black.hitam Publish time 18-11-2017 05:53 AM



Mujahid bin Jabr Al Makhzumi, the earliest authority in the field of Quranic exegesis espoused that "a minority view is still worthy of consideration".
Mujahid ibn Jabr (645-722 ) was known to be willing to go to great lengths to discover the true meaning of a verse in the Qur'an, and was considered to be a well-travelled man. He studied under ibn Abas, a companion of the Prophet.

During that time already there were a lot of interpretations of the meaning of the Quran. And from then on, there derived disenssion.

As such, please be open to differences of opinion on many matters including fresh ijtihads. Do not close the doors of interpretation.

My view is based on the various corpus and lafaziyyahs of the Quran. My views are quite similar to many others and had already been discussed heavily elsewhere including Rashid Khalifah, Shabbir Ahmad and many others. I must confess that what I am stating is nothIng new. In Malaysia, we have Kassim Ahmad and Astora Jabat who have said it many times. If not for the many ijtihads, there would not have been many mazhabs.

Literally, the head cover is not a requirement of the Quran but is a cultural dictate and tradition. For people who live in the harsh scorching sandy desert, they would wear the cover to shade them from the heat and the wind and the sand. And even men wore these headcovers called kupiahs, serban or turban or kippa for the Jews. For other places, we use hats or caps or scarves or shawls.

So let me explain how I had derived my conclusions that Allah never commanded women to "cover everything save for face and hand" and definitely God did not order women to cover their hair or head. God DID ask us to cover our awrat, but what forms our "Awrat" seems to be oft differing in definition.

Let us review the words associated with covering women from head to toe – the words, “awrat”, “jilbab”, “hijab”and “khimar”.

1. So WHAT is my “Awrat”?
Awrat appears 4 times in the Quran in the form of ayn wāw rā (ع و ر24:31:61) ʿawrāti nakedness
(24:58:29) ʿawrātin times of privacy
(33:13:18) ʿawratun (are) bare
(33:13:21) biʿawratin (were) bare
And 4 more times in the form of wāw rā yā (و ر ي) or Ura which goes together with the word shame
5:31:9) yuwārī meaning To conceal (the wrong of murdering his brother)
5:31:20) fa-uwāriya meaning and hide the wrong (of murdering his brother)
(7:20:7) wūriya meaning the nakedness (the story of Adam and his wife being thrown out of paradise in nakedness)
(7:26:7) yuwārī meaning the shame or nakedness (Garments to cover your shame)
From my reading, non of the words awra means hair or body but it means the private aspects or nakedness or shame or in Malay, kebogelan. Something that we would not show. Nothing says cover your whole body”, but more of a, something that hides or conceals, or as I mentioned, something that should not be shown. But they went too far and conjectured something so ordinary as our hair!
They often mention surah An Nur 24:31 where they say that God demands that women cover "our hair" in this verse. But the word “awrat” that appears in the verse, is not about covering of hair but of the child who “knows not of the private aspects of the woman”. It’s generally about the genital area. Or rather in Malay, it’s the “kemaluan”.
- "l-ṭif'li" = children
- alladhīna = who
- lam = (are) not
- yaẓharū = aware
- ʿalā = of
- awrāti = private aspects
- l-nisāi (of) the women
I completely agree that our AWRAT MUST BE COVERED as it is our shame. But the whole body save for the face and hands DO NOT constitute "Awrat". I opine that this has been a misconception.

So lets compare this to surah An Nur 24:58, where the words “salaatsu áuraatin” appears to mean, in the context of “the 3 private times” for where we are in a state of being alone with God. The 3 private times when we (both men and women) are in a state that cannot be disturbed. Our private time with Allah. It is a time of nakedness, as the words "taḍaʿūna thiyābakum" means “the 3 times when you take off your clothings”.

Lets read the whole verse, “Oh those of you who believe (ya ayyuhalazina amanu), seek permission of the righteous (liyasta’zin kumulazhi namalakat aimanukum) and those who (walazhina) have not reached dreams, 3 times (lam yablug hu alhu luma minkum salatsamaratin) from salat fajar (min qabli salati fajri) when you undress (waheena ta da’ad oona thiya bakum) that can be seen at noon (mina al zaheerati) to after salat isya’ (wamin baaadi salati al isha’) 3 (thalathu) times of nakedness for you (awaratin lakum) and it is not on you or on them (laysa allalaykum wala aalayhim) a sin after that (junahun baadahunna) that you mix among you and among them (tawwa foona alaykum baadukum aala bad’) these are Allahs clear verses (kathalika yubayinu allahu lakumu alayati) and Allah knows all wise (waalahu aleemun).

