Statements about Tawheed

Abdullah Ibn Mas'ood said: Whoever wishes to see the advice of Muhammad (Sallallaahu 'Alayhi Wa Sallam) which has his seal upon it, then let him read the Statement of Allaah the Exalted: "Say: Come! Read what your Lord has forbidden for you: that you should not associate with Him anything."[To His Statement:] "And verily this is My Straight Path." [Sooratul An'aam 151-153] [Tirmidthee (no. 3072) and he said: good but strange. Muhammad Afeefee confirmed it in his checking of Kitaabut- Tawheed of Shaykhul Islaam Muhammad Ibn Abdul Wahhaab.]

Shaykh Abdur Rahmaan Ibn Hasan Aal Ash-Shaykh said: This narration was narrated by Tirmidthee who declared it good, and Ibn Mundthir, and Ibn Abee Haatim, and at-Tabaraanee, and their like. Some of them said: It's meaning is: Whoever wishes to see the advice which is as if it was written and sealed, and then it was not modified and it was not changed, then let him read: "Say: Come! - to the end of the aayah. It is like the book, which was written, then sealed, then it was not added to, and it did not have anything deleted from it. For verily the Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) did not advise except with the Book of Allaah, as he said in that which is related by Muslim: And verily I have left with you that which if you cling firmly to it, you shall not be misguided: the Book of Allaah… And indeed it is reported from 'Ubaadah Ibnus Saamit that the Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) said: Which one of you wants to buy from me these three aayaat? Then he read His Statement: Say: Come! Recite what your Lord has forbidden for you… until he was exhausted from these three ayahs. Then he said: And whoever completes these, then his reward is with Allaah, and whoever has something incomplete from this, then Allaah knows about it in this world, and he will be punished. And whoever is after him until the Hereafter, his affair is with Allaah. If He wishes, He will take him, and if He wishes, He will forgive him. It is related by Ibn Abee Haatim, and authenticated by al-Haakim, and Muhammad Ibn Nasr in Al-I'itsaam. I say: because the Prophet (Sallallaahu 'Alayhi Wa Sallam) did not advise his Ummah except with what Allaah the Exalted advised them, upon his tongue, and in the Book which He revealed. "An Explanation for everything, and a Guidance, and a Mercy, and a Glad Tiding for the Muslims." [Sooratun-Nahl: 89] And these ayahs are the advice of Allaah the Exalted and His Messenger (Sallallaahu 'Alayhi Wa Sallam). [Fathul Majeed (1/23)]

see: http://troid.org/index.php?option=com_content&task=blogcategory&id=61&Itemid=310

Point of Clarification: Allegations against the Salafi creed of Tashbeeh(resembling Allah to his creation)

All praise is due to Allah who is the cherisher and sustainer of all creation. The best speech is that of Allah, and the best guidance is that of his messenger SalAllahu Alehi Wasalaam. We ask Allah to bless the Prophet Muhammad SalAllahu Alehi Wasalaam, his family, his companions and those who follow them in righteousness til the day of Yawm Al Qiyamah
As to what follows: Whomever Allah guides no one can lead him astray and whomever it is that Allah allows to go astray, no one can guide him. Verily every innovation is a misguidance and every misguidance leads to hell.
I testify there is no god, worthy of praise except Allah, exalted is he, and Muhammad, SalAllahu Alehi Wasalaam, is his slave and messenger.
To proceed:
This "Point of Clarification" is going to be on the issue of "Comparing Allah to his creation" and how this is a truly horrendeous accusation against the Salafi Muslims. Also I will hope to make it known that Ibn Taymiyyah, May Allah forgive him, was not a "Kaffir". To say he was is an extreme case of "over zealous" Muslims loyal to their "Scholars" who proclaimed him as such. We must first discuss, What can we know about Allah and the Salafi creed concerning the name and attributes of Allah.
****I also must again stress that the Salafiyya are not a sect, but are within the fold of Ahlus Sunnah. They respect the Madhabiyya of the great scholars of fiqh and suggest their madhabs for the new or novice students of Islam. The only thing they have disagreed with in regards to madhabs, is following a madhab's opinion when the sunnah of the Prophet was opposite. This position in accordance to the Scholars own words, "Whatever I say that contradicts the words of the messenger...then reject it" and "When I find a hadith to be sahih then it IS my madhab".  WAllahu Alim.****
WHAT CAN WE KNOW ABOUT ALLAH, THE EXALTED AND MAJESTIC AND HIS ATTRIBUTES?
Most assuredly Allah's essence is unknown to us. We only know that which Allah has revealed in his book, the Quran, or by his Messenger, SalAllahu Alehi Wasalaam. It is actually prohibited, according to the Scholars, to look too deeply into Allah's essence because this leads to sayings about Allah which are not true, and a source of fitnah and misguidance within the Ummah.
Understanding the attributes of Allah must come from the Quran and Sunnah as these are the only two sources we are given to know our lord and the little bit of his nature he described. Shaykh Al Uthaymeen said:
"All that we have mentioned about Allah's attributes, whether briefly or in detail and affirmatively or negatively, is based on the book of our Lord (the Qur'an) and the traditions of our Prophet. It also agrees with the practice of the previous generations of Muslims and the rightly guided scholars who came after them.
We believe it is obligatory to take the texts of the Qur'an and the prophetic traditions conceding Allah's attributes at their face value and to interpret them in a way that is suitable to Almighty Allah. We reject the practice of those who twist the meanings of these texts and understand them in a way that was not intended by Allah and His messenger.
We also reject the practice of those who make them devoid of their meanings as conveyed by Allah and His Messenger. Finally, we reject the approach of those who exaggerate, who gave them a physical interpretation that makes Allah similar to some of His creatures."
It is apparent from the words of the Shaykh that Allah is only knowable from the Quran and Sunnah. This is explained more in his book which is in PDF form: http://abdurrahman.org/faith/muslimsbeliefUthaimeen.html
It is for this reason the Shaykh also mentioned " We reject the practice of those who twist the meanings of these texts and understand them in a way that was not intended by Allah and His messenger". We do not in any way take something Allah has said and twist its wording to befit our own desires. This is the practice of many Muslims today concerning issues of belief, but most assuredly the best interpretation is that which is supported by the Holy Quran and the honorable Sunnah. All else is an innovation.
So it goes without saying, to know Allah one must first know the Quran and the Sunnah.
THE TRANSCENDENCE OF ALLAH ABOVE CREATION
Allah the exalted says,
"and for Allah is the highest attribute. And He is Exalted in Might, the Wise."[16:60]
Allah is above his creation as the lord of all. He sees and hears all and is ever watching over his creation. However many have taken the position that this cannot be so. Such was the way of the Ashar'i and Mutazillah. They take the position that Allah is not "above" his creation but that he, in his essence, is everywhere. The Problem is that, this is a twisting of the daleel Allah has given about his transcendence. Dr Saleh As Saleh, leading student of Al Uthaymeen, has said:
"And make tasbeeh [declaring that Allaah  is far removed above all
imperfection]  of your  Rabb,  the Most High, above everything.  [Qur’aan,
soorat al-A’laa (87:1)].
Others state the  Fawqiyyah  [Allaah being above creation], as in Allaah’s
saying:
( ﻭَ ﻫُ ﻮَ ﺍﻟﻘﺎﻫِﺮُ ﻓﹶ ﻮْ ﻕَ ﻋِ ﺒ ﺎ ﺩِ ﻩِ ) [ ﺍﻷﻧﻌﺎﻡ: ١٨].
And He [Allaah] is al-Qaahir above His slaves. [Qur’aan, soorat al-An’aam (6:18)].
And in His Saying:
(ﻳَ ﺨَ ﺎ ﻓﹸ ﻮ ﻥﹶ ﺭَ ﺑﱠ ﻬُ ﻢْ ﻣِ ﻦْ ﻓﹶ ﻮْ ﻗِ ﻬِ ﻢْ ﻭَﻳَﻔﹾﻌَﻠﹸﻮﻥﹶ ﻣَﺎ ﻳُﺆْﻣَﺮُﻭﻥﹶ) [ﺍﻟﻨﺤﻞ:٥٠ ]
They fear their Lord above them, and they do what they are
commanded..[Qur’aan, soorat an-Nahl (16: 50)].
( ﺇِ ﺫﹾ ﻗﹶ ﺎ ﻝﹶ ﺍ ﻟ ﻠﱠ ﻪُ ﻳَﺎ ﻋِﻴﺴَﻰ ﺇِﻧﱢﻲ ﻣُﺘَﻮَﻓﱢﻴﻚَ ﻭَ ﺭَ ﺍ ﻓِ ﻌُ ﻚَ ﺇِ ﻟﹶ ﻲﱠ ﻭَ ﻣُ ﻄﹶ ﻬﱢ ﺮُ ﻙَ ﻣِ ﻦَ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶ ﻔﹶ ﺮُ ﻭ ﺍ ﻭَ ﺟَ ﺎ ﻋِ ﻞﹸ ﺍﻟﱠﺬِﻳﻦَ ﺍ ﺗﱠ ﺒَ ﻌُ ﻮ ﻙَ ﻓﹶ ﻮْ ﻕَ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶ ﻔﹶ ﺮُ ﻭ ﺍ
ﺇِﻟﹶﻰ ﻳَ ﻮْ ﻡِ ﺍﻟﹾﻘِﻴَﺎﻣَﺔ ) [ﺁﻝ ﻋﻤﺮﺍﻥ:٥٥]
And (remember) when Allaah said: O `Eesa (Jesus)! I will take you and
raise you to Myself and clear you (of the forged statement that ‘Eesa
(Jesus) is Allaah's son) of those who disbelieve, and I will make those
who follow you (Monotheists, who worship none but Allaah) superior to
those who disbelieve (in the Oneness of Allaah, or disbelieve in some of
His Messengers, e.g. Muhammad r ‘Eesa (Jesus), Musa (Moses), etc., or
in His Holy Books, e.g. the Taurât (Torah), the Injeel (Gospel), the
Qur'aan) till the Day of Resurrection. [Qur’aan, soorat aal-‘Imraaan (3:55)].
Allaah’s Saying:  ﱄﱠ ﺇ ﻭﺭﺍﻓﻌﻚ indicates that the one to whom ‘Eesa is being
raised is qualified with the Attribute of  ‘uluw (Transcendence). Shaykh bin
‘Uthaymeen (ﺍﷲ ﺭﲪﻪ) commented: if someone says that what is intended here is that Allaah is raising him in rank, then our response is: “This is incorrect,
because the raising here has been followed with the letter  ﻙ kaaf which is
specific to the process of raising, raising the body (of ‘Eesa), not the raising
of his rank.  So, this is a proof for the Allaah’s Transcendence of alFawqiyyah (being above creation).
Some aayaat (verses) mention the su’ood (ascent) of things up to Him U:
( ﺇ ﻟ ﻴ ﻪِ ﻳَ ﺼ ﻌَ ﺪُ ﺍ ﻟ ﻜﹶ ﻠِ ﻢُ ﺍ ﻟ ﻄﱠ ﻴﱢ ﺐُ ﻭ ﺍ ﻟ ﻌَ ﻤَ ﻞﹸ ﺍﻟﺼﺎﻟِﺢُ ﻳ ﺮ ﻓﹶ ﻌُ ﻪُ ) [ﻓﺎﻃﺮ:١٠].
To Him ascend [all] the goodly words, and the righteous deeds exalt it
[the goodly words, i.e. the goodly words are not accepted by Allaah unless
and until they are followed by good deeds]. [Qur’aan, soorat Faatir (35:10)].
( ﺗَ ﻌ ﺮُ ﺝُ ﺍ ﳌ ﻼ ﺋِ ﻜﹶ ﺔﹸ ﻭﺍﻟﺮﱡﻭﺡ ﺇﻟﻴﻪ ) [ﺍﳌﻌﺎﺭﺝ:٤].
The angels and the rooh [Jibreel u] ascend to Him.
[Qur’aan, soorat al-Ma’aarij (70:4)].
Sometimes the Qur’aan mentions the descent of things from Him I:
(ﻳُ ﺪَ ﺑﱢ ﺮُ ﺍ ﻷَ ﻣْ ﺮَ ﻣِ ﻦَ ﺍ ﻟ ﺴﱠ ﻤَ ﺎ ﺀِ ﺇﱃ ﺍ ﻷَ ﺭ ﺽِ ) [ﺍﻟﺴﺠﺪﺓ:٥].
He [Allaah] arranges [every] affair from the heavens to the earth.
[Qur’aan, soorat as-Sajdah (32:5)].
( ﺇﻧﱠﺎ ﻧَ ﺤْ ﻦُ ﻧَ ﺰﱠ ﻟﹾ ﻨَﺎ ﺍ ﻟ ﺬﱢ ﻛﹾ ﺮَ ) [ﺍﳊﺠﺮ:٩].
Verily We: It is We Who have sent down the thikr [i.e. the Qur’aan].
[Qur’aan, soorat al-Hijr (15:9)].
In the Qur’aan there is also the affirmation that Allaah  I is above the
heavens:
(ﺀﺃﻣِﻨْﺘُﻢ ﻣَﻦ ﰲ ﺍ ﻟ ﺴﱠ ﻤَ ﺎ ﺀِ ﺃﻥ ﻳَ ﺨْ ﺴِ ﻒَ ﺑِ ﻜﹸﻢُ ﺍ ﻷ ﺭْ ﺽَ ) [ﺍﳌﹸﻠﻚ:١٦].
Do you feel secure that He, who is above the heaven [Allaah], will not
cause the earth to sink.  [Qur’aan, soorat al-Mulk (67:16)].
In addition to the above  aayaat, there are many other references in the
Qur’aan which affirm the ‘uluw of Allaah.  (2) Similarly the  sunnah  affirms Allaah’s  ‘uluw in His Essence by way of
saying, action, and approval. The affirmation in the saying is as in the
statement of the Prophet:
" ﺭَﺑﱠﻨَﺎ ﺍ ﻟ ﻠﱠ ﻪُ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﺀ". [ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ].
“Our Rabb is Allaah Who is above the heaven...”
And in his action as when he  pointed towards the heavens when he said:
“O! Allaah be witness [saying it thrice],” before the greatest assembly of Muslims
then.
As to his approval, the Prophet asked a slave girl: "Where is Allaah?" She
replied: “Above the heavens.” He then ordered her master, “Grant her freedom,
because she is a believer.” So, this slave girl knows that her Rabb (Allaah) is
above the heavens while the misguided  of the children of Adam deny that
Allaah is above the heavens and say that he is neither above the world nor
below it, nor to the left or to the right! or that they say He is everywhere!!
The prophet  not only accepted her answer, but also affirmed that she is a
believer based upon her correct response. "
The Quran and Sunnah's explanation on the subject are only in a way that befits the Majesty of Allah. It is concluded that when Allah says he has established himself on the throne, He has done so in a way that befits his glory and majesty.
ALLAH'S ATTRIBUTES ARE NOT LIKE OURS, AND THUSLY,  NO COMPARISON CAN BE MADE BETWEEN THE CREATOR AND HIS CREATION
It has been established by Shaykh Al Uthaymeen's comments that it is forbidden to draw a comparison between Allah and his companions. That which Allah describes himself with is different from that which is in the creation.
The committee of senior scholars stated:
"Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) believe in these Attributes and confirm their indications without Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation). Allah (may He be Exalted) says:(Surah Al-Shura, 42: 11) There is nothing like Him; and He is the All-Hearer, the All-Seer."
source:http://abdurrahmanorg.wordpress.com/2009/09/28/allah-is-not-imageless/
Allah, the exalted, states again in his book concerning this matter:
"Nor is there to Him any equivalent."[112: 4]
Therefore it is obligatory for the Muslim to reject Tashbih or Tamthil within his heart, in his speech and within his actions. Reflect, Ya Muslim, on the saying of Allah to Iblis:
Allah] said, "O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"[38:75]
So Allah has affirmed for himself hands but this does not mean his hands are like that of our hands as Allah has said "There is none like unto him". The following are the saying of some scholars, both classical and contemporary, concerning this topic:
Imam Malik:
"Allah's rising over the throne is known, and how is unknown, to have faith in it is obligatory and to question it is an innovation ". Then he said to the questioner: "I do not think except that you are an evil man". So he ordered him to be expelled

