Help required...!!!One of these moderist scholars have this opinion about how hijab is not fard..how do i prove my point?

The Details of the Question
[edit] Social laws Head covering for women is a cherished part of Muslim social custom and tradition, but it is not a directive of the shariah (Divine law). The Qur'an states norms for male-female interaction in surah An-Nur.[13] While in surah Al-Ahzab, there are special directives for wives of Muhammad[14] and directives given to Muslim women to distinguish themselves when they were being harassed in Medina.[15][16] The Qur'an has created a distinction between men and women only to maintain family relations and relationships.[17]
The Answer

Dear Brother / Sister,

What does our religion say about the hijab?

Firstly let us look at the religious part of the hijab. There are two verses in the Quran on this issue. In these verses Allah (swt) says clearly:

“O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (when out of doors)” 1
“And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms.” 2

In the verses, believing women are not told exactly how to veil and which parts to show. But this hadith (word of prophet Muhammad) explains the verses. Hz. Muhammad (pbuh) told to his sister-in-law Hz. Asma:
“O Asma! It is not correct for a woman to show her parts other than her hands and face to strangers after she begin to have menstruation.” 3

Therefore it is a must for a Muslim lady reaching to puberty to cover her head, told by Allah and His messenger. It is fard (religious duty) to cover the head except the face part, the neck and the chest. And to show them is haram (forbidden) since it means quitting a fard. As can be understood clearly from the verse that it is considered to be a purpose for “protecting the chastity”. Even though the women who do not cover their head protect their chastity, this is not considered to be a protection suitable to the command of Allah. They become committing sin and take a big responsibility since they don’t obey the command of Allah and His messenger.
If it is a sin for a believing woman not to cover her head in public, what can she do to overcome this responsibility? If she will come across with a vital danger or burn or a similar health problem when she covers her head, she may not do it until the danger goes away. But if there is not such a situation it should be covered.

What if she does not cover? As we told earlier she becomes a sinner. A person becoming a sinner repents to be cleared from his sin and begs Allah’s pardon.
In the surah (chapter) of Al-i-Imran (The Family Of Imran) take place these verses:

“And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!” 4
So for a sin to be forgiven we are required not to insist on it when there is no excuse. What if we insist on committing a sin only producing excuses like we can’t defeat our nafs (self, false ego) or the thought of how our environs will react to it? A hadith on this issue tells:

“When the believer commits a sin, a black spot appears on his heart. If he repents, quits that sin and asks for forgiveness from Allah, his heart is cleaned from that spot. If he goes on the sin, that spot gets bigger. There the ‘covering of the heart by the sin’ taking place in the Quran indicates this.” 5
Yes, the saying “There is a road to the kufr (disbelief, denial) in every sin” expresses an important truth. Such that, a person insisting on a sin gets used to that sin by time and becomes unable to quit it. This addiction leads him to the bigger spiritual dangers. It goes to the belief of sin’s not having a punishment in the afterlife, and even to the belief of there should be no Hell. That is to say, may Allah keep it from happening, that seed of sin in the heart may turn green by time and become a tree of oleander. 6

In order not to be exposed to such a danger and not to be deceived by the Satan we should quit our sins and pull ourselves together.
Thus this way we both fulfill a fard (religious duty) by considering Allah’s command above everything, and do not accept the Satan’s offer as “not to wear hijab”. Besides it is not appropriate for a Muslim both to fulfill good deeds to gain Allah’s approval and to fool himself by the deceptions of Satan at the same time.

1. Surah (chapter) of Ahzab (The Allies), 59.
2. Surah of Nur (The Light), 31.

3. Abu Dawud, Libas: 33.
4. Surah of Âl-i-Imran (The Family Of Imran), 135-136.

5. Ibn Maja, Zuhd: 29.
6. Lem'alar, p. 7; Mesnevî-iNuriye, p. 115. 

(Reference: Mehmet Paksu, Sunnah and Family)

What does our religion say about the head covering? To what kind of danger not covering the head leads the person?

There are two verses in the Quran on this issue. In these verses Allah (swt) says clearly:

O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (when out of doors)” (1)
“And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms.” (2)

In the verses, believing women are not told exactly how to veil and which parts to show. But this hadith (word of prophet Muhammad) explains the verses. Hz. Muhammad (pbuh) told to his sister-in-law Hz. Asma, “O Asma! It is not correct for a woman to show her parts other than her hands and face to strangers after she begin to have menstruation.” (3)
Therefore it is a must for a Muslim lady reaching to puberty to cover her head, told by Allah and His messenger. It is fard (religious duty) to cover the head except the face part, the neck and the chest. And to show them is haram (forbidden) since it means quitting a fard. The ones who do not cover become committing sin and take a big responsibility since they don’t obey the command of Allah and His messenger. A person becoming a sinner repents to be cleared from his sin and begs Allah’s pardon.

And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!” (4)

So for a sin to be forgiven we are required not to insist on it when there is no excuse.
A hadith on this issue tells:

When the believer commits a sin, a black spot appears on his heart. If he repents, quits that sin and asks for forgiveness from Allah, his heart is cleaned from that spot. If he goes on the sin, that spot gets bigger. There the ‘covering of the heart by the sin’ taking place in the Quran indicates this.” (5)
There is a road to the kufr (disbelief, denial) in every sin” expresses an important truth. Such that, a person insisting on a sin gets used to that sin by time and becomes unable to quit it. This addiction leads him to the bigger spiritual dangers. It goes to the belief of sin’s not having a punishment in the afterlife, and even to the belief of there should be no Hell. (6)

In order not to be exposed to such a danger and not to be deceived by the Satan we should quit our sins and pull ourselves together.
1) Surah (chapter) of Ahzab (The Allies), 59.

2) Surah of Nur (The Light), 31.

3) Abu Dawud, Libas: 33.
4) Surah of Âl-i-Imran (The Family Of Imran), 135-136.

5) Ibn Maja, Zuhd: 29.
6) Lem'alar, p. 7; Mesnevî-iNuriye, p. 115.

Mehmet Paksu

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