In verse 24:31, we read that it says to draw the khimar over the bosom. Modern dictionaries and scholars will define the word Khimar to mean a head cover. Yet was this the meaning at the time of revelation? The root word is khamr, which means to cover and is also the same root word used for intoxicants in the Qur’an because intoxicants cover a person's intellect. So it is clear that the word khimar means a cover for the body because of the meaning of the root word, but there are no ancient Arabic writings from the time of the Prophet or as even as early as within the first century after the time of the Prophet in which the word khimar is used only to refer to covering the head or hair. The understanding that the word khimar means a head cover is stated much later by scholars and dictionaries written centuries after the revelation, with no ancient Arabic writings to support this view. Ibn Kathir himself in his commentary of the Qur'an says that the word means something that covers, and it is what is used to cover the head. Not that its meaning is a head cover.
We also have the following statements from the 4 Imams whose works are the foundation of the 4 different schools of thought in Sunni Islam. Abu Hanifah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.� Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.� Al-Shafi’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.� Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shafi’i or al-Thawri blindly. Learn as we have learned.� And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.�
So above we see that the 4 Imams themselves do not say to follow them, that they are only giving their opinion, and to reject their opinions if the evidence shows differently and can be supported by the Qur’an and Sunnah. In short, we are to go where the evidence lies and thus far, there is no evidence that the head cover is mandatory as they themselves never show evidence that doing so is a teaching they learned directly from companions of the Prophet, who learned it from the Prophet.
However, scholars have used a few primary arguments to justify that the word khimar refers to a cover only for the head and hair. One argument is based on the hadith that states that when the verse was revealed, the women cut the bottom of their waist sheets and covered their head and faces. (Bukhari vol 6 book 60 num 282). For starters, Ibn Hajar in his commentary of Bukhari says it should be translated as covered themselves ( transliteration of the words in Bukhari ikhtamarna bi ha). However, he does continue to say that although it should be translated as covered themselves, it means to cover their faces. Yet clearly, the covering of the face is his own opinion since the Arabic word for face is not there, as he admits by saying it should be translated as to cover themselves.
Furthermore, this does not necessitate that the word khimar means a cover only for the head and hair because a head cover was always a form of modesty according to the CULTURE. We see that Mother Mary wore a head cover according to Christianity and it is mentioned in their Bible to pray with the head covered (cor, 11:5,6,13). All of which is prior to the Prophet coming, thus showing that covering the head existed within the culture, especially when we consider the fact that there were Arab Christians living during the time of the prophet. We also know that the Prophet and Early Muslims reached into Abyssinia, which is North Africa and conquered Egypt during the time of Umar (ra), and at no time in history did the African Muslims commonly practice covering their head and hair completely. In fact, it was not a common practice anywhere in the Muslim world in the first few centuries after the Prophet until the 10th century and more common after the Ottomans took control in the early 14th century. However, even Ibn Battuta states that in the 14th century the women in Turkey did not wear a head cover. At the same time, there is no reliable chain of narrators going back to the first 4 Caliphs of Islam that ever document or report any dispute or issue they had with the Muslims regarding the fact that they did not commonly wear the head cover all this time, which only supports the history that it was not mandatory. This shows that covering the head was a cultural practice only by some people before, during, and after the time of the Prophet and when the verse was revealed to cover, they covered their selves as they saw fit within their culture. Not because the verse says so because no one forced the early Muslim women to do so and there was no dispute or issue when they did not do so.
Another hadith that is used to say the word khimar means a head and hair cover only is the hadith in Abu Dawud that says nothing should show except this and this, and the Prophet pointed to his face and hands. (Abu Dawud num 4104). This is supposed to be proof that all of a woman's body is to be covered except the face and hands. Yet no one seems to want to finish the hadith. It actually says in the hadith that the hadith is mursal because the narrator is not known to have met Aisha (ra). This makes the hadith of a lesser degree in authenticity rather than the highest degree.
Another claim, which is known from Imam Abu Abdullah Qurtubi, says women would wear the khimar to cover their heads but the ends of the khimar would hang down their back, exposing the chest. The claim continues to say that when the part of the verse that says to cover the chest was revealed, the women took the ends of their head cover and covered their chest instead of leaving it hanging down their back. This is to show that since they chose to use their head covers to cover their chest in response to the word khimar in the verse, this means khimar refers to a head cover.
