Simple teachings: A Summary of General Manners of Living from Qur'an alone

[Some of the lessons learnt from Quran that apply to our general living]

"O Mankind! There has come to you from your Guardian-Lord an exhortation, a prescription for the minds, a guidance and beneficence for those who believe" [10:57].

1. Respect and honour all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]  

2. Talk straight, to the point, without any ambiguity or deception [33/70] 

3. Choose best words to speak and say them in the best possible way [17/53, 2/83]

4. Do not shout. Speak politely keeping your voice low. [31/19] 

5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]

6. Do not confound truth with falsehood [2/42]

7. Say with your mouth what is in your heart [3/167]  

8. Speak in a civilized manner in a language that is recognized by the society and is commonly used [4/5] 

9. When you voice an opinion, be just, even if it is against a relative [6/152]

10. Do not be a bragging boaster [31/18] 

11. Do not talk, listen or do anything vain [23/3, 28/55]  

12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]  

13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].

14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].  

15. Do not be contemptuous or arrogant with people [31/18]  

16. Do not walk haughtily or with conceit [17/37, 31/18]  

17. Be moderate in thy pace [31/19]  

18. Walk with humility and sedateness [25/63]

19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].

20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]  

21. When you hear something malicious about someone, keep a favourable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]  

22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]  

23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].  

24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]

25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].  

26. Do not make mockery of others or ridicule others [49/11]  

27. Do not defame others [49/11]  

28. Do not insult others by nicknames [49/11]  

29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]  

30. Spy not upon one another [49/12]  

31. Do not backbite one another [49/12]  

32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]  

33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]  

34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]  

35. Treat kindly -Your parents -Relatives -The orphans -And those who have been left alone in the society [4/36]  

36. Take care of -The needy, -The disabled -Those whose hard earned income is insufficient to meet their needs -And those whose businesses have stalled -And those who have lost their jobs. [4/36]  

37. Treat kindly -Your related neighbours, and unrelated neighbours -Companions by your side in public gatherings, or public transportation. [4/36]  

38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]  

39. Be nice to people who work under your care. [4/36]  

40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].

41. Do not expect a return for your good behaviour, not even thanks [76/9]

42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]  

43. Do no try to impress people on account of self-proclaimed virtues [53/32]

44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]  

45. Correct yourself and your families first [before trying to correct others] [66/6]  

46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]  

47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people [3/134]

48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]  

49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]  

50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]  

51. Do not be jealous of those who are blessed [4/54]  

52. In your collective life, make rooms for others [58/11]

53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]  

54. Eat and drink [what is lawful] in moderation [7/31].  

55. Do not squander your wealth senselessly [17/26]

56. Fulfil your promises and commitments [17/34]  

57. Keep yourself clean, pure [9/108, 4/43, 5/6].  

58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]

59. Seek your provision only by fair endeavour [29/17, 2/188]  <

60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188] 



Reference:

http://www.quranicteachings.co.uk/index1a.htm

Overstanding what Rijal mean 'Men' and 'Nisa'a mean Women in the Qur’an, does the Qur'an address us through gender base? Part II

Gender is one of the universal dimensions on which status differences are based. Unlike sex, which is a biological concept, gender is a social constructspecifying the socially and culturally prescribed roles that men and women are to follow. 

What is gen·der

 noun \ˈjen-dər\

Definition of GENDER

1. a : a subclass within a grammatical class (as noun, pronoun, adjective, or verb) of a language that is partly arbitrary but also partly based on distinguishable characteristics (as shape, social rank, manner of existence, or sex) and that determines agreement with and selection of other words or grammatical formsb : membership of a word or a grammatical form in such a subclassc : an inflectional form showing membership in such a subclass

2. a : sex <the feminine gender>b : the behavioral, cultural, or psychological traits typically associated with one sex

Gender roles refer to the set of social and behavioral norms that are considered to be socially appropriate for individuals of a specific sex in the context of a specific culture, which differ widely between cultures and over time. There are differences of opinion as to whether observed gender differences in behavior and personality characteristics are, at least in part, due to cultural or social factors, and therefore, the product of socialization experiences, or to what extent gender differences are due to biological and physiological differences.

Gender has several definitions. It usually refers to a set of characteristics that are considered to distinguish between

1) male and female,

2) reflect one's biological sex, or

3) reflect one's gender identity

Gender identity is

1) the gender(s), or

2) lack thereof,

3) a person self-identifies as

it is not necessarily based on biological sex, either real or perceived, and it is distinct from sexual orientation. It is one's internal, personal sense of being a man or a woman (or a boy or girl).] 

There are two main genders: 

1) masculine (male), or 

2) feminine (female),

Although some cultures acknowledge more genders. "Androgyny," for example, has been proposed as a third gender. Some societies have more than five genders,  and some non-Western societies have three genders – man, woman and third gender. Gender expression refers to the external manifestation of one's gender identity, through"masculine," "feminine," or gender-variant or gender neutral behavior, clothing, hairstyles, or body characteristics.

Quranist say,

While reading through what many wrote on the Quranic language, I stumbled across and online post which you can read below:

"Islam initially communicates with the male where the female remains only an occasionally-addressed party. This is why we find an entire chapter titled "Al-Nisa' (the Women)" as it contains bountiful laws concerning females; we, however, do not find any chapter titled "Al Rijal (the Men)" as the entire Quran is aimed for men, while women remain an exception. Add to that, the Islamic deity is a male, even if only in syntax. This deity has also distinguished between males and females in statement, heritage, polygamy, and divorce. These matters are not insecurities; thus, I am hoping none of you will speak up for their personal heretic beliefs regarding Islam, since Islam is no living creature; it cannot explain itself. Instead, men stand up to speak on its behalf. This is my general view regarding the current overriding/traditional reading of Islam and its remains."

The post above is dangerously accurate. The only fault here is its complete dependency on the terminology of Islamic Scholars. According to the author, Islam is doing all the communication, although Islam is a base ground, not a collection of facts. Islam, in its Quranic connotation, is a ground for social peace, precisely as democracy and dictatorship are; and so, Islam does not construct facts or development, but is the base ground for their birth.

Kindly take note that the author of the above statement has also decided that the term Nisa' is the plural of "untha" (female). He even promoted it as a synonym, which conflicts the 'Quranic' Arabic language; for there is not even the slightest link between Nisa' and untha (pl. inath).

