Moral brigade active in Islamabad again

[LeGenD]

Yes.

Then. How is it that the article you posted intentionally mistakes the meaning of a well known and clear English word for a completely different thing? No one's face cab adorn him/her. At least, look at that things before you post them.

Language related differences. Holy Quran is not written in English.

 

[Zibago]

CHEST tak to aap pahuche ! hum toh chehra dekh ke hi kho gaye ! @Secur

Chawal opera mini mein like ka button show nahe ho raha warna zaroor karta

 

[Zarvan]

There is no such principal. We take words of God from Quran, the primary source. For the matters that are not apparently clear in Quran, we first find the 'nas' in Quran, then match it with Hadith and do ijtihaad if needed.

No you deny both and you justify Haram which is in contradiction and completely opposite to what Quran and Sunnah says

 

[Secur]

Language related differences. Holy Quran is not written in English.

Is that an excuse or an explanation? How did the translators mistake "beauty" for a "thing which grants beauty"? Both aren't same and its ridiculously difficult to confuse one for other.

 

[Zibago]

Right bottom par nazar maro tasveer ka hidden content

 

[syedali73]

No you deny both and you justify Haram which is in contradiction and completely opposite to what Quran and Sunnah says

Please write in legible standard English and stay on topic so I could converse with ease. So your answer is 'No', you do not find anything wrong with the so-called Hadith?

 

[Secur]

Masha'Allah! Now you are quoting scholars we recognise! May Allah have rahmah on them. Btw it is better to quote 'Lisan Al-Arab' for definitions than Hans Weir.

Why can't you take the "lower your gaze" challenge?

 

[Azad-Kashmiri]

There is no such principal. We take words of God from Quran, the primary source. For the matters that are not apparently clear in Quran, we first find the 'nas' in Quran, then match it with Hadith and do ijtihaad if needed.

Before you deny something, I suggest you read up on asool al sharia. Who is ''we'' who does ijtihad? How does asool al-ijithad come about then?

 

[Zibago]

Sahe kehta hay Hasan Nisar Pakistan mein koi dhang ka banda paida nahe hoa jis par kufr ka fatwa na laga ho

 

[Azad-Kashmiri]

Why can't you take the "lower your gaze" challenge?

Now you're being funny!

 

[Zarvan]

The Noble Qur'an ........

Surah Al-Ahzaab, Verse #59
‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely except the eyes or one eye to see the way Tafseer Al-Qurtabi)that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."

Surah An-Nur, Verses #30 and #31
‘And Say to 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, head cover, apron), and to draw their veils all over Juyubihinna(i.e. their bodies, faces, necks and bosoms)



From the Hadith.....

Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282
Narrated Safiya bint Shaiba(Radhiallaahu Ánha) "Aisha (Radhiallaahu Ánha) 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.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368
Narrated 'Aisha (Radhiallaahu Ánha)Rasulullah (Sallallaahu Álayhi Wasallam)used to offer the Fajr prayer and somebelieving women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized . Shaikh Ibn Uthaimin in tafseer of this hadith explains "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 Sahaba and they were the best of group, the noblest in the sight of Allah (swt) with the most complete Imaan and noblest of characters. so if the practice of the women of the sahaba was to wear the complete veil then how can we deviate from their path? (Ibn Uthaimin in the book "Hijaab" page # 12 and 13)

Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu Ánha): The wives of Rasulullah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah(Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab"(A complete body cover excluding the eyes).

Tirmidhi with a SAHIH chain reports...
"Rasulullah(Sallallaahu Álayhi Wasallam)said “All of a woman is ‘awrah.” (Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah (Sallallaahu Álayhi Wasallam )and has made it clear that a woman must cover everything including the face and hands!)

Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullah (Sallallaahu Álayhi Wasallam)said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.

Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came outas if they had crows over their heads by wearing outer garments.

Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin(Radhiallaahu Ánha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].

Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "Thisagain proves that not only the wives of Rasulullah (Sallallaahu Álayhi Wasallam)wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.

Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin: (Radhiallaahu Ánha) who said, "The riders would pass us while we were with the Messenger of Allah(Sallallaahu Álayhi Wasallam). 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.
Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma{who was not the wife of Rasulullah (Sallallaahu Álayhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aisha and Asma(Radhiallaahu Ánha) would have taken the wajib over the mustahab. It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh. So Aisha and Asma (Radhiallaahu Ánha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.

Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu Ánhu)narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." It is a very long hadith but the point is the women of Sahaba wore the full veil.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu Ánha)We were ordered (by Rasulullah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion."Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba(Radhiallaahu Ánhuma) was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullah (Sallallaahu Álayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah(Sallallaahu Álayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu Álayhi Wasallam)did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu Ánho) rates from Rasulullah (Sallallaahu Álayhi Wasallam) "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." This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).

Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
Aisha(Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam)from behind a curtain.
Note: Quoted in the famous bookMishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu Álayhi Wasallam) face to face were before the ayah "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah AlAhzâb ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu Álayhi Wasallam)!

Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin(Radhiallaahu Ánha) "Rasulullah(Sallallaahu Álayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu Ánha)Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu Álayhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah(Sallallaahu Álayhi Wasallam)said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu Álayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah(Sallallaahu Álayhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. note: This hadith proves Rasulullah(Sallallaahu Álayhi Wasallam) did infact order the veil to be observed.

Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu Ánhu) Iknow (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah(Sallallaahu Álayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu Álayhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu Álayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin(Radhiallaahu Ánha): I was with Rasulullah (Sallallaahu Álayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah(Sallallaahu Álayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu Álayhi Wasallam) said: Are both of you blind? Do you not see him?

The opinions of the great scholars about the Niqaab...

From the Sahaba (Radhiallaahu Ánhuma) .......

Ibn Ábbaas (Radhiallaahu Ánhu), who was one of the most knowledgeable companions of Rasulullah (Sallallaahu Álayhi Wasallam), Rasulullah (Sallallaahu Álayhi Wasallam) even made duwaa for him saying "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."
Ibn Jarir (Rahimahullah) with an authentic chain of narrators has quoted Ibn Abbaas' (Radhiallaahu Án) opinion was "that the Muslim women are ordered to cover their head and faceswith outer garments except for one eye." (This is quoted in the Ma'riful Qur'an in the tafseer of Surah Ahzaab ayah # 33, with reference of Ibn Jarir with a sahih chain of narrators). The Tabiee Ali Bin Abu Talha explained that this was the last opinion of Ibn Abbas and the other opinions quoted from him were from before Surah Al-Ahzaab, Verse #59 and the order of the "Jalabib". Shaikh Ibn Uthaimin commented on this saying of Ibn Abbaas (Radhiallaahu Ánhu) by saying "This statement is "Marfoo" and in shariah that is the same category as a hadith which is narrated directly from Rasulullah(Sallallaahu Álayhi Wasallam). The quote of Ibn Abbas is quoted by many tabi'een like Ali Ibn Abu Talha and Ibn Jarir in Ma'riful Quran by Mufti Muhammad Shafi vol.7 pg.217 and also in Tafseer Ibn Jarir, Vol. 22, pg.29 and also by Imaam Qurtabi all with SAHIH Chains and explained in the book "Hijaab" by Ibn Uthaimin, Page # 9 and authenticated in the book "Hijaab wa Safur"by Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) on page #11 and by Shaikh AbdulAziz bin Bazz (Rahimahullah) on page # 55 and 60 )

Abdullah Ibn Mas'ud (Radhiallaahu Ánhu) Who was known as the most knowledgeable Sahabi in matters of Shariah. He became Muslim when he was a young kid and ever since that he stayed with Rasulullah (Sallallaahu Álayhi Wasallam) and gained the understanding of Quran from him. Umar Ibn Khattab (Radhiallaahu Ánhu) said about him "By Allah, I don't know of any person who is more qualified in the matters dealing with the Quran than Abdullah Ibn Mas'ud"
Explained, the word Jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59 ) means a cloak which covering the entire body including the head, face and hands. (Quoted from Ibn Taymiyyah (Rahimahullah) in his book on fatwaas Page# 110 Vol # 2 and By Shaikh Ibn Uthamin in the book Hijaab Page # 15)

Aisha (Radhiallaahu Ánha)

Stated that in verse 30 and 31 of Surah An Nur "What has been allowed to be shown is the hands, bangles and rings but the face must be covered.

(Quoted by Shaikh Abdul A'la Maududi in the book Purdah P# 195 and in his Tafseer of Quran under the tafseer of Surah An Nur)

Abu Ubaidah Salmani (Radhiallaahu Ánhu), an other well known Sahabi is quoted saying "Jilbaab should fully cover the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi) And In the time of Rasulullah (Sallallaahu Álayhi Wasallam) "The women used to don their cloaks (Jilbaabs) over their heads in such a manner that only the eyes were revealed in order to see the road."(The Book "Hijaab" page # 9)

Ubaida bin Abu Sufyan bin al-Harith('Radhiallaahu Ánhu' An' Other well known and knowledgeable Companion of Rasulullah ) Imam Muhammad bin Sirin(Rahimahullah) One of the most knowledgeable tabi'een) said "When I asked Ubaida bin Sufyan bin al-Harith('Radhiallaahu An') how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" (Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.3, p.457 also in "hijaab wa Safur" quoted by Shaikh AbdulAziz Bin Bazz under the chapter of his fatwaa on hijab on page #54)
@Azad-Kashmiri
Even after this post they would still defend Haram
@WAJsal @Shamain @Secur @syedali73

 

[WAJsal]

No you deny both and you justify Haram which is in contradiction and completely opposite to what Quran and Sunnah says

In other words you are calling him a Kafir. You don't get to judge @syedali73

Note:
Prophet Muhammad (Salalaho alehe wasalam) said : Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever). [Sahih Muslim Book 001, Number 0117:]
Which you are doing so.