And the word awrat appears again in Surah Al Ahzab 33: 13. No, its not the surah Al Ahzab 33 verse 59 that they keep saying is the verse that commands us to cover our “awrat” or whole body, because verse 59 has no mention of the word awrat!

Its in verse 13 of Al Ahzab but its the verse about the houses that are exposed. This verse relates the story of the people of Yathrib who said their houses were exposed or bare whereas they were not exposed or bare. And so it is consistent throughout the Quran that the word “Awrat” means something that is, naked.

There is no other mention of the word “Awrat” in Al Ahzab.

Now let’s continue with the word “Ura”.

Surah 7:20 fawaswasa lahumā l-shayṭānu liyub'diya lahumā mā wūriyaʿanhumā =Whispering evil thought to both of them by Satan exposed both the genitals of both
min sawātihimā waqāla ma nahākumā rabbukumā ʿan hādhihi l-shajarati illā an takūnā malakayni aw = to shame both and say forbid you both your Lord and this tree not both become angels
takūnā mina l-khālidīna = you two become of those who live forever.

Here, God is conveying the story about how Adam and spouse should dwell in heaven but forbade them from the tree (7:19) but Satan whispered to them which caused both their “ura” or genitals to be exposed. Had they not been swayed by Satan, they would have become angels and lived forever in heaven. But instead, they were disgraced by making their genitals exposed.

How could God have intended Ura or Awrat to mean "the whole body save for hands and face", when in this verse, awra means they were both naked.

This is consistent as in Surah al Araf 7:26, the word “ura” was used again to describe the garments to cover the shame or genitals that were exposed in Surah Al Araf 7:20. "O children of Adam, We have brought down to you garments to conceal your private parts (ura sawatikum), as well as for adornment, yet the garment of reverence is the best. These are some of God's signs, perhaps they will remember"

The word “ura” here means a concealment or what is hidden that brings me my “sawatikum” or shame. I looked for sawatikum from the root word sīn wāw hamza (س و أ) which appears 167 times most of it meaning evil, or bad or shame.

How could Ura or Awrat be the hair? Is the hair evil? Or shameful? Or bad? Or is it so private that it cannot be shown? I concluded that what’s shameful is our private parts, (where there are pubic hair) perhaps somewhat evil, but certainly the hair on our heads are not shameful or evil. If a mans hair or head need not be covered, why should hair or head of a woman be covered? I will deal with the hadeeth on this matter later.

Basically, Surah Al Araf 7:26 says that the dress code to maintain righteousness is the dress of Taqwa, which is not what is external but more, internally.

The private part or genitals is described as furuj or fā rā jīm (ف ر ج) which appears 9 times in the Quran out of which 8 times it means the modesty/chastity or mostly the genitals of a person.

(21:91:3) farjahā her genitals (Mary’s genital was breathed with a spirit to impregnate (23:5:3) lifurūjihim their private parts (those who abstain from sex) (24:30:7) furūjahum their chastity or genitals (24:31:7) furūjahunna their chastity or genitals (33:35:19) furūjahum their chastity or genitals (50:6:12) furūjin flaws (66:12:6) farjahā her genitals (Marys genitals were breathed with spirit to impregnate her) (70:29:3) lifurūjihim their genitals (those who abstain from sex) (surah 70:30 allows sex with wives)

2. “Jilbab’ Lets revisit Al Ahzab 33:59. That verse that commands the Prophet to tell his wives and daughters, and the believing women
yud'nīna = to lengthen
ʿalayhinna min = of them
jalābībihinna = their garments.
“to lengthen their jalābībihinna or garments”.

The word Jilbab or jalabab or jalab comes from the word Jalabib which is from the root word jim la ba (perhaps jilbab) or clothes. The word jalabib does not mean the full covering from head to toe because the word yudnina or ‘yadneena’ is a verb and it means to lower or to “extend” or “to lengthen”. If it was full covering from hair to toe, then why does it need to be extended or lengthened? So what is this jalabib? What does it mean? Does it include the haircover? Does it mean the whole body including the hair?

No, because hair in Arabic is shaar, and the word Raas is Arabic for head. and the word shaar does not appear in Surah An Nur nor in surah Al Ahzab.
It does appear in 5 verses of the Quran which speaks of the grey hair and the parables of the hair, in Surah 4:49, 4:77, 16:80, 17:71 and 30:54. And the root word rā hamza sīn (ر أ س) occurs 18 times in the Quran as the noun ras (رَأْس). And none of the 18 times mentions of covering their head but more of UNcovering their head for the hajj.