Abu Hanifa:
God knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak. We speak by means of the speech organs and sounds, whereas God Most High speaks with neither organs nor sounds. Sounds are created, and the word of God Most High is uncreated. He is a thing, but unlike other things; by saying "thing," we intend merely to affirm His reality. He has neither body nor substance, neither accidental property nor limit, neither opposite nor like nor similitude. He has a hand, a face, and a self (nafs); the mention that God most High has made of these in the Qur'an has the sense that these are among His attributes, and no question can be raised concerning their modality (bila kayf). It cannot be said that His hand represents His power or His bestowal of bounty, because such an interpretation would require a negation of an attribute. This is the path taken by the Qadarites and the Mu'tazilites Rather, His hand is an attribute, of unknowable modality, in the same way that His anger and pleasure are two attributes of unknowable modality God Most High created things out of nothing, and He had knowledge of them in pre-eternity, before their creation.

Salih al-Fawzaan:
The meaning of (...Takyeef...) is to specify the exact nature and reality of the established meaning of the attribute. It is said: He gave something a shape or form (kayyafa) when he made for it a known quality. Committing takyeef with Allaah's attributes is to specify their precise nature, state or condition and their form or shape. This is impossible for mankind since the knowledge of this is amongst that knowledge which Allaah has kept to Himself. Therefore, there is no way of knowing the precise nature of His attributes because the attribute follows the Self (dhaat). Just as it is not possible for a person to know the exact nature of the Self of Allaah, it is likewise impossible to know the exact nature of His attributes. Their exact nature is not known. This is why when Imaam Maalik was asked about the verse:
Ar-Rahmaan has ascended (istawaa) the Throne [Taahaa 20:5]
How is the ascending (istawaa)? He replied: "The ascending is known, its reality is unknown, having eemaan in it is obligatory and asking about it is an innovation."

And this is said with respect to all of Allaah's attributes.
The meaning of (...Tamtheel...) is resemblance (tashbeeh) and it is committed when it is said that Allaah's attributes are like the attributes of the creation. For example, it might be said: The hand of Allaah is like our hands and His hearing is like our hearing. High is Allaah above such things. Allaah said:

There is nothing like Him and He is the All-Hearing, the All-Seeing [Shooraa 42:11]
Therefore, it cannot be said that His attributes are like our attributes or that they resemble our attributes just like it cannot be said that the Self of Allaah is like our selves or that it resembles our selves.

