How to Clean When Being Uncertain About Impurities (Part 12)

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If one is unsure as to where the impurities is, then he must clean what he thinks is likely (text of Zaad al-Mustaqni).

Al-Uthaymeen explains impuirities can refer to larger surface areas and smaller ones.

If it’s a larger surface area, then he should wash and clean as much he thinks is likely as overcompensating, because of his doubt, causes hardships.

If the surface area is smaller then he must wash all of the areas and overcompensate thus being certain that all effected areas have been washed.

For example, if a persons sleeve is impure but he is unsure which one, then he must wash both sleeves completely, because this leads to certainty.

The Hanbali madhab don’t have this differentiation, they say all impurities must be removed until one has full certainty and has overcompensated in order to ensure that all impurities have been removed.

The correct opinion with al-Uthaymeen is that he makes an educated guess and goes with what’s most likely:

-“(If you have a doubt) then follow what you think is correct and then carry on.” [al-Bukhaaree (401) and Muslim (572)]

So if a person thinks most likely its his right sleeve, then he must clean that sleeve alone without the left sleeve being Waajib upon him.

However, if a person has no sense of what is likely and he has doubt between two or more options, then in this case he must wash all – because he has no inkling.

Therefore we can summarize with following four scenarios:

                      1-He is certain that both places are impure, then he must wash them both.

2-He is certain that one is impure and not the other, in this case he must wash the one place alone without the other.

3-He is not certain which of the two are impure, but thinks one is more likely over the other, then he washes what he thinks is likely, according to the correct opinion.

                      4-He is not certain at all and both options are likely, then he must wash both places.

However the Hanbalees said in all forms of uncertainty then he must wash what is extra.

ash-Sharh al-Mumti1/435-437

And Allah Knows best

Chapter: The Kufr of the one who says that the rain has come because of the stars

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It is narrated on the authority of Zaid b. Khalid al-Juhani:

The Messenger of Allah (may peace and blessings be upon him) led the morning prayer at Hudaybiya. There were some marks of the rainfall during the night. At the conclusion of prayer he turned towards people and observed: Do you know what your Lord has said? They replied: Allah and His Messenger know best. Upon this he (the Holy Prophet) remarked: He (Allah) said: Some of My bondsmen entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of such and such (star) disbelieved Me and affirmed his faith in the stars.

Explanation

-ascribing rain to stars is Kufr but if one ascribes rain to it in describing constellation in relation to the seasons of rain, then this isn't Kufr (as he is connecting the weather to the time of year), but Makrooh as he is using wording which maybe perceived as being Kufr. 

Sharh Sahih Muslim of an-Nawawi (2/70-72)

And Allah Knows best

Virtues of Studying the Seerah by Shaykh ‘Abdur-Razzaaq al-Badr (Part 3)

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The following is a summary of some of the virtues mentioned by Shaykh al-Badr:

-He was the best of mankind that ever existed, so studying his life will enable us to gain lessons on how to perfect ourselves and gain closeness to Allaah.

-Not only was he the most beloved to Allaah, he exemplified how one must gain the love of Allaah. He was a beacon in worship, patience, manners and overall guidance and a specimen of complete mortality.

-One can only gain understanding of the Quraan, and the religion in its broader sense, if he understands the Seerah. A’aisha described his manners as the Quraan, meaning every moment of his life was acting upon the Quraan – in speech, actions and manners. Thus knowing his life and lifestyle will help us become stronger in our own Emaan.

-His Seerah gives a context to the religion, to explain Islaam to those who don’t know it.

-The Muslim who doesn’t know anything about the life of the Prophet is defiant in his Islaam. Ibn Katheer calls his Seerah an ‘Uloom Jamma i.e. a comprehensive science which include worhip of love of Allaah, hope, fear, patience, reliance and all other acts of worship.

-Studying the Seerah shows the truth of the Prophethood and the message that he came with. The manner in which he accepted the Qadr of Allaah, his worship to Him, how he treated friend and foe, and how he lived in seeking the pleasure of Allaah and the hereafter.

