u/aedsolll

السلام عليكم ورحمة الله وبركاته

I’ll derive some evidences that I saw some recently post, and if you have more questions you may ask our sisters ان شاء الله

Evidence for the former opinion: Uncovering the Face

Asma bint Abi Bakr entered upon the Messenger of Allah ﷺ wearing thin clothes. The Messenger of Allah ﷺ turned his attention away from her and said: “O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this,” and he pointed to his face and hands.
Sunan Abi Dawud 4104
https://sunnah.com/abudawud:4104

— However it is to be noted that Abu Dawud himself graded this mursal (Khalid ibn Duraik never met Aisha) and considered it da’if. Al-Albani graded it hasan in Ar-Radd al-Mufhim (p. 79) and Jilbab al-Mar’ah al-Muslimah (p. 58-60), arguing it is strengthened by corroborating chains in al-Tabarani and al-Bayhaqi.

-————
Ali ibn Abi Talha narrated from Ibn Abbas regarding {and not to display their adornment except that which is apparent}: he said this refers to the face and the hands.
Tafsir al-Tabari, on Surah an-Nur 24:31 (via the chain of Ali ibn Abi Talha from Ibn Abbas)

-————
Ibn Umar reported the Prophet ﷺ said: “The woman in ihram is not to wear the niqab, nor gloves.”
Sahih al-Bukhari 4/42

-————
Ibn Abbas narrated that al-Fadl ibn Abbas was riding behind the Messenger of Allah ﷺ when a woman of Khath’am came seeking a fatwa. Al-Fadl began looking at her and she at him, and the Prophet ﷺ began turning al-Fadl’s face to the other side.
Sahih al-Bukhari and Sahih Muslim (Hajj narrations)

-————
“Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimar.”
Abu Dawud 641, authenticated by al-Albani

Used to argue that since scholars unanimously agree the face is uncovered in salah, and the khimar is what covers the woman in prayer, the khimar (by definition) does not include the face. Al-Baghawi (d. 516H) is cited stating the juyub (necklines) mentioned in the hijab verse refers to the chest, hair, neck and ears, not the face.

Evidences for the Niqaab:

(The majority of the scholars hold the position that the Niqaab is obligatory because it has stronger textual proofs that supplant the former and you will see the list is pretty long)

