Maoni kwamba hijabu (vazi la kufunika uso) limewekwa kuwa la lazima kwa wanawake katika Uislamu, kwa maana kwamba nyuso zao, isipokuwa macho, zinapaswa kufunikwa, ni maoni ya Kiislamu. Baadhi ya Maimamu Mujtahid kutoka katika madhehebu wamechukua maoni haya. Maoni mengine ya Kiislamu ni kwamba hijabu haijawekwa kuwa ya lazima kwa wanawake katika Uislamu, na kwamba nyuso zao hazihitaji kufunikwa chini ya hali yoyote. Maoni haya pia yameshikiliwa na baadhi ya Maimamu Mujtahid kutoka miongoni mwa madhehebu. Hili ni mojawapo ya matatizo makubwa ya kijamii, kwani kupitishwa kwa mojawapo ya maoni haya mawili kutaathiri mtindo wa maisha ya Kiislamu. Uchambuzi kamili wa dalili za Shari'ah zinazohusiana na tatizo hili, kwa kuzisoma, kuzifuatilia na kuzitumia kwenye tatizo, ni jambo la lazima ili Waislamu waweze kukubali maoni yenye nguvu zaidi kwa kuzingatia dalili, na ili Dola ya Kiislamu ipitishe maoni yenye nguvu zaidi kulingana na uzito wa dalili.

The view that the veil (Hijab or face cover) has been made compulsory for women in Islam, by which their faces, excluding the eyes, should be covered, is an Islamic opinion. Some Mujtahid- Imams from the mazahib have taken this view. Another Islamic opinion is that veil has not been made compulsory for women in Islam and that their faces do not have to be covered under any circumstance. This view has also been held by some Mujtahid-Imams from amongst the Mazahib. This is one of the serious social problems as the adoption of either of these two opinions, will effect the style of the Islamic life. A comprehensive exposition of the Shari'ah evidences relating to this problem, by its study, pursuance and application to the problem is imperative so as Muslims can only adopt the strongest opinion in terms of the evidence and in order that the Islamic State adopts the strongest opinion according to the preponderance of the evidence.

Hakika, kwa karibu nusu karne, mijadala kuhusu wanawake imekuwa ikifanyika. Mijadala hii ilianzishwa na wakoloni makafiri katika akili za wale waliovutiwa na Magharibi, na kuvutiwa na utamaduni wake na mtazamo wake kuhusu maisha. Walijaribu kuingiza maoni yasiyo ya Kiislamu ndani ya Uislamu na kuharibu Aqeedah ya Waislamu. Wakoloni waliingiza dhana ya kujisitiri (Hijab) au kutojisitiri kwa wanawake. Wanazuoni wenye elimu ya juu miongoni mwa Ulama hawakuwapinga watu hawa. Ni waandishi, wanafasihi na watu wenye elimu finyu waliowakabili, jambo lililopelekea kuimarisha mitazamo ya wale waliovutiwa na utamaduni wa Magharibi. Hali hii ilifanya mawazo yao kuwa mada ya utafiti na mjadala, licha ya ukweli kwamba yalikuwa ni mawazo ya Magharibi, yaliyoanzishwa kushambulia Uislamu, kuwaharibu Waislamu na kusababisha shaka kuhusu Dini yao. Hakika, mijadala hii ilifanyika, na mabaki yake pamoja na athari zake bado zipo leo. Hata hivyo, hazistahili kufanyiwa utafiti wala kufikia hadhi ya mjadala wa kisheria na kijamii. Mjadala sahihi unahusu tu hukumu za Shari'ah zilizotolewa na Mujtahidin, ambao walitegemea Daleel au mfano wa daleel (Shubhat Daleel), na si kusoma maoni ya waandishi, uteuzi wa mawakala, upotoshaji wa wale waliodanganywa, na uongo wa wale waliovutiwa na utamaduni wa Magharibi. Kuhusu yale ambayo Mujtahidin wameyasema kwa njia ya kutoa hukumu kutoka kwenye dalili za Shari'ah, hayo ndiyo yanapaswa kufanywa mada ya utafiti na mjadala kwa mtazamo wa kisheria. Mbali na maoni ya Mujtahidin, maoni ya baadhi ya Mafaqihi, Masheikh na wale wanaounga mkono Hijab yatafanyiwa utafiti ili kuondoa shaka yoyote kutoka akilini mwao. Maoni ya Mujtahidin na dalili zao yatachunguzwa mpaka mtazamo wenye nguvu zaidi utakapodhihirika, na yeyote atakayeona mtazamo huu kuwa ndio wenye uzito zaidi anapaswa kutenda kulingana nao na kujitahidi kuutekeleza.

Indeed, for nearly half a century discussions concerning women have taken place. These discussions were generated by the disbelieving colonialists in the minds of those infatuated by the West, and smitten by its culture and viewpoint about life. They attempted to insert un-Islamic opinions into Islam and corrupt the Muslims Aqeedah. The colonialists inserted the notion of veiling (Hijab) or unveiling of women. The intellectuals amongst the Ulama did not challenge these people. It was authors, men of letters and narrow minded educated people who confronted them and led to the strengthening of the views of those smitten by the western culture. This made their thoughts the subject of study and discussion despite the fact that they were western thoughts, which were initiated to attack Islam, corrupt the Muslims and cause doubt concerning their Deen. Indeed, these discussions did take place and their remnants and effects are still present today. However, they do not merit study or reach the status of a legislative and societal discussion. The correct discussion only concerns the Shari'ah rules derived by the Mujtahidin in which they relied on a Daleel or a semblance of a daleel (Shubhat Daleel) and not the study of the views of writers, designations of agents, the sophistry of the deceived, and the lies of the ones enamoured by the western culture. As for what the Mujtahidin have stated by way of derivation from the Shari'ah evidences, this what should be made the subject of study and discussion from the legislative point of view. In addition to the views of Mujtahidin, the views of certain Fuqaha, sheikhs and those partisan to Hijab will be studied in order to eliminate any doubt from their minds. The views of the Mujtahidin and their evidences will be examined until the strongest view is apparent and whoever considers this view preponderant is required to act according to it and work to apply it.

Wale waliotetea hijabu walichukua maoni kwamba 'Awrah ya mwanamke inajumuisha mwili wote isipokuwa mikono na uso, jambo ambalo linatumika tu wakati wa sala. Wakati asiposali, walisema kwamba mwili wake wote ni 'Awrah, pamoja na mikono na uso. Maoni haya yanatokana na mtazamo wao kuhusu Kitabu na Sunnah. Kuhusu Kitabu, Allah (SWT) anasema:

Those who advocated the veil took the opinion that the 'Awrah of the woman includes the whole body except the hands and face, a matter which only applies in prayer. Whilst not praying, they said that her whole body is 'Awrah, including the hands and face. This opinion is based on their view of the Kitab and Sunnah. As for the Kitab, Allah (swt) says:

"Na mtakapowaomba (wake wa Mtume) chochote mnachohitaji, waombeni kutoka nyuma ya pazia (Hijab)". [Al-Ahzab: 53] Aya hii ni wazi kuhusu kuwawajibisha pazia (hijabu) juu yao. Allah (SWT) anasema:

“And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab)”. [Al- Ahzab: 53] The verse is clear in terms of its imposition of the screen (veil) on them. Allah (swt) says:

"Ee Nabii! Waambie wake zako na binti zako na wanawake wa Waumini wajivute mavazi yao juu ya miili yao. Hayo ni bora zaidi, ili wajulikane (kuwa ni wanawake walio huru) wasije wakaudhiwa." [Al-Ahzab: 59] Walidai kuwa maana ya 'kujivuta mavazi yao juu ya miili yao' ni kwamba wayatupe juu ya miili yao na kufunika nyuso zao na maumbile yao kwayo. Walidhani kwamba wanawake wa mwanzo wa Uislamu walifuata desturi ya zama za Jahiliyya, hivyo wakivaa kwa ufedhuli shati la ndani na Khimar (kitambaa cha kichwani), bila tofauti yoyote kati ya mwanamke huru na mjakazi. Vijana waovu miongoni mwa (watu wa Madina) walikuwa wakiwasumbua wajakazi walipokuwa wakitoka kupitia mashamba ya michikichi kwenda kujisaidia. Wakati mwingine walikuwa wakiwasumbua wanawake huru na kudai kuwa ni wajakazi, wakisema: "Tulidhani kuwa fulani ni mjakazi." Hivyo wanawake huru waliamrishwa kutofautiana katika mavazi yao na mavazi ya wajakazi, yaani kwa kuvaa vazi la nje lililo pana (Ardiya) na shela (Malahif), na kufunika vichwa vyao na nyuso zao ili waonekane wenye heshima na kutembea kwa haraka ili wale wenye tamaa wasitamani chochote kutoka kwao. Hili lilionekana kuwa bora zaidi ili watambuliwe na wasisumbuliwe. Baadhi miongoni mwao wanasema (kuhusu sehemu ya aya hiyo): kwamba "wajulikane" kuna kuondolewa kwa herufi la ya kukanusha. Kwa maneno mengine, ni bora kwamba wanawake wenye kuvutia na wasiovutia wasitambulike ili wasichochee uadui. Allah (swt) pia anasema:

“Oh Prophet ! Tell your wives and your daughters and the woman of the believers to draw their cloaks all over their bodies. That will be better, that they should be known so as not to be annoyed.” [Al- Ahzab: 59] They maintained that the meaning of 'to draw their cloaks all over their bodies' is that they should cast it over their persons and conceal their faces and figures with them. They thought that women in the early period of Islam followed the custom in Jahiliyya, thus indecently wearing a chemise and a Khimar (head cover), with no difference between a free woman and a slave girl. The devious amongst the youth (of Madinah) used to molest the slave girls when they used to go out through the palm trees in the fields to answer the call of nature. Sometimes they would molest free women and claim that they were slave girls, they would say we thought that so and so is a slave girl. Free women were thus ordered to differ in their attire from the clothing of slave girls i.e. by wearing a loose outer garment (Ardiya) and cover (Malahif), and by covering their heads and faces in order to look modest and walk briskly so that the wishful do not desire anything of them. This was considered more appropriate so that they are recognised and not molested. Some amongst them say (with respect to the part of the verse); that they should be known that there is an elision of the la (of negation). In other words it is more appropriate that attractive and non-attractive women should not be recognised so that they are not antagonised. Allah (swt) also says:

"Na kaeni majumbani mwenu, wala msijionyeshe kama walivyojionyesha wa zama za kijahili." [Al-Ahzab: 33] Wao walisema kuwa amri ya Allah kwa wanawake kukaa majumbani mwao ni ushahidi wa hijabu. Kuhusu Sunnah, wanategemea hadithi iliyosimuliwa kwamba Mtume ﷺ alisema: "Mwanamke (mwenyewe) ni ‘Awrah", na kwa sababu ya kauli ya Mtume ﷺ: "Mmoja wenu (wanawake) akiwa na mtumwa (wa kiume) anayetaka kujikomboa (kwa kujinunua mwenyewe) na akawa na bei hiyo, mnapaswa kujitenga naye." Pia kwa sababu ya yale yaliyosimuliwa kutoka kwa Umm Salama aliyesema: Hafsa na mimi tulikuwa tumeketi pamoja na Mtume ﷺ, Ibn Umm Maktum alipoomba ruhusa ya kuingia. Mtume ﷺ akasema: "Jitengeni naye." Nikasema: "Ee Mjumbe wa Allah, yeye ni kipofu, hawezi kuona." Yeye ﷺ akasema: "Je, nyinyi wawili pia ni vipofu? Je, hamwezi kumwona?" Abu Dawood alisimulia kwamba: Al-Fadhl b. Abbas alikuwa mwenzi wa Mtume ﷺ wakati wa kupanda farasi, wakati mwanamke kutoka Banu Khath'am alipokuja kutafuta hukumu. Al-Fadhl alianza kumtazama, naye akamtazama, hivyo Mjumbe wa Allah ﷺ akamfanya al-Fadhl ageuze uso wake mbali naye. Jarir b. Abdullah anasimulia: "Nilimuuliza Mjumbe wa Allah ﷺ kuhusu tazamo la ghafla (Nazrat al-Fuja'a), naye akaniagiza nigeuze macho yangu upande mwingine." Imesimuliwa kutoka kwa Ali (ra) kwamba alisema: "Mjumbe wa Allah ﷺ aliniambia: 'Usifuatishe tazamo la kwanza kwa tazamo la pili. La kwanza linaruhusiwa kwako, lakini la pili halikuruhusiwa.'" Hizi ndizo dalili za wale wanaotetea hijabu na kusema kuwa mwili mzima wa mwanamke ni 'Awrah. Hata hivyo, hizi ni dalili ambazo hazitumiki kwa suala ambalo zimenukuliwa kwalo, kwa sababu hakuna hata moja inayohusiana na mada iliyopo. Kuhusu Aya ya Hijabu na aya "kaeni majumbani mwenu", hakuna uhusiano kabisa kati yake na wake wa Waislamu. Zote mbili zinahusu wake wa Mtume ﷺ pekee, kama aya inavyoonyesha wazi inaposomwa kikamilifu. Ni aya moja iliyounganishwa kwa maneno na maana. Maandishi kamili ya Aya ni:

“And stay in your houses, and do not display yourselves as in the times of ignorance”. [Al- Ahzab: 33] They said that Allah's command to women to stay in their houses is an evidence for the veil. As for the Sunnah, they base their opinion on the narration that the Prophet (pbuh) said: “The woman (herself) is ‘Awrah”, and because of the Prophets saying: “If anyone of you (the women) has a (male) slave who wants to free Himself (by buying Himself) and He possessed the price, you should seclude yourself from Him”. And due to what has been narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet (pbuh) when Ibn Umm Maktum asked permission to enter. So the Prophet said: “seclude yourselves from Him”. So I said “Oh Messenger of Allah. He is blind, He cannot see.” He (pbuh) said: “Are you both also blind. Can you not see Him?”. Abu Dawood narrated that: Al-Fadhl b. Abbas was the Prophet's riding partner when a woman from Banu Khath'am came seeking a Hukm. Al-Fadhl began looking at her and she at Him, so the Messenger of Allah made al- Fadhl turn his face away from her. Jarir b. Abdullah narrates: “I asked the Messenger of Allah about the sudden glance (Nazrat al-Fuja'a), so He instructed me to look the other way.” It has been narrated from Ali (ra) that He said: “The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These are the evidences of those who advocate Hijab and say that a woman's entire body is 'Awrah. However, they are evidences, which do not apply to the issue they are quoted for, because none of them relates to the subject at hand. As for the Ayah of Hijab and the verse “stay in your houses”, there is absolutely no connection between them and the wives of the Muslims. Both are specific to the wives of the Messenger (pbuh) as the verse explicitly indicates when it is read in full. It constitutes a single verse interlinked by words and meaning. The (full) text of the Ayah is:

"Enyi mlioamini! Msiingie nyumba za Nabii isipokuwa mnaporuhusiwa kwa ajili ya chakula, (na hapo) si kwa kungojea kiwe tayari. Lakini mnapoalikwa, ingieni, na mnapomaliza kula, tawanyikeni bila kukaa kwa mazungumzo. Hakika tabia kama hiyo inamuudhi Nabii, naye anaona haya kukuambieni (mtoke), lakini Allah haoni haya kusema haki. Na mnapowaomba (wake zake) kitu chochote mnachohitaji, waombeni kutoka nyuma ya pazia (Hijab) ambalo ni safi zaidi kwa nyoyo zenu na nyoyo zao. Wala si halali kwenu kumuudhi Mjumbe wa Allah, wala kumwoa wake zake baada yake kamwe. Hakika hilo mbele ya Allah ni jambo kubwa mno". [Al-Ahzab: 53] Kwa hiyo aya hii ni maandishi yanayohusu wake wa Nabii ﷺ na ni mahsusi kwao peke yao. Haihusiani na wake wa Waislamu wala mwanamke yeyote mwingine isipokuwa wake za Mjumbe ﷺ. Kuunga mkono kwamba aya hii ni mahsusi kwa wake za Mjumbe ﷺ ni simulizi kutoka kwa 'Aisha (ra) aliyesema: "Nilikuwa nakula chakula (Hais) pamoja na Nabii ﷺ katika bakuli moja. Umar alipita, basi Nabii ﷺ akamwalika aingie, naye akala. Kidole changu kiligusa chake, Umar akasema: 'Lau maoni yangu kuhusu ninyi (wake za Nabii) yangechukuliwa, asingekuoneni mtu yeyote. Kisha ikateremshwa aya ya kujitenga (Hijab)'". Hili pia linaungwa mkono na simulizi kwamba Umar alisema: "Ee Mjumbe wa Allah, mtu mwema na mwovu wanaingia kwako. Je, hukuwatenga mama wa waumini?" Ndipo Allah akateremsha aya ya al-Hijab. Pia imesimuliwa kwamba Umar alipita karibu na wake za Nabii ﷺ walipokuwa pamoja na wanawake msikitini, akasema: "Mkijitenga, mtakuwa na hadhi juu ya wanawake kama mume wenu alivyo na hadhi juu ya wanaume." Zainab (Allah amridhie) alisema: "Ee mwana wa al-Khattab! Hakika wewe una wasiwasi zaidi juu yetu wakati Wahyi unateremka nyumbani kwetu." Muda si muda baada ya hapo, aya ya Hijabu iliteremshwa. Kwa hiyo, maana ya aya hiyo na hadithi hizi ni dhahiri kwamba ziliteremshwa kuhusu wake wa Mtume ﷺ na si kwa mwingine yeyote.

“Oh you who believe! Enter not the Prophet's houses, except when permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without staying for a conversation. Verily, such (behaviour) annoys the Prophet, and He is shy of (asking) you (to go), but Allah is not shy of telling you the truth. And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab) that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy the Messenger of Allah, nor that you should ever marry his wives after Him. Verily! With Allah that shall be an enormity”. [Al- Ahzab: 53] So the verse is a text concerning the wives of the Prophet (pbuh) and is specific only to them. It has no connection to the wives of the Muslims or to any woman other than the wives of the Messenger (pbuh). Supporting the fact that this verse is specific to the wives of the Messenger (pbuh) is the narration from 'Aisha (ra) who said: “I was eating food (Hais) with the Prophet (pbuh) in a dish. Umar passed by, so the Prophet (pbuh) invited Him in and He ate. My finger touched his, Umar said: ‘Had my view about you (the Prophets wives) been taken, no one should have seen you. Then the seclusion (Hijab verse) was revealed’”. This is also supported by the narration that Umar said: “O Messenger of Allah, the righteous person and the Fajir one are admitted to you. Have you not secluded the mothers of the believers?” Then Allah revealed the verse of al-Hijab. Also it was narrated that Umar passed by the Prophet's wives while they were with the women in the Mosque, He said: “If you secluded yourselves you would have status over the women as your husband has the status over the men.” Zainab (may Allah be pleased with her) said “O son of al-Khattab! Indeed you're more concerned about us while the Wahy comes down in our houses.” It was not long after that, that the Ayah of Hijab was revealed. Therefore, the text of the Ayah and these Ahadith are definite in meaning that they were revealed regarding the wives of the Prophet (pbuh) and for none other.

Kuhusu aya isemayo: “Na kaeni majumbani mwenu”, pia inahusu wake wa Mtume ﷺ peke yao. Ifuatayo ni maandishi kamili:

As for the verse: “And stay in your houses”, it is also specific to the wives of the Messenger (pbuh). The following is the complete text:

Enyi wake wa Nabii! Ninyi si kama wanawake wengine. Ikiwa mnamcha (Mwenyezi Mungu), basi msiwe laini katika maneno yenu, kwa kuogopa asije yule aliye na ugonjwa moyoni akatamani, bali semeni maneno ya heshima. Kaeni majumbani mwenu, wala msijionyeshe kama ilivyokuwa siku za ujinga (Jahiliyya), simamisheni Swala, toeni Zaka, na mtiini Mwenyezi Mungu na Mtume wake. Mwenyezi Mungu anataka tu kuwaondolea uchafu, enyi watu wa nyumba (ya Nabii), na kuwatakasa kabisa kabisa. [Al-Ahzab: 32-33] Basi, ni wazi kwamba aya hii iliteremshwa hasa kuhusu wake wa Nabii ﷺ, kwa kuwa hotuba imeelekezwa kwao na ni mahsusi kwao: “Enyi wake wa Nabii! Ninyi si kama wanawake wengine.” Hakuna maelezo yanayoweza kuwa wazi na yenye kuashiria zaidi kuliko ukweli kwamba aya hii iliteremshwa kuhusu wake wa Nabii ﷺ na kwamba ni mahsusi kwao. Ufahamu huu unathibitishwa katika sehemu ya mwisho ya kauli ya Mwenyezi Mungu mwishoni mwa aya yenyewe: “Mwenyezi Mungu anataka tu kuwaondolea uchafu, enyi watu wa nyumba (ya Nabii), na kuwatakasa kabisa kabisa.” [Al-Ahzab: 33] Ni wazi kwamba maelezo haya ni mahsusi kwa wake wa Nabii ﷺ, na kwamba amewaagiza yaliyotangulia ili kuwaondolea uchafu na kuwatakasa, kwa kuwa wao ni watu wa nyumba ya Nabii ﷺ. Hili pia limethibitishwa na aya inayofuata moja kwa moja. Baada ya kauli yake (swt): “na kuwatakasa kabisa kabisa”, Mwenyezi Mungu (swt) anasema:

“Oh wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), be not soft of speech, lest He in whose heart is a disease should be moved with desire, but speak in a fitting manner. And stay in your houses, and do not display yourselves as in the days of ignorance (Jahiliyya), and perform As-Salat, and give Zakat and obey Allah and his Messenger. Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification”. [Al- Ahzab: 32-33] Thus, it is explicit that the verse was specifically revealed concerning the Prophets wives because the speech is addressed to them and is specific to them; “Oh wives of the Prophet! You are not like any other women”. There cannot be a text more informative and indicative than the fact that this verse was revealed concerning the Prophet's wives and that it is particular to them. This understanding is confirmed in the last part of the speech of Allah at the end of the verse itself; “Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification” [ Al- Ahzab: 33] It is clear that this description is specific to the wives of the Prophet and that He has instructed them with the foregoing in order to remove from them the rijs and purify them because they belong to the household of the Prophet. This has also been confirmed by the verse that directly follows it. After his (swt) saying: “to purify you with a thorough purification”, Allah (swt) says:

“Na kumbukeni (enyi watu wa nyumba ya Nabii, yale yanayosomwa majumbani mwenu katika Aya za Mwenyezi Mungu na Al-Hikmah. Hakika Mwenyezi Mungu ni Mpole sana, Mwenye kujua yote)” [Al-Ahzab: 34] Hivyo, Mwenyezi Mungu (swt) anawakumbusha kwamba nyumba zao ni chimbuko la Wahyi, na amewaamuru wasisahau yale yanayosomwa ndani yake katika Qur'an.