Imaam at-Tirmidhee
"It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah."
source: http://muslim-responses.com/Attributes_of_God/Attributes_of_God_
SO THEN DID IBN TAYMIYYAH MAKE TASHBIH UPON OUR LORD? DO THE SALAFIYYA DO THE SAME?
I would hope by now it would be clear to my brothers and sisters that the Salafiyya do not make Tashbih upon Allah. Rather the Scholars are upon the staunchest in opposing such an ideology. Then what of the Allegations against Ibn Taymiyyah and this unwarranted Kaffir upon our Shaykhul Islam?
"They (Ahlus-Sunnah) do not make resemblance between His Attributes and the attributes of the creation, because for Him, Glorfied is He, there is no comparison, nor equal, nor partner, and there is no analogy for Him with His creation." (al-'Aqeedah al-Waasitiyyah 1/p.127 with the commentary of ibn al-Uthaymeen)"
This quote alone refutes the accusation against Shaykul Islam. If we must further elaborate then we will use the quote in which many of the Ashari', sufi, and Shia, use to make Takfeer upon him.
"In his infamous 'Aqida wasitiyya, Ibn Taymiyya establishes a clear-cut case of tamthil or similitude for Allah and His attributes by comparing Him to the moon in his interpretation of the verse 57: 4: 'He is with you wherever you are' (Ibn Taymiyyah says): 'The phrase 'and He is with you' does not mean that He blends into creation... Nay the moon... one of the smallest of Allah's creations, is both placed in the heaven (mawdu'un fi al-samaa') and present with the traveller and the non-traveller wherever they may be. And the Exalted is above (fawq) the Throne, as a watchful guardian of His creatures and their protector Who is cognizant of them.' (Kabbani continues):... we all know that none of the Ahl al-Sunna ever compared Allah to the moon, or Allah's knowledge to the moon's rays. Exalted is Allah high above the fancies of those who give such examples for Him. Yet we find today the same type of aberration still passing for Islamic education, in books such as Ibn al-'Uthaymin's Sharh al 'aqida al-wasitiya, which we will address in a few pages, and where the author, dissatisfied with Ibn Taymiyya's moon, turns to comparing Allah to the sun instead."
(Kabbani, Islamic Beliefs and Doctrine According to Ahl al-Sunna, p. 98, 1997)
Kabbani alledges that the example Ibn Tayimiyyah gave was Tashbih which is clearly an unwarranted assertion of the Shaykh's intention and meaning. If those such as Kabbani wished to make Takfeer upon Ibn Tayimiyyah based on that statement then look at the words of our Prophet SalAllahu alehi Wasalaam:
Jareer ibn 'Abdullah reports: We were with the Prophet and he looked at the (full) moon and said:Certainly you will see your Lord as you see this moon and you will have no trouble in seeing Him... (Al-Bukhaaree)
Abu Sa'eed al-Khudree relates:
We said: O Allaah's Messenger! Shall we see our Lord on the Day of Resurrection? He said: Do you have any difficulty in seeing the sun and the moon when the sky is clear? We said: No. He said: So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon. (Al-Bukhaaree)
Abu Hurayrah relates:
They (the Companions of the Prophet) said: O Messenger of Allaah, will we be able to see our Lord on the Day of Judgement? He replied: Do you have any difficulty in seeing the sun at noon when there is no cloud over it? They said: No. He again said: Do you have any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allaah Who is the One in Whose Hand is my life, you will not face any more difficulty in seeing your Lord than you face in seeing one of them. (Muslim)
It is an amazing thing that the Prophet can say "you will see your lord as you see the moon" yet no one dares question these Ahadith? It shows the amount of ignorance and hatred some of our brothers and sisters have inherited from their so called, "Scholars".  To claim that Ibn Taymiyyah and essentially the Salafiyya in general, are guilty of Kufr by anthropromorphism is a weak claim and a laughable one at that when it is the Salafiyya who agree and have made clear that Tashbih is FORBIDDEN and an act of Kufr.
To conclude. These allegations and arguments used by the oppossers of the Salafi creed are baseless. A clock has "hands" and I too have hands but this does not mean my hand is the same as the clock! Rather they fall under the general term "hand" but it does not mean we must now compare the human hand to the hand of a clock. It would be best for these allegations to cease and that we all study more before accusing those who came before us of major kufr, without barely understanding the basics of aqeedah. Allah knows best.
All knowledge is with Allah the exalted, and whatever I say that is beneficial and truthful is from him and that which I say which maybe wrong, then it is from my own misguidance, ego, and the whispers of Shaytaan.
Assalaamu alaykum

Points of Benefit: How to deal with Unjust rulers by way of the Salaf

Ibn Sa'd relates in his Tabaqaat al-Kubraa (7/163-165):
A group of Muslims came to al-Hasan al-Basree seeking a verdict to rebel against al-Hajjaaj [a tyrannical and despotic ruler]. So they said, "O Abu Sa'eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?" So al-Hasan said, "I hold that he should not be fought. If this is a punishment from Allaah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah's judgement comes, and He is the best of judges." So they left al-Hasan, disagreed with him and rebelled against al-Hajjaaj - so al-Hajjaaj killed them all. Al-Hasan used to say, "If the people had patience when they are being tested by their unjust ruler, it will not be long before Allaah will give them a way out. However, they always rush for their swords, so they are left with their swords. By Allaah! Not even for a single day did they bring about any good."
It is narrated from al-Hasan al-Basree (d.110), as mentioned in Minhaj us-Sunnah of Shaikh ul-Islam (4/528),
Verily, al-Hajjaaj is the punishment of Allaah. So do not repel the punishment of Allaah with your own hands. But you must submit and show humility, for Allaah the Most High stated, "And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allah) with submission to Him." (Al-Mu'minun 23:76).
And also from al-Hasan al-Basree, as occurs in Adaab Hasan al-Basri, of Ibn al-Jawzee, (pp.119-120):
Know - may Allaah pardon you - that the tyranny of the kings is a retribution (niqmah) from among the retributions of Allaah the Most High. And Allaah's retributions are not to be faced with the sword, but they are to be faced with taqwaa and are repelled with supplication and repentance, remorse (inaabah) and abstention from sins. Verily, when the punishments of Allaah are met with the sword, are more severe. And Maalik bin Deenaar narrated to me that al-Hajjaaj (Ibn Yoosuf) used to say, "Know that every time you commit a sin Allaah will bring about a punishment from the direction of your ruler (sultaan)". And I have also been told that a person said to al-Hajjaaj, "Do you do such and such with the Ummah of Muhammad (sallallaahu alaihi wasallam)?" So he replied, "For the reason that I am the punishment of Allaah upon the people of Iraaq, when they innovated into their religion whatever they innovated, and when they abandoned the commands of the their Prophet (alaihis salaam) whatever they abandoned."
Ibn Al Qayyim says:
And reflect in His, the Most High's wisdom in making the [nature of the] kings of the servants, their leaders and their rulers to be of the same genus as the actions [of the servants]. Rather, it is as if their actions became manifest in the appearances of their rulers and kings.
If they remain upright, then their kings will remain upright, and if they turn away (from uprightness), then they (the kings) too will turn away from uprightness.
And if they (the servants) oppress [themselves and others], then their kings and rulers will oppress [them].
And if their appears plotting and deception from them, their rulers will [be made to] behave likewise, and if they (the servants) prevent the rights of Allaah that are between themselves and become miserly with respect to them (i.e. withhold the rights of each other), then their kings and their rulers will withhold the right that they (the servants) have upon them and will become miserly with respect to them.
And if they take from the one who is considered weak, what they do not deserve to take from him in their dealings (i.e. misappropriate from him), then the kings will take from them (the servants) what they do not deserve to take (from them) and will inflict them with taxes.
And everything that they (the servants) take away from the weak person, the kings will take away from them with power, force.
So their actions (those of the servants) become manifest in their actions (those of the kings and rulers). And it is not from the Divine wisdom that the evil-doers and the sinners are made to be ruled over [by anyone] except by one who is of their like.
And when the very first band (of Islaam) was the best of the generations, and the most pious of them, then their rulers were likewise. And when they became tarnished (i.e. corrupted), the Rulers were made corrupted over them. Thus, the wisdom of Allaah refuses that the likes of Mu'aawiyah, and 'Umar bin 'Abdil-'Azeez are put in authority over us in the likes of these times [the 8th Century Hijrah], let alone the likes of Abu Bakr and 'Umar. Rather, our rulers are in accordance with our (nature) and the rulers of those before us were in accordance with their (nature).
Ahadeeth on the subject:
Whosoever obeys the ruler has obeyed me and whoever obeys me had obeyed Allaah; and he who disobeys the ruler has disobeyed me and whoever disobeys me has disobeyed Allaah. (Al-Bukhaaree and Muslim)
Whoever sees from his leader something of disobedience to Allaah, then he should dislike [in his heart] what he does of sinning against Allaah, but he must not remove even a hand-span away from obedience (to him). (Muslim, no. 1855)
Whoever meets Allaah (meaning whoever dies) with no allegiance of obedience upon him, then he dies a death in a state of Jaahiliyyah (pre-Islaamic state of ignorance). (Muslim, no. 4770)
The Messenger of Allah said, “Hear and obey (the ruler), for they will bear responsibility for that entrusted to them, and you for that entrusted to you”. Recorded by Muslim
The Messenger of Allah said, “You must hear and obey (the ruler) both in your hardship and your ease and with regard to what pleases you and what you dislike and even if you do not get your due”. Recorded by Muslim
The Messenger of Allah said, “Hear and obey even if a, Abyssinian slave with a head like a raisin is appointed over you”. Recorded by Bukhari
Ibn Umar reported that the Prophet said, “A Muslim man must hear and obey both in respect of what he likes and dislikes, unless he is commanded to do a wrong action. If he is commanded to do a wrong action, he should not hear or obey“. Recorded by Bukhari and Muslim
The Prophet  said, ‘‘The person must obey in whatever he loves, and in whatever he hates, in ease and in hardship, in willingness and un-willingness; except if he is commanded to disobey Allah.  So if he is commanded to disobey Allah, then he should not listen, not should he obey.’’  Recorded by Bukhari
Ibn Abbas reported that the Messenger of Allah said, “Anyone who dislikes something from his leader should be patient. Anyone who abandons obedience to the leader for even a short time dies the death of the Jaahiliyyah (pre-Islam)”. Recorded by Bukhari and Muslim

Points of Benefit: Sunnah Ar-Rawatib

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 195
The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers
1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, "A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).[Muslim].
Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.

1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (sallallaahu ’alayhi wa sallam) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.”[Al-Bukhari and Muslim].

Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (sallallaahu ’alayhi wa sallam) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (sallallaahu ’alayhi wa sallam) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (sallallaahu ’alayhi wa sallam) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam), and this is what he ordained the Muslims.

1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.” (While saying the same for the) third time (he (sallallaahu ’alayhi wa sallam) added), "It is for him who desires (to perform it).”[Al-Bukhari and Muslim].

Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.

Points of Benefit: Ruling on Photographs, pictures, and drawings

The Noble Qur'an - Al-A'raf 7:148
And the people of Moses made in his absence, out of their ornaments, the image of a calf (for worship).  It had a sound (as if it was mooing).  Did they not see that it could neither speak to them nor guide them to the way?  They took it for worship and they were Zalimun (wrong-doers).

The Noble Qur'an - Al-Anbiyâ 21:51-54
51. And indeed We bestowed aforetime on Ibrâhim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allâh, etc.).
52. When he said to his father and his people: "What are these images, to which you are devoted?"
53. They said:"We found our fathers worshipping them."
54. He said: "Indeed you and your fathers have been in manifest error."


Hadith - Bukhari 3:428, Narrated Said bin Abu Al-Hasan

While I was with Ibn 'Abbas a man came and said, "O father of 'Abbas! My sustenance is from my manual profession and I make these pictures." Ibn 'Abbas said, "I will tell you only what I heard from Allah's Apostle . I heard him saying, 'Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.' " Hearing this, that man heaved a sigh and his face turned pale. Ibn 'Abbas said to him, "What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects."