"O prophet, tell your wives, your daughters and the wives of the believers that they shall lengthen their garments. This is better so that they will be recognized and not molested. God is Forgiver, Merciful." Quran Surah AL Ahzab 33:59

So verse Al Ahzab 33:59 has been convoluted by them to force women to be fully covered from head to toe. Whereas the verse merely asks that women lengthen their garments. God asks us to dress modestly.

The verse follows Al Ahzab 33:58 which says, "And those who harm believing men and believing women for other than what they have earned have certainly born upon themselves a slander and manifest sin". This is the syntax to Surah Al Ahzab 33:59 denoting that it was revealed due to the constant harassment of Saadah, one of the Prophets wives that used to go out at night to relieve herself in the open.

3. The word 'hijab' in the Quran

Hijab has been commonly used to mean "headcover". But the word 'hijab' merely means anything that screens, covers or coverings, a veil, or curtains, partition, division, divider, etc.

The word 'hijab' appears 7 times in the Quran. Five of them as 'hijab' and two times as 'hijaban',
Quran Surah Al Araf 7:46 And between them will be a ḥijābun (partition), and on elevations are men who recognize all by their mark. And they call out to the companions of Paradise, "Peace be upon you." They have not entered it, but they long intensely.

Quran Surah Al Ahzab 33:53, "And when you ask for something, ask them from behind a hijabin (partition). That is purer for your hearts and their hearts.

Quran Surah Sad 38:32,"And he said, "Indeed, I preferred the love of good over the remembrance of my Lord until they were hidden by the bil hijabi (veil)."

Quran Surah Fussilat 41:5, "And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a hijabun (partition), so work; indeed, we are working."

Quran Surah Al Syura 42:51,"and it is not for any human being that Allah should speak to him except by revelation or from behind a hijabin (partition) or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise."

Quran Surah Al Isra 17:45, "And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed hijaban (partition)"

Quran Surah Maryam 19:17, "So she took a hijaban (screen) from them; then We sent to her Our spirit, and there appeared to her a well-made man".
None of these 'hijab' words used in the Quran refer to what the traditional Muslims today call 'hijab', or the headcover for Muslim woman. The word 'hijab' in the Quran has nothing to do with the Muslim women's dress. In fact, the 'hijab' is from the Corinthians or an old Jewish tradition that infiltrated into the hadith. So, a 'hijab' is a traditional dress and has nothing to do with Islam or religion.

Quran Surah 24:31, has not used the word 'hijab', or head cover, although many interpret it by pointing to the word, khumurihinna, (their khimars), forgetting that God already used the word 'hijab', several times in the Quran. Those who are not shackled by pre-conceptions will easily see that there is no literal command in 24:31 for women to cover their heads. The word 'khimar' does not mean 'hijab' nor head cover. Those who quote this verse usually add the words (head cover) and (veil) after the word 'khumurihinna' and usually between brackets.

These are "ta'wil" or esoteric interpretations of the Quran from their own words not the words of God, clearly added to the text to imply a meaning not found in God's words.

4. The word 'khimar':

According to Ibnu Addeen, an authority on the Arabic language, Khmr means "something that intoxicates from grapes".

There is Khmr or Takmir, from the same root word which means covering.

The Arabic word khimar means cover. Any cover can be called a khimar, such as a curtain, a dress. A table cloth that covers the top of a table is a khimar. A blanket can be called a khimar and so on. The word khamr, from the root word khā mīm rā (خ م ر) occurs 7 times, all of which means intoxicants or anything that covers the senses.

(2:219:3) l-khamri intoxicants (5:90:5) l-khamru the intoxicants (5:91:10) l-khamri intoxicants (12:36:10) khamran wine (12:41:7) khamran wine (47:15:20) khamrin wine (24:31:16) bikhumurihinna the cover

So the word khimar, means that which covers the senses, but not necessarily is it the headcover.

But many claim that khimar in 24:31 has only one meaning, and that is veil or hijab. Thus they misinterpret it to mean a command to cover womens hair. In 24:31 God is telling women to use khimar (cover/garment), to cover their cleavage/bosoms, as discussed above.

