Doubts and sayings about the veil
Introduction
It is known that the conflict between the son of Adam and Satan is an ancient and ongoing conflict until Allah inherits the earth and all that is on it. Satan comes to man from his weak points, tempting him, making him hopeful, and whispering to him until he responds, and falls into what is forbidden. The story of Adam and Eve with Satan is the first and greatest evidence of this. His temptation was represented in exposing private parts and tearing down curtains. Thus, it is revealed to us that this was an intended goal for him because of the serious harm that results from it, such as spreading immorality and causing fear for honor and souls. Hence, Allah the Almighty warned us against this particular temptation, saying: {O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe. } [Al-A'raf: 27]
Hence, it is proven that Satan is the pioneer of the call to uncover private parts, and he is the first founder of the call to unveiling in its varying degrees. Indeed, he is the first leader of the devils of mankind who call for the “liberation of women” from concealment, protection, and chastity, who spread doubts about unveiling and immodesty that Satan casts into their hearts, so they spread them in the path of Muslims as thorns that harm and hooks that snatch, many falling prey to them, and no one escapes from them except those whom God has mercy upon, who are armed with the weapon of Islamic knowledge and stocked with the provisions of piety.
Before I begin to explain some of these doubts and satanic relationships and respond to them and expose their faults, I find it worthy to mention the concept of hijab and what is opposite to it. Hijab is (covering a woman’s body and adornment from the sight of men who are not her mahrams) and its opposite is tabarruj, which is (a woman showing her adornment and the charms of her body, which includes swaggering and strutting in her walk and showing acquired adornment. It has been said that it is any adornment that a woman is beautiful
by showing it to the eyes of men). As for as-sufur, it is (exposing the face) and it is part of as-sufur. Based on this, hijab is opposite to as-sufur in all its forms, including as-sufur. In general, any adornment that does not meet one of the conditions of hijab is considered forbidden as-sufur. As-sufur is agreed upon as-sufur in all schools of thought and the sayings of scholars, and as-sufur is agreed upon as-sufur.
There are general doubts and weak arguments that people of whims and ignorance use as an excuse to escape from some rulings and evade implementing them. We will begin by mentioning them and responding to them, then we will mention some doubts that relate to the Islamic hijab in particular.
The first doubt:
Some people say: (Religion is easy, and wearing the hijab in this age in its legitimate manner is something difficult and arduous, especially in societies of openness and immodesty).
The response to these doubts is from several aspects:
1- It should be known that everything that has been proven to be an obligation from Allah to His servants is within their ability and capacity.
2- That establishing the characteristic of making things easy for the hardship associated with the ruling and removing hardship can only be done with legal evidence from the Qur’an or Sunnah. Therefore, making a lenient ruling in the Shari’ah must not contradict the Qur’an, Sunnah, sound analogy, or a preponderant interest.
3- Based on this doubt, it will be said: The hardship of avoiding usury in this age necessitates the permissibility of dealing with it, or it will be said: Stoning is dropped for the pilgrim due to the hardship of crowding, and it is known that this is false talk that cannot be said.
4- Acts of worship are often not free from hardship, but they are tolerable and compatible with the normal capacity of a person. Allah the Almighty says: {Allah does not charge a soul except [with that within] its capacity} Ibn al-Qayyim said: “If hardship is the hardship of fatigue, then the interests of this world and the hereafter are tied to fatigue. There is no rest for one who does not tire, rather, rest is according to the degree of fatigue.”
And there are many legal rulings whose benefits are linked to the hardship and effort they involve, such as retaliation and prescribed punishments. Indeed, there are great acts of worship that are usually not free from hardship, such as the hardship of performing ablution in the cold, the hardship of fasting in intense heat and a long day, and the hardship of performing Hajj.
5- The general affliction of a matter that has been proven to be forbidden is not a justification for permitting it, just as the customs of societies do not permit it, nor does it become permissible with a change in time and place.
