Why do Muslim Women wear head and face coverings (and Muslim Men have beards)

Why do Muslim Women wear

head coverings (scarves)

and face coverings (face veils)

[and why do Muslim Men have beards]

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Quote from a confident Muslim Woman
Nobel Peace Prize winner “Tawakkul Karman,” ‘The mother of Yemen’s revolution,’ when asked about her Hijab by journalists and how it is not proportionate with her level of intellect and education, replied:
“Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is a regression back to the ancient times.’

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<> = <> The head coverings, scarves and veils on the Muslim women

The virtues of modesty and chastity are the main reasons for Muslim women to wear head coverings, scarves and veil. Another reason is for protection from the disturbing teasing, ogling, and advances which may lead to molestation and lewdness forwarded by those unscrupulous and criminal elements in society.  Islam seeks to protect the family life of the society in general, and thus seeks to protect the chastity and moral purity of all members of the society from temptations. This is the main rational for women to wear modest clothing.

If a man in western societies, for example, sees a Catholic Nun wearing her religious habit (like the famous pictures of Mother Teresa, etc), then he automatically thinks she is protecting her morality and chastity, and therefore sacrosanct  and “off limits”. If an unscrupulous man is seeking something illegal in flirtation, fornication and adultery, he turns to see other women who flirt and wear provocative clothing and expose their feminine beauties. Thus the modest clothing  of a faithful women acts as a warning flag to stay away from this women for she is chaste and protected.

As this examples portrays, and by way of this analogy to bring the concept closer to comprehension, the rationale for modest clothing and covering in Muslim societies is the same. And yet Muslim women have the obligation to follow and observe specifically strict instruction in this regard as mentioned below.

Observant female followers of Judaism always wear head coverings as obligatory, and many Christian women wear scarves and head coverings to church, and even face veils were common. At some Jewish and Christians weddings a face veil is traditional since this is the heritage of the symbol of faith in Gods teachings about morality, modesty and chastity before marriage, and the sign the sanctity chastity and faithfulness in marriage, of family life, and of motherhood .

I always naturally thought about this  – I realize now upon reflection – when as a child I looked at those bible pictures of the Holy Land, seeing the modestly dressed men always with beards, and women always with head coverings. That was a long time  before I accepting Islam, and the praise is for Allah, the One God and Lord Sovereign of the Universe who guides whom He will.

As my wife and I were strolling one day in the grocery store in the same Midwestern town, a little girl said to her mother – commenting on my wife and her appearance:  mommy …mommy  look! Mary!

What this innocent little girl saw was  exactly what I saw as a child: the images of middle eastern women in modest clothing, as a sign of their modesty, chastity, and faith in God.

A Midwestern Christian preacher and missionary said to me that his grandmother would never go to church without her face veil, as was customary in those days. How much change in the USA have we seen in one generation after the so called sexual revolution of the 60’s.

In Christianity the covering of the head in church is obligatory according to the passage of the New Testament of the Bible of Corinthians 11:4-16 which includes:

5And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. 6If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head.

Below: Christian women in prayer

nuns

Catholic nuns from the Missionaries of Charity order sing hymns for a special prayer during the eleventh death anniversary of Mother Teresa in the eastern Indian city of Kolkata September 5, 2008. Mother Teresa was a Nobel Peace Prize-winning nun who died in 1997, and was beatified by Pope John Paul II in 2003 at the Vatican. REUTERS/Jayanta Shaw.

Below: Jewish women in prayer

Jewish Women_praying_in_the_Western_Wall-

Tzniut (Hebrew: צניעות, Tzniut, Sephardi pronunciation, Tzeniut; Ashkenazi pronunciation, Tznius, “modesty“) is a term used within Judaism and has its greatest influence as a notion within Orthodox Judaism. It is used to describe both the character trait of modesty and humility, as well as a group of Jewish religious laws pertaining to conduct in general and especially between the sexes. The term is frequently used with regard to the rules of dress for women…

Halacha (Jewish law) requires married women to cover their hair;[1] Maimonides calls this requirement Dat Moshe (the law of Moses).[2]

http://en.wikipedia.org/wiki/Tzeniut

<> and Interesting article below on “Veil”:

A veil is an article of clothing, which is intended to cover some part of the head or face. A veil is almost exclusively worn by women, although some instances exist where men also wear a veil. The first recorded instance of veiling for women is recorded in an Assyrian legal text from the 13th century BC which restricted its use to noble women and forbade prostitutes and common women from adopting it. Greek texts have also spoken of veiling and seclusion of women being practiced among the Persian elite and statues from Persepolis depict women both veiled and unveiled, and it seems to be regarded as an attribute of higher status.

Purpose

For many centuries, until around 1175, Anglo-Saxons and then Anglo-Norman women, with the exception of young unmarried girls, wore veils that entirely covered their hair, and often their necks up to their chins. Only in the Tudor period (1485), when hoods became increasingly popular, did veils of this type become less common. For centuries, women have worn sheer veils, but only under certain circumstances. Sometimes a veil of this type was draped over and pinned to the bonnet or hat of a woman in mourning, especially at the funeral and during the subsequent period of “high mourning”. They would also have been used, as an alternative to a mask, as a simple method of hiding the identity of a woman who was travelling to meet a lover, or doing anything she didn’t want other people to find out about. More pragmatically, veils were also sometimes worn to protect the complexion from sun and wind damage (when un-tanned skin was fashionable), or to keep dust out of a woman’s face.

Veils with religious significance

In Judaism and Christianity the concept of covering the head was associated with propriety and can be witnessed in all depictions of Mary the mother of Christ, and was a common practice with Church-going women until the 1960s. A number of very traditional churches do retain the custom even to this day.

Women’s headcoverings

Traditionally, in Christianity, women were enjoined to cover their heads in church, just as it was (and still is) customary for men to remove their hat as a sign of respect. This practice is based on the Bible (Corinthians: 11:4-16). In many traditional Eastern Orthodox Churches, and in some very conservative Protestant churches as well, the custom continues of women covering their heads in church (or even when praying privately at home). In the Roman Catholic Church, it was customary, before the 1960s for women in most places to wear a headcovering in the form of a scarf, cap, veil or hat when entering a church. The practice now continues where it is seen as a matter of etiquette, courtesy, tradition or fashionable elegance rather than strictly of religion. Traditionalist Catholics also maintain the practice.

Western nuns

A veil forms part of the headdress of some religious orders of nuns or religious sisters ; this is why a woman who becomes a nun is said “to take the veil”. In many orders, a white veil is used as the “veil of probation” during novitiate, and a dark veil for the “veil of profession” once first vows are taken; the color scheme varies with the color scheme of the habit of the order. A veil of consecration, longer and fuller, is used by some orders for final profession of solemn perpetual vows.

Nuns are the female counterparts of monks, and many monastic orders of women have retained the veil. Other orders, of religious sisters who are not cloistered but who work as teachers, nurses or in other “active” apostolates outside of a monastery, have abolished the use of the veil, or adopted a modified, short version; a few never had a veil to start with, but used a bonnet-style headdress even a century ago. The fullest versions of the nun’s veil cover the top of the head and flow down around and over the shoulders. In Western Christianity, it does not wrap around the neck or face. In those orders that retain one, the starched white covering about the face neck and shoulders is known as a wimple and is a separate garment. The Catholic Church has revived the practice of allowing women to profess vows as consecrated virgins; women who take the vows of religion without belonging to a particular order but who are under the direct care of the local bishop. These women may be given a veil as a sign of consecration. There has also been renewed interest in the last half century in the ancient practice of women and men dedicating themselves as anchorites or hermits, and there is a formal process whereby such persons can seek recognition of their vows by the local bishop; a veil for these women would also be traditional. Some Anglican women’s religious orders also wear a veil, differing according to the traditions of each order.

Eastern monasticism

In Eastern Orthodoxy and in the Eastern Rites of the Catholic Church, a veil called an epanokamelavkion is used by both nuns and monks, in both cases covering completely the kamilavkion, a cylindrical hat worn by both monks and nuns. In Slavic practice, when the veil is worn over the kamilavkion, the entire headdress is referred to as a klobuk. Nuns wear an additional veil under the klobuk, called an apostolnik, which is drawn together to cover the neck and shoulders as well as their heads, leaving the face itself open.

Veils in Mormonism

Mormon women also wear a veil as part of ritual temple clothing. This veil, along with the entire temple ritual clothing, is worn only inside the temple. Normally, the veil is worn off the face; it is lowered to cover the face of the wearer during prayer, as part of the temple ritual.

Mormons who have undertaken the temple ritual will typically be buried in this clothing. During the viewing of the body, the face remains unveiled. Immediately prior to the closing and sealing of the casket, the veil is lowered over the face of the deceased.

Muslim veils

A variety of headdresses worn by Muslim women in accordance with khimar (the principle of dressing modestly) are sometimes referred to as veils or headscarves. Many of these garments cover the hair, ears and throat, but do not cover the face. The niqab and burqa are two kinds of veils that cover most of the face except for a slit or hole for the eyes. The Afghan burqa covers the entire body, obscuring the face completely, except for a grille or netting over the eyes to allow the wearer to see. The boushiya is a veil that may be worn over a headscarf, it covers the entire face and is made of a sheer fabric so the wearer is able to see through it. It has been suggested that the Byzantine practice of wearing a veil – uncommon among the Arab tribes prior to the rise of Islam – originated in the Byzantine Empire, and then spread among the Arabs.

Other veils

Veils with hats

Veils pinned to hats have survived the changing fashions of the centuries and are still common today on occasions when women wear hats. However, these veils are generally made of netting or another material not actually designed to hide the face from view, even if the veil can be pulled down, which is not always the case.

Wedding veils

It is not altogether clear that the wedding veil is a non-religious use of this item, since weddings have almost always had religious underpinnings, especially in the West: in the Christian tradition this is expressed in the Gospel passage, “What therefore God has joined together, let no man put asunder” (Mt. 19:6), but veils had been used in the West for weddings long before this (Roman brides, for instance, wore an intensely flame-coloured and fulsome veil, called the flammeum, apparently intended to protect the bride from evil spirits on her wedding day).

The lifting of the veil was often a part of ancient wedding ritual. In many cultures, the lifting of the wedding veil symbolized the groom taking possession of the wife, either as lover or as property, or the revelation of the bride to the groom by her parents for approval. In ancient Judaism the lifting of the veil took place just prior to the consummation of the marriage in sexual union. The uncovering or unveiling that takes place in the marriage ceremony is a symbol of what will take place in the marriage bed. Just as the two become one through their words spoken in wedding vows, so these words are a sign of the physical oneness that they will consummate later on. The lifting of the veil is a symbol and an anticipation of this. In the story of Jacob in the Old Testament (found in the Book of Genesis), his father-in-law, Laban, tricks Jacob into marrying the wrong woman. Because of the heavily masked veil that was not raised until after the union was complete, Jacob married the older and homelier Leah instead of the young and beautiful Rachel. Rachel was his one true love, and the deceit resulted in Jacob eventually having both as his wives. The story also resulted in the Jewish practice where a groom lowers the veil before the ceremony and lifts the veil before the kiss. This practice is known as Bedeken.

Courtesans

Conversely, veils are often part of the stereotypical image of the courtesan and harem woman. Here, rather than the virginity of the bride’s veil, modesty of the Muslim scarf or the piety of the nun’s headdress, the mysterious veil hints at sensuality and the unknown. An example of the veil’s erotic potential is the dance of the seven veils. In this context, the term may refer to a piece of sheer cloth approximately 3 yards by 45 inches, sometimes trimmed with sequins or coins, which is used in various styles of belly dancing. A large repertoire of ways to wear and hold the veil exists, many of which are intended to frame the body from the perspective of the audience.