“And remember (Oh you members of the Prophets household, that which is recited in your houses of the Verses of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things” [Al- Ahzab: 34] Thus, Allah (swt) reminds them that their houses are the cradle of revelation (Wahy) and He has commanded them not to forget what is recited in them from the Qur'an.

Aya hizi mbili ziko wazi kwamba zinahusu wake za Nabii, na kwamba ni maalum kwao. Hakuna dalili katika aya zote mbili kwamba amri hiyo inakusudiwa kwa wanawake wa Kiislamu wengine wasiokuwa wake za Mtume ﷺ. Pia zipo aya nyingine zilizo maalum kwa wake za Mtume ﷺ, kama kauli ya Allah (SWT): “Wala hamtakiwi kuwaoa wake zake baada ya yeye.” Kwa hiyo si halali kwa wake za Mtume ﷺ kuolewa baada yake, tofauti na mfano wa wanawake Waislamu ambao wanaweza kuolewa baada ya kufiwa na waume zao. Aya zote mbili za Hijabu ni maalum kwa wake za Mtume ﷺ, kama ilivyo aya inayokataza kuolewa kwao baada ya Mtume ﷺ.

These two verses are clear in that they concern the Prophet's wives and that they are specific to them. There is no indication in any of the two verses that the command is intended for Muslim women other than the Prophet's wives. There are yet other verses which are specific to the wives of the Messenger (pbuh) such as the saying of Allah (swt): “And nor that you should ever marry his wives after Him”. So it is not permitted for the Prophet's wives to marry after Him contrary to the example of Muslim women who can get married after the death of their husbands. Both verses of Hijab are specific to the Prophet's wives just as the verse, which prohibits their marriage after the Prophet.

Si sahihi kusema katika muktadha huu kwamba jambo la msingi ni kwamba usemi ni wa jumla, na kwamba si jambo kubwa kwamba sababu ni mahususi. Na kwamba sababu (Sabab) ya kuteremshwa kwa aya hizi ni wake wa Mtume, lakini aya hizi ni za jumla (Aam) kwa wake wa Mtume na wengineo. Hili si kweli, kwa sababu sababu (Sabab) ya kuteremshwa ni tukio lililotokea. Hivyo, tukio ndilo sababu (Sabab) ya kuteremshwa. Kuhusu hali iliyopo hapa, wake wa Mtume (ﷺ) hawawakilishi tukio lililotokea, bali ni kesi ya maandishi mahususi yaliyoteremshwa kuhusu watu mahususi ambao utambulisho wao umetajwa. Hivyo, Allah (SWT) amesema: "Enyi wake wa Nabii! Nyinyi hamfanani na wanawake wengine yeyote." Pia amesema: "Na mnapowaomba chochote mnachokitaka." Kiwakilishi nafsi "wao" (Hunna) kinarejelea wake wa Mtume na kuwabainisha wao pekee kwa kuwatenga wengine. Na hilo linafuatiwa na kauli ya Allah: "Wala si haki yenu kumuudhi Mjumbe wa Allah," ambayo inatujulisha sababu (Illa) ya kuwafunika kwao (Hijab). Yote haya yanaonyesha kwamba aya mbili hizi ni maandiko yaliyokuja kuhusu wake wa Mtume (ﷺ). Kwa hiyo, kanuni: Jambo la msingi ni ujumla wa usemi wala si mahususi ya sababu (Al-'ibra bi 'umum al'lafz la bi khusus as-sabab) haitumiki kwa aya hizi mbili.

It is not correct to say in this context that what matters is that the expression is general and that it matters little that the cause is specific. And that the cause (Sabab) of the revelation of the verses is the Prophet’s wives but these verses are general (Aam) to the Prophet's wives and others. This is not true, because the cause (Sabab) of revelation is an event that has happened. Thus, the event is the cause (Sabab) of revelation. With regards to the situation here, the wives of the Messenger (pbuh) do not constitute an event that has happened, rather it is a case of a specific text that has been revealed concerning specific persons whose identity has been stated. Thus, Allah (swt) said: “Oh wives of the Prophet! You are not like any other women.” He also said: “And when you ask them for anything you want.” The personal pronoun they (Hunna) refers to the Prophet's wives and designates them to the exclusion of others. And that is followed by Allah's saying: “And it is not (right) for you that you should annoy Allah's Messenger”, which informs us of the reason (Illa) for their veil (Hijab). All of this indicates that the two verses are texts that have come concerning the wives of the Messenger (pbuh). Therefore, the principle: What matters is the generality of expression and not the specificity of the cause (Al-'ibra bi 'umum al'lafz la bi khusus as-sabab) does not apply to these two verses.

Vivyo hivyo, haipaswi kusemwa kwamba khitabu (hotuba) kwa wake wa Mtume ni hotuba kwa wanawake Waislamu, kwa sababu kwamba hotuba mahsusi kwa mtu mmoja mahsusi ni hotuba kwa waumini peke yao, inahusu Mtume Muhammad ﷺ pekee. Haijumuishi wake zake. Kwa hiyo, khitabu kwa Mtume (SWT) ni hotuba kwa waumini. Kuhusu hotuba kwa wake zake, ni mahsusi kwao, kwa kuwa Mtume ﷺ pekee ndiye kielelezo cha kuigwa katika kila hotuba, tendo au kimya, mradi tu hakihusishi mambo yaliyo mahususi kwake. Wake wa Mtume ﷺ hawakuwa kielelezo cha kuigwa, kwa sababu Allah (SWT) anasema:

Similarly, it should not be said that the speech (Khitab) to the wives of the Messenger is an address to Muslim women because the fact that a specific address for a specific person is a speech for the believers only pertains to the Messenger Muhammad (pbuh). It does not include his wives. Therefore, the speech (Khitab) to the Messenger (swt) is speech to the believers. As for the address to his wives, it is specific to them because only the Messenger (pbuh) is the object of emulation in each address, action or silence, as long as it does not include those things that are particular to Him. As for the wives of the Messenger they are not the object of emulation because Allah (swt) says:

"Hakika katika Mjumbe wa Allah mna mfano mzuri" [Al-Ahzab: 21]. Si sahihi kwamba wake za Mtume ﷺ wanapaswa kuigwa, kwa maana ya kwamba tendo lifanywe kwa sababu wao walilifanya, au sifa ipatikane kwa sababu wao walijulikana nayo. Hili linamhusu Mjumbe ﷺ peke yake, kwa sababu yeye ﷺ hafuati chochote isipokuwa wahyi. Vivyo hivyo, haipaswi kusemwa kwamba kwa kuwa wao ni wake wa Mtume ﷺ na ni safi, na kwa kuwa wahyi umesomwa katika nyumba zao na wameamrishwa kujitenga (Hijab), basi wanawake wengine Waislamu kwa sababu kubwa zaidi (Bab-awla) wanapaswa kukaa kwenye kujitenga (Hijab). Hili haliwezi kudaiwa kwa sababu mbili: Kwanza: hukumu hii si kwa njia ya sababu kubwa zaidi, kwa sababu kanuni ya sababu kubwa zaidi (Al-awla) ni kwamba Allah anakataza jambo dogo, ambalo kisha huwa katazo la jambo kubwa kwa sababu kubwa zaidi (Min bab awla), kama kauli ya Allah (swt):

“Indeed in the Messenger of Allah you have a good example” [Al- Ahzab: 21] It is not right that the Prophet's wives should be emulated, in the sense that an action is done because they did it, or an attribute should be possessed because they have been characterised with it. This only pertains to the Messenger (pbuh) because He (pbuh) doesn't follow anything but the revelation. Likewise, it should not be said that since they are the wives of the Messenger and they are pure, and since the revelation has been recited in their houses and they have been required to seclude (Hijab) themselves, then other Muslim women by greater reason (Bab-awla) should be required to stay in seclusion (Hijab). This cannot be claimed for two reasons: Firstly: this judgement is not by way of greater reason because the (principle) of greater reason (Al-awla) is that Allah forbids a small issue which then becomes prohibition of a large issue by greater reason (Min bab awla), such as the saying of Allah (swt):

"Usiwaambie hata neno la kuwadharau (uff)" [Al-Isra: 23] Kwa hiyo, kwa sababu ya kanuni ya uzito zaidi, mtu hapaswi kuwapiga wazazi wake. Kanuni ya uzito zaidi inafahamika kutokana na muktadha wa kauli, kama kauli ya Allah (SWT):

“Say not to them a word of disrespect (uff)” [Al- Isra: 23] Thus, by greater reason a person should not beat his parents. The principle of greater reason is understood from the context of the statement such as the saying of Allah (swt):

"Miongoni mwa watu wa Kitabu (Mayahudi na Wakristo) yupo yule ambaye, akiaminiwa kiasi cha kintari (cha mali), atakilipa mara moja; na miongoni mwao yupo yule ambaye, akiaminiwa dinari moja ya fedha, hatalipa." [Al-Imran: 75] Kulipa kiasi kidogo kuliko kintari kuna nguvu zaidi za kutolewa hoja, na kutolipa zaidi ya dinari ya fedha pia kuna nguvu zaidi za kutolewa hoja. Aya ya Hijabu si ya aina hii, kwa sababu mtiririko wa aya hauelekezi kwa jambo lingine lolote isipokuwa wake za Nabii ﷺ, wala hauonyeshi maana nyingine yoyote. Usemi "wake za Nabii" ni nomino iliyo na kiambishi kinachobainisha, ambacho hakiwezi kuwa na maana nyingine yoyote (hasa maana ya kinyume). Kauli hii, kwa hiyo, imekusudiwa kwa jambo ambalo maandishi yameteremshwa kwalo, wala haienei kwa mtu mwingine yeyote wala haina maana nyingine. Hakuna tatizo lolote linalojitokeza katika aya hii kwa njia ya kutolewa hoja kwa nguvu zaidi, iwe kwa upande wa maneno ya aya au mtiririko wake.