Some naive people who claim to be cultured have understood that as long as people’s customs evolve with the development of time, then the legal rulings must evolve with their development. This is what they call “modern religion.” The implication of this is the release from obligations and the permissibility of some prohibitions, in line with the progress of civilization and modern development, as their speaker says. There
is no doubt that this is a statement whose fallacy and invalidity are clear to anyone who has the slightest understanding of religion. If this statement were acceptable, it would require that the fate of the legitimacy of all rulings would be subject to people’s customs and traditions, which continue to be dominated by corruption and deviation with the passage of time. There is no time that comes except that the time after it is worse than it, as the Chosen One, may God bless him and grant him peace, informed us.
However, it is said: Whatever its ruling is established and its matter is proven by legal evidence, its ruling will remain as long as the world remains and will not change or evolve. An example of this is purity, the rulings on prayer, retaliation, and the limits, a woman concealing her adornment from strangers, requiring a guardian for a woman, and the like.
Some people say: (Religion is easy, and wearing the hijab in this age in its legitimate manner is something difficult and arduous, especially in societies of openness and immodesty).
The response to these doubts is from several aspects:
1- It should be known that everything that has been proven to be an obligation from Allah to His servants is within their ability and capacity.
2- That establishing the characteristic of making things easy for the hardship associated with the ruling and removing hardship can only be done with legal evidence from the Qur’an or Sunnah. Therefore, making a lenient ruling in the Shari’ah must not contradict the Qur’an, Sunnah, sound analogy, or a preponderant interest.
3- Based on this doubt, it will be said: The hardship of avoiding usury in this age necessitates the permissibility of dealing with it, or it will be said: Stoning is dropped for the pilgrim due to the hardship of crowding, and it is known that this is false talk that cannot be said.
4- Acts of worship are often not free from hardship, but they are tolerable and compatible with the normal capacity of a person. Allah the Almighty says: {Allah does not charge a soul except [with that within] its capacity} Ibn al-Qayyim said: “If hardship is the hardship of fatigue, then the interests of this world and the hereafter are tied to fatigue. There is no rest for one who does not tire, rather, rest is according to the degree of fatigue.”
And there are many legal rulings whose benefits are linked to the hardship and effort they involve, such as retaliation and prescribed punishments. Indeed, there are great acts of worship that are usually not free from hardship, such as the hardship of performing ablution in the cold, the hardship of fasting in intense heat and a long day, and the hardship of performing Hajj.
5- The general affliction of a matter that has been proven to be forbidden is not a justification for permitting it, just as the customs of societies do not permit it, nor does it become permissible with a change in time and place.
Some naive people who claim to be cultured have understood that as long as people’s customs evolve with the development of time, then the legal rulings must evolve with their development. This is what they call “modern religion.” The implication of this is the release from obligations and the permissibility of some prohibitions, in line with the progress of civilization and modern development, as their speaker says. There
is no doubt that this is a statement whose fallacy and invalidity are clear to anyone who has the slightest understanding of religion. If this statement were acceptable, it would require that the fate of the legitimacy of all rulings would be subject to people’s customs and traditions, which continue to be dominated by corruption and deviation with the passage of time. There is no time that comes except that the time after it is worse than it, as the Chosen One, may God bless him and grant him peace, informed us.
However, it is said: Whatever its ruling is established and its matter is proven by legal evidence, its ruling will remain as long as the world remains and will not change or evolve. An example of this is purity, the rulings on prayer, retaliation, and the limits, a woman concealing her adornment from strangers, requiring a guardian for a woman, and the like.
As for the rulings that were not decided upon by a final legal ruling, but were made to be linked from their origin to what might change in people’s customs and interests, this is what it is permissible to say about them (custom is the judge). An example of that is: what is imposed by the law of creation and human nature, in which will and obligation have no role, such as the differences in the customs of countries regarding the age of puberty, the period of menstruation and postpartum bleeding, and the like
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