Qur'an
Surah 7:26
O ye Children of Adam! We have bestowed raiment upon you to cover your
shame, as well as to be an adornment to you. But the raiment of
righteousness,- that is the best. Such are among the Signs of Allah,
that they may receive admonition!
Surah 24:31
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 ornaments. And O
ye Believers! turn ye all together towards Allah, that ye may attain
Bliss.
Surah 33:59
O Prophet! Tell thy wives and daughters, and the believing women, that
they should cast their outer garments over their persons (when abroad):
that is most convenient, that they should be known (as such) and not
molested. And Allah is Oft-Forgiving, Most Merciful.
Hadith
Sahih Bukhari
Narrated 'Aisha: [...] While I was sitting in my resting place,
I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami
Adh-Dhakwani was behind the army. When he reached my place in the
morning, he saw the figure of a sleeping person and he recognized me on
seeing me as he had seen me before the order of compulsory veiling (was
prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi
wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his
Istirja'. He dismounted from his camel and made it kneel down, putting
his leg on its front legs and then I got up and rode on it. [...]
Narrated Safiya bint Shaiba: 'Aisha used to say: "When (the Verse):
"They should draw their veils over their necks and bosoms," was
revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."
Narrated 'Aisha: The wives of the Prophet used to go to Al-Manasi, a
vast open place (near Baqia at Medina) to answer the call of nature at
night. 'Umar used to say to the Prophet "Let your wives be veiled," but
Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of
the Prophet went out at 'Isha' time and she was a tall lady. 'Umar
addressed her and said, "I have recognized you, O Sauda." He said so, as
he desired eagerly that the verses of Al-Hijab (the observing of veils
by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).
Narrated 'Aisha: (the wife of the Prophet) 'Umar bin Al-Khattab used to
say to Allah's Apostle "Let your wives be veiled" But he did not do so.
The wives of the Prophet used to go out to answer the call of nature at
night only at Al-Manasi.' Once Sauda, the daughter of Zam'a went out and
she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a
gathering, and said, "I have recognized you, O Sauda!" He ('Umar) said
so as he was anxious for some Divine orders regarding the veil (the
veiling of women.) So Allah revealed the Verse of veiling. (Al-Hijab; a
complete body cover excluding the eyes). (See Hadith No. 148, Vol. 1)
Narrated Anas:
Umar said, "I agreed with Allah in three things," or said, "My Lord
agreed with me in three things. I said, 'O Allah's Apostle! Would that
you took the station of Abraham as a place of prayer.' I also said, 'O
Allah's Apostle! Good and bad persons visit you! Would that you ordered
the Mothers of the believers to cover themselves with veils.' So the
Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I
came to know that the Prophet had blamed some of his wives so I entered
upon them and said, 'You should either stop (troubling the Prophet ) or
else Allah will give His Apostle better wives than you.' When I came to
one of his wives, she said to me, 'O 'Umar! Does Allah's Apostle haven't
what he could advise his wives with, that you try to advise them?' "
Thereupon Allah revealed:--
"It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you Muslims (who submit to Allah).." (66.5)
Narrated Umar: I said, "O Allah's Apostle! Good and bad persons enter
upon you, so I suggest that you order the mothers of the Believers (i.e.
your wives) to observe veils." Then Allah revealed the Verses of
Al-Hijab.
Narrated Aisha: Sauda (the wife of the Prophet) went out to answer the
call of nature after it was made obligatory (for all the Muslims ladies)
to observe the veil. She was a fat huge lady, and everybody who knew
her before could recognize her. So 'Umar bin Al-Khattab saw her and
said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a
way by which you should not be recognized on going out. Sauda returned
while Allah's Apostle was in my house taking his supper and a bone
covered with meat was in his hand. She entered and said, "O Allah's
Apostle! I went out to answer the call of nature and 'Umar said to me
so-and-so." Then Allah inspired him (the Prophet) and when the state of
inspiration was over and the bone was still in his hand as he had not
put in down, he said (to Sauda), "You (women) have been allowed to go
out for your needs."
Narrated Anas bin Malik:
When Allah's Apostle married Zainab bint Jahsh, he invited the people to
a meal. They took the meal and remained sitting and talking. Then the
Prophet (showed them) as if he is ready to get up, yet they did not get
up. When he noticed that (there was no response to his movement), he got
up, and the others too, got up except three persons who kept on
sitting. The Prophet came back in order to enter his house, but he went
away again. Then they left, whereupon I set out and went to the Prophet
to tell him that they had departed, so he came and entered his house. I
wanted to enter along with him, but he put a screen between me and him.
Then Allah revealed:
'O you who believe! Do not enter the houses of the Prophet...' (33.53)
Narrated Anas bin Malik:
I of all the people know best this verse of Al-Hijab. When Allah's
Apostle married Zainab bint Jahsh she was with him in the house and he
prepared a meal and invited the people (to it). They sat down (after
finishing their meal) and started chatting. So the Prophet went out and
then returned several times while they were still sitting and talking.
So Allah revealed the Verse:
'O you who believe! Enter not the Prophet's houses until leave is given
to you for a meal, (and then) not (so early as) to wait for its
preparation .....ask them from behind a screen.' (33.53) So the screen
was set up and the people went away.
Narrated Anas: A banquet of bread and meat was held on the occasion of
the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite
the people (to the banquet), and so the people started coming (in
groups); They would eat and then leave. Another batch would come, eat
and leave. So I kept on inviting the people till I found nobody to
invite. Then I said, "O Allah's Prophet! I do not find anybody to
invite." He said, "Carry away the remaining food." Then a batch of three
persons stayed in the house chatting. The Prophet left and went towards
the dwelling place of Aisha and said, "Peace and Allah's Mercy be on
you, O the people of the house!" She replied, "Peace and the mercy of
Allah be on you too. How did you find your wife? May Allah bless you.
Then he went to the dwelling places of all his other wives and said to
them the same as he said to Aisha and they said to him the same as Aisha
had said to him. Then the Prophet returned and found a group of three
persons still in the house chatting. The Prophet was a very shy person,
so he went out (for the second time) and went towards the dwelling place
of 'Aisha. I do not remember whether I informed him that the people
have gone away. So he returned and as soon as he entered the gate, he
drew the curtain between me and him, and then the Verse of Al-Hijab was
revealed.