Evidences for the Niqaab
(The majority of the scholars hold the position that the Niqaab is obligatory because it has stronger textual proofs than the latter)
Ruling on the niqab.
The madhhab of Ahmad ibn Hanbal and the correct view in the madhhab of al-Shafi‘ is that it is obligatory for a woman to cover her face and hands in front of non-mahram men, because the face and hands are considered awrah with respect to being looked at. The madhhab of Abu Hanifa and Malik is that covering them is not obligatory but recommended. However, scholars of the Hanafi and Maliki madhhabs have issued fatwas for a long time that it is obligatory for her to cover them if there is fear of fitnah, whether by her (meaning the woman is of striking beauty) or upon her (meaning when corruption spreads and immoral men are common).
Fatawa al-Shabakah al-Islamiyyah (20/999) https://shamela.ws/book/27107/89400#p6
—
Ali ibn Abi Talha narrated from Ibn Abbas regarding the verse: {O Prophet, tell your wives, your daughters, and the women of the believers to draw their outer garments over themselves} Ibn Abbas said: Allah commanded the believing women, when they go out of their houses for a need, to cover their faces from above their heads with the outer garments, and to show one eye.
Tafsir al-Tabari (19/181) https://shamela.ws/book/7798/12921#p4
—
Ibn Mas’ud reported that the Prophet ﷺ said: “The woman is ‘awrah, so when she goes out, the devil seeks to glance at her.”
Grade: Hasan Sahih (at-Tirmidhi)
—
Ibn Sirin said: I asked Ubaydah about the saying of Allah: {Tell your wives, your daughters, and the women of the believers to draw their outer garments over themselves} He then took his garment, covered his head and his face, and left one of his eyes uncovered.
Tafsir al-Tabari (19/181) https://shamela.ws/book/7798/12921#p4
—
The hijab is covering the face which is required by the first Hijab verse: {So ask them from behind a veil} is the same meaning of hijab required by the second Hijab verse: {O Prophet, tell your wives, your daughters, and the women of the believers to draw their outer garments over themselves} because it is established in the authentic Sunnah that both of these verses are called “the Verse of Hijab.”
Mukhtasar Kashf al-Ghummah an adillat al-Hijab fi al-Kitab wa al-Sunnah p.11 https://shamela.ws/book/556/11#p1
—
Ibn Rajab al-Hanbali said: Ubaydah al-Salmani interpreted Allah’s words: {They should draw their outer garments over themselves} [Al-Ahzab: 59], as meaning they should draw them over their heads, so that only their eyes are visible. This was after the revelation of the hijab. Before the hijab, women would appear without an outer garment, and their faces and hands could be seen in a mirror. This was what was meant by the adornment that was revealed in Allah’s words, may He be glorified and exalted, {And not display their adornment except what is apparent thereof} [An-Nur: 31]. Then they were commanded to cover their faces and hands.
Fath al-Bari by Ibn Rajab al-Hanbali (2/346) https://shamela.ws/book/137/867#p3
—
It was narrated from Safiyya bint Shaybah that Aisha said: when this verse was revealed {and let them strike their khimars over their bosoms} they took their waistcloths, split them at the edges, and covered themselves with them.
Sahih al-Bukhari 4759
Al-Hafiz Ibn Hajar commented: The phrase (“and they covered themselves” — fakhtamarn) means they covered their faces, the method was to place the khimar on the head and throw it from the right side over the left shoulder, which is the proper way of veiling.
Fath al-Bari by Ibn Hajar (8/490) https://shamela.ws/book/1673/4837#p3
—
Abu Bakr Ibn al-’Arabi said: The statement in the hadith of Ibn Umar: “And the woman should not wear a niqab in hajj” because covering her face with a burqa is obligatory except during Hajj, when she lets down some of her headscarf over her face without it sticking to it, and she turns away from men, and they turn away from her.
Ibn Taymiyyah commented: This shows that the niqab and gloves were known among women who were not in ihram, and this requires covering their faces and hands.
Kitab ’Awdat al-Hijab (3/331) https://shamela.ws/book/9133/1250#p7
—
Ibn Abbas narrated that Al-Fadl Ibn Abbas was riding behind the Messenger of Allah ﷺ when a woman from the tribe of Khath’am came along, and al-Fadl started looking at her and she also started looking at him. The Messenger of Allah ﷺ kept on turning al-Fadl’s face to the other side.