Based on all of this, none can truly love the Prophet except by knowing him and studying his life. None can truly complete his Emaan until he learns the example of the Prophet and seeks to emulate it. His life was the most perfect life and in it is true happiness. For this reason, Ibn al-Qayyim called his book of Seerah – Zaad al-Ma’ad because the provisions to seek the hereafter can only be attained by learning the Prophets life and living by the rulings and lesson therein. 

And Allaah Knows best

Liquids (besides water) Having Impurities Within Them (Part 11)

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Al-Uthaymeen explains that sometimes we have substances that are purely liquid but at times the same substance can turn into a solid.

Based on this, if something impure falls into a solid then the Najasah (impurity) can be removed and everything else is pure. Such as if a mouse fell into butter, the dead mouse and whatever is around it must be removed and the rest is pure and Halaal.

If something impure falls into a liquid then the Hanbalees were of the view is that it cannot become pure; irrespective of whether the impurity is a lot or little, or the liquid is a lot or little or whether the smell, taste or colour of the liquid has changed or not.

For example, if a dead mouse were to fall into a large container of liquid, then the whole container would become impure.

Al-Uthaymeen states that the correct opinion is that liquid is the same as solids in this regard; that the impurities must be removed and the rest is Halal and pure. The evidence for this includes:

-The Prophet was asked about mice falling into butter and he said, “Take it out and what is around it and eat the rest.” [Reported by al-Bukhaaree (5538) and Muslim (235)]

This is general and there is no correct wording which differentiates between solids and liquids.

-Just as we are able to purify water we are able to purify other liquids.

-Comparing solids to all forms of liquid is not correct, because some liquids, such as oil, sometimes doesn’t mix with other substances.

For this reason, some of the scholars have stated that substances like oil (that which doesn’t mix with other substances) cannot become impure and cannot be purified.

Others said it is possible to purify such liquids.

Al-Uthaymeen sides with the latter and states that when the Najaasah ceases, then the ruling of impurity also ceases.

ash-Sharh al-Mumti (1/433-435)

And Allah Knows best

Chapter of Calling the Run-Away Slave a Kaafir

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Jarir b. Abdullah reported it from the Holy Prophet:

When the slave runs away from his master, his prayer is not accepted.

Explanation

-Salaat not accepted means in reward but the Salaat is still valid

Others said it's valid and he receives the reward but is constantly sinning by running away 

Sharh Sahih Muslim of an-Nawawi (2/67-69)

And Allaah Knows best

Introduction to Fusool Fee Seerah ar-Rasool of Ibn Katheer (Part 2)

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Shaykh 'Abdur-Razzaq al-Badr states some of the benefits from the book authored by Ibn Katheer:

-There are not many books on Seerah which are concise.

-The layout and chronological order of the book makes it easy to follow.

-The wording is simple (TN: and easily digestible for those studying Arabic)

-The book explains the life of the Prophet, it supports him and defends him against an array of allegations made against him. It refutes those who hate him and puts love for him for the people of Emaan.

-The works of Ibn Katheer are generally quite extensive, so this concise treatise is a summary of what he has mentioned in finer detail in his larger works such as al-Bidaayah wa an-Nihaayah.

-Ibn Katheer depends on authentic narrations and tries to conclude differences of opinions between the scholars with what is stronger based on the evidences.

-Ibn Katheer depended on the works of great Imaams that came before him. He was a student of Ibn al-Qayyim and the highly skilled scholar of al-Hadeeth, Imaam Abu al-Hajjaj al-Mizzee. He actually married al-Mizzee’s daughter, Zaynab, thus he has been able to benefit from historians and Muhadithoon. His student, Ibn Abi al-‘Izz al-Hanafi has a poem in which he summarized the Seerah of the Prophet. All of this shows that they were deeply interested in studying the Seerah and gained proficiency in it.

Overall, the book has many benefits and is extremely important for adults and children alike.

And Allaah Knows best

Alcohol Changing Into Vinegar By Itself Is Pure (Part 10)

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If alcohol becomes vinegar then it still remains impure (Text from Zaad al-Mustaqni')

Al-Uthaymeen states that this is the opinion of the Madhab – even if it ceases to be an intoxicant – it remains impure irrespective of what the end product is also, whether it turns into vinegar or anything else.