What the author was unaware of is that any man could be classified under Nisa', while any woman could similarly be classified under Rijal, neither did he know that the actual concept behind Nisa' is related to their retarded or "held back" position instead of their gender.

Moreover, if Allah had isolated any all-women speech in Surat "Al-Nisa'", there would have been no further mention ofthakar or untha in any other verses. It's always sufficient to remind the reader of Surat "Maryam" or to recite the beginning of Surat "Al-Nisa'" to understand it is meant for the orphans (al-yatama), discussing subjects on how to foster and care for them, and is barely related to matrimonial issues.

To consider the term Nisa' to be the plural of untha has doubtlessly added a male-dominant flavor to Quran. If only people had understood that this term is not restricted to females, but associated with every delay in a field (such as seeking fortune, achievements, consistency [qawamah], or mobility), they would not have been victims of false assumptions.

To further elaborate, we should read the verse below –

4:127    And they seek instructions from you regarding Al-Nisa'. Say, Allah instructs you regarding them and what is delivered to you in the Book concerning the orphans of Al-Nisa' to whom you do not give what has been appointed for, and wish to contract with (tankihuhunna). (The same as) the oppressed boys (or children). (This is) so that you are consistent to the orphans in justice. (And) whatever good you do, indeed, Allah is aware of it. 

If Nisa' truly meant "women", then is there such a thing as "the Orphans of Females"?

This verse alone (4:127) can easily refute the claim of Islamic Scholars that Al Nisa' are of the female sex without deeply investigating structure of Quranic vocabulary.

I must add that there is absolutely no relationship whatsoever between the root word of women (Nisa') and the root word of female (untha).

“ 4:127 “And they seek instructions from you regarding Al-Nisa'. Say, Allah instructs you regarding them and what is delivered to you in the Book concerning the orphans of Al-Nisa' to whom you do not give what has been appointed for, and wish to contract with (tankihuhunna). (The same as) the oppressed boys (or children). (This is) so that you are consistent to the orphans in justice. (And) whatever good you do, indeed, Allah is aware of it.”

“If Nisa' truly meant "women", then is there such a thing as "the Orphans of Females"?

This verse alone (4:127) can easily refute the claim of Islamic Scholars that Al Nisa' are of the female sex without deeply investigating structure of Quranic vocabulary.

I must add that there is absolutely no relationship whatsoever between the root word of women (Nisa') and the root word of female (untha).”~~End of Quote from Quranist 

Let me keep things simple. I wonder do we need to be Scholars or Quranist to know basic common sense and basic Arabic grammar overstanding how Allah dresses particular people such as 'Rijal' and 'Nisa?'

Allah tells us to study his Book By compiling all the verses about the topic of divorce as discussed in all the locations of the Qur'an we come to know what the Book of Allah has to say about this subject. 

Al-Baqara [2:121] "Those to whom We have sent the Book! study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own."

After studying Allah's wbook we will see that each ayat clarifies and explains the other and it is by this manner that Allah Himself has dealt with different subjects in His Book, i.e. by repeating topics in various chapters throughout the Qur'an. The manner of exegesis is or recurrence and repetition of subjects within the Qur’anic verses, and it is by this method that the Book of Allah deals with various topics and provides its own explanation.

We are reminded:

"See how We repeat the verses that they may understand." (6:65)

"And certainly We have repeated for mankind in this Quran, every kind of similitude, but the majority of mankind do not consent to aught but denying." (17:89)

Allah Himself has circulated topics within His Book, and what may seem to be vague or unclear at one passage is made distinct or clear by another verse in another passage within the Qur’an itself. One verse will throw light on the other.

Furthermore we are informed that the messenger of Allah also explained the Qur’an by the Qur’an itself which is the Qur'an alone that provide its own explanation: 

"And thus do We repeat the verses and that they may say: You have read; and that We may make it clear to a people who know." (6:108)

After studying from the research I have done you be the judge to see does 'Nisa' mean women.

In Sura Nisa 4:1 Is 'Rijalan' referring to 'Men' and 'Nisaan' is referring to 'Women?'

Please reflect upon the Arabic grammar of the Qur’an.

يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِي

Al-Nisa'a 4.1  Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min NAFSIN WAHIDATIN wakhalaqa minha zawjaha wa baththa minhuma rijalan katheeran wa nisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban

“O mankind! reverence your Guardian-Lord, who created you from a single nafsin a soul, created, of like nature, Hiszawjahā mate, and from them twain scattered (like seeds) countless rijālan men wanisāan and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” Surah 4:1

‘minhuma’ is a dual Masculine & Feminine pronoun which is in the Nominative, governing the words 'Rijalan' & Nisaan - Male and Female , respectively. In Sura Nisa 4:1 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'. 

The obvious meaning of Raj'a-lan and Nisa'a is derived from Sura Nisa 4.1 where Allah defines:

‘from that soul countless men and women / and baththa minhuma rijalan katheeran wa nisa'a / مِنْهُمَا رِجَالاً كَثِيرًوَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء

min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / رِجَالاً and nisa'a / نِسَاء as Men and Women, respectively.

rijalan / رِجَالاً is a broken plural, masculine

nisa’a / نِسَاء  is feminine singular, indicated by the feminine marker, extended alif & hamza /  ـَاْء 

As I mentioned before quoting a Quranist, 

"Moreover, if Allah had isolated any all-women speech in Surat "Al-Nisa'", there would have been no further mention of thakar or untha in any other verses. It's always sufficient to remind the reader of Surat "Maryam" or to recite the beginning of Surat "Al-Nisa'" to understand it is meant for the orphans (al-yatama), discussing subjects on how to foster and care for them, and is barely related to matrimonial issues. To consider the term Nisa' to be the plural of untha has doubtlessly added a male-dominant flavor to Quran. If only people had understood that this term is not restricted to females, but associated with every delay in a field (such as seeking fortune, achievements, consistency [qawamah], or mobility), they would not have been victims of false assumptions." ~~End of quote

I believe there is a serious misunderstanding with the Quranist when they allude to Muslims believing the term 'Nisa' to be plural of untha. I have read from different Quranist that nisaa' is NOT the plural of imra'a (woman) but rather of nas' which they say is the latest, something coming behind or late, remaining as in riba alnasee'a: usuary where the initial agreement is changed later and they say it is use to mean women is just sociolinguistic, not real; just as the usage of rajul for"emri'un".