Ibn Uthaymin said: This hadith, that of the Khath’amiyyah woman, has been used as evidence by those who say a woman may uncover her face. Yet this hadith is without doubt among the ambiguous narrations, containing the possibility of permissibility and the possibility of non-permissibility. As for the possibility of permissibility, it is apparent. As for the possibility that it does not indicate permissibility, we say this woman was in a state of ihram, and it is prescribed for the woman in ihram that her face be uncovered. And we do not know of anyone who looked at her other than the Prophet ﷺ and al-Fadl ibn Abbas. As for al-Fadl ibn Abbas, the Prophet ﷺ did not approve of him, rather he turned his face away. As for the Prophet ﷺ, Ibn Hajar mentioned that the Prophet ﷺ was permitted in matters of looking at women or being alone with them what was not permitted for others, just as he was allowed to marry a woman without a dowry, without a guardian, and to marry more than four wives. Allah granted him some allowance in these matters because he was the most complete of people in chastity, and it is impossible that anything unbecoming of a man of dignity could be thought of concerning the Prophet ﷺ.
Majmu’at As’ila Tuhimm al-Usra al-Muslima by Ibn Uthaymin p.115 https://shamela.ws/book/26332/9398
—
Khalid ibn Durayk said: Aisha narrated that the Prophet said to Asma bint Abi Bakr: “When a woman reaches puberty, it is not permissible for anything to be seen of her except this and this,” and he pointed to his face and hands.
Abu Dawud said: This is a mursal hadith. Khalid ibn Durayk did not meet Aisha.
Ibn Uthaymin said: This Hadith is Weak in three ways:
First: It is disconnected, because its narrator from Aisha – Khalid ibn Duraik – did not meet her.
Second: In its chain is Saeed ibn Bashir al-Azdi; he was declared weak by Imam Ahmad, Ibn Ma’in, Ibn al-Madini, and al-Nasa’i.
Third: it was before the revelation of the verse of hijab, then there is no proof in it for the permissibility of uncovering the face and hands. If it was after hijab, that is very unlikely, because Asma was born twenty-seven years before the Hijrah, so at the time of the revelation of hijab she would have been around thirty-three years old, and it is far-fetched that someone like her would come to the Messenger of Allah in thin clothes so that he would turn away from her. Thus the hadith is weak in both chain and text, so it is not used as evidence.
Al-Muntaqa min Fara’id al-fawa’id p.223 https://shamela.ws/book/21802/221#p9
—
Ibn Baz said: Allah is Wise and All-Knowing in what He legislates for His servants. He has legislated that a man in Ihram should not cover his head, and should wear an Izar and Rida, not a shirt or turban. The man in Ihram wears the Izar and Rida, not trousers, shirt, or turban. He may cover his hand with something other than the Rida if needed, and may cover his body with a blanket in cold weather, but he must not cover his head. He only wears a shirt if necessary due to illness, in which case he covers his head and pays the legal expiation: fasting three days, feeding six poor, or sacrificing a sheep.
The point is: Allah is Wise and All-Knowing in what He legislates for His servants. Just as He legislated that a man should not cover his head, or wear a shirt or trousers, He legislated for women that they should not wear the niqab. The niqab is sewn to the size of the face, with two openings for the eyes. Women are not to wear gloves, which are coverings for the hands. However, a woman may cover her face without a niqab, and cover her hands without gloves. Just as a man does not wear a shirt or trousers but covers his body with the Izar and Rida, a woman does not cover her face with a niqab or her hands with gloves, but may cover her face with the Khimar draped over it, and cover her hands with her Abaya or Jalabib. Aisha said: “During the Farewell Hajj with the Prophet ﷺ, we would uncover our faces, and when men came near, one of us would draw her Khimar from her head over her face, and when they passed, she uncovered it.”
This shows that women covered their faces in the presence of men, but without the niqab and gloves. This wisdom – Allah knows best – is the reason why men do not cover their heads or wear shirts and trousers; similarly, women are legislated not to cover their faces with the niqab, nor their hands with gloves. It serves as a symbol for those in Ihram, reminding them that they are in a state of sacredness and will stand before Allah on the Day of Judgment, barefoot and unclothed. Just as a man does not cover his head or wear a shirt or trousers, a woman covers her head because it is ’Awrah, but does not cover her face with the niqab or her hands with gloves, she may cover her face with the Khimar and her hands otherwise.
Fatawa Nur ’ala Darb by Ibn Baz https://binbaz.org.sa/fatwas/10507
—
Shaykh Salih al-Fawzan said: The correct ruling indicated by the evidences is that a woman’s face is ’awrah, which must be covered. In fact, it is the most alluring part of her body because most gazes are drawn to the face, as it is the center of beauty and praised by poets for its charms. Thus, the face is the greatest ‘awrah of a woman, supported by the shar’i evidences mandating its covering, including Allah’s saying: {And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap their khimars over their bosoms} [an-Nur: 31]. The instruction to wrap the khimar over the bosom implies covering the face.