“Among the people of the Scripture (Jews and Christians) is He who, if entrusted with a qintar (of wealth), will readily pay it back; and among them there is He who, if entrusted with a single silver coin, will not repay it”. [Al- Imran: 75] The payment of less than a qintar is by greater reason and the non-payment of more than a silver coin (Dinar) is by greater reason. The verse of Hijab is not of this type because the sequence of the verse does not indicate anything other than the Prophet's wives nor does it indicate any other understanding. The expression 'wives of the Prophet' is a defective noun which cannot have any other understanding (particularly an opposite understanding). The statement is thus specific to the thing for which the text has come and does not extend to anyone else or have any other meaning. There is absolutely no issue arising in the verse by way of greater reason, whether in terms of the wording of the verse or its sequence.

Pili: aya hizo mbili ni amri kwa watu maalum ambao wametambulishwa kwa sifa zao maalum. Kwa hiyo, amri hiyo haiwezi kamwe kuwahusu watu wengine isipokuwa wao, wala watu walio juu yao au chini yao, kwa sababu ni maelezo maalum. Ni amri kwa wake wa Mtume ﷺ, kwa kuwa hawafanani na wanawake wengine, na kitendo hiki kinamkasirisha Mtume ﷺ.

Secondly: those two verses are an instruction to specific persons who have been identified by their particular attributes. The instruction, therefore, can be at no time for people other than them, nor for people superior or inferior to them, because it is a specific description. It is an instruction to the wives of the Messenger (pbuh), as they are not like any other women and because this action annoys the Messenger.

Matumizi ya kanuni: ‘Jambo la msingi ni ujumla wa maneno na si umahsusi wa sababu’ yamekataliwa, pamoja na suala la kuiga wake wa Mtume ﷺ. Zaidi ya hayo, kuwahusisha watu wengine zaidi ya wake wa Mtume ﷺ kwa sababu ya hoja ya kiwango cha juu nako kumekataliwa, na imethibitishwa kwamba maandiko yako wazi katika kuwarejelea wake wa Mtume ﷺ. Kwa hiyo, inafuata kwamba aya hizo mbili ni mahsusi kwa wake wa Mtume ﷺ, na kwa hakika haziwahusishi wanawake Waislamu kwa namna yoyote ile. Kutokana na hili, inaweza kuamuliwa kwamba Hijabu ni mahsusi kwa wake wa Mtume ﷺ, na amri ya kubaki nyumbani pia ni mahsusi kwao.

The application of the principle: ‘What matters is the generality of expression and not the specificity of the cause' has been disproved as well as the question of emulating the wives of the Messenger (pbuh). Additionally the consideration of people other than the Prophet's wives by greater reason has also been refuted, and it has been established that the text is definite in its reference to the wives of the Messenger (pbuh). It follows therefore that those two verses are specific to the wives of the Messenger (pbuh) and they definitely do not include Muslim women in any way whatsoever. From this, it can be determined that Hijab is specific to the wives of the Messenger (pbuh) and the order to remain in the house is also specific to them.

Kuhusu aya ya pili, ambayo ni kauli ya Allah (swt): "kujifunika kwa shuka zao (Jalabeeb) juu ya miili yao yote", haionyeshi kabisa kufunika uso. Haionyeshi hivyo kwa maneno yake (Mantuq) wala kwa maana yake iliyofahamika (Mafhum). Wala hakuna neno linaloonyesha hilo, kwa kujitegemea au kama sehemu ya sentensi, ikiwa kisababishi (Sabab) cha kushushwa kwake ni sahihi. Aya inasema: "kujifunika kwa shuka zao (Jalabeeb) juu ya miili yao yote". Maana yake ni kwamba wanawake wanapaswa kujitupia kutoka (Min) shuka zao juu ya miili yao, na herufi (Min) hapa haitumiki kwa maana ya sehemu, bali tu kueleza (Lil-bayan) kwamba wajitupie juu ya miili yao. Kushusha vazi la kufunika maana yake ni kuliacha lining'inie chini. Kushusha mavazi maana yake ni kuyaacha yaning'inie chini, na "walishusha mavazi yao" maana yake waliyaacha yaning'inie chini. Jilbab ni kifuniko (Milhafa), kinachotumika kufunika nguo na mavazi mengine. Pia inaweza kuwa vazi linalofunika mwili mzima. Imetajwa katika kamusi ya al-Qamus al-Muhit kwamba Jilbab ni katika umbo la Sirdab au Sinmar, ambalo ni joho au vazi kubwa la wanawake lililo chini ya kifuniko (Milhafa), yaani kile kinachoficha nguo zake kama kifuniko. Al-Jawhari amesema katika al-Sihah (kamusi nyingine) kwamba: Jilbab ni kifuniko (Milhafa), na wengine husema ni shuka (Mulaah). Jilbab imetajwa katika Hadith kwa maana ya Mulaah (shuka) ambayo mwanamke alijifunga juu ya nguo zake. Imepokewa kwa mapokezi ya Umm Atiyya (ra.): "Tuliamrishwa kuwatoa nje wanawake waliokuwa katika hedhi na wanawake waliojifunika katika mikusanyiko ya kidini na dua za Waislamu katika sikukuu mbili za Eid. Wanawake hao walio katika hedhi walipaswa kujitenga na sala, lakini washuhudie baraka na mwito kwa Waislamu. Nikauliza, 'Ee Mjumbe wa Allah! Itakuwaje mmoja wetu asipokuwa na Jilbab?' Akasema, 'Na amvae Jilbab ya dada yake.'" Maana yake ni kwamba hakuwa na vazi la kuvaa juu ya nguo zake ili atoke nalo. Kwa hiyo Nabii ﷺ alimwamuru akope moja kutoka kwa dada yake, ili aweze kulivaa juu ya vazi lake. Aya inadhihirisha wazi kwamba Allah (SWT) amemwomba Nabii ﷺ awaambie wake zake na wake na binti za Waislamu wavae mavazi ya juu yanayofika chini hadi kwenye miguu, kama inavyothibitishwa na simulizi ya Ibn Abbas: "Jilbab ni Rida (shuka kubwa ya nguo) inayofunika kuanzia juu hadi chini." Kwa hiyo aya inaonyesha kwamba Jilbab, ambalo ni vazi kubwa, linapaswa kuteremshwa hadi chini (miguuni), na haionyeshi jambo lingine lolote. Ikiwa hivyo ndivyo, inawezekanaje kuelewa kwamba kujifunika kwa mavazi yao ya nje (Jalabeeb) kunamaanisha kuyatupa mavazi hayo juu ya nyuso zao? Haijalishi ni kwa kiasi gani neno Yudnina (kuteremsha) au neno Jilbab linafasiriwa ndani ya mipaka ya maana ya kilugha (Ma'na loghawi) na ya kisheria, aya inaweka sharti la kuteremsha vazi. Kuteremsha kunaweza kumaanisha tu kuliteremsha hadi chini (miguuni), wala si kulipandisha hadi kichwani. Kwa hiyo, hakuna ushahidi katika aya hii unaothibitisha Hijab. Wala hakuna hata dalili ndogo, kwa namna yoyote ile. Maneno na sentensi za Qur'an hufasiriwa kulingana na maana zake za kilugha na za kisheria; si sahihi kuzifasiri kwa njia nyingine yoyote. Maana ya kilugha inaonyesha wazi kwamba wanawake wameamriwa kujifunika kwa mavazi yao ya nje (Jalabeeb) juu ya miili yao, kwa kuyateremsha vazi lao juu ya nguo zao hadi sakafuni mpaka miguu ifunikwe. Maana hii, kwa kuhusu kuliacha Jilbab literemke, pia inapatikana katika Hadith tukufu. Imepokewa kwa mapokezi ya Ibn Umar kwamba Mjumbe wa Allah ﷺ alisema: "Siku ya Kiyama, Allah hatawatazama kwa rehema yule anayevuta vazi lake nyuma yake kwa kiburi." Umm Salama aliuliza: "Wanawake wafanye nini na pindo za nguo zao?" Yeye (rehema na amani zimshukie) akajibu: "Waongeze pindo zao kwa urefu wa shibiri moja." Akasema: "Basi miguu yao itaonekana wazi!" Akajibu tena: "Waongeze kwa urefu wa mkono mmoja na zaidi ya hapo wasiongeze." ﷺ [Tirmidhi] Hili ni kuhusu zile aya ambazo hutumiwa kama ushahidi na wale wanaodai kwamba Hijabu kwa wanawake Waislamu imeamriwa na Allah. Kwa upande wa Hadithi zinazotumiwa kuthibitisha Hijabu, hazionyeshi jambo hilo. Mtume (rehema na amani zimshukie) alisema: "Ikiwa mmoja wenu (wanawake) ana mtumwa wa kiume anayetaka kujikomboa (kwa kujinunua mwenyewe) na yeye ana bei yake, basi jitenge naye." ﷺ

