QUESTION:
Please share the correct understanding of the Hadith where the Prophet ﷺ commanded his wives to lower their gazes in front of the blind Sahabi? Some say that this is only specific to the Ummahatul Mu’mineen and not all Muslim women in general. Also, how do we reconcile this Hadith with the one of Umm Makhtum in her blind cousin’s house?
ANSWER:
Firstly, we are Muslims. A Muslim refers to one that submits to the will and commands of Allah Ta’ala, whether he or she understands the logic and rationale behind these commands of Allah Ta’ala, or not. One of the names of Allah is Al-Hakeem, which means, ‘The Wise.’ Hence, He will only command the human being to do that which is beneficial. If a person accepts this, then adhering to the laws of Shariah will become very easy, whereas if a person thinks that he is in control of his life and free to do as he or she wishes, then various objections will be raised in matters of Deen.
There are numerous narrations which indicate that it is obligatory for one to lower his or her gaze from the opposite gender. However, Allah Ta’ala has blinded the hearts of certain people hence, they will never accept this matter irrespective of the proofs placed before them because they attain great enjoyment in mixing and flirting with the opposite gender. The Kuffar of Makkah lived with Rasulullah Salallahu Alaihi Wasallam and witnessed numerous miracles with their very own eyes, which indicated that this is the true Nabi of Allah, and yet they were deprived of Imaan, whilst others became the noble companions of Rasulullah Salallahu Alaihi Wasallam.
With regards to Nabi Salallahu Alaihi Wasallam commanding his wives to lower their gaze the Hadith is as follows;
«وعن أم سلمة أنها كانت عند رسول الله – صلى الله عليه وسلم – وميمونة إذ أقبل ابن أم مكتوم فدخل عليه فقال رسول الله – صلى الله عليه وسلم -: ” احتجبا منه، فقلت: يا رسول الله أليس هو أعمى لا يبصرنا! قال رسول الله – صلى الله عليه وسلم -: أفعمياوان أنتما ألستما تبصرانه» . رواه أحمد، والترمذي، وأبو داود.
Umme Salmah Radiallahu Anha narrates, that Maimoonah Radiallahu Anha and her were seated by Rasulullah Salallahu Alaihi Wasallam when Hadrat Abdullah Bin Umme Maktoom Radiallahu Anhu entered. Rasulullah Salallahu Alaihi Wasallam said, “Observe Purdah from him (Don the veil).” I said, “O messenger of Allah, Is he not a blind person who is unable to see us or recognize us?” Rasulullah Salallahu Alaihi Wasallam said, “Are the two of you also blind, aren’t the two of you able to see him?”
This Hadith is absolutely clear that females are not permitted to look at men just as men are not permitted to glance at females. Even though in this Hadith Rasulullah Salallahu Alaihi Wasallam is addressing his noble wives Radiallahu Anhuma, the command of females lowering their gaze from strange men is applicable to all women in general due to the principle,
العبرة بعموم الألفاظ لا بخصوص السبب
The generality of the statement will be considered, and it will not be restricted to the specific cause or reason, meaning that we will not confine this Hadith just to this occasion but rather derive a general ruling from it.
If we are to assume that this ruling is restricted to the Ummahaatul Mu’mineen (noble mothers) and not the Muslim women in general, then would we say that the verses of the Quraan Sharif that were revealed due to a particular event or reason is not applicable to us? This type of reasoning will not be acceptable as the Quraan Sharif is a Kitaab and constitution of the Muslim Ummah until the day of Qiyaamah. Similarly, although the instruction of Rasulullah Salallahu Alaihi Wasallam was for his noble wives, the ruling is applicable for all women until the day of Qiyaamah.
Furthermore, the Quraan Sharif categorically instructs women to lower their gazes in Verse 31 of Surah Noor:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنََّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [النور:٣١[
And tell the believing women that they should lower their gazes and protect their private parts and they should not expose their beauty except that which is apparent.
Ibn Katheer Rahimahullah states under these verses, “Tell the believing men that they should lower their gazes and guard their chastity” and “Tell the believing women that they should lower their gazes and protect their private parts …….” that this is a command of Allah Ta’ala for the believing men to lower their gaze from strange women and for women to lower their gazes from strange men. Yes, if the gaze (of a man) suddenly or accidentally falls on a strange woman, then one should turn his gaze away immediately.