'Nisaa' in fact is the plural of Imra'a. This is plain Arabic. Mufrad (singular) is imra'a and the jamaa (plural) is Nisaa'.

The grammar is the plural is niswatun نسوةٌ for ladies and the singular of nisaa is imratu إمراةٌ.  

"nis'watun 'Ladies' said in the City: "The (12:30:5) im'ra-atu "The wife' of the (great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray." (Surah Yusuf: Ayah 30)

Another example:

"And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found im'ra-atayni 'two women' two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."  Surah 28:23 

Another example:

"When ye divorce l-nisāa 'the women', and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things." Surah 2:213 

Some Quranist argue:

There are Quranist who argue that if "nisaa" is plural than what is the singular? Why is "imratun" the singular and they continue saying these are completely different rootletters! What is the plural of "imratun" with the same rootletters? 

As I made mention before the word sigular for women is "imratun" and as for the plural it is nisa in fact as often it is told by Quranist to go to the root, the root this and the root that but in the Arabic grammar the word does not have to be from the same root as there is exceptions in the language.  

In fact the word imaratun امْرَأَةُ when al is attached to the word why do we drop the hamzatul wasal. According to the research there is no logical rules that were given when the grammarians documented and the plural in this case for the word امْرَأَةُ imaratun is taken as it has been conveyed to us.

 Another point to be aware of by some Quranist is that they argue about the singular of nisaa and they ask can al-nasi(deferment) be the singular of al-nisaa if the meaning of women is left out of consideration? 

Truth is always consistent and it's clear that the singular of nisa is imratun however,the word some Quranist may be suggesting as singular is not a singular of nisa at all in fact it is a word derived from the roots nun seen hamza which can mean to postpone an-nasi'u.  Overstanding this fact helps us to realize in general there is a rule in arabic language that some rules of language words and how they ae used and formulated and have been conveyed to us by the arabs with out  logical reasons as to how they are formed or derived etc and why we have different letters for singular and plural, and again how hamza can be dropped when made definite the imratun become almratu.

The Root has it's place:

Niswatun نسوةٌ. 

Its clear that Niswatun نسوةٌ means Women. There is no singular of this word from the above root. Its singular is امْرَأَةُ Imar'atun. Nisaun means Women. Niswatun and Nisaun has been used in the Qur'an about 59 times. 

The Quranist are wrong to say that 'Nisa' does not mean women because it’s clear that the word  النساء (Nisa'a) means "WOMEN", and understanding this basic fact the word النساء (Nisa'a) does not mean "females".

The Arabic word for "female" is أنثى "Untha" when we read the Qur’an.

“If any do deeds of righteousness, whether ‘dhakarin’ (the male) or ‘unthā’ (female), and have faith, they will enter Paradise and not be wronged in the slightest.” Surah 4:124

This ayat is clear that Allah has made us into different genders specifically as human beings and at other times, though, the separate treatment of men and women only illustrates the distinction between the men and the women.

The opposite of "untha" is ذكر "zhakar"

Example:

"untah" means female  "zhakar" means male 

Understanding "nisa'a" means women while "rijal" means men with the exception of a few ayats and the circumstances or context the ‘rijal’ is being used.

So some may ask what is the difference between "untha" and "nisa"  Are they not synonymous?

They are NOT identical. Anyone who claims they are identical is:

1- unaware in Arabic.

2- uninformed of the Quran's precision

3- Corrupting the meaning.

Even in English, FEMALE and WOMAN are not inevitably the same. To rephrase that: Every woman is a female. But not every female is a woman. 

Just like in English, MALE and MAN are not inevitably the same. Every man is a male, but not every male is a man. 

A male/female could be a dog, sheep, horse, plant, or a three-year old child. A man/woman is a grown adult human.

Here are some references from the Qur'an that you can verify for yourself to see does 'Nisa' mean women. 

*N S W NISA'n.f. (pl; niswah,)-women, wives

Suran 2:49  "slaughtering your sons, and nisāakum 'your women...."

Surah 2:187 "permitted to you, upon the night of the Fast,. is.to go in to nisāikum 'your wives.' " 

Surah 2:222  "keep away from l-nisāa '[the] women' during the monthly course...."

Surah 2:223  "nisāukum 'your wives' are a tillage for you..."

Surah 2:226  "for those who forswear their nisāihim 'women' a wait of four months.."

Surah 2:231  "when you divorce l-nisāa 'women', and they have reached their term..."

Surah 2:232  "when you divorce l-nisāa 'women', and they have reached their term...."

Surah 2:235 "there is no fault in -you touching the proposal to l-nisāi 'women' you offer..."

Surah 2:236 "if you divorce l-nisāa 'women' while as yet you have not touched them..."

Surah 3:14  "l-nisāi - women, children, heaped-up heaps of gold..."

Surah 3:42 "He has chosen thee above all nisāi 'women'..." 

Surah 3:61  "our wanisāanā 'wives' and your wanisāakum 'wives'...."

Surah  4:1  " from the pair of them scattered abroad many men and wanisāan 'women'..."

Surah 4:3 " marry such l-nisāi 'women' as seem good to you, two, three, four.."

Surah  4:4 " give l-nisāa 'the women' their dowries as a gift spontaneous..."

Surah 4:7 " walilnnisāi 'and to the women' a share of what.parents and kinsmen leave...."

Surah 4:11" 'if they be nisāan 'women' above two, then forthem two-thirds..." 

Surah 4:15  " such of your nisāikum 'women' as commit indecency-..."

Surah 4:19  "it is not lawful for'you to inherit l-nisāa 'women' against their will.."

Surah 4:22  " do not marry l-nisāi 'women' that your fathers married..."

Now to save time I could have continue the Bayyinat (Clear Evidence) proving that Niswatun نسوةٌ clearly means Women. But to save time insha Allah, I have just posted the rest of the ayats so any one who want to verify for themselves can do so. 

The rest of the references is Surah 4:23, 24, 32, 34, 43, 75, 98, 127, 129, 176, Surah 5:6, Surah 7:81, 127, 141, Surah 14:6, Surah 24:31, 60, Surah 27:55, Surah 28:4, Surah 33:30, 32, 52, 55, 59, Surah 40:25, Surah 48:25,Surah 49:11, Surah 58:2, 3, Surah 65:1, 4  

The Quranist says:

In conclusion, I must add that the Quranic speech is addressing humans, male or female. It is directed to blowing the Ruh (soul) into us instead of the subjective and sexist text that some Scholars continuously advertise. The Quran oft portraits alterity or "otherness" through many of its terms and concepts. We should know that there are points of repulsion and intersection between al-thakar and al-untha. Nevertheless, the points of repulsion should not cause any conflict or hatred, for opposites complete each other. 

