There is no authentic narration from the Companions supporting that the niqaab is obligatory

-Continuing a discussion about the woman covering her face-

Shaikh al-Albaani:

“Ibn `Abbaas and Ibn `Umar, from the major Companions, explained the verse {except what appears therefrom}[1] to be the face and hands. And they (those who say that a woman must veil her face) do not have a single authentic narration from the Companions with which they can support their opinion that a woman’s face must be covered.”[2]


[1] {And tell the believing women to lower their gaze, and to guard their private parts, and not to reveal their adornment except what appears therefrom…}; Surat un-Noor 24:31
[2] for more details, refer to the Shaikh’s books Jilbaab ul-Mar.at il-Muslimah (The Muslim Woman’s Jilbaab) and Ar-Radd ul-Mufhim

[silsilat ul-hudaa wa nnoor 135/6 / asaheeha translations]

Advertisements
There is no authentic narration from the Companions supporting that the niqaab is obligatory

It is not permissible for a woman to pray with her feet uncovered

Q: “Should a woman cover her feet when she prays?”

Shaikh al-Albaani:

It is not permissible for her to pray with her feet uncovered, indeed it is not permissible for her to walk in the streets with her feet uncovered, because the feet are part of a woman’s `awrah based on Allaah’s عز وجل Statement: {And let them not stamp their feet to make known what they conceal of their adornment}.[1] The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaitaan’s whisperings to her.

This means that the feet used to be covered. Because of what? Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allaah’s Statement: {O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments  (jilbaabs) close upon themselves}.[2] And it is mentioned in the authentic hadeeth that the Prophet ﷺ said one day during a gathering in which there were also women: ‘Whoever drags his garment out of pride, Allaah عز وجل will not look at him on the Day of Resurrection.’ One of the women said: ‘O Messenger of Allaah, then our feet will be exposed.’ He ﷺ said: ‘let the women lengthen (their garments) by a hand-span.’ She said: ‘Then a wind will come and uncover (their feet).’ He ﷺ said: ‘let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’[3] [4]

In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse: {to draw their outer garments (jilbaabs) close upon themselves} – used to cover the feet since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the `abaa.ah. Therefore it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”


[1] Surat un-Noor 24:31
[2] Surat ul-Ahzaab 33:59
[3] the Shaikh mentioned the general meaning, not the exact wording, of the woman’s speech
[4] Saheeh at-Tirmidhi 1731, Saheeh Abi Daawood 4119

[silsilat ul-hudaa wa nnoor 697/3-4 / asaheeha translations]

It is not permissible for a woman to pray with her feet uncovered

Eat while standing

Q: “Is it allowed to eat while standing?”

Shaikh al-Albaani:

“There is no legislative text to prohibit eating while standing like the text that prohibits drinking while standing. But there is a narration from Anas bin Maalik رضي الله عنه that when he told those around him in a gathering that the Prophet ﷺ prohibited drinking while standing, someone said to him: ‘What about eating (while standing)?’ and he replied: ‘It is worse.’

I say here, we should follow this Companion because we don’t have anything with which we can contradict him. But what is the distinction between eating while standing and eating while walking? Eating while walking is allowed, because there is legislative text clearly stating that they used to eat while walking during the time of the Prophet ﷺ. As for eating while standing, there is no such text regarding it from the Prophet ﷺ, neither negative nor positive. All we have is this authentic narration from Anas bin Maalik and this is what we act upon.

Moreover, maybe some of you noticed in these times that it has become a fashion for disbelievers to eat while standing although chairs are available; but they don’t sit on them out of pride. In that case, the previous ruling is further strengthened. So we are with the narration of Anas because Anas knew what we don’t know, and because disbelievers nowadays and Muslims who imitate them eat while standing, hence we differ from them.”

[silsilatul-hudaa wan-noor 246 / alalbaany.com]

Eat while standing

A woman’s aameen, adhaan & iqaamah when praying with women

Q: “Does a woman raise her voice when saying ‘aameen’ during prayer, and does she also give the adhaan and iqaamah?”

Shaikh al-Albaani:

If she is praying with women, then yes she raises her voice when saying ‘aameen,’ but if she is praying with men who are not her mahram, then no. I do not say that a woman’s voice is `awrah, as many say, since the Mothers of the believers and the wives of the Companions, the foremost, used to speak and communicate with men; and oftentimes a woman would come to the Prophet ﷺ and ask him something in front of the men, and he ﷺ would answer her question. However, it is not proper for a woman to raise her voice when reciting the Qur’aan. We are often asked if it is permissible for a woman – when she is learning the recitation from a Shaikh, a Muqri – to repeat the recitation to him so he may correct her: the answer is no. Although she learns, her learning is restricted to listening only, like the women of all the Companions learned from the Allaah’s Messenger ﷺ by listening to his recitation during prayer or outside of prayer.

If a woman prays with women as the imaam, she raises her voice and the women behind her also raise their voices, because of his ﷺ statement: ‘Indeed, women are the counterparts of men’[1] i.e. every ruling in which men are being addressed, women are also included except for that which is made an exception. For example, it is best for a woman, in other than the taraaweeh prayer, to pray in her house, whereas it is obligatory upon a man to pray the five prayers in the mosque with the congregation. So here, the woman is not like the man. But the fundamental principle is as he ﷺ said: ‘Indeed, women are the counterparts of men.’

So if a woman leads women in prayer as an imaam, she does just as a man would do as an imaam. Firstly: she raises her voice when reciting and when saying ‘aameen,’ and the women behind her also raise their voices when saying ‘aameen.’ Secondly: not only does she lead women in prayer as an imaam, she even gives the adhaan and iqaamah. Why? Because of the previous narration: ‘Indeed, women are the counterparts of men.’ Moreover, `Aa’ishah – the Mother of the believers and the foremost of the Mothers of the believers in fiqh, knowledge and da`wah, may Allaah bless her and her father – used to give the adhaan and iqaamah when she led women in prayer as an imaam.

Now I would like to draw your attention to something that wasn’t asked about: the woman here is also different from the man in that she does not step up before the women’s row, but rather she stands in the middle as if she is one of those in the row. She does not step up before them. There is legislative text regarding this also, and thus a woman in this case is not included in the general meaning of his ﷺ statement: ‘Indeed, women are the counterparts of men.’”


[1] As-Silsilah as-Saheehah 2863

[silsilatul-hudaa wan-noor  697/3 / alalbaany.com]

A woman’s aameen, adhaan & iqaamah when praying with women