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Abu Dawood 4104 – Status Of Hadith Allowing Face And Hands To Stay Uncovered
I have a question about this Hadith
Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from ‘Aishah is missing) Khalid b. Duraik did not see ‘Aishah.
Even though Abu Dawood has classified this as Dai’f, according to Al-Albani, this is Hasan because of other supporting evidence. Can you please help me understand because Ghamidi sahib has maintained this ‘Dai’f’ in his ‘response to 23 questions on Veil’
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Abu Dawood 4104 – Status Of Hadith Allowing Face And Hands To Stay Uncovered
updated 1 year, 5 months ago
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When a point is already established on sound grounds of the Quran, Sunnah or universals, a weak hadith then can be accepted to support the point as its application or to tell that that understanding is the same.
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Thank you for your response. My question is that Ghamidi Sahib has quoted that this is a Dai’f Hadith, while according to Al-Albani this Hadith is ‘Hasan’. Can you please help me understand why Ghamidi sahib does not think this Hadith is ‘Hasan’.
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Different scholars in their research reach different conclusions sometimes.
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While the Hadith project is in process where all the chains are independently checked for their soundness with respect to the narrators before proceeding to the next step, but other than that, Ghamidi Sahab prefers work of Ziya-ur-Rehman Azmi Sahab in his book al-Jaami ul-kamil fi al-hadith al-sahih al-shamil (الجامع الكامل في الحديث الصحيح الشامل المرتب على أبواب الفقه) where he has categorized this narration as weak. While Shiekh Albani has categorized this narration as Sahih in his book Al-Rad ul-Mufhim (الرد المفحم) (P. 79) and presented his arguments in more detail in his book on women’s Hijab (جلباب المرأة المسلمة في الكتاب والسنة) (P. 58-60) [1].
This Hadith is primarily narrated in Sunan Abi Daud (4104) and Sunan Al-Kubra of Bayhaqi (2/226) [2] through Primary chain of Waleed bin Muslim from Saeed bin Bashir from Qatada from Khalid bin Drik from Ayesha (rta) [3]. And it is agreed upon among the scholars that the chain of this Hadith is weak because (in words of Imam Abu Daud [4]):
” هذا مرسل، خالد بن دريك لم يدرك عائشة، وسعيد بن بشير ليس بالقوي”
“This is mursal, Khalid bin Drik did not catch Ayesha (rta), and Saeed bin Bashir is not strong”.
Shiekh Albani brings forth the following arguments to strengthen this Hadith and following is a paraphrased translation of his arguments [5]:
Saeed bin Bashir is weak, as mentioned in “Al-Taqrib” by Hafiz Ibn Hajar Asqlani. However, the hadith came from other ways in which it is strengthened:
1– Abu Dawood included in his book “Marasil” Narration No. 437 – with an authentic chain of transmission on the authority of Qatada that the Prophet (SWS) said: “When a girl menstruates, it is not appropriate to see from her except her face and her hands to the joint.”
Albani said that it is a Sahih mursal which strengthens the primary narration and there is neither Khalid bin Drik nor Saeed bin Bashir present in its chain.
Counter Argument: Since this Narration is also Mursal therefore, a scholar of Hadith has every right to not accept it and Azmi Sahab has declared it to be the very reason for its weakness as well.
2– Al-Tabarani included it in “Al-Kabir” “24/ 143/ 378”, and in his “Al-Awsat” “2/ 230/ 8959”, and Al-Bayhaqi in his Sunan – Hadith no. 12499; Through Ibn Lahiah on the authority of Ayadh bin Abdullah that he heard Ibrahim bin Ubaid bin Rifaa Al-Ansari telling on the authority of his father, which he thinks is on the authority of Asma bint Umays that she said:
“The Messenger of God, may God’s prayers and peace be upon him, entered upon Aisha, daughter of Abi Bakr, and her sister Asmaa, daughter of Abi Bakr, was with her, and she was wearing Levantine clothes with wide sleeves. God and peace be upon him, something he hated, so she stepped down, and the Messenger of God, may God’s prayers and peace be upon him, entered, and Aisha, may God be pleased with her, asked him: Why did he get up? He said: “Didn’t you see how she looks, that a Muslim woman has no right to reveal anything from her except this and this?” And he took hold of his palms and covered the backs of his palms with them until only his fingers were visible from his palm, then he placed his palms on his temples until only his face was visible. Al-Bayhaqi said: “Its chain of transmission is weak.”
Albani said that this narration is attributed to Ibn Lahiah, and his name is Abd Allah al-Hadrami Abu Abd al-Rahman al-Masri al-Qadi, and he is trustworthy and virtuous, but he used to narrate from his books, so they were burned, so he narrated from his memorization, and he was confused, and some of the later scholars improve his hadith, and some of them correct him. This hadith was also mentioned by al-Haythami in Majma al-Zawaid (5/137) with the narration of al-Tabarani in al-Kabir and al-Awsat. Then Haythami said: “In it is Ibn Lahiah, and his hadith is good, and the rest of its narrators are the men of the Sahih.”
This Hadith, according to Albani, does not come down from the rank of Hasan at the very least, considering the evidence and corroborations available for it.
Counter Argument: Bayhaqi himself calls this chain weak. In addition to this, Azmi Sahab points out that two narrators i.e. Ibn Lahiah has a lot of criticism on him and it is a well known fact and another narrator Ayadh bin Abdullah is a weak narrator according to ibn-e-Moein and Abu-Hatim, Munkir-e-Hadith according to Bukhari (one who quotes unique and problematic hadiths). Azmi Sahab also pointed out some other narrations in Sunan Al-Kubra of Bayhaqi touching the same topic in different wordings (Numbers 12500 and 12501) and identified their weaknesses in their chains.