Reference: http://revolutionpsyche.wordpress.com/

This is not a debate at all just another side of the discussion and it's up for us to take the evidence provided and verify for ourselves. According to Quranist we not male/female, men or women we are just 'otherness' or just beings without a specific role to play in this granduer universe. Is this the message you get when you verify for yourself from the Book of Allah, is the question. Salaamun alaikum

By Kidr Amari

Reference:

Does Rijal mean 'Men' and 'Nisa'a mean Women in the Qur’an, does the Qur'an address us through gender base? Part I

https://www.facebook.com/note.php?note_id=155495264517710

"And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)." Surah 17:36

By Kidr Amari

What happen in this debate, why can't Muslims debate following Quranic etiquette without resorting to deletion? Niqaab??

May 23, 2011

Mecca Donna

Begs the question when does the stigma (bad) outweigh the good. Is the bigger objective to be in niqaab or is the bigger objective to have people understand this religion and become educated and tolerate of Islam in just hijab.

Mecca Donna 

on one hand I think...the Quran was revealed over a period of 23 years. The hikmah in that is change is a process. We cant throw people in the deep in and expect them to swim. Niqab is the highest level...they dont even understand hijab...

Mecca Donna 

Then I think of how the Prophet didnt rebuild the Kaba for the sake of new converts and minds. New ideas makes the human mind a bit fragile...and we are commanded to take it easy and not overburden the people..

Mecca Donna 

Then there is a side of me that says..just stand. Just...STAND. Don't bow to what they think is right. The Prophet met people in high society and came as he was..and never was apologetic (although very gentle, and wise) about what he came with.

Mecca Donna

 I dont know why but taking off my niqab to me feels like assimilation..and that's not even logical. Because full hijab (even without niqab) is not assimilation

Mecca Donna 

I love my niqab and its evidently difficult to part with it.. I need to think about the good and the bad..and I wont

Mecca Donna 

‎*wont be able to part with it completely. I just need to be patient in this decision making*

Shakera Healy

may Allah make this decision easy on you ameen :)

Couture Na'ilah Muhammad 

My advise to u sis is to stand in the third part of the night and make Istikar

Brooke Benoit 

Like this whole thread.

Munir Hanifa 

Asa sister, All deeds are judged on intention. Pray in the last third of the night and ask Allah(swt) to guide you to the decision that is most pleasing to Him, and ask him to strengthen you against your own vain desires. I don't see how you could go wrong that way.

Ahmad Ibn Hanbal 

pray isitkhara...

Ahmad Ibn Hanbal 

but the first two points you made on this were poppin',

Ahmad Ibn Hanbal 

u started killin me with all that STAND STAND STAND stuff tho lol

Mecca Donna 

I do be poppin, tho' Sheikh. It's what I do.

Mecca Donna 

Psh.. Im the stand up type, not the type that fall. What did u expect?

Ahmad Ibn Hanbal 

i know u stand up, that ish scare away people..(mind fragile).. i say pray istikhara , and do them first two points..

Ahmad Ibn Hanbal 

plus the hikma and kindness in the third point.

Ahmad Ibn Hanbal 

cut the stand up for facebook

Mecca Donna 

hell naw

Kidr Amari 

Salaamun alalikum Sister Mecca I know we haven't talked before much but if you don't mind for me to add a bit of my thoughts to this question you have about niqaab if you haven't been on my page I'll tell you honestly Allah doesn't say anything about Niqaab or Hijab being a part of Al Islam. If you going to wear the Hijab or Niqaab wear it because you like it not because you think it's in the Qur'an to do so. A lot of Muslims today follow man made books called Hadith that were written over 250 years AFTER the death of the Prophet Muhammad.

Then they take to these so called Scholars which doesn't have anything to do with Al Islam. There is no clergy in the deen. If you truly want to follow the Messenger then follow the Qur'an alone, read it thoroughly for yourself. The best way to practice Islam is to be free from putting yourself in a box. Hikma comes from studying the Qur'an and applying to the best of your ability. Wearing Hijab and Niqaab should be because you like it not believing it plays a part of being modest, or believing its the highest level to having faith. This is prone to looking at the outside instead of the inside and this isn't the message of the Qur'an.

In Surah 2:177 Allah says, "Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves;"

Allah clearly tells us it's not about outward actions of turning towards the east or the west but true righteousness is believing in what Allah tells us to believe in and doing righteous deeds.

Ahmad Ibn Hanbal ‎

@kidr Whaaaaaaaaaaaat are you talking about

Kidr Amari 

Ahmad, I believe I have made myself clear.

Mecca Donna 

Kidr Alaikum salaam. If you're going to say that, then quote the surah's about men and women's dress. And explain the ayat which uses the terminology jilbab (actually the plural). NO BODY RESPOND TO HIM...let him bring the proof of his speech.

Mecca Donna 

You cant tell me there's no basis and then leave the basis out! LOL..that surah you posted isnt relevant to this thread. Bring your proof if you are truthful...and that is our right over you to ask. Produce it. We'll wait.

Kidr Amari 

Well, Mecca, no problem Allah tells us to verify all information we receive in Surah 17:36.

Allah has created human beings outer appearance to be pleasing to behold so this applies to both men and women.

Allah says, 

"(People), do you not see how Allah has made what is in the heavens and the earth useful to you, and has lavished His blessings on you both outwardly and inwardly?" (Qur'an 31:20)

In another verse:

"Children of Adam, take your adornment / pleasantness to every Mosque." (Qur'an 7:31)

Where "Children of Adam" includes both men and women. This humanly pleasantness in everyone Allah speaks of is something for us to thank Allah by and appreciate in all human beings, both men and women. 

The word "hijab" is never used in the Qur'an in the context of women's dress. This word used only in its general meaning of "barrier" in other contexts, but never in women's dress or modesty, yet it has developed completely unique applications among the majority of Muslims who follow Hadith/Sunnah outside of the Qur'an.

-----> There is no use of the word 'hijab' <------ in terms of women's dress in the Qur'an.

One part of a verse of the Qur'an has been attempted to be shown to command the covering of hair. 