When Ibn Abbas was asked about this, he covered his face showing only one eye, indicating that the verse refers to covering the face. This is Ibn ‘Abbas’s interpretation of the verse, as narrated by ’Ubaida al-Sulmani.
From the Sunnah, there are many hadiths, including that the Prophet forbade the muhrimah (a woman in ihram) from uncovering her face or wearing the burqa, showing that before ihram she used to cover her face. This does not mean that when she removes the burqa or niqab during ihram she may leave her face exposed; rather, she covers it by other means, as indicated in the hadith of ‘A’isha, she said, “We were with the Prophet as women in ihram. When men passed by, one of us would pull her khimar from her head over her face, and when they passed, she would uncover it.”
Thus, whether a woman is in ihram or not, she must cover her face from unrelated men, because the face is the center of beauty and the focus of men’s gaze. Therefore, there is no valid argument for those who claim the face is not awrah; the correct evidence applies to those who consider it ’awrah. And Allah knows best.
Majmu’ Fatawa Shaykh Salih al-Fawzan (2/597-598) https://shamela.ws/book/8612/570#p7
—
Ibn Taymiyyah said: Allah commanded both men and women to lower their gaze and guard their chastity, just as He commanded them all to repent. He specifically commanded women to conceal themselves and not to display their adornment except to their husbands and those whom Allah excluded in the verse. What appears of adornment refers to the outer clothing, and there is no blame upon them in showing it if there is no other harm in doing so, since it is unavoidable to show it. This is the view of Ibn Masud and others, and it is the well known position reported from Imam Ahmad. Ibn Abbas said that the face and the hands are part of the apparent adornment, and this is the second narration from Ahmad, and the view of a group of scholars such as al-Shafi’i and others.
Allah also commanded women to draw their jilbabs over themselves so that they would not be recognized or harmed, and this supports the first view. Ubaydah al-Salmani and others mentioned that the believing women used to draw their jilbabs over themselves from above their heads such that nothing would appear except their eyes, in order to see the road. It is established in the Sahih that the woman in ihram is forbidden from wearing the niqab and gloves. This indicates that the niqab and gloves were known among women who were not in ihram, and this necessitates covering the face and the hands.
Majmu’ al-Fatawa, Ibn Taymiyyah (15/371-372) https://shamela.ws/book/7289/7928#p2
—
Ismail ibn Sa’id reported that Ahmad ibn Hanbal said: The apparent adornment is the clothing, and everything else of it is awrah — meaning the woman, even the fingernail. And we do not say anything regarding the women of Dhimmis.
Ja’far ibn Muhammad said: I heard Ahmad ibn Hanbal say: Everything of a woman is awrah, even her fingernail.
He also said: Muhammad ibn Ali informed me that Muhanna narrated to them. He said: I asked Ahmad ibn Hanbal about a woman covering her footwear. He said: Yes. I said: Why? He said: Because it outlines her foot.
He said: Ahmad ibn Muhammad ibn Matar informed me. He said: Abu Talib narrated to us that he heard Ahmad ibn Hanbal say: The fingernail of a woman is awrah. When she goes out, nothing of her should appear, neither her hand, nor her fingernail, nor her footwear, because the footwear outlines the foot. And it is more beloved to me that she extends her sleeves to her hands, so that if her hand comes out, nothing of it appears.
Al-Jami’ li-Uloom Imam Ahmad (13/298) https://shamela.ws/book/20878/4952#p11
—
Muhammad ibn Musa al-Khallal reported that Ahmad ibn Hanbal said, regarding Muslim women of the Sawad whose hair or chest may appear: No. If she is a Muslim, then the entire woman is awrah, even her fingernail.
Al-Jami’ li-Uloom Imam Ahmad (13/299) https://shamela.ws/book/20878/4953#p1
—
Ibn Taymiyyah said: For women to uncover their faces so that strangers see them is not permissible, and it is upon the guardian of the people to command what is right and forbid what is wrong and similar matters.
Majmu’ al-Fatawa, Ibn Taymiyyah (24/382) https://shamela.ws/book/7289/12451#p3
—
Ibn Baz said: As for prayer, she may uncover her face and her hands without any problem if there is no non-mahram present. She prays with her face uncovered, and this is the Sunnah. She covers the rest of her body, such as her head, chest, and entire body, including her feet. She must cover all of that. As for the hands, if she covers them, that is better, as stated by a group of scholars, but if she uncovers them, there is no problem according to the correct view.