Na kwa sababu ya yale yaliyosimuliwa kutoka kwa Umm Salama aliyesema: Hafsa na mimi tulikuwa tumekaa pamoja na Mtume ﷺ, Ibn Umm Maktum akaomba ruhusa ya kuingia. Basi Mtume ﷺ akasema: "Jitenge naye." Nikasema: "Ee Mjumbe wa Allah! Yeye ni kipofu, hawezi kuona." Yeye ﷺ akasema: "Je, nyinyi wawili pia ni vipofu? Hamwezi kumwona?" Abu Dawood amesimulia kwamba: Al-Fadhl bin Abbas wakati huo alikuwa mpanda-farasi mwenzake Mtume ﷺ, alipokuja mwanamke kutoka Banu Khath'am akitafuta hukumu. Al-Fadhl akaanza kumtazama, naye akamtazama, hivyo Mjumbe wa Allah ﷺ akamgeuza uso Al-Fadhl mbali naye. Jarir bin Abdullah amesimulia: Nilimwuliza Mjumbe wa Allah ﷺ kuhusu kutazama kwa ghafla, naye akaniagiza nigeuze macho yangu upande mwingine. Imesimuliwa kutoka kwa Ali kwamba alisema: Mjumbe wa Allah ﷺ aliniambia: "Usifuatishe tazamo la kwanza kwa tazamo la pili. La kwanza linaruhusiwa kwako, lakini la pili halikuruhusiwi." Hakuna dalili katika Hadith hizi kwamba wanawake Waislamu wanapaswa kujitenga. Hasa, Hadith ya Umm Salama na ombi la Mtume ﷺ kwa Hafsa na yeye kujitenga, ni daif (dhaifu) na haiwezi kutolewa kama ushahidi. Vyovyote vile, Hadith hiyo inahusu wake wa Mtume ﷺ pekee, kwani ni maandishi yanayohusu Umm Salama na Hafsa. Kuhusu yaliyosimuliwa kwamba Aisha alisema: "Mpanda-farasi alikuwa akipita karibu nasi tukiwa pamoja na Mtume ﷺ, tukiwa tumevaa nguo za ihram (za Hajj). Alipokaribia mmoja wetu, tulikuwa tukivuta jilbabu zetu kutoka kichwani hadi usoni. Mara alipopita, tulikuwa tukifunua (uso wetu)." Hili linapingana na yale aliyosimulia Bukhari kwa mamlaka ya Ibn Umar kwamba Mtume ﷺ alisema: "Muhrima (mwanamke aliye katika hali ya Ihram) asifunike uso wake, wala asivae glovu." Ibn Hajar katika Fath al-Bari amesema: "Niqab au Khimar hufungwa kutoka pua au chini ya macho." Hadithi ya 'Aisha (ra) inasema kwamba wanawake walio katika hali ya Ihram walifunika nyuso zao walipopita karibu nao kundi la wapanda farasi. Hadithi ya Ibn Umar inaonyesha katazo la kuvaa Niqab ambayo hufunika nusu ya chini ya uso tu. Je, hili linawezaje kupatanishwa na suala la kufunika uso kikamilifu kwa kushusha vazi juu ya uso? Kwa kuzingatia Hadith hizi mbili, inadhihirika kwamba Hadithi ya 'Aisha ina kasoro, kwa kuwa mlolongo wa wapokezi ni Mujahid kutoka kwa 'Aisha. Yahya bin Sa'id al-Qattan ametaja kwamba Mujahid hakusikia moja kwa moja kutoka kwa 'Aisha. Kuhusu Hadithi ya Ibn Umar iliyosimuliwa na Bukhari, ni Sahih. Hadithi ya 'Aisha, basi, inakataliwa kwa sababu ni dhaifu na inapingana na Hadith Sahih, hivyo haitumiki kama dalili. Kuhusu Hadithi ambayo al-Fadhl bin al-Abbas yupo ndani yake, hakuna dalili ndani yake inayofanya Hijab kuwa wajibu. Kinyume chake, ni dalili kwamba Hijab si wajibu, kwa sababu mwanamke wa Khath'am alikuwa akimuuliza Mtume kuhusu jambo akiwa uso wake umefunuliwa. Hili linathibitishwa na ukweli kwamba al-Fadhl alikuwa akimtazama. Toleo jingine la Hadithi hii linasema: "Basi Mtume akashika ndevu za al-Fadhl na kugeuza uso wake upande mwingine." Kisa hiki kimesimuliwa na Ali bin Abi Talib ambaye anaongeza: "al-Abbas alimwambia Mtume: 'Ewe Mjumbe wa Allah, kwa nini umemgeuza shingo binamu yako?' Akasema: 'Nilimwona kijana mwanamume na kijana mwanamke katika hali ambayo niliogopa athari ambayo Shaytan anaweza kuwa nayo juu yao.'" Hadithi ya mwanamke wa Khath'am ni dalili ya kutokuwepo kwa Hijab, si dalili yake. Hii ni kwa sababu Mtume ﷺ alikuwa akimtazama huku uso wake ukiwa wazi. Kuhusu Mtume ﷺ kugeuza mtazamo wa al-Fadhl, ni kwa sababu aligundua kwamba alikuwa akimtazama, na yeye akimtazama kwa tamaa, kama inavyothibitishwa na simulizi ya Ali: "Niliogopa athari ambayo Shaytan anaweza kuwa nayo juu yao." Kwa hiyo, yeye (ﷺ) aligeuza macho ya al-Fadhl kwa sababu alikuwa akimtazama kwa tamaa na si kumtazama tu. Kutazama kwa tamaa, hata kama ni usoni na mikononi, ni Haram. Kuhusu kutazama ghafla (Nazrat al-faja'a), Nabii (ﷺ) alimwamuru Jarir ayageuze macho yake au ayainamishe. Hii ndiyo aina ya kuinamisha macho inayotajwa katika Qur'ani.

"Waambie wanaume wenye imani wayapunguze macho yao" [An-Nur: 30]. Kilichokusudiwa hapa ni kutazama ghafla sehemu nyingine zisizokuwa mikono na uso, ambazo ndizo 'Awrah, na si kutazama mikono na uso. Hii ni kwa sababu kutazama mikono na uso kunaruhusiwa, iwe ni kwa ghafla au si kwa ghafla, kama inavyothibitishwa na kuruhusiwa kumtazama mwanamke katika Hadithi ya al-Khath'amiyya iliyotajwa hapo juu. Pia hili linathibitishwa na ukweli kwamba Mtume ﷺ alikuwa akitazama nyuso za wanawake walipomwapia Bay'a na alipowahubiria. Yote haya yanaonyesha kwamba kinachohitaji tahadhari ni kutazama kwa ghafla sehemu nyingine zisizokuwa mikono na uso. Kuhusu Hadithi ya Ali: "Usifuatishe tazamo (la kwanza) kwa tazamo la pili." Hii ni katazo la kutazama mara kwa mara, na si tazamo tu.

“Tell the believing men to lower from their gaze” [An -Nur: 30] What is intended here is the sudden look at other than the hands and face which constitutes the 'Awrah and not looking at the hands and face. This is because looking at the hands and face is permitted irrespective of whether it is sudden or not, as evidenced by the permissibility of looking at a woman in the aforementioned Hadith of al-Khath'amiyya. This is also proven by the fact that the Prophet (pbuh) used to look at the faces of women when they gave Bay’a to Him and when He preached to them. All of which indicates that what one needs to be careful about is the sudden look at other than the hands and face. As for the Hadith of Ali: “Do not follow up the (first) glance with a second look.” This is a prohibition from looking repeatedly and not from the mere look.

Hivyo basi, hakuna ushahidi unaoweza kupatikana wa kulazimisha Hijabu (kufunika uso) katika Hadithi ambazo wale wanaodai kwamba Allah (SWT) ameweka Hijabu kama sheria wamezinukuu. Kwa hiyo, inakuwa wazi kwamba hakuna ushahidi wa kusema kwamba Allah (SWT) amefanya Hijabu kuwa wajibu kwa wanawake Waislamu, wala kwamba mikono na uso vinapaswa kuchukuliwa kuwa ni 'Awrah, iwe ndani au nje ya sala. Ushahidi wanaonukuu hauna sababu imara ya kuhitimisha kwamba Hijabu ni lazima. Ni dhaifu katika upokezi na dhaifu katika hoja.

Thus, no evidence can be found to oblige Hijab (face covering) in the Ahadith which have been quoted by those who claim Allah (swt) has legislated Hijab. Therefore, it becomes clear that there is no evidence to say Allah (swt) has made Hijab obligatory for Muslim women or that the hands and the face should be considered as 'Awrah, whether inside or outside prayer. The evidences which they quote have no strong reason for concluding that Hijab is compulsory. They are weak in narration and weak in reasoning.

Kuhusu mikono na uso kutokuwa sehemu ya 'Awrah, na ruhusa kwa mwanamke kwenda sokoni na barabarani yoyote akiwa amefunua mikono na uso wake, hili limethibitishwa kutoka katika Qur'ani na Hadithi.

As for the hands and face not being part of the 'Awrah and the permission for women to go out to any marketplace and roadway with her hands and face uncovered, this is proven from the Qur'an and Hadith.

Kuhusu Qur'an, Allah (SWT) anasema:

As for the Qur'an Allah (swt) says:

“Na wao hawaonyeshi mapambo yao (Zeena) isipokuwa yale yanayoonekana tu, na wavute vitambaa vyao vya kichwani (khumur) juu ya shingo zao na vifua vyao (juyub).” [An-Nur: 31] Allah (SWT) amewakataza wanawake waumini kuonyesha mapambo yao (Zeena), yaani amewakataza kuonyesha mahali pa mapambo yao (Zeena), kwa kuwa hiki ndicho katazo linalohusika. Ametoa kutoka katika mahali pa mapambo yao kile kinachoonekana kutoka humo, na hii ni ubaguzi wa wazi. Hii inamaanisha kwamba kuna sehemu ya mapambo ya mwanamke inayoonyeshwa, na haingii chini ya katazo la jumla la wanawake kuonyesha mahali pa mapambo yao. Hakuna la ziada la kusemwa kuhusu hili. Kwa hiyo, Allah amewakataza wanawake kuonyesha mapambo yao isipokuwa kile kinachoonekana kutoka humo. Kuhusu ni sehemu zipi zinazokusudiwa kwa maneno: “isipokuwa yale yanayoonekana tu” [An-Nur: 31], tafsiri yake inapaswa kurejeshwa kwa mambo mawili. Kwanza, kwa tafsiri iliyopokelewa (Tafseer Manqul), na pili, kwa kile kilichofahamika kutokana na usemi: “kile kinachoonekana kutoka humo”; na matumizi yake kwa yale ambayo wanawake Waislamu walikuwa wakionyesha mbele ya Mtume ﷺ, wakati wake na wakati wa kuteremshwa kwa aya hii.

“And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm (Zeena) since this is what the prohibition is from. He excluded from the place of their charms that which is apparent from it, and this is an explicit exception. This means that there is a part of the woman's charm which is shown, and does not come under the (general) prohibition of women displaying the places of their charms. Nothing more remains to be said about this. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. As for which parts are intended by: “except only that which is apparent from it” [An- Nur: 31] its interpretation must be referred to two matters. First, to the transmitted tafseer (Tafseer Manqul) and secondly to what was understood from the expression: “that which is apparent from it”; and its application to what the Muslim women used to display in the presence of the Prophet (pbuh), in his time and in the time of the revelation of this verse.

Kwa upande wa yaliyopokelewa, imepokewa kwamba Ibn Abbas katika tafsiri ya aya hii alichukua maneno "isipokuwa yale yanayoonekana kutoka humo" kumaanisha mikono na uso. Maoni haya yalikuwa maarufu miongoni mwa wafasiri. Imam Ibn Jarir at-Tabari anasema: "Kati ya maoni haya, lililo sahihi zaidi ni lile linalosema kwamba maana inayokusudiwa ni mikono na uso", na Qurtubi alisema: "Kwa kuwa uso na mikono ndivyo vinavyoonekana zaidi kwa kawaida, na katika ibada kama Hija na Swala, basi kisichokuwa cha lazima kinapaswa kurejea kwavyo." Imam al-Zamakhshari alisema: "Mwanamke hana budi kufanya kazi kwa mikono yake, na kufunua uso wake hasa anapohitajika kutoa ushahidi, anapohukumiwa, anapoolewa, au anapolazimika kutembea mitaani akionyesha miguu yake, hasa wale miongoni mwao walio maskini." Hii ndiyo maana ya: "isipokuwa yale yanayoonekana kutoka humo."

As for what has been transmitted, it is narrated that Ibn Abbas in the tafseer of this verse took (the expression) “that which is apparent from it” to mean the hands and face. This opinion became commonly held by the mufassireen. Imam Ibn Jarir at-Tabari says: “The most correct of these views is that which states that the intended meaning is the hands and face”, and Qurtubi said: “Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them.” Imam al-Zamakhshri said: “A woman has no choice but to do things with her hands and by uncovering her face especially when she has to testify, is being tried, is getting married, or when she is forced to walk in the streets displaying her feet, especially those amongst them who are poor.” This is the meaning of: “except that which is apparent from it”.