Hadith -Bukhari 4:47, Narrated 'Aisha

I stuffed for the Prophet a pillow decorated with pictures (of animals) which looked like a Namruqa (i.e. a small cushion). He came and stood among the people with excitement apparent on his face. I said, "O Allah's Apostle! What is wrong?" He said, "What is this pillow?" I said, "I have prepared this pillow for you, so that you may recline on it." He said, "Don't you know that angels do not enter a house wherein there are pictures; and whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to (what he has created)?"


Hadith - Bukhari 4:448, Narrated Abu Talha

I heard Allah's Apostle  saying; "Angels (of Mercy) do not enter a house wherein there is a dog or a picture of a living creature (a human being or an animal)."


Hadith -Bukhari 5:338, Narrated Ibn Abbas

Abu Talha, a companion of Allah's Apostle  and one of those who fought at Badr together with Allah's Apostle  told me that Allah's Apostle said. "Angels do not enter a house in which there is a dog or a picture." He meant the images of creatures that have souls.


Hadith - Muslim, Narrated Ali ibn AbuTalib

AbulHayyaj al-Asadi told that Ali ibn AbuTalib said to him: Should I not send you on the same mission as Allah's Messenger  sent me? Do not leave an image without obliterating it, or a high grave without levelling it. This hadith has been reported by Habib with the same chain of transmitters and he said: (do not leave) a picture without obliterating it.


Hadith - Muslim, narrated Maymunah

One morning Allah's Messenger  was silent with grief. Maymunah said: Allah's Messenger, I find a change in your mood today. Allah's Messenger  said: Gabriel had promised me that he would meet me last night, but he did not meet me. By Allah, he never broke his promises; and Allah's Messenger  spent the day in this sad (mood). Then it occurred to him that there had been a puppy under their cot. He gave an order and it was turned out. He then took some water in his hand and sprinkled it on the place. When it was evening Gabriel met him and he said to him: You promised me that you would meet me the previous night. He said: Yes, but we do not enter a house in which there is a dog or a picture. So the very next morning he commanded the dogs to be killed. He announced that the dog kept for the orchards should also be killed, but he spared the dog used for the protection of extensive fields (or big gardens).


Hadith - Bukhari 8:151, Narrated 'Aisha

I used to play with the dolls in the presence of the Prophet , and my girl friends also used to play with me. When Allah's Apostle  used to enter (my dwelling place) they used to hide themselves, but the Prophet  would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)


Hadith - Abu Dawud, Narrated Aisha, Ummul Mu'minin

When the Apostle of Allah  arrived after the expedition to Tabuk or Khaybar (the narrator is doubtful), the draught raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her. He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Apostle of Allah laughed so heartily that I could see his molar teeth.


Hadith - Sahih Bukhari 2.425, Narrated Aisha, r.a.

When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah."


Hadith - At-Tirmidhi

"On the Day of Resurrection a neck will stretch forth from Hell; it will have two eyes to see, two ears to hear, and a tongue to speak. It will say, "I have been appointed to take care of three types of people: every arrogant tyrant, every person who called on some deity other than Allaah (swt) and those who made pictures" [at-Tirmidhi stated that this hadith was saheeh - at-Takhweef min an-Naar, p.179, See also Jaami' al-Usool, 10/518, the editor said its isnaad is hasan]
PHOTOS AND PICTURES
Islam QA:
Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).

Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).

'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).

Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)

These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.

The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The angels do not enter a house in which there is a dog or pictures." (Reported by al-Bukhaari, see al-Fath, 10/380).

But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.

Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.

In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).

Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)

It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).

There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.

"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]

Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.

We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.
and Shaykh bin baaz states:
Image Makers will be punished on the Day of Judgement

Narrated Abdullaah ibn 'Umar (d.73H) radiallaahu 'anhu: Allaah's Messenger sallaahu 'alayhi wa sallam said, "Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, make alive what you have created." (Al-Bukhaaree 7/541, no.835; Muslim, 3/160, no.,5268)

Al-Haafidh Ibn Hajar (d.852H) says, "It is a command to do that which one is unable to do. From it we get a description of how the punishment of the image-maker will be. He will be ordered to breathe the soul into the image which he has made and he will not be able to do so. As a result his punishment will continue (UNCEASINGLY)." (Fath ul-Baaree, 10/398).

It should also be mentioned that there must be consideration in this matter if the making of a picture is necessitate by urgency or emergency, such as x-rays for identification or diagnosis of a disease or sickness. In this case the condition is that the picture itself be not the immediate goal or objective. This is based on the rule is Usool al-fiqh: necessity should be measured by the existing circumstances. Whatever goes beyond that, to the point of being done out of pride, and enjoyment of these images, is forbidden. (Nuzhatul Muttaqeen, 2/1150, no.1680)

The Command to Remove Curtains Containing Images

'Aaisha (d.58H) radiallaahu 'anhaa reported that Allaah's Messenger sallaahu 'alayhi wa sallam came back from a journey and I had screened my door with a curtain having (images) of winged horses on it. He sallaahu 'alayhi wa sallam commanded me (to remove it). So I pulled it down. [This is the wording narrated by Muslim] (Muslim, 3/1158, no.5256)

Al- Bukhaaree's narration is, "I had hung a thick curtain having images (tamaatheel). He sallaahu 'alayhi wa sallam commanded me to remove it, so I pulled it down." [Bukhaaree, 7/542]

Al-Haafidh Ibn Hajr says, "It has the word tamaatheel which is the plural of timthaal and refers to something whose image is made; and it is more general than to be limited to shaakhis (that which has body like a statue) or naqsh (engraved), dahn (painting), or nasaj (weaved) in a cloth. In the narration of Bukair ibn al-Ashajj from Abdur-Rahmaan ibn Al-Qaasim, reported by Muslim (3/1159, no.5265), it contains the words ".. she hung up a curtain which had in it tasaaweer (images)."." (Fath ul-Baaree, 10/401. no.5955)

See also Ahmad 6/208, 6/281, where 'Aaisha's narration contains, "... she said then he sallaahu 'alayhi wa sallam tore it up."

Pulling Down and Tearing up Curtains Containing Images

'Aaisha radiallaahu 'anhaa reported that she had a curtain which had images (tasaweer) in it. Allaah's Messenger sallaahu 'alayhi wa sallam entered (the room) and pulled it down. 'Aaisha said, "I then tore it and prepared two cushions from it." A man who was present at the time when this Hadith was being narrated and whose name was Rabeeah ibn 'Ataa ibn al-Qaasim ibn Muhammad was one of the students of al-Qaasim ibn Muhamma, asked, "Didn't you hear Abu Muhammad (al-Qaasim, the narrator from 'Aaisha), making mention of 'Aaisha radiallaahu 'anhaa having stated that Allaah's Messenger sallaahu 'alayhi wa sallam used to recline on them (the two cushions)?" Abdur-Rahmaan ibn al-Qaasim said, "No, but I heard al-Qaasim ibn Muhammad saying so." (Muslim, 3/1159, no.5265, footnote 2518).

'Abdul-Hameed Siddiqui in his commentary of the English Translation of Saheeh Muslim, (3/1159, footnote 2518, English trans) says: "One may ask the question if the cloth having pictures on it is forbidden to be used as a curtain, why is it not forbidden to be used as a cushion? The answer is that when the cloth having pictures upon it is torn into pieces and sewn in another shape, the pictures lose their form altogether and they no longer remain pictures. Moreover hanging-pictures are more conspicuous, while those on cushions, etc, become insignificant."

This is similar to what al-Haafidh Ibn Hajar said concerning the reconciliation ('jam) between the following Hadith containing the words, "... he tore (the curtain containing images) apart ... so we turned the curtains into one or two cushions", and the next Hadith containing the words "She bought a cushion having images on it. When Allaah's messenger sallaahu 'alayhi wa sallam saw it he stopped at the door and did not enter ... he sallaahu 'alayhi wa sallam added: Angels do not enter a house in which there are images."

al-Haafidh says another possible explanation for reconciliation between the two Hadith is that when the curtain was cut up, the cutting could have been, for example, in the middle of the image, thereby changing it from its original form. For this reason he sallaahu 'alayhi wa sallam began to use it to lean on.

The Most Severely Punished People on the Day of Resurrection Will Be Those Who Try to Imitate Allaah's Creation

Narrated 'Aaisha radiallaahu 'anhaa that Allaah's Messenger sallaahu 'alayhi wa sallam returned from a journey when I had placed a curtain of mine having images (tamaatheel) over (the door of) a chamber of mine. When Allaah's Messenger sallaahu 'alayhi wa sallam saw it, he tore it apart and said: "The People who will receive the severest punishment on the Day of Resurrection will be those who try the make the like of Allaah's creation." So we turned the curtains into one or two cushions / pillows." (al-Bukhaaree, 7/542, no.838)

In another narration he sallaahu 'alayhi wa sallam said "... those who make these images." (Bukhaaree, 8/83, no.130)

In the narration of Muslim it contains the words, "... he tore it apart and the colour of his face underwent a change." (Muslim 3/1159, no.5261) In the narration of az-Zuhree from al Qaasim as reported by Muslim "... those who try to imitate (make similar to) the creation of Allaah (alladheena yushabbihoona bi khalq Allaah)." [Muslim 3/1158, no.5258)

Ibn Hajr discusses the words "... a curtain of mine having images". In the narration of Abu Usamah in the Saheeh of Muslim it contains the additional words, "... curtains having images of winged horses on it". This Hadith has been used as an evidence for the permissibility of possession of images (suwar) if they are those which have no shadow (two-dimensional) with the condition that they be of those which are walked over, trampled upon, and used in a degrading manner, like cushions, and pillows.

An-Nawawee said, "This is the saying of the majority of the scholars from among the sahaba (companions) and the taa'bieen (students of the companions). It is also the opinion of ath-Thawri, Maalik, Abu Hanifah, and ash-Shaafi'ee. There is no difference (in this prohibition) between that which has a shadow and that which has no shadow. For if it was handing on a wall, worn as clothing, or a turban, or what is similar to that - of those things which are not considered to be in a state of degradation or dishonour - it is haraam (prohibited)."

Ibn Hajar says there are some exceptions or objections to what an-Nawawee has mentioned. The following are some of those objections:

1. Ibn al-'Arabee, the Maaliki Faqih, has transmitted the opinion that surah (images) which have a shadow (like statues) are haraam by ijma' (consensus) equally so whether it is in a state of dishonour or not. This consensus does not cover dolls which are played with by girls.

