Manāsik al-Ḥajj - Ibn Taimiya - (49)

Manāsik al-ḤajjIbn Taimiya

This ruling concerns men. As for women, their whole bodies are to be concealed; hence they may wear whatever garments cover them (1) and may take shade beneath a covered litter. Yet the Prophet—peace and blessings be upon him—prohibited them from wearing the niqab or from putting on gloves. A glove (2) is a sheath (3) made for the hand, like the one used by falconers (4) who handle hawks (5).

If a woman covers her face with something that does not touch it, this is unanimously allowed. Even if the material does rest on her face, the stronger opinion is that it is likewise permissible (6). She is not required to hold her veil away from her face—whether with a stick, with her hand (7), or by any other means—for the Prophet, peace and blessings be upon him, placed her face and her hand (8) on the same footing, both being treated like a man’s body rather than his head. His wives, peace and blessings be upon him, would simply let their garments fall over their faces without keeping them at a distance (9). And no scholar has ever transmitted from the Prophet—peace and blessings be upon him—that he said:

(1) Copy C reads: “she covers herself with it.” (2) Copies C and D add: “and the gloves.” (3) Copy B reads: “bikhilal.” (4) The phrase “yaf‘alahu hamlah” in the printed text appears in copies A and B as: “taf‘aluhu” (she does it). (5) Copy B has: “the woman,” whereas copy D reads: “al-nabrat.” (6) The authoritative Hanbali view permits this only when she needs to veil her face—e.g., when unrelated men pass close by; see Ikhtiyarat al-Ba‘li, p. 174; al-Insaf, 3/508. (7) Copy A adds: “and not her hand.” (8) Copies C and D read: “and her two hands.” (9) Evidence for this includes the report recorded by Ahmad (no. 24021) and Abu Dawud (no. 1833) on the authority of Aisha, may Allah be pleased with her =

وهذا في حقِّ الرجلِ، وأمَّا المرأةُ فإنها عورةٌ، فلذلك جازَ لها أنْ تلبسَ الثيابَ التي تَسْتُرُها (١) ، وتستظِلُّ بالْمَحْمِلِ، لكنْ نهاهَا النبيُّ صلَّى اللَّهُ عليهِ وسلَّمَ أنْ تَنْتَقِبَ أو تلبسَ القُفَّازَيْنِ، والقفازُ (٢) : غِلَافٌ (٣) يُصْنَعُ لليدِ كما يفعلُهُ حملة (٤) البُزَاةِ (٥) . ولو غطَّتِ المرأةُ وجهَها بشيءٍ لا يَمَسُّ الوجهَ؛ جازَ بالاتفاقِ. وإنْ كانَ يَمَسُّهُ: فالصحيحُ أنه يجوزُ أيضًا (٦) ، ولا تُكَلَّفُ المرأةُ أنْ تُجافِيَ سُترتَها عنِ الوجهِ، لا بِعُودٍ ولا بِيَدٍ (٧) ولا غيرِ ذلكَ؛ فإنَّ النبيَّ صلَّى اللَّهُ عليهِ وسلَّمَ سوَّى بين وجهِها ويَدهَا (٨) ، وكلاهُما كبدنِ الرجلِ لا كَرَأْسِهِ، وأزواجُه صلَّى اللَّهُ عليهِ وسلَّمَ كُنَّ يَسْدِلْنَ على وجوهِهنَّ مِن غيرِ مراعاةِ المجافاةِ (٩) ، ولم يَنْقُلْ أحدٌ من أهلِ العلمِ عنِ النبيِّ صلَّى اللَّهُ عليهِ وسلَّمَ أنَّهُ قالَ:

(١) في (ج): (تستتر بها). (٢) في (ج) و (د): (والقفازان). (٣) في (ب): (بخلال). (٤) قوله: (يفعله حملة) هو في (أ) و (ب): تفعله. (٥) في (ب): (المرأة)، وفي (د): (النبرات). (٦) والمذهب: لا يجوز إلا لحاجة إلى ستر وجهها؛ كمرور أجانب قريبًا منها. ينظر: اختيارات البعلي ص ١٧٤، الإنصاف ٣/ ٥٠٨. (٧) في (أ): (ولا يدها). (٨) في (ج) و (د): (ويديها). (٩) ومن ذلك ما أخرجه أحمد (٢٤٠٢١)، وأبو داود (١٨٣٣) عن عائشة رضي الله عنها =