Still, this does not show that khimar means head cover just because some women reached for their head covers because by that logic, it should mean a waist sheet since the hadith in Bukhari (Bukhari vol 6 book 60 num 282) also says they reached for their waist sheets to cover as well. Also, and as stated by ibn Hajar, the translation says to cover themselves. So it does not specify covering the head and since there is no documentation showing that there was an issue between the Prophet or early Caliphs with the Africans who did not wear a head cover shows that it was not mandatory to wear one.
Thus the evidence is clear that the Khimar does not mean a head and hair cover, but that it means a cover for the body, and wearing it is not mandatory. It is a choice based on cultural practice.
And Allah knows best.
Head Cover is Not Mandatory
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Al-Fatihah
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Re: Head Cover is Not Mandatory
Post #2Selem aleykoum
je partage votre opinion dans le sens où le khimar symbolise une couverture. A notre époque, le sens de ce terme a certainement évolué en raison du fait qu'il s'agit d'une des déclinaisons du voile islamique. On peut également faire référence au hijab. Ceci dit, après lecture des textes et de leur interprétation, il faut aussi prendre en considération les pratiques des femmes au temps du prophète. Le khimar que portent les musulmanes à notre époque est-il semblable à celui des des sahabiyyat ? Allahou a3lem
je partage votre opinion dans le sens où le khimar symbolise une couverture. A notre époque, le sens de ce terme a certainement évolué en raison du fait qu'il s'agit d'une des déclinaisons du voile islamique. On peut également faire référence au hijab. Ceci dit, après lecture des textes et de leur interprétation, il faut aussi prendre en considération les pratiques des femmes au temps du prophète. Le khimar que portent les musulmanes à notre époque est-il semblable à celui des des sahabiyyat ? Allahou a3lem
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mms20102
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Re: Head Cover is Not Mandatory
Post #3[Replying to Al-Fatihah in post #1]
1. Meaning and Root of "Khimar" in Classical Arabic
Claim: "Khimar" simply means "cover" due to its root (khamr), which means to cover or conceal.
Response: While it’s true that "khamr" refers to covering or concealing, the meaning of "khimar" as a head covering is well-established both linguistically and culturally. In classical Arabic, “khimar” specifically referred to a garment that covered the head. The fact that it shares a root with “khamr” (intoxicants, which metaphorically "cover" the intellect) does not change the specific meaning of "khimar" as a headscarf.
source لسان العرب - ابن منظور - ج ٤ - الصفحة ٢٥٧
Linguistic evidence in ancient Arabic poetry and early Islamic scholarship consistently describes "khimar" as a head covering, not a general body covering. Prominent lexicons such as Lisan al-Arab and Al-Mufradat by al-Raghib al-Isfahani affirm this specific meaning. The Quranic directive in Surah An-Nur (24:31) instructs believing women to "draw their khimars over their chests," which implies that the khimar already covers the head and is extended over the bosom for added modesty.
2. Early Muslim Practice and the Prophet’s Interpretation
Claim: The head covering was a cultural practice and not enforced or mandated by the Quran.
Response: The verse on drawing the "khimar" over the chest was revealed within a clear context of modesty and specific guidance. Upon revelation, the hadith literature, including Sahih al-Bukhari (vol 6, book 60, num 282), records that women immediately took their existing khimars and covered themselves as prescribed, indicating an immediate understanding of the verse as instructing the head covering to be drawn over the chest.
The historical evidence you cite about head coverings as cultural practice misses the point that the Quran directed the refinement of existing modesty practices, not merely continued cultural customs. If head coverings had been purely cultural, there would have been no need for explicit directives in the Quran or for the Prophet's guidance on modesty.
3. Hadith Authenticity and Interpretation
Claim: Certain hadiths used to support head covering are weak, and therefore unreliable.
Response: The hadith about covering the face and hands, found in Sunan Abu Dawud (num 4104), is indeed categorized as "mursal" by some scholars, which is a lesser degree of authenticity. However, this hadith is not the primary or only basis for head covering; rather, it complements the well-documented understanding of "khimar" as a head covering from both Quranic verses and stronger hadiths.