In West Africa

Among the Tuareg of West Africa, women do not traditionally wear the veil, while men do. The men’s facial covering originates from the belief that such action wards off evil spirits, but most probably relates to protection against the harsh desert sands as well; in any event, it is a firmly established tradition. Men begin wearing a veil at age 25 which conceals their entire face excluding their eyes. This veil is never removed, even in front of family members.

http://www.wikigender.org/index.php/Veil

<>   Reflection on Muslim women’s dress with loose clothing, head covering and face veil :

Some have tried to portray the modest clothing and head scarf of observant Muslim woman and especially the face veil of some Muslim women, as a sign of oppressive male dominance and the abject subjugation of women in Muslim societies. They seek to liberate Muslim women from this repression, and call them to take off their coverings, throw away their veils, and wear revealing modern clothes which expose their feminine beauties in fashionable manners, or so they claim.

They portray this as an evil that must be countered with rigorous propaganda and even rules and laws which outlaw such expressions of so called “humiliation” and “subjugation”.

Some Muslim men and women have been affected by the propaganda and heeded this call.

The reality is that the modest dress of a observant Muslim woman, covering her feminine beauty, is liberation from the sex slavery that many modern women have fallen into. We say slavery because they have fallen into the degradation of their dignity and humanity by exposing their nakedness publicly, by subjugating themselves to the crass exploitation and commercialization of their precious bodies, by making themselves an object of unlawful desire by their manners and their dress, by and submitting themselves to the propaganda calling to extramarital sexual relationships.

All of this slavery is an attack upon morality and the preservation of the purity of family life.  Extramarital sexual relationships are seen by Islam, Judaism and Christianity, in unanimity, as immoral, unlawful, and sinful, deserving of punishment in this life and the Hereafter.

The commands of Islamic texts concerning women’s modest dress and coverings are unequivocal in the in the Quran and the Sunnah.

Note that there is some difference of scholarly Muslim jurist opinion in interpreting the commands in the sources of  Islamic law – the Quran and the Sunnah – concerning the obligation of the face veil, and yet the controversy is only about is the face veil whether it is  obligatory or not. All competent Muslim scholars and jurist say that the head and body covering of a mature Muslim woman is obligatory.  All say that the face veil of a mature Muslim woman is recommended as voluntary and supererogatory, and some say it becomes obligatory if temptation is feared. Thus the controversy is mainly only concerning this question of Islamic law: is the face veil obligatory or only supererogatory?

Just a few Evidences from the Qurán:

And Allah the most Exalted said:

قوله تعالى: {يأَيُّهَا النَّبِىُّ قُل لاَِزْوَاجِكَ وَبَنَـاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً }. (الأحزاب: 59).

قال ابن عباس رضي الله عنهما: «أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رؤوسهن بالجلابيب ويبدين عيناً واحدة»(2). وتفسير الصحابي حجة، بل قال بعض العلماء إنه في حكم المرفوع إلى النبي صلى الله عليه وسلّم، وقوله رضي الله عنه «ويبدين عيناً واحدة» إنما رخص في ذلك لأجل الضرورة والحاجة إلى نظر الطريق فأما إذا لم يكن حاجة فلا موجب لكشف العين.

قالت أم سلمة رضي الله عنها لما نزلت هذه الاية: «خرج نساء الأنصار كأن على رؤوسهن الغربان من السكينة وعليهن أكسية سود يلبسنها»(3). وقد ذكر عبيدة السلماني وغيره أن نساء المؤمنين كن يدنين عليهن الجلابيب من فوق رؤوسهن حتى لا يظهر إلا عيونهن من أجل رؤية الطريق.

The saying of Allah, Most Exalted: “O Prophet, tell your wives and your daughters and the believing women to spread over themselves from their outer garments.  That is more suitable that they will be known and will not be abused (or molested). And Allah is most Forgiving and most Merciful [al-Ahzab 59]

Abdullah Ibn Abbas, may Allah be pleased with them, said: “Allah commanded the believing women that when they go out of their homes for some need of theirs, they cover their faces starting from their heads with their “Jalabeeb” (outer garments) and they are allowed to have one eye appear (to see).”

When this verse was revealed, Um Salamah, may Allah be pleased with her (the wife of the Prophet peace be upon him), said: “ The women of the Ansar came out (of their homes) as if they had (black) crows on their heads from their serenity, and they wore black clothes.”  Ibadah as-Salmani and others (who witness and testify) said that the believing women would let their outer garments cover down from the top of their heads such that nothing will show except their eyes for the sake of seeing the way.”

And Allah the most Exalted said:

{وَقُل لِّلْمُؤْمِنَـاتِ يَغْضُضْنَ مِنْ أَبْصَـارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـانُهُنَّ أَوِ التَّـابِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَاتِ النِّسَآءِ وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ }. (النور: 31).

“And tell the believing women to lower their gaze and guard their private parts and not to display their adornment (and beauty), except that which appears thereof  (ordinarily) and to draw their coverings over their chests and not to display their adornments except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers, their brothers’ sons, their sisters’ sons, their women, and those whom their right hands possess (their slaves) or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornments. And turn to Allah in repentance, all of you, O believers, that you might succeed.” [Nur 31]

And so on and so forth in the various evidences from the Quran and the Sunnah concerning the obligation of Muslim women to cover their feminine beauties for their own protection, and as a sign of their faith in God Almighty and His wise commands for their salvation in this world and the Hereafter .

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Each piece of truth is like finding a diamond, a pearl;  and the truth will set you free

seek, ask, reflect, repent,

Ask and you will receive

Truth is precious, more so than pearls and diamonds and gems.

Pearl1


biggest diamond

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Some More information on Hijab and Niqab

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Ruling on covering the face with detailed evidence

Ruling on covering the face with detailed evidence


Ruling on covering the face, with detailed evidence

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.

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1 – Evidence from the Qur’aan

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(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…”

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2 – Evidence from the Sunnah that it is obligatory to cover the face

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(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.

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These are nine points of evidence from the Qur’aan and Sunnah.
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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.

Join Date: Jun 2008Location: canadaPosts: 414

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View that the Niqab is Obligatory

Niqaab
According to Quran and Sunnah
Revelation of Al-Hijab Hadith – Bukhari 1:148

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 radhian Allaahu anhu used to say to the Prophet “Let your wives be veiled,” but Allaah’s Apostle did not do so.

One night Sauda bint Zam’a radhian Allahu anha the wife of the Prophet went out at ‘Isha’ time and she was a tall lady. ‘Umar radhian Allahu anhu 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 Allaah revealed the verses of “Al-Hijab”

The Noble Qur’an – Al-Ahzab 33:59

“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. “

**the arabic word here is Jalabeeb (plural of Jalbaab), which is the loose outer garment that covers all a woman’s body. It says here to use the Jalabeeb to cover all, and scholars say this means to use it to cover her head (agree upon by all scholars) and her face (agreed by many scholars, not all) and one or both eyes, in order for it to be known that she is a free woman and so not to be exposed to any harm.

Hadith – Bukhari 6:282

‘Aisha radhian Allaha anha 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.”

Hadith – 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.

The lower half of the hijab is a garment that does not show the woman’s figure. Jeans and certain obvious garments do not meet this requirement.

Hadith – Abu Dawud, Narrated Dihyah ibn Khalifah al-Kalbi

The Apostle of Allah was brought some pieces of fine Egyptian linen and he gave me one and said:

“Divide it into two; cut one of the pieces into a shirt and give the other to your wife for veil. Then when he turned away, he said: And order your wife to wear a garment below it and not show her figure. “

Prescribed Methods of Covering

Tafseer – Ibn Katheer

“Allaah commanded the muslim women to cover this sheet on top of them to cover their bodies except one eye, when it is necessary for them to come out of their homes.”


Tafseer – Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.III, p.457

Imam Muhammad bin Sirin said: “When I asked Ubaida bin Sufyan bin al-Harith radhian Allahu anhu the meaning of this verse and how the jalbaab was to worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word ‘Alaihinna in this verse”

Tafseer – Alu’si, Rul-ul-Ma’ani, Vol. 22, p. 89

“Ibn Jarir Tabari and Ibn Al-Mundhir described the method of wearing the jalbaab according to Ibn Abbas and Qatadah radhian Allahu anhuma. The sheet should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both eyes uncovered (which is allowed in necessity). “

Colour of Garment
The female companions were known to wear black and dark colors (such as the hadith above, “crows on their heads”), but other colors are also permissible for a woman to wear. She must not wear any color, however, in vanity.

Hadith – Sahih Al-Bukhari 7.715

…’Aisha radhian Allaahu anha said that the lady (came), wearing a green veil …

Hadith – Sahih Al-Bukhari 7.733

..that he had seen Um Kulthum radhian Allaahu anha, the daughter of Allaah’s Apostle , wearing a red silk garment.

Hadith – Sahih Al-Bukhari 7.713

The Prophet was given some clothes including a black Khamisa. The Prophet said,

“To whom shall we give this to wear?” The people kept silent whereupon the Prophet said, “Fetch Um Khalid for me.” I (Um Khalid) was brought carried (as I was small girl at that time).

The Prophet took the Khamisa in his hands and made me wear it and said, “May you live so long that your dress will wear out and you will mend it many times.”

On the Khamisa there were some green or pale designs (The Prophet these designs) and said, “O Um Khalid! This is Sanah.” (Sanah in a Ethiopian word meaning beautiful).

Hadith – Sunan of Abu Dawood #4055,

Narrated Abdullah ibn Amr ibn al-‘As radhian Allaahu anhu,

“We came down with the Apostle of Allaah from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: “What is this garment over you?”

I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: “Abdullah, what have you done with the garment?”

I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.”

Must a Woman Wear Niqaab (Veil)?

The general understanding in Islam regarding Sunnah, is that if the Prophet or any of his wivesradhian Allaahu anhuna or companions radhian Allaahu anhum are recorded in authentic hadith to have engaged in an act that is not haram (prohibited) as defined by Qur’aan or Sunnah, then the act is declared halal (permissible). If the companions engaged in an act that the Prophet was aware of and did not speak out against, it is halal.

It is well-known that the wives of the Prophet covered their faces any time non-mahram men were near. A woman named Asma, who was not a wife of the Prophet , was also recorded as covering her face. Easily, one can conclude that wearing veil is halal (permissible).

However, Muslims and Muslimahs across the world have been in “hot debate” for centuries, over the issue of whether or not covering the face is obligatory upon a Muslimah. Those who argue that it is not required, point to the use of the word khimar in the Qur’aan, and explain that today’s modern khimar does not cover the face, and argue that khimar has never referred to the covering of the face, but only to that of the hair, neck, and bosoms. While one cannot deny the support of Hadith that indicate that the Prophet’s wives wore khimar, one must realize that they also covered their faces at all times in the presence of non-mahram men.

The group of scholars agree that it is a highly recommended act to cover the face. The scholars also agree that a woman must cover her adornment, yet some scholars argue that this does not include the face.

BASING ON CULTURE VS. QUR’AAN AND SUNNAH. …Most Muslim men, even in America, would be pleased if their wives veil, but some state that a veil draws too much attention, causing men to look upon her more than normal. However, one must realize that when men ‘look’, they have nothing of her to see! Regardless, this issue must stick to understanding and implementing Qur’aan and Sunnah, and not making excuses based on the current culture. Muslims are ordered not to imitate the dress of any non-Muslim culture, so, surely, we cannot make the choice to wear Niqab based on the pressures of modern day society; instead, we choose, insha^Allaah, to fear Allaahu Ta’ala, and not mankind!

When in a state of ihram, the muslimah cannot wear niqaab. However, according to several scholars, such as Sheikh ibn Baz, even when in a state of ihram, “she should lower her headcovering or outer cloak over her face when she is in the presence of non-mahram men.” So, it is to say that she should not cover her face around the other women during ihram, but that she should cover it if a non-mahram man approaches. He bases this on the hadith below, narrated by ‘Aisha radhian Allaahu anha.

In Fathul Bari, chapter Hajj, a tradition reported on the authority of Aisha (RA) says:

“A woman in a state of Ihram (during Hajj and Umrah) should stretch her head – cloth over to her face to hide it.”

Hadith – Recorded by Ahmad, Abu Dawud and ibn Majah,

Narrated ‘Aisha radhian Allaahu anha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma radhian Allaahu anha, Asma also covered her face at all times in front of men.]

