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Je zou nog versteld zijn als jij zou lezen welke onzin, smoesjes die islamitische geleerden schrijven om ayat, die in onze tijden controversieel zijn geworden voor steeds meer moslims, goed te praten!
Zie de serie verschillende rechtsscholen!
Terwijl Allah zelf tig keer aangeeft in zijn boodschap aan de mensheid, volkomen duidelijk, gedetailleerd, niets weggelaten.

Toch waren en zijn al die islam geleerden het vaak totaal oneens, over de zelfde boodschap, tekst.
Er speelt ook eigen belang mee, eigen visie.
Al zullen zij dat natuurlijk ontkennen.

Trouwens over dat "Arabisch" kunnen we ook nog heel wat vertellen!
Je haat wordt steeds dieper en je spetters, sputters en spatters steeds groter
sinds wanneer ben je mufti geworden die de mensheid de islam uitlegt?
leerde je de islam van warp piet of van sinterklaas?
want je bakt er werkelijk waar helemaal niks van

“Bij Allah! Er is voor jullie in de boodschapper van Allah (Moh’ammed) werkelijk een goed voorbeeld voor degene die op Allah en de Laatste Dag hoopt en die Allah veel gedenkt.” [Soerat al-Ah’zaab (33), aayah 21.]

De Soennah (weg, manier) van de profeet Moh’ammed (Allahs zegeningen en vrede zijn met hem) is na de Qor'aan de belangrijkste bron voor de islamitische wetgeving en een verduidelijking, aanvulling of uitleg van de Qor-aan.

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Ster der geleerden Imam Malik heeft over gezichtsbedekking authentieke ahadeeth verzameld en zo ook meerdere welbekende geleerden

From Hishaam ibn ‘Urwah from Fātimah bint Al-Mundhir that she said,

“We would nukhammir (cover) our faces while we were Muhrimaat, and while doing that we would be with Asmā’ bint Abi Bakr As-Siddeeq.”

This hadīth is reported by Imām Maalik in his Muwatta’. In the Arabic edition it is on page 217. Its chain is Sahīh.

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Ibn Abi Khaythamah reports from the way of Ismaa’eel ibn Abi Khaalid from his mother that she said,

“We entered upon Umm Al-Mu’minīn on Yawm At-Tarwayah and we said to her, ‘Oh Mother of the Believers! Here is a woman who refuses to cover her face and she is a Muhrimah (in ihrām). So ‘Aa’ishah lifted her Khimār from her chest, and covered the woman’s face with it.”


This hadīth has been mentioned in At-Talkhees Al-Habeer of Ibn Hajr Al-’Asqalaani 2/272 or number 1083 in some prints. The chain of this hadīth is strong.


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حدثنا هشيم . قال : حدثنا الأعمش ، عن إبراهيم ، عن الأسود ، عن عائشة رضي الله
عنها قالت : « تُسدل المرأة جلبابها من فوق رأسها على وجهها »

“Hushaym informed us saying, Al-’Amash informed us, from Ibrāhīm, from Al-Aswad, from ‘Aa’ishah (radhiyallahu ‘Anhā) that she said,
‘The woman is to bring down her Jilbāb from over her head and [then place it] upon her face.’ ”
This is reported by Sa’eed ibn Mansoor. Al-Haafith ibn Hajr mentioned it in his Fat-hul Bāri 3/406. Ibn Al-Qayyim said in his Badā’I’ Al-Fawā’id: “Its chain is Sahīh upon the conditions of the two Shaykhs (Muslim and Bukhāri).”


It is also reported by Abu Dāwood in Al-Masā’il from Imām Ahmad from Hushaym with the same chain. In that chain however, the word Al-Mara’ah (the woman) is replaced with “Al-Muhrimah” (the woman in the state of Ihrām). Both narrations are Sahīh.

Notice the statement of ‘Aa’ishah, “Al-Mara’ah” (the woman). This word is general and for all women! This shows us that ‘Aa’ishah, with her knowledge of the language and fiqh, knew that the Jilbāb was that which covered the entire body, including the face.


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وعن عائشة : ” …… وكان صفوان بن المعطل السلمي ثم الذكواني من وراء الجيش فأصبح عند
منزلي فرأى سواد إنسان نائم فعرفني حين رآني وكان رآني قبل الحجاب فاستيقظت
باسترجاعه حين عرفني فخمرت وجهي بجلبابي ” .
رواه البخاري ( 3910 ) ومسلم ( 2770 ) .