Narrated Anas: When Allah's Apostle married Zainab bint Jahsh, he made
the people eat meat and bread to their fill (by giving a Walima
banquet). Then he went out to the dwelling places of the mothers of the
believers (his wives), as he used to do in the morning of his marriage.
He would greet them and invoke good on them, and they (too) would return
his greeting and invoke good on him. When he returned to his house, he
found two men talking to each other; and when he saw them, he went out
of his house again. When those two men saw Allah's Apostle: going out of
his house, they quickly got up (and departed). I do not remember
whether I informed him of their departure, or he was informed (by
somebody else). So he returned, and when he entered the house, he
lowered the curtain between me and him. Then the Verse of Al-Hijab was
revealed.
Narrated Anas bin Malik: I was ten years old when Allah's Apostle
arrived at Medina. My mother and aunts used to urge me to serve the
Prophet regularly, and I served him for ten years. When the Prophet died
I was twenty years old, and I knew about the order of Al-Hijab (veiling
of ladies) more than any other person when it was revealed. It was
revealed for the first time when Allah's Apostle had consummated his
marriage with Zainab bint Jahsh. When the day dawned, the Prophet was a
bridegroom and he invited the people to a banquet, so they came, ate,
and then all left except a few who remained with the Prophet for a long
time. The Prophet got up and went out, and I too went out with him so
that those people might leave too. The Prophet proceeded and so did I,
till he came to the threshold of 'Aisha's dwelling place. Then thinking
that these people have left by then, he returned and so did I along with
him till he entered upon Zainab and behold, they were still sitting and
had not gone. So the Prophet again went away and I went away along with
him. When we reached the threshold of 'Aisha's dwelling place, he
thought that they had left, and so he returned and I too, returned along
with him and found those people had left. Then the Prophet drew a
curtain between me and him, and the Verses of Al-Hijab were revealed.
Narrated Anas bin Malik: that he was a boy of ten at the time when the
Prophet emigrated to Medina. He added: I served Allah's Apostle for ten
years (the last part of his life time) and I know more than the people
about the occasion whereupon the order of Al-Hijab was revealed (to the
Prophet). Ubai b n Ka'b used to ask me about it. It was revealed (for
the first time) during the marriage of Allah's Apostle with Zainab bint
Jahsh. In the morning, the Prophet was a bride-groom of her and he
Invited the people, who took their meals and went away, but a group of
them remained with Allah's Apostle and they prolonged their stay.
Allah's Apostle got up and went out, and I too, went out along with him
till he came to the lintel of 'Aisha's dwelling place. Allah's Apostle
thought that those people had left by then, so he returned, and I too,
returned with him till he entered upon Zainab and found that they were
still sitting there and had not yet gone. The Prophet went out again,
and so did I with him till he reached the lintel of 'Aisha's dwelling
place, and then he thought that those people must have left by then, so
he returned, and so did I with him, and found those people had gone. At
that time the Divine Verse of Al-Hijab was revealed, and the Prophet set
a screen between me and him (his family).
Narrated Anas bin Malik: The Prophet stayed with Safiya bint Huyai for
three days on the way of Khaibar where he consummated his marriage with
her. Safiya was amongst those who were ordered to use a veil.
Narrated Anas: The Prophet stayed for three rights between Khaibar and
Medina and was married to Safiya. I invited the Muslim to h s marriage
banquet and there wa neither meat nor bread in that banquet but the
Prophet ordered Bilal to spread the leather mats on which dates, dried
yogurt and butter were put. The Muslims said amongst themselves, "Will
she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of
the wives of the Prophet ) or just (a lady captive) of what his
right-hand possesses" Some of them said, "If the Prophet makes her
observe the veil, then she will be one of the mothers of the believers
(i.e. one of the Prophet's wives), and if he does not make her observe
the veil, then she will be his lady slave." So when he departed, he made
a place for her behind him (on his and made her observe the veil.
Narrated Ibn Abbas: That he heard the Prophet saying, "It is not
permissible for a man to be alone with a woman, and no lady should
travel except with a Muhram (i.e. her husband or a person whom she
cannot marry in any case for ever; e.g. her father, brother, etc.)."
Then a man got up and said, "O Allah's Apostle! I have enlisted in the
army for such-and-such Ghazwa and my wife is proceeding for Hajj."
Allah's Apostle said, "Go, and perform the Hajj with your wife."
Narrated Qaza'a, the slave of Ziyad: Abu Said who participated in twelve
Ghazawat with the Prophet said, "I heard four things from Allah's
Apostle (or I narrate them from the Prophet ) which won my admiration
and appreciation. They are: 1. "No lady should travel without her
husband or without a Dhu-mahram for a two-days' journey. 2. No fasting
is permissible on two days of 'Id-al-Fitr, and 'Id-al-Adha. 3. No prayer
(may be offered) after two prayers: after the 'Asr prayer till the sun
set and after the morning prayer till the sun rises. 4. Not to travel
(for visiting) except for three mosques: Masjid-al-Haram (in Mecca), my
Mosque (in Medina), and Masjid-al-Aqsa (in Jerusalem)."
Narrated Um Salama: Whenever Allah's Apostle completed the prayer with
Taslim, the women used to get up immediately and Allah's Apostle would
remain at his place for someone before getting up. (The sub-narrator
(Az-Zuhri) said, "We think, and Allah knows better, that he did so, so
that the women might leave before men could get in touch with them)."
Sahih Muslim
'A'isha reported that the wives of Allah's Messenger (may peace be upon
him) used to go out in the cover of night when they went to open fields
(in the outskirts of Medina) for easing themselves. 'Umar b Khattab used
to say: Allah's Messenger, ask your ladies to observe veil, but Allah's
Messenger (may peace be upon him) did not do that. So there went out
Sauda, daughter of Zarn'a, the wife of Allah's Messenger (may peace be
upon him), during one of the nights when it was dark. She was a tall
statured lady. 'Umar called her saying: Sauda, we recognise you. (He did
this with the hope that the verses pertaining to veil would be
revealed.) 'A'isha said: Allah, the Exalted and Glorious, then revealed
the verses pertaining to veil.