Kuhusu kinachofahamika kutokana na usemi "kile kinachoonekana katika hiyo", ni wazi kwamba kilichokuwa kikionekana wakati wa kuteremshwa kwa aya hii ni mikono na uso. Wanawake walikuwa wakionyesha nyuso zao na mikono yao mbele ya Mtume ﷺ, wala yeye hakuwapinga kufanya hivyo. Walikuwa wakiyafunua nyuso zao na mikono yao sokoni au barabarani. Matukio ya namna hii ni mengi bila idadi. Haya ni baadhi ya mifano:

As for what is understood from the expression “that which is apparent from it”, it is clear that what used to be apparent in the time of the revelation of this verse is the hands and face. Women used to show their face and hands in his (pbuh) presence and He did not object to their doing so. They used to uncover their face and hands in the market or on the road. Such incidents are innumerable. Here are a few examples:

1. Jabir b. Abd Allah alisema: "Nilihudhuria sala ya Eid pamoja na Mtume wa Allah ﷺ. Alianza kwa sala kabla ya khutbah, bila Adhana wala Iqama. Kisha akasimama akiegemea kwa Bilal, akiwahutubia waliokuwepo mbele yake, akawaamuru wamche Allah na kuwahimiza wamtii. Aliendelea kuwaonya na kuwatahadharisha. Kisha akaenda hadi alipowafikia wanawake, akawahutubia akisema: 'Toeni sadaka, kwani hakika wengi wenu ni kuni za Moto wa Jahannamu.' Ndipo mwanamke mmoja mwenye mashavu meusi kutoka miongoni mwa wanawake waliokaa katikati akasimama na kusema: 'Kwa nini hivyo, Ee Mtume wa Allah?' Akajibu: 'Kwa sababu ninyi wanawake mnalalamika sana, na hamkubali wema wa waume zenu.' Waliposikia haya, wanawake wakaanza kutupa vito vyao kama sadaka juu ya nguo ya Bilal iliyotandazwa." 2. Ameeleza 'Ata'a b. Rabah aliyesema: "Ibn Abbas aliniambia: 'Je, nikuonyeshe mwanamke atakayeingia Peponi (Jannah)?' Nikasema: 'Ndiyo.' Akasema: 'Huyu mwanamke mweusi alimjia Mtume ﷺ akasema: Ninaugua kifafa na ninapoanguka nguo zangu hufunuka, basi nimwombee dua kwa Allah. Naye ﷺ akamwambia: Ukisubiri kwa subira, utapata Pepo. Na ukitaka, nitamwomba Allah akuponye. Akasema: Nitasubiri kwa subira. Akasema: Lakini nguo zangu hufunuka, basi muombee dua Allah nisifunuke. Naye ﷺ akamwombea dua.'" 3. Ameeleza Fatimah b. Qays kwamba Abu Amr b. Hafs alimtaliki talaka tatu wakati alipokuwa mbali na nyumbani. Akaenda kwa Mtume wa Allah ﷺ na kumweleza hilo. Akamwamuru akae kipindi cha Iddah nyumbani kwa Umm Shareek, kisha akasema: "Huyo ni mwanamke ambaye masahaba wangu huwatembelea. Basi ni bora ukae kipindi hicho nyumbani kwa Ibn Umm Maktum, kwani yeye ni kipofu, hivyo unaweza kuvua nguo zako naye hatakuona." Hivyo ndivyo Mtume (ﷺ) alivyomkubalia binti Qays kuonekana na wanaume alipomuamuru atumie eda yake nyumbani kwa Umm Shareek. Lakini hakumkubalia kuvua nguo zake nyumbani kwa Umm Shareek wakati nyumba hiyo ikitembelewa na wanaume, kwani mambo yaliyokatazwa yangeweza kumdhihirikia, hivyo akamwamuru ahamie na kutumia eda yake nyumbani kwa Ibn Umm Maktum.

1. Jabir b. Abd Allah said: “I attended prayer on Eid day with the Messenger of Allah (pbuh). He commenced with the prayer, before the Khutbah, without any Adhan or Iqamah. Then He rose, leaning on Bilal and addressing those present before Him, commanded them to fear Allah and exhorted them to obey Him. He further admonished and warned them. Then He moved on until He came to the women whom He addressed saying: “Give charity, for verily most of you are fuel for the hellfire”, whereupon there arose from among the middle ladies congregation, a dark-cheeked woman who said: “Why is that, Oh Messenger of Allah”? He replied: “Because you women make too many complaints, and you refuse to acknowledge your husband’s good treatment”. Upon hearing this the women began tossing their jewellery in charity upon Bilal's (outspread) cloth.” 2. Narrated by 'Ata'a b. Rabah who said: “Ibn Abbas said to me; Shall I show you a woman who will go to Paradise (Jannah)”? I said: “Yes.” He said: “This black woman came to Prophet and said: 'I have epilepsy and I get uncovered, so make dua to Allah for me'. So He (pbuh) said to her: “If you will be patient the Paradise (Jannah) shall be yours. And if you want I will make dua to Allah to cure you”. So she said: 'I will be patient'. She said: 'I get uncovered so make dua to Allah that I don't uncover myself'. So He (pbuh) made dua for her.” 3. Narrated by Fatimah b. Qays that Abu Amr b. Hafs divorced her irrevocably (by three pronouncements) when He was away from home. She went to the Messenger of Allah (pbuh) and mentioned that to Him. So He commanded her to spend the Iddah (waiting period) in the house of Umm Shareek, but then said: “That is a woman whom my companions visit. So you had better spend this period in the house of Ibn Umm Maktum, for He is a blind man, so you can take off your garments and He will not see you”. Thus the Prophet (pbuh) accepted the daughter of Qays to be seen by men when He ordered her to spend the Iddah in the house of Umm Shareek. But He did not accept her to take of her garments in the house of Umm Shareek while this is visited by men, otherwise what is prohibited might appear from her, so He ordered her to move and spend her iddah in the house of Ibn Umm Maktum.

4. Abu Bakr alisimulia kwa mamlaka ya Ibn Jurayj aliyesema kwamba 'Aisha alisema: “Binamu yangu alikuja akiwa amevaa mapambo yake. Mtume ﷺ aliingia na akageuka kutoka kwake (alipomwona). Kwa hiyo nikasema: ‘Ee Mjumbe wa Allah! Yeye ni binamu yangu tu, msichana mdogo tu.’ Akasema: ‘Ee Aisha, mwanamke anapofikia balehe haijuzu sehemu yoyote ya mwili wake ionekane (na wasio mahram) isipokuwa uso wake na kilicho chini yake.’ Kisha akashika mkono wake juu kidogo ya kiungo cha mkono, akaacha nafasi katikati kwa ngumi nyingine kushikwa.” 5. Kinachoonyesha kwamba mkono si sehemu ya 'Awrah ni jinsi Mtume ﷺ alivyopeana mkono na wanawake katika Bay’a. Umm 'Atiyya alisema: “Tulimpa Bay’a Mjumbe wa Allah ﷺ, basi akatusomea kwamba wasimshirikishe Allah na akatukataza kuomboleza (kwa ajili ya wafu). Mwanamke mmoja miongoni mwetu alivuta mkono wake akisema: ‘Mwanamke fulani amenifurahisha, nataka nimlipe,’ naye Mtume ﷺ hakusema neno, yule mwanamke akaenda, kisha akarudi.” Hadithi hii inaonyesha kwamba wanawake walikuwa wakitoa Bay’a kwa mkono, kwa sababu mwanamke huyu alivuta mkono wake baada ya kuunyoosha kwa ajili ya Bay’a. Ukweli kwamba Hadithi inasema mwanamke huyo alivuta mkono wake alipoyasikia masharti ya ahadi (Bay’a), unaonyesha wazi kwamba Bay’a ilikuwa ikifanyika kwa mkono na kwamba Mtume ﷺ alikuwa akichukua ahadi kwa mkono wake mtukufu. Kuhusu yaliyosimuliwa kutoka kwa 'Aisha (ra) kwamba alisema: “Mkono wa Mjumbe wa Allah ﷺ haukugusa (mkono wa) mwanamke yeyote isipokuwa wake zake mwenyewe.” Hili ni maoni ya Aisha na ni kuonyesha kikomo cha elimu yake. Tukilinganisha kauli ya 'Aisha na Hadithi hii ya Umm 'Atiyya, basi Hadithi ya Umm 'Atiyya ndiyo yenye nguvu zaidi. Hii ni kwa sababu inabainisha tendo lililotokea mbele ya Mjumbe ﷺ na inaonyesha tendo la Mjumbe ﷺ, hivyo ni bora kuliko maoni tu ya 'Aisha. Ndiyo sababu wapokezi walipendelea Hadithi ya Umm 'Atiyya. Wakaikubali na kuruhusu mwanamume kupeana mkono na mwanamke.

4. Abu Bakr narrated on the authority of Ibn Jurayj who said that 'Aisha said: “My cousin came while she was wearing her ornaments. The Prophet came in and turned away from her (when He saw her). So I said: “Oh Messenger of Allah! She is only my cousin, a mere maiden.” He said: “Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this”. So He clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched.” 5. What indicates that the hand is not part of the 'Awrah is the Prophet's handshaking of women in the Bay’a. Umm 'Atiyya said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman amongst us withdrew her hand saying: ‘so and so woman has made me happy and I want to reward her’, He (pbuh) said nothing, the woman went, then came back”. This Hadith indicates that women used to give Bay’a by hand because this woman withdrew her hand after extending it for the Bay’a. The fact the Hadith states that the woman withdrew her hand when she heard the terms of the pledge (Bay’a), demonstrates clearly that the Bay’a used to take place by hand and that the Prophet (pbuh) used to take the pledge by his noble hand. As for what has been narrated about 'Aisha (ra) that she said: “The hand of the Messenger of Allah (pbuh) did not touch the (hand of) any woman other than his own wives.” This is an opinion of Aisha and an expression of the limit of her knowledge. If we compare 'Aisha's statement with this Hadith of Umm 'Atiyya then the latter's Hadith is preferred. This is because it specifies an action which happened in the presence of the Messenger (pbuh) and indicates an action of the Messenger (pbuh), thus it is preferable to a mere opinion of 'Aisha. That is why transmitters preferred Umm 'Atiyyaa's Hadith. They adopted it and permitted a man to shake the hand of a woman.

Matukio haya matano yamethibitishwa vizuri katika Hadithi, ambazo zinaonyesha bila shaka kwamba kilichoonyeshwa cha mwanamke ni mikono na uso. Hadithi ya nne inaonyesha kwamba Mtume ﷺ aligeuza macho yake mbali na yule mwanamke aliyepambwa kwa sababu alikuwa akionyesha zaidi ya kile kinachoonekana kutoka kwake. Kisha akamfafanulia kwamba si halali kwake kuonyesha zinaa yake isipokuwa mikono na uso. Hii inaonyesha kwamba mikono na uso si sehemu ya 'Awrah, iwe ndani au nje ya sala, kwa sababu aya hiyo ina maana ya jumla (Aam).