Some of the later Hanbalee scholars stated that its permitted changing alcohol into vinegar, because not allowing it results in a wasting of wealth.

They quoted as evidence:

-The Hadeeth of Anas where the Prophet was asked about alcohol that changed its characteristics and became vinegar to which he said, “Do not do this”. [Muslim (1983)]

The meaning here is that it is not allowed to change intoxicating properties, even if he does, then the liquid still remains Haraam. Furthermore, Allaah and His Messenger have not commanded that we change intoxicants into vinegar.

Others held the opinion that if one purified it then it becomes pure, but the action of changing is Haraam - they quoted as evidence:

-The prohibition is connected to intoxication, if this is removed then it is no longer Haraam, but the meaning of the Hadith above is the action is Haraam.                                                                                   

Others were of the view that it is Halaal only of the People of the Book did it, otherwise it remains impure:

-This is what the People of the Book used to do in the time of the Prophet.                    

This is the correct opinion with al-Uthaymeen; that if it becomes pure by itself then it is Halaal. If a person changes alcohol into vinegar then it is only permitted if it was done by the People of the Book, otherwise not.

ash-Sharh al- Mumti (1/432-433)

And Allaah Knows best 

Chapter: Insulting the Believers is Fisq

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It is narrated on the authority of 'Abdullah b. Mas'ud that the Messenger of Allah (may peace and blessings be upon him) observed:

Abusing a Muslim is an outrage and fighting against him is unbelief (Kufr).

Explanation

-Kufr in the above Hadith can mean one of seven things:

A) those who permit killing another Muslim (TN: there is no disagreement on Istihlaal being major Kufr)

B) it refers to Kufr Ni'mah

C) it's a major sin, close to actual Kufr (TN: this one was supported by al-Uthaymeen, Kufr refers to 'Kufr duna Kufr')

D) it's an act that the Kuffaar do, Nawawi said this is the closest of all the interpretations 

E) the warning against making Takfeer

F) Kufr can mean Lubs, meaning don't wear weapons against one another, this view was supported by al-Khattaabee

G) don't make Takfeer lest you end up killing one another 

Sharh Sahih Muslim of an-Nawawi (2/63-66)

And Allah Knows best

Fusool fi Sirah ar-Rasool of Ibn Katheer

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بسم الله الرحمن الرحيم

This tab will display a series of posts of chapters taken from Fusool min Seerah ar-Rasool by Haafidh Ibn Katheer with light commentary taken from the explanation of Shaykh ‘Abdur-Razzaaq al-Badr, teacher in the Prophet’s Masjid in al-Madeenah.

The following series will follow the Prophet’s blessed life from the moment he was born up until he made Hijrah to al-Madeenah, otherwise known as the Makkan period.

I ask Allaah to make this beneficial for us and the Muslims and that Allaah Rewards Haafidh Ibn Katheer and Shaykh Abdur-Razzaaq with the best of His Rewards.

عليه توكلت وإليه أنيب،،،

Be Wary of Your Benchmark

Follow @AhleDhikr Al-Imaam Ibn al-Qayyim (May Allaah have Mercy on him) said:

The benchmark for the week is the day of Jumu'ah.
The benchmark for the year is the month of Ramadhaan.
The benchmark for your life is pilgrimage of Hajj.

Zaad al-Ma'aad (1/386)

The Reward for an Accepted Hajj is Nothing but Jannah

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It is reported on the authority of Ibn Ma’sood [may Allaah be Pleased with him] that he said that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said,

“Follow one Hajj after another and follow one ‘Umrah after another - because they both nullify poverty and sins like the bellow of the blacksmith destroys iron, silver and gold.  And the reward for an accepted Hajj is nothing but Jannah.”

[Reported by at-Tirmidhee (738); an-Nas’aaee (2584) and classed as Saheeh by al-Albaanee in Saheeh al-Jaami’ (2901)]

“Follow one Hajj after another and follow one ‘Umrah after another”: at-Teebee [may Allaah have Mercy on him] said, “This means, if one of you does Hajj, then make ‘Umrah. If one makes ‘Umrah, then make Hajj (i.e. a continual cycle of pilgrimage).”

