Articles about Hijaab (outside this website, links open in a new window):
The Obligatory Conditions for an Islaamic Hijaab
The Obligation of Veiling by Shaikh Zayd bin Muhammad Al-Madkhalee
The Conditions for the Proper Hijaab
The Jilbaab and what Garments can Substitute It
Rulings derived from the Evidences on Hijaab
Colourful Hijaabs?.. Not if they cause you to stand out.
The Reality of Hijaab, the Muslim Woman's Dress
The Status Of The Muslim Woman And The Veil In Islaam
Fatawaa about Hijaab
(sources: http://www.fatwa-online.com & http://www.fatwaislam.com)
Concerning the Hadeeth of Asma' Regarding Hijaab
Question:
In a Hadeeth , Allaah's Messenger (sallAllaahu `alayhi wa
sallam) ordered that a woman who reaches puberty is forbidden from
showing her hands and face, and that is the Hijaab . Is there any Hadeeth which indicate that covering the face and hands is also compulsory?
Answer:
In his Sunan , Abu Dawud recorded this Hadeeth in
the chapter "What a Woman May Show Of Her Beauty." He said, "Ya'qub bin
Ka'b Al-Antaki and Mu'mmal bin Al-Fadhl Al-Harani narrated to us, they
said; Al-Walid narrated to us from Sa'id bin Bashir, from Qatadah, from
Khalid, (Ya'qub said: 'Ibn Durayk') from 'Aishah, may Allaah be pleased
with her, that Asma' bint Abu Bakr, may Allaah be pleased with her,
entered upon the Messenger of Allaah (sallAllaahu `alayhi wa sallam)
and she was wearing a very thin garment. The Messenger of Allaah
(sallAllaahu `alayhi wa sallam) turned away and said,
"O Asma'! Indeed when a woman begins to menstruate, it is not correct to see from her except this and this." (Abu Dawud no. 4104)
And he pointed to his face and hands."
The Hadeeth is Mursal [1] because Khalid bin Durayk never met 'Aishah, may Allaah be pleased with her. Also, Sa'id bin Bashir Al-Azdi — or Al-Basri as he was originally from Al-Basrah — has been graded trustworthy by some of the scholars of Hadeeth , while Ahmad, Ibn Ma'in, Ibn Al-Madini, An-Nisa'i, Al-Hakim, and Abu Dawud all graded him weak. Muhammad bin 'Abdullah bin Numayr said about Sa'id: "His narrations of Hadeeths are Munkar (rejected), he is nothing," and: "He is not strong in Hadeeth , he narrates Munkar things from Qatadah." Ibn Hibban said, "His memory is poor and he makes enormous mistakes, narrating from Qatadah things that others do not." As-Saji said: "He narrated some Munkar things from Qatadah."
In this Hadeeth , he is narrating from Qatadah. Then, Qatadah is himself a Mudalis , [2] and he is narrating this Hadeeth from Khalid bin Durayk, while the chain also contains Al-Walid, who is, Ibn Muslim and he is a Mudalis , and his Tadlis is the same, and Qatadah is above him in the chain. So with all of this, it is clear that this Hadeeth is weak from many angles.
And with Allaah is the facilitation to do what is right. May Allaah send peace and blessings upon our Prophet Muhammad, his family and his Companions.
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[1] A Mursal narration is one in which the link between the narrator and the Prophet (sallAllaahu `alayhi wa sallam) is not certain.
[2] A Mudalis is one who commits Tadlis . That is, narrating with wording that does not clearly convey whether he actually heard what he is narrating (say, "From" instead of "Narrated to us," or the like) or, distorting the name of the person he is narrating from so that it will not be obvious that he is narrating from someone whose narrations are disparaged.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 186-188, DARUSSALAM
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