This is the 31st verse of Surah An-Nur quoted as follows:

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ (Qur'an 24:31)

"Tell the believing women to lower their gaze and guard their private parts, and that they shall not flaunt their beauty except for what appears (naturally) from it, and let them put forth 'bikhumurihinnatheir' covers over their cleavage" (Qur'an 24:31)

Mecca, see the portion used to mean cover the hair is the underlined portion (وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِن َّ ). It should be understood that the ordainment, or the commandment here is for a believing woman to cover her cleavage or rather her bosom. 

It is not commanding her to cover her hair. The word "hair" does not appear in the Arabic. The Arabic word translated as "covers" (خُمُرْ), should be translated with due regards to several factors. These include:

(1) The logical understanding on the nature in which Allah created the human head (ears need unobstructed passage for optimal performance, and hair on head is part of "natural" human pleasantness {more later}).

(2) The Arabic root for the word, shares meanings with more general "covering" or "concealment" and not just headscarf.

(3) The immediate context within the verse, which is ordering the covering of the cleavage only, with no mention of hair (indicating the ordainment is not in the type of apparatus used, but in the covering of low neck-line). Even if it means 'headscarves' worn at the time, the command is not in the type of clothing used to cover the cleavage (headscarf), but to cover the cleavage. The usage of the word is determined by the readily available method at that instance, variable by other means in other parts of the world, or by any means such as a higher neck dress. 

(4) Men tend to cover all their chest and women reduce their neck-line in society in order to show-off feminine grace. Therefore, in order to tackle the common habit, a commandment to cover the cleavage area is a strong logical reason for the verse than the hair. 

Therefore, it makes perfect sense to conclude that the intention of "وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِن َّ / and let them put forth their covers over their cleavage" is to order believing women to ensure the cleavage area is covered and not the hair.

The Arabic word for CHEST, GAYB is in the verse (24:31), but the Arabic words for 

1) HEAD, (RAAS) or 

2) HAIR, (SHAAR) 

Again if you throughly study the ayats of Allah these words are NOT in the verse. The commandment in the verse is clear - COVER YOUR CHEST OR BOSOMS, but also the fabrication of the scholars and most of the translators is clear by claiming- cover your head or hair.

Mecca Donna 

I'm going to give you a pass on that copy and paste job you did here. I'll ask you AGAIN..produce the ayats that mention the women's dress. Produce the one that mentions jilbab and khimar. And do it quickly. Because you're losing credibility on this thread with me FAST. You sound exactly like someone who swears to be a Quranist but can not/ has not/ will not read the QUran in whole. The word hijab does not mean headscarf it is a comprehensive term. The term used in Quran is very specific. We use hijab to address the entire CONCEPT of modest covering for men AND women. Now produce what is asked of you. It's imperative that you not leave it out if you want to be taken seriously.

S van Alphen 

‎* holding my breath*

Kidr Amari 

Copy and paste ah you limiting my intelligence like I don't have any independent thought at all I mean you don't know me to make an assumption. The Arabic word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17.

Allah tells us to verify in Surah 17:36 so you can verify this for yourself just get your Qur'an if you know Arabic even verify this please. 

Mecca I'm not a Quranist I'm a Muslim who follows Qur'an alone no doubt. Where is it in Qur'an that Hijab means to cover the head I'm not trying to argue of course just bringing you the Bayyinat (Clear Evidence).

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden that ye may attain Bliss." Surah 24:31

Waqul lilmuminati yaghdudna min absarihinna wayahfathna furoojahunna wala yubdeena zeenatahunna illa ma thahara minha walyadribna bikhumurihinna AAala juyoobihinna wala yubdeena zeenatahunna illa libuAAoolatihinna aw abaihinna aw abai buAAoolatihinna aw abnaihinna aw abnai buAAoolatihinna aw ikhwanihinna aw banee ikhwanihinna aw banee akhawatihinna aw nisaihinna aw ma malakat aymanuhunna awi alttabiAAeena ghayri olee alirbati mina alrrijali awi alttifli allatheena lam yathharoo AAala AAawrati alnnisai wala yadribna biarjulihinna liyuAAlama ma yukhfeena min zeenatihinna watooboo ila Allahi jameeAAan ayyuha almuminoona laAAallakum tuflihoona

You said the word Hijab means head scarf please produce the ayat from Al Qur'an. Where is Hijab in this ayat?

Mecca, yes a women's hair is part of 'zeena' / beauty, it is part of which 'naturally appears' and does not have to be covered if so we should hae a Ayat in Qur'an commanding the women to do so. 

It is part of the exception in the portion وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا , "they shall not flaunt their zeena/beauty 'except' for what (naturally) appears from it".

S van Alphen 

A muslim that follows Quran allone is not a Muslim to begin with

S van Alphen 

The proof is in the Quran itself!

Kidr Amari 

HIJAB n.m:.-veil, curtain

7:46 between them is a veil

17:45 between thee, and those who do not believe in the world to come, a curtain

19:17 she took a veil apart from them

33:53 ask them from behind a curtain

38:32 until the sun was hidden behind the veil

41:5 between us and thee there is a veil

42:51 God should speak to him, excepi by revelation, or from behind a veil

Also from the above references please verify again does Hijab mean the Hijab you mean to speak of according to the Quranic ayats.

Mecca Donna ‎

@Kidr I did NOT say hijab means headscarf. YOU DID. And youre not doing what Im asking you to do.

Mecca Donna 

‎@Kidr FINE since you want to get hung up on the word "hijab" then run along and find the word Khimar in the Quran..bring it back here. Copy and paste it. Then find the plural of the word jilbab and bring it back here and copy and past that. After you have successfully done that, we'll discuss this entire argument in context..including what you've already posted.

Mecca Donna ‎

@kidr I could give you the answer, but that defeats the purpose. Now verify what I'm telling you... and bring the evidence asked. Thank you

Mecca Donna 

‎@Kidr If you CAN NOT or will not in your next response then you've discredited yourself and will be removed from this page and your comments as well. I dont automatically do these things when people dont agree with me (hey that's the way of the world.) but if you're selectively choosing this or that in an effort to edify your opinion and not presenting the evidence COMPLETELY, then I do not and will not allow that at all.

Kidr Amari 

Ok,insha Allah, well "Khimar" is an Arabic word that is in the Quran in 24:31 as 'bikhumurihinna' now the thing is this Arabic word that means, cover, any cover, it can be a curtain which can be used as a Khimar also a long dress can be used as a Khimar, a table cloth that covers the top of a table is a Khimar, a blanket can be used as a Khimar..etc. 

