Jilbab al-Marah al-Muslimah fi al-Kitab wa al-Sunnah - Nasir al-Din al-Albani - (75)

Jilbab al-Marah al-Muslimah fi al-Kitab wa al-SunnahNasir al-Din al-Albani

we should go out on the two ʿEids, both the free women and those who are menstruating, and that we were prohibited from following funeral processions, nor is Friday congregation incumbent upon us. I asked him about al-buhtān (slander) and about the words, “and that they will not disobey you in what is right,” and he replied, “It means wailing for the dead.”(1)

The relevance of this report becomes evident once we recall that the verse concerning the women’s pledge—“O Prophet, when believing women come to you to pledge that they will not associate anything with Allah…” (Al-Mumtahanah 12)—was revealed on the Day of the Conquest, as Muqātil states (al-Durr, 6/209). It was sent down after the verse of examination, as Ibn Mardawayh transmitted from Jābir (al-Durr, 6/211). Al-Bukhārī relates from al-Miswar that the verse of examination was revealed at Ḥudaybiyyah in the sixth year, which is the sound view, as Ibn al-Qayyim affirms in Zad al-Maʿād. The verse of ḥijāb, however, was revealed in the third year—some say the fifth—when the Prophet (peace and blessings be upon him) consummated his marriage with Zaynab bint Jaḥsh, as recorded in her entry in al-Iṣābah.

It is therefore established that the command for women to attend the ʿEid prayer came only after the obligation of

(1) Al-Bukhari cited the report in al-Tarikh 1/1/361; Ahmad in al-Musnad 6:408–409; al-Bayhaqi 3:184; and al-Diya al-Maqdisi in al-Mukhtara 1:104–105/1, through the chain of Ismail b. Abd al-Rahman b. Atiyya from his grandmother Umm Atiyya. He added: “Ibn Khuzayma and Ibn Hibban also included it in their Sahih collections.” I note: Ismail is mentioned by Ibn Abi Hatim in al-Jarh wa al-Taʿdil 1/1/185 with no judgment for or against him; Ibn Hibban declared him trustworthy (4/18), and al-Taqrib grades him maqbul (acceptable). A narrator of this standing may be used for corroboration, especially since al-Dhahabi considered the isnad sound in Mukhtasar al-Bayhaqi 2:133. Moreover, the basic practice of qabd al-yad (placing one hand over the other) is firmly established in Sahih al-Bukhari 4892 and in al-Tabarani’s al-Kabir 24:182 and 46 342 through chains that only a determined objector would reject.

نخرج في العيدين العتق والحيض ونهينا عن اتباع الجنائز ولا جمعة علينا فسألته عن البهتان وعن قوله: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ ؟ قال: هي النياحة"١. ووجه الاستشهاد به إنما يتبين إذا تذكرنا أن آية بيعة النساء: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا﴾ [الممتحنة: ١٢] إنما نزلت يوم الفتح كما قال مقاتل "الدر" "٦/ ٢٠٩" ونزلت بعد آية الامتحان كما أخرجه ابن مردويه عن جابر "الدر" "٦/ ٢١١" وفي "البخاري" عن المسور أن آية الامتحان نزلت في يوم الحديبية وكان ذلك سنة ست على الصحيح كما قال ابن القيم في "الزاد" وآية الحجاب إنما نزلت سنة ثلاثة وقيل: خمس حين بنى ﷺ بزينب بنت جحش كما في ترجمتها من "الإصابة". فثبت من ذلك أن أمر النساء بالخروج إلى العيد إنما كان بعد فرض

١ أخرجه البخاري في "التاريخ" "١/ ١/ ٣٦١"، وأحمد في "المسند" "٦/ ٤٠٨-٤٠٩"، والبيهقي "٣/ ١٨٤"، والضياء المقدسي في "المختارة" "١/ ١٠٤-١٠٥/ ١"؛ من طريق إسماعيل بن عبد الرحمن بن عطية عن جدته أم عطية، وقال: "رواه ابن خزيمة وابن حبان في صحيحيهما". قلت: وإسماعيل هذا أورده ابن أبي حاتم في "الجرح والتعديل" "١/ ١/ ١٨٥"، ولم يذكر فيه جرحًا ولا تعديلًا، ووثقه ابن حبان "٤/ ١٨"، وفي "التقريب": "مقبول". فمثله يستشهد به، ولا سيما وقد حسن إسناده الذهبي في "مختصر البيهقي" "١٣٣/ ٢". وأصل قبض اليد ثابت في "صحيح البخاري" "٤٨٩٢"، وفي "كبير الطبراني" "٢٤/ ١٨٢ و٤٦٣٤٢" من طرق لا ينكره إلا مكابر.