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.
Ibn Umar reported Umar as saying: My lord concorded with (my judgments)
on three occasions. In case of the Station of Ibrahim, in case of the
observance of veil and in case of the prisoners of Badr.
A'isha reported that Sauda (Allah be pleased with her) went out (in the
fields) in order to answer the call of nature even after the time when
veil had been prescribed for women. She had been a bulky lady,
significant in height amongst the women, and she could not conceal
herself from him who had known her. 'Umar b. Khattab saw her and said:
Sauda, by Allah, you cannot conceal from us. Therefore, be careful when
you go out. She ('A'isha) said: She turned back. Allah's Messenger (may
peace be upon him) was at that time in my house having his evening meal
and there was a bone in his hand. She (Sauda) cline and said: Allah's
Messenger. I went out and 'Umar said to me so and so. She ('A'isha)
reported: There came the revelation to him and then it was over; the
bone was then in his hand and he had not thrown it and he said:"
Permission has been granted to you that you may go out for your needs."
'A'isha reported that a eunuch used to come to the wives of Allah's
Apostle (may peace be upon him) and they did not And anything
objectionable in his visit considering him to be a male without any
sexual desire. Allah's Apostle (may peace be upon him) one day came as
he was sitting with some of his wives and he was busy in describing the
bodily characteristics of a lady and saying: As the comes in front four
folds appear on her front side and as she turns her back eight folds
appear on the back side. Thereupon Allah's Apostle (may peace be upon
him) said: I me that he knows these things; do not, therefore. allow him
to cater. She (" A'isha) said: Then they began to observe veil from
him.
Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may
peace be upon him) as saying: It is not lawful for a Muslim woman to
travel a night's journey except when there is a mahram with her.
Abu Huraira (Allah be pleased with him) reported Allah's Apostle (may
peace be upon him) as saying: It is not lawful for a woman who believes
in Allah and the Hereafter to undertake a day's journey except in the
company of a mahram.
Ibn 'Abbas (Allah be pleased with them) reported: I heard Allah's
Messenger (may peace be upon him) delivering a sermon and making this
observation:" No person should be alone with a woman except when there
is a mahram with her, and the woman should not undertake journey except
with a mahram." A person stood up and said: Allah's Messenger, my wife
has set out for pilgrimage, whereas I am enlisted to fight in such and
such battle, whereupon he said:" You go and perform Hajj with your
wife."
'A'isha (Allah be pleased with her) reported that Salim, the freed slave
of Abu Hadhaifa, lived with him and his family in their house. She (i.
e. the daughter of Suhail came to Allah's Apostle (may peace be upon
him) and said: Salim has attained (puberty) as men attain, and he
understands what they understand, and he enters our house freely, I,
however, perceive that something (rankles) in the heart of Abu Hudhaifa,
whereupon Allah's Apostle (may peace be upon him) said to her: Suckle
him and you would become unlawful for him, and (the rankling) which Abu
Hudhaifa feels in his heart will disappear. She returned and said: So I
suckled him, and what (was there) in the heart of Abu Hudhaifa
disappeared.
Abu Dawud
Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should
cast their outer garments over their persons" was revealed, the women of
Ansar came out as if they had crows over their heads by wearing outer
garments.
Narrated Aisha, Ummul Mu'minin: May Allah have mercy on the early
immigrant women. When the verse "That they should draw their veils over
their bosoms" was revealed, they tore their thick outer garments and
made veils from them.
Narrated Aisha, Ummul Mu'minin: Safiyyah, daughter of Shaybah, said that
Aisha mentioned the women of Ansar, praised them and said good words
about them. She then said: When Surat an-Nur came down, they took the
curtains, tore them and made head covers (veils) of them.
Narrated Aisha, Ummul Mu'minin: A mukhannath (eunuch) used to enter upon
the wives of Prophet (peace be upon him). They (the people) counted him
among those who were free of physical needs. One day the Prophet (peace
be upon him) entered upon us when he was with one of his wives, and was
describing the qualities of a woman, saying: When she comes forward,
she comes forward with four (folds in her stomach), and when she goes
backward, she goes backward with eight (folds in her stomach). The
Prophet (peace be upon him) said: Do I not see that this (man) knows
what here lies. Then they (the wives) observed veil from him.
Narrated Anas ibn Malik: The Prophet (peace be upon him) brought Fatimah
a slave which he donated to her. Fatimah wore a garment which, when she
covered her head, did not reach her feet, and when she covered her feet
by it, that garment did not reach her head. When the Prophet (peace be
upon him) saw her struggle, he said: There is no harm to you: Here is
only your father and slave.
Scholars
Correct Hijaab
Praise be to Allaah.
Shaykh al-Albaani (may Allaah have mercy on him) said:
The conditions of hijaab:
Firstly:
(It should cover all the body apart from whatever has been exempted).
Allaah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the way).
That will be better, that they should be known (as free respectable
women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most
Merciful.”
This aayah clearly states that it is obligatory to cover all of a
woman’s beauty and adornments and not to display any part of that before
non-mahram men (“strangers”) except for whatever appears
unintentionally, in which case there will be no sin on them if they
hasten to cover it up.
Al-Haafiz ibn Katheer said in his Tafseer:
This means that they should not display any part of their adornment to
non-mahrams, apart from that which it is impossible to conceal. Ibn
Mas’ood said: such as the cloak and robe, i.e., what the women of the
Arabs used to wear, an outer garment which covered whatever the woman
was wearing, except for whatever appeared from beneath the outer
garment. There is no sin on a woman with regard to this because it is
impossible to conceal it.
Secondly
(it should not be an adornment in and of itself).
