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33-607: Abd Manaf's name, meaning slave of Manaf , relates to the pre-Islamic deity Manaf . Abd Manaf was already honoured in his father's lifetime however Qusai preferred his first-born 'Abd ad-Dar and invested him with all his rights, powers, and transferred the ownership of the House of Assembly shortly before his death. After Quṣayy's death, Abd Manaf contested this inheritance. He was supported by their nephew Asad, their uncle Zuhrah ibn Kilab , their father's uncle Taym ibn Murrah (of Banu Taym ), and al-Harith ibn Fihr, while 'Abd ad-Dar

66-528: A hijab . The jilbāb is also known as chador by Persian speakers in Iran and Afghanistan . The modern jilbāb covers the entire body except the face and hands. Some women will also cover the hands with gloves and the face along with a niqāb . A mention of the plural term of jilbāb , jalabib , is found in the Qur'an , verse 33:59 (Surah Al-Ahzab ). A popular translation by Yusuf Ali of

99-463: A boy's name, it can also be given to girls; while "Abd Manaf" has since become virtually unused. The name "Manaf" is a IVth form maṣdar from the root n-w-f is connected with the Qatabanite nwfn “the exalted”, an epithet describing ʿAt̲h̲ar-Venus at its zenith, as opposed to s̲h̲rḳn “the eastern” and g̲h̲rbn “the western”. From the same root is derived tanūf “that which climbs high in

132-418: A hundred terms for dress parts, many of which are used for "veiling". Some of these and related Arabic terms are burqu, 'abayah, tarhah, bumus, jilbab, jellabah, hayik, milayah, gallabiyyah, dishdasha, gargush, gins', mungub, lithma, yashmik, habarah, izar . A few terms refer to items used as face covers only. These are qina, burqu, niqab, lithma . Others refer to headcovers that are situationally held by

165-471: A long vowel alif in the middle of the word to add emphasis to the meaning. Due to this emphasis from the vowel, the word then linguistically refers to a full-body cover, or a one-piece that covers the entire body and does not expose even a bit of it. This is also why past scholars, such as Ibn Hazm , the great Zahiri jurist, described the Jilbab as something that covers the entire body: ...The jilbab , in

198-504: A solar god. In the book " Kitabu'l-Asnam ", Hisham ibn al-Kalbi claims that "We know little about the idol save that it was Hudhail, and had some sexual significance." In Kitab al-Bad'i wa al-Tarikh , al-Maqdisi wrote that according to the ancient authority al-Qatada, the first son whom Khadija bore to Muhammad in the Jahiliyya was named by him 'Abd Manaf. The Quraysh venerated Manaf, and at one time Manaf seems to have been

231-473: A woman's body completely, as is affirmed in an authentic Hadith from Umm Atiyyah , that she said: "Oh, Messenger of God! One of us [from amongst the women] do not have a jilbab", so he said, "Let her sister clothe her from her Jilbab."... Al-Wahidi said: "The commentators [in defining the Jilbab] said: 'The women must cover their faces and heads except for one eye'"... Al-Hasan said: "It [the Jilbab] covers half of

264-505: A woman, they used to uncover their faces when it was not obligatory to cover them, and they would cover them when there was someone from whom it was obligatory to cover . Based on the Hadith provided by Al-Shawkani with Aisha and the oncoming caravan, it seems that the jilbab has an opening for both the hands and the face, as the women were able to bring down a portion of their jilbabs down over their faces, and their faces were exposed. This

297-502: Is Oft-Forgiving, Most Merciful. A number of hadith commenting on the above verse of the Qur'an (33:59) mention the jilbāb . Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments. Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to

330-415: Is also what is implied in the command in verse 59 of Surah Al-Ahzab : O Prophet! Tell your wives and your daughters and the women of the believers to draw close [ yudneena ] over themselves [' alayhinna ] some [ min ] of their outer garments [ jalaabibihinna ]. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful. Here is what the verse means according to

363-542: Is clear that the Islamic jilbaab has a face opening so that a woman can cover herself whenever a non-Mahram man passes by. Some scholars and commentators say that a woman must cover everything except for one eye so that she can see, such as Ibn Abbas , Al-Jalalayn, 'Ubaydah As-Salmani, Abdullah ibn Salam , and others. However, there is no authentic report from the Prophet Muhammad proving this, and this led to

