Authenticity Of Hadith About Hazrat Fatima (R.A) And Parda
Also these ahadith: The Prophet [صلى الله عليه وسلم] said, “لَا يَقْبَلُ اللَّهُ صَلَاةَ حَائِضٍ إلَّا بِخِمَارٍ” “Allah will not accept the prayers of a woman unless she is wearing a khimār [hijab].” When Um Salamah was apprised of the aforementioned hadith, she went to the Prophet [sa] and said: أتصلي المرأة في درع وخمار وليس عليها إزار‏؟‏ فقال‏:‏ ‏”‏إذا كان الدرع سابغاً يغطي ظهور قدميها‏”‏ “Should a women prayer with a shirt, and khimār, with out an izār?” [a skirt that covers her from the waist down] The Prophet responded, “If her shirt is long covering the tops of her feet.”
Mumin Ahmad Sahab, it is very important to understand the approach in studying sources of Islam and how to approach them and which one takes precedence over other. As mentioned by Irfan Sahab above, It is a wrong approach to extract principles from incidents, rather incidents are to be understood in the light of principles prescribed in the Deen i.e. Quran and Sunnah. It is important that we keep reminding ourselves of the following points as guiding principles while interpreting the meaning of any Hadith: 1) Unless one understands the principles on how to understand Hadith and what is its place within whole framework of religion, one will forever be faced with these predicaments where a point mentioned in a hadith would feel an isolated but complete directive of Islam, and sometimes in total contradiction to principles mentioned in Quran which form basis of religion. To understand principles of understanding Hadith in detail, please see: Discussion 56230 In this regard, following sub-points might be helpful: a) The gradings that we find are mostly based on the chain of narration, there is no extensive work being done on the content ( matn ) of narration. Since it requires a lot of effort to study the content within whole framework of the religion, to see the context and to see all the available variants before reaching any conclusion along with arguments for why one is accepting one narration and why one is rejecting one; therefore, these gradings mostly don’t take the content of a narration into account. And even when they do, the lies a great degree of subjectivity in those gradings at the end. b) No hadith ever adds or removes anything from the religion established from Quran and Sunnah, at most it is an explanation of some already laid out principle of Quran and Sunnah or Prophet’s (sws) seerah of how He (sws) followed the same principle of Quran and Sunnah. But the understanding of religious directives mentioned in Quran and Sunnah does not depend on Hadith, instead, the directives are understood first from Quran and Sunnah, and Hadith is to be seen in the light of that understanding and not the other way round. c) After study of the whole religion and its sources, only things that can be religion belong to the following category: – They must relate to ibadah – Must relate to purity/tazkiya of body – Must relate to purity/tazkiya of food – Must relate to purity/tazkiya of soul ( ikhlaqi tazkiya/ethics ) 2) Ahadith are mostly lacking their complete context, which means for the most of the Hadith corpus, we have no way of knowing in what context a particular narration was said by the Prophet (sws), and what was said before and after those words. Therefore, we need to take guidance from Quran and Sunnah which are absolute and complete sources of religion and not dependent on any external/additional context for their understanding. 3) Ahadith always relate to matters of application related to absolute directives found in Quran and Sunnah. If taken in isolation, we will end up extracting absolute laws from matters of application and thus end up creating a jungle of mess from where it won’t be easy to come out. To understand these points further, please refer to the following link and watch the linked-video ( as this is very important in understanding the Farahi School’s Approach, otherwise one will always feel entrapped in contradictions if these principles are not understood properly ): Discussion 21789 • Reply 21983 The above discussion can be summed-up in following points: We understand Hadith from ‘Quran & Sunnah” and not ‘Quran & Sunnah’ from Hadith because : 1) Quran & Sunnah are in ‘ as is ’ format as given by Prophet (sws) himself as a source of religion. 2) Quran & Sunnah are transmitted through the most reliable means of ijma (consensus) and tawatur (quoli/amali) of Sahaba (rta) and passed on from one generation to another. 3) Hadith is not in ‘ as is ’ format, rather, it is in ‘ as understood by narrator ’ format without any context or pretext of the discussion. 4) It is transmitted through Akhbar-i-Ahad ( narrations of one, two people etc. ) Therefore, Hadith is bound to be understood in the light of Quran & Sunnah. And when we try to understand any Hadith ( words as understood by narrator ) in the light of Quran (exact words of Prophet), we would never go astray. ___________________________ The matter of Parda/Hijab has been dicussed at length by Ghamidi Sahab in Response to 23 Questions Series, and Ahadith which are primarily used to support traditional approach have also been discussed; also narrations which support the opposite argument have also been discussed. Please refer to the following eposides for an in-depth understanding of the matter: Discussion 47826 Regarding Salah, the etiquettes are different for women and women have been asked to cover their heads while praying. Similarly, there are etiquettes for men as well, where men are asked to not fold their clothes etc. These are all etiquettes of Salah and they do not apply to situations other than Salah. Please see: Discussion 51595 • Reply 51599
السلام علیکم! پہلی بات کہ یہ اخبار اختلاط مرد و زن کے بارے میں نہیں۔ یہ نماز کے بارے میں ہیں۔ سنت رسول سے آپ تک نماز کا طریقہ پہنچ گیا ہے۔ کیا یہ احادیث ان پر پورا اترتی ہیں؟ کیا آپ دیکھتے ہیں کہ جب خواتین نماز پڑھنے لگتی ہیں تو اپنے پاؤں ڈھانک لیتی ہیں؟ لیکن یہاں صرف ترجمہ مذکور ہے۔ اگر اول متن فراہم کر سکیں تو شاید مزید مدد بات معلوم ہو سکے۔ رہی دوسری بات تو اس کا جواب تو صاف نہ ہے۔ احادیث لوگوں کی پھیلائی خبروں کو کہتے ہیں جو وہ لوگ دعویٰ کرتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم کے کسی قول، فعل، یا تصویب کو بیان کرتی ہیں۔ یہ ہر گز قرآن و سنت کی وضاحت نہیں کر سکتیں بلکہ خود قرآن و سنت سے وضاحت کی محتاج ہوتی ہیں۔ لوگ یہ بات اس لیے نہیں سمجھ پاتے کیونکہ ان اخبار کو ایک ایسا نام دے دیا گیا ہے جس سے ہمیں لگتا ہے کہ رسول اللہ صلی اللہ علیہ وسلم سے یہ سب باتیں ثابت ہیں ایسے کہ گویا آپ ہمارے سامنے کھڑے ان کی تعلیم دے رہے ہوں۔