Azami 4811

Malik narrated it in Hajj (18) from Hisham bin Urwa, from Fatimah bint Munzir, and he mentioned it, and its isnad is sahih.I say, their doing this in the presence of Asma bint Abu Bakr indicates that this practice had continued since the time of the Prophet ﷺ, as the following narration shows.Ibrahim bin Humayd narrated it, he said, Hisham bin Urwa narrated to us, from Fatimah bint Munzir, from Asma, who said, "We used to cover our faces from men, and we used to comb our hair before that."Ibn Khuzayma narrated it (2690) through this route.Hakim narrated it (4541) through another route, from Ali bin Mushir, from Hisham bin Urwa, from Fatimah bint Munzir, from Asma bint Abu Bakr, who said, "We used to cover our faces from men, and we used to comb our hair before that during ihram."Hakim said, "Sahih according to the criterion of the two sheikhs."As for what is narrated from Ayesha, who said, "We were with the Prophet ﷺ while in ihram, and when we met a rider we would let our garments down over our heads, and when he had passed us we would lift them again," this is daif.Abu Dawud (1833), Ibn Majah (2935), and Ahmad (24021) narrated it, and Ibn Khuzayma (2691) graded it sahih, all of them through the hadith of Yazid bin Abu Ziyad, from Mujahid, from Ayesha, and he mentioned it.Ibn Khuzayma said, "But I have reservations about it."I say, Yazid bin Abu Ziyad, the Hashimi, their freedman, the Kufan, the scholars unanimously agree on weakening him, and Munziri faulted the hadith because of him in his Mukhtasar.As for his statement, Shuba, Yahya bin Saeed Qattan, and Yahya bin Main mentioned that Mujahid did not hear from Ayesha.Abu Hatim Razi said, "Mujahid from Ayesha is mursal."But the correct view, as Munziri says, is, "Bukhari and Muslim included in their two Sahihs the hadith of Mujahid from Ayesha, and in it there is something that clearly shows he heard from her." End quote.I say, it is as he said, indeed Alai said, "He stated explicitly in more than one hadith that he heard from her."But what is sahih from Ayesha is that she used to wear whatever garments she wished, except a garment touched by wars or saffron, and she would not veil her face, nor cover her mouth, but would let a garment down over her face if she wished. This is mawquf on her authority, as Bayhaqi narrated it (47/5).The majority of the scholars held to this hadith, among them Malik, Shafii, Ahmad, and Ishaq, and they said, she may let a garment down over her face from above her head if she needs to do so when men pass by, except that the companions of Shafii stipulated that the garment be held away from her face so that it does not touch the skin. But fulfilling this condition is not possible, because a garment let down in this way can hardly avoid touching the skin.As for what is narrated from Ibn Umar, "The ihram of a woman is in her face, and the ihram of a man is in his head," this is mawquf on him. Daraqutni narrated it (2761), and Bayhaqi (47/5), through the hadith of Hammad bin Zayd, from Hisham bin Hassan, from Ubaydullah bin Umar, from Nafi, from Ibn Umar, and he mentioned it. Likewise Darawardi and others narrated it as mawquf on him.Ayub bin Muhammad Abu Jamal narrated it, from Ubaydullah bin Umar, from Nafi, from Ibn Umar, as marfu, "There is no ihram restriction upon a woman except in her face." Daraqutni narrated it (2760) through his route.Abu Ahmad bin Adi said, "I do not know of anyone who narrated it as marfu from Ubaydullah except this Abu Jamal."Bayhaqi said, "Ayub bin Muhammad Abu Jamal is daif according to the scholars of hadith, for Yahya bin Main and others declared him daif. This hadith has also been narrated through another unknown route from Ubaydullah bin Umar as marfu, but the preserved version is mawquf." End quote.Haythami mentioned it in Majma (3/219) and attributed it to Tabarani in Kabir and Awsat, and he attributed its weakness to Ayub bin Muhammad Yamami, who is Abu Jamal, saying, "He is daif."