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396-564: Is permissible for a woman, when she needs to cover her face from men passing closely by her, to hang her garment over her head onto her face. Because a woman needs to cover her face , it is not absolutely forbidden for her to cover it [during Ihram, when covering with the Niqab, or full-face veil, is forbidden for a woman], unlike the Awrah , but when she lets it hang down, the garment should be away from her face so that it does not touch her skin. This

429-459: Is what the followers of Imam Shafi'i and others said. The apparent [ Zahir/literal ] meaning of the hadith contradicts this because the hanging garment is almost free from skin being touched. If avoidance was a condition, the Prophet - peace be upon him - would have clarified it... Elsewhere, when asked about when women should cover their faces, Al-Shawkani said: As for covering the face of

462-630: The Banu Bakr ibn Hawāzin , Raytah of Ta'if , and Waqida bint Amr. Abd Manaf had three wives: 1. Atikah bint Murrah al-Hulaliyya 2. Rayta bint Ku'ayb al-Thaqafiyya 3. Waqidah bint Amr al-Qurayshiyya al-Amiriyya The grave of Abd Manaf can be found in Jannatul Mualla cemetery, in Mecca . Manaf (deity) Manaf ( Arabic : مناف ) was a pre-Islamic Arabian deity and given name that means "elevated". Personal names incorporating

495-582: The Levant and at Volubilis in Morocco . Some authors state that women, who normally touched his cult image as a token of blessing, kept away from it during menstruation , but, according to Encyclopedia of Islam , a report from Ibn Al-Kalbi indicates that this practice was common to all idols. He is attested in the Hauran as Zeus Manaphos, equated with Zeus . Some scholars suggest that Manaf might be

528-625: The Arabic language, with which the Messenger of God, may God bless him and grant him peace, addressed us [i.e., the same Arabic that was spoken by him and in which the Quran was revealed, namely Classical Arabic ], is what covers the entire body, not just some of it [or a part of it]... According to Al-Shawkani , another famous jurist that denied Qiyas and had Zahiri leanings, he relates in his book Fath Al-Qadeer on his commentary of Quran 33:59

561-426: The Messenger of God, may God bless him and grant him peace, in a state of consecration (i.e., during the pilgrimage). When they came close to us, one of us would lower her jilbab from her head over her face, and when they passed by us, we would uncover it."... [Al-Shawkani comments:] Ahmad held on to this Hadith, and he said: "She should only let it hang down over her head", and he used this hadith as evidence that it

594-428: The category of jilbab. Most do not, including the following: According to Islamic law, the jilbab is nothing more than an outer garment to be worn specifically around non-Mahrams . An "outer garment" refers to a piece of clothing worn outside of someone's primary clothing [e.g., a jacket over a shirt]. There is nothing wrong in taking it off when alone, or when around other women, or when around her Mahrams . Generally,

627-469: The face"... What is interesting are the views of the Zahiri jurists, or at least those who were Zahiri -leaning. According to both Al-Shawkani and Ibn Hazm , the face and hands of the woman are not considered Awrah . However, when interpreting Quran 33:59, Al-Shawkani is of the view that, although a woman's face and hands aren't Awrah , they still have to be covered with the Jilbab. Ibn Hazm implies

660-468: The firmament”, an epithet of the sun, as opposed to ms̲h̲rḳtym “that which rises”, and tadūn “that which sets.” Jilb%C4%81b The term jilbāb (also jilbaab , jubbah or jilaabah ) ( Arabic : جِلْبَاب ) refers to any long and loose-fit coat or outer garment worn by Muslim women. Wearers believe that this definition of jilbāb fulfills the Quranic choice for

693-425: The individual to cover part of the face. These are khimar, sitara, abayah or inrrah . It is incorrect to say that the jilbab is one particular style, and different cultures have developed their own variations and styles of the one-piece. However, in recent times, the jilbab has lost its original meaning and fewer women wear it. This has led to confusion about what popular modern styles are considered to fall under

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726-424: The linguistic meaning being a legitimate interpretation the jilbab. Some modern Muslims insist that the contemporary jilbāb and the garment described in the Qur'an and the hadith are exactly the same, and that the Qur'an therefore requires the believer to wear these garments. Some scholars say that a veil is not compulsory in front of blind , asexual or gay men . The Encyclopedia of Islam identifies over

