A Response to the Tantawi Cult : The Many Books of Classical Sunni Tafsir that Mention The Covering of the Face
Recently the deceptive and sly enemy of our Ummah, “Shaykh Al-Azhar” Tantawi claimed that “The niqab is a tradition and has nothing to do with Islam.” He further banned the niqab in the noble Azhar, following the whims of the shayatin and taghut within the Egyptian government, may Allah guide them all Amin!
That he is truly ignorant of this matter. If such is the case, it only shows the lack of knowledge held by him and his immense ignorance! It shows he has not picked up a single major work of tafsir, and has in fact abandoned the works of traditional fiqh as well!
In a comment someone challenged me on this point saying:
Dear Abul Layth,
Assalamu’alaikum. How sure are you regarding the option that you wrote assuming that Tantawi have not held a book of tafsir in his life? Are you aware of the fact that he has written a 7000 long tafsir on the Qur’an which took him over 10 years to complete? What book…or article of tafsir have you written my friend?
If it is true that Tantawi wrote a “7000 [page] long tafsir” while still claiming that the Niqab has nothing to do with Islamic law, then one could say that this claim of mine must be null. For certainly this “master of Islam”,”doctor of the law”, “Shaykh of Al-Azhar”, Jurisconsult appointed by the idiot and human rights abuser Hosni Mubarak must certainly know more than the insignificant Abul-Layth!
If it is true that he knows the official quoted stance of the disciples of the Prophet Muhammad, mainly Ibn ‘Abbas and ’A'ishah’ as well as the many followers of the disciples such as Ibn Sirin, Hafsah bint Sirin, Fatimah bint Mundhir, ‘Abidah As-Salmani, As-Suddi, Al-Hasan, Qatadah and a large mass of Muslim saints and jurists for the past 1400 years of Islamic legal code, then it is necessary for us to say he has simply ignored the evidence! It would be impossible that in his “immense” knowledge of Islam he could have overlooked what is the most commonly reported view within Qur’anic exegesis for Ahzab (33) verse 59! Let us then peer into the main Sunni books of Qur’anic Tafsir to see if the claims of Tantawi hold merit!
Imam At-Tabari (d 310 A.H.) mentioned in what is considered one of the earliest works in tafsir, that the scholars of the early generations held that 33:59 (referring to the idnaa of the Jilbab) refers – linguistically as well as legally – to covering the face and the whole of the woman:
He quotes the folliwing companions, and tabi’in: Ibn ‘Abbas, ‘Abidah (Some say ‘Ubaidah) As-Salmani. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
He also professes that this verse was revealed to make a distinction between the “slaves” (whores) and the “Free Believing Women”, as the slaves used to go about with their hair and faces exposed, so Allah commanded that the believing women cover their bodies with their Jilbaabs!
Imam At-Tabarani (360 A.H) states in his Tafsir Al-Kabir,
قال المفسِّرون: يُغطِّين رؤُوسَهن ووجوههن إلا عَيناً واحدة
“The Qur’anic commentators state that [the Jilbab is worn] so as to cover the women’s heads and their faces, save for one eye.” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=91&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam As-Samarqandi (d. 375) in his Bahr Al-’Ulum also quotes the view that the Jilbab is what is brought upon the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=11&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Al-Mawardi (d. 450) in his Tafsir An-Nukt Wal-’Uyun quotes ‘Abidah As-Salmaani also holding the view that the Jilbab is the garment that covers the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=11&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Al-Baghawi states in his Ma’alim At-Tanzil that Ibn ‘Abbas and Abu Ubaidah held that the Jilbab was covered their “heads and their faces”. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=13&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Az-Zamakhshari (538 AH), the grammarian and exegete, says:
ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ } يرخينها عليهنّ، ويغطين بها وجوههنّ وأعطافهنّ.