Al-Qurtubee has related in his explanation of Saheeh Muslim entitled al-Mufhim, two sayings in reference to the images which are not meant to be permanent, like that made from clay. The most correct of the two sayings is that it is prohibited.

Ibn al-'Arabee considers correct the opinion that the image (surah) which has no shadow, if it remains intact - not being torn or effaced - is forbidden. This, being so equally, if it is of that which is degraded or not. However if its head is cut off or its parts are separated then it is allowed.

Dislike of Entering a House Where There Are Images Even if Those Images Were in That Which is Sat Upon (Dishonoured) Like a Cushion

Narrated 'Aaisha radiallaahu 'anhaa, the wife of the Prophet sallaahu 'alayhi wa sallam, who said: I bought a cushion (numruqah) having images (tasaweer) on it. When Allaah's Messenger sallaahu 'alayhi wa sallam saw it, he stopped at the door and did not enter. She noticed the signs of strong disapproval on his face. She said "O Allaah's Messenger! I turn to Allaah and His Messenger in repentance. What sin have I committed?" He said, "What is this cushion for?" I said, "I have bought it for you to sit and recline on." Allaah's Messenger sallaahu 'alayhi wa sallam said "The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, make alive what you have created." He sallaahu 'alayhi wa sallam added, "Angels do not enter a house in which there are images (suwar)." (al-Bukhaaree, 7/545, no.844), Muslim 3/1159, no.5266)

The first benefit that we get here is from the chapter heading which Imaam Bukhaaree wrote for this Hadith: "Chapter: Whoever dislikes sitting on images (suwar)." Ibn Hajar explains the meaning of the chapter heading as follows "Chapter: Whoever dislikes sitting on images (suwar) even if they were of those which are walked over and trampled upon." (Fath ul-Baaree 10/403)

Angels Do Not Enter A House Where There are Images

Abu Hurairah radiallaahu 'anhu reported Allaah's Messenger sallaahu 'alayhi wa sallam as saying, "Angels do not enter a house (or any other place) where there are statues (tamatheel) or pictures (Tasaweer)." (Muslim 3/1162, no.5276)

Whoever is pleased to have images in his house himself prohibits the entry of the angels. The angels do not enter because of their rejection and disapproval of the act of the image makers in violation of the laws of Allaah, the Most high. The result of this is that the absence of the angels is an open invitation to the devils. According to some scholars the angels which are prohibited from entry are only the angels of MERCY, and not all angels, since the angels who write the deeds of human beings (al-Hafazah) do not separate from the human simply because of the presence of images. (Nuzhatul Muttaqeen, 2/1153, no.1686 and 1688)

Ibn Hajar says its apparent meaning is that it is general (applicable to all angels).

Al-Qurtubee says, "That which points to the recording angels being a special exception i.e. that they are not prevented from entering, has no supporting textual evidence."
With regards to cartoons:
It is well known that Islam has forbidden image-making, drawing and sculpting every animate being that Allaah has created; there are stern warnings issued to those who do that.
The Prophet (peace and blessings of Allaah be upon him) said: “The most severely punished of the people on the Day of Resurrection will be the image-makers.” Narrated by al-Bukhaari (5950) and Muslim (2109).
See also the answer to question no. 7222 and 39806.
Islam makes an exception from this prohibition in the case of images with which children play.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from the campaign to Tabook or Khaybar, and in her alcove there was a curtain. The breeze came and lifted the edge of the curtain, uncovering the “daughters” of ‘Aa’ishah, i.e., her dolls. He said: “What is this, O ‘Aa’ishah?” She said: “My daughters.” And among them he saw a horse with two wings of cloth. He said: “What is this that I see among them?” She said: “A horse.” He said: “What is this on it?” She said: “Two wings.” He said: “A horse with wings?” She said: “Have you not heard that Sulaymaan had horses with wings?” She said: And he smiled so broadly that I could see his eye teeth.” Narrated by Abu Dawood (4932), classed as saheeh by al-Iraaqi in Takhreej al-Ihya’ (2/344) and by al-Albaani in Saheeh Abi Dawood.
Al-Haafiz ibn Hajr said in Fath al-Baari (10/527):
This hadeeth is taken as evidence that it is permissible to have dolls and toys for girls to play with. This is an exception to the prohibition of images. This was stated by ‘Iyaad, and it was narrated from the majority that they allowed the sale of toys and dolls so that girls might learn from a young age how to take care of their houses and their children. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on cartoons that appear on TV?
He replied:
With regard to the cartoons which you say appear on TV, if they are in the form of humans, then the ruling on watching them depends on whether they come under the same ruling as realistic human images or not? It is most likely that they do not come under that ruling.
If they are not in the form of humans, then there is nothing wrong with watching them, so long as they are not accompanied by anything haraam such as music and so on, and they do not distract from obligatory duties. End quote.
Majmoo’ al-Fataawa 2/question no. 333
Secondly:
The issue of animated drawings and cartoons is one of the most serious educational issues, because of the immense effect that these films have on children’s developing characters, and because they have become a primary educational tool in many countries nowadays.
At this stage the heart and mind of the child is like a blank page; nothing crosses it but it leaves an imprint.
Ibn al-Qayyim (may Allaah have mercy on him) said in Tuhfat al-Mawdood (240):
One thing that the child desperately needs is for care to be taken with regard to his morals and attitude, for he will grow up with whatever the one who is raising him accustoms him to when he is small, and when he grows older it becomes difficult for him to change what he has got used to; these attitudes and characteristics that have become deeply ingrained in him, even if he tries to suppress them, they will always surface and expose him. End quote.
These are some of the positive effects of children watching these programs:
1 – They give children a great deal of educational information in an easy and enjoyable manner. Some cartoons focus on particular geographical areas, and others focus on scientific matters, such as the parts of the human body, which gives the child advanced knowledge at an early age.
2 – They develop the child’s imagination and nourish his abilities, and they develop the imagination in a way which helps the mind to grow and prepare it to be innovative and teach the child new ways of thinking and behaving.
3 – They teach fus-ha (classical) Arabic which children usually do not hear at home or even at school. It is well known that teaching the child correct language is one of the aims of education.
Ibn Taymiyah said in Iqtida’ al-Siraat al-Mustaqeem (1/207):
It should be noted that becoming accustomed to the language has a powerful effect on one's thinking, attitude and religious commitment, and also has the effect of seeking to follow the example of the early generations of this ummah, the Sahaabah and Taabi’een. Seeking to follow their example increases reasoning, religious commitment and good attitude. Moreover, the Arabic language is part of this religion, and learning it is obligatory and essential. End quote.
4 – They meet some psychological needs and have a beneficial effect, such as compassion, love, honouring one’s parents, competition, striving for success and meeting challenges and many other positive attitudes that can be instilled via cartoons.
There are also some negative effects that come from watching these programs:
1 – The negative consequences of watching TV in general, of which there are many such as: damage to the eyes, getting used to laziness and inactivity, getting used to passive reception and not participating. It also stunts natural development of knowledge, because knowledge is acquired by learning, researching and seeking, but the television replaces seeking with mere receiving. Watching TV also weakens the bonds of love between family members, when they let watching shows keep them from speaking to one another.
Ibn al-Qayyim said, discussing the parent’s responsibilities in raising the child in Tuhfat al-Mawdood (241):
He should avoid letting him became lazy and inactive, and should teach him the opposite. He should not let him rest for more than he needs to refresh his body and soul for more work, for laziness and inactivity bring bad consequences and will end in regret, but hard work brings good consequences, either in this world or in the Hereafter or in both. End quote.
2 – They present beliefs and ideas that are contrary to Islam, as some movies include mixing and display of charms (tabarruj) that are haraam. Some cartoons, such as Tom & Jerry, give distorted ideas about the Hereafter, Paradise and Hell, and the Reckoning. Some cartoons include distortions of the stories of the Prophets and Messengers, and some poke fun at Islam and Muslims, whilst others (such as Pokemon) include the beliefs of eastern and idolatrous religions. And there are many other examples. Even if a film does not outwardly go against Islam, it still carries notions of western culture that are alien to our society and religion.
Dr. Wahbah al-Zuhayli said in Qadiyat al-Ahdaath (6):
With regard to children’s programs and some adults’ programs, they propagate the spirit of western culture and promote western traditions, and they attract people to western-style parties and clubs.
One of the effects of this culture is the adoption of imaginary examples instead of following the example of the Prophet (peace and blessings of Allaah be upon him), his companions, the scholars and the mujaahideen. So children start to imitate Superman, Batman and Spiderman and other imaginary characters who do not exist, and they lose out in following the real example, as they get confused by so many imaginary examples who have no faith.
See: Wasaa’il al-I’laam wa’l-Atfaal: Wajhat nazar Islamiyyah by Abu’l-Hasan Saadiq and the article entitled Athar al-Rusoom al-Mutaharrikah ‘ala al-Atfaal by Nizaar Muhammad ‘Uthmaan.
After stating the positive and negative aspects, the Islamic attitude should be clear in sha Allah. The more negative points there are, the closer the ruling is to stating that it is haraam, and the more it is able to avoid the negative aspects, the closer it is to being permissible. This tells us that it is essential to establish companies that will produce Islamic cartoons by means of which all positive virtues may be instilled and all harmful and evil aspects can be avoided.
And Allaah knows best.

What is Salafi?

Alhamdulilah.

Many people have the assumption that Salafi is one of two things:
-A new sect

-A movement founded by Imam Abdul Ibn Wahhab

Both of these are just not so. The point and aim of this post is to help people understand that calling one's self "Salafi" is not to mean you are of a new sect or that you are no longer Alhus Sunnah. Those before Abdul Wahhab, like Imam Ahmad, have mentioned the "Salafi" Madhab and what it means. The following evidences will show, InshaAllah, the truth  that is the creed and methodology of As-Salafiyya:

Salafi - means "of the salaf".  The "i" (sounds like "ee") on the end of the word means "of the", "of" and/or "are".  Using correct arabic grammar, the word "salafi" can only be used in association with words that are of that which is truly from the far past. In order to be a salaf, you had to exist generations prior to the current one. Referring to oneself as a salafi* is permissible in Islam so long as the intention is for identification with the salafi minhaj and this identification does not replace your identification as being MUSLIM, as this is what Allah swt has commanded us in The Qur'an to call ourselves. While it is important, as many scholars have said, to distinguish ourselves from the innovators, we first do this in ouractions (i.e. do not sit with the people of innovation, engage the sunnah in our daily lives, etc.), and to do so in speech, we can best do so by clearly stating that we are followers of the pious predecessors ("Anaa-taaba as-salaf as-saalih").