Allaah says (interpretation of the meaning):
“… and not to show off their adornment…” [al-Noor 24:31]. The general
meaning of this phrase includes the outer garment, because if it is
decorated it will attract men’s attention to her. This is supported by
the aayah in Soorat al-Ahzaab (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the
times of ignorance” [al-Ahzaab 33:33]. It is also supported by the
hadeeth in which the Prophet (peace and blessings of Allaah be upon him)
said: “There are three, do not ask me about them: a man who leaves the
jamaa’ah, disobeys his leader and dies disobedient; a female or male
slave who runs away then dies; and a woman whose husband is absent and
left her with everything she needs, and after he left she made a wanton
display of herself. Do not ask about them.”
(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of
Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab
al-Mufrad).
Thirdly:
(It should be thick and not transparent or “see-thru”)
- because it cannot cover properly otherwise. Transparent or see-thru
clothing makes a woman more tempting and beautiful. Concerning this the
Prophet (peace and blessings of Allaah be upon him) said: “During the
last days of my ummah there will be women who are clothed but naked,
with something on their heads like the humps of camels. Curse them, for
they are cursed.” Another hadeeth adds: “They will not enter Paradise or
even smell its fragrance, although its fragrance can be detected from
such and such a distance.”
(Narrated by Muslim from the report of Abu Hurayrah).
Ibn ‘Abd al-Barr said: what the Prophet (peace and blessings of Allaah
be upon him) meant was women who wear clothes made of light fabric which
describes and does not cover. They are clothed in name but naked in
reality.
Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.
Fourthly:
(It should be loose, not tight so that it describes any part of the body).
The purpose of clothing is to prevent fitnah (temptation), and this can
only be achieved if clothes are wide and loose. Tight clothes, even if
they conceal the colour of the skin, still describe the size and shape
of the body or part of it, and create a vivid image in the minds of men.
The corruption or invitation to corruption that is inherent in that is
quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The
Messenger of Allaah (peace and blessings of Allaah be upon him) gave me a
thick Egyptian garment that was one of the gifts given to him by Duhyat
al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see
you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to
wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid
that it may describe the size of her bones.’” (Narrated by al-Diyaa’
al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and
al-Bayhaqi, with a hasan isnaad).
Fifthly:
(It should not be perfumed with bakhoor or fragrance)
There are many ahaadeeth which forbid women to wear perfume when they go
out of their houses. We will quote here some of those which have saheeh
isnaads:
Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “Any woman who puts on perfume then passes
by people so that they can smell her fragrance, is an adulteress.”
Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of
Allaah be upon him) said: “If any one of you (women) goes out to the
mosque, let her not touch any perfume.”
Abu Hurayrah said: the Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Any woman who has scented herself with
bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”
Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent
was overpowering. He said, “O female slave of al-Jabbaar, are you going
to the mosque?” She said, “Yes,” He said, “And have you put on perfume
because of that?” She said, “Yes.” He said, “Go back and wash yourself,
for I heard the Messenger of Allaah (peace and blessings of Allaah be
upon him) say: ‘If a woman comes out to the mosque and her fragrance is
overpowering, Allaah will not accept any prayer from her until she goes
home and washes herself.’”
These ahaadeeth are general in implication. Just as the prohibition
covers perfume applied to the body, it also covers perfume applied to
the clothes, especially in the third hadeeth, where bakhoor (incense) is
mentioned, because incense is used specifically to perfume the clothes.
The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also
included other things under this heading of things to be avoided by
women who want to go to the mosque, such as beautiful clothes, jewellery
that can be seen, excessive adornments and mingling with men. See Fath
al-Baari, 2/279.
Ibn Daqeeq al-‘Eed said:
This indicates that it is forbidden for a woman who wants to go to the
mosque to wear perfume, because this causes provocation of men’s
desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the
commentary on the first hadeeth of Abu Hurayrah quoted above.
Sixthly:
(It should not resemble the clothing of men)
It was reported in the saheeh ahaadeeth that a woman who imitates men in
dress or in other ways is cursed. There follow some of the ahaadeeth
that we know:
Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of
Allaah be upon him) cursed the man who wears women’s clothes, and the
woman who wears men’s clothes.”
‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: ‘They are not part of us, the
women who imitate men and the men who imitate women.’”
Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon
him) cursed effeminate men and masculine women. He said, ‘Throw them out
of your houses.’” He said: “The Prophet (peace and blessings of Allaah
be upon him) expelled So and so, and ‘Umar expelled So and so.”
According to another version: “The Messenger of Allaah (peace and
blessings of Allaah be upon him) cursed men who imitate women and women
who imitate men.”
‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: ‘There are three who will not enter
Paradise and Allaah will not even look at them on the Day of
Resurrection: one who disobeys his parents, a woman who imitates men,
and the duyooth (cuckold, weak man who feels no jealousy over his
womenfolk).”
Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said:
“It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a
woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah (peace
and blessings of Allaah be upon him) cursed women who act like men.’”
These ahaadeeth clearly indicate that it is forbidden for women to
imitate men and vice versa, This usually includes dress and other
matters, apart from the first hadeeth quoted above, which refers to
dress only.
Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad
being asked about a man who dresses his slave woman in a tunic. He said,
‘Do not clothe her in men’s garments, do not make her look like a man.”
Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to
wear? He said, No, unless she wears them to do wudoo’. I said, What
about for beauty? He said, No. I said, Can he cut her hair short? He
said, No.”
Seventhly:
(It should not resemble the dress of kaafir women).
It is stated in sharee’ah that Muslims, men and women alike, should not
resemble or imitate the kuffaar with regard to worship, festivals or
clothing that is specific to them. This is an important Islamic
principle which nowadays, unfortunately, is neglected by many Muslims,
even those who care about religion and calling others to Islam. This is
due either to ignorance of their religion, or because they are following
their own whims and desires, or because of deviation, combined with
modern customs and imitation of kaafir Europe. This was one of the
causes of the Muslims’ decline and weakness, which enabled the
foreigners to overwhelm and colonize them. “…Verily, Allaah will not
change the condition of a people as long as they do not change their
state themselves …” [al-Ra’d 13:11 – interpretation of the meaning]. If
only they knew.