Narrated ‘Aisha radhian Allaahu anha who said, “The riders would pass us while we were with the Messenger of Allah ). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.”

According to Shaikh ibn Uthaiymin, “she is not required to cover her face during the prayer unless there are non-related men around her. She must then cover her face from them, as it is not allowed for a woman to uncover her face except to her husband and her male relatives i.e., mahram.”

If a woman is not around any non-mahram men and does not fear that any will enter her area of salah, she may reveal her face and hands. This is agreed upon by the group of scholars.

So, whether agreeing that niqab is required or not, one must surely acknowledge that it is a desirous sign of piety. What better example of sunnah to follow for a muslimah than that of the Prophet and his wives RA. Every Muslimah is encouraged to cover to the fullest, showing only one or both eyes.

A woman does not have to wear a niqab (affixed veil), but she should emulate the female companions by using her hijab or other items, to lift and cover her face when a non-mahram man approaches, even during ihram (hajj), as this is in accordance with sunnah.

Hadith – Muwatta 20.16

Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said,

“We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq radhian Allaahu anha.”

The following Fatawa is from Sheikh Ibn Uthaiymin:

“The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover.

“The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not Mahram (i.e. father, husband, etc.).

“As for those who claim that Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well-known that the source of temptation and looking is the face. How can one say that the Shariah does no allow the exposure of the foot of the woman while it allows her to uncover her face?

“It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction. Yet everyone knows that the temptation from uncovering the face is much greater than the temptation that results from the uncovering of the feet. Everyone also knows that the most sought after aspect of the woman for men is the face. If you told a prospective groom that a woman’s face is ugly but her feet are beautiful, he would not propose to such a woman.

“However, if you told him that her face was beautiful but her hands, palms, or shins were less than beautiful, he would still propose to her. From this one can conclude that the face is the first thing that must be covered.

“There are also evidences from the Book of Allaah Ta’ala and the Sunnah of our Prophet . There are also statements from the Companions radhian Allaahu anhum , the leading Imams and the great scholars of Islam that indicate that it is obligatory for the woman to cover all of her body in the presence of non-Mahram men. This obviously indicates that it is obligatory upon the woman to cover her face in front of such men.”

Refutation For those who claim niqaab is not wajib and the face and hands of a woman can be seen by (ghairMahrrum) strange men.

Refutation from Shaikh Ibn Uthaymeen

This is taken from the book “Hijaab” by Shaikh Ibn Uthaymeen from Saudi Arabia. Printed by Madrasah Arabia Islamia Azaadville- South Africa.

Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)

The Ulamah who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.

The hadeeth of Ayeshah radhian Allaahu anha when Asmaa radhian Allaahu anha the daughter of Abu Bakr radhian Allaahu anhu came to the Rasulullaah while wearing thin clothing.

He approached her and said: ‘O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadeeth is WEAK because of 2 main weaknesses.

There is no link between Ayeshah (Radhiallaahu Ánha) and Khalid bin Dareek, who narrated the hadith from her. And in every chain of narrators Khalid bin Dareek is mentioned.

In the chain of narrators Sa’eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator.

This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma’een (Rahimahullah). This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadeeth to be in their books. (From Shaikh Ibn Uthaymeen in the book “Hijaab” pages # 17 and 18.)

We also have to see that the Muhadith Abu Dawood when he quoted this hadeeth put with it that it is Mursal (with a broken chain that does not lead up to the Sahabah).

(From The Book “Hijaab wa Safur” under the fatwaa of Shaikh Abdul Aziz Bin Bazz on Page #61. Also stated as being weak by Shaikh Nasiruddeen Al-Albaani in his Daeef Sunan Abu Dawud in Kitab-ul-Libas under hadeeth number 4092 (which is the original hadeeth number.)

An other thing that shows the weakness of this hadith is that after the ayah for hijab (Surah Al-Ahzaab – Verse #59) was revealed then the women of Sahaba wore a complete veil and covered the faces and hands. This includes Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr, who is supposed to have narrated this hadeeth. Asmaa (Radhiallaahu Ánha) covered herself completely including the face, this has been narrated in authentic hadeeth in Imaam Malik’s “MUWATTA Book 20 Hadeeth # 20.5.16.”

What Age Must a Female Wear Niqaab?

It is unquestionable that a female must begin covering by the age of puberty. In all situations, Muslims are to use the Prophet’s example for guidance. The Prophet married ‘Aisha radhian Allaahu anha before she had reached puberty and consummated the marriage when she was approximately 9 years old. Getting married at such an age was not uncommon until recent times.

Puberty begins two weeks before the onset of the first menstrual period, i.e. this is the time in which she is capable of becoming pregnant.

May Allaah Ta’ala guide each parent to adequately prepare the daughter for hijaab and their other responsibilities, in time for puberty. Amiyn.

If a mother or father recently converts to Islam and has a daughter who has reached puberty, s/he should immediately begin covering the daughter. The parents should educate the daughter to understand and appreciate the reasons and advantages for covering as a Muslimah is instructed to.

The new revert to Islam should not feel apologetic for covering a daughter who was not previously covering. It is as much of an advantage to her as to the new adult muslimah revert, and children do not always know what is best for them, so, like other decisions you make daily for your children, do not leave the issue of wearing hijab up to your children. Make the transition as a family, not you first, then just hoping the children follow suit on their own.

Some guidelines for preparing a child for hijab. [/center]

It is encouraged that as soon as the child is able to walk, she does not wear clothes that resemble the kafr, and that she should always have her knees and as much as possible of the arms and legs covered when leaving the house or having guests over.

She should be taught modesty in behavior and dress from the cradle.

It is ideal to sew small jilbabs (light overcoats) and khimaar (head/neck/chest covering) for the young muslimah, properly preparing her for full coverage at puberty. It is actually less fitnah on the parent to dress her in the simple attire of a muslim, as compared to looking for fashionable clothes in a shopping mall.

At the age of 7, the parent should order her to pray salaah, and of course, she must be wearing hijaab (the entire head and body covering) for the salaah.

By the age of 10, her parents may and should punish her for missing fard (obligatory) salaah, and once again, she must be wearing hijaab to perform salaah.

When she reaches puberty, insha^Allaah, she will wear niqaab (literally: draw the khimaar over her face).

By the age of puberty, she should already be used to wearing hijaab (which is in her fitrah [natural state] to be covered).

She may have already chosen to veil prior to reaching puberty, and with the proper instruction, she will look forward to and embrace this step in becoming a young woman.

Hijaab is not something a muslim parent gives as an option to a child. The muslim parent is responsible for seeing that the young muslimah is properly covered according to Qur’aan and Sunnah.

Parents will have to determine when their daughter has reached puberty, not the child, unless of course, she is a muslim revert with non-Muslim parents, in which case she should seek the counsel of a Muslim wali.

Depending on a woman’s environment, she may simply keep her face uncovered and then draw the khimaar up over her face on the rare occasion of a non-mahram’s presence; or, if this is too much fitnah to constantly draw it over her face, such as circumstances when men are frequently present, she may choose to affix a screen (i.e. the Niqaab) that does this for her without her needing to use a hand to hold it over her face.

Hadith – Bukhari, Narrated Hishams father

Khadija radhian Allaahu anha died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married ‘Aisha radhian Allaahu anha when she was a girl of six years of age, and he consumated that marriage when she was nine years old.

Hadith – Abu Dawud, narrated Aisha, Ummul Mu’minin
[Also recorded al-Tirmidhi, Ahmad, and ibn Majah. Al-Albani says it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1280.]

The Prophet said: “

Allaah does not accept the prayer of a woman who has reached puberty unless she wears a khimaar. “

Hadith – Dawud, Narrated As-Saburah

[Also recorded by Ahmand and al-Hakim. Al-Syuti has give in a notation signifying that it is authentic. Al-Albani has graded it hasan. Al-Albani, Sahih al-Jami, vol. 2, p. 1021.]

The Prophet said:

“Order your children to pray at the age of seven. And beat them [lightly] if they do not do so by the age of ten. And separate them in their bedding.”

Who Can She Uncover in front of?

A Muslimah should not uncover her adornment in front of any non-Mahrahm male. Muslimahs should especially be careful and remain covered, modest, and quiet around in-laws.

If a gay male is aware of female body parts, he should not be allowed to view a woman uncovered. And, of course, a bi-sexual male should not be allowed to view a woman without proper covering.

In addition, a Muslimah should not uncover that which she normally uncovers, in front of any non-Muslim female whom she fears may describe her to others. She may also choose to remain covered around any Muslim female whom she fears may describe her physical attributes to their husband or others.

The Noble Qur’an – An-Nur 24:30-31

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allaâh is All-Aware of what they do.”

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils* all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allâh to forgive you all, O believers, that you may be successful.”

* the arabic word here is Khumaar, which is the plural form of Khimaar.

Hadith – Bukhari 7:167

The Prophet said,

“A woman should not look at or touch another woman to describe her to her husband in such a way as if he was actually looking at her.”

Hadith – Muslim, narrated Aisha

A eunuch used to come to the wives of Allaah’s Apostle and they did not find anything objectionable in his visit considering him to be a male without any sexual desire.

Allaah’s Apostle 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 she 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 said: I see that he knows these things; do not, therefore, allow him to enter. She (Aisha) radhian Allaahu anha said: Then they began to observe veil from him.

Hadith – Al-Tirmidhi #3109, narrated Abdullah ibn Mas’ud [Tirmidhi transmitted it.]

The Prophet said,

“A woman should be concealed, for when she goes out the devil looks at her.”

Muslimahs should not socialize with non-mahram men, and should only speak out of necessity to non-mahram men. Allah swt knew that mankind would be tempted to let their guard down and their hijab down, around in-laws. Surely Allah swt is all merciful to provide us the guidance we need in every aspect of our lives. In reference to socializing with in-laws, such close relations can easily lead to adultery which has the death penalty.

Hadith – Bukhari and Muslim

The Prophet said, “The in-laws are death.”

Ridiculing a Woman in Niqaab

The Noble Qur’an – At-Taubah 9:64-67

“The hypocrites fear lest a Sûwrah (chapter of the Qur^aân) should be revealed about them, showing them what is in their hearts. Say: “(Go ahead and) mock! But certainly Allâh will bring to light all that you fear.”

“If you ask them (about this), they declare: “We were only talking idly and joking.” Say: “Was it at Allâh (swt), and His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”

Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimûn (disbelievers, polytheists, sinners, criminals, etc.).

The hypocrites, men and women, are from one another, they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islâm has forbidden), and forbid (people) from Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and they close their hands [from giving (spending in Allaâh’s Cause) alms, etc.]. They have forgotten Allaâh, so He has forgotten them. Verily, the hypocrites are the Fâsiqûn (rebellious, disobedient to Allaâh).”

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Hasbuna^Allaah wa ni’gma[t] wa kiyl

~niyqaabiy~
03-26-2008, 07:34 AM #2
Jannah03//Junior MemberJoin Date: Dec 2006

Location: Kentucky

Posts: 276Jazakallah khiar for ALL this information. I start wearing hijab at 14 and then niqab at 22 during summer of 07. I still get nervous when i go out bymyself even though i shouldnt. Inshallah i hope that completely disappears real soon. From what i know im the only niqaabi in Richmond, ky.__________________
As-Salafiyyah


Last edited by Jannah03; 03-26-2008 at 07:35 AM. Reason: to add

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IslamIsLight
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12-04-2008, 04:56 PM #4
*Sana*//.~.Slave of Allah.~.Join Date: Oct 2007

Location: Australia

Posts: 284


Assalamualaikum WaRahmatullahi WaBarakaatu,First of all, Jazaka Allah Khayr for the very beneficial post. It cleared a lot of misunderstandings in my head. Now I can weigh out both sides of the issue.

Masha Allah Sister Jannah03! That takes a lot of Imaan to wear a Niqaab and to know that you might be the only one in the town. May Allah Ta’alah guide us all and give us enough Imaan and tawfeeq to dress according to the Shariah.

Quote:

Originally Posted by Jannah03From what i know im the only niqaabi in Richmond, ky.

