The Book: Niqaab: A Seal On The Debate has been published on the web at www.todaysmuslimah.com since 2006 with full copyright. AlHumdulillah It is now available in book form. More deatils to follow Inshaa Allah. It can be purchased directly from the publisher at daralwahi@yahoo.com. And in the USA from A.S. Noordeen. Also it can be purchased at any major book store by quoting the above ISBN number.
In 2006 copyright was displayed on www.todaysmuslimah with full rights to the author. However upon signing an agreement the copyright has been given to Dar Al Wahi Publisher.
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About The Author
Sister Kamillah embraced Islam 30 years ago. She was born and raised in Michigan USA, in a Christian household with relatives being Southern Baptist Ministers from the 'Bible Belt' in North Carolina. Her mother dedicated her to the Church from an early age and it was no surprise that she wanted to spread the Word of God. But there was a problem; she didn't believe in the Trinity. Upon realizing her true believes she began her journey in search of the true religion, with Allah guiding her to Islam.
She spent her years studying Hadeeth striving to understand the statements and actions of Prophet Muhammad (saws). She spent several years bringing the various texts from the different books of Hadeeth together; promoting the practice of looking at the collective evidences.
She has spent many years writing articles to clarify the Sunnah and recently attracted attention through www.todaysmuslimah.com, an online magazine for Muslim women, where she is currently the Chief Editor of its Islamic Section. The magazine has spread to over 35 countries worldwide.
About The Book
The author has brought together the collective evidences from the various books of Hadeeth in discussing the dress code of the Muslimah. The book brings to light the meaning of Khimaar, Jilbaab, Hijaab and Niqaab and describes their various attributes after teasing them out from the ambiguous word 'veil' which have all been translated into the English language. The Book also clarifies the differences in dress code between the Wives of the Prophet and the Muslim women and explains how incorrect rulings and opinions have been promoted. The author has shown the true position of the Niqaab in Islam and described in rich detail the true obligatory dress code of the Muslimah. As such the author has essentially placed a Seal on the Debate regarding the Niqaab.
Extract From The Book
The truth regarding the Niqaab issue will never be found if we continue to simply quote the opinions of the scholars for they have differed and the truth is one, with the truth found in the narrations. Instead we need to address this issue through the proofs found in the collective narrations and not simply cut and paste one text here and one text there. In fact we have to take from where the scholars took until we review their evidences and compare them with the evidences found in the collective texts in the various books of Ahadeeth. Thus did Allah instruct us to refer back to Him and His Messenger in all matters of dispute, and the scholars of Islam upheld this noble command, calling mankind back to the Speech of Allah and the guidance of Muhammad This is what the scholars advocated. They never advocated blind following of their statements, nor were they always correct in each and every ruling, nor were their words completely free from untruths. Consensus amongst the scholars is one thing, and their differing another thing, with their differing requiring a more vigorous review of the narrations.
Yet Instead of referring back to the Qur’aan and Sunna on the issue of the Muslimah’s dress code, our time has been flooded with the cutting and pasting of opinions without recourse to the collective narrations. If we review the various articles, writings and postings on the issue of Hijaab and Niqaab we will find that many English texts have been badly translated and the evidences themselves poorly presented, with the end point being promoting a view instead of propagating the Haq.
Let us leave the opinions for a moment and return to the evidences found within the Qur’aan and Sunna for this is the knowledge that we seek. Before looking at the evidences we begin by addressing some of the serious problems found in the English translations of the texts pertaining to the dress code of the Muslimah. These problems most surely require our consideration with a view to seek correction and restoration of what exactly was said.
(A) Identifying the Ambiguous English Translations of Verses in The Qur’aan
And tell the believing women to lower their gaze and protect their private parts, and not to show off their adornment except only that which is apparent, and to draw their veils (Khumur) all over their Juyub. (Qur’aan 24:31/Ref1)
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) (Jalaabeeb) all over their bodies. That will be better, that they should be known so as not to be annoyed. And Allah is Ever Oft Forgiving, Most Merciful. (Qur’aan 33:59/Ref2)
When we look at the translations of the words Khumur and Jalaabeeb we find that they have been translated as veils and cloaks respectively in Muhsin Khan’s translation of the Qur’aan. However, we also find that the word ‘veils’ appears in brackets when translating the word Jalaabeeb, which causes confusion to some readers who fail to distinguish the veiling of the Khumur from the veiling of the Jalaabeeb.