It should be known that there is a great deal of saheeh evidence for
these important rules in the Qur’aan and Sunnah, and that the evidence
in the Qur’aan is elaborated upon in the Sunnah, as is always the case.
Eighthly:
(It should not be a garment of fame and vanity).
Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever wears a
garment of fame and vanity in this world, Allaah will clothe him in a
garment of humiliation on the Day of Resurrection, then He will cause
Fire to flame up around him.’”
(Hijaab al-Mar’ah al-Muslimah, p. 54-67).
And Allaah knows best.
Hijaab al-Mar’ah al-Muslimah, p. 54-67
Correct Hijaab
Islam Q&A, Fatwa No. 6991
Islam Q&A, Fatwa No. 6991
Ruling on covering the face, with detailed evidence
Q: May I know whether covering of the face in Hijab is a Farz, Wajib,
Masnoon or Mustahab? Please specify the school of thought (maslak)
according to which you will answer this question.
A: There is consensus amongst the Ulama of all four schools of thought (Mazaahib), that it is obligatory upon women to cover their faces when fitnah and evil is apprehended. There is no doubt of the widespread fitnah and prevalent evil nowadays. Hence it is imperative (waajib) for women to cover their faces when leaving their homes or in the presence of non-mahram males.
A: There is consensus amongst the Ulama of all four schools of thought (Mazaahib), that it is obligatory upon women to cover their faces when fitnah and evil is apprehended. There is no doubt of the widespread fitnah and prevalent evil nowadays. Hence it is imperative (waajib) for women to cover their faces when leaving their homes or in the presence of non-mahram males.
Fatwa - Hijab
Mufti Shafiq Jakhura, Iftaa Department, Darul Ihsan Islamic Services Centre, July 29, 2009
Mufti Shafiq Jakhura, Iftaa Department, Darul Ihsan Islamic Services Centre, July 29, 2009
Praise be to Allaah.
You should note that women’s observing hijab in front of non-mahram men
and covering their faces is something that is obligatory as is indicated
by the Book of your Lord and the Sunnah of your Prophet (peace and
blessings of Allaah be upon him), and by rational examination and
analogy.
1 – Evidence from the Qur’aan
(i)
Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at
forbidden things), and protect their private parts (from illegal sexual
acts) and not to show off their adornment except only that which is
apparent (like both eyes for necessity to see the way, or outer palms of
hands or one eye or dress like veil, gloves, headcover, apron), and to
draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks
and bosoms) and not to reveal their adornment except to their husbands,
or their fathers, or their husband’s fathers, or their sons, or their
husband’s sons, or their brothers or their brother’s sons, or their
sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or
the (female) slaves whom their right hands possess, or old male
servants who lack vigour, or small children who have no sense of
feminine sex. And let them not stamp their feet so as to reveal what
they hide of their adornment. And all of you beg Allaah to forgive you
all, O believers, that you may be successful”
[al-Noor 24:31]
The evidence from this verse that hijab is obligatory for women is as follows:
(a) Allaah commands the believing women to guard their chastity, and the
command to guard their chastity also a command to follow all the means
of doing that. No rational person would doubt that one of the means of
doing so is covering the face, because uncovering it causes people to
look at it and enjoy its beauty, and thence to initiate contact. The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The eyes commit zina and their zina is by looking…” then he said, “…
and the private part confirms that or denies it.” Narrated by
al-Bukhaari, 6612; Muslim, 2657.
If covering the face is one of the means of guarding one’s chastity,
then it is enjoined, because the means come under the same ruling as the
ends.
(b) Allaah says (interpretation of the meaning): “…and to draw their
veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)
…”. The jayb (pl. juyoob) is the neck opening of a garment and the
khimaar (veil) is that with which a woman covers her head. If a woman is
commanded to draw her veil over the neck opening of her garment then
she is commanded to cover her face, either because that is implied or by
analogy. If it is obligatory to cover the throat and chest, then it is
more appropriate to cover the face because it is the site of beauty and
attraction.
(c) Allaah has forbidden showing all adornment except that which is
apparent, which is that which one cannot help showing, such as the
outside of one's garment. Hence Allaah says (interpretation of the
meaning): “…except only that which is apparent …” and He did not say,
except that which they show of it. Some of the salaf, such as Ibn
Mas’ood, al-Hasan, Ibn Sireen and others interpreted the phrase “except
only that which is apparent” as meaning the outer garment and clothes,
and what shows from beneath the outer garment (i.e., the hem of one’s
dress etc.). Then He again forbids showing one’s adornment except to
those for whom He makes an exception. This indicates that the second
adornment mentioned is something other than the first adornment. The
first adornment is the external adornment which appears to everyone and
cannot be hidden. The second adornment is the inward adornment
(including the face). If it were permissible for this adornment to be
seen by everyone, there would be no point to the general wording in the
first instance and this exception made in the second.
(d) Allaah grants a concession allowing a woman to show her inward
adornments to “old male servants who lack vigour”, i.e. servants who are
men who have no desire, and to small children who have not reached the
age of desire and have not seen the ‘awrahs of women. This indicates two
things:
1 – That showing inward adornments to non-mahrams is not permissible except to these two types of people.
2 – That the reason for this ruling is the fear that men may be tempted
by the woman and fall in love with her. Undoubtedly the face is the site
of beauty and attraction, so concealing it is obligatory lest men who
do feel desire be attracted and tempted by her.
(e) The words (interpretation of the meaning): “And let them not stamp
their feet so as to reveal what they hide of their adornment” mean that a
woman should not stamp her feet so as to make known hidden adornments
such as anklets and the like. If a woman is forbidden to stamp her feet
lest men be tempted by what they hear of the sound of her anklets etc.,
then what about uncovering the face?
Which is the greater source of temptation – a man hearing the anklets of
a woman whom he does not know who she is or whether she is beautiful,
or whether she is young or old, or ugly or pretty? Or his looking at a
beautiful youthful face that attracts him and invites him to look at it?
Every man who has any desire for women will know which of the two
temptations is greater and which deserves to be hidden and concealed.