Ssters like you are such an inspiration Masha Allah.

Wasalaam

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There is NO example as beautiful as Rasulullah, NO song as melodious as the Azhan, NO charity as meaningful as Zakat, NO Encyclopedia as perfect as Al-Qur’an, NO exercise as perfect as Salah, NO diet as perfect as Fasting & NO journey as perfect as Hajj.
Islam is ever beautiful and perfect!

May we (the women of today) have the Mind of Hawaa, Purity of Maryam, Faith of Asiyah, Love of Khadijah, Affection and Knowledge of Aisha and the favour of being neighbours with them in Jannah Insha Allah. Ameen

Watch your thoughts, they become words.
Watch your words, they become actions.
Watch your actions, they become habits.
Watch your habits, they become character.
Watch your character, they become destiny.

 

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12-13-2008, 01:53 PM #5
amelia//Newly Registered UserJoin Date: Dec 2008

Posts: 1wearing niqaab


Salaam alaikhoum all. I am completely new here so apologies if I get things wrong. I am a revert to islam who wishes to cover completely. However I do not like to do things by halves so what I would like to do is to take it to the extreme by veiling myself so heavily, especially in the facial area so as I am 100% sure that not even the slightest outline of my eyes are visible by ensuring that the design of my face covering- whatever that maybe will not only minimalise my own field of vision but also its clarity also in order that I can see the way, but bareley so. I would also like to really know that I am completely covered by experiancing REAL breathing difficulties also (within reason), not nerve inspired false difficulties. If anyone could help me obtain the right outfit it would be appreciated. Maasalaam.

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02-19-2010, 06:49 AM #6
sandra canada//Laa ilaha illa AllahJoin Date: Jun 2008

Location: canada

Posts: 414السلام عليكم و رحمة الله وب ركاته
Thanks for this informative postMay Allah bless you sis,jazaki Allah khayran.(((((((((((women in islam are like the Diamonds They’ re covered and in safe place preserved.))))))))))))Muslim Woman as Defined in the Qur’an and Sunnah

1. She is truthful
2 She does not cheat, deceive or stab in the back
3. She is not envious
4. She is sincere
5. She keeps her promises
6. She has a good attitude towards others and treats them well
7. She is characterized by shyness
8. She is gentle towards people
9. She is compassionate and merciful
10. She is tolerant and forgiving
11. She is easy-going in her business dealings
12. She is of cheerful countenance
13. She has a sense of humor
14. She is patient
15. She avoids cursing and foul language
16. She does not falsely accuse anyone of fisq (transgression) or kufr (blasphemy)
17. She is modest and discreet
18. She dose not interfere in that which does not concern her
19. She refrains from backbiting and slander
20. She avoids giving false statements
21. She avoids suspicion
22. She keeps secrets
23. She does not converse privately with another person when there is a third person present
24. She is not arrogant or proud
25. She is humble and modest
26. She does not make fun of anyone
27. She respects elders and distinguished people
28. She mixes with people of noble character
29. She strives for people’s benefits and seeks to protect her from harm
30. She strives to reconcile between Muslims
31. She calls people to truth
32. She is wise and eloquent in her da`wah (Islamic Propagation)
34. She is not a hypocrite
35. She does not show off or boast
36. She is straightforward and consistent in her adherence to the truth
37. She visits the sick
39. She repays favors and is grateful for them
40. She mixes with people and puts up with their insults
41. She tries to make people happy
42. She guides others to righteous deeds
43. She is easy on people, not hard
44. She is fair in her judgment of people
45. She does not oppress or mistreat others
46. She loves noble things and always aims high
47. Her speech is not exaggerated or affected
48. She does not rejoice in the misfortunes of others
49. She is generous
50. She does not remind the beneficiaries of her charity
51. She is hospitable
52. She prefers others to herself
53. She helps to alleviate the burden of the debtor
54. She is proud and does not beg
55. She is friendly and likeable
56. She checks her customs and habits against Islamic standards
57. She follows Islamic manners in the way she eats and drinks
58. She spreads the greeting of salam (peace)
59. She does not enter a house other than her own without permission
60. She avoids yawning in a gathering as much as she can
62. She follows the Islamic etiquette when she sneezes
63. She does not look into other people’s houses
64. She does not imitate men
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اللهم ارحم أمي لا اله الا الله بخطها

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02-19-2010, 07:45 AM #7
al-fajr//Junior MemberJoin Date: Apr 2007

Location: the coast

Posts: 1,826^ BarakAllaahu feeki sis Sandra, bumping these threads, excellent reminders.Simple beautiful truths.Wa-alaykum salaam.

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أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬
Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allaah?Yes! Certainly, the Help of Allaah is near..{2:214}

http://www.turntoislam.com/forum/showthread.php?t=25418

Niqab is not Obligatory by Shaykh Naasiruddeen al-Albaanee


From the Book Jilbaab al-Mar’ah al-Muslimah

Shaykh Naasiruddeen al-Albaanee

The main errors of those who make the face veil obligatory

1. The interpretation of al-idnaa’ in the verse of the Jilbaab to mean “covering the face”.
This misinterpretation is contrary to the basic meaning of the word in Arabic which is “to come close”, as is mentioned in authoritative dictionaries like al-Mufradaat by the well-known scholar, ar-Raaghib al-Asbahaanee. However, there is sufficient evidence in the interpretation of the leading commentator on the Quran, Ibn ‘Abbaas, who explained the verse saying, “She should bring the jilbaab close to her face without covering it.” It should be noted that none of the narrations used as evidence to contradict this interpretation are authentic.
2. The interpretation of jilbaab as “a garment which covers the face.”
Like the previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, “It is the garment which a woman covers herself with worn above the dress (dir ‘) and the headscarf.” Ibn Hazm also said, “The jilbaab in the Arabic language in which the Messenger of Allaah () spoke to us is what covers the whole body and not just a part of it.” (vol. 3, p. 217). Al-Qurtubee declared this correct in his Tafseer and Ibn Katheer said, “It is the cloak worn above the headscarf.” (vol. 3, p. 518)
3. The claim that the khimaar (headscarf) covers the head and the face.

In doing so “the face” has been arbitrarily added to its meaning in order to make the verse: “Let them drape their headscarves over their busoms”

appear to be in their favor, when, in fact it is not. The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended. For example in the hadeeths on wiping (mas-h) on the khimaar and the prophetic statement, “The salaah of a woman past puberty will not be accepted without a khimaar.” This hadeeth confirms the invalidity of their misinterpretation, because not even the extremists themselves – much less the scholars – use it as evidence that the covering of a woman’s face in salaah is a condition for its validity. They only use it as proof for covering the head. Furthermore, their interpretation of the verse of the Qawaa “to remove their clothing”
to mean “jilbaab” further confirms it. They hold that it is permissible for old women to appear before marriagealbe males in her headscarf with her face exposed. One of their noteable scholars openly stated that. As for Shaykh at-Tuwaijree, he implied it without actually saying it.
After checking the opinions of the early and later scholars in all the specializations, I found that they unanimously hold that the khimaar is a head covering. I have mentioned the names of more than twenty scholars, among them some of the great Imaams and hadeeth scholars. For example, Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation, “Nothing should be seen of her besides the circle of her face.”
4. The claim of a consensus (Ijmaa‘) on the face being considered ‘awrah.
Shaykh at-Tuwaijree claimed that scholars unanimously held that the woman’s face was ‘awrah and many who have no knowledge, including some Ph.D. holders, have blindly followed him. In fact, it is a false claim, which no one before him has claimed. The books of Hambalite scholars which he learned from, not to mention those of others, contain sufficient proof of its falsehood. I have mentioned many of their statements in Ar-Radd. For example, Ibn Hubayrah al-Hambalee stated in his book, al-Ifsaah, that the face is not considered ‘awrah in the three main schools of Islaamic law and he added, “It is also a narrated position of Imaam Ahmad.” Many Hambalite scholars preferred this narration in their books, like Ibn Qudaamah and others. Ibn Qudaamah in al-Mughnee explained the reason for his preference saying, “Because necessity demands that the face be uncovered for buying and selling, and the hands be uncovered for taking and giving.”
Among the Hambalite scholars, is the great Ibn Muflih al-Hambalee about whom Ibn Qayyim al-Jawziyyah said, “There is no one under the dome of the sky more knowledgeable about the school of Imaam Ahmad than Ibn Muflih.” And his teacher, Ibn Taymiyyah, once told him, “You aren’t Ibn Muflih, you are Muflih!”
It is incumbent on me to convey Ibn Muflih’s statements for the readers because of the knowledge and many benefits contained in them. Included in them is further confirmation of the falsehood of Shaykh at-Tuwaijree’s claim and support for the correctness of my position on the issue of uncovering the face. Ibn Muflih stated the following in his valuable work al-Aadaab ash-Shar‘iyyah – which is among the references cited by Shaykh at-Tuwaijree (something which indicates that he is aware of it, but has deliberately hidden these crucial facts from his readers while claiming the contrary):

“Is it correct to chastise marriageable women if they uncover their faces in the street?
The answer depends on whether it is compulsory for women to cover their faces or whether it is compulsory for men to lower their gaze from her. There are two positions on this issue.

  1. Regarding the hadeeth of Jareer in which he said, “I asked Allaah’s Messenger about the sudden inadvertent glance and he instructed me to look away.” Al-Qaadee ‘Iyaad commented, “The scholars, May Allaah Most High have mercy on them, have said that there is proof in this hadeeth that it is not compulsory for a woman to cover her face in the street. Instead, it is a recommended sunnah for her to do so and it is compulsory for the man to lower his gaze from her at all times, except for a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentioned that without further explanation.”
  2. Then al-Muflih mentioned Ibn Taymiyyah’s statement which at-Tuwaijree relies on in his book (page 170), while feigning ignorance of the statements of the majority of scholars. Statements like those of al-Qaadee ‘Iyaad and an-Nawawee’s agreement with it.

Then al-Muflih said, “On the basis of that, is chastisement legal? Chastisement is not allowed in issues in where there is a difference of opinion, and the difference has already been mentioned. As regards our opinion and that of a group of Shaafi‘ite scholars and others, looking at a marriageable woman without desire or in a secluded circumstance is permissible. Therefore, chastisement is not proper.”
This answer is in complete agreement with Imaam Ahmad’s statement, “It is not proper that a jurist oblige people to follow his opinion (math-hab).” And this is if the truth were on his side. What of the case where the jurist proudly, dishonestly misleads people and declares other Muslims to be disbelievers as at-Tuwaijree did on page 249 of his book saying,

“… Whoever permits women to expose their faces and uses the proofs of al-Albaanee has flung open the door for women to publicly flaunt their beauty and emboldened them to commit the reprehensible acts done by women who uncover their faces today.” And on page 233 he said, “… and to disbelief in the verses of Allaah.”