“…nullify poverty and sins…”: This includes physical poverty as well as the metaphorical form of poverty – giving enrichment of the heart.

“And the reward for an accepted Hajj is nothing but Jannah”: It is said this refers to an accepted pilgrimage which is defined as a pilgrimage which doesn’t involve any sin, this was stated by an-Nawawee and something similar was stated by al-Qurtubee and as-Suyootee.

Tuhfah al-Ahwadhee (2/354)

Fawzan: Advice to the pilgrim after the Hajj

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Shaykh Saaleh bin Fawzaan al-Fawzaan [May Allaah Preserve him]

Member of Committee of Senior Scholars and Permanent Council of Research and Fatwaa.

It is upon the Muslim to fear Allaah, The Glorified, The Most High, to rectify his deeds and to repent to Him from his sins, so that he returns in a better state than he was before the Hajj. So he must return to Allaah, repenting and returning to Him.

He must protect the obligations upon him and to increase in doing optional good deeds. He must refrain from what Allaah has Forbidden, because the Hajj increases one in obedience and Taqwaa of Allaah and it opens the future (of the pilgrim) to righteous deeds and to be steadfast upon them.

As for what some people say, ‘Hajj expiates ones sins so he can do whatever he wants after preforming it because he has been purified’ then this is from ignorance and deception, Allaah’s Refuge is sought. What is obligatory is actually the opposite of this. Truly, the one who performs the Hajj, then he should be in a better state than he was before it, by following the Hajj with good deeds, repentance to Allaah, abstaining from what is forbidden and that one remains steadfast on the religion until death approaches him. Allaah, the Most High, says:

“And worship your Lord until there comes unto you the certainty (i.e. death).” [al-Hijr 15: 99]

So if one returns to sinning and disobedience after the Hajj then this has an impact on the Hajj and at times it may even nullify his Hajj, such as one who does Shirk with Allaah, the Exalted and Magnified.

So Hajj increases the believer in Tawqaa of Allaah, the Exalted and Magnified and that he returns home like the day his mother bore him, free from sins as the Prophet said, “Whoever performs Hajj and he doesn’t have intercourse or sin, then he returns like the day his mother gave birth to him”.

So Allaah has taken away your sins and has accepted your repentance, so don’t return to sin after this. By doing so, this is clear loss. So it is upon you to be pleased and rejoice with this favour and to be constant in repentance (or turning to Him) and obedience to Him, the Exalted and Magnified.

It is also upon you to enjoin what is good and to forbid what is prohibited and be a guide for your people when you return to them.

Explain to them what they need to understand from the rulings of the religion. To explain to your brothers and your family, the correct path. So call to Allaah, the Exalted and Magnified, and give caution to mistakes that they have fallen into. The Most High says:

“ And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.”  [al-Baqarah 2:203]

At-Taqwaa is to obey Allaah, the Most High, with Light (i.e. knowledge) from Him, the Exalted and Magnified, seeking His Reward. It also means that one should leave sinning, fearing His Punishment. This is the definition of at-Taqwaa. It is called at-Taqwaa because it protects one from the punishment, so then He said:

”And Obey Allaah (i.e. fear Allaah)…”  [al-Baqarah 2: 203]

This is affair of at-Taqwaa. Fear Allaah by doing what He has Commanded you and abstaining from what He has Prohibited. Be constant on this after the Hajj, in every moment.

Then He said after that:

“and know that you will surely be gathered unto Him”  [al-Baqarah 2:203]

Meaning, you will be gathered on the Day of Judgement in front of Allaah, the Exalted and Magnified; a day when the first and the last will be gathered, on one plain, all of them standing in front of the Lord of all of creation. Barefooted, naked and uncircumcised. Then they will be reckoned for what they did and their deeds will be weighed on the scales:

“Then, those whose scales (of good deeds) are heavy, - these, they are the successful. And those whose scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide.”

[al-Mu’minoon 23:102-103]

Then they will be given their records in the right hand or in the left hand, then they will be presented with the Siraat, which is a bridge that lies above the hellfire. There is nothing that will help one to cross the Siraat except ones deeds, as the Most High, says:

“There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must be accomplished.” [Maryam 19:71]

Every one of us will pass it, and Allaah’s help is sought.

