Now, I have always seen the islamic background and isnad for the idea of modesty and covering in general, yet there has always been in my mind a cloud of doubt around the exact isnad for the very specific modern hijab Muslim women wear today, i.e. covering the hair. For example, with the ayah in the quran, people have contested the meaning of the word "joyoobihinna" to mean chest. Others have had various understandings of the hadith when the Prophet PBUH tells Asmaa to cover. Can you please refer me
to these isnadaat or some books that describe the exact isnad for the specific modern idea of hijab? Furthermore, I have never understood why hijab is so incredibly emphasized in today's Muslim society. Much more even than the essentials in our deen. Does this have some Islamic basis, or is it just society's obsession with al-thahir? Thank you.
Since you mentioned in your question the issue of having doubts about the specific ruling on hijab, inshaAllah let us first address some basic issues of beliefs. In order for us to understand any aspect of Islam it is important to know the context first in which a specific issue falls under. We cannot possibly move on without clarifying the purpose of creation as defined by Allah (azza wajal). Without this, all else remains a futile attempt, and often people get caught up in useless discussions based on conjecture as to why Allah (azza wajal) ordained certain things such as hijab. So in order for us to be clear we need to state the purpose of creation. Allah (azza wajal) says:
"And I (Allah) created not the jinns and humans except they should worship Me (Alone)." [51:56]
Here we see the purpose of creation- to worship Allah (azza wajal) alone. On the same note Allah (azza wajal) commands us:
"And verily, We have sent among every community a Messenger [proclaiming]: "Worship Allah [Alone] and avoid the Taaghoot. Then of them were some whom Allah guided, and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied [the truth]" (Qur'an 16:36)
Here we see that Allah (azza wajal) sent every people a Messenger with one message which is to worship Allah (azza wajal) alone and one command to avoid Taghoot.
It is not enough to worship Allah (azza wajal) alone, but we MUST also avoid taghoot. Taghoot, in its linguistic definition, refers to that which goes over and beyond boundaries. In a shari'a definition, Taghoot means anything that is worshipped besides Allah (azza wajal) (ie. leaders, sorcerers, a sheikh, communism, capitalism, etc.)
This ayah is very important to understand because it is very much misunderstood. Many believe the prophets came to tell them to believe in Allah (azza wajal) , that there is only one god, and it is enough to do good actions. But this is false because people already believed in Allah (azza wajal) when the Prophets were sent. The problem was that they associated partners with Him, and this had to be eliminated.
From this ayah we also must understand that La Ilaha ilallah is not affirmed until there is bara'a (enmity, hatred, avoidance of that thing) to the taghoot. That taghoot can be the general taghoot or specific tawagheet. It is important to note that if anyone places anything such as secular knowledge above Allah's words, and makes it their source of standard for truth and falsehood, that secular knowledge becomes a form of taghoot.
As Allah (azza wajal) says:
In the same Surah Allah (azza wajal) warns us not to be of those who take Allah's words with a grain of salt while believing wholeheartedly in the proofs from the mundane: "Have you seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray. And when it is a said to them: "Come to what Allah has sent down and to the Messenger (Muhammad)," you (Muhammad) see the hypocrites turn away from you (Muhammad) with aversion.
Having said this, we learn that we take the understanding of the Qur'an and the Sunnah according to how the Prophet (sallallahu alayhi wa sallam) understood it, taught it and described it. The ones closest to the Prophet (sallallahu alayhi wa sallam) were ofcourse his companions. His companions then taught their students after the Prophet's death. Then these students taught their students and so on, until this knowledge has become preserved to the scholars of Ahlus Sunnah wal Jama'ah today. Basically, the science of studying Islam, its rulings, and what you have chosen to call isnadaat are not from our own conjecture but from knowledge that has been passed from the time of the Prophet (sallallahu alayhi wa sallam) to the scholars who are the heirs of the prophets.
Last, before we finally address the issue of hijab, it must be noted that there is no separation between what you describe as al-thahir and what is essential in our deen. If we make the mistake of splitting our deen into two matters (what is essential and what is not) then who is to say what is essential and what is not essential in our deen? And what is the proof for each one? By pitting the issue of hijab against "what is supposedly essential" is posing a false dilemma. It is not an issue of either or. All of Islam is one.
For instance, hijab and prayer are important because because everything we do as Muslims comes from the Shari'ah of Allah (azza wajal) . So one cannot say that there is too much emphasis on hijab and not enough on prayer. Both must be observed as they both are observances of Allah's commands. We are incomplete without either one of them. Meaning, if the internal is sound then the outward should be sound as well.
Narrated 'Umar bin Al-Khattab: "People were judged by the revealing of a Divine Inspiration during the lifetime of Allah's Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good." [Sahih Bukhari 3 / 809]
The ruling on Hijab
with its proofs:
The word Khumur refers to a cloth
which covers the head hair neck and bosom. The Mufasir al Qurtubi explains:
2] Allah (azza wajal) says "O
Prophet! Tell your wives and your daughters and the women of the believers
to draw their cloaks (veils) all over their bodies. That will be better,
that they should be known (as free respectable women) so as not to be
annoyed. And Allâh is Ever OftForgiving, Most Merciful. (Al-Ahzab
Among the authentic hadith that adds
to this point is the following:
This ayah orders Muslim women to draw
their cloaks over their bodies when they go out. Abu Dawud related that
Aisha said "After this ayah was revealed, the women of al Ansar appeared
like crows (because of the color and shape of the cloaks they wore). Hence,
an outer garment or cloak must be worn by a Muslim woman whenever she
goes out in public or if she is in the presence of strangers.
Requirement 2: How thick should
Rasulullah (sallallahu alayhi wa sallam)
said, "There will be in the last of my Ummah, scantily dressed women,
the hair on the top of their heads like a camel's hump. Curse them, for
verily they are cursed. In another version he said "..scantily dressed
women, who go astray and make others go astray; they will not enter al-Jannah
nor smell its fragrance, although it can be smelled from afar." [at-tabarani
and sahih Muslim]
"Scantily dressed women"
are those who wear clothing which reveals more than it conceals, thereby
increasing her attractiveness while opening the path to a host of evils.
Requirement 3: How Loose should
Requirement 4: What is the color
Allah (azza wajal) has commanded women
not to display both their natural and acquired beauty. A garment cannot
be a thing which enhances her beauty and draw attention to her. Thus,
the garment cannot be of bright colors, have Bold designs, or be made
of shiny and reflective material. The word above "tabarruj"
means not only to display oneself but also to make oneself attractive
Imam adh-dhahabi says in Kitab al
Kaba'ir (the book of major sins):"Amongst the deeds which a woman
is cursed for are displaying the adornments she wears, wearing perfume
when she goes out, and wearing colorful clothes
" Hence, the
Muslim woman is encouraged to wear muted, somber colors, and is ordered
to avoid bright designs, patterns and colors.
Requirement 5: Should It be different
from Men's clothing?
Abdullah Ibn Umar said he heard Rasulullah
(sallallahu alayhi wa sallam) say the man who resembles a woman and the
woman who resembles a man is not of us [i.e. not of the believers]. [Ahmad
and at-tabarani-- sahih]
Requirement 6: Can we Resemble
the Dressing of the Disbelievers?
Abdullah ibn Umar said Rasulullah
(sallallahu alayhi wa sallam) stated whoever resembles a people is one
of them. [abu Dawood]
Requirement 7: Can we be excessive
in our dress?
Ibn Umar reported that Rasulullah (sallallahu alayhi wa sallam) said "Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the day of resurrection, and then set on fire." [abu dawood]
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