I'm not new to this Mecca, Allah tells us clearly to study the Qur'an throughly and not let others interpret it for us. The word KHAMRA is used for intoxicant in Arabic has the same root with Khimar, because both covers, the Khimar covers can be a window, a body, a table . . . at the same time KHAMRA bacially covers the state of mind intoxicants. 

Unfortunately because of the translators and their being highly influenced by Hadith translate the word as ------> VEIL <------ and this is what misleads most people to believe that this verse is advocating the covering of the head which you will find in numerous translations of the Qur'an.

Kidr Amari 

KHUMUR n.m. (pi. of khimr)-veils reference: 24:31-- let them cast their veils over their bosoms

Mecca Donna 

Just produce the other one with jilbab. Hurry. My patience is running thin with you...

Kidr Amari

First you talked about Hijab, then Khimar and now Jilbab.

Kidr Amari 

Alhumduillah, Sabr is most befitting for us Allah tells us to invite to His ways with beautiful preaching and using Hikmah why the impatience I'm trying my best to present to you the best way I know producing the evidence but you keep asking questions are you even reading my messages.

Kidr Amari 

ج ل ب

Surah 33:59 jalābībihinna their outer garments. 

The root to Jalaba is 

1) Loose outer covering

2) Over-garment

3) Women's gown

4) Smock

5) Large outer covering worn by women

6) Outer cloak

6) Women's outer wrapping garment

All I'm saying Mecca is that I been down this road before and if you truly want to understand Allah's words you should study the Qur'an for yourself. I'm not here to start an argument just bring some light and a intelligent discussion insha Allah, not here to convince you not to wear Hijab or Khimar or Niqaab if this is what your heart feels then follow your heart. I'm just here as a friend saw your status and I responded. I'm a Muslim I don't belong to any sects Sunni, Salafi, Shite, Quranist, Submitters who follow Rashad Khalifah...and numerous others. I'm just a Muslim who has done the research and I have found out that what we are being told is not all the truth about Qur'an. If you want to continue this discussion please ask questions and then allow me to ask after I have presented some evidence. 

Other Muslims may want to comment on why I don't follow Hadith/Sunnah books we can discuss this too insha Allah, if you allow it on your page if not they can add me or even come to my group and we can discuss it all day long insha Allah. I'm always up for a nice respectful discussion. 

"You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them." 17:36

So, Please VERIFY for yourself.

Kidr Amari 

Most of what Muslims wear today calling it Hijab, Khimar is from traditional Hadith not from Qur'an.

Mecca Donna 

Scroll up. I BEEN asked you for both. Do it or not. Your choice

Kidr Amari 

Might I mention Mecca, in Surah 33:59 Arabic word 'jalābībihinn' refers to outer garment women may use to cover in a modest way that lends oneself to be recognized and not harassed out in the public eye. 

In modern terms of course the jilbab is commonly understood to mean loose fitting clothing and, more specifically, a long loose dress or overcoat worn by many Muslim women today. Yet, the focus of the ayat in Surah 33:59 is on the result and this as I understand it to avoid harassment and preserving your dignity however it is not on the details of the actual article of clothing.

The Best garment is in Surah 7:26

"O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of GOD's signs, that they may take heed."

Kidr Amari 

There is a big difference from ----> Hijab <---- the way the Qur'an present it and the way the Hadith presents it.

End of thread she deleted me.....but other comments that followed and I can't respond back are:

Najmah Bint Burton 

Kidr, I understand what you are "trying" to display however it doesn't fall in line with what is historically sound in regards to the ayat that were revealed, during the time it was revealed, what the "dress" of the women were at the time it was revealed and why it was revealed. All of these things are lacking in your argument. In regards to what our dear sister, Mecca Donna is asking for... I'll try and give you a small hint, look in Surah Ahzab for the answer. 

My Response:

How would would know from a historical stand point with regard to the ayat that was revealed that is like saying that ee cannot understand the Qur’an until or unless we know the "Asbaab ul Nuzul", i.e. the causes of revelation or the history attributed to the Qur’anic verses which inform us why a certain verse was revealed, and its historical background and how will we know this without studying baseless Hadith.  Najmah Bint Burton 

If you want to go into the roots of the word, then you also must develop an understanding for the linguistical, sharia and technical meanings. Due to the richness of the arabic language we initially look at the root of each word and understand its specific meanings. The root of khimaar is khaa meem raa, which as you stated means cover. However there are other root combinations that also mean cover... especially in the terms where you are trying to use them i.e, seen taa raa - cover, ghayn sheen waw - cover and even haa jeem baa - cover. Look at the simple root of kaaf, taa, baa or alif jeem raa and the different usages of noun, verb and adjective unrelated and interrelated with it. 

My Response:

Now when she said we must develop an understanding for the linquistical, sharia and technical meaning I want to know what 'Sharia' is she referring to? 

According to  

EDUCATIONAL ADDENDUM: 

UNDERSTANDING YOUR RIGHTS

Quote: The Islamic law, known as the shari 'ah, is the framework of ultimate reality and the ethical guidance that Muslim scholars have derived from the direct Revelation of Allah to man. Although Allah reveals the pattern of ultimate truth indirectly through the workings of the physical universe and in the observable nature of man, the ultimate source of knowledge about both physical and metaphysical reality - and therefore the ultimate source of the shari'ah - is the Qur'an. This divine text was revealed directly in human language to the Prophet Muhammad (saws), and is exemplified in the sunnah, which reports the Prophet's understanding of this Final Revelation as shown through his words and deeds.~~End of quote

Any Muslim who follow Hadith/Sunnah outside of the Qur'an will say that Sharia is based from Qur'an and Sunnah which indicates that there is no true Shariah at all because it has been corrupted with baseless Hadith. The only Hukm (law) that we are suppose to take from is Al Qur'an alone and not from baseless Hadith that were written over 250 years after the death of the Prophet Muhammad. 