It Is recorded in a narration of Saheeh Muslim from Hadrat Jareer Bin Abdullah Bajali Radiallahu Anhu who says, “I asked Rasulullah Salallahu Alaihi Wasallam with regard to a sudden (or accidental) glance. He commanded me to turn my gaze away.” This narration has been narrated by Imaam Ahmad. This narration is also recorded in Abu Dawud, Tirmidhi and Nasai’ee.
حَدَّثَنِي قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، ح وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، كِلَاهُمَا عَنْ يُونُسَ، ح وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا يُونُسُ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ أَبِي زُرْعَةَ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ، قَالَ: سَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ نَظَرِ الْفُجَاءَةِ فَأَمَرَنِي أَنْ أَصْرِفَ بَصَرِي (صحيح مسلم ص1699 ج3)
(نظر الفجاءة) ويقال بفتح الفاء وإسكان الجيم والقصر الفجأة لغتان هي البغتة ومعنى نظر الفجأة أن يقع نظره على الأجنبية من غير قصد فلا إثم عليه في أول ذلك فيجب عليه أن يصرف بصره في الحال فإن صرف في الحال فلا إثم عليه وإن استدام النظر أثم – – – – ويجب على الرجال غض البصر عنها في جميع الأحوال
The commentators state under the above narration that an accidental or sudden look refers to the gaze falling on a strange woman unintentionally (in other words, the woman appeared without it being expected and one’s gaze fell on her). In this instance, there is no sin for the first look as it was unintentional. However, it is Waajib upon one to turn his gaze away immediately. If he turns his gaze away immediately, then he will not be sinful but if he continues looking then he will be sinful (even though it may be the first glance). It is further stated that it is Waajib upon the men to lower their gaze from strange women in all conditions.
Abu Bakr Jasaas Rahimahullah states, “If the first gaze was intentional (meaning that he intentionally looked to attain enjoyment the first time), then it is prohibited. In this instance, the first and second glance are equal in terms of it being prohibited.
قال أبو بكر انما أراد صلي الله عليه وسلم بقوله لك النظرة الاولٰي اذا لم تكن عن قصد – فاما اذا كانت عن قصد نهي والثانية سواء (احكام القران للجصاص ص459 ج3)
In a narration of Abu Dawud Sharif it is narrated that Rasulullah Salallahu Alaihi Wasallam told Ali Radiallahu Anhu, “O Ali, don’t follow the (first) glance with another glance (with a second glance), for verily the first glance is for you and not the second one.” [Tirmidhi]
عَنْ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، رَفَعَهُ قَالَ: يَا عَلِيُّ لَا تُتْبِعِ النَّظْرَةَ النَّظْرَةَ فَإِنَّ لَكَ الأُولَى وَلَيْسَتْ لَكَ الآخِرَةُ: «هَذَا حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ شَرِيكٍ (سنن الترمذي)
It is recorded in a narration of Saheeh Muslim that Rasulullah Salallahu Alaihi Wasallam said, “Refrain from sitting on the roadside.” The Sahaabah Radiallahu Anhum said, “O messenger of Allah, we have no option but to have our gathering in which we engage in discussion. Rasulullah Salallahu Alaihi Wasallam said, “If you refuse except for the Majlis, then fulfil the right of the path.” The Sahaabah Radiallahu Anhum asked, “What is the right of the path?” He replied, “Lower the gaze, refrain from harming anyone, replying to Salaam, commanding good and forbidding evil.”
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِيَّاكُمْ وَالْجُلُوسَ فِي الطُّرُقَاتِ» قَالُوا: يَا رَسُولَ اللهِ مَا لَنَا بُدٌّ مِنْ مَجَالِسِنَا نَتَحَدَّثُ فِيهَا، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَإِذَا أَبَيْتُمْ إِلَّا الْمَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ» قَالُوا: وَمَا حَقُّهُ؟، قَالَ: «غَضُّ الْبَصَرِ، وَكَفُّ الْأَذَى، وَرَدُّ السَّلَامِ وَالْأَمْرُ بِالْمَعْرُوفِ، وَالنَّهْيُ عَنِ الْمُنْكَرِ (صحيح مسلم)
All these narrations are quite explicit and clear that it is necessary to lower the gaze and not look at strange women, as well as women should not look at strange men. There is no mention of lowering the gaze only if there is inclination towards the opposite gender as some scholars claim, and if there isn’t any such inclination, then lowering of the gaze is not necessary. In fact, after casting a lustful glance, Shaytaan starts whispering in the heart of a person which causes him to fall into adultery. It is for this reason that the lustful glance is regarded as an arrow from the poisonous arrows of Shaytaan.