These five incidents are well established in the Ahadith which unambiguously indicate that what was shown of women is the hands and face. The fourth Hadith indicates that the Messenger (pbuh) diverted his view away from the adorned woman because she was displaying more than what is apparent from it. Then He explained to her that it is not permitted for her to display her Zeena except her hands and face. This shows that the hands and face are not part of the 'Awrah whether in or outside prayer because the verse is of general import (Aam):

"Wala wasionyeshe mapambo yao (Zeena) isipokuwa yale yaliyo dhahiri katika hayo" [An-Nur: 31]. Aya inayofuata nayo maana yake inaonyesha kwamba mikono na uso si sehemu ya 'Awrah'. Allah (SWT) anasema:

“And they do not show off their charms (Zeena) except only that which is apparent of it” [An- Nur: 31] As for the verse which comes after, its understanding also indicates that the hands and face are not part of the 'Awrah'. Allah (swt) says:

Na wavute vifuniko vyao vya kichwa (khumur) juu ya shingo zao na matundu ya nguo (juyub). [An-Nur: 31] Khumur ni wingi wa Khimar, nayo hutumika kufunika kichwa. Juyub ni wingi wa Jayb, ambalo ni tundu la nguo (v-neck). Basi Allah (swt) ameamuru Khimar ivaliwe kuzunguka shingo na kifua. Hii inaonyesha wajibu wa kufunika maeneo hayo mawili. Lakini Hakuamuru Khimar ivaliwe juu ya uso, na hivyo kuonyesha kwamba uso si sehemu ya 'Awrah. Jayb haimaanishi kifua kama baadhi ya watu wanavyodhani. Badala yake ni tundu la nguo (v-neck), ufunguzi unaozunguka shingo na sehemu ya juu ya kifua. Kuvaa Khimar juu ya Jayb maana yake ni kuivaa kuzunguka kola ya shati kuanzia shingoni na kifuani. Kwa hiyo, kwa kuamuru kufunika kichwa, ambacho kinajumuisha shingo na kifua, hili linatenga uso, likionyesha kuwa si sehemu ya 'Awrah. Kwa hivyo, Hijab (kufunika uso) haipo, na Allah (pbuh) hakuiweka kuwa sharia ya Hijab.

“And to draw their head-coverings (khumur) over their necks and v-neck (juyub)”. [An- Nur: 31] Khumur is the plural of Khimar and it is used to cover the head. Juyub is the plural of Jayb. It is the v-neck. Thus, Allah (swt) has ordered that the Khimar should be worn round the neck and chest. This indicates the obligation to cover both areas. But He did not order that the Khimar should be worn over the face, thereby indicating the face is not part of the 'Awrah. Jayb does not mean the chest as some would assume. Rather it is the v-neck, the opening which is around the neck and the upper portion of the chest. Wearing the Khimar over the Jayb means wearing it around the shirt collar from the neck and chest. So, by ordering the covering of the head, which includes the neck and chest, this excludes the face, indicating that it is not part of the 'Awrah. Consequently, Hijab (face covering) is non existent and Allah (pbuh) did not legislate the Hijab.

Haya ni dalili kutoka katika Qur'ani. Pia haya ni dalili kutoka katika Hadith zinazoonyesha kwamba Allah (SWT) hajaweka sheria ya Hijabu, na kwamba mikono na uso si sehemu ya 'Awrah. Abu Dawood anasimulia kwa mamlaka ya 'Aishah (ra), kwamba Asmaa bint Abi Bakr aliingia katika vyumba vya Mtume wa Allah ﷺ akiwa amevaa nguo nyembamba. Mtume ﷺ aligeuza uso wake mbali na kusema: "Ee Asmaa, mwanamke anapofikia balehe, haijuzu kuonekana kutoka kwake isipokuwa hiki na hiki", kisha akaonyesha uso wake na mikono yake. Abu Dawood anasimulia kwa mamlaka ya Qatada kwamba Mtume ﷺ alisema: "Msichana anapoanza kupata hedhi, si sahihi kwamba chochote kionekane kutoka kwake isipokuwa uso wake na mikono yake, bila kujumuisha kiganja cha mkono." Al-Bayhaqi anasimulia kwa mamlaka ya Asma' bint 'Umays kwamba alisema: "Mtume wa Allah ﷺ aliingia nyumbani kwa 'Aisha bint Abu Bakr wakati dada yake, Asmaa bint Abu Bakr, alikuwa pamoja naye. Alikuwa amevaa vazi la Shammi (la Syria) lenye mikono mipana. Mtume wa Allah ﷺ alipomwona, alisimama na kutoka nje." 'Aisha alisema: "Tokeni chumbani, kwani Mtume wa Allah ﷺ ameona jambo asilolipenda." Hivyo akajiondoa. Kisha Mtume wa Allah ﷺ aliingia, na 'Aisha (ra) akauliza kwa nini alisimama kuondoka? Yeye ﷺ alisema: "Je, hukuona alivyokuwa amevaa? Haijuzu kwa chochote kuonekana cha mwanamke Muislamu isipokuwa hiki na hiki." Akashika mikono ya nguo zake na kufunika sehemu ya juu ya mikono yake hadi isionekane chochote cha mikono yake isipokuwa vidole. Kisha akainua mikono yake hadi kwenye paji la uso wake hadi uso tu ukaonekana." Hadith hizi zinaonyesha wazi kwamba mikono na uso si sehemu ya 'Awrah. Pia zinaeleza waziwazi kwamba Allah (SWT) hajaweka sheria ya kufunika mikono na uso, na hajaweka sheria ya Hijabu. Ikiwa jambo kama hilo lingewekwa kuwa sheria, basi lingepingana na maandishi ya Hadith hizi ambazo haziwezi kufasiriwa kwa njia nyingine yoyote (Tafsiri) wala kutafsiriwa kwa namna nyingine (Taawil). Badala yake, zinaonyesha wazi na bila shaka kwamba mwanamke Mwislamu alikuwa akienda sokoni akiwa amefunua uso na mikono, na alikuwa akizungumza na wanaume ambao si mahram zake huku uso na mikono yake vikiwa wazi. Pia alikuwa akifanya miamala yote halali na watu, kama vile kununua, kuuza, kukodisha, kupangisha, haki ya kumiliki kwa kuzuia (shufaa), na uwakilishi, huku mikono na uso wake vikiwa wazi. Zinaonyesha pia kwamba Allah (SWT) hakuweka hijabu isipokuwa kwa wake wa Mtume ﷺ. Ingawa maoni kuhusu hijabu ni msimamo wa Kiislamu kwa sababu yana mfanano wa dalili (Shubhat al-Daleel), na Maimamu Mujtahidi miongoni mwa madhehebu wameuchukua msimamo huu, mfanano wa dalili wanaoutumia hauwezi kushikilika, na karibu hakuna hoja yenye kuaminika inayoonekana ndani yake.

This is in terms of the evidences from the Qur'an. In addition these are evidences from the Hadith which show Allah (swt) has not legislated Hijab and that the hands and face are not part of the 'Awrah. Abu Dawood narrates on the authority of 'Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah's Messenger wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and He pointed to his face and hands”. Abu Dawood narrates on the authority of Qatada that the Prophet (pbuh) said: “When a young lady begins to menstruate, it is not correct that anything should be seen of her except her face and hands excluding the wrist.” Al-Bayhaqi narrates on the authority of Asma' bint 'Umays that she said: “The Messenger of Allah entered the house of 'Aisha bint Abu Bakr while her sister, Asmaa bint Abu Bakr, was with her. She was wearing a Shammi (Syrian) dress with wide sleeves. When the Messenger of Allah (pbuh) saw her He got up and went out.” 'Aisha said: “leave the room for the Messenger of Allah has seen something He does not like.” So she withdrew. Then the Messenger of Allah (pbuh) entered and 'Aisha (ra) inquired as to why He stood to leave? He (pbuh) said: “Did you not see what she was wearing? It is not permitted for anything to be seen of a Muslim woman except this and this.” He took his sleeves and covered the upper part of his hands until nothing could be seen of his hands except his fingers. Then He lifted his hands to his temples until only the face could be seen.” These Ahadith are clear that the hands and face are not part of the 'Awrah. They are also explicit that Allah (swt) has not legislated the covering of the hands and face, and He has not legislated Hijab. If anything like that was legislated then it would have contradicted the text of these Ahadith which are not open to any other explanation (Tafseer) or interpretation (Taweel.) On the contrary, they clearly and unambiguously show that the Muslim woman used to go out to the market with her face and hands uncovered, and conversed with non-mahram men whilst her face and hands were revealed. And she made all lawful transactions with people such as buying, selling, renting, leasing, right of pre-emption, representation, whilst her hands and face were uncovered. They also show that Allah (swt) has not legislated Hijab except for the wives of the Messenger (pbuh). Even though the view concerning Hijab is an Islamic opinion because it has a semblance of an evidence (Shubhat al-Daleel) and Mujtahid-Imams amongst the madhahib have taken this view, the semblance of a daleel which they use is untenable with hardly any credible reasoning apparent in it.

Jambo lililobaki ni suala ambalo baadhi ya Mujtahidin wamelikubali, yaani kwamba Hijabu imewekwa kwa wanawake kwa sababu ya hofu ya kusababisha fitina (Fitna). Kwa hiyo, wanasema kwamba mwanamke amekatazwa kuonyesha uso wake si kwa sababu ni 'Awrah, bali kwa sababu ya hofu ya kusababisha fitina (Fitna). Mtazamo huu si sahihi kwa sababu kadhaa:

What remains is an issue which some Mujtahidin have subscribed to, namely, that Hijab has been legislated for women due to the fear of temptation (Fitna.) Thus, they say that the woman has been forbidden from revealing her face not because it is 'Awrah but due to the fear of causing temptation Fitna. This view is not valid from a number of angles:

Kwanza, kwa ajili ya katazo la kufunua uso kwa kuhofia Fitna, hakuna hukumu ya Kishari'ah, iwe katika Kitabu, Sunnah, Ijma'a ya Maswahaba, wala hakuna sababu ya Kishari'ah (Illa Shariyya) ambayo kwayo hufanywa kipimo cha kulinganisha. Kwa hiyo, maoni haya hayana thamani ya Kishari'ah, wala hayazingatiwi kuwa hukumu ya Kishari'ah (Hukm Shar'i), kwa sababu hukumu ya Kishari'ah ni kauli ya Mwenye kutunga sheria, lakini katazo la kufunua uso halimo katika kauli ya Mwenye kutunga sheria. Pia inajulikana kwamba dalili za Kishari'ah zimekuja kinyume kabisa nalo, kwani Aya na Hadithi zinaruhusu bila masharti kufunua uso na mikono bila kuzuiwa na kitu chochote wala kufungwa na hali maalum. Hivyo, maoni kwamba kuonyesha uso ni haramu na kwamba ni wajibu kuufunika, ni maoni yanayokataza kile ambacho Allah ameruhusu. Ni wajibu ambao Allah, Mola wa walimwengu, hajauamuru. Kwa hiyo, maoni haya, mbali na kutozingatiwa kuwa hukumu ya Kishari'ah, yanabatilisha hukumu za Kishari'ah zilizothibitishwa kwa maandishi wazi.