."And tell the believing women to lower their gaze and to guard their private parts (furuj) and not to show their adornments (zeenat) except that of it which ordinarily appears (zahara)

Lets dissect the words, “zahara” (see verses 7:33 zahara is apa yang Nampak or yang zahir)(6:151 wala taqrabul fawahisha ma zahara minha wama batan)(or what is obvious and what is not)

The word zahara appears 59 times in the Quran to mean what is ordinarily seen (Yang biasa ketara)

Among them it appears as a Verb – meaning to appear, or whats obvious.
(6:151:26) ẓahara (is) apparent
(7:33:7) ẓahara (is) apparent
(9:8:3) yaẓharū they gain dominance
(9:48:12) waẓahara and became manifest
(18:20:3) yaẓharū they come to know
(18:97:4) yaẓharūhu scale it
(24:31:13) ẓahara is apparent
(24:31:59) yaẓharū aware
(30:41:1) ẓahara Has appeared
(43:33:17) yaẓharūna they mount

So what is “ordinarily seen”? Is hair not normally seen? What’s NOT ordinarily seen is the hair on one’s private parts. If hair was to be covered then whats the difference between a mans hair and a womans hair? Why are womens hair such a dirty word? Does it make one achieve sexual deprivation to see a woman’s hair? Then perhaps the men should also read Surah An Nur 24:30 which commands men to lower their gaze and guard their private parts and have some form of control over their genitals.

So what DID God command in Surah An Nur 31? God commanded women to cover their chest or breasts or bosoms or garment opening. The trilateral root word jīm yā bā (ج ي ب) occurs three times in the Quran as the noun jayb (جَيْب).

Surah An Nur (24:31:18) juyūbihinna - their belahan dada or garment opening or chest.

Surah Al Naml (27:12:4) - And put your hand into the jaybika (opening of your garment at the breast); it will come out white without disease. among the nine signs to Pharaoh and his people. Indeed, they have been a people defiantly disobedient." Surah Al Qisas (28:32:4) - Insert your hand into the jaybika (opening of your garment); it will come out white, without disease. And draw in your arm close to you from fear, for those are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient."

So Jayb can mean a belahan baju or garment opening or the chest.

So they shall cover their "jayb" with their ‘khimar’.

Next God says “not to reveal any of their adornments (zeenat)” except that which is normally shown."

So what is that Zeenat that God commands women not to reveal?

The meaning of the word Zeenat? The root zāy yā nūn (ز ي ن) occurs 46 times

(2:212;1) zuyyina Beautified (3:14:1) zuyyin Beautified(6:43:9) wazayyana and made fair-seeming (6:108:14) zayyannā We have made fair-seeming (6:122:20) zuyyina is made fair-seeming (6:137:2) zayyana made pleasing (8:48:2) zayyana made fair-seeming (9:37:23) zuyyina Is made fair-seeming (10:12:23) zuyyina (it) is made fair seeming (13:33:26) zuyyina (is) made fair-seeming (15:16:6) wazayyannāhā and We have beautified it (15:39:5) la-uzayyinanna surely, I will make (evil) fair-seeming (16:63:8) fazayyana but made fair-seeming (27:4:6) zayyannā We have made fair-seeming (27:24:8) wazayyana and has made fair-seeming (29:38:8) wazayyana And made fair-seeming (35:8:2) zuyyina is made fair-seeming (37:6:2) zayyannā adorned (40:37:11) zuyyina was made fair-seeming (41:12:11) wazayyannā And We adorned (41:25:4) fazayyanū (who) made fair-seeming (47:14:8) zuyyina is made attractive (48:12:11) wazuyyina that was made fair-seeming (49:7:18) wazayyanahu and has made it pleasing (50:6:8) wazayyannāhā and adorned it (67:5:2) zayyannā We have beautified (10:24:22) wa-izzayyanat and is beautified (7:31:4) zīnatakum your adornment (7:32:4) zīnata (the) adornment (10:88:8) zīnatan splendor (11:15:6) wazīnatahā and its adornments (16:8:5) wazīnatan and (as) adornment (18:7:6) zīnatan adornment (18:28:16) zīnata adornment (18:46:3) zīnatu (are) adornment (20:59:4) l-zīnati (of) the festival (20:87:10) zīnati ornaments (24:31:10) zīnatahunna their adornment (24:31:21) zīnatahunna their adornment (24:31:70) zīnatihinna their adornment (24:60:16) bizīnatin their adornment (28:60:8) wazīnatuhā and its adornment (28:79:5) zīnatihi his adornment (33:28:10) wazīnatahā and its adornment (37:6:5) bizīnatin with an adornment (57:20:7) wazīnatun and adornment.
The word 'zeenatahunna' (adornments) is mentioned 3 times in Surah An Nur 24:31 which refers to the woman's ornaments. At the end of the verse, God tells the women not to strike their feet to bring attention to the 'zenatahunna'. So in the same verse itself, they would be conjecturing, if they said that zeenat means hair. It just doesn’t make sense.

Lets try replacing the word "zeenat" to mean "hair or head" in Surah An Nur 31.