And when you ask (his wives) for anything you want, ask them from behind a screen (Hijaab). That is purer for your hearts and for their hearts. (Qur’aan 33:53/Ref3)
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) (Jalaabeeb) all over their bodies (ie. screen themselves completely except the eye or one eye to see the way). (Qur’aan 33:59/Ref4)
When we look at the verse of the Hijaab we find the word Hijaab has been translated as screen. However Muhsin Khan also describes the Jilbaab as a screen, which he mentions in brackets. So how is the screening of the Hijaab distinct from the screening of the Jilbaab?
It would have been better to highlight the words Khumur, Jalaabeeb and Hijaab, and retain them in the English translations of the texts. Thereafter these words could have been explained in footnotes or explanatory notes. By neglecting this methodology, the above translated texts are clearly a means of confusion.
The Arabic Ahadeeth, explain and clarify the meaning the Arabic Qur’aan, so we would have hoped that the English translations of the Ahadeeth, would have clarified the English translation of the Qur’aan, along with these words Khumur, Jalaabeeb and Hijaab. However when reviewing the translated Ahadeeth concerning the female Islamic dress code, we find the confusion only increases, with many texts being clearly ambiguous and misleading.
(B) Identifying the Ambiguous English Translations of the Ahadeeth
Aaeyshah said that the lady (came), wearing a green veil (Khimaar). (saheeh of bukhaari/Ref5)
Hafsah bint Sireen said, “We used to forbid our girls to go out on the day of Eid. A woman came and stayed at the palace of Bani Khalaf and I went to her. She said, ‘The husband of my sister took part in twelve battles along with the Prophet and my sister was with her husband in six of them. My sister said they used to nurse the sick and treat the wounded. Once she was asked, ‘O Messenger of Allah! If a woman has no veil (Jilbaab) is there any harm if she doesn’t come out?’ The Prophet said, ‘Her companion should let her share her veil (Jilbaab) with her.’ (saheeh of bukhaari/Ref6)
Narrated Umar, I said, ‘O Messenger of Allah good and bad persons enter upon you, so I suggest that you order the mothers of the believers to observe veil (Hijaab)’ (saheeh of bukhaari/Ref7)
In the above narrations, the words Khimaar, Jilbaab, and Hijaab have all been translated as veil. Jilbaab is singular for Jalaabeeb and Khimaar is singular for Khumur. So when the English reader studies these texts they will not be able to distinguish between the covering of the Khimaar, Jilbaab, and Hijaab, because all these words have been translated to mean veil.
Abdullah bin Umar narrated that he heard the Messenger of Allah say, 'The Women in Ihraam should neither put on gloves nor the (veil) Niqaab.' (sunan of abu dawood/Ref8)
Other texts describe the Niqaab such as the above narration which describes how a Muhrimah cannot wear the Niqaab. But again, the English translation of the word Niqaab is veil. So now we have four words, all describing the veil.
Aaeyshah narrated, ‘The believing women used to attend Fajr prayer with the Messenger of Allah, covered with their veiling sheets (Muroot).’ (saheeh of bukhaari /Ref9)
Other texts include the word Muroot which is translated as veils in the form of veiling sheets. So now we have five words, all translated as veil.
Ataa’ said, ‘I and Ubaid bin Umair used to visit Aaeyshah while she was residing at Jauf Thabeer.’ Ibn Juraij asked, ‘What was her Hijaab?’ Ataa’ replied, ‘She was wearing an old Turkish veil (Qubbah Turkeyyah). And there was nothing between us and her except that. (saheeh of bukhaari/Ref10)
In the above hadeeth the Hijaab of Aaeyshah has been described as a Qubbah Turkeyyah, which has been translated as an old Turkish veil. So now we have a sixth word, Qubbah, which has also been translated as veil.
So when we look at the numerous English texts pertaining to the dress of the Muslimah, what do we have except the fact that the word veil has prevailed, leaving us with the real question-what is the veil?
Taken from the Book 'Niqaab A Seal On The Debate' by Kamillah Khan