    Those Muslims whose intentions are to follow the Qur'an and Sunnah of the Prophet saaws and the salaf, know better than to divide themselves into a sect (a dissenting or schismatic religious body; especially one regarded as extreme or heretical) that parts from following clear proof in Quran and Sunnah.  

• "And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My Way and the Way of my Companions.)" [Reported by at-Tirmidhee - Hasan]
• "Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . ", and in another narration, " . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise and that is the Jamaa'ah." [Reported by Abu Daawood - Sahih]
• When questioned by his Companions about those who will be saved from the Fire, the Messenger (sallallaahu 'alaihi wasallam) replied: "They are those who are upon what I and my companions are upon." [Reported by at-Tirmidhee from Amr ibn al-Aas - classified as Hasan.]

A muslim may announce his intentions to adhere to the Dawat-us-Salafiyyah, which is identical to saying the dawah of Islam with mere emphasis on rejecting innovation in implementing and understanding the Qur'an and Sunnah of the Prophet Muhammad saaws and accepting the guidance of the Salaf-as-Saalih (as instructed by Muhammad saaws to do so).  Because not one ounce of arrogance will make it into the gates of Paradise, no muslim would want to be so bold as to declare himself as a member ofFirqatun-Naajiyyah (the saved group of Muslims), for only Allah swt knows who that truly is, but instead would speak of his intentions to be of the saved group, by his intentions to adhere to the dawat-us-salafiyyah.

• Sheikh al-Islaam Ibn Taymiyyah said: "It is self-delusion to say 'I am saved' and not pessimistic, for example being too secure saying 'I have the attributes of the salaf, I am saved', We still have to humble ourselves and not to say that we have the attributes of the Salaf. So I say to these people, not everybody who opposes me a thing from this path will become one of those who will perish, for verily the disputer may be a mujtahid who was wrong, and Allaah will forgive him his mistakes. Or maybe the proof did not reach him, enough to satisfy his needs (i.e. to understand it). Or maybe he has enough good deeds in which Allaah will wipe away his bad deeds."
• "O you who believe! Do not put (yourselves) forward before Allâh and His Messenger (SAW), and fear Allâh. Verily! Allâh is All-Hearing, All-Knowing." [Surah al-Hujuraat 49:1].
• "And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves, and remember Allâh's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided." [Surah Al-Imrân 3:103].
  
  
  
  Definition of Salifiyyah
  by Sheikh Ibn Al-Utaymeen
  Yarhamahu Allah (May Allah have mercy on him)
  From his book, "Liqaa-al-Baab al-Maftooh", Q # 1322
  
  
  

  Muhammad Salih Ibn al-Uthaymeen said: "Salafiyyah is following the way of the Prophet (sallallahu alaihi wa-sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

  All the Salaf called to Islam and to unite upon the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah because they considered him, who differed in Aqeedah as astray.

  But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.

  It is said, 'Look at the way of the Salaf as-Salih and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of Aqeedah and (minor) issues of knowledge - for example, some of them denied that Allah's Messenger (sallallahu alaihi wa-sallam) saw His Lord and some of them confirmed of it. Some of them said, 'the deeds would be weighted on the Day of Judgment', whilst others held that "the books which record the deeds will be weighed." They also differ in matters of Fiqh, Marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.

  Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.

  But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sallallahu alaihi wa-sallam) said, "You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it."Then this is the true Salafiyyah."

  
  

  See more at :

  http://muttaqun.com/salafiyyah.html

  
  
  

Points of Benefit: The Duha Prayer

Shaykh Ibn Baaz said:

Ishraaq prayer is Duha prayer done at the beginning of its time.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401

The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer.

Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer.

Al-Sharh al-Mumti’, 4/122

So all of this period is the time for Duha prayer. It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.” Narrated by Muslim, 748

Ibn Baaz: Majmoo’ Fataawa, 11/395
The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer.
See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224 .
1143. Zaid bin Arqam (May Allah be pleased with him) reported: I saw some people performing Duha (prayers) in the early forenoon and warned them (saying): These people must know that performing Salat a little later is better. The Messenger of Allah (PBUH) said, "The Salat of the penitent is to be observed when the young ones of camels feel the heat of the sun (i.e., when it becomes very hot).''
[Muslim].
Commentary: This Hadith confirms the opinion of those who hold that Duha prayer is different from Ishraq prayer. Ishraq prayer must be performed when the sun rises about a lance in the sky while the time for Duha prayer occurs when the hoofs of the animals begin to burn and they feel troubled with the heat of the sun. Usually the six Rak`ah performed after Maghrib prayer are called Salat-ul-Awwabin (prayer of the penitent) which is founded on a weak Hadith. In the present authentic Hadith, Duha prayer is interpreted as Salat-ul-Awwabin. Thus Salat-ul-Awwabin is in fact Duha prayer.

Points of Benefit: Niqaab and its place in Islaam

"The Niqaab in light of the Holy Quran and Sahih Hadith and in the Opinions of the great scholars....
From the Quran.....(This tafseer is Agreed upon by Ibn Kathir, Al-Qurtabi and At-Tabari)
The Noble Qur'an ........
Surah Al-Ahzaab, Verse #59
‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely except the eyes or one eye to see the way Tafseer Al-Qurtabi) that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."
Surah An-Nur, Verses #30 and #31
‘And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)
From the Hadith.....
Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282
Narrated Safiya bint Shaiba (Radhiallaahu Ánha)  "Aisha (Radhiallaahu Ánha) used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.
Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368
Narrated 'Aisha (Radhiallaahu Ánha) Rasulullah (Sallallaahu Álayhi Wasallam) used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized .  Shaikh Ibn Uthaimin in tafseer of this hadith explains "This hadith makes it clear that the Islamic dress is concealing of the entire body as explained in this hadith.  Only with the complete cover including the face and hands can a woman not be recognized.  This was the understanding and practice of the Sahaba and they were the best of group, the noblest in the sight of Allah (swt) with the most complete Imaan and noblest of characters.  so if the practice of the women of the sahaba was to wear the complete veil then how can we deviate from their path? (Ibn Uthaimin in the book "Hijaab" page # 12 and 13)
Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu Ánha): The wives of Rasulullah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Tirmidhi with a SAHIH chain reports...
"Rasulullah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah (Sallallaahu Álayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)

Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty.  Rasulullah (Sallallaahu Álayhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.

Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.

Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha)  "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them.  Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].

Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "This again proves that not only the wives of Rasulullah (Sallallaahu Álayhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.

Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin:  (Radhiallaahu Ánha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu Álayhi Wasallam).  When they got close to us, we would draw our outer cloak from our heads over our faces.  When they passed by, we would uncover our faces.
Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence.  Also, in a narration from Asma {who was not the wife of Rasulullah (Sallallaahu Álayhi Wasallam)}, Asma also covered her face at all times in front of men.]  Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab.  So if it was only mustahab (recommended) to cover the face then Aisha and Asma (Radhiallaahu Ánha) would have taken the wajib over the mustahab.  It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh.  So Aisha and Asma (Radhiallaahu Ánha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.

Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu Ánhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." It is a very long hadith but the point is the women of Sahaba wore the full veil.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu Ánha) We were ordered (by Rasulullah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion." Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba (Radhiallaahu Ánhuma) was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out.  it was for this reason that when Rasulullah (Sallallaahu Álayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance.  As a result Rasulullah (Sallallaahu Álayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it.  If Rasulullah (Sallallaahu Álayhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil.  (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu Ánho) rates from Rasulullah (Sallallaahu Álayhi Wasallam) "and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it." This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).

Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
 Aisha(Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam) from behind a curtain.
Note: Quoted in the famous book Mishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu Álayhi Wasallam) face to face were before the ayah "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah Al­Ahzâb ayah # 53)  And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu Álayhi Wasallam)!

Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin (Radhiallaahu Ánha) "Rasulullah (Sallallaahu Álayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu Ánha) Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu Álayhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah (Sallallaahu Álayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu Álayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu Álayhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah.  note: This hadith proves Rasulullah (Sallallaahu Álayhi Wasallam) did infact order the veil to be observed.

Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu Ánhu) I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah (Sallallaahu Álayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu Álayhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu Álayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): I was with Rasulullah (Sallallaahu Álayhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah (Sallallaahu Álayhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu Álayhi Wasallam) said: Are both of you blind? Do you not see him?
 The opinions of the great scholars about the Niqaab...
 From the Sahaba (Radhiallaahu Ánhuma) .......
Ibn Ábbaas (Radhiallaahu Ánhu), who was one of the most knowledgeable companions of Rasulullah (Sallallaahu Álayhi Wasallam), Rasulullah (Sallallaahu Álayhi Wasallam) even made duwaa for him saying "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."
Ibn Jarir (Rahimahullah) with an authentic chain of narrators has quoted Ibn Abbaas' (Radhiallaahu Án) opinion was "that the Muslim women are ordered to cover their head and faces with outer garments except for one eye." (This is quoted in the Ma'riful Qur'an in the tafseer of Surah Ahzaab ayah # 33, with reference of Ibn Jarir with a sahih chain of narrators).  The Tabiee Ali Bin Abu Talha explained that this was the last opinion of Ibn Abbas and the other opinions quoted from him were from before Surah Al-Ahzaab, Verse #59 and the order of  the "Jalabib".  Shaikh Ibn Uthaimin commented on this saying of Ibn Abbaas (Radhiallaahu Ánhu) by saying "This statement is "Marfoo" and in shariah that is the same category as a hadith which is narrated directly from Rasulullah (Sallallaahu Álayhi Wasallam). The quote of Ibn Abbas is quoted by many tabi'een like Ali Ibn Abu Talha and Ibn Jarir in Ma'riful Quran by Mufti Muhammad Shafi vol.7 pg.217 and also in Tafseer Ibn Jarir, Vol. 22, pg.29 and also by Imaam Qurtabi all with SAHIH Chains and explained in the book "Hijaab" by Ibn Uthaimin, Page # 9 and authenticated in the book "Hijaab wa Safur"by Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) on page #11 and by Shaikh AbdulAziz bin Bazz  (Rahimahullah) on page # 55 and 60 )
Abdullah Ibn Mas'ud  (Radhiallaahu Ánhu) Who was known as the most knowledgeable Sahabi in matters of Shariah.  He became Muslim when he was a young kid  and ever since that he stayed with Rasulullah (Sallallaahu Álayhi Wasallam) and gained the understanding of Quran from him.  Umar Ibn Khattab (Radhiallaahu Ánhu) said about him "By Allah, I don't know of any person who is more qualified in the matters dealing with the Quran than Abdullah Ibn Mas'ud"
Explained, the word Jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59 ) means a cloak which covering the entire body including the head,  face and hands.  (Quoted from Ibn Taymiyyah (Rahimahullah) in his book on fatwaas Page# 110 Vol # 2 and By Shaikh Ibn Uthamin in the book Hijaab Page # 15)
Aisha (Radhiallaahu Ánha)
Stated that in verse 30 and 31 of Surah An Nur "What has been allowed to be shown is the hands, bangles and rings but the face must be covered.
(Quoted by Shaikh Abdul A'la Maududi in the book Purdah P# 195 and in his Tafseer of Quran under the tafseer of Surah An Nur)
Abu Ubaidah Salmani (Radhiallaahu Ánhu), an other well known Sahabi is quoted saying "Jilbaab should fully cover the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi) And In the time of Rasulullah (Sallallaahu Álayhi Wasallam) "The women used to don their cloaks (Jilbaabs) over their heads in such a manner that only the eyes were revealed in order to see the road." (The Book "Hijaab" page # 9)