Under the verse:
يعلم خائنة الاعين وما تخفي الصدور- سورة مومن اية ١٩
Hadrat Abdullah Bin Abbas Radiallahu Anhu states that a person enters upon his household members and amongst them is a beautiful woman, or he passes by a beautiful woman amongst them. When they are negligent, then he glances at her, and when they are aware of him, then he lowers his gaze. [Ibn Katheer Pg.68 Vol.4]
Another explanation provided by Hadrat Abdullah Bin Abbas Radiallahu Anhu is that Allah is aware of the glances of the eye whether it deceives or not (by casting lustful glances). [ Ibn Katheer Pg.68 Vol.4]
If it was permissible to glance at strange women, then why would Hadrat Abdullah Bin Abbas Radiallahu Anhu refer to lustful glancing as deception? These people (that are in favour of casting lustful glances) are misinterpreting the Quraan and Hadith to suit their whims and fancies.
عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ النَّظْرَةَ سَهْمٌ مِنْ سِهَامِ إِبْلِيسَ مَسْمُومٌ، مَنْ تَرَكَهَا مَخَافَتِي أَبْدَلْتُهُ إِيمَانًا يَجِدُ حَلَاوَتَهُ فِي قَلْبِهِ» (الطبراني ص173 ج10)
(فقال رسول الله – صلى الله عليه وسلم – احتجبا منه) قالت أم سلمة ( «فقلت: يا رسول الله أليس هو أعمى لا يبصرنا فقال رسول الله صلى الله عليه وسلم: أفعمياوان» ) تثنية عمياء تأنيث أعمى (أنتما ألستما تبصرانه) قيل فيه تحريم نظر المرأة إلى الأجنبي مطلقا وبعض خصه بحال خوف الفتنة عليها جمعا بينه وبين قول عائشة كنت أنظر إلى الحبشة وهم يلعبون بحرابهم في المسجد ومن أطلق التحريم قال ذلك قبل آية الحجاب والأصح إنه يجوز نظر المرأة إلى الرجل فيما فوق السرة وتحت الركبة بلا شهوة وهذا الحديث محمول على الورع والتقوى قال السيوطي – رحمه الله -: كان النظر إلى الحبشة عام قدومهم سنة سبع ولعائشة يومئذ ست عشرة سنة وذلك بعد الحجاب فيستدل به على جواز نظر المرأة إلى الرجل اه. وبدليل أنهن كن يحضرن الصلاة مع رسول الله صلى الله عليه وسلم في المسجد ولا بد أن يقع نظرهن إلى الرجال فلو لم يجز لم يؤمرن بحضور المسجد والمصلى ولأنه أمرت النساء بالحجاب عن الرجال ولم يؤمر الرجال بالحجاب، قال الطيبي: وروى أبو حامد عن سعيد بن المسيب أنه قال: وهو ابن أربع وثمانين سنة وقد ذهبت إحدى عينيه ويعشو بالأخرى ما شيء عندي أخوف من النساء… مرقاة المفاتيح ٥/٢٠٥٦
The Hadith of Fatima bint Qais is as follows:
عن أبي سلمة، «عن فاطمة بنت قيس – رضي الله عنها – أن أبا عمرو بن حفص طلقها البتة وهو غائب، فأرسل إليها وكيله الشعير فسخطته، فقال: والله، ما لك علينا من شيء. فجاءت رسول الله – صلى الله عليه وسلم – فذكرت ذلك له. فقال: ” ليس لك نفقة “. فأمرها أن تعتد في بيت أم شريك، ثم قال: ” تلك امرأة يغشاها أصحابي، اعتدي عند ابن أم مكتوم، فإنه رجل أعمى، تضعين ثيابك فإذا حللت فآذنيني. قالت: فلما حللت ذكرت له أن معاوية بن أبي سفيان وأبا جهم خطباني. فقال: ” أما أبو الجهم فلا يضع عصاه عن عاتقه، وأما معاوية فصعلوك لا مال له، انكحي أسامة بن زيد، فكرهته، ثم قال: ” انكحي أسامة ” فنكحته، فجعل الله فيه خيرا واغتبطت» . وفي رواية عنها: ” «فأما أبو جهم فرجل ضراب للنساء» . رواه مسلم.
