‘And stay in your homes, and do not display yourselves like that of the
times of ignorance. And establish Salaat, and give Zakaat and obey Allah and
His Messenger. Allah Ta’ala wishes only to remove evil deeds and sins from
you, O Members of the family of the Prophet (Sallallaahu Alayhi Wasallam)
and to purify you thoroughly.’ (Ahzaab 33)
Although the wives of the noble Prophet (Sallallaahu Alayhi Wasallam) are
being addressed in the abovementioned verse, the command applies to all
women. (Qurtubi vol.7 pg.117). It is reported from Hadhrat Umm Naylah that
Abu Barzah (Radhiallaahu Anhu) came home and did not find his wife there.
His family members informed him that she was gone to the Musjid. When she
returned, he reprimanded her saying that Allah has prohibited women from
going outdoors, and commanded them to stay in their homes. They should not
follow the Janaaza (to the cemetery) nor got to the Musjid, or join the
congregation for Jummu’ah Salaat. (Darrul Manthoor vol.6 pg.600)
>From this Hadith, we can clearly see that the command of concealing oneself
in one’s home is not confined to the wives of Rasulullah (Sallallaahu Alayhi
Wasallam), but applies to all women. Women have been prohibited to come out
of their homes in order to prevent intermingling of the sexes which leads to
many evils and vices. When there is a possibility of intermingling and
‘Fitna’ (corruption) women will be prevented from even coming to the Musjid,
as this Sahaabi (Radhiallaahu Anha) did. (Bayaanul Qur’aan vol.9 pg.44).
In the verse under discussion, women have been commanded to remain in their
homes. Yes, they may come out when necessary, as mentioned in a Hadith of
Sahih Muslim. However, even then they should come out without adorning and
beautifying themselves and wearing simple clothing as they do in their
homes. (Ibn Katheer vol.4 pg.248). It is reported from Ibn Abbaas
(Radhiallaahu Anhu) that there was a space of 1000 years between Hadhrat Nuh
(Alayhis salaam) AND Hadhrat Idrees (Alayhis salaam). During this period,
the earth was inhabited by two progenies of Hadhrat Aadam (Alayhis salaam).
One lived in land and the other in the mountains. The men who lived in the
mountains were handsome and the women ugly. As for the inhabitants of the
land, the women were beautiful and the men ugly. Once Shaytaan came to one
of the inhabitants of the land in the form of a man and offered to serve him
which he accepted. While serving this person, Shaytaan made a flute. When he
played it, the sand which emanated from it was so captivating that in no
time, he had groups of people surrounding him. Eventually, a date was set
for a festival (gathering) wherein he would play his flute. In this
festival, men and women would adorn themselves and display their beauty in
front of one another. It so happened that a male inhabitant of the mountains
joined in one of these festivals. Upon returning to the mountains, he
informed his male counterparts of the beauty of the women who inhabit the
land. They descended from the mountains, intermingled with the women, and in
short space of time adultery became rife on the land. This type of adornment
and display of one’s beauty in front of strangers is what Allah has
prohibited women from doing, in this Aayat. (Ibn Katheer vol.4 pg.245)
Muqaatil (RA) explained the verse, ‘Do not display yourselves’ in the
following words, ‘Displaying the self is when a woman wears her scarf on her
head, but does not tie the ends, which results in her necklace, earrings and
neck being exposed. This is the displaying which Allah has prohibited women
from (when they leave their homes through necessity). (Durre Manthoor vol.6
pg.602)
Ibn Aaliyah is reported to have said that ‘the former times of ignorance’
refers to the era of Hadhrat Dawood (Alayhis salaam) and Hadhrat Sulaymaan
(Alayhis salaam). Women used to wear dresses with long slits on both the
sides which resulted in their bodies being exposed. (Tafseer Mazhari vol.9
pg.369). In conclusion, this Aayat commands women not to display their
bodies or clothes to strangers by secluding themselves in their homes yes,
they may emerge from their homes at time of necessity without adorning
themselves, displaying their beauty (bodies, jewellery, etc.) and covering
themselves in clothing which will not attract the gazes of strangers towards
them. In the remaining portion of this Aayat, Allah Ta’ala commands them to
perform Salaat, give Zakata and obey Allah and His Rasul (Sallallaahu Alayhi
Wasallam) so as to remain cleansed from sins.