As for the face, it is uncovered in prayer, and she prays with her face uncovered, unless there is a non-mahram present, such as her husband’s brother, her sister’s husband, or others. In that case, she covers her face and her hands during the prayer because of them, due to the presence of a non-mahram.
Likewise, when she goes out to the markets, she covers her entire body, because she is awrah and a source of fitnah. Allah says: {And when you ask them for something, ask them from behind a veil. That is purer for your hearts and their hearts} [al-Ahzab: 53]. And He says: {And not to display their adornment except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons} [al-Nur: 31], to the end of the verse.
Adornment includes the face, the hair, and the rest of her body, all of it is adornment. The face is the greatest adornment, and it is the gathering place of the beauties of creation.
Fatawa Nur ala Darb by Ibn Baz https://binbaz.org.sa/fatwas/8970
—
All the scholars of the four madhhabs and others agreed that a free young woman must cover her face when there is fear of fitnah, especially in front of those who might look at her, this can only be prevented by covering her face. Several scholars, like Ibn Raslan and Al-Juwaini, reported this consensus.
Ibn Raslan said: “The restriction to necessity, meaning the danger of being looked at, is indicated by the agreement of Muslims forbidding women from appearing with their faces uncovered, especially where there are many immoral people.”
The scholars all agree that covering the face of a free young woman is a law from Allah in itself. Their disagreement concerns women who leave it uncovered without fitnah, whether she abandons a binding obligation and is sinful, or leaves a recommended act.
Al-Hijab fi al-Shar’ wa al-Fitrah p.79 https://shamela.ws/book/17503/70#p1
—
Ibn Juzayy al-Maliki said: The women of the Arabs used to uncover their faces like the slaves, and this invited the gaze of men upon them. So Allah commanded them to draw their cloaks close to cover their faces, so that the difference between free women and slaves would be clear. The plural of cloak is jilbab, which is a garment larger than the khimar. It is said that the way to draw it close, according to Ibn Abbas, is to wrap it over the face so that only one eye shows to see, or that only the two eyes show, or that it covers half of the face.
Tafsir Ibn Juzayy al-Kalbi (2/159) https://shamela.ws/book/23626/638#p1
—
The Almighty said: {They should draw their cloaks over themselves}
Al-Suyuti said: This is the verse of the hijab for all women, and it establishes the obligation to cover the head and face for them, but it was not required for female slaves.
Ibn Abi Hatim narrated from Ibn Abbas regarding this verse, saying that Allah commanded the believing women, when they go out of their homes for a need, to cover themselves from above their heads with the cloaks, leaving only one eye visible.
Al-Iklil fi Istinbat al-Tanzil, al-Suyuti p.214 https://shamela.ws/book/1385/204#p1
—
Ibn al-Qayyim said: As for the prohibition in the hadith of Ibn Umar regarding a woman wearing the niqab and gloves, it is evidence that the woman’s face is like a man’s body, not like his head. Therefore, it is forbidden for her to place on it things detailed for the face, such as the niqab or burqa, but it is not forbidden for her to cover it with the veil, jilbab, or similar. This is the more correct of the two opinions, for the Prophet ﷺ distinguished between her face and her hands, forbidding the gloves and niqab. It is known that it is not forbidden for her to cover her hands, and they are like a man’s body in that it is forbidden to cover them in detailed ways, i.e., the gloves. Similarly, the face is only prohibited to cover with the niqab or similar. There is not a single statement from the Prophet ﷺ obliging a woman to uncover her face during ihram, except the prohibition of the niqab, which is like the prohibition of the gloves. Thus, the proportion of the niqab to the face is like the proportion of gloves to the hands. This is clear, praise be to Allah.
Tahdhib Sunan Abi Dawud, Ibn al-Qayyim (1/352-353) https://shamela.ws/book/201/403#p5
—
Abdullah ibn ’Umar narrated that the Prophet said: “A woman in ihram does not wear the niqab, nor does she wear gloves.”
Safi al-Rahman al-Mubarakfuri said: “This hadith is the best evidence of the changes and developments in women’s clothing after the revelation of the hijab, and the command to draw the jilbab close. The niqab had already become the custom of women, so they would not go out without it. The prohibition of wearing the niqab for a woman in ihram does not mean she should not cover her face, rather, it means she should not use the niqab as a separate garment. She still covers her face with part of her clothing. The Prophet ﷺ did not forbid covering the faces of women in ihram, the prohibition was only against the niqab and similar garments, and against gloves.”
Idhhar al-Haqq wa al-Sawab fi hukm al-Hijab p.156 https://shamela.ws/book/96548/149#p1
—