This is wisdom behind it is in His Statement:

“and know that you will surely be gathered unto Him”  [al-Baqarah 2:203]

When you see the variety of people who speak different languages, gather on the day of ‘Arafah, variation in their nationalities and colours, and you see the extreme crowding, then you should (also) remember Gathering (i.e. on the Day of Judgement). In fact, the Gathering (i.e. on the Day of Judgement) will be even more severe in massing. So the Gathering (i.e. on the Day of Judgement) will be an even greater gathering than the gathering of the Hajj. It (i.e. on the Day of Judgement) will gather from the first to the very last, all in one place. So if you saw the way they gathered during the Hajj, and you witnessed the variation in their languages and colours, you will also realise that they all differed in accordance to their deeds and ranks. You saw them all gathered. So this should remind you of the greatest gathering on the Day of Judgement, so prepare for it with doing righteous deeds.

Then, He says:

“And of mankind there is he whose speech may please you (O Muhammad  ), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.
205. And when he turns away (from you "O Muhammad"), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.
206. And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!
207. And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves.” [al-Baqarah 2: 204-207]

So look to see which group you belong to? Are you from the group which cling to the earth and corrupt it? Or are you from those who trade themselves to seek the Pleasure of Allaah? Trade: meaning they sell themselves to seek the Pleasure of Allaah, by striving for the sake of Allaah; preforming acts of obedience, being patient in times of difficulty, to seek the reward of Allaah, the Exalted and Magnified. So look! Are you from these or them?

So it is upon you to fear Allaah, the Glorified and the Most High, and to account yourself. That you return (after the Hajj) in a state that is better than before it, so that your Hajj will be an accepted Hajj, a toiling which has been met with thankfulness (from Allaah) and an expiation for sins.

And one should not say, ‘I have performed the Hajj and I can now rely on that.’ These people are deceived by their Hajj and their deeds. These people have not performed in relation to the Rights of Allaah except something very little. And this is IF Allaah has accepted it from you! Rather, the Rights of Allaah are far greater upon you, however He, the Glorified and the Most High, Makes the little that you do into something very big. He Multiplies your righteous deeds as a virtue and a favour from Him. (And on top of this) He Admits people into Jannah from His Favour and Mercy. If we were to depend on our deeds alone then we would perish! This is because what we accomplish is very little in comparison to the favour of Allaah upon us, however Allaah, the Glorified and the Most High, is ash-Shakoor (Appreciative), al-Haleem (Enduring on peoples mistakes), al-Gahfoor (Forgiving), ar-Raheem (Merciful).

So it is obligatory upon us to have good thoughts about Allaah, that we rely upon Him, The Glorified and The High. That we go back to in a better state then before, in obedience to Him and Taqwaa, and to place ourselves in front of Him so that the Hajj has a positive impact on our lives.

That we change our manners and degree of steadfastness. That we call to Allaah in our lands, explaining matters to our brothers and our families. That we remind them of Allaah, The Glorified and The Exalted. That we order them to obey Allaah and we forbid them from disobeying Allaah, so that our Hajj is accepted, our toiling is met with thankfulness (from Allaah) and our sins expiated.

With this I ask Allaah, The Glorified and The Magnified, that He Gives us and you Strength and Acceptance. That He Makes us firm on the truth and Make us die upon the truth. That He Shelters us and you from  misguidance and al-Fitnah, from the worst of al-Fitnahs, that which is apparent and what is hidden.

May the Peace and Blessings of Allaah be upon our Prophet Muhammad, upon his Family and all his Companions.

http://af.org.sa/en/node/2669

Finished your Rituals with the Words of Tawheed and Istighfaar

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As for the statement of Tawheed [i.e. Laa ila Ila Allaah], then this statement expiates sins and it removes all traces of the sins that he had committed and thus, nothing remains of it. So the statement of Tawheed is like free a slave, and freeing a slave is like one has freed himself from the fire. Whoever says it and believes in it, sincerely with his heart, then Allaah makes the fire prohibited upon this person.