Fatima bint Qais Radiallahu Anha narrates that Abu Amr Bin Hafs divorced her (3 times) while he was away; he sent a messenger to inform her. She became angry at him and said, “I swear by Allah, there is nothing for you upon me.” She then came to the Messenger of Allah Salallahu Alaihi Wasallam and mentioned it to him. So, he said, “You no longer get expenditure (from him).” He then ordered her to serve her Iddat in the home of Umm Sharik. He then said, “She (Umme Sharik) has a lot of visitors that come to her (i.e., males) – thus serve your Iddat in the house of Ibne Umme Maktum, for indeed he is a blind man, you can place your clothing (without anyone’s gaze falling on it). When your Iddat is complete then inform me.” She says, “When I terminated my Iddat, I informed him that Muaawiya Bin Abu Sufyan and Abu Jahm proposed to me.” He replied, “As for Abu Jahm he travels excessively or physically abuses women.” As for Muaawiya, “he is extremely poor, marry Usaama Bin Zaid (but she disliked him).” He again said, “Marry Usama Bin Zaid so she married him.” Allah Ta’ala placed good in it.”
Regarding this Hadith, Mulla Ali Qari Rahimahullah mentions that some people have used this as an argument for the permissibility of a woman looking at a non-Mahrams, but this view is weak. The correct view (which is the view of majority of the scholars) is that it is Haraam (prohibited) for a woman to look at a non-Mahram male, just as it is prohibited for him to look at her, because of the verse of the Quraan Sharif:
قل للمؤمنين يغضوا من أبصارهم
“Tell the believing men to lower their gaze.” As for the hadith of Umme Salama Radiallahu Anha wherein Nabi Salallahu Alaihi Wasallam stated, ‘Are the two of you blind’, there is no concession in this narration also for females to glance at men. By being at the home Umme Maktoom she will be safe of the other people’s gazes falling on her, but she was commanded to lower her gazes from looking at him. It is Haraam according to us to look at the face particularly when it is with desire.
(اعتدي عند ابن أم مكتوم، فإنه رجل أعمى، تضعين ثيابك) : استئناف أو حال من فاعل ” اعتدي “: المعنى لا تلبسي ثياب الزينة في حال العدة، ويحتمل أن يكون كناية عن عدم جواز الخروج في أيام العدة، أو يكون كناية عن كونها غير محتاجة إلى الحجاب، قال النووي: فأمرها بالانتقال إلى بيت ابن أم مكتوم لأنه لا يبصرها، ولا يتردد إلى بيته من يتردد إلى بيت أم شريك، حتى إذا وضعت ثيابا للتبرز نظروا إليها، وقد احتج بعض الناس بهذا على جواز نظر المرأة إلى الأجنبي بخلاف نظره إليها، وهو ضعيف. والصحيح الذي عليه الجمهور أنه يحرم على المرأة النظر إلى الأجنبي كما يحرم عليه النظر إليها لقوله تعالى: {قل للمؤمنين يغضوا من أبصارهم} [النور: ٣٠] الآية. ولحديث أم سلمة: ” أفعمياوان أنتما ” على ما سبق، وأيضا ليس في هذا الحديث رخصة لها في النظر إليه، بل فيه أنها آمنة عنده من نظر غيره، وهي مأمورة بغض بصرها عنه، اهـ. وعندنا إنما يحرم النظر إلى الوجه إذا كان على وجه الشهوة… مرقاة المفاتيح ٥/٢١٧٦
ALLAH TA’ALA ALONE IN HIS INFINITE KNOWLEDGE KNOWS BEST!
ANSWERED BY:
Maulana Ebrahim Ahmed
Date: – 19 Jumadal Ukhra 1445 / 02 January 2024
CHECKED AND APPROVED BY:
Mufti Mohammed Desai Saheb