Ubaida bin Abu Sufyan bin al-Harith('Radhiallaahu Ánhu' An' Other well known and knowledgeable Companion of Rasulullah ) Imam Muhammad bin Sirin (Rahimahullah) One of the most knowledgeable tabi'een) said "When I asked Ubaida bin Sufyan bin al-Harith ('Radhiallaahu An') how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse"  (Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.3, p.457 also in "hijaab wa Safur" quoted by Shaikh AbdulAziz Bin Bazz under the chapter of his fatwaa on hijab on page #54)

From the Tabi 'een..
Hassan Al Basri (Rahimahullah)
States in his tafseer of the Surah An-Nur,  "What a woman is allowed to show in this Ayah implies to those outer garments (not the face or hands) which the woman puts on to cover her internal decoration (her beauty).
(Quoted in the book "Purdah" P#194 )
Ibn Jarir (Rahimahullah) Quotes the opinion of  Ibn Ábbaas (Radhiallaahu Ánhu)
"Allah has enjoined upon all Muslim Women that when they go out of their homes under necessity, they should cover their faces by drawing a part of their outer garments over their heads." (Tafseer Ibn Jarir, VOL 22, pg.29)

The Tabi'ee, Qatadah (Rahimahullah)
Stated that the Jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered.

The Tabi'ee Ali bin Abu Talha (Rahimahullah)
Quotes from Ibn Abbaas (Radhiallaahu Ánhu) that he used to say it was allowed to show the hands and face when Surah Nur ayah #31 was revealed but after Surah Al-Ahzaab, Verse #59 with the word "Jalabib" was revealed then after this  Ibn Abbaas (Radhiallaahu Ánhu) said that That the Muslim women are ordered to cover their head and faces with outer garments except for one eye."  And this was also the opinion of Ibn Mas'ud (Radhiallaahu Ánhu). (This is quoted by Ibn Taymiyyah (Rahimahullah) in his book of fatwaa and by Shaikh AbdulAziz Bin Bazz (Rahimahullah) in the book "Hijaab wa Safur" Page # 60)

Imam Muhammad bin Sirin (Rahimahullah) One of the most knowledgeable tabi'een)
"When I asked Ubaida bin Sufyan bin al-Harith ('Radhiallaahu Ánhu' Other well known and knowledgeable Companion of Rasulullah) the meaning of this verse about "Alaihinna" and how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse"(Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol # 3, p.457 also in "hijaab wa Sufor" quoted by Shaikh AbdulAziz Bin Bazz under the chapter of his fatwaa on hijab on page #54)

From the Mufasireen of Quraan...

The Mufassir, Imaam Al-Qurtubi (Rahimahullah),
Cites in his Tafseer of the Ayah on Jilbaab (Al-Ahzab 33:59), that the Jilbaab is: "a cloth which covers the entire body... Ibn 'Abbaas (Radhiallaahu Ánhu) and 'Ubaidah As-Salmaani (Radhiallaahu Ánhu) said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi Surah Al-Ahzab ayah # 59.  This was also agreed upon by Imam WahidiImam Neishapuri in the book of tafseer of Quran "Gharaib -ul-Quran" and "Ahkam-ul-Quran", Imam Razi, in his tafseer of Surah Azhab in the book "Tafsir-i-Kabir" Imam Baidavi in his tafseer of Quran "Tafsir-i-Baidavi" and by Abu Hayyan in "Al-Bahr-ul-Muhit" and by Ibn Sa'd Muhammad bin Ka'b Kuradhi and they have all descirbed the use of jalbaab more or less in the SAME way as the two described by Ibn Abbas (Radhiallaahu Ánhu).)

Also from Imaam Qurtubi (Rahimahullah)
in his Al-Jamia li Ahkaamul Qurãn states: "All women are in effect covered by the terms of the verse which embraces the Sharée principle that the whole of a woman is ‘Áwrah’ (to be concealed) – her face, body and voice, as mentioned previously. It is not permissible to expose those parts except in the case of need, such as the giving of evidence…" ("Al-Jamia li Ahkaamul Qurãn")

At-Tabari and Ibn Al-Mundhir
described the method of wearing the jalbaab according to Ibn Abbas (Radhiallaahu Ánhu) and Qatadah (Radhiallaahu Ánhu). The sheet should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both eyes uncovered (which is allowed in necessity).(Rul-ul-Ma'ani, Vol 22, p.89)

Ibn Kathir (Rahimahullah) said...
"Women must not display any part of their beauty and charms to strangers except what cannot possibly be concealed." (Quoted by Mufti Ibrahim Desi in his article on hijaab)

Maoulana Abul A'la Maududi (Rahimahullah) In his tafseer of Surah Azhab ayah #59
"In verse 59 the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need." (From Tasfeer of Quran by Maoulana Abul A'la Maududi in tafseer of ayah # 59 of Surah Al-Ahzaab)

From the 4 Madhabib (4 madhabs).......

Mufti Anwar Ali Adam Al Mazahiri (Mufti A'azam (Head Mufti) of Madrasa Madinatil Uloom Trinidad & Tobago.)
"Imam Shafi, Malik and Hanbal hold the view that niqaab (covering the face and the hands completely with only a small area for the eyes to see) as
being compulsory (fard).  Imam Abu Hanifa says that niqaab is Wajib and the face and hands can be exposed provided that there is not fear of desire if one looks at the female face, otherwise if there is the slightest chance of desire developing in the looker (the meaning of desire is that the looker would see the female face and think that she is beautiful, sexual thaught is not what is meant) then exposing the face and hands is Haraam.
(This is from the fatwaa issued by  Mufti Anwar Ali Adam Al Mazahiri on 13/9/99.  He derived the opnions of the 4 Imaams  from these sources Tafseer Ibn Katheer, Tafseer Ma'rifatul Qur'aan, Durre Muhtaar, Fatawa Shami, Al Mabsoot, Fathul Qadeer. And the opinion of Imaam Abu hanifah is a directly derived from his statements in the Famous book of hanafi Fiqh Fatwaa Shami)

Shaikh AbdulAziz Bin Bazz (One of the greatest scholars of our times. He passed away 26th of Muharram 1420 Hijrah. (12th of May 1999) Rahimahullah.  He belonged to the Hanbali School of jurisprudence.)"It is compulsory for a woman to cover her face in front of non mahram men"(This has been quoted in Shaikh Bin Bazz's pamphlet on Hijab and in the book 'Islamic Fatwas regarding Women' and in the Arabic version of the book "hijaab Wa Safur" page #51)

Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah)
Relates that the correct opinion for the Hanbali and Malki madhaib is that is is wajib to cover everything except one or two eyes to see the way.
(from the Arabic book "Hijaab wa Safur" under the fatwaa of Ibn Taymiyyah on hijaab, page # 10)

Shaikh Muhammed Salih Al-Munajjid
Quotes All of the woman is awrah based on the hadith of "Rasulullah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Narrated by Tirmidhi with a sahih isnaad).This is the correct view according to the madhhab of the Hanbalis, one of the two views of the Maalikis and one of the two views of the Shaafa’is. (Quoted in his book of fatwaa and on his web site)

Jamiatul Ulama Junbi Africa sated that the proper opinion for the Hanafi madhab is that  "A woman must be properly and thoroughly covered in a loose outer cloak which totally conceals her entire body including her face!"
(This from the book Islamic Hijab by Jamiatul Ulama P.12)

Mufti-e-Azam Rasheed Ahmad Ludhyanvi (Rahimahullah, one of the head Muftis of the  hanafi Madhab of his time This opinion is taken to be the correct opinion of the hanafi madhab today)
Explained in his tafseer of Surah Al-Ahzaab, Verse #59.  "Allah Ta'ala is telling them that whenever out of necessity they have togo out, they should cover themselves with a large cloak and draw a corner of it over their faces so that they may not be recognised.
(From his article "A Detailed, analytical review on the Shar'ee hijab")

From the known and respect authentic Ullima.......

