent’, ‘Abd-Allaah ibn Mas’ood said: the adornment which is apparent is the garment, because the word zeenah (adornment) was originally a name for the clothes and jewellery, as we see in the verses in which Allaah says (interpretation of the meaning):

‘Take your adornment (by wearing your clean clothes)’

[al-A’raaf 7:31]

‘Say (O Muhammad): Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves’

[al-A’raaf 7:32]

‘And let them not stamp their feet so as to reveal what they hide of their adornment’

[al-Noor 24:31]

Stamping the feet makes known the khulkhaal (anklets) and other kinds of jewellery and clothing. Allaah forbade women to show any kind of adornment except that which is apparent, but He allowed showing the hidden adornment to mahrams. It is known that the kind of adornment that usually appears, without any choice on the part of the women, is the clothing, as for the body, it is possible to either show it or to cover it. All of this indicates that what appears of the adornment is the clothing.

Ahmad said: the adornment which is apparent is the clothing. And he said: every part of a woman is ‘awrah, even her nails. It was narrated in the hadeeth, ‘The woman is ‘awrah,’ This includes all of the woman. It is not makrooh to cover the hands during prayer, so they are part of the ‘awrah, just like the feet. Analogy implies that the face would be ‘awrah were it not for the fact that necessity dictates that it should be uncovered during prayer, unlike the hands.”

Sharh al-‘Umdah, 4/267-268.

3 – It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).”

Narrated by Abu Dawood, 1833; Ahmad, 24067

Shaykh al-Albaani said in Jilbaab al-Mar’ah al-Muslimah (107): its isnaad is hasan because of the existence of corroborating reports.

It is well known that a woman should not put anything over her face when she is in ihraam, but ‘Aa’ishah and the Sahaabiyaat (women of the Sahaabah) who were with her used to lower part of their garments over their faces because the obligation to cover the face when non-mahrams pass by is stronger than the obligation to uncover the face when in ihraam.

4 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “May Allaah have mercy on the women of the Muhaajireen. When Allaah revealed the words (interpretation of the meaning)

‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”

[al-Noor 24:31], they tore their aprons and covered their faces with them.”

(Narrated by al-Bukhaari, 4480)

5 – It was narrated from ‘Aa’ishah… that Safwaan ibn al-Mu’attal al-Sulami al-Dhakwaani was lagging behind the army. 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 hijaab was enjoined. I woke up when I heard him saying ‘Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return),’ when he saw me, and I covered my face with my jilbaab.”

(Narrated by al-Bukhaari, 3910; Muslim, 2770)

6 – It was narrated from ‘Abd-Allaah that the Prophet (peace and blessings of Allaah be upon him) said: “The woman is ‘awrah and when she goes out the Shaytaan gets his hopes up.”

(Narrated by al-Tirmidhi, 1173).

Al-Albaani said in Saheeh al-Tirmidhi (936): It is saheeh.

Please see Question no. 21134 for more information about the niqaab.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)


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Is it permissible to show the eyes only in front of non-mahram men?.


Answer :

Praise be to Allaah.

Yes, it is permissible for a woman to show her eyes. That is so that she will be able to see. But it is not permissible for men to look at the eyes of a woman.

Shaykh ‘Abd-Allaah ibn Humayd (may Allaah have mercy on him) said:

If the burqa’ [a kind of face veil] covers the entire face, leaving only the eyes uncovered, there is nothing wrong with that. But if it does not cover the entire face, rather it covers the mouth and leaves the rest of the face uncovered, that is not permissible, especially in the presence of non-mahram men.

So the entire face must be covered, but the eyes may be left uncovered so that the woman can see where she is going, as was said by Ibn Mas’ood, ‘Ubaydah al-Salmaani and others. And Allaah knows best.

Fataawa al-Mar’ah al-Muslimah, 1/393, 394.

And Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

There is nothing wrong with covering the face with the niqaab or burqa’ [kinds of face veil] which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), because there is a need for that. If nothing shows but the eyes, that is acceptable, especially if that is what women customarily wear in that society.

Fataawa al-Mar’ah al-Muslimah, 1/399

But we should note that the majority of women, nowadays, do not stop at uncovering the eyes only, rather they go beyond that and uncover part of the forehead and nose, so they go beyond the area that it is permitted for them to show. Hence some of the scholars – such as Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) – forbade wearing the burqa’ and niqaab, because of the careless attitude on the part of some women.


Islam Q&A (www.islam-qa.com)


Type your friend E-mail address to send this answer to him and press Enter:

Is wearing niqaab one of the conditions of Islamic dress for women?


Answer :

Praise be to Allaah.

Hijaab in Arabic means covering or concealing. Hijaab is the name of something that is used to cover. Everything that comes between two things is hijaab.

Hijaab means everything that is used to cover something and prevent anyone from reaching it, such as curtains, door keepers and garments, etc.

Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar.

But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar.

Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck.

The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head.

Niqaab is that with which a woman veils her face (tantaqib)…

The difference between hijaab and niqaab is that the hijaab is that which covers all the body, whilst niqaab is that which covers a woman’s face only.

The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body.

But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly. Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, -----strating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible.

Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely.

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.

Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392)

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face.

For example, Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”

[al-Noor 24:31]

Drawing the veil all over the juyoob implies covering the face.

When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

[al-Ahzaab 33:59] –

he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it.

In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.

This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”

Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best.

Fataawa al-Mar’ah al-Muslimah, 1/396, 397

He also said:

It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.

Fataawa al-Mar’ah al-Muslimah, 1/399

And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

Is the niqab a pre-islamic custom if not what is the evidence (qur'an or hadith) to support the wearing of niqab, and is it preferred for sisters to wear the niqab?
jazakumallaahu khairan.


Answer :

Praise be to Allaah.

We have already spoken about the fact that it is obligatory for women to cover their faces in Question #2198, so please refer to that question.

With regard to the niqaab, this is a cover or veil with a hole in it for the eyes. It is a way of dressing that was known to Muslim women at the beginning of Islam, and it is mentioned in the hadeeth of the Prophet (peace and blessings of Allaah be upon him) in which he mentions what women in ihraam (for Hajj or ‘Umrah) are not allowed to do. He said: “The woman in ihraam should not cover her face with a veil or wear gloves.” (Reported by al-Bukhaari, 1707). Some of the scholars mentioned that a woman may uncover her left eye in order to see where she is going, and if necessary she may uncover both eyes. The opening should only be wide enough for the eyes, and the woman should beware of wearing a niqaab with wide openings lest the beauty of her eyes becomes apparent and the niqaab becomes a means of temptation instead of a veil covering her beauty and adornment.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

We know that the most correct opinion among the scholars is that women should cover their faces, but there are many situations where women cannot cover their faces. Could you shed more light on this topic?


Answer :

Praise be to Allaah.

The most correct opinion, which is supported by evidence, is that it is obligatory to cover the face, therefore young women are forbidden to uncover their faces in front of non-mahram men in order to avoid any mischief, and they should certainly do so when there is fear of fitnah (temptation).


These special situations may be summed up as follows:

I – Proposal of marriage











II – Business dealings




III – Medical treatment




IV – Testimony




V – In court cases



VI – In front of mature boys who feel no physical desire


S

VII – The man who has no desire


IX – Old women who are past marriageable age




X – Uncovering the face in front of kaafir women


XI – Hajj and ‘Umrah





XII – Compulsion

Sa wr wb. Le/am postat in original, ptr ca nu am suficient timp la dispozitie ca sa le traduc. Rog pe cei care au timp sa traduca aceste fatawa.