The understanding that women should cover their heads and chests is not dependent on a single hadith but is supported by the unanimous practice of the Prophet’s companions and subsequent generations. Additionally, major Islamic scholars across centuries, including Ibn Kathir, Imam al-Qurtubi, and Ibn Hajar, consistently interpret "khimar" as a head covering, emphasizing that the understanding of "khimar" as a headscarf was well-established in early Islamic history.
4. Argument from Historical Practices in Various Regions
Claim: Women in certain Muslim regions did not universally adopt the head covering, suggesting it was a cultural choice, not a religious obligation.
Response: Islamic practices may vary by culture and geography, but regional customs don’t negate religious directives. The directive in Surah An-Nur (24:31) is a clear religious instruction for believing women, irrespective of local customs, which may or may not align with Islamic principles of modesty. The Quran addresses Muslims globally, and historical instances of regional deviations don’t imply that the Quranic directives are optional.
5. Opinions of the Four Imams and Scholarly Caution
Claim: The four Imams warned against blind following and encouraged verifying with Quran and Sunnah, implying flexibility regarding the head covering.
Response: The four Imams did advocate for caution against blind following, urging believers to always seek Quranic and prophetic guidance. However, all four schools of Sunni jurisprudence (Hanafi, Maliki, Shafi'i, and Hanbali) uphold the covering of the head as a standard of Islamic modesty for women, based directly on their interpretation of the Quran and Sunnah.
The scholarly caution mentioned here reflects humility in their rulings, not an endorsement to disregard clear mandates. The consensus (ijma) of these scholars on the headscarf demonstrates its established place within Islamic law.
6. Cultural vs. Religious Practice
Claim: Head covering was culturally influenced, not religiously mandated, as suggested by similar practices in Christianity and other cultures.
Response: While head coverings predate Islam and were indeed present in other cultures, the Quran’s directive transformed this cultural practice into a specific religious obligation for Muslim women. The Quranic guidance regarding modesty in Surah An-Nur (24:31) and Surah Al-Ahzab (33:59) provides a framework that is distinct from cultural norms, mandating covering as a form of religious devotion rather than as a mere continuation of cultural customs.
To further clarify, all four imams of Sunni Islam—Imam Abu Hanifah, Imam Malik, Imam Al-Shafi'i, and Imam Ahmad ibn Hanbal—agreed that the terms "khimar" and "hijab" in the Quran imply a full covering that extends beyond just the head. Their interpretations emphasized the importance of modesty, advocating for the full covering of a woman’s body as part of observing Islamic guidelines on dress and modesty.
Imam Abu Hanifah: While some Hanafi scholars later permitted the face and hands to be left uncovered, Imam Abu Hanifah himself acknowledged that the full body, including face and hands, should ideally be covered to meet the standards of modesty outlined in the Quran and Sunnah.
Imam Malik: His view held that the term "khimar" involved covering the head, chest, and often more, with the expectation that women observe full coverage, including hands and face, when in public settings.
Imam Al-Shafi'i: He too stressed that the face, hands, and all but essential parts of the body should be covered in accordance with the Quran’s guidance on modesty and the Prophet’s instructions. The practice of covering all but what is necessary was viewed as a means of adhering closely to the spirit of modesty in Islam.
Imam Ahmad ibn Hanbal: Known for his stricter interpretations, Imam Ahmad maintained that a woman should cover everything including the face and hands, aligning with a comprehensive understanding of hijab that reflects the Quranic term "khimar" as a complete covering.
The consensus of these four imams reinforces that "khimar" and "hijab" were understood as full coverings, supporting that these terms were not limited to cultural practices but were religious obligations with the intent of preserving modesty. The interpretations of the four imams confirm that full covering, including the face and hands, aligns with Quranic and prophetic instructions on modesty, challenging the notion that head coverings were a flexible or purely cultural choice. This consistent scholarly consensus underscores the well-established understanding of "khimar" and "hijab" as referring to a full covering in line with Islamic principles.
1. Meaning and Root of "Khimar" in Classical Arabic
Claim: "Khimar" simply means "cover" due to its root (khamr), which means to cover or conceal.