As for the woman’s face in ihram, there are two opinions in the madhhab of Ahmad and others:
1 - It is like a man’s head, so it should not be covered.
2 - It is like her hands, so it should not be covered with a niqab, burqa, or similar garments made to fit it specifically. This is the correct view, for the Prophet ﷺ only forbade gloves and the niqab.
Women would draw their garments over their faces to cover them from men without using a garment made specifically for the face. Hence it is understood that her face is like a man’s hands, and her hands likewise. A woman’s entire body is ’awrah, so she may cover her face and hands, but not with a garment tailored to the member, just as a man does not wear trousers over the izar. And Allah knows best.
Hijab al-Mar’ah wa Libasuha fi al-Salah, Ibn Taymiyyah p.33 https://shamela.ws/book/11150/29#p1
—
Ibn al-Qayyim said: As for the woman in a state of ihram, the Prophet ﷺ did not legislate that she uncover her face during ihram or at any other time. The text only came with the prohibition of the niqab specifically, just as it prohibited gloves, and also prohibited wearing the shirt and trousers. It is clear that the prohibition of wearing these items did not mean that her body should be entirely uncovered. People unanimously agree that a woman in ihram covers her body with her shirt or outer garment, and a man covers his body with a cloak and his lower parts with the izar. The source of the prohibition concerning the niqab, gloves, shirt, and trousers is the same. There is no justification to go beyond the text and claim that it legislated that she uncover her face publicly. No text, general principle, qiyas, or public interest requires this. Rather, a woman’s face is like a man’s body: it is forbidden to cover it with a tailored garment specifically made for it, like the niqab or burqa, and her hands likewise with gloves. But covering her face with a sleeve, sheet, khimar, or ordinary clothing is not prohibited at all.
As for those who said her face is like the head of a man in ihram, there is no text or general principle to support this, and it cannot be correctly analogized to the man’s head, for Allah has placed a distinction between them. And the saying of some of the early scholars that a woman in ihram must expose her face meant only this: she is not obliged to avoid wearing clothing as the man is obliged to, but she must avoid the niqab, so her face is like a man’s body. If it were claimed that they intended that her face must be uncovered, their statement is not proof unless it is established that the lawgiver explicitly said so and intended the obligation of uncovering. There is no path to either of these two claims.
Bada’i’ al-Fawa’id, Ibn al-Qayyim (3/1073-1074) https://shamela.ws/book/145410/1154#p4
—
Ibn Hajar said: They agreed that a woman in ihram wears a sewn garment completely and light shoes, and that she may cover her head and conceal her hair except for her face. She may drape the cloth lightly over it to protect herself from the gaze of non-mahram men, but she does not use a niqab, except as narrated from Fatimah bint al-Mundhir, who said: “We used to cover our faces while in ihram along with Asma bint Abu Bakr.”
It is possible that this covering was simply draping, as narrated from Aisha, who said: “When we were with the Messenger of Allah ﷺ, if a caravan passed by, we would drape the cloth over our faces while in ihram, and when they passed, we would lift it.”
Al-Allamah al-San’ani commented in his margin on Sharh al-’Umda after mentioning the hadith “A woman in ihram should not wear the niqab nor gloves”:
He said: “Regarding her face and hands, I say: one should not wear garments made specifically or tailored for the face, like the niqab, or for the hands, like gloves. Not because she is not meant to cover her face and hands, for they must be covered, but simply without using the niqab and gloves.”
Kitab Awdat al-Hijab (3/334-335) https://shamela.ws/book/9133/1253#p1
—
{O Prophet, tell your wives and your daughters and the women of the believers to draw their jilbabs over themselves}
al-Tha’labi said: They should extend their outer garments and veils so that they cover themselves, and cover their faces and heads, so that it is known that they are free women and are not harmed or harassed.
Ibn Abbas and ’Ubaydah said: Allah commanded the women of the believers to cover their heads and faces with the jilbabs, leaving only one eye visible.
Know that this verse is evidence for a woman’s veiling and covering her entire body, even her face. Several scholars have said that the meaning of {they should draw their outer garments over themselves} is that they should cover their entire faces with them, and nothing should be visible except one eye with which to see. Among those who held this view were Ibn Mas’ud, Ibn Abbas, Ubaydah al-Salmani, and others.
Tafsir al-Tha’labi - Tahqiq Dar al-Tafsir (21/561-562) https://shamela.ws/book/18686/11556#p2