 Najmah Bint Burton 

However Allah did not use those terms to mean cover, khumur was used in the ayat of commandiing hijab (Surah an Nr). So why is this? Because historically during the "time" of the Prophet it was recognized that khimar was referring to the scarf regularly worn by the women across their heads. The women also wore a garment known as the gitara which was a undercap to protect the khimar from the oils of the head. Even more so, al Hakeem used the "hinna" at the end of khimar denotes possession or pertaining to person with a preposition. In the ayat, Allaah says: وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ wa liydribna bikhumurihinna 3la juyubihinna - wa liydribna: HOLD IN PLACE/sew/draw together -bi khumurihinna: THEIR (pl) khumur (something already in their possession) -3la juyubihinnah: over THEIR juyub. By all definitions of the menaing including historical references the khimar is something that was used to cover the woman's head. The pre-Islamic Arabia women would wear scarves over their head and drape them loosely around them or behind them. When the ayat was revealed the women (in hadeeth) tore at their garments to cover themselves. Even without hadeeth however we can look at the cultural and historical proofs. The women wore khumur on their heads and post-Islam Arabia they covered their bosoms (and/or faces) in addition to the head being covered by the cloth.The women would not have been ABLE to draw their khumur over themselves if it was not ALREADY present on their heads.

My Response:

Again, with sound reason it's clear where Najmah is basing her understanding of khimar from and its from those who came up interpreting the Qur'an to support Hadith and her references only proves the point. She says historically during the "time" of the Prophet it was recognized that khimar was referring to the scarf regularly worn by the women across their heads. Again, how do we check the references for this through Hadith and not from Qur'an. 

See the problem with this is that the Qur’an is not meant to be a book whose injunctions are restricted to time and space. The Qur'an clearly gives immutable principles which are to be applicable in all times and eras. To suggest that the Qur’an is in need of the historical tales dominant in certain time of history for its exegesis is to limit the Qur’an to just one particular era and make it dependent on conjecture.

Whereas Allah opposes this view when He states that His Book is i.e. " A reminder to all the nations" (81:27) and "Guidance for all mankind" (2:185), thus for all humanity of all times and all locations, the divine principles for formation and reformation of society will be contained in Al-Qur’an. Whenever (Mankind) will exist, the Qur’an will provide it with divine values. See whatever has been narrated in the Qur’an, even the reminders of previous nations and messengers, they are not given ashistorical tales, but they teach us some principles, and we have to consider the whole of the Qur’an to be guidance and light for the times we live in, and seek the solutions to our present day problems from the divine injunctions, instead of digging up the historical tales that are attributed to the past and then place the Book of Allah under their subjugation.

We are reminded about this aspect in Surah Yusuf:

"In their (all the previous messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a tale which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe." (12:111)

"And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers." (11:120)

In the Qur'an all the narrated examples of the messengers and previous generations are given in the Qur’an for a reason and they are not presented to us as historical tales, guesswork, hearsay but as divine guidance and moral lessons.

Allah has identified that His Book is guidance for all times and applicable in all eras, He also informs us about certain people those who believe that historical tales or Hadith or "Asbaab ul Nuzul", i.e.the causes of revelation or the history attributed to the Qur’anic verses which inform us why a certain verse was revealed who will always consider the Qur’an to be something restricted to history and not to be understood in the present times:

"Undoubtedly Allah doth know what they conceal and what they reveal: verily He loveth not the arrogant. When it is said to them What is it that your Sustainer has revealed? they say Tales of the ancients!" (16:23-24)

And,

"Heed not the type of despicable men - ready with oaths. A slanderer going about with calumnies.(Habitually) hindering (all) good transgressing beyond bounds deep in sin. Violent (and cruel) - with all that base-born - Because he possesses wealth and (numerous) sons. When to him are rehearsed Our Signs Tales of the ancients he cries!" (68:10-15)

Najmah Bint Burton 

Jayb (pl. Juyub) has been interpreted by many of the shuyook to mean not just the bosom but the "arch"or neckline area or "fold"- an opening with two sides or pocket (when Allaah was speaking to Musa, alayhis salaam). It is impossible to negate the meaning of khimar to mean headcovering in addition to its other meanings and contextually what its meaning was determined. The Muslim Women were to not expose the neck, as many Arab women did in imitation of the jewish/christian women during that era but to conceal what was exposed of their beauty per the commandment of Allah in the Quran:

(وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

Wa qul li al-muminaat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa)

"And say to the believing women to lower their gazes and to guard their private parts and not to display their adornment except what is apparent of it." 

This part of the ayat is very important because this commandment is specifically for the BELIEVING women (al muminaat) to separate themselves apart fromo the disbelieving women not only in their actions but also in their DRESS. There is dispute about what is meant by "what is apparent" whether that refers to hands/face or the eyes, so those supporting the position of niqab use this part of the ayat) addition to the "jayb" (pl juyub, several areas with openings that have two sides mouth, eyes, ears, etc) they determine that the entire of the body is what is apparent and only those who are "exceptions" can see this displayed beauty of the woman. And of course the applicaton of hinna implies what is the "person"

As Mecca Donna has stated hijaab in no way just implies as a headscarf worn by women, but refers to the entire physical hujub and display externally, in addition to the spiritual/mental hijaab each Muslim is required to practice internally.

My Response:

This is what the Muslims who follows Hadith says about the Arabic word "khimar".

They say:

"The authorities on classical Arabic have defined the word "khimar" as a HEADCOVERING. For instance the dictionary Aqrab al-Mawarid defines the word "khimar" as, "All such pieces of cloth which are used to cover the head. It is a piece of cloth which is used by a woman to cover her head". The great scholar Imam Abu'l-Fida ibn Kathir defines the word "khimar" in the following words, "Khumur is the plural of khimar which means something that covers, and is what is used to cover the head. This is what is known among the people as a khimar". A modern scholar, Shaykh Muhammad al-Munajjid says, "Khimar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: 'Khammiru aaniyatakum (cover your vessels).' Everything that covers something else is called its khimar. But in common usage khimar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimar. Some of the fuqaha have defined it as that which covers the head, the temples and the neck. The difference between the hijab and the khimar is that the hijab is something which covers all of a woman’s body, whilst the khimar in general is something with which a woman covers her head".

3) Imam Abu Abdullah Qurtubi describes the historical circumstances relating to the wearing of the khimar in pre-Islamic Arabia as follows, "Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar". Similarly, Imam Abu'l-Fida ibn Kathir reports, "'Draw their khumur to cover their bosoms' means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, hair and earrings uncovered". Both of these descriptions provide clear, explicit, specific explanations of what "extend their khimars to cover their bosoms" means.

4) The scholars have agreed unanimously that the khimar is a HEADCOVERING.