“They shall not show their "hair or head" except what is apparent and let them draw their "headcover" over their jayb (chest or garment opening) and not display their "hair or head" except to their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, their slaves, the male followers who have no sexual desire and the children who have yet to attain awareness of women’s nakedness. And they shall not strike their feet so as to reveal details of their "hair or head"(?). You shall repent to God all you believers, so that you may succeed."

If zeenat meant hair, then why is it that in Surah Al Araf 7:31, why does Allah command us all to wear our zeenat to the mosque? Does it mean that woman attending the masjid for prayers should show their hair?

God doesn’t run out of words. If God wanted women to cover the hair, God would have commanded such. As I mentioned earlier, there is no mention of the word, saar or raad meaning head or hair.

But they will tell you, “God doesn’t need to mention hair or head because the word khumurina already means headcover”.

So what does Surah An Nur 24:31 actually say? Word for word, literal translation, God is just commanding the believing women to lower their gaze and guard their private part (faraj) and not show their ornaments (zeenat) except what is apparent (yang biasa nampak). And let them cover their bosoms (jayb) and not display their ornaments (zeenat) except to their husbands, their fathers, their father in law, their sons, their step sons, their brothers, their nephews, or the slave women, or the men who have no sexual desire, or small children who do not know the genitals of the women, and that they should not strike their feet to bring attention to their zeenat. Oh you believers, together towards Allah, so that you may attain bliss.

In Malay, Prof Mahmud Yunus has translated Quran Surah An Nur

31. Dan katakanlah kepada perempuan yang beriman: Hendaklah mereka merendahkan pandangan dan menjaga kehormatannya, dan janganlah mereka memperlihatkan perhiasannya, kecuali apa yang biasa nampak daripadanva, dan hendaklah mereka tutupkan tudung ke dadanya dan janganlah menampakkan perhiasannya, kecuali kepada suami mereka, atau ayah mereka, atau ayah suami mereka, atau anak-anak mereka, atau anak-anak suami mereka, atau saudara-saudara mereka, atau anak-anak saudara lelaki mereka, atau anak-anak saudara perempuan mereka, atau perempuan Muslimat, atau hamba sahayanya, atau pelayan-pelayan laki-laki yang tidak mempunyai keinginan (syahwat) kepada perempuan, atau kanak-kanak yang belum mengerti tentang aurat perempuan. Janganlah kamu berjalan sambil menggoyangkan kakinya, supaya diketahui orang perhiasannya yang tersembunyi (gelang kaki). Bertaubatlah kamu sekalian kepada Allah, wahai orang-orang yang beriman, mudah-mudahan kamu mendapat kemenangan.

Then we look at Surah An Nur 24:60

"The foundation women (matriarch) who no longer expect marriage commit no wrong by setting aside their clothings, provided they do not show their zeenat, and to be chaste would be better for them. God is Hearer, Knowledgeable."

Does it make sense that old women who are no longer having desire for marriage be allowed to cast aside their clothings aside as long as they do not display their hair or head?

There are also those that claim that a Muslim woman should be all covered except for her face. Many Muslim scholars have invented extreme rules for women's dress which are not found in the Quran. Some say that women should be totally covered except for her face, while others who are even more extreme, say that all women must be covered from head to toe except for two holes for the eyes to see.

There are no words anywhere in the Quran which command women to cover all their bodies. Those who preach such un-Quranic rules cannot find words in the Quran to justify this extremity, so they manipulate various words in 24:31 and 33:59 to justify the falsehood.

The fact that God says in 24:31 to specifically cover the bossom indicates clearly that there are other parts of the woman’s body that do not have to be covered. To elaborate on the indication of the words in 24:31, let us ponder on the following example:

When we apply this example to the issue of women’s dress code in the Quran, the same principle applies. If God wanted the whole body of the woman to be covered, God would not have bothered saying "cover your chest" since an overall command to cover all the body would be all that is needed to say. But since God specifies certain parts of the woman’s body to be covered, then there are other parts that do not have to be covered, as long as they are not beauty spots of sexual connotation and as long as righteousness in dress is maintained.

The command to "lengthen the garment" also proves that the woman is not commanded to be covered from head to toe. For if that was the case and women must be covered down to their toes, there would be no meaning to “lengthen the garment”. How can a woman lengthen a garment that is already down to the ground?

black.hitam Publish time 18-11-2017 05:53 AM


To be fair, I would also discuss the various hadeeths about the womens hair or headcovering. These are from the notes I have scribbled.
From Sayyidina Amr bin Umaiyah ad-Damri,
“I saw the Prophet doing "masah" (cleaning) over his socks with his khimar”

From Abu Dawud (641) "Allah does not accept the prayers of an adult woman unless she wore a khimar". Sunnan al Tirmidzi (hadeeth 377).
Anyhow, according to Darul Khutub Ilmiah, majority of the mazhabs say that this means awrat of a woman outside of her prayer includes the headcover.