Response: While it’s true that "khamr" refers to covering or concealing, the meaning of "khimar" as a head covering is well-established both linguistically and culturally. In classical Arabic, “khimar” specifically referred to a garment that covered the head. The fact that it shares a root with “khamr” (intoxicants, which metaphorically "cover" the intellect) does not change the specific meaning of "khimar" as a headscarf.
وخمر الناس وخمرتهم وخمارهم وخمارهم: جماعتهم وكثرتهم، لغة في غمار الناس وغمارهم أي في زحمتهم، يقال: دخلت في خمرتهم وغمرتهم أي في جماعتهم وكثرتهم.
والخمار للمرأة، وهو النصيف، وقيل: الخمار ما تغطي به المرأة رأسها، وجمعه أخمرة وخمر وخمر. والخمر، بكسر الخاء والميم وتشديد الراء: لغة في الخمار، عن ثعلب، وأنشد:
ثم أمالت جانب الخمر والخمرة: من الخمار كاللحفة من اللحاف. يقال: إنها لحسنة الخمرة. وفي المثل: إن العوان لا تعلم الخمرة أي إن المرأة المجربة لا تعلم كيف تفعل. وتخمرت بالخمار واختمرت: لبسته، وخمرت به رأسها: غطته. وفي حديث أم سلمة: أنه كان يمسح على الخف والخمار،
source لسان العرب - ابن منظور - ج ٤ - الصفحة ٢٥٧
Linguistic evidence in ancient Arabic poetry and early Islamic scholarship consistently describes "khimar" as a head covering, not a general body covering. Prominent lexicons such as Lisan al-Arab and Al-Mufradat by al-Raghib al-Isfahani affirm this specific meaning. The Quranic directive in Surah An-Nur (24:31) instructs believing women to "draw their khimars over their chests," which implies that the khimar already covers the head and is extended over the bosom for added modesty.
2. Early Muslim Practice and the Prophet’s Interpretation
Claim: The head covering was a cultural practice and not enforced or mandated by the Quran.
Response: The verse on drawing the "khimar" over the chest was revealed within a clear context of modesty and specific guidance. Upon revelation, the hadith literature, including Sahih al-Bukhari (vol 6, book 60, num 282), records that women immediately took their existing khimars and covered themselves as prescribed, indicating an immediate understanding of the verse as instructing the head covering to be drawn over the chest.
The historical evidence you cite about head coverings as cultural practice misses the point that the Quran directed the refinement of existing modesty practices, not merely continued cultural customs. If head coverings had been purely cultural, there would have been no need for explicit directives in the Quran or for the Prophet's guidance on modesty.
3. Hadith Authenticity and Interpretation
Claim: Certain hadiths used to support head covering are weak, and therefore unreliable.
Response: The hadith about covering the face and hands, found in Sunan Abu Dawud (num 4104), is indeed categorized as "mursal" by some scholars, which is a lesser degree of authenticity. However, this hadith is not the primary or only basis for head covering; rather, it complements the well-documented understanding of "khimar" as a head covering from both Quranic verses and stronger hadiths.
The understanding that women should cover their heads and chests is not dependent on a single hadith but is supported by the unanimous practice of the Prophet’s companions and subsequent generations. Additionally, major Islamic scholars across centuries, including Ibn Kathir, Imam al-Qurtubi, and Ibn Hajar, consistently interpret "khimar" as a head covering, emphasizing that the understanding of "khimar" as a headscarf was well-established in early Islamic history.
4. Argument from Historical Practices in Various Regions
Claim: Women in certain Muslim regions did not universally adopt the head covering, suggesting it was a cultural choice, not a religious obligation.
Response: Islamic practices may vary by culture and geography, but regional customs don’t negate religious directives. The directive in Surah An-Nur (24:31) is a clear religious instruction for believing women, irrespective of local customs, which may or may not align with Islamic principles of modesty. The Quran addresses Muslims globally, and historical instances of regional deviations don’t imply that the Quranic directives are optional.
5. Opinions of the Four Imams and Scholarly Caution
Claim: The four Imams warned against blind following and encouraged verifying with Quran and Sunnah, implying flexibility regarding the head covering.