And the meaning of this verse is that they drape themselves with the Jilbab, while covering their faces. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Ibn ‘Atiyyah (d 546), the Spanish Muslim Jurist and Exegete, states in his Al-Muharrar Al-Wajiz that Ibn ‘Abbas, ‘Abidah As-Salmani, and Qatadah aheld the view that the Jilbab is what covers the face – though quotes Qatadah and another reported view of Ibn ‘Abbas that it is brought to the nose and covers a part of the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=14&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Ibn Al-Jawzi (597) states in his tafsir, “Zad Al-Masir Fi ‘Ilm At-Tafsir”, the opinion regarding this verse:
يغطِّين رؤوسهنّ ووجوهن ليُعلَم أنهنَّ حرائر
“That the women are to cover their heads and their faces so that they are known as free!” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=15&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Fakhr ud Din Ar-Razi (606 A.H) states in his tafsir Mafatih Al-Ghayb
Imam Ibn Abdus-Salam (d 660), known as the Sultan of the scholars, in his Tafsir of the Qur’an states regarding this verse that is the garment that it is brought over the khimaar (scarf) so that nothing is seen down to the cleavage, or it is the garment that is worn so that her face is not seen. أو تغطي به وجهها حتى لا تظهر إلا عينها اليسرى ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=16&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Al-Qurtubi (671) in his famous work of Tafsir also quotes the opinion of Ibn ‘Abbas and ‘Abidah As-Salmani that the Jilbab is worn to cover the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=33&tAyahNo=59&tDisplay=yes&Page=2&Size=1&LanguageId=1 ))
Imam An-Nasafi (710 A.H.) states in his Madark At-Tanzil that it is the garment:
يرخينها عليهن ويغطين بها وجوههن وأعطافهن
“that is loose upon her, and that she covers her face with…” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=17&tSoraNo=33&tAyahNo=59&tDisplay=yes&Page=2&Size=1&LanguageId=1 ))
The grammarian and scholar, Al-Khazin (725 a.H.) in his Lubab At-Ta’wil, quotes Ibn ‘Abbas saying that the Jilbab is to be worn so as to cover the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=18&tSoraNo=33&tAyahNo=59&tDisplay=yes&Page=2&Size=1&LanguageId=1 ))
Ibn Juzayy Al-Ghranati (The Granadian, 741 A.H.), the well known Spanish Jurist, states in his Tafsir that “the Arab women used to expose their faces as the slaves did. That act would call the men to look at their faces, so Allah commanded that the women cover their faces…” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=88&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Abu Hayyan (754 A.H.) in his Bahr Al-Muhit mentions that the free women and the slaves of Jahaliyyah would only cover their hair. When this verse came down the free women covered their faces with the Jilbabs. He also adds to the list of those who hold the face to be cover, Imam As-Suddi the student of the companions. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=19&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Ibn Kathir (774 A.H) in his well known work of Tafsir strongly supports the view that the face of the woman is to be covered by the Jilbab. He quotes Ibn ‘Abbas and ‘Abidah As-Salmani. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=7&tSoraNo=33&tAyahNo=59&tDisplay=yes&Page=1&Size=1&LanguageId=1 ))
Imam Al-Baydawi, the grammarian, jurist, exegete, and scholar of hadith stated in his Anwar At-Tanzil that this verse means:
يغطين وجوههن وأبدانهن
“They are to cover their faces and their bodies…” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=6&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam As-Suyuti (911 A.H) also states that it is worn to cover the face in his Tafsir. He mentions the report of Muhammad ibn Ka’ab Al-Qurathi also holding the view that the face is to be covered by the Jilbab (he quotes Ibn Abi Hatim, Ibn Jarir and ibn Mardawayh quoting Ibn ‘Abbas saying that it covers the face). He also quotes reports from Qatadah, ‘Abidah, Ibn Sirin stating the same. See Ad-Durr Al-Manthur and Tafsir Jalalayn, one of the most common referenced works of tafsir in the entire Muslim Ummah!
The Ottoman Shaykh Ul-Islam Abu Su’ud (951 A.H) also quotes the view of As-Suddi that the face is to be covered by the Jilbab in his Irshad. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=28&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Ash-Shaykh Ibn ‘Ajibah (1224 A.H.) , the Shadhili and Maliki Jurist, states in his tafsir of this verse:
يُرخين على وجوههنّ من جلابيبهن فيغطين بها وجوهَهن.
“It means that they are to draw the Jilbabs upon their faces and to cover their faces with them.” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=3&tTafsirNo=37&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Imam Ash-Shawkani, the Yemeni Mujtahid (1250 AH) states in his Fat-hul-Qadir:
قال الواحدي: قال المفسرون: يغطين وجوههنّ ورؤوسهنّ إلاّ عيناً واحدة،
“Al-Wahidi said, ‘The commentators upon the Qur’an [have said regarding this verse] it means that they cover their faces and their heads leaving one eye exposed.”
He then quotes Al-Hasan as saying, تغطي نصف وجهها they are to cover half of their face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=9&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
The Shi’ah from the Ithna ‘Ashariyyah also maintain that the Jilbab is the garment that is worn to cover the face:
At-Tabrisi (548) states that the Jilbab is the garment that is worn when a woman goes out of her home that covers her face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=4&tTafsirNo=3&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
At-Tusi (460) quotes the opinion of Ibn ‘Abbas and Al-Hasan as saying it is the garment worn to cover the face. ((http://www.altafsir.com/Tafasir.asp?tMadhNo=4&tTafsirNo=39&tSoraNo=33&tAyahNo=59&tDisplay=yes&Page=1&Size=1&LanguageId=1 ))
Al-Kaashaani (1090) states in his tafsir As-Saafi regarding this verse:
يغطّين وجوههنّ وابدانهنّ بملاحفهنّ
“That they are to cover their faces and their bodies with their garments…” ((http://www.altafsir.com/Tafasir.asp?tMadhNo=4&tTafsirNo=41&tSoraNo=33&tAyahNo=59&tDisplay=yes&UserProfile=0&LanguageId=1 ))
Conclusion:
We have quoted 20 Qur’anic commentators from the past 1400 years of Islamic history, not counting the companions and their students. It is obvious to anyone who takes the time to do some simple research, and this article only took me 1 hour, to come to the simple conclusion that the scholars of old held that the face of the woman was to be covered. In fact, if one reads the commentaries of the Andalusian scholars, one can clearly see that the covering of the face was not inherently an “Arab Tradition“, but came about with the Islamic commandment, unlike some modern “scholars”, such as Tantawi, claim.