Narrated Safiyya binti Shaiba, "Aisha used to say that when the verse to draw their khimar over their juhubihinna was revealed, the ladies tore their muruts (apron) and covered their heads and faces with those torn Muruts. (Bukhari 4758).

There is also this one often quoted hadeeth, about Asma binti Umar, the sister in law of the Prophet who came out in a transparent dress and the Prophet told her, "Oh Asma, Indeed when a woman begins to menstruate, it is not correct to see her from her except this and this" (Abu Dawud no 4104). The Prophet did not mention face and hands but merely pointed. So it could mean that pointing to the face and hands meant he excluded her head because we cannot determine if pointing to this and this specifically describes everything save for hands and face.

Anyway, this Hadeeth is Mursal (not direct) because Khalid bin Durayk never met Aisya. Also Said bin Bashir Al Azdi or al Basri, as he was originally from al Basrah, has been graded unreliable and weak. Muhammad bin Abdullah bin Numayr said about Said, "his narrations of hadeeth are mungkar (rejected), he is nothing, he is not strong in hadeeth, he narrates munkar things from Qatadah, his memory is poor and he makes enormous mistakes, narrating from Qatadah things others do not do.

Qatadah himself is a Mudalis and he narrates this 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 it is clear that this Hadeeth is weak from many angles."

Since we in Malaysia are known as Mazhab Shafie, I should enumerate that the ulamaks have iktifaq (reached a consensus) that women are forbidden to show their faces when they go out. as it is a cause of fitnah. And anyone that issues a fatwa that goes against the Qaul Muktamad, then the fatwa becomes rosak and wajib dicabut. So according to the human juristic interpretation of the Mazhab Shafie, leaders are to ensure that women who go out of their houses are to cover everything. This is their taqwil of the religion.

Hadith PALSU Tentang Azab Wanita didakwa dari al-Bukhari dan Muslim
Benarkah hadith ni riwayat Bukhari Muslim? Ada yg kata bukan. Saya tgk kat internet hampir bnyk yg quote kan riwayat bukhari dan muslim.. Minta jasa baik ustaz untuk tolong periksa..
"Wahai anakku Fatimah! Adapun perempuan-perempuan yang akan digantung rambutnya hingga mendidih otaknya dalam neraka adalah mereka itu di dunia tidak mahu menutup rambutnya daripada dilihat oleh lelaki yang bukan mahramnya. (Hadis riwayat Bukhari dan Muslim)
Hasil pemeriksaan saya. Di dapati hadith ini merupakan keratan dari hadith yang panjang didakwa dari Sayyidina 'Ali bin Abi Tolib r.a. dan Fatimah r.a.. Hadith tersebut ialah:
عن الإمام علي بن أبي طالب قال: دخلت أنا وفاطمة على رسول الله صلى الله عليه وآله وسلم فوجدته يبكي بكاء شديدا فقلت: فداك أبي وأمي يا رسول الله ما الذي أبكاك؟ فقال صلى الله عليه وآله وسلم: يا علي ليلة أسري بي إلى السماء رأيت نساء من أمتي في عذاب شديد واذكرت شأنهن لما رأيت من شدة عذابهن
رأيت امرأة معلقة بشعرها يغلي دماغ رأسها، ورأيت امرأة معلقة بلسانها والحميم يصب في حلقها، ورأيت امرأة معلقة بثديها، ورأيت امرأة تأكل لحم جسدها والنار توقد من تحتها، ورأيت امرأة قد شد رجلاها إلى يداها وقد سلط عليها الحيات والعقارب، ورأيت امرأة عمياء في تابوت من النار يخرج دماغ رأسها من فخذيها وبدنها يتقطع من الجذاع والبرص، ورأيت امرأة معلقة برجليها في النار، ورأيت امرأة تقطع لحم جسدها في مقدمها ومؤخرها بمقارض من نار، ورأيت امرأة تحرق وجهها ويدها وهي تأكل امعاءها، ورأيت امرأة رأسها رأس خنزير وبدنها بدن حمار وعليها ألف ألف لون من بدنها، ورأيت امرأة على صورة الكلب والنار تدخل من دبرها وتخرج من فمها والملائكة يضربون على رأسها وبدنها بمقاطع من النار، فقالت فاطمة: حسبي وقرة عيني أخبرني ما كان عملهن وسيرهن حتى و ضع الله عليه هذا العذاب فقال صلى الله عليه وآله وسلم: يا بنيتي أما المعلقة بشعرها فإنها كانت لا تغطي شعرها من الرجال، أما المعلقة بلسانها كانت تؤذي زوجها،
أما المعلقة بثديها فإنها كانت تمتنع عن فراش زوجها، أما المعلقة برجلها فإنها كانت تخرج من بيتها بغير أذن زوجها، أما التي تأكل لحم جسمها فإنها كانت تزين بدنها للناس، أما التي شد رجلاها إلى يداها وسلط عليها الحيات والعقارب فإنها كانت قليلة الوضوء قذرة اللعاب وكانت لا تغتسل من الجنابة والحيض ولا تنظف وكانت تستهين بالصلاة، أما العمياء والصماء والخرساء فإنها كانت تلد من الزنا فتعلقه بأعنق زوجها، أما التي كانت تقرض لحمها بالمقارض فإنها كانت قوادة، أما التي رأسها رأس خنزير وبدنها بدن حمار فإنها كانت نمامة كذابة، أما التي على صورة الكلب والنار تدخل من دبرها وتخرج من فمها فإنها كانت معلية نواحه، ثم قال صلى الله عليه وآله و سلم: و يل لامرأة أغضبت زوجها وطوبى لامرأة رضى عنها زوجها ...