Source(s):

http://www.muhajabah.com/sunna-yes.htm, http://www.muhajabah.com/whyhijab.htm

Now the translations by Muhammad Asad and Ahmed Ali it is referred to as a head-covering and veil, respectively.

In Muhammad Asad's commentary, he writes, "The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer's back;..."

Is there any occurance of the word khimar (or khumur) in Classical Arabic lexicons, or other works, including the Hadiths of Bukhari, Muslim, etc... where it is defined as other than a head-covering when referring to an article of clothing worn by a woman?

It's clear that Khimar means a covering, which can be a shirt, jacket, tablecloth, etc.

From Lane: 

Kha-Miim-Ra = cover/conceal/veil, become changed/altered from a former state/condition, mixed/mingled/incorporated/blended, intoxication/wine/grapes, make-up, any intoxicating thing that clouds/obscures the intellect, come upon secretly/unexpectedly, crowding of people, odour of perfume, women's head cover, man's turban, something fermented/matured? 

Lane gives examples of the dwelling was hidden by the trees & the concealed his testimony. 

Its primary signification is 'to cover'. 

As far as I can tell, to say 'khumur' in 24:31 means 'head cover' is an extrapolation. If one takes its core meaning, it simply means 'cover/veil'. 

...and let them draw/set/cast (walyadribna) their veils/covers (bikhumurihinna) over (AAala) their breasts/bosom (juyoobihinna)... [24:31] 

Kha-Miim-Ra is in the plural in this verse. Khimar means a covering, which can be a shirt, jacket, tablecloth, etc.

Now let's continue to touch on these points about the Khimar and all in the Qur'an Allah says,

"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and God is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their zeenah (charms, or beauty and ornaments) except what (must ordinarily) appear thereof; that they should draw their khimar (veils) over their bosoms and not display their zeenah except to their husbands, their fathers .... and that they should not strike their feet so as to draw attention to their hidden zeenah (ornaments)." (24:31-32)

 (outer garments) (when in public); this will be more conducive to their being recognized (as decent women) and not harassed. But God is indeed oft-forgiving, most merciful. (33:59)O Prophet! Tell your wives and daughters and the believing women that they should draw over themselves their 

And know that women advanced in years, who no longer feel any sexual desire incur no sin if they discard their thiyab (outer garments), provided they do not aim at a showy display of their zeenah (charms or beauty). But it is better for them to abstain (from this); and God is all-hearing, all-knowing. (24:60)

The ayats above are the only verses which address the issue of clothing so specifically. Clearly, the basic principle is that of modesty. However, it is clear that the inclusion of a head covering is derived from interpretation of the word khimar in 24:31. Most translators and commentators who all support Hadith/Sunnah books outside of the Qur'an agree that this was a loose scarf worn at the time of the Prophet which covered a woman’s head, neck and possibly shoulders, leaving the rest exposed and they say that women were ordered to use the khimar to cover their breasts.

Yet, because of this understanding of the khimar as a head-covering which is only an interpretation explains why Muslims who follow Hadith/Sunnah books outside of the Qur'an believe that the Qur’an tells women to cover their hair. As I mentioned before the injunction, however, regardingcovering the hair in addition to everything else is implied, not specified in the Qur’an.

If you study the Qur'an you'll see that the Arabic word for CHEST, GAYB is in the verse (24:31), but the Arabic words for

Head, (Raas), or Hair, (Shaar) is missing?  It's clear that the commandment in the ayat is - COVER YOUR CHEST OR BOSOMS, but also the fabrication of the scholars who translates the Qur'an so it basically can accomodate Hadith/Sunnah books outside of the Qur'an and this makes most of the translators infer or imply believing that is ayat is telling women to cover their head or hair.

Allah doesn't run out of words and if Allah wanted women to cover their Head, (Raas), or Hair, (Shaar) there would be such a verse as clear as day.

In addition, the ayat tells women not to display one’s zeenah except to husbands, fathers, sons, etc. except "what naturally appears thereof". Most scholars writing on the subject consider awoman’s chest, hips, legs, neck (basically her whole body) as zeenah, which should thus be covered.

Yet, as mentioned above, the Qur’an itself reveals that, in different settings, the word may have different implications; also, the (perhaps intentional) lack of specificity in defining zeenah may actually allow for differing interpretations based on a variety of circumstances.

the Muslims who follow Hadith/Sunnah books written over 250 years after the death of the Prophet say that the exact determination as to what naturally or ordinarily appears is left unclear.  yet others say that the face is also part of a woman’s beauty and should be covered. Again, when referring to  (illa ma zahara minha) to be limited to theNow the traditional interpretation considers the phrase

<-----Hadith/Sunnah booksThey believe that Allah’s words are fables without man’s assistance ---->

However, the Qur’aan says that it itself is the best Hadith (Al Qur’aan 39:23) and Allah says that the Qur’aan is COMPLETE, PERFECT, FULLY DETAILED AND IT EXPLAINS ALL THINGS (Al Qur’aan 6:114-115; 16:89: 6:38; 12:111).  

I also believe that it is very possible that many classical lexicons will refer to khumur as a headcover solely because of a biased interpretation of the Quran. In other words, they are ?Islamic? lexicons which define khumur as headcover in order to justify the wearing of the headscarf according to 24:31.

You may be interested to know that even Tafsir Ibn Kathir states "khimar" does not mean a head cover.

http://www.tafsir.com/default.asp?sid=24&tid=35857

If you look at Ibn Kathir he himself says that Khimar does not mean head cover then he contradicts himself, i.e. says it means head cover, then cites a hadith in which Aisha understood it as a waist sheet cover, i,e. any cover.

As I understand it the Arabic word  "KHuMuR" in 24:31 is a plural noun that comes from the root word of "KHaMaRa" which means, "to cover." Basically this word is used for any cover, not exclusively for headscarves.

In, Lisan-ul Arab, states that the word was even used for rugs and carpets, since they cover the floor. The sin-gular form of the same word "KHaMR," has been used for intoxicants, which "cover"the mind (5:90). In verse 24:31, God advises female Muslims to maintain their chastity and put their covers on their chests (Bosoms), not their Head, (Raas), heads!

Another thing is the Arabic word  "fel yedribne = they shall put, they shall cover" is clearly in is ayat but if KHuMuR meant Head, (Raas), head cover, the verb, "fel yudnine = they shall lengthen," reference Surah 33:59 would be more suitable.