(ii)
Allaah says (interpretation of the meaning):
“And as for women past childbearing who do not expect wedlock, it is no
sin on them if they discard their (outer) clothing in such a way as not
to show their adornment. But to refrain (i.e. not to discard their outer
clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”
[al-Noor 24:60]
The evidence from this verse is that Allaah states that there is no sin
on old women who have no hope of marriage because men have no desire for
them, due to their old age (if they discard their outer clothing),
subject to the condition that their intention in doing so is not to make
a wanton display of themselves. The fact that this ruling applies only
to old women indicates that the ruling is different for young women who
still hope to get married. If the ruling on discarding the outer
clothing applied to all, there would be no point in singling out old
women here.
The phrase “in such a way as not to show their adornment” offers further
proof that hijab is obligatory for young women who hope to marry,
because usually when they uncover their faces the intention is to make a
wanton display (tabarruj) and to show off their beauty and make men
look at them and admire them etc. Those who do otherwise are rare, and
the ruling does not apply to rare cases.
(iii)
Allaah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the way).
That will be better, that they should be known (as free respectable
women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most
Merciful” [al-Ahzaab 33:59]
Ibn ‘Abbaas (may Allaah be pleased with him) said: “Allaah commanded the
believing women, if they go out of their houses for some need, to cover
their faces from the top of their heads with their jilbaabs, and to
leave one eye showing.”
The tafseer of the Sahaabah is evidence, indeed some of the scholars
said that it comes under the same ruling as marfoo’ reports that go back
to the Prophet (peace and blessings of Allaah be upon him).
The comment “and leave one eye showing” is a concession because of the
need to see the way; if there is no need for that then the eye should
not be uncovered.
The jilbaab is the upper garment that comes above the khimaar; it is like the abaya.
(iv) Allaah says (interpretation of the meaning):
“It is no sin on them (the Prophet’s wives, if they appear unveiled)
before their fathers, or their sons, or their brothers, or their
brother’s sons, or the sons of their sisters, or their own (believing)
women, or their (female) slaves. And (O ladies), fear (keep your duty
to) Allaah. Verily, Allaah is Ever All‑Witness over everything”
[al-Ahzaab 33:55]
Ibn Katheer (may Allaah have mercy on him) said: When Allaah commanded
the women to observe hijab in front of non-mahram men, he explained that
they did not have to observe hijab in front of these relatives, as He
explained that they are exempted in Soorat al-Noor where He said
(interpretation of the meaning): “and not to reveal their adornment
except to their husbands…”
2 – Evidence from the Sunnah that it is obligatory to cover the face
(i)
The Prophet (peace and blessings of Allaah be upon him) said: “When any
one of you proposes marriage to a woman, there is no sin on him if he
looks at her, rather he should look at her for the purpose of proposing
marriage even if she is unaware.” Narrated by Ahmad. The author of
Majma’ al-Zawaa’id said: its men are the men of saheeh.
The evidence here is the fact that the Prophet (peace and blessings of
Allaah be upon him) said there is no sin on the man who is proposing
marriage, subject to the condition that his looking be for the purpose
of proposing marriage. This indicates that the one who is not proposing
marriage is sinning if he looks at a non-mahram woman in ordinary
circumstances, as is the one who is proposing marriage if he looks for
any purpose other than proposing marriage, such as for the purpose of
enjoyment etc.
If it is said that the hadeeth does not clearly state what is being
looked at, and it may mean looking at the chest etc, the response is
that the man who is proposing marriage looks at the face because it is
the focus for the one who is seeking beauty, without a doubt.
(ii)
When the Prophet (peace and blessings of Allaah be upon him) commanded
that women should be brought out to the Eid prayer place, they said, “O
Messenger of Allaah, some of us do not have jilbaabs.” The Prophet
(peace and blessings of Allaah be upon him) said, “Let her sister give
her one of her jilbaabs to wear.” Narrated by al-Bukhaari and Muslim.
This hadeeth indicates that the usual practice among the women of the
Sahaabah was that a woman would not go out without a jilbaab, and that
if she did not have a jilbaab she would not go out. The command to wear a
jilbaab indicates that it is essential to cover. And Allaah knows best.
(iii)
It was narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased
with her) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) used to pray Fajr and the believing women would attend the
prayer with him, wrapped in their veils, then they would go back to
their homes and no one would recognize them because of the darkness. She
said: If the Messenger of Allaah (peace and blessings of Allaah be upon
him) saw from the women what we have seen, he would have prevented them
from coming to the mosques as the Children of Israel prevented their
women.
A similar report was also narrated by ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).
The evidence from this hadeeth covers two issues:
1 – Hijaab and covering were the practice of the women of the Sahaabah
who were the best of generations and the most honourable before Allaah.
2 – ‘Aa’ishah the Mother of the Believers and ‘Abd-Allaah ibn Mas’ood
(may Allaah be pleased with them both), who were both known as scholars
with deep insight, said that if the Messenger (peace and blessings of
Allaah be upon him) had seen from women what they had seen, he would
have prevented them from coming to the mosques. This was during the best
generations, so what about nowadays?!
(iv)
It was narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Whoever lets his garment drag
out of pride, Allaah will not look at him on the Day of Resurrection.”
Umm Salamah said, “What should women do with their hems?” He said, “Let
it hang down a handspan.” She said, “What if that shows her feet?” He
said, “Let it hang down a cubit, but no more than that.” Narrated by
al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This hadeeth indicates that it is obligatory for women to cover their
feet, and that this was something that was well known among the women of
the Sahaabah (may Allaah be pleased with them). The feet are
undoubtedly a lesser source of temptation than the face and hands, so a
warning concerning something that is less serious is a warning about
something that is more serious and to which the ruling applies more. The
wisdom of sharee’ah means that it would not enjoin covering something
that is a lesser source of temptation and allow uncovering something
that is a greater source of temptation. This is an impossible
contradiction that cannot be attributed to the wisdom and laws of
Allaah.
(v)
It was narrated that ‘Aa’ishah said: The riders used to pass by us when
we were with the Messenger of Allaah (peace and blessings of Allaah be
upon him) in ihraam. When they came near us we would lower our jilbaabs
from our heads over our faces, and when they had passed by we would
uncover our faces. Narrated by Abu Dawood, 1562.