Those are his words – May Allaah reform him and guide him. What would he say about Ibn Muflih, an-Nawawee, al-Qaadee ‘Iyaad and other Palestinian scholars, as well as the majority of scholars who preceded them and who are my salaf regarding my opinion on this matter?
5. The agreement of at-Tuwaijree and the extremists with him to explain away the authentic hadeeths which contradict their opinion.
At-Tuwaijree did this with the Khath‘amiyyah hadeeth. They developed a number of comical methods to nullify its implications. I have refuted them all in ar-Radd and one of them in Jilbaab al-Mar’ah al-Muslimah. Some reputable scholars have said that the hadeeth doesn’t contain a clear statement that her face was exposed. This is among the farthest opinions from the truth. For, if her face wasn’t exposed, where did the narrator or the viewer get the idea that she was beautiful? And what was al-Fadl repeatedly looking at? The truth is that this is among the strongest and most clear proofs that a woman’s face is not ‘awrah. In spite of that, there remains a group that insists that she was in ihraam while knowing that her ihraam does not prevent her from draping some of her clothing over her face. At-Tuwaijree does accept sometimes that her face was uncovered but he cancels its implication by saying, “There is no evidence in it that she continuously exposed her face!” He means that the wind must have exposed her face and at that instant al-Fadl ibn ‘Abbaas saw it. Is it possible for an Arab to say that after reading in the hadeeth “al-Fadl began to stare while turning towards her,” and in another narration “… so he began to look at her and her beauty amazed him.” Isn’t this pride with two protruding horns? At other times at-Tuwaijree interprets it as al-Fadl looking at her size and stature.
6. The frequent use of inauthentic hadeeths and unreliable narrations.
For example, the hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, “Are you both blind?” They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind. They took this position in spite of the fact that the narration was classified inauthentic by the leading verification experts among the hadeeth scholars like, Imaam Ahmad, al-Bayhaqee and Ibn ‘Abdil-Barr. Al-Qurtubee related that the narration was not considered authentic among the scholars of hadeeth. Consequently, many Palestinian hambalite scholars made their rulings on that basis. Furthermore, that is what the science of hadeeth and its methodology requires as was clearly stated in al-Irwaa. However, in spite of all that evidence to the contrary, Shaykh ‘Abdul-Qaadir as-Sindee had the nerve to go along with Shaykh at-Tuwaijree and others and claim that its chain of narration was authentic. By doing that he exposed himself and his ignorance or feigned ignorance. It is unfortunate that he took this position, because the hadeeth’s chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated. Contrary to the level of scholarship that we are used to from Shaykh as-Sindee, he has brought in support of his claim the most amazing things. He arguments unexpectedly contain deception, misguidance, blind following, hiding knowledge and turning away from his own fundamental principles. Among the amazing positions is Shaykh as-Sindee’s feigned ignorance that the narration contradicts the hadeeth of Faatimah bint Qays which contains the Prophet’s permission for her to stay at the home of the blind companion, Ibn Umm al-Maktoom, whom she would be able see. The Prophet gave the reason for that instruction in his statement to her, “For if you take off your head scarf, he won’t see you.” In at-Tabaraanee’s narration from Faatimah, she said, “He instructed me to be at Ibn Umm Maktoom’s home because he couldn’t see me whenever I took my head scarf off.”
There are also a number of other unreliable hadeeths gathered by at-Tuwaijree in his book. I mentioned ten of them in my response, and among them are some fabricated traditions.
7. The classification of some authentic hadeeths and confirmed narrations from the Companions as inauthentic.
The extremists have declared well-established reliable narrations as unreliable and feigned ignorance of strengthening narrations. They have further declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands.” They have persistently declared it inauthentic – the ignorant among them blindly following others devoid of knowledge. In so doing, they contradict those among the leading scholars of hadeeth who strengthen it like al-Bayhaqee and ath-Thahabee. Most of them, including some prominent scholars, feign ignorance of its various chains of narration. In fact, at-Tuwaijree openly stated on page 236 of his book that this statement was only narrated in ‘Aa’ishah’s hadeeth. Even though he has seen with his own eyes on pages 57-9 of my book two other chains: one of which is from Asmaa bint ‘Umays and the other from Qataadah in the abbreviated (mursal) format with an authentic chain of narration. Many of the blind followers followed him, including some female authors as in Hijaabuki ukhtee al-muslimah [Your veil, my sister Muslim], page 33.
They also pretend to be ignorant of the leading hadeeth scholars and others who strengthened it, like al-Munthiree, az-Zayla‘ee, al-‘Asqlaanee and ash-Shawkaanee. Some of those who promote themselves as being among the well versed in this noble science – in their forefront Shaykh as-Sindee – claim that some of its narrations are extremely weak and unreliable in order to escape from the hadeeth science rule that ‘unreliable narrations are strengthened by narrations similar to them’. In doing that, they delude their readers into thinking that no one ruled the weak narrators, like ‘Abdullaah ibn Lahee‘ah, trustworthy and that they cannot be used as supportive evidence. In doing that, they contradict the methodology of the hadeeth scholars in using supportive evidence. Among them is Imaam Ahmad and Ibn Taymiyyah – may Allaah have mercy on them. Likewise, they all feign ignorance that the scholars – among them Imaam ash-Shaafi‘ee –confirm the hadeeth mursal if most scholars use it as evidence, as is the case of ‘Aa’ishah’s hadeeth.
Other strengthening factors may be added to the above.

(a) The hadeeth has been narrated by Qataadah from ‘Aa’ishah.
(b) It has been narrated in another chain from Asmaa.
(c) All three narrators of the hadeeth ruled according to it.

  1. Qataadah stated in his interpretation of the verse on draping, “Allaah has placed on them the requirement to cover the eyebrows,” That is, “and not on their faces” as stated by at-Tabaree.
  2. ‘Aa’ishah said, regarding the female in ihraam, “She may drape the garment on her face, if she wishes.” This was narrated by al-Bayhaqee in an authentic chain of narrators. There is clear evidence in ‘Aa’ishah’s giving the female pilgrim a choice in draping that in her opinion the face was not ‘awrah. Otherwise she would have made it obligatory on them as those who contradict it do. Because of their position, most of the extremist authors, with at-Tuwaijree in the forefront, hid this statement of Umm al-Mu’mineen, ‘Aa’ishah from their readers. The author of Faslul-khitaab [The Definitive Statement] deliberately deleted this portion of al-Bayhaqee’s narration in his book. This being only one of a number of similar disreputable acts which I have exposed in my book. The supportive evidence is that this authentic narration from her strengthens her hadeeth from the Prophet. This is among the facts that people are unaware of or they pretend ignorance of, either choice is bitter to swallow.
  3. As for Asmaa, it has been authentically reported from Qays ibn Abee Haazim that he saw her as a woman of white complexion with tatoos on her hands.

(d) The narration of Ibn ‘Abbaas earlier mentioned, “She should pull the jilbaab (cloak) close to her face without putting it on her face.” His interpretation of the verse of adornment “except what appears from it”
as referring to“the face and hands” was similar. There is also a similar narration from Ibn ‘Umar to the same effect.
At this point, a bitter reality must be noted due to the lessons which may be gained from it, the knowledge which it contains and is service as a reminder of the wise saying: “The truth is not know by people, know the truth and you will know people.”
At the same time that Shaykh at-Tuwaijree insists on rejecting the hadeeth of ‘Aa’ishah and its supporting evidences, among them Qaatadah’s mursal narration, he willingly accepts another inauthentic hadeeth from her with mursal support. In that hadeeth it is mentioned “…that she wore a niqaab (face veil)…” and that she was supposed to have described the Prophet’s wife Safiyyah and the Ansaar women as “… a jewess among jewesses…” which is considered by scholars to be a very erroneous statement (munkar jiddan). The Shaykh argues on page 181, “It has mursal supportive evidence,” and quotes one of the mursal hadeeths of ‘Ataa containing a known liar in its chain of narration.
One should reflect on the great difference between this fabricated supportive evidence and the authentic supportive evidence of Qataadah further supported by other evidences, then ask, “Why did at-Tuwaijree accept the second hadeeth of ‘Aa’ishah and not the first?” The obvious answer is that the accepted one contains reference to wearing the niqaab – even though it does not indicate obligation – while the rejected one denies it. Thus, in this regard, the Shaykh did not base his position on Islaamic legal principles, but on something similar to the Jewish principle: The ends justify the means. May Allaah help us.
8. Placing unreasonable conditions
Among the amazing practices of some latter day blind following hanafite scholars and others is that on one hand they agree with us regarding the permissibility of women exposing their faces, because that was the position of their Imaams, but on the other hand they agree with the extremists in opposition to their Imaams. They make ijtihaad (while claiming taqleed) by adding the condition that the society be safe from fitnah to the position of the Imaams. This refers to the fitnah caused by women to men. Then one of the ignorant contemporary blind followers went to the extreme of actually attributing this “condition” to the Imaams themselves. Among some of those having no knowledge, this resulted in their concluding that there is essentially no difference between the position of the Imaams and the extremists.
It is obvious to jurists that this condition is invalid because it implies that humans know something which the Lord missed knowing. That is, the temptation of women did not exist during the time of the Prophet () thus we had to create a special ruling for it which did not exist previously. In fact, the fitnah did exist during the era of divine legislation and the story of al-Fadl ibn ‘Abbaas’ trial with the Khath‘amiyyah woman and his repeated looking at her is not far from the readers’ memories.

It is well known that when Allaah Most High instructed men and women to lower their gazes and instructed women to veil themselves in front of men, He did that to block the road to corruption and prevent temptation. In spite of that, He – Most Great and Glorious – did not command that they cover their faces and hands in front of them. The Prophet () further emphasized that in the story of al-Fadl by not commanding the woman to cover her face. And Allaah was truthful when He said, “And your Lord is not forgetful”
</B>The reality is that the condition of there not being fitnah was only mentioned by scholars regarding the man’s looking at the woman’s face, as in al-Fiqh ‘alaa al-mathaahib al-arba‘ah, page 12. They said, “That [the woman’s face may be uncovered] is permissible on condition that there is safety from temptation,” and that is true, contrary to what the blind followers practice. They conclude from it that the woman is obliged to cover her face, when in fact it is not a necessary consequence. They know that the condition of safety from temptation also applies to women. For it is not permissible for them to stare at a man’s face except where there is safety from temptation. Is it then a necessary consequence that men also veil their faces from women to prevent temptation as some tribes called the Tawareg do.

They would have a basis in fiqh of the Quraan and Sunnah if they said that a woman veiled in correct jilbaab who fears being harmed by some corrupt individuals due to her face being exposed is obliged to cover her face to prevent harm and temptation. In fact, it could even be said that it is obligatory on her not to leave her home if she feared that some evil authorities supported by a leader who does not rule by what Allaah revealed, as exists in some Arab countries since a few years ago, would pull her jilbaab from her head. As to making this obligation a compulsory law for all women everywhere and in all eras, even if there did not exist any harm for veiled women, No. Absolutely not. Allaah was truthful when He said, “Do they have partners who legislated for them in the religion what Allaah did not permit??”
These are the most significant of the extremist opposition’s mistakes which I thought needed brief mention due their strong link to the contents of this book. I then closed ar-Radd al-Mufhim with a reminder that extremism in the religion – considering that the Wise Legislator forbade it will not bring any good. And it is not possible for it to produce a generation of young Muslim women carrying Islaamic knowledge and practice moderately balanced, with neither excesses nor deficiencies. Not like what I have heard about some young female adherents in Arab countries when they heard the Prophet’s statement, “The woman in ihraam should neither wear a niqaab nor gloves,” they did not accept it saying instead, “We will wear our niqaabs and gloves!” No doubt, this was a direct result of the extremist views which they heard regarding the obligation of covering their faces.
I certainly cannot imagine that this type of extremism – and this is only one example from many which I have – can possibly produce for us salafee women able to do everything their religiously guided social life demands of them in a way similar to the righteous women of the Salaf.

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Who Is Allah?

What is a Muslim?

Proof of Allah’s Existance from the Quran

The Status of Women in Islam

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Tips for Beginning to Wear Hijab


This is a good article from al Muhajabah’s Islamic Blog:


Introduction

One of the most difficult decisions many Muslim sisters face is the decision to start wearing hijab. This is certainly true for reverts, but may also be true for sisters whose families or even whose cultures are not particularly observant. As a revert myself, I have been through the whole thing. I would like to offer some advice that I hope inshallah will be helpful to sisters who are considering wearing hijab but find that something is holding them back.

Learning About Hijab


The first step is to learn about hijab. There is so much information out there and unfortunately much of it seems to be conflicting. Although most of what you see agrees that the sister must cover everything but her face and hands, some groups say that it is fard to cover everything but the eyes. Meanwhile, certain other groups are dedicated to claiming that covering the hair is not obligatory. It is very easy to get confused. And there are other questions. What is a jilbab? Is it fard to wear one? What do all the names mean?

I have spent about two years researching these issues for myself and I have written several articles that set out what to the best of my knowledge are the correct rules of hijab. Each of these is linked below for you to look at.