759-441: The modern jilbāb is the same garment as that referred to in the Qur'an . In general terms, jilbāb is a garment/sheet that is worn on the head, draped around the body and that totally covers the body of the woman. The root of the word "Jilbab" itself is [جلب]. According to Mu'jam Maqayees Al-Lugha by Ibn Faris , the root has two meanings: [Two meanings]: One of them is the arrival with something from place to place, and

792-444: The most important deity at Mecca . Muhammad, after his assumption of the prophetic office, showed considerable anxiety about the necessity of changing the names of those of his followers which were reminiscent of the old Paganism . Margoliouth claims that "many of the visitor's names which were redolent of paganism, or were otherwise displeasing to the Prophet's delicate ear, were altered by him to something better." A bust of Manaf

825-492: The name Manaf such as "Abd Manaf" show that the deity was widespread among the tribes of Quraysh , Hudhayl , and Tamim . Although famous scholar Al-Tabari calls Manaf "one of the greatest deities of Mecca ," very little information is available on the subject. However, going by the inscriptions, the name was known in Thamudic , Safaitic , and Dadanitic inscriptions, and there were altars dedicated to him at Hauran in

858-458: The opinions of some scholars on the extent of the Jilbab. It is obvious that some pre-modern scholars don't take the linguistic approach when defining the Jilbab: ...Al-Jawhari said: It [the Jilbab] is a Milhafa [a bed cover that is used to cover the body]. It is also said that it is a Qanna' [something that covers all or part of the face to hide it]. It is also said that it is a garment that covers

891-426: The other is something that covers something... The word "Jilbab" expresses both of these meanings, as the outer garment itself is used to cover from head to toe, hence the arrival with something [i.e., the cloth] from place [the head] to place [the feet]. It is also used to cover a woman, hence its secondary meaning. The etymology of the word "Jilbab" is exaggerated. The word's Maṣdar is "jalbeb" [جلْبَب], and there's

924-455: The religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab ?". He said, "Let her borrow the jilbab of her companion". Since there are no pictures of 7th-century jilbāb , nor any surviving garments, it is not at all clear if

957-481: The same view with his interpretation of the jilbab, although he never fully and clearly explained if a woman's face and hands should be covered with it. Al-Shawkani was of the view that a woman must cover her face with a Jilbab in front of non-Mahram men, and he takes this from a Hadith about pilgrimage and comments about its meaning. He also provides the views of both Ahmad ibn Hanbal and Al-Shafi'i : ...[A'isha said:] "The caravan would pass by us while we were with

990-475: The transliterated Arabic goes: Yā 'ay-yuha n-Nabiy-yu qul li'azwājika wabanātika wa nisā'i l-mu'minīna yudnīna 'alayhin-na min jalābībihin-na; dhālika adnā an yu'rafna falā yu'dhayn. Wakāna l-lāhu Ghafūra(n) r-Rahīmā(n) O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their [ jalabib ] (Jilbabs) over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah

1023-409: The words bolded: The verse implies that women were wearing jilbabs before its revelation, but they were showing parts of themselves to men. Thus, whatever was shown was to be covered, and whatever was shown was from the head down. Whatever of the jilbaab was uncovering the woman was to be drawn close to what was uncovering them, so as to conceal their bodies fully. All of this refers to the face, and it

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1056-475: Was once described as the following: "The muscular beardless face is surrounded by the two dangling pieces of wig, that hair that symbolizes the solar deities . As for the eyelids and pupils, they are surrounded by lines. The neck is decorated with a Syrian deities necklace. We also notice the folds of the jilbab on the chest." Today, "Manaf" is a boy name infrequently given mostly in the Arab world . Despite being

1089-490: Was supported by their cousins Makhzum, Sahm, Jumah, their uncle Adi and their families. The effects of this conflict continued among their descendants, especially under Abd Manaf's son Hashim and affected the internal history of Mecca right up to Muhammad's time. Abdu Manaf married several wives of influential tribes, including 'Ātikah bint Murrah ibn Hilāl ibn Fālij ibn Dhakwān ibn Hilal ibn Sa'sa'ah ibn Mu'awiyah ibn Bakr ibn Hawazin al-Hilaliyya of Bani Qays Aylan, Hilal of

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