Response: The four Imams did advocate for caution against blind following, urging believers to always seek Quranic and prophetic guidance. However, all four schools of Sunni jurisprudence (Hanafi, Maliki, Shafi'i, and Hanbali) uphold the covering of the head as a standard of Islamic modesty for women, based directly on their interpretation of the Quran and Sunnah.
The scholarly caution mentioned here reflects humility in their rulings, not an endorsement to disregard clear mandates. The consensus (ijma) of these scholars on the headscarf demonstrates its established place within Islamic law.
6. Cultural vs. Religious Practice
Claim: Head covering was culturally influenced, not religiously mandated, as suggested by similar practices in Christianity and other cultures.
Response: While head coverings predate Islam and were indeed present in other cultures, the Quran’s directive transformed this cultural practice into a specific religious obligation for Muslim women. The Quranic guidance regarding modesty in Surah An-Nur (24:31) and Surah Al-Ahzab (33:59) provides a framework that is distinct from cultural norms, mandating covering as a form of religious devotion rather than as a mere continuation of cultural customs.
To further clarify, all four imams of Sunni Islam—Imam Abu Hanifah, Imam Malik, Imam Al-Shafi'i, and Imam Ahmad ibn Hanbal—agreed that the terms "khimar" and "hijab" in the Quran imply a full covering that extends beyond just the head. Their interpretations emphasized the importance of modesty, advocating for the full covering of a woman’s body as part of observing Islamic guidelines on dress and modesty.
Imam Abu Hanifah: While some Hanafi scholars later permitted the face and hands to be left uncovered, Imam Abu Hanifah himself acknowledged that the full body, including face and hands, should ideally be covered to meet the standards of modesty outlined in the Quran and Sunnah.
Imam Malik: His view held that the term "khimar" involved covering the head, chest, and often more, with the expectation that women observe full coverage, including hands and face, when in public settings.
Imam Al-Shafi'i: He too stressed that the face, hands, and all but essential parts of the body should be covered in accordance with the Quran’s guidance on modesty and the Prophet’s instructions. The practice of covering all but what is necessary was viewed as a means of adhering closely to the spirit of modesty in Islam.
Imam Ahmad ibn Hanbal: Known for his stricter interpretations, Imam Ahmad maintained that a woman should cover everything including the face and hands, aligning with a comprehensive understanding of hijab that reflects the Quranic term "khimar" as a complete covering.
The consensus of these four imams reinforces that "khimar" and "hijab" were understood as full coverings, supporting that these terms were not limited to cultural practices but were religious obligations with the intent of preserving modesty. The interpretations of the four imams confirm that full covering, including the face and hands, aligns with Quranic and prophetic instructions on modesty, challenging the notion that head coverings were a flexible or purely cultural choice. This consistent scholarly consensus underscores the well-established understanding of "khimar" and "hijab" as referring to a full covering in line with Islamic principles.
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m0611394m3r
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Re: Head Cover is Not Mandatory
Post #4It's best to just follow the scholars. "Scholars are the heir of the prophet." A prophet is a messenger who delivers verses from God and teaches people.
Scholars are the best to teach people the teachings of the Qur'an after the time of the Prophet. They study religion in detail in Arabic. Their knowledge and personality is the closest to the Prophet even though they are not exactly perfect like the Prophet.
Humans establish laws according to human reason and the results of trials and errors. However, the ability of human reason always has its limits and God tests humans by giving reminders so that humans can return to living on the right path.
In life there are three basic physical needs for humans which are food, clothing and shelter. Head cover is a topic that is included in the basic physical requirements in terms of the aspect of clothing.
In terms of the aspect of food, Islam has already established laws about what food is allowed and forbidden for a Muslim.
The same goes for clothing. Islam has already established laws on how to dress modestly for all Muslims. This includes a head cover for a Muslim woman.
Shelter is not a direct physical basic need that humans need. However, humans need a place to rest for the purpose of sleeping. In Islam there is no obligation or prohibition about how a Muslim should sleep. It means that there is no reward or sin in what way a Muslim sleeps.
However, some scholars suggest that the best time to wake up from sleep is morning and evening. Waking up in the morning is good for finances and waking up in the evening is good for health. That is why many people exercise in the morning and evening.
Islam has already established a way of life to include these three physical basic needs of life through the teachings of Islamic scholars. This includes the use of head covers for Muslim women. That is the beauty of religion.