Special Focus on Hijab – This is a section in a larger article. It explains where the ruling on covering everything but the face and hands comes from, and the conditions of the headscarf. It also refutes the claims of those who say that covering the hair is not fard.
Evidences for Jilbab – The jilbab seems to be the forgotten obligation of hijab. This article presents dalils from Quran and Sunna, and opinions of many scholars, to show that wearing a jilbab is fard, and it also discusses the conditions and rules of the jilbab.

Examining the Dalils for Niqab – In this article I examine the dalils that are presented by those who claim that niqab is fard and I show that these are not as compelling as they seem at first. I am actually a strong supporter of the opinion that niqab is mustahabb and sunna but I do not believe that it is fard and I believe that saying that it is fard is to introduce into the religion an obligation that Allah SWT and the Prophet (sAas) did not.
Bonus: See my Glossary of Hijab Styles.

For your convenience, I present a brief guide to the rules of dress for the Muslim sister for different situations.

1) Around her husband, a sister may dress however she chooses. There are no restrictions on what the husband can see or touch.

2) Around the mahram relatives, women, and children (a complete list of exemptions is given in Surah an-Nur ayah 31), a sister should cover her awra. There are different opinions on the extent of this. The most sensible that I have seen is from the upper chest to the knee. This includes the region that is also awra in men (navel to knee) and extends upwards to cover the woman’s bosom, which is a special concern for her. Display of the hair, arms, lower legs and feet, is universally agreed to be halal for this category.

3) Around non-mahram men, a sister must cover all of her body except her face and her hands. The face is the circle of the face only and does not include the ears or any of the hair. Just think about what you wash in wudu. The covering of the hair, neck, shoulders, and upper chest must specifically be accomplished by the khimar (headscarf). The arms, torso, and legs should be covered by loose, opaque clothing that obscures the shape of the figure. A long-sleeved blouse and a jumper, a long loose tunic and a long skirt, or shalwar kameez are all examples of what is acceptable. As well, most scholars say that the feet must be covered with socks and shoes although a few scholars allow the wearing of sandals.

4) Outdoors and in open public places (such as the market or the masjid), a sister must wear a jilbab as an outergarment, that is, over her other clothes. If she is wearing a khimar, then the jilbab only needs to cover from the shoulders to the ankles, such as a long coat. If she is not wearing a khimar, then the jilbab should cover the head and neck as well.
The above rules set out what you need to wear in each situation in order to be observing correct hijab.

Note: Most sisters, including myself, approached hijab in several stages. Usually the first stage is the modest clothing such as the blouse and jumper, tunic and skirt, or shalwar kameez. The second stage is to add the headscarf (properly called khimar). The third stage, often taken much later after reading up on the dalils, is to add the jilbab when outdoors. In the way of things, I expect that most sisters who are reading this have already adopted the modest clothing and are worried about the khimar.

Deciding to Wear Hijab

This is where the difficulties usually come in. For many sisters, it truly is a jihad. I remember very vividly how scared I was the first day I put on the headscarf and went out into public. As long as you are just wearing the modest clothes, nobody has to know that you are a Muslim. Once you complete your hijab with the headscarf, you are suddenly announcing to everyone who sees you that “I am a Muslim”. Here is some advice based on my own experiences.

Wear it for the sake of Allah SWT


Various statements are made about why you should wear hijab, such as for modesty or for protection, but the real reason that we wear hijab is that Allah SWT has commanded it. Whenever anyone asks you, why do you dress like that, that’s the only answer you need to give them.

Allah SWT is the source of everything we have, our existence, our life, our capability, even our goodness. If He ever stopped sustaining us, we would vanish in that instant. If He ever took away what he gives us, we would never have even a speck of it. If we worked for millions of years, we could never repay Him for all that He has given us. And yet He does give it to us, and all He asks in return is that we do our best to obey what He has commanded us. Surely wearing hijab is a very small thing that you can do for Him compared to what He does for you!

Wear it for the hope of Jannah


Allah SWT makes tests for us in this world. He makes things difficult for us. He wants to see if we will remember Him, if we will have faith in Him, and if we will trust in Him. These qualities are what is meant by “sabr“.
Allah SWT does not lose the work of anyone, ever (see Surah Ali Imran ayah 195). Even if it seems like nobody is paying attention to you or notices or appreciates good things that you do, Allah SWT has seen them, and He will not forget them. Even when it seems like the whole world is against you, Allah SWT is always there for you when you turn to Him. Remember this.

Allah SWT always wants the best for us and in His wisdom He knows why each thing that happens to us is in fact best for us. When it seems like everything is going wrong and life is just one disaster after another, it is easy to forget this and to become bitter and skeptical. Yet we must remember always to have faith that Allah SWT knows best why He has willed this for us, and we must always ask Him only “Make me pleased with what You have willed for me”.

This world we live in, although it seems at times to be the only real thing, is actually fleeting compared to the Hereafter, which is better and more abiding. The trials of this world will seem as fleeting as a nightmare when seen from the Hereafter, and the pleasures of this world will also seem as fleeting as a dream when seen from the Hereafter. It’s our happiness in the Hereafter that we should be most worried about attaining, because it is what will last forever; and it’s our suffering in the Hereafter that we should be most worried about avoiding, because it also will last forever.

Allah SWT has promised Jannah to those who remain steadfast in their faith in Him and who trust in Him. The more difficult it is for you to have sabr, the greater the reward for it. So what will it be? Ease in this world, and perhaps the eternal sufferings in Hell? Or difficulty in this world, and inshallah the eternal bliss of Jannah? Let’s face it, the old cliches are true: there’s no such thing as a free lunch and you can almost never have your cake and eat it too. We’ve all got to face difficulties some time. Better by far that they be in the world than in the Hereafter.

So that’s what you should set your mind to. Yes, it’s difficult to wear hijab. You may be rejected by your family or your friends, you may face harassment and persecution or be fired from your job. These are very scary thoughts. But if you have sabr and keep trusting in Allah SWT, I swear to you sister, this is the path to Jannah, and when you look back on the Day of Qiyamah you will know that it was worth it and have no regrets.

Wear it today and trust in Allah SWT for tomorrow


What do I mean by that? What I mean is that you should take it one day at a time, or even one outing at a time. Sometimes the future seems to stretch on forever and ever and you don’t think you can make it that long. You want to give up before you even begin.

So sometimes the best thing to do is to keep you mind focused on what is immediately at hand. Allah SWT will take care of the future. If you have to go out to the market, then concentrate on being able to wear hijab just for this activity and on getting through it. If you do get through it and nothing bad happened, then give thanks to Allah SWT for making it easy for you, and turn your mind to your next outing.

Or if you have to go out to school or work, then concentrate on being able to wear hijab just for this one day and on getting through it. And give thanks to Allah SWT when you have made it, and turn your mind to the next day.

Eventually the outings will turn into days and the days into weeks, and the weeks into months. One day you will realize that you have been wearing hijab for quite a long time and it isn’t really as bad as you feared, and Allah SWT helped you get through it. Don’t be ashamed. Sometimes it is like this. The most important thing is to have sabr and keep your trust in Allah SWT always.

Wear it and spite the shaytan


My dear sister, the worries and fears in your mind are the whisperings of the shaytan. He wants to talk you out of obeying Allah SWT.
It is very easy to keep going around in circles in your mind and to dwell on all the things that could go wrong. I know that I myself have a tendency to do this, I put it off and I dither and I wait for “the perfect time”. If I let myself, I would never do anything at all!

So the thing you have to remember is that you do not need to be perfect in iman to wear hijab. If perfection were a qualification, where is the sister who could wear it??

You must also not fall into the trap of thinking that you should wait until all your worries and fears have disappeared. They never will! Trust me on this, sister.

True courage is going ahead to do what’s right even though you are still nervous and scared. So don’t listen to the shaytan. Ignore the worries and fears he whispers into your mind. Tell him that you will not let him keep you from obeying Allah SWT and you will not let him rule your life.

Make the decision to wear it
Once you have come to know in your heart that you must wear hijab, then you have to set a day and

JUST DO IT

This is the only way. Set a day and when that day comes, you have to do it. Don’t back down. Don’t give up. Do it.

Offer salat al-istikhara. Make du’a. Make lots of du’a. Do not stop making du’a. Ask Allah SWT to give you strength. Ask Him to make it easy for you. Ask Him to help you. He will, I swear it to you. He is always there for you when you turn to Him. Remember how much He has given you, how everything that you have, even your very existence, is due to Him. Remember that He deserves this from you. Remember the promise of Jannah. Remember that remaining patient and faithful through difficulty now may lead to Jannah, inshallah. Even if bad things happen, keep these thoughts in your mind. Don’t worry about tomorrow. Just concentrate on getting through today, and leave tomorrow to Allah SWT until it gets here.
That’s how you do it.

Final Words of Encouragement


I have been wearing hijab since September 1999. I do not regret it. I have never for one instant regretted it. I do not regret it even one iota. Inshallah, you will discover that you feel the same. Even within a few months I came to feel that I would not be properly dressed if I went out not wearing hijab. This is when you know that you have made it!
Never feel that you are alone, or that you are the only one who is scared and worried and nervous. Just about every other sister who has travelled down this road has gone through the same things. I know I have. Your sisters are here for you. We have been where you are. We are encouraging you and cheering you on. We know what it takes because we had to find that in ourselves too. We are praying for your success just as we prayed for our own.

Come and join us.

Allah does not burden a soul except what it can bear. For it is what it has earned, and upon it is what it has made due. “Our Lord and Sustainer, do not condemn us if we forget or do wrong. Our Lord and Sustainer, do not put a burden on us like the burden You put on those who were before us. Our Lord and Sustainer, do not put a burden on us that we cannot endure. And blot out (our sins) and forgive us, and be gentle to us. You are our Protector. So help us against the rejectors.” (Surah

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And the search for truth and justice, and for what pleases Allah our ONE LORD and GOD continues, with knowledge and action

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The Muslim Woman’s Dress

Shaykh Nassir-uddeen al-Albani
Below, is an abridgement of the book “Muslim Women’s Dress” by our Sheikh Nassir-uddeen al-Albani complied by Sheikh Mahmud Murad. Although the following provides the fiqh details of the dress of a Muslimah, the word “hijaab” itself needs to be understood. In Islam, a woman is commanded to cover her body and not show herself to strange men. Thus hijaab when applied to a Muslimah not o*!nly includes the physical dress, but also the manner of living in society (for example, staying at home, praying at home, not coming out of the house unless due to necessity etc.). So when we read these articles, it is to be kept in mind that the correct understanding of hijaab includes vieling of women by means of clothing as well as correct behaviour in society.IntroductionThe outer garment worn in public must cover all of the body except the face and hands.

The outer garment must not be decorative itself or a means of beautification.

The outer garment must be thick and opaque so as to conceal the clothes worn.

Muslim women should not wear perfume in public.

The clothes of Muslim women should not resemble men’s clothes.

The clothes of Muslim women should not resemble those of the disbelievers.

The clothing of Muslim women should not be ostentatious.

Introduction

Praise be to Allaah and peace and blessings be upon His Messenger and upon his honourable Companions and those who have followed his example with piety.

This brochure has been prepared in response to a deterioration in the condition of Muslim women of this day and age, which is a consequence of the misconception that how a woman dresses is of little importance, as long as she performs her obligatory acts of worship. This misconception is not restricted to Muslim women in the West, but unfortunately is shared by many of their sisters in the East.

In the Glorious Qur’an, we are told:

“And let there arise out of you a nation inviting to what is good, enjoining what is right and forbidding what is wrong. They are the o*!nes who are successful.” (3:104)

Abu Sa’eed al-Khudri relates that he heard the Prophet say: “He of you who sees something wrong should correct it with his hand; if he is unable to do that, he should condemn it with his tongue; if he is unable to do that, he should at least resent it in his heart, and that is the lowest degree of faith.” [Muslim]

It is clear that we must draw the attention of our Muslim sisters to the importance of wearing Islamic dress. This is not imposed upon us by the mere opinion of a scholar or a Sheikh. It is a Divine Command, and is necessarily in the best interest of the society of every age and place. In this we stand opposed to the opinion of some `modernists’ who maintain that those living in a western society are justified in adapting to its norms and morals.

