Azami 15557

Narrated by Bukhari in Maghazi (4200) and Muslim in Nikah (87:1365), both through Thabit, from Anas, who said, then he mentioned it. The wording given is Muslim's, and Bukhari's wording is abridged. However, Bukhari mentioned it in many places.From Fatimah bint Munzir, who said, We used to cover our faces while we were in the state of ihram, and we were with Asma bint Abu Bakr Siddiq. Narrated by Malik in Hajj (18) from Hisham bin Urwa, from Fatimah bint Munzir, who mentioned it.Similar in meaning is what was narrated from Ayesha, who said, Riders would pass by us while we were with the Messenger of Allah ﷺ in the state of ihram, and when they came alongside us, one of us would let her cloak down from her head over her face, and when they had passed us we would uncover it again. Narrated by Abu Dawud (1833), Ibn Majah (2935), Ahmad (24021), and Ibn Khuzayma (2691), all of them through the hadith of Yazid bin Abu Ziyad, from Mujahid, from Ayesha, who mentioned it. Yazid bin Abu Ziyad Hashimi, when he grew old, changed and began needing to be prompted, so he was weakened as a narrator because of that.Sheikh Islam bin Taymiya, may Allah have mercy on him, and others cited the Prophet's statement ﷺ, "A woman must not wear a face veil, nor should she wear gloves," as evidence that the face veil and gloves were known among women who were not in the state of ihram, and that this indicates the covering of their faces and hands. He mentioned this in the tafsir of Surah Nur.I say, on this basis, every hadith in which a woman's face is uncovered should be understood to refer to a time before the revelation of the veil.As for what was narrated from Ayesha that Asma bint Abu Bakr entered upon the Messenger of Allah ﷺ wearing thin garments, and the Messenger of Allah ﷺ turned away from her and said, "O Asma, when a woman reaches the age of menstruation, it is not fitting that anything of her be seen except this and this," pointing to his face and hands, this is daif. Narrated by Abu Dawud (4104) and Bayhaqi (2/226), both through the hadith of Walid bin Muslim, from Saeed bin Bashir, from Qatada, from Khalid bin Durayk, from Ayesha, who mentioned it. Abu Dawud said, "This is a mursal narration, Khalid bin Durayk did not meet Ayesha, and Saeed bin Bashir is not strong." And in one copy, "Khalid bin Durayk did not hear from Ayesha, nor did he meet her."I say, it is as he said. Saeed bin Bashir is the Azdi, their freedman, Abu Abdul-Rahman Shami, and he is daif. Nasai and Abu Dawud both graded him daif, Bukhari said, "They speak critically of his memory, and it is possible," Ibn Main said, "He is nothing," and Ibn Hibban said, "He had poor memory and made gross errors." Also in this chain, Walid bin Muslim is a mudallis and he narrated it without an explicit connecting phrase.Likewise, what Bayhaqi narrated (86/7) through the hadith of Ibn Lahia, from Iyad bin Abdullah, that he heard Ibrahim bin Ubayd bin Rifa Ansari relate from his father, I think from Asma bint Umays, is not sound. She said, "The Messenger of Allah ﷺ entered upon Ayesha bint Abu Bakr, and with her was her sister Asma, wearing Syrian garments with wide sleeves. When the Messenger of Allah ﷺ looked at her, he stood up and left. Ayesha said to her, 'Move aside, for the Messenger of Allah ﷺ has seen something he disliked.' So she moved aside, and the Messenger of Allah ﷺ came in, and Ayesha asked him, 'Why did you stand up?' He said, 'Did you not see her appearance? It is not fitting for a Muslim woman to show anything of herself except this,' and he took his own hands and covered the backs of them so that nothing of his hand appeared except his fingers, then he raised his hands upright at his temples so that nothing appeared except his face."Bayhaqi said, "Its chain is daif." I say, there is well known criticism of Ibn Lahia. As for Iyad bin Abdullah Fihri Madani, Ibn Main said of him, "His hadith is daif," Bukhari said, "His hadith is rejected," and Abu Hatim said, "He is not strong."Abu Dawud also narrated it in his Marasil (424) from Muhammad bin Bashshar, who said, Abu Dawud told us, Hisham told us, from Qatada, that the Messenger of Allah ﷺ said, "When a girl reaches menstruation, it is not fitting that anything of her be seen except her face and her hands up to the wrist." This is also mursal.Bayhaqi mentioned (86/7) the hadith of Ghibta bint Amr Mujashiyya, who said, My paternal aunt Umm Hasan told me, from her grandmother, from Ayesha, that Hind bint Utba said, "O Prophet of Allah, accept my pledge of allegiance." He said, "I will not accept your pledge until you change your hands, for they are like the paws of a beast of prey." Ghibta and Umm Hasan are both unknown narrators.Then Bayhaqi mentioned the hadith of Mutee bin Maymun Abu Saeed, who said, Safiyya bint Isma told us, from Ayesha, who said, A woman came from behind the curtain with a letter in her hand for the Messenger of Allah ﷺ, and the Prophet ﷺ drew back his hand and said, "I do not know, is this the hand of a man or the hand of a woman?" She said, "Rather it is the hand of a woman." He said, "If you were a woman, you would have changed the color of your nails with henna." This Mutee bin Maymun is daif, as stated in Kashif, and Safiyya bint Isma was mentioned by Dhahabi in the section on unknown women.