Firstly for the prohibition of unveiling the face due to the fear of Fitna, there is no Shari'ah provision whether in the Kitab, Sunnah, Ijma’a of the Sahabah and nor is there a Shar’a provision from a Shari'ah reason (Illa Shariyya) according to which an analogy is made. Consequently, this opinion has no Shari'ah value nor is it considered a Shari'ah rule (Hukm Shar'i), because a Shari'ah rule is the speech of the legislator, but the prohibition of unveiling the face is not included in the speech of the legislator. It is also known that the Shari'ah evidences have come in complete contradiction to it, and that the Ayah and Ahadith unconditionally permit the uncovering of the face and hands without being restricted by something nor being specified by a particular circumstance. Thus, the opinion that showing the face is forbidden and it is obligatory to conceal it, is an opinion which prohibits that which Allah permitted. It is an obligation that Allah the Lord of the Worlds has not decreed. Thus, this opinion beyond not being considered as a Shari'ah rule, it invalidates the Shari'ah rules that are established by clear text.

Pili, kufanya hofu ya Fitna kuwa sababu (Illa) ya kukataza kufunua uso na kuwa wajibu wa kuufunika ni maoni ambayo hayana dalili yoyote ya Shari'ah, iwe ya wazi (Sarahatan), ya kudokezwa (Dalalatan), ya kutoa hukumu kwa kuchunguza (Istanbatan) au kwa kulinganisha (Qiyas). Kwa hiyo, chini ya hali yoyote, hiyo si sababu ya Shari'ah (Illa shariyya). Badala yake, ni sababu ya kiakili (Illa Aqliyya) ambayo haizingatiwi katika hukumu za Shari'ah. Hata hivyo, kinachozingatiwa ni sababu ya Shari'ah (Illa Shariyya) na si nyingine. Kwa msingi huo, hofu ya Fitna haipewi uzito wowote katika kutunga sheria ya kukataza kuonyesha uso au kuwajibisha kuufunika, kwa sababu haimo katika Shari'ah.

Secondly, making the fear of Fitna a reason (Illa) for prohibiting the unveiling of the face and for the obligation to conceal it is an opinion for which there is no Shari'ah text whether explicitly (Sarahatan), by indication (Dalalatan), extraction (Istanbatan) or by analogy (Qiyas). Therefore, under no circumstances is it a Shari'ah reason (Illa shariyya). Rather it is a rational reason (Illa Aqliyya) which is of no consideration with regards to the Shari'ah rules. However, what is considered is the Shari'ah reason (Illa Shariyya) and none other. Accordingly, no weight is given to the fear of Fitna in legislating the prohibition of showing the face or obligating the concealment of it because it is not present in the Shari'ah.

Tatu, kanuni ya: 'njia inayoelekea kwenye Haram nayo ni Haram' (Alwasila il al-Haram muharrama), haitumiki kwa kukataza kuonyesha uso kwa sababu ya kuogopa fitina. Hii ni kwa sababu kanuni hii inahitaji masharti mawili kutimizwa. Kwanza, njia (Wasila) lazima iongoze kwenye Haram kwa kiwango cha chini kabisa cha shaka (Bi ghalabat al-zann), na lazima iwe ndiyo sababu ya Haram hiyo kwa namna ambayo hakika huzaa matokeo na haipotoki kutoka kwake. Pili, lazima kuwepo na maandiko yanayokataza kile ambacho njia hiyo inaelekea kukiongoza, wala haipaswi kukatazwa kwa akili. Hili halipo kuhusu kuonyesha uso kwa kuogopa fitina. Wanasema kwamba uso unapaswa kufunikwa kwa kuogopa fitina, na si kwa sababu fitina imetokea. Kwa hiyo, kuonyesha uso kwa kuogopa fitina hakuingii katika kanuni ya kukataza sababu ya Haram; ikichukuliwa kuwa fitina imekatazwa na Shari'ah kwa yule anayejaribiwa nayo, kwa kuwa haiongozi hakika kwake. Pia, hakuna maandiko yanayofanya kuogopa fitina kuwa Haram. Kinyume chake, Shari'a haikufanya fitina yenyewe kuwa Haram kwa yule ambaye ndiye kitu cha kutamaniwa na watu. Badala yake, Shari'a ilimkataza mtazamaji kutazama kwa tamaa, wala haikumkataza yule anayetazamwa.

Thirdly the principle of: 'the means to a Haram is (itself) prohibited' (Alwasila il al-Haram muharrama), does not apply to prohibiting the showing of the face due to fear of temptation (Fitna). This is because this principle requires that two conditions are met; first, the means (Wasila) must lead to a Haram by the least amount of doubt (Bi ghalabat al-zann), and that it must be the cause of the Haram such that it definitely produces the effect and does not deflect from it. Second, there must be a text prohibiting what the means (Wasila) leads to, and it is not to be prohibited by the mind. This is not present with regards to showing the face in fear of temptation. For they say the face should be veiled in fear of temptation and not because of the occurrence of a temptation. Consequently, showing the face due to the fear of temptation does not apply to the principle of forbidding the cause of a Haram; assuming that the temptation is prohibited by the Shari'ah for the one tempted by it, because it does not definitely lead to it. And, there is no text making the fear of temptation Haram. On the contrary, the Shar’a did not make the temptation itself Haram for the one who is the object of temptation of people. Rather, the Shar’a prohibited the one who looks from watching with temptation, and it did not prohibit it for the one who is looked at.

Abu Dawood anasimulia kwamba Al-Fadhl b. Abbas alikuwa mwenzi wa Mtume ﷺ wakati wa kupanda (kipando) pale mwanamke kutoka Banu Khath'am alipokuja akitafuta hukm (fatwa/hukumu), na al-Fadhl akaanza kumtazama, naye akamtazama, hivyo Mjumbe wa Allah ﷺ akamfanya ageuze uso wake kutoka kwake. Yaani, aligeuza uso wa al-Fadhl mbali naye, kama inavyothibitishwa na toleo jingine la Hadith hii: Hivyo, Mtume ﷺ alishika ndevu za al-Fadhl na kugeuza uso wake upande mwingine. Simulizi hii imesimuliwa na Ali b. Abi Talib, ambaye pia anaongeza: "Abbas alimwambia Mtume ﷺ: 'Ewe Mjumbe wa Allah, kwa nini uligeuza shingo ya binamu yako?' Yeye ﷺ alijibu: 'Niliona kijana wa kiume na kijana wa kike katika hali ambayo niliogopa athari ambayo Shetani angeweza kuwa nayo juu yao.'" Kutokana na hili ni wazi kwamba Mtume ﷺ aligeuza uso wa al-Fadhl mbali na yule mwanamke wa Khath'am. Hakumwamuru mwanamke huyo kufunika uso wake. Uso wake ulionekana kwake. Kama kujaribiwa kungekuwa haramu kwa yule aliyelengwa na jaribu, basi Mtume ﷺ angemwamuru mwanamke wa Khath'am afunike uso wake baada ya kudhihirika kwamba al-Fadhl alimtazama kwa jicho la tamaa. Lakini hakumwamuru hivyo, bali aligeuza shingo ya al-Fadhl, jambo linaloonyesha kwamba katazo ni kwa anayetazama na si kwa anayetazamwa.

Abu Dawood narrates that Al-Fadhl b. Abbas was the Prophet’s riding partner at the time when a woman from Banu Khath’am came seeking a hukm (opinion), and al-Fadhl began to look at her and she at Him so the Messenger of Allah made Him turn his face from her. i.e. He turned the face of al-Fadhl away from her, as evidenced by another variant of this Hadith: Thus, the Prophet took hold of al-Fadhl’s beard and turned his face away from the other side. This story has been narrated by Ali b. Aby Talib to which He adds: “Abbas said to the Prophet: ‘O Messenger of Allah, why did you turn your cousins neck?’ He (pbuh] replied: ‘I saw a young man and a young woman in such a situation that I feared what effect Shaytan might have upon them.’” It is clear from this that the Messenger (pbuh) turned the face of al-Fadhl away from the Khath'ami woman. He did not order her to cover her face. Her face was visible to Him. If temptation was Haram for the one who was the object of temptation then the Messenger (pbuh) would have ordered the Khath'ami woman to veil her face after it had transpired that al-Fadhl had looked at her, with the look of desire. However, He did not order her to do this but He turned the neck of al-Fadhl, which indicates that the prohibition is for the one who is looking and not for the one who is looked at.

Kwa hiyo, kuhusu katazo la watu kutamani mwanamke, hakuna andiko linalokataza hilo kwa mwanamke, ambaye watu wanajaribiwa kwake. Badala yake, andiko linasema kwamba haikatazwi kwake. Kwa hiyo, jambo linalopelekea huko halina uharamu hata kama lingeliongoza hakika huko. Hata hivyo, inaruhusiwa kwa dola inayofanya kazi ya kusimamia mambo ya watu kumwondoa mtu fulani kutoka mbele ya macho ya wale waliomtamani, ili kumfanya asiweze kufikiwa na watu, yule anayewajaribu wengine, ikiwa mapenzi kwa mtu huyo yameenea. Kama alivyofanya Umar bin al-Khattab kuhusu Nasr bin Hajjaj, alipomfukuza hadi Basra, kwa sababu wanawake walikuwa wakijaribiwa na uzuri wake. Hili ni la jumla kwa wanaume na wanawake. Kwa hiyo haipaswi kusemwa kwamba wanawake lazima wakatazwe kufunua nyuso zao kwa kuogopa kujaribiwa, hata kwa sababu ya kutokea kwa jaribu. Hili haliwezi kusemwa kwa kutumia kanuni ya 'njia ya haramu nayo ni haramu'.

Therefore, regarding the prohibition of people's desire for the woman, there is no text which prohibits it upon the woman, by whom people are tempted. Rather the text says it is not prohibited for her. Therefore, the matter which it leads to is not Haram even if it had definitely led to it. However, it is permitted for the state which is working to look after the affairs of the people to move specific individuals away from the view of those who are infatuated by them, in order to make the one who tempts others inaccessible to people, if the infatuation for that person is widespread. As Umar b. al-Khattab did with regards to Nasr b. Hajjaj when He exiled Him to Basra, because women used to be tempted by his good looks. This is general to men and women. So it should not be said that women must be forbidden from unveiling their faces due to the fear of temptation, even due to the occurrence of temptation. This cannot be said by using the principle of 'the means to a Haram is itself Haram'.