We believe that our religion is that which has been transmitted to us through the Prophet Muhammad , his Companions and our Pious Predecessors. A careful study of relevant Qur’anic ayah (verses) and ahaadeeth (Prophetic traditions), along with the works of our Pious Predecessors, will reveal a strict emphasis o*!n the need for women to observe modesty in their dress when they appear in the public by covering all their bodies and any ornaments or other means of beautification they might wear.

Allah the Exalted says in Surat an-Noor, ayah 31:

“And tell the believing women to lower their gaze and guard their private parts and not show of their adornment except o*!nly that which is apparent, and draw their veils over their (necks and) bosoms and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers, or their brother’s sons, or their sister’s sons, or their women, or their slaves, or male servants who lack vigour, or small children who have no knowledge of women’s awarah (that which is covered). And let them not stamp their feet to reveal what they hide of their adornment. And turn you all to Allaah in repentance, O believers, that you may be successful.”

And He says in Surah al-Ahzaab, ayah 59:

“O Prophet! tell your wives and your daughters and the women of the believers to draw their outer garments close around them. That will be better, that they may be known and so not to be bothered. And Allah is Oft-Forgiving, Most Merciful.”

From these two ayah of the Noble Qur’aan and from the authentic sources of guidance provided for us; we can derive the following principles of proper dress and adornment for Muslim women:

The outer garment worn in public must cover all of the body except the face and hands

Surat an-Noor, ayah 31 (quoted above) contains clear a command that a woman’s natural beauty and her adornment are to be concealed from strangers, except that which might show unintentionally (ie. parts of the dress or ornaments) or which show as a matter of course because it is not prohibited that they be shown (ie. the face the hands).

Abu Dawood authentically narrated that ‘Aaishah said:

“Asmaa came to see the Messenger of Allah. She was wearing a thin dress; the Prophet turned away from her and said to her: “O Asmaa! o*!nce a woman reaches the age of puberty no part of her body should be uncovered except her face and hands.”

It should be noted that the Arabic word khumur (plural of khimaar) which has been translated above in the ayah from Surat an-Noor as veils, means head covers, not face veils as may mistakenly be supposed. It refers to a cloth which covers all of the hair. Furthermore, the word juyoob (plural of jaib), also found in the ayah of Surat an-Noor, refers not o*!nly to the bosom, as is commonly thought, but also to the neck.

Qurtubi, an eminent mufassir (Qur’anic commentator) stated:

“Women in those days used to cover their heads with the khimaar, throwing its ends o*!n 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 khimaar.”

“And let them not stamp their feet so as to reveal what they hide of their adornment.”

Women at the time of the Prophet used to wear anklets, which they could employ to attract attention by stamping their feet, making the anklets tinkle together. This practice was now forbidden, but even more important for us, these words make it absolutely clear that the legs and ankles are to be covered.

Abdullah Ibn Umar narrated:

“The Prophet said: “On the Day of Judgement, Allah will not look upon o*!ne who trails his garment along out of pride.” Umm Salamah then asked: “What should women do with their garments?” The Prophet said: “They may lower them a hand span.” She said: “Their feet would still be uncovered.” The Prophet said: “Then a forearm’s length, but no more.” (Tirmidhee)

The ayah from Surat an-Noor quoted above gives us specific and detailed information about what a Muslim woman should be sure to cover when she is in the company of strangers, and it gives a detailed list of those with whom she is permitted to be less inhibited. The ayah quoted from Surat al-Ahzab further directs Muslim women to put some outer garment over their clothes, and to draw it close around them.

Abu Dawood related that when this ayah was revealed, the women of the Ansaar appeared like crows (because of the black cloaks which they wore).

Some outer garment, whether a cloak or a coat, must be worn by a Muslim woman when she is in public, and even when she is in her own house or that of a close relative, if she is in the presence of strangers.

It was mentioned above that the face need not be covered. If, however, the woman is wearing make-up, she should cover her face, since the make-up is adornment beyond what is permitted. Similarly, she should cover her hands if she is wearing nail polish or some other decoration or ornament. Furthermore, although it is permissible to leave the face uncovered in the presence of strangers, it is praiseworthy to cover it, as that was the practice of the wives of the Prophet according to authentic ahaadeeth.

The outer garment must not be decorative itself or a means of beautification

When Allah commands women not to reveal their beauty, He means both the natural beauty, with which He has endowed them, and all means which they might employ to enhance that beauty. Clearly, the garment which is used to screen the woman’s beauty and her adornment from public view should not itself be a thing of beauty.

Fudaalah ibn ‘Ubaid reported that the Prophet said:

“There are three people that you should not concern yourself about: a man who parted from the Jamaa’ah and disobeyed his Imaam and died in that state; a slave who ran away from his master and died without returning; a woman whose husband departed from her after providing for her worldly needs and who then beautified (tabarrajat) herself in his absence. Do not worry about any of them.” (Ahmad)

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Old 08-19-2007, 06:59 PM #2
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The word tabarraja means not o*!nly to beautify o*!neself, or to make o*!neself pretty, but also to display o*!neself, to play up to o*!ne’s charms for the purpose of exciting desire. Imam ad-Dhahabi said in his book Kitaab al-Kabaa’ir (The Book of Great Sins): “Of the deeds woman is cursed for are displaying the ornaments which she is wearing, wearing perfume when going out, and wearing colourful clothes and silky short cloak.” The verb `tabarrraja’ includes all of these actions. `Tabarruj’ is so abhorrent that it is associated with shirk, fornication, stealing and other (major) sins.Abdullah ibn ‘Umar said:”A woman came to the Messenger of Allah to give her pledge for Islam. He said: “I accept your pledge that you will not associate partners with Allaah, nor steal, nor fornicate, nor kill your child, nor commit a sin between your arms and legs, nor wail over the dead, nor beautify and display yourself (tatabarraji) after the fashion of the pre-Islamic days.” (Ahmad)The outer garment must be thick and opaque so as to conceal the clothes worn

Proper covering cannot be achieved by wearing tight or transparent apparel.

The Prophet said:

“There will be in the last days of my ummah (nation), women who are dressed and undressed. Curse them: they are accursed.” (At-Tabarani)

Abu Hurairah related that the Prophet referred to:

“… women who are naked even though they are wearing clothes, go astray and make others go astray, and they will not enter paradise nor smell its fragrance, although it can be smelt from afar.” (at-Tabarani)

The dressed and undressed women are those who wear transparent or very tight clothes, or clothes which are cut in such a way that they expose the body. Such clothes reveal more than they conceal. The Prophet said:

“Belief and the sense of shame are tied together; if o*!ne is lost, the other is lost.” (Al-Hakim)

It should be noted that a woman should wear a loose over-garment for offering prayer. It should cover her whole body (as far as going out) and should be such that it conceals the shape of her arms and legs, as well as that of the rest of her body.

Muslim women are not to wear perfume in public

Abu Musa narrated that the Prophet said:

“Any woman who wears perfume and passes by some people who smell her perfume is like o*!ne who commits fornication.”

Abu Hurairah said that:

“A woman passed by him smelling strongly of scent. He called to her, “O slave of the powerful. Are you going to the mosque?” She said that she was. He said: “Go back and wash it (the perfume) off. I heard the Messenger of Allaah say: “Any woman who goes to the mosque wearing perfume will not have her prayer accepted by Allaah; first she should go back home and have a bath (to wash the perfume off).””

It is inappropriate for a woman to wear perfume in the mosque, where people are attending to the worship of Allah; how much more inappropriate is it that she should wear scent elsewhere, where people are more liable to distraction? Scent attracts attention to woman and may thereby stimulate sexual desires; this is improper in the marketplace and mosque.

The clothes of Muslim women should not resemble men’s clothes.

Abu Hurairah said that:

“The Messenger of Allah cursed the man who wears women’s clothes and the woman who wears men’s clothes.”

Ibn Umar said that he heard the Messenger of Allaah say: “He is not of us who imitates women nor is he of us who imitates men.” (al-Hakim)

Abdullah ibn Umar reported that the Prophet said:

“Three people will not enter paradise, and Allaah will not look to them o*!n the Day of Judgement: the o*!ne who is disobedient to his parents, the woman who imitates men and the ad-Dayooth.” (Ahmad)

Ad-Dayooth[1] is the man who permits women for whom he is responsible (eg: mother, wife, sister etc.) to engage in illicit sexual relations, or to display their beauty to strange men, thereby stimulating their sexual desires.

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Orthodox Jewish hair and face veil

From The Times

March 7, 2008

Going under cover:

the Jewish women who are taking the veil

Sheera Frenkel in Beit Shemesh, Israel

Read Libby Purves on the Jewish veil

Several cars slow and one stops when Sarah walks down the street in her home town of Beit Shemesh, an ultra-orthodox Jewish enclave west of Jerusalem.

On this morning, the streets teem with women herding their children to school in the modest garb and head-coverings befitting their religious beliefs. For years, Sarah walked among them similarly dressed, but today a dark cloth is secured across her face, hiding everything save her eyes. It resembles the head-to-toe covering that is associated with religious Muslim women in the Gulf States.

“People in cars driving by often stop and stare. Some people are rude — they shout things at me because they think I am Arab,” said Sarah (not her real name).

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Sarah is part of a budding movement of about 100 Jewish women in this city who have begun covering their bodies. Some cover just their hair and neck; others wrap their entire face, save their eyes, with the loose cloth. They call their head-covering a sal, refusing to acknowledge the resemblance to its Muslim twin, the hijab. In Beit Shemesh, the political line is strictly right wing, with many of the religious leaders advocating expulsion of Arabs from the biblical boundaries of the land of Israel. But the two communities may have more in common than they think.

Orthodox Jewish women have long concealed their hair with a scarf or wig upon marriage. Muslim women, who don a covering upon reaching puberty, traditionally sheath their necks as well as their hair. Depending on the country, the covering could be fashioned into a number of variations such as the chador, a loose cloak worn by women in Iran, or the burka, an enveloping garment that allows only for mesh netting over the eyes, worn in Afghanistan.

“The full body, or full face covering that people think is only part of the Arab world actually started with Jewish women,” said a woman who asked to be identified by her first initial, M.

“Muslim women are imitating Jews to try to gain God’s favour with modesty. The truth is that the women of Israel are lessening in God’s eyes because the Arabs are more modest in dress. If the Jews want to conquer the Arabs in this land they must enhance their modesty,” added M, who covered her face for over a year, but currently wears just a loose cloak over her garments.

The first time that M saw a sal was at the Western Wall, one of the holiest Jewish sites. “I saw a woman who looked like an Arab and I was scared. I got near her, to try to determine why she was there, and saw that she was praying in Hebrew. I began to talk to her and became curious and then attended her classes,” she said.

The woman M met that day was a religious instructor in Beit Shemesh, and the founder of the sal style. “We have been criticised by so many in the community who see what we are doing as the opposite of Jewish law. Many women have stopped wearing the sal because of pressure from their husbands or rabbis,” said M, who adds that her family persuaded her to stop wearing the garment.

Part of Jewish religious teaching states that a woman should not draw unnecessary attention to herself — a rule that some rabbis feel the sal breaches, said Chevy Weiss, a liaison between the religious community in Beit Shemesh and its leadership. “If that is what these women need to do to feel a stronger connection to God, I have respect for them,” she said.

For Sarah, wearing the sal is worth the stares and occasional harassment. “In my heart I know this is what God wants me to wear. God willing, more women will see the truth.”

Dressing down

— Hair covering among Jewish women can be traced to Jewish law. The 13th-century scholar Moses Maimonides is quoted in the Mishneh Torah as stating that the covering of a woman’s hair is from the teachings handed down to the biblical figure of Moses, or rather from the Old Testament.