Ibn Al-Hazam (Rahimahullah)
"In arabic language, the language of the Prophet (saw), the word jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59) means the outer sheet which covers the entire body. A sheet smaller than that which would cover the entire body, cannot be catagrized as jilbaab. (Al-Muhallah, Vol 3. Pg 217)

Ibn Al-Mandhur (Rahimahullah)
"Jalabib is plural for Jilbaab. Jalbaab is actually the outer sheet/coverlet which a woman wraps around, on top of her garments to cover herself from head to toe. This covers the body entirely." (Lisan ul-Arab, VOL 1. Pg.273)

Ibn Hajar Al-Asqalanee (Rahimahullah)
A tradition reported on the authority of Aisha (Radhiallaahu Ánha) says: "A woman in a state of Ihram (during Hajj and Umrah) should stretch her head cloth over to her face to hide it." (In Fathul Bari, chapter on Hajj)

Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) relates:
"Women used to room about without Cloaks (Jilbaabs) and men used to see their faces and hands, but when the verse stating 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks over themselves.' (Surah Al-Ahzaab,Verse #59)was reveled, then this was prohibited and women were ordered to wear the Jilbaab.  Then Ibn Tayimiyyah goes on to say "The word Jilbaab means a sheet which Ibn Mas'ud (Radhiallaahu Ánhu) explained as a cloak covering the entire body including the head,  face and hands.  Therefore, it is not permissible for the women to reveal the face and hands in public. (Ibn Taymiyyah's book on fatwaas Page# 110 Vol # 2 also in the book Hijaab Page # 15)

Shaikh AbdulAziz Bin Bazz (Rahimahullah)
"According to the understanding of the best generations (the "Salaf") after the ayah of hijaab was revealed than Muslims women must cover everything including the face and hands.  they can show one eye or two eyes to see the way.  this was the opnion held by many of the sahaba like Ibn Abbaas, Ibn Masud, Aisha (Radhiallaahu Ánhuma) and others and this opnion was upheald by the Tab'ieen who followed than as Ali bin Abi Talha and Muhammad bin Sirin (Rahimahullah) and by the ritious ullima who followed them as Ibn Taymiyyah and Imaam Ahmed bin Hanbal (Rahimahullah)"  (Quoted from the book "hijaab wa Sufor")

Shaikh Abubakar Jassas (Rahimahullah)
states "This verse of Surah Ahzab shows that the young women when going out of their homes are ordered to cover their faces from strangers (non-mahram men), and cover herself up in such a manner that may express modesty and chastity, so that people with evil intentions might not cherish hopes from her". (Ahkum Al-Quran, VOL. III, p.48)

Imaam Ghazaali (Rahimahullah) "Woman emerged (during the time of Rasulullah (Sallallaahu Álayhi Wasallam) with NIQAABS on their Faces" (From his famous book of Fiqh "Ihyaal Uloom")

Qazi Al-Baidavi (Rahimahullah)
"to let down over them a part of their outer garments" means that they should draw a part of their outer garment in front of their face and cover themselves" (Tafsir-I-Baidavi, Vol 4, p.168)

Jamia Binoria Pakistan (This is a Question and Answer from a Mufti at one the highly respected hanafi Islamic Universites of Pakistan)
Ques: Under which conditions are women allowed to leave the home?
Ans: The principle command for women is that they should remain in their home and should not go out without any extreme need because mischief is feared in their going out.  However if they have to go out in extreme necessity then they should go with a Mahram and duly covered in Burqa' (a "Burqa" covers the whole body including the hands and face) or large overlay so that their body including their cloths should not be visible and after buying the required article they should come back at once. In this condition there is no Haraam.

It is also stated in the Famous books of Fiqh Durrul Mukhtar...
"Young women are prohibited from revealing their faces in the presence of men."

Hakimul Ummah Maulana Ashraf Ali Thanvi (Rahimahullah) states in his famous book of Hanafi Fiqh "Bahishti Zewar."
"It is not permissible for a young woman to expose her face in the presence of ghayr mahrams, nor should she stand in a place where she could be observed. We learn from this, that the custom of exposing the bride's face in public where all the men can observe her is also not permissible. To do so is a major sin." (Bahishti Zewar)

Shaikh Muhammed Salih Al-Munajjid (One of the great scholars of out time.
click here for the full fatwaa on covering the face and who can you uncover the face infront of-->Fatwaa on niqaab
"The most correct opinion, which is supported by evidence, is that it is obligatory to cover the face, therefore young women are forbidden to uncover their faces in front of non-mahram men in order to avoid any mischief"
An other fatwaa when he was asked about is it preferred for sisters to wear the niqab, he said....
"The fact is that it is obligatory for women to cover their faces" as to how to wear the niqaab the Shaikh said "A woman may uncover her left eye in order to see where she is going, and if necessary she may uncover both eyes. The opening should only be wide enough for the eyes."
Yet in an other Fatwaa he explained what was the Awrah of a woman with..."Rasulullah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Narrated by al-Tirmidhi with a saheeh isnaad).This is the correct view according to the madhhab of the Hanbalis, one of the two views of the Maalikis and one of the two views of the Shaafa’is.


Shaikh ibn Uthaimin

Question: What is the Islamic hijab?
Response: The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well known that the source of temptation and looking is the face. How can one say that the Shariah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction.( 'Islamic Fatwas regarding Women' Page # 289)

Shaikh Jamaal Zarabozo

In Surah Al-Ahzab, verse 59, Allah has ordered the believing women to wear a jilbab. A jilbab as defined in all the books of tafseer is a cloak that covers the woman's body from the top of her head to her feet. It is also described in those books, form the scholars of the earliest generation that after that verse was revealed, the women would completely cover themselves, leaving, for example, just one eye exposed so they can see the road. Hence, this is the outer garment of the woman that she must wear when she is in front of men she is not related to.

Shaikh Ibn Jibreen
Question: I am married to a woman who wears, praise to Allah, hijab. However, as is the custom in my country, she does not wear hijab in front of her sister's husband and her sister does not wear hijab in my presence. This is the custom. Furthermore, my wife does not wear hijab in the presence of my brother or her cousins. Does this go against the Shariah and religion? What can I do while it has become the custom in my country not to wear hijab in the presence of those people that I mentioned. If I tell my wife to wear hijab in front of those people, she will accuse me of not trusting her and being suspicious about her and so forth.
Response: All of those groups of men that you mentioned in the question are not mahram for her. It is not allowed for her to uncover her face and beauty in front of them. Allah has only allowed her to uncover in front of the mahram men mentioned in the verse in surah al-Nur,

"[Tell the believing women] not to reveal their adornments except to their husbands, their fathers ......"
(al-Nur 31).

First, you should convince your wife that it is forbidden to uncover her face in front of non-mahram men. Make her abide by that even if it goes against the customs of your people and even if she makes accusations against you. You should also make this point clear to your close relatives that you mentioned, that is, the brethren of the husband, the husband of the sister, the cousins and so forth. All of them are non-mahram and they all may marry her if she gets divorced. ("Islamic Fatwas regarding Women")

Shaikh Abul A'la Maududi (Who was the founder of "Jamat-ul-Islami" also a known and respect scholar of  the Hanafi madhab) “A person who considers carefully the wordings of the Quranic verses, their well-known and genreally accepted meaning and the practice during the time of the Holy Prophet (Sallallaahu Álayhi Wasallam) cannot dare deny the fact that the islamic Shari'ah enjoins on the woman to hide her face from the other people and this has been the practice of the Muslim women ever since the time of the Holy Prophet (Sallallaahu Álayhi Wasallam) himself” (In the book "Purda" by Shaikh Abul A'la Maududi P# 199 )
Refutations from Shaikh Ibn Uthaimin
This is taken from the book "Hijaab" by Shaikh Ibn Uthaimin from Saudi Arabia.  Printed by Madrasah Arabia Islamia Azaadville-South Africa.
Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)
The Ullima who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.

The hadith of Aisha (Radhiallaahu Ánha) when Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr came to the Rasulullah (Sallallaahu Álayhi Wasallam) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadith is WEAK because of 2 main weaknesses.
1. There is no link between Aisha (Radhiallaahu Ánha) and Khalid bin Dareek, who narrated the hadith from her. And  in every chain of narrators Khalid bin Dareek is mentioned.
2.  In the chain os narrators Sa'eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator.  This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma'een (Rahimahullah).  This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadith to be in their books.
(From Shaikh Ibn Uthaimin in the book "Hijaab" pages # 17 and 18.)

We also have to see that the Muhadith Abu Dawood when he quoted this hadith put with it that it is Musal (with a broken chain that does not lead up to the Sahaba).
(From The Book "Hijaab wa Safur" under tha fatwaa of Shaikh AbulAziz Bin Bazz on Page #61. Also stated as being weak by Shaikh Nasirudden Al-Albaani in his Daeef Sunan Abu Dawud in Kitab-ul-Libas under hadeeth number 4092 (which is the original hadeeth number.) It has also been mentioned in the magazine called "Al Hijrah" that Ullima agree this hadith is weak.)

An other thing that shows the weakness of this hadith is that after the ayah for hijab (Surah Al-Ahzaab – Verse #59) was revealed then the women of Sahaba wore a complete veil and covered the faces and hands.  This includes Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr, who is supposed to have narrated this hadith.  Asmaa (Radhiallaahu Ánha)covered herself completly including tha face, this has been narrated in authentic hadith in Imaam maliks "MUWATTA Book 20 Hadith # 20.5.16."

Arabic words explained by Sahaba and Ullima....

Shaikh Ibn Al Hazam (Rahimahullah) writes:  "In the Arabic language of the Prophet, Jalbab is the outer sheet which covers the entire body.  A piece of cloth which is too small to cover the entire body could not be called Jalbab."  (Al Muhalla, vol. 3, p.217.)

The Tabi'ee, Qatadah (Rahimahullah), stated that the Jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered.

Jalabib, which is used in the verse is the plural of Jalbab. "Jalbab, is actually the outer sheet or coverlet which a woman wraps around on top of her garments to cover herself from head to toe.  It hides her body completely."  Lisan ul Arab vol 1 p. 273.    (The best explanation is that it is what we would today call a burqa or an abiya.)
Ibn Masood (Radhiallaahu Ánhu) explained Jilbab to be a cloak covering the entire body including the face and hands. (fatwaa Ibn Taymiyyah Page #110 Vol. #2)
What is Hijab really mean?
"The root word of hijab is hajaba and that means: (hajb) to veil, cover, screen, shelter, seclude (from), to hide, obscure (from sight), to make imperceptible, invisible, to conceal, to make or form a separation (a woman), to disguise, masked, to conceal, hide, to flee from sight, veil, to veil, conceal, to cover up, become hidden, to be obscured, to vanish, to become invisible, disappear from sight, to veil, to conceal, to withdraw, to elude perception.
Hajb: seclusion, screening off, keeping away, keeping off,
Hijab plural: hujub: cover, wrap, drape, a curtain, a woman's veil, screen, partition, folding screen, barrier,
Ihtijab: Concealment, hiddenness, seclusion, veildness, veiling, purdah.
Hijab: Concealing, screening, protecting,
Mahjub: concealed hidden, veiled!
These definitions of the hijab were taken from the: Arabic-English Dictionary, The Hans Wehr dictionary of modern written arabic, edited by JM Cowan.