I believe a jilbaab or khimaar would suffice in terms of covering correctly at minimum, and I kindly ask that you ask the sister moderators we have here so they may clarify for you.

In regards to your question about what is better to wear in the West, please forgive me for I know I am not a sister and do not fully understand its reality, but I would like to kindly encourage you to wear the niqaab ان شاءالله, due to the nusus (textual proofs) and that by way of it you would be following in the beautiful footsteps of the mothers of the believers and our righteous predecessors.

Make an intention to, perhaps الله may ease the matter for you and make it easy.

May الله preserve you

An advice from Shaykh Sulaymaan Ar-Ruhayli حفظه الله for those who do not deem it to be obligatory - https://youtu.be/x1Io78fU-NY?si=FxUb0ESN8LCqfFIX

i was listening to a mukhtasaar being explained by our shaykh d. ‘abd al-rahmaan al umaysaan حفظه الله , and i was surprised that he understood darija

does anyone know the saying he said or can translate/knows someone who can translate it?

بارك الله فيكم

is it an absolute dream of mine to be able to be able to send my kids who have the love of the tawheed and the sunnah instilled in them to study in the masjid of the prophet, i want to raise them in such a healthy way that they come and ask me, they are eager and super enthusiastic

it would be during summer holidays (i would be living in a different muslim country), may الله grant me this blessing and everyone too

this has really motivated me, الحمدلله i have been blessed by الله but my only issue is family (very toxic + abusive + cultural)

however now im going to go ahead ان شاء الله and begin properly searching and taking the means alongside making alot of du’a

for everyone else, this is your sign!

marriage is super important for us, especially us young people

for brothers and sisters who want to sign up and create their profile, here is a link ان شاء الله:

https://sokmatch.com/r/VPG6E3

may الله reward you all and grant us all healthy and pious spouses

for brothers and sisters who want to sign up and create their profile, here is a link ان شاء الله:

https://sokmatch.com/r/VPG6E3

may الله reward you all and grant us all healthy and pious spouses

we would add at the very top

✨ tawheed ✨

yes, we are now getting into nitty gritty الحمدلله

we will be posting even more content, this is for both married and among us who aren’t, so we can all learn to be healthy and loving parents who also encourage goodness and independence in our children so they become capable, even from a young age, because this is the foundation of every person’s life

so today, we will be talking about elimination communication

a simple definition of elimination communication:

elimination communication is basically recognizing and responding to a baby’s natural elimination cues instead of relying on diapers/nappies and later training. some also call it “infant potty training” or “natural infant hygiene.”

how elimination communication (EC) works:
parents should watch for a baby’s natural cues (squirming, grunting, pausing, specific fussing) that signal they need to go

you should also work with natural timing patterns, so right after waking, after feeds, etc.