Potongan yang saya garis dan hitamkan itu adalah potongan yang diterjemahkan dan didakwa diriwayatkan oleh al-Bukhari dan Muslim.
Hadith ini TIDAK SAHIH ia adalah satu PENDUSTAAN, ia juga bukan dari hadith al-Bukhari mahupun Muslim. Sebaliknya hadith ini disebarkan oleh beberapa kitab Syiah yang sememangnya terkenal suka melakukan pembohongan atas nama Nabi s.a.w., seperti kitab 'Uyun Akhbar al-Ridha (عيون أخبار الرضا), Bihar al-Anwar (بحار الأنوار) oleh al-Majlisi (المجلسي) dengan sanad yang dipenuhi dengan para pendusta dan individu yang tidak dikenali. Di bawah ini kami datangkan beberapa fatwa dari para ulama:
1. Jawatankuasa Fatwa Arab Saudi. Jilid:17. Hal:165.
ترى اللجنة أن هذه النشرة – يعني التي فيها الحديث - مكذوبة على رسول الله صلى الله عليه وسلم ، وعلى من نسبت إليهم روايتها عنه ، يستحق من اختلقها أو روَّجها الوعيد الثابت عن رسول الله صلى الله عليه وسلم ، بقوله : ( من كذب علي متعمدا فليتبوأ مقعده من النار ) متفق على صحته
Maksudnya: "Pihak Jawatankuasa Fatwa melihat penyebaran hadith ini adalah satu PENDUSTAAN ke atas Nabi s.a.w., dan ke atas sesiapa yang dinisbahkan kepada mereka periwayatannya. Sesiapa yang mereka-reka dan menyebarkannya ia layak mendapat ancaman dari Nabi s.a.w. dengan sabda baginda: "Sesiapa yang berbohong ke atas ku dengan sengaja, maka dia telah menempah tempat tinggalnya di dalam neraka." hadith ini telah disepakati kesahihannya."

2. al-Syeikh 'Abdul 'Aziz bin 'Abdillah bin Baz di dalam Majmu' al-Fatawa. Jilid:8. Hal:305, berkata:
هذا الخبر معروف ، يتداوله كثير من الناس ، وهو باطل ومكذوب على النبي صلى الله عليه وسلم ، وليس له أصل ، وهو من الموضوعات المكذوبة على النبي صلى الله عليه وسلم ، وعلى علي وفاطمة رضي الله عنهما ، وما أكثر ما يكذبه بعض الشيعة على علي رضي الله عنه ، فينبغي لمن وقع في يده شيء من هذا أن يتلفه ، ويخبر من حوله بأنه كذب ، والله المستعان
Maksudnya: "Hadith ini diketahui ramai, disebarkan oleh ramai orang, ia adalah hadith yang BATIL dan DUSTA ke atas Nabi s.a.w. Ia tidak ada asalnya, termasuk di dalam hadith-hadith PALSU yang didustakan ke atas Nabi s.a.w, ke atas 'Ali dan Fatimah r.a. Teramat banyak perkara yang telah didustakan oleh sebahagian Syiah ke atas 'Ali r.a. Maka hendaklah sesiapa yang sampai kepadanya hadith ini, untuk dia menghapuskannya dan memberitahu tahu kepada orang lain yang hadith ini adalah satu PENDUSTAAN. Allahlah tempat meminta pertolongan."