The words “When they came near us we would lower our jilbaabs from our
heads over our faces” indicate that it is obligatory to cover the face,
because what is prescribed in ihraam is to uncover it. If there was no
strong reason to prevent uncovering it, it would be obligatory to leave
it uncovered even when the riders were passing by. In other words, women
are obliged to uncover their faces during ihraam according to the
majority of scholars, and nothing can override something that is
obligatory except something else that is also obligatory. If it were not
obligatory to observe hijab and cover the face in the presence of
non-mahram men, there would be no reason not to uncover it in ihraam. It
was proven in al-Saheehayn and elsewhere that a woman in ihraam is
forbidden to wear the niqaab (face veil) and gloves.
Shaykh al-Islam Ibn Taymiyah said: This is one of the things which
indicate that the niqaab and gloves were known among women who were not
in ihraam, which implies that they covered their faces and hands.
These are nine points of evidence from the Qur’aan and Sunnah.
The tenth is:
Rational examination and analogy which form the basis of this perfect
sharee’ah, which aims to help people achieve what is in their best
interests and encourages the means that lead to that, and to denounce
evil and block the means that lead to it.
If we think about unveiling and women showing their faces to non-mahram
men, we will see that it involves many bad consequences. Even if we
assume that there are some benefits in it, they are very few in
comparison with its negative consequences. Those negative consequences
include:
1 – Fitnah (temptation). By unveiling her face, a woman may be tempted
to do things to make her face look more beautiful. This is one of the
greatest causes of evil and corruption.
2 – Taking away haya’ (modesty, shyness) from women, which is part of
faith and of a woman’s nature (fitrah). Women are examples of modesty,
as it was said, “more shy than a virgin in her seclusion.” Taking away a
woman’s modesty detracts from her faith and the natural inclination
with which she was created.
3 – Men may be tempted by her, especially if she is beautiful and she
flirts, laughs and jokes, as happens in the case of many of those who
are unveiled. The Shaytaan flows through the son of Adam like blood.
4 – Mixing of men and women. If a woman thinks that she is equal with
men in uncovering her face and going around unveiled, she will not be
modest and will not feel too shy to mix with men. This leads to a great
deal of fitnah (temptation) and widespread corruption. Al-Tirmidhi
narrated (5272) from Hamzah ibn Abi Usayd from his father that he heard
the Messenger of Allaah (peace and blessings of Allaah be upon him) say,
when he was coming out of the mosque and he saw men mingling with women
in the street; the Messenger of Allaah (peace and blessings of Allaah
be upon him) said to the women, “Draw back, and do not walk in the
middle of the road; keep to the sides of the road.” Then the women used
to keep so close to the walls that their garments would catch on the
walls because they kept so close to them.
Classed as hasan by al-Albaani in Saheeh al-Jaami’, 929
Adapted from the words of Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) in Risaalat al-Hijaab.
And Allaah knows best.
Ruling on covering the face, with detailed evidence
Islam Q&A, Fatwa No. 11774
Islam Q&A, Fatwa No. 11774
Does the girl who wears Hijab have to cover her feet?
Praise be to Allaah.
At the time of the Prophet (blessings and peace of Allah be upon him)
women were keen to cover themselves completely, which includes covering
the feet. They used to let the hem of their garments hang low. One of
them asked the Messenger of Allah (blessings and peace of Allah be upon
him) about letting this hem touch what is on the ground, which may make
it dirty, and he said: “That which comes after it purifies it.” On
another occasion, when he (blessings and peace of Allah be upon him)
said that women should let their hems down by one hand span, one of them
said, “But then her feet will show.” This indicates that they were keen
to cover their feet and that the feet are part of that which must be
covered.
A woman asked Umm Salamah, the wife of the Prophet (blessings and peace
of Allah be upon him): I am a woman whose garment drags, and I may walk
through a dirty place. Umm Salamah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: “That which comes after
it purifies it.” Narrated by al-Tirmidhi (143), Abu Dawood (383) and
Ibn Maajah (531). The hadeeth was classed as saheeh by Shaykh al-Albaani
in Saheeh Abi Dawood, 407.
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
“Whoever lets his garment drag out of pride, Allah will not look at him
on the Day of Resurrection.” Umm Salamah said: What should women do with
their hems? He said: “They should let them down a hand span.” She said:
Then their feet will show. He said: “Then let it down a cubit, but no
more than that.” Narrated by al-Tirmidhi (1731); he said: This is a
saheeh hasan hadeeth. Also narrated by al-Nasaa’i (5336). The hadeeth
was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1864.
So it is not permissible for the woman to wear open shoes which show her
feet. But if her clothes are long and she wears socks, there is nothing
wrong with that, although it is better for her to cover the feet with
the garment and not with socks.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If a woman wears pants or loose khuff (leather slippers), and the jilbab
hangs over it so that the shape of the foot cannot be seen, this
achieves the purpose, unlike the tight khuff (leather slippers) which
shows the shape of the foot, because this is worn by men.
Majmoo‘ al-Fataawa, 22/148
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is permissible for a woman to let her garment down below the ankles.
In fact this is what is prescribed for women, so that they may cover
their feet. Covering the feet is something that is prescribed for women
and is in fact obligatory for them according to many scholars. What a
woman should do is cover her feet, either with her garment which is long
and covers them or by wearing socks or shoes and the like.
Fataawa al-Mar’ah al-Muslimah, 1/437
And Allah knows best.
Does the girl who wears Hijab have to cover her feet?
Islam Q&A, Fatwa No. 153367
Islam Q&A, Fatwa No. 153367
Can Muslim parents force Hijab on daughters?
Q: Dear scholars, As-Salamu `alaykum. Some Western thinkers claim that
Muslim parents force their daughters to wear hijab. My question is: Do
Muslim parents have the right to force their daughter to wear hijab if
she refuses to wear it?