Scholars are the best to teach people the teachings of the Qur'an after the time of the Prophet. They study religion in detail in Arabic. Their knowledge and personality is the closest to the Prophet even though they are not exactly perfect like the Prophet.
Humans establish laws according to human reason and the results of trials and errors. However, the ability of human reason always has its limits and God tests humans by giving reminders so that humans can return to living on the right path.
In life there are three basic physical needs for humans which are food, clothing and shelter. Head cover is a topic that is included in the basic physical requirements in terms of the aspect of clothing.
In terms of the aspect of food, Islam has already established laws about what food is allowed and forbidden for a Muslim.
The same goes for clothing. Islam has already established laws on how to dress modestly for all Muslims. This includes a head cover for a Muslim woman.
Shelter is not a direct physical basic need that humans need. However, humans need a place to rest for the purpose of sleeping. In Islam there is no obligation or prohibition about how a Muslim should sleep. It means that there is no reward or sin in what way a Muslim sleeps.
However, some scholars suggest that the best time to wake up from sleep is morning and evening. Waking up in the morning is good for finances and waking up in the evening is good for health. That is why many people exercise in the morning and evening.
Islam has already established a way of life to include these three physical basic needs of life through the teachings of Islamic scholars. This includes the use of head covers for Muslim women. That is the beauty of religion.
English is my second language. Everything I write is translated by translation software or Artificial Intelligence. Debating Christianity And Religion is the answer to the redirecting obsession to myself. Islam is what saved me.
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m0611394m3r
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Re: Head Cover is Not Mandatory
Post #5Personally, I agree with the opinion of later Hanafi scholars who allow the face and hands to be uncovered. This view is moderate.
This way of wearing allows Muslim women to live their daily lives such as studying and working as usual. At the same time it maintains the modesty directed by the Qur'an. In terms of social relations, it is already enough to allow Muslim women to get to know each other with other people in the community.
This way of wearing allows Muslim women to live their daily lives such as studying and working as usual. At the same time it maintains the modesty directed by the Qur'an. In terms of social relations, it is already enough to allow Muslim women to get to know each other with other people in the community.
English is my second language. Everything I write is translated by translation software or Artificial Intelligence. Debating Christianity And Religion is the answer to the redirecting obsession to myself. Islam is what saved me.
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mms20102
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Re: Head Cover is Not Mandatory
Post #6[Replying to m0611394m3r in post #5]
Excuse me but in Islam only scholars with extensive study in one of the major 4 opinions can say his own opinion about what to follow not personal pick. We are not choosing fruit at the grocery.
Excuse me but in Islam only scholars with extensive study in one of the major 4 opinions can say his own opinion about what to follow not personal pick. We are not choosing fruit at the grocery.
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m0611394m3r
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Re: Head Cover is Not Mandatory
Post #7Thank you for your da'wah.
English is my second language. Everything I write is translated by translation software or Artificial Intelligence. Debating Christianity And Religion is the answer to the redirecting obsession to myself. Islam is what saved me.
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m0611394m3r
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Re: Head Cover is Not Mandatory
Post #8Another aspect about intimate parts in Islam is the personality aspect. Religion has determined who can see whose. The best thing is that the viewer and the viewed have a valid and mutually agreeable relationship. An example is family.
But sometimes for certain reasons we still see other people's rights beyond the limits that have been set for us. It could be that it is an industry and we are already paying for it.
There are two possibilities that happen if a personality knows us as a customer who has access to his/her rights even if it is legal. The first possibility is that the personality really likes us and just welcomes us.
The second possibility is that the personality does not like us. It could be because of our level of confidence or even the level of compatibility and commitment of our social relationship. If this situation really happens, many problems will appear in the future.
The best is religion is number one for us. Or at least if we ignore religion, we should choose a healthy way of life.
But sometimes for certain reasons we still see other people's rights beyond the limits that have been set for us. It could be that it is an industry and we are already paying for it.
There are two possibilities that happen if a personality knows us as a customer who has access to his/her rights even if it is legal. The first possibility is that the personality really likes us and just welcomes us.