It was narrated from ‘Aa’ishah that Safwaan ibn al-Mu’attal al-Sulami al Dhakwaani was 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 Hijāb 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),’ and I covered my face with my Jilbāb.” (Narrated by al-Bukhāri, kitāb al maghazi – bābu Hadīth ul ifk, 4141; Muslim, 2770)


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د جعلت الجلباب هكذا : وتنقبت
به ، فنقول لها : رَحِمَكِ الله قال الله تعالى : ( وَالْقَوَاعِدُ مِنَ النِّسَاءِ
اللاَّتِي لاَ يَرْجُونَ نِكَاحاً فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ
ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ) ، قال : فتقول لنا : أي شئ بعد ذلك
؟ فنقول : ( وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ ) فتقول : هو إثبات الجلباب. رواه
البيهقي ( 7 / 93 (


It was narrated that ‘Aasim al-Ahwal said: We used to enter upon Hafsah bint Sirīn who had put her Jilbāb thus and covered her face with it, and we would say to her: May Allah have mercy on you. Allaah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. And she would say to us: What comes after that (of the āyah)? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And so she said: [Referring to, 'But to refrain is better for them'], “It is to keep the Jilbāb.” [Narrated by al-Bayhaqi, 7/93. It is Authentic]

So Hafsah bint Sireen, the companion of Aa’ishah, covered her face by wearing the Jilbāb, even though as an old woman she did not have too. This narration is proof that Jilbāb is the garment that covers the woman’s face.



حدثنـي علـيّ, قال: حدثنا أبو صالـح, قال: ثنـي معاوية, عن علـيّ, عن ابن عبـاس,
قوله: يا أيّها النّبِـيّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ
يُدْنِـينَ عَلَـيْهِنّ مِنْ جَلابِـيبِهِنّ أمر الله نساء الـمؤمنـين إذا خرجن من
بـيوتهنّ فـي حاجة أن يغطين وجوههنّ من فوق رؤوسهنّ بـالـجلابـيب, ويبدين عينا
واحدة.

From Ibn ‘Abbās who said regarding this āyah,
“Allah commanded the believing women, when going out of their homes for some need, to cover their faces from above their heads with their Jilbābs, leaving one eye to see the path.”
[Tafsīr At-Tabari:


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Under the Tafsīr of this āyah throughout the books of tafasīr you find the following authentic narration,
Hishām informed us, from Ibn Sireen who said: “I asked (as to what it meant) ‘Abīdah (as Salmaani) about the statement of Allah: “O Prophet! Tell your wives and your daughters and the women of the believers to draw their Jalābīb all over their bodies…” So he took his thowb (garment) and covered his head and his face, and he left exposed one of his eyes. [Tafsīr of Imām Tabari under āyah 33 and it is Sahīh]

In this chain, reporting from ‘Abīdah is the great Tābi”ee Muhammad ibn Sīrīn. He is the Jurist, Scholar of Hadīth, Muhammad ibn Sīrīn who heard from Sahābah such as Anas ibn Maalik, Abdullah ibn ‘Umar, Abu Hurayrah, ‘Imrān ibn Husayn (as stated by Imām Ahmad), Zayd ibn Thābit and others. Ibn Sa’ad stated about him that he had a lot of knowledge and fiqh (understanding of the religion). So this is the first major Tābi’ī to bear witness to this fact that Jilbāb is a garment that used to cover the face.


This narration is a strong proof that these two great students of the Sahābah, saw their masters, the Sahābah implementing this āyah in this way. Hence, it is a strong proof that the face is covered by the Jilbāb.


Imām Al Qurtubi when explaining the Jilbāb in his Tafsīr says,
“…And [Jilbāb] is the garment that is larger than the khimār. And it is reported by Ibn ‘Abbās and Ibn Mas’ood that it is Ar-Ridaa’ (refers to any dress, robe, or large clothing). And it is said that it is Al-Qinaa’ (a mask, veil etc). And what is correct (sahīh) is that it is a garment that is used to cover the entire body. And in Sahīh Muslim is the hadīth from Umm ‘Atiyyah…”

Ibn Hazm Al-Andalusī stated,“…And Jilbāb, in the language of the ‘Arabs that Rasoolullah (Sallalllahu ‘Alayhi wa Sallam) spoke to us with, is what covers all of the body not just a part of it.” [Al-Muhalla 3/212]

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