As for the words of Istighfaar or forgiveness, then increasing in it is a cause for you to attain the Forgiveness and Mercy of Allaah. 

Hasan al-Basree [May Allaah have Mercy on him] said, “Increase in asking for Allaah’s forgiveness because you don’t know when the Mercy of Allaah will fall upon you.”

Luqmaan the wise, told his son, “Oh son! Repeat Istigfaar upon your tongue, because there are hours in which Allaah doesn’t deny the person who asks.”
Allaah, the Most High, also combines the statement of Tawheed and the advice on being steadfast in asking for Istighfaar.

Allaah, the Most High, says:

“So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin” [Muhammad 47:19]

It is also narrated from the Salaf that they said, “Iblees said, ‘Men are destroyed because of their sins and I have been destroyed because of Laa Ilaha Ila Allaah and Istighfaar.’”

Istighfaar is from the deeds that one must do upon completion of righteous deeds, such as upon the completion of Salaah, Hajj or Qiyaam al-Layl. It is also prescribed to say Istighfaar upon the completion of sittings and gathering, so if the gathering was a gathering of remembering Allaah and a beneficial gathering then we are closing the righteous deed by seeking Istighfaar and if the gathering had shortcomings or sins, then we are seeking to be pardoned and forgiven.

Therefore, it is binding that we finish by seeking forgiveness in Allaah.

‘Umar bin ‘Abdul-‘Azeez also once wrote:

Say as your father Aadam [Peace be Upon him] has said:

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [A’raaf 7:23]

Say as Nooh [Peace be Upon him] said:

“O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Hood 11:47]

Say as Moosa [Peace be Upon him] said:

“My Lord! Verily, I have wronged myself, so forgive me” [Qasas 28:16]

Say as Dhun Noon [Peace be Upon him] said:

“La ilaha illa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doer” [Mu’minoon 21:87]

It is also narrated that Aboo Hurayrah [May Allaah be Pleased with him] said, “Backbiting tears your fasts but Istighfaar repairs it. So whoever is able to repair his fasting then let him do so.”

Lataa'if al-Ma'aarif (Pg. 160-169) by Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him]

The Guests of ar-Rahmaan

Follow @AhleDhikr It is narrated on the authority of Ibn 'Umar (May Allaah be Pleased with him and his father) that the Prophet (Peace and Blessings of Allaah be upon him) said, 

"The pilgrim doing Hajj or 'Umrah are from the guests of Allaah. They supplicate to Him and He Answers them and anything they ask for, He Gives to them."

[Reported by Ibn Maajah (2888) and classed as Hasan by al-Albaanee in as-Silsilah as-Saheehah (1820)]

Ihram: A Symbol of Humility and Submissiveness to The Creator

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Ibn al-Qayyim [May Allaah have Mercy on him] said in his poem al-Meemiyyah (verse 28):

They have exposed their heads out of humility

Out of humility for the One they are facing and submitting to

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said in explanation:

“They expose their heads during the Ihraam out of humility to Allaah, the Exalted and the Glorified. This is something well known until our times today; that a person, if he wants to show respect and humility towards another person, they take off their head-wear. Soldiers take off their head-wear when they are presented in front of someone they want to respect and honour. Likewise, the Soofees take of their head-wear when they are in front of their scholars, those who are presumed to be from the friends of Allaah. However, taking off ones head-wear to show respect to a person one may meet is from the customs of the people (thus it has no Islaamic ruling to it). The one who has humility to Allaah, the Glorified and the Exalted, means that they submit and are humble towards Him, as He, the Most High, says: “And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allah, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day)” [Taa-haa 20:11]. It is almost impossible to find someone from those who have been prevented to have humility and submissiveness with Allaah, that they uncover their heads out of humility to Allaah, the Glorified and the Exalted (i.e. they find it difficult to show humility and submissiveness to Allaah). If it wasn't for the fact that the whole of the woman is sacred for one to look at (‘Awrah) then it would be upon her to uncover her head out of honour to Allaah as well, however she (totally) remains an ‘Awrah (covered) for men thus she must remain covered. End quote. [Sharh al-Qaseedah al-Meemiyyah (pg. 25)]