The second possibility is that the personality does not like us. It could be because of our level of confidence or even the level of compatibility and commitment of our social relationship. If this situation really happens, many problems will appear in the future.
The best is religion is number one for us. Or at least if we ignore religion, we should choose a healthy way of life.
English is my second language. Everything I write is translated by translation software or Artificial Intelligence. Debating Christianity And Religion is the answer to the redirecting obsession to myself. Islam is what saved me.
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m0611394m3r
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Re: Head Cover is Not Mandatory
Post #9The miracle of the prophets that can still be seen today is the Quran. Scholars, who are recognized as the inheritors of the prophets, are considered as such because they study the knowledge of the Quran.
A Muslim, in their humility and understanding, acknowledges that no scholar's position can be a partner to the honor of a prophet. Likewise, no religion can be a partner to Islam. And most importantly, there is nothing in this world, created by Allah Subhanahu Wa Taala, that can be a partner to Him.
I would like to give an example of two extraordinary events or designs from the past. The first is the holy book, the Quran. The second is the Pyramids of Ancient Egypt.
The Quran is a miracle from Prophet Muhammad, may Allah bless him. This book is a literary miracle. Try searching for any deficiencies, and you will not find any. Truly, its content is not from a regular human being.
Similarly, the Pyramids of Ancient Egypt are also a remarkable achievement from the past. How could there have been humans at that time capable of building structures with such astronomical precision? In brief, the sophistication of the pyramids still cannot be replicated by modern human technology today. It could only have been built through the use of powerful, tangible sorcery that was heavily employed in the time of the Pharaohs.
What distinguishes the two is that the Quran is a book that "claims" to have been revealed by the Lord of all the worlds to guide humanity in life.
In contrast, the purpose of building the Pyramids of Ancient Egypt was solely to display the grandeur of the Pharaohs of that time. The builders of the pyramids wanted future generations to be in awe of the power of the rulers of the ancient Egyptian civilization.
Both are extraordinary events or designs from the past, not from ordinary human beings. Knowledge is the inheritance of the prophets, while wealth is the inheritance of Pharaohs.
In life, it is up to you to choose which path to take. Neither of the two options has more advantages than the other. Both have their own ups and downs. I pray that we choose the path of the holy book.
And Allah knows best.
A Muslim, in their humility and understanding, acknowledges that no scholar's position can be a partner to the honor of a prophet. Likewise, no religion can be a partner to Islam. And most importantly, there is nothing in this world, created by Allah Subhanahu Wa Taala, that can be a partner to Him.
I would like to give an example of two extraordinary events or designs from the past. The first is the holy book, the Quran. The second is the Pyramids of Ancient Egypt.
The Quran is a miracle from Prophet Muhammad, may Allah bless him. This book is a literary miracle. Try searching for any deficiencies, and you will not find any. Truly, its content is not from a regular human being.
Similarly, the Pyramids of Ancient Egypt are also a remarkable achievement from the past. How could there have been humans at that time capable of building structures with such astronomical precision? In brief, the sophistication of the pyramids still cannot be replicated by modern human technology today. It could only have been built through the use of powerful, tangible sorcery that was heavily employed in the time of the Pharaohs.
What distinguishes the two is that the Quran is a book that "claims" to have been revealed by the Lord of all the worlds to guide humanity in life.
In contrast, the purpose of building the Pyramids of Ancient Egypt was solely to display the grandeur of the Pharaohs of that time. The builders of the pyramids wanted future generations to be in awe of the power of the rulers of the ancient Egyptian civilization.
Both are extraordinary events or designs from the past, not from ordinary human beings. Knowledge is the inheritance of the prophets, while wealth is the inheritance of Pharaohs.
In life, it is up to you to choose which path to take. Neither of the two options has more advantages than the other. Both have their own ups and downs. I pray that we choose the path of the holy book.
And Allah knows best.
English is my second language. Everything I write is translated by translation software or Artificial Intelligence. Debating Christianity And Religion is the answer to the redirecting obsession to myself. Islam is what saved me.
Re: Head Cover is Not Mandatory
Post #10If it's not mandatory, so what we can say to the Islamic traditions that fixed through time and history?! that the Islamic traditions too ran by considering the head cover mandatory by some religious logical measuring with another verse proofs from Quran and Sunnah.