Fatwas of the Permanent Committee

Browse by Volume Number > Group 1 > Volume 17: Hijab and adornment > Women's Hijab and dress > Ruling on Hijab as prescribed by Islam > A pamphlet related to women full of falsities called "A Reminder for Women"
(Part No. 17; Page No. 165)
Fatwa no. 19493
Q: There is a long Hadith that is falsely ascribed to the Prophet (peace be upon him) known as the "Women's Hadith" or "A Reminder for Women" that is widespread among the people. We have not found an official Fatwa (legal opinion issued by a qualified Muslim scholar) that cautioned people about this Hadith. The fabricated Hadith has unfortunately become popular in places of education, such as girls' schools, and is sadly being distributed by the teachers themselves. If they are advised that this Hadith is falsely attributed to the Prophet (peace be upon him) and that it is not permissible to disseminate it, they confidently reply that it is a Hadith Sahih (authentic) and trustworthy. Therefore, I hope that Your Eminence will issue a written Fatwa to get remove these lies and false ascription to the Messenger (peace be upon him).
A: The Permanent Committee for Scholarly Research and Ifta' have reviewed the pamphlet entitled "A Reminder for Women" that is ascribed to Amir Al-Mu’minin (Commander of the Believers), `Aly ibn Abu Talib and Fatimah, the Prophet’s daughter (peace be upon him), and said to be reported from the Messenger of Allah (peace be upon him), which reads as follows: `Aly ibn Abu Talib reported: "Fatimah and I went to the Messenger of Allah (peace be upon him) and found him crying profusely. I said, 'O Messenger of Allah! May my father and mother be sacrificed for you! What has made you cry?' He (peace be upon him) said, 'O ‘Aly! On the Isra' (Night Journey) when I was taken to the Heavens, I saw women from my Ummah (nation based on one creed) in great torment and I hated their condition due to what I saw of the severity of their punishment. I saw a woman hung by her hair and her brain was boiling. I saw a woman hung by her tongue and scalding water was being poured down her throat.
(Part No. 17; Page No. 166)
I saw a woman hung by her breasts. I saw a woman eating her own flesh and the Fire was burning under her. I saw a woman who was bound hand and foot who was being assailed by serpents and scorpions. I saw a blind and deaf woman in a coffin of fire, whose brain was coming out of her thighs, and her body was being torn by gangrene and leprosy. I saw a woman hung by her feet in the Fire, and another cutting off her flesh from her front and her back with scissors of fire. I saw a woman whose face and hands were burning, and who was eating her own entrails. I saw a woman with a pig's head and a donkey's body being tormented in a thousand of ways. I saw a woman in the form of a dog, with fire entering from her buttocks and coming out of her mouth, and the angels were beating her head and her body with maces of fire.' Fatimah exclaimed, 'My beloved and delight of my eye! Tell me what they had done for Allah to inflict them with such torments.' The Prophet (peace be upon him) replied, 'My daughter! The woman hung by hair did not cover it from men. The one hung by her tongue used to hurt her husband with it. The one hung by her breasts used to refuse her husband in bed. The one hung by her feet used to go out of her home without her husband’s consent.
(Part No. 17; Page No. 167)
The one eating her own flesh used to dress herself up for people (who had no right to see her. Trans). The woman bound hand and foot who was assailed by serpents and scorpions did not perform ablution often, wore dirty clothes, did not perform Ghusl (ritual bath) following Janabah (major ritual impurity related to sexual discharge) and menstruation, and was not clean. She made light of Salah (Prayer). The one who was blind, deaf and dumb, conceived children through Zina (sexual intercourse outside marriage) and made her husband support them. The one whose flesh was being cut off with the fiery scissors was a pander. The one with a pig's head and donkey's body was a slanderer and liar. The one in the form of a dog with fire going in her buttocks and coming out of her mouth was because she was a singer and public mourner.' Then, the Messenger of Allah (peace be upon him) said, 'Woe to the woman that angers her husband and blessed is she who pleases him.' The Messenger of Allah (peace be upon him) spoke the truth." The Committee is of the opinion that this pamphlet is falsely ascribed to the Messenger of Allah (peace be upon him) and to those who allegedly narrated it. The person who fabricated it and circulated it deserves the severe punishment that the Prophet (peace be upon him) warned of when he said: Anyone who intentionally tells a lie about me, let them take their place in the Fire. (Agreed upon by Imams Al-Bukhari and Muslim)
(Part No. 17; Page No. 168)
It is obligatory on Muslims to refute this pamphlet, tear it up, warn people against it, and punish those who circulate it, because it is among the worst of all lies. This Fatwa was issued to warn against this pamphlet and any other invalid pamphlets that appear from time to time. May Allah grant us success. May peace and blessings be upon our Prophet, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz ... /10155606959170865/

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