For more articles on the issue of “niqab” and the covering of the face within the Orthodox tradition of Islam you can click here. May Allah shed his mercy and serenity upon the Prophet Muhammad, His family and his followers Amin!
Salamun ‘alaykom. May Allah reward you for your efforts. As an Egyptian Muslim, i am truly disgusted with having him as the Sheikh of Al-Azhar. However, for the record, it should be said that such titles (Grand Mufti, Sheikh of al-Azhar etc.) in Egypt is merely a matter of politics (i.e. who is more in line with the Government Policy) than their actually merits as scholars. One noteworthy exeption is Sheikh Ali Gomaa, who happens to be more orthodox than most of the other government-backed egyptian clerics.
I just wanted to let you know that it is indeed true that Seyid Tantawi has authored a Tafsir which is also found on Altafsir.com. You should be able to find it under “Recent Tafsirs” in arabic. Jazak Allah khair.
Imam suhaib Webb has piece by Shyakh Yusuf Qaradawi on his site about this issue.
The Shaykh quotes Imam Nawawi’s Majmu:
“The ʿawra of a free woman is all of her body except her face and hands, and is the position of Shāfiʿī, Mālik, Abū Ḥanīfa, Awzāʿī, Abū Thawr, and several others, and is one of the [positions] narrated from Aḥmad. Abū Ḥanīfa, Thawrī, and Muzanī also say that the feet are not part of the ʿawra. Aḥmad says [elsewhere, that her ʿawra is] her entire body except her face.”
http://www.suhaibwebb.com/blog/islam-studies/al-qara%E1%B8%8Dawi-niqab-is-neither-an-obligation-nor-an-innovation/
All in all this seems to be a issue with a legitimate difference of opinion not at a settled matter like you portrayed it was.
As salamu ‘alaikum Hamza
Imām An-Nawawi said,
“The ‘Awrah of a free woman is everything but her hands and face…”Shaykh Sulaymān Al Jamal in his Haashiyah explaining what is meant says,”And this is her ‘awrah in Salah. And her ‘awrah amongst the muslim women and the Mahārim men (fathers etc) is what is between her navel and knees. And in front of Ajānib (foreign) men it is all of her body.”
Sidi Abul Layth has covered this issue thoroughly here:
http://seekingilm.com/archives/44
and here:
http://seekingilm.com/archives/47
It seems this is a settled matter, and not the difference the modernist have tried to portray it to be.
The quote is out of context Hamza as he is referring to the ‘awrah in Salah, not regarding the ‘awrah in front of the ajnabi.
Sidi Abul Layth, what is your position on Qaradawi? If you’re right, then he is misquoting An Nawawi, and is either ignorant or manipulating the texts.
Sidi Hasan,
The opinion held by Shaykh Qaradawi is a valid opinion, though one deemed weak in our view. His quoting of Imam An-Nawawi is probably just an oversight, or his interpretation of his words which he is excused for. This quote from An-Nawawi we actually quoted in our Niqab research paper on this site.
taken from: http://seekingilm.com/archives/44
So this is how the Shafi’is took his words.
The fact is, Shaykh Qaradawi – may Allah bless him for his good amin – is not free from faults just as any of us, but he is certainly a faqih who has authorization to teach as well as release fatawa. Anyone who has disagreements with him, especially for his utilization of thaahiri principles and fatawaa even though the ‘Ulama’ have abandoned the school and its fatawa, must recognize his fiqh knowledge, and that in all of his fatawa he has ‘Ulama of the past to fall back upon. I have yet to find an opinion from him that has not had some sort of scholar of the past who held it, even though it was considered shaadh in the madh-hab of that Imam. I could be wrong, but such is my experience in reading his fatwas.
My issue is not with those who deem the niqaab “mustahabb”, but it is with those who say that it is “cultural”, “un-islamic”, “hinduisation”, blah blah blah. The research shown in this article is just another nail in the coffin for those who lie upon Islam!
May Allah bless our Nabi, his followers, his family Amin,
was-Salam,
Abul Layth
is sheik ahmad kuftaro foundation a good place to study?