Therefore, if you call other Muslims "kafir" , you could find that you have left Islam, according to the words of the Prophet (s.a.w.), in less than a second.
Be Careful who you call a Kafir
Notes on the Text of the Narrative:

This narrative has been reported inAhmad ibn Hanbal, narrative no. 5824. It has also been reported, with some variations,inBukhari (narrative no. 5752,5753), Muslim (narrative no. 60,)Mu’atta (narrative no. 1777),Tirmidhi(narrative no. 2637), Ahmad ibn Hanbal (narrative no. 4687, 4745, 5035,5077,5259,5260,5914,5933,6280),Ibn Hibban (narrative no. 248, 249,250), Bayhaqi (narrative no. 20691), Abu Dawood (narrative no. 4687), Humaidi (narrative no. 698)

The referred text has been reported differently in various narratives. In some narratives, as in Ahmad ibn Hanbal’s narrative no.5035 the word “لصاحبه” (i.e., ‘to his companion’) has been replaced with the word “للرجل”(i.e., ‘to another person’).

In some narratives, as in Abu Dawood’s narrative no. 4687, the narrative has been reported as “أيما رجل مسلم أكفر رجلا مسلما فإن كان كافرا وإلا كان هو الكافر” (i.e., ‘when a Muslim man declares another Muslim man to be a kaafir, then if the person so declared is actually a kaafir [then it is alright], otherwise the person who makes such a declaration would be a kaafir.)

In some narratives, as in Muslim ‘s narrative no. 60 , it has been reported as “إذا كفر الرجل أخاه فقد باء بها أحدهما” (i.e., ‘when a man declares his brother to be a kaafir, then one of them definitely returns as a kaafir‘); inAhmad ibn Hanbal’s narrative no. 6280, it has been reported as “من كفر أخاه فقد باء بها أحدهما”(i.e., ‘whoever declares his brother to be a kaafir, then one of them is surely going to return as a kaafir‘); in Bukhariy’snarrative no. 5753, it has been reported as “أيما رجل قال لأخيه يا كافر فقد باء بها أحدهما” (i.e., ‘when a man calls his brother ‘o you kaafir‘, then one of them is bound to return as a kaafir‘); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 4687 it has been reported as “إذا أحدكم قال لأخيه يا كافر فقد باء بها أحدهما” (i.e., ‘when one of you calls his brother ‘O you kaafir‘, then one of them surely returns as a kaafir‘); while in Ahmad ibn Hanbal’s narrative no. 5260, it has been reported as “أيما رجل كفر رجلا فأحدهما كافر” (i.e., ‘When a man declares another to be a kaafir, then one of them is indeed a kaafir‘).

In some narratives, as in Ahmad ibn Hanbal’s narrative no.5259 the word “رجل” (i.e., ‘a man’) has been replaced by its synonym “امرئ“.

In some narratives, as in Ahmad ibn Hanbal’s narrative no. 5035, the last part of the narrative has alternatively been reported as “إن كان كما قال وإلا رجعت على الآخر” (i.e., ‘If he [i.e., the person who has been called a kaafir] is actually as he has been called – i.e., a kaafir – then it is alright, otherwise the accusation would return on the other person’).

In Ibn Hibban’s narrative no. 248, the Prophet (sallallahu ‘alayhi wassallam) is reported to have said:

ما أكفر رجل رجلا قط إلا باء أحدهما بها إن كان كافرا وإلا كفر بتكفيره.

Never does a man declare another to be a kaafir but one of the two would surely return as a kaafir. If the person so declared is actually a kaafir [then it is alright], otherwise the person making such a declaration shall be considered a kaafir.

Therefore, if you call other Muslims “kafir” or “mushrik” without discrimination, and you are not sure about it, or you don’t have any proofs regarding that, then you become one of the kuffar and hence you could find that you have left Islam, according to the words of the Prophet (s.a.w.), in less than a second.

 

[LeGenD]

Is that an excuse or an explanation? How did the translators mistake "beauty" for a "thing which grants beauty"?

Have a look at the differences in translations of the same ayah from Surah An-Noor: Surah 24. An-Nur, Ayah 31 | Alim.org

Some words can have different meanings in different languages or can be interpreted differently in different languages.

 

[syedali73]

Before you deny something, I suggest you read up on asool al sharia. Who is ''we'' who does ijtihad? How does asool al-ijithad come about then?

Muslims, me and you, who else? There is no concept of clergy in Islam. Every Muslims man and woman is required to learn Islam.

 

[Zibago]

Why can't you take the "lower your gaze" challenge?

Rayben kay glasses laga kay hehe