‘Allah and His Rasul (Sallallaahu Alayhi Wasallam) send ‘Salaal’ Upon Nabi.
O ye who believe, send Salaats and salaam upon the Prophet (Sallallaahu
Alayhi Wasallam) in abundance.’
The command of Allah Ta’ala given to us in this verse clearly indicates that
it is Waajib (compulsory) for one to send Durood upon the Prophet
(Sallallaahu Alayhi Wasallam) even if it be once in a lifetime.
(Tafseer-e-Mazhari vol.9 pg.420). There is no difference of opinion among
the Ulama regarding the compulsion of reciting Durood once in a lifetime.
Furthermore, some Ulama are of the opinion that it is Waajib to recite
Durood once in every gathering wherein the beloved name of Rasul
(Sallallaahu Alayhi Wasallam) is taken. Thereafter, it will be Mustahabb
(preferable) to recite Durood every time his beloved name is taken in that
same gathering. (Qurtubi vol.7 pg.150).
It is reported from Hadhrat Abu Aaliyah (Radhiallaahu Anhu) that the meaning
of Allah sending Salaat upon the Prophet (Sallallaahu Alayhi Wasallam) is
the he praises him in front of the angels, and the angels sending salaat
upon the Prophet (Sallallaahu Alayhi Wasallam), is making Du’aa for him.
(Durrul Manthur vol.6 pg.646)
According to Imaam Qurtubi (RA), Durood of Allah is his blessings and
pleasure. Durood from the angels is Du’aa and from the Ummah is Du’aa and
honour. (Qurtubi vol.7 pg.149). Allah mentions at the beginning of the serve
under discussion that ‘he sends Salaat (blessings) upon the Prophet
(Sallallaahu Alayhi Wasallam).’ He then commands us to also send Salaat
(i.e. make Du’aa unto Him to send his blessings upon the Prophet
(Sallallaahu Alayhi Wasallam). Hence, we supplicate by saying, ‘O Allah,
send your most choicest blessings and salutations upon the Prophet
(Sallallaahu Alayhi Wasallam). (Bayaanul Qur’aan vol.9 pg.63). Hafiz Ibn
Katheer (RA) says that Allah Ta’ala is trying to place the honour and
respect of the Prophet (Sallallaahu Alayhi Wasallam) in our hearts by
telling us that He and His angels send Salaat upon the Prophet (Sallallaahu
Alayhi Wasallam). He, then commanded us to send Salaat upon the Prophet
(Sallallaahu Alayhi Wasallam) so as to send Durood (bless and have the
blessed name of his beloved Rasul (Sallallaahu Alayhi Wasallam) taken) in
both, the sky and the earth. (Ibn Katheer vol.4 pg.27)
It is narrates by Abdur-Rahmaan ibn Abi Layla (Radhiallaahu Anhu). Ka’ab ibn
Ujrah (Radhiallaahu Anhu) met me and said, ‘Shall I not give you a present I
got from the Prophet (Sallallaahu Alayhi Wasallam)? Abdur-Rahmaan said,
‘Yes, give it to me.’ He said, ‘We asked Allah’s messenger saying, O
Rasulullah (Sallallaahu Alayhi Wasallam) how should one (ask Allah to) send
Salaat upon you and the Ahlul-Bayt (the family members of the Prophet) for
Allah has taught us how to send Salaam (greet) you?’ He said, ‘O Allah send
your Salaat (mercy) on Muhammad and the family of Muhammad as you sent your
Salaat on Ibraahim and the family of Ibraahim, for you are the most
praiseworthy, the most gracious. O Allah send your blessings on Muhammad and
the family of Muhammad as you sent your blessings on Ibraahim and on the
family of Ibraahim, for you are most praiseworthy, the most gracious.’
(Bukhari vol.4 Hadith 589)
and Allah Ta’ala Knows Best
Mufti Ebrahim Desai
FATWA DEPT.