when a cue or likely-timing hits, you should hold the baby over a toilet or potty (often with a cueing sound like “sss” for pee) so the baby learns to associate the sound/position with releasing (some psychology here guys)

over weeks to months, baby and parent build a communication loop, so the baby learns to signal, parent learns to read it, so they now begin to go to the toilet by themselves, and if they can’t (ie they still aren’t at a crawling stage) they will give you a cue so you can take them

when can you start it:

typically 0-6 months, but there is no harm in beginning from the moment they are a baby, though i would still say 0-6 months

It doesn’t mean zero diapers, you should use it alongside diapers as backup, not as a replacement so that you don’t have accidents especially in the early stage

what this instills in the child when it comes to islaam:

the foundational lesson is that you help them to understand how important cleanliness is in islaam

from there, a few benefits:

elimination communication is essentially the pre-verbal foundation for teaching your children the jurisprudence of cleanliness, like creating preconceptions for them like urine being impure, etc

you’re basically instilling the instinct of cleanliness before you can instill the ruling

you could frame ec as a healthy parenting/nurturing culture, because in the past diapers weren’t the norm, and so awareness of one’s own state of purity/impurity from infancy was much earlier

also, contrast it with the “just use diapers till 3” default

once you nail it, no need to waste much money on diapers, especially if you’re like me and you plan to get organic ones or use reusables which then instead of the time used for in terms for usage/washing them, that can be productive time for something else, easier upon yourself and your wife etc

ec also naturally reduces the frequency of that navigation in terms of impurity and gets the child oriented toward the toilet earlier

in any case, i hope this was beneficial

note: if you want to know how exactly to do it, please do look it up on the internet and there will be much more detailed steps and information ان شاء الله

to be clear, the first two images are of shaykh saalih al fawzaan حفظه الله addressing the country, and telling it to persist in calling people to islaam

the second is another evidence, this is the previous mufti of saudi arabia before shaykh saalih al fawzaan became mufti being asked about cinemas and concerts

notice also how he made dua first before addressing the question, may الله grant him jannah, truly the scholars are the inheritors of the prophets, look at such beautiful manners and adherence towards the qur’aan and sunnah, he understood that only الله guides, and so he made dua first before answering

the point here is, he is calling out cinemas and concerts being haraam, but he is not criticising or insulting or showing any kind of contempt against the ruler

the same goes for the other example, encouraging the country without saying anything bad or doing anything remotely close to that

yet the people will say that the scholars do not criticise sins and insult them and say that they are paid by the us and the likes of all of this slander, and that the “real scholars” (the deviant ones, the ones who call to blowing up people who are praying and and put on a fake mask to rile up emotions and gain donations so they can fund terrorist groups) are locked up

the benefit here is that no country is perfect, and wherever you go you will find haraam. all you have to do as a layman is to make du’a, criticise the sin and tell people not to do it, if there’s a concert, say concerts are haraam and don’t go, and that’s all you need to say or do

this is the correct approach in regards to this, as the scholars

as for talking about the government/ruler etc this is impermissible, and it is not your place to advise either, this is the position of the scholars, and they do advise the rulers unlike what many people falsely say

and the evidence for this is the statement of the prophet ﷺ:

“whoever has advice for the ruler, let him not speak of it openly, but let him take him by the hand and speak to him privately. if he accepts it, that is good, and if not, then he has fulfilled what was upon him”

ibn abi asim, al-sunnah, declared sahih by al-albani رحمه** **الله

and this is further supported as shaykh saalih al fawzaan حفظه الله brought as an example, by what الله commanded to musa and haroon عليهما السلام when He sent them to fir’awn, a tyrant and a man who claimed divinity

“and speak to him (fir’awn) with gentle speech that perhaps he may be reminded or fear الله”
(20:44)

if this was the command of الله regarding fir’awn was private address with a gentle word rather than public criticism, then what is the case with a muslim ruler who prays and fasts, and is upon the correct methodology?

and there is many, many more evidences but this is sufficient, more than sufficient

الله المستعان