Azami 15550

Tirmidhi (1173), Ibn Khuzayma (1685), and Ibn Hibban (5598) all narrated this from the hadith of Amr bin Asim, who said, Hammam narrated to us, from Qatada, from Muwarriq, from Abu Ahwas, from Abdullah, and he related it, the wording being that of Tirmidhi. Its isnad is sahih. Ibn Khuzayma added, "and she is closest to the face of her Lord while she is in the innermost part of her house."It has also been narrated from Ali, from the Prophet ﷺ, who said, "The private parts of a man in relation to another man are like the private parts of a woman in relation to a man, and the private parts of a woman in relation to another woman are like the private parts of a woman in relation to a man." This was narrated by Hakim (4/180) from Ali bin Hamshaz Adl, who said, Ismail bin Ishaq Qadi and Ali bin Saqr Sukkari narrated to us, they said, Ibrahim bin Hamza Zuhri narrated to us, Ibrahim bin Ali Rafii narrated to us, Ali bin Umar bin Ali bin Abu Talib narrated to me, from his father, from his grandfather, and he related it. Hakim said, "Sahih isnad," but Dhahabi challenged this, saying, they have declared Rafii daif. I say, it is as he said. Rafii is Ibrahim bin Ali bin Hasan bin Abu Rafi Madani, whom Daraqutni, Ibn Hibban, and others declared daif, while Ibn Main considered him acceptable, and Abu Hatim said, "A minor shaykh."As for the words of Allah Almighty, "and not display their adornment except what appears of it" [Nur 24:31], the companions differed in identifying this adornment. Ibn Masud said it refers to things like the outer wrap and clothes. It is also narrated from him that he said, adornment is of two kinds, an adornment that only the husband sees, namely the ring and the bracelet, and an adornment that unrelated men see, which is what appears of the clothing.Ibn Abbas said it refers to the palm and the surface of the face. This was recorded by Ibn Abu Shayba (17281) from Ziyad bin Rabi, from Salih Dahhan, from Jabir bin Zayd, from Ibn Abbas, and he related it. Its isnad is hasan. Salih Dahhan is Salih bin Ibrahim Abu Nuh, whom Ibn Main considered reliable, and Abu Hatim said, "There is no harm in him." Jarh wa Tadil (4/393).It is also narrated from him that he said it refers to kohl and the ring. Bayhaqi mentioned this (2/225). Ibn Jareer narrated in his tafsir (17/209), with his isnad, from Ibn Abbas, who said, "The apparent adornment is the face, the kohl of the eye, the dye of the palm, and the ring. These may be shown in her house to whoever among people enters upon her," meaning among her mahrams.Some scholars have combined the two statements of Ibn Abbas, saying that his statement about the face and the two palms applied before the revelation of the verse of hijab, while the statement about kohl, the eye, the dye of the palm, and the ring applied after the hijab, since the situation of women changed after the revelation of the hijab verse, as Ayesha said, and this is indicated by the hadiths and reports that follow.Before the revelation of the hijab, women used to go out and appear before men, so Allah forbade them from that, saying , "And remain in your houses and do not display yourselves as the display of the former times of ignorance" [Ahzab 33:33]. The verse of hijab was revealed in response to a request from Umar bin Khattab.