Then Shiekh Albani claims that this narration is further strengthened by several sayings of Sahaba which he mentions onwards to build his case further.
Conclusion:
As it can be seen that the case built by Shiekh Albani is countered by Azmi Sahab with equally strong arguments. However, there still lies some degree of subjectivity in reaching either of the conclusions by a scholar of Hadith.
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[1]. Shuaib Al-Arnaut has also categorized this narration as Hasan because of other evidence (حسن لغيره) using more or less the same arguments as used by Shiekh Albani.
[2]. First Edition, Publisher: Maktaba Dar-al-Baz, Mecca.
[3]. Also narrated through the same primary chain in:
Al-Bayhaqi included it in Al-Sunan Al-Kubra (vol. 7: p. 85), Al-Bayhaqi included it in Marifat al-Sunan wal-Athar – Hadith No. 987, Al-Bayhaqi included it in Shuab Al-Iman – Hadith No. 7796, Al-Bayhaqi included it in Al-Adab – Hadith No. No. 877 and Tabarani included in Musnad Shamiyin – Hadith No. No. 2739
[4]. In other versions of Sunan Abi Daud, two different wordings are found at this place:
“لم يسمع خالد بن دريك من عائشة، ولا أدركها”
AND
“هذا مرسل خالد بن دريك لم يدرك عائشة رضي الله عنها”
[5].
“قلت: وسعيد بن بشير ضعيف كما في “التقريب” للحافظ ابن حجر. لكن الحديث قد جاء من طرق أخرى يتقوى بها
1- أخرج أبو داود في “مراسيله” “رقم 437” -كما تقدم- بسند صحيح عن قتادة أن النبي -صلى الله عليه وسلم- قال: “إن الجارية إذا حاضت لم يصلح أن يرى منها إلا وجهها ويداها إلى المفصل”.
قلت: وهو مرسل صحيح يتقوى بما بعده، وليس فيه ابن دريك ولا ابن بشير.
2- أخرج الطبراني في “الكبير” “24/ 143/ 378″، و”الأوسط” “2/ 230/ 8959″، والبيهقي؛ من طريق ابن لَهيعة عن عياض بن عبد الله أنه سمع إبراهيم بن عبيد بن رفاعة الأنصاري يخبر عن أبيه أظنه عن أسماء ابنة عميس أنها قالت:
دخل رسول الله -صلى الله عليه وسلم- على عائشة بنت أبي بكر وعندها أختها أسماء بنت أبي بكر، وعليها ثياب شامية واسعة الأكمام، فلما نظر إليها رسول الله -صلى الله عليه وسلم- قام فخرج، فقالت عائشة -رضي الله عنها: تنحي، فقد رأي رسول الله -صلى الله عليه وسلم- أمرًا كرهه، فتنحت، فدخل رسول الله -صلى الله عليه وسلم، فسألته عائشة -رضي الله عنها: لم قام؟ قال: “أولم تري إلى هيئتها؟! إنه ليس للمرأة المسلمة أن يبدو منها إلا هذا وهذا”، وأخذ بكفيه، كذا في البيهقي، والصواب “بكميه” كما في مصادر التخريج، فغطى بهما ظهر كفيه حتى لم يبد من كفيه إلا أصابعه، ثم نصب كفيه على صدغيه حتى لك يبد إلا وجهه، وقال البيهقي: “إسناده ضعيف”.
قلت: وعلته ابن لهيعة هذا، واسمه عبد الله الحضرمي أبو عبد الرحمن المصري القاضي، وهو ثقة فاضل، لكنه كان يحدث من كتبه، فاحترقت، فحدث من حفظه فخلط، وبعض المتأخرين يحسن حديثه، وبعضهم يصححه، وقد أورد حديثه هذا الهيثمي في “مجمع الزوائد” “5/ 137” برواية الطبراني في “الكبير” و”الأوسط”. ثم قال: “وفيه ابن لهيعة، وحديثه حسن، وبقية رجاله رجال الصحيح”
والذي لا شك فيه أن حديثه في المتابعات والشواهد لا ينزل عن رتبة الحسن، وهذا منها.
وقد قوى البيهقي الحديث من وجهة أخرى، فقال بعدما ساق حديث عائشة، وبعد أن روى عن ابن عباس وغيره في تفسيره: {إِلَاّ مَا ظَهَرَ مِنْهَا} ؛ أنه الوجه والكفان، قال: “مع هذا المرسل قول من مضى من الصحابة -رضي الله عنهم في بيان ما أباح الله من الزينة الظاهرة، فصار القول بذلك قويًّا”.
ووافقه الذهبي في “تهذيب سنن البيهقي”، “1/ 38/ 1”.
قلت: والصحابة الذين يشير إليهم: عائشة وابن عباس وابن عمر، قالوا: واللفظ للأخير: “الزينة الظاهرة: الوجه والكفان”. قال:
“وروينا معناه عن عطاء بن أبي رباح وسعيد بن جبير، وهو قول الأوزاعي”
وقد روى ابن أبي شيبة في “المصنف”، “4/ 283”: حدثنا زياد بن الربيع عن صالح الدهان عن جابر بن زيد عن ابن عباس أنه قال: {وَلا يُبْدِينَ زِينَتَهُنَّ إِلَاّ مَا ظَهَرَ} ، قال: الكف ورقعة الوجه. وكذا رواه إسماعيل القاضي كما في “نظر ابن القطان” “20/ 1″، وهذا سند صحيح.
ثم وصل ابن أبي شيبة الأثر المذكور عن ابن عمر، وسنده صحيح أيضًا.
ويزيده قوة جريان العمل عليه؛ كما سترى في الأحاديث والآثار. الآتية”
(جلباب المرأة المسلمة في الكتاب والسنة) (P. 58-60).
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Thank you for the clarification!
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