A:[...] Muslim parents should bring up their children according to the
teachings of Islam. Parents have to make their children get used to
doing the obligatory duties and avoiding haram (unlawful) things before
puberty, so that it will not be too hard for them to adhere to Islamic
rules after they reach puberty. The Prophet (peace and blessings be upon
him) said: “Train your children to pray when they are seven years old,
and smack them if they do not do so when they are ten, and separate them
in their beds” (Reported by Abu Dawud).
From an early age, daughters should be taught that hijab is an ordinance
from Allah to protect their chastity. When a girl reaches puberty she
is obliged to do all the obligatory duties and to avoid all haram
things. One of the obligatory duties is wearing hijab.
Here, we would like to cite the fatwas issued by some prominent Muslim scholars regarding the question in point:
Sheikh Muhammad Al-Mukhtar Al-Shinqiti, director of the Islamic Center of South Plains, Lubbock, Texas, states:
"They [Muslim parents] should try their best to convince her to wear
hijab and she should know that she is not to refuse something that has
been ordained by Allah in the first place and that was also ordained by
her parents, who deserve her obedience."
Dr. Muhammad Abu Laylah, professor of Islamic Studies and Comparative Religions at Al-Azhar University adds:
"What those writers say about forcing hijab on Muslim women is a false
allegation put forward by some Westerners against Islam and the Muslim
woman. The main objective behind such allegation is to encourage the
Muslim woman to break the laws of the Muslim family and disobey her
parents. It is not a call for liberation or giving Muslim women their
rights.
Allah Almighty has entrusted parents with their children. Parents bear
the responsibility to raise up their children in the Islamic way. If
they do that, they will be blessed in this life and in the Hereafter,
and if they don't, they will get bad result during their life and in the
Hereafter. In Islam, parents are not to force their children to do
anything that is considered against the law of the Shari`ah. That is why
Islam has ordered parents to take care of their children and to bring
them up according to the Islamic manners.
Hijab is an obligation from Allah on Muslim women. The obligation is
referred to in the Qur'an and the Sunnah. The Muslim woman must wear it
and the Muslim parents should encourage their daughters to wear it."
Sheikh `Abdul-Majeed Subh, a prominent Azhar scholar, adds:
"What those thinkers say about forcing hijab on women is a false
allegation. Many Europeans know well that hijab is an obligation from
Allah and they are all aware of the fact that when a non-Muslim woman
embraces Islam, she must wear hijab.
The father, as the guardian of his family, may stress that his daughter
should wear hijab in case she refuses to wear it out of disobedience to
the obligation of Allah.
Here, I would seize the opportunity to give a piece of advice to Muslim
parents. Fathers and mothers should note that they are responsible
before Allah for the affairs of their daughters that have been entrusted
to them; they should raise their daughters according to the Islamic
manners. So if a girl is approaching puberty, there is the fear that her
not wearing hijab may cause young men to be tempted by her or her by
them. Hence in this situation her parent or guardian has to make her
wear hijab so as to prevent means that may lead to evil or immorality."
Can Muslim Parents Force Hijab on Daughters?
Group of Muftis, Islam Online, January 12, 2004
Group of Muftis, Islam Online, January 12, 2004
What is Islam's view of women working alongside men?
Question: What is Islam's view of women working alongside men?
Answer: It is known
that when women go to work in the workplaces of men this leads to mixing
with men and being in private with them. This is a very dangerous
matter that has dangerous consequences and negative results. It is in
clear opposition to the texts of the Shariah that order the women to
remain in their houses and to fulfill the type of work that is
particular for her and upon which Allah has fashioned her nature, which
is far from the place where she will mix with men.
The clear, authentic evidences that indicate that it is forbidden for
men and non related women to be in private together and for men to look
at women are numerous. There are also much evidence that what leads up
to those forbidden ends are also forbidden. The evidences are many,
clear and decisive that the mixing between the sexes is forbidden as it
leads to negative and blameworthy results.
Shaikh AbdulAziz Bin Bazz, 'Islamic Fatwas regarding Women', Page No. 313
Question: Is it allowed for Muslim women to attend educational meetings and fiqh study sessions in the mosques?
Answer: Yes. It is
allowed for her to attend educational meetings, regardless if they are
related to practical matters or to matters of faith and monotheism. This
is given the condition that she is not perfumed or displaying her
beauty. She must also be distant from the men and not mixing with them.
Question: What are the
permissible types of work for a Muslim woman to work in without being
in contradiction with the teachings of her religion?
Answer: The places of
work for women are those places that are specific for women. For
example, she may work in woman's education, either in administration or
otherwise. She can also work in her house by being a tailor for women
and so forth. It is not allowed for her to work in areas which are
exclusive for men because in that case she must mix with men and this is
a great source of trial and temptation that one must beware of.
Shaikh Ibn Uthaimin, 'Fatwas regarding Women', Page No. 364
Hijab and Jihad
Women’s participation in the martyr operations carried out in Palestine –
given the status of the land as an occupied territory, in addition to a
lot of sacrilegious acts perpetrated by the Jews against the
sanctuaries – is one of the most praised acts of worship. Also, the act
is a form of martyrdom in the Cause of Allah, and it entitles them,
Insha’ Allah, to the same reward earned by their male counterparts who
also die in the Cause of Allah.
. . .
. . .
As for the point that carrying out this operation may involve woman's
travel from place to another without a Mahram, we say that a woman can
travel to perform Hajj in the company of other trustworthy women and
without the presence of any Mahram as long as the road is safe and
secured. Travel, nowadays, is no longer done through deserts or
wilderness, instead, women can travel safely in trains or by air.
Concerning the point on Hijab, a woman can put on a hat or anything else
to cover her hair. Even when necessary, she may take off her Hijab in
order to carry out the operation, for she is going to die in the Cause
of Allah and not to show off her beauty or uncover her hair. I don't see
any problem in her taking off Hijab in this case.
To conclude, I think the committed Muslim women in Palestine have the
right to participate and have their own role in Jihad and to attain
martyrdom.
Palestinian Women Carrying Out Martyr Operations
Sheikh Yusuf Al-Qaradawi, Islam Online, November 6, 2006
Sheikh Yusuf Al-Qaradawi, Islam Online, November 6, 2006
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