Times Database

http://www.timesonline.co.uk/tol/news/world/middle_east/article3499122.ece

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Guidance for Sexual Health

(An Islamic perspective)

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Source: islamway.com
One of the rights of human beings is to satisfy their sexual needs. This may be aural, by listening to amorous words; visual, by looking at that which arouses sexual desire; or physical, by engaging in sexual acts of different types.However, the only legal way to satisfy sexual urges is that which occurs between married couples.It is not permissible for a Muslim to engage in sex before marriage. Youths of both sexes must avoid all forms of sexual arousal; they should get married early and not delay it; because this is the safer route for them. Whoever cannot get married should depend on fasting to help curb their desires.
The Purpose of Sex Islam strives to suppress illicit sexual urges so as to bring good back to human sexual intercourse, and to make its aim the establishment of a family and to have children. Allah said, “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.” (Quran, 30:21)

In fact, the Prophet (Peace be upon him) made the relationship between a married couple a source of reward for Muslims in the following wonderful hadeeth. He (PBUH) said “… and in man’s sexual intercourse (with his wife) there is Sadaqah (act of charity).” They (the Companions) said, “O Messenger of Allah! Is there reward for him who satisfies his sexual passion among us?” He said, “Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.” (Muslim)

Islam acknowledges the existence of sexual desire, and considers it to be one of the pleasures of this worldly life. Allah said, “Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return (i.e., Paradise).” (Quran, 3:14.)

Sexual desire is instinctive, and life without pleasure, enjoyment, and happiness becomes miserable, dreary and uninteresting. Is there anything better than the romantic hours spent by a loving married couple in the marital home?

Protection from Sexual Arousal Islam’s philosophy in life is clear and unchanging. It is founded on firm principles, including the great principle that ‘prevention is better than cure’ and among the applications of this great concept is Islam’s recognition of the danger of sexual arousal between the two sexes.

For this reason, laws and systems were introduced that prohibit sexual arousal, stirring of desires, and inflammation of passions, other than those between a married couple.

If you think about modern day life, you will realize that men flirt in the street, at work, at school, and in the shops. It is a game of cat and mouse. You will find that it is expected of a woman to make herself up and beautify herself with the most splendid finery when she goes out.

For this reason, Islam ordered women not to beautify and adorn themselves when they go outside, but to limit their beautification for when they are with their husbands or when they are with other women.

In relation to this, two verses of the Quran were revealed, which later came to be known as the two verses of the hijab. They are the following words of Allah, “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves (part) of their outer garments.” (Quran, 33:59). The second verse is, “… and not to display their adornment except that which (ordinarily) appears thereof.” (Quran, 24:31)

Islam also warned both sexes about listening to music that arouses passions, because arousing romantic music, which has an immeasurable effect on youths, is unchanging with the passing of the centuries. This prohibition came before the invention of television and its stark portrayals of sexual acts.

The Call for Marriage

When Islam forbade sexual arousal, and prohibited sexual relationships before marriage, it did not just leave youths without an outlet for their natural instincts. Islam invited them in a clear and open way to get married early. The Prophet (PBUH) said, “O young people! Whoever among you can marry, should marry because it helps him lower his gaze and guard his modesty (i.e., his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast; as fasting diminishes sexual power.” (Bukhari)

If a youth does not have the way or means to get married, then what is the solution? The following verse of the Quran has the answer, “But let them who find not (the means for) marriage abstain (from sexual relations) until Allah enriches them from His bounty.” (Quran, 24:33)

Repulsion towards Adultery and Homosexuality

It is unfortunate that modern civilization is so eager to turn a blind eye to prohibited sexual behavior, that it gives it different euphemisms so that people are not revolted by it. These euphemisms do not directly signify the word ‘adultery’ or the term ‘illegal sexual relationship’, but rather say that someone is ‘sexually active’ or ‘has multiple partners’.

Muslims, on the other hand – even those who are religiously weak -consider extramarital relationships to be adulterous and greatly sinful; sins that would never befit a Muslim. This repulsion, which people feel towards adultery, arises from the many legal texts that condemn adultery and make it unattractive in the eyes of a Muslim. These include: “And do not approach unlawful sexual intercourse. Indeed, it is a Fahishah (i.e. anything that transgresses its limits), and an evil way (that leads one to Hell unless Allah forgives him).” (Quran, 17:32)

Abu Hurairah said that the Messenger of Allah (PBUH) was asked what most commonly causes people to enter the Hellfire, he said, “The two hollow things, the mouth and the private parts.” He was (then) asked about what most commonly causes people to enter Paradise, he said, “Fear of Allah and good character.” (Tirmidhi and Ibn Majah)

Ubadah ibn-us-Samit said, “I was one of the Naqibs (a person heading a group of six persons), who gave the (Aqaba) Pledge of Allegiance to Allah’s Messenger (PBUH). We gave the pledge of allegiance to him that we would not worship anything other than Allah, that we would not steal, would not commit illegal sexual intercourse, would not kill a person whose killing Allah has made illegal except rightfully, and would not rob each other. We would not be promised Paradise if we did the above sins, and if we commit one of the above sins, Allah will give His Judgment concerning it.” (Agreed upon)

Conclusion

Islam is an amazing religion that has changed the lives of the Companions and of believers around the world. Once there was a time when adultery was deemed a normal part and acceptable happening in society and Islam rectified that notion by placing clear guidelines on sexual behaviors within a society, thus ridding the complications of liberal sexual behavior – both the physical and mental – of its believers.

We can learn much by becoming observers of the heartaches and hardships non-Muslims encounter because of the lack of sexual abstinence amongst non-married couples and how that impacts their lives as individuals and that of their communities. We can take pride and respect ourselves as Muslims by living our lives following the examples of the pious predecessors of the past, who followed the righteous teachings of our Prophet (PBUH).

Islam has generously and thoughtfully provided its believers with the prevention to the societal ills of pre-martial sexual relations, where others can spend millions of dollars and many hours seeking in desperation just waiting on the cure.

Let us each take a proactive stance in our lives to ensure that our families and ourselves are utilizing the preventive measures our religion has given us so that we may be able to thwart the day when it is too late, and we too, are left in desperation, seeking the cure.

[Al Jumuah Vol. 14 – Issue: 8]
<> Taken from: islamway.com <> Courtesy: www.everymuslim.net

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More on the face veil constriction laws

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Since appearances count, below we will give some of the reasons why observant faithful Muslim men have beards, and observant faithful Muslim women wear head coverings, scarves and veils.

<> = <>  Beards of the Muslim men:

Did Abraham, Moses, King David and Jesus, peace be upon them, have a beard or not?

Do observant faithful male followers of Judaism have breads or not?

The beard is the natural God given sign of manhood, and the universal distinguishing mark of masculinity from femininity. This is why all prophets of God like Noah, Abraham, Moses, Jesus and Muhammad, may Allah’s peace be upon them all, had beards and ordered their followers to keep their beards.

Shaving the beard entirely or shaving the beard partially and prolonging the mustache, is only a recent innovation in mankind originating among the pagans and polytheists and then spreading among others and blindly aped by some of the believers of monotheism – the professed faith of many. Muslims seek to maintain the way of the prophets in this aspect of the God given appearance of masculinity. Its as simple as that. And yet it has become much more, like the modest covering of faithful women as mentioned below.

There are specific commands of the Prophet Muhammad, may the salutations of peace and blessings be upon him and his family and followers, that order the believers to maintain their beards and to trim their mustaches, and these commands are reported in authentic narrations in various phrases that make the command one of religious obligation not voluntary choice. since there are lengthy papers and books on the subject which any diligent search will reveal, it is not necessary here to enumerate them.

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  • Women In Islam Versus Women In The Judaeo-Christian Tradition: The Myth And The Reality

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  • Polygamy In Islam

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The Book Of (Nikah) Marriage

Posted on 06/12/2010 by islamfuture

http://islamfuture.files.wordpress.com/2010/12/the-book-of-nikah-marriage.jpg?w=450&h=395

The Book Of (Nikah) Marriage

Posted on 06/12/2010 by islamfuture

http://islamfuture.files.wordpress.com/2010/12/the-book-of-nikah-marriage.jpg?w=450&h=395

Muhammad Bin Ibrahim Al-Tuwajre | Language: English | Format: PDF | Pages: 48 | Size: 1.5 MB

The nikah, or marriage and pairing are of the laws that Allah has passed for His creatures. Pairing applies in general to animal and vegetation. As for man, Allah has distinguished him over the rest of His creation by assigning to him a suitable system whereby man’s dignity and honor may be maintained, and his esteem may be preserved through legal nikah. Such a procedure secures a relationship between man and woman that is based on mutual respect and consent. Thus man’s natural need are fulfilled in a sound manner to preserve posterity and protect woman from being a common object.

The nikah is one of the Islamic laws to which the Messenger, peace be upon him, encouraged the youth saying:

Young people! Whoever of you can afford marriage, let him get married, for marriage helps restrain the looks, and preserve theist chastity. He who cannot afford it, let him abserve fasting for fasting is deterrent.

The Wisdom of Marriage:

1- Marriage is healthy environment in which the family maintains its cohesiveness and reciprocal love. It also helps maintain chastity and guards one from committing the prohibited.
2- Marriage is the best means of reproduction and multiplication, and preserving the family lineage.
3- Marriage is the best means of fulfilling sexual needs free from related diseases.
4- Marriage fulfills the parental and maternal senses in man through having children.
5- Marriage helps maintain the sense of security, self-contentment, and chastity for both husband and wife.

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Contents:

The Book of Nikah
The Wisdom of Marriage
The Procedure of the marriage Contract
Marriage Conditions
Nikah al – Mut’ah
Marrying the Kafirah Women
The Mahr (lslamic Dowry) of the Kafirah
The Mahr (lslamic Dowry)
The Walimah (Wedding Banquet)
Matrimonial Rights
The Nushoose
The Book of Divorce
The Forms of Divorce
The Sunni Divorce and the Bid’ee Divorce
Revocable and irrevocable Divorce
Al-Khal’ (lnstant Divorce)
The Eela’
The Dhihar
The Li’aan
The Procedure ol Li’aan
The Iddah
The Purpose of the Iddah
There are six Categories o l Mu’taddat
The Ridha’ah (Breast Feeding)
Alimony
The Maintenance of Kinship
The Custody
The Foods of the lslamic Household
The Dthakah
Game Animals
The Clothing of the lslamic Household

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Interesting satire below, showing the extent of ignorance, and Islamaphobia these days among citizens and officials, and please do not think it is a real news item, yet given our circumstances, it could have happened with slightly different details.

Jalees Rehman, M.D.

Assistant Professor of Medicine, University of Chicago

GET UPDATES FROM Jalees Rehman, M.D.

Catholic Nun Forcibly Removed From Plane for Wearing “Muslim Garb”

Posted: 04/ 5/11 06:49 PM ET

April 5, 2011 DAYTON, OH – Sister Cora-Ann, a Catholic nun from the Our Lady of Grace Monastery in Dayton, Ohio got the surprise of her life yesterday, when she was asked to leave the plane she had just boarded at the Omaha International Airport. “I had just sat down in my seat, and started to thank God for our blessings and recite a prayer in Latin”, she recalled, when one of the passengers sitting next to me called the flight attendant. The passenger was Elizabeth Bennet, who later stated: “It is not that we were prejudiced, but she did seem very suspicious. She was dressed in Muslim garb and just before we were about to take off, she started mumbling something in an Arabian or Talibani-sounding language. What was I supposed to do?” Damien Thorn was a passenger seated in the adjacent row and said: “I knew there was something sinister about her, the moment she stepped into the plane. She was wearing those burqa clothes that you see the Iranian women wearing, and she only had a very small carry-on bag.” The flight attendant responded to the call and asked Sister Cora-Ann for her name, boarding pass and a photo ID.

Blanche Dubois was another passenger sitting close to Sister Cora-Ann and explained: “Once I heard that her name sounded like Koran, I got worried. That does not mean that there is anything wrong with me, does it? I just did not want to die. I was so scared, that I just yelled out her name to all passengers.” Mr. Okonkwo was a passenger seated a few rows behind and stated: “Once we all heard that the passenger’s name was Koran, things started falling apart.” Frodo Baggins, a frequent traveler, said he had heard that Muslims do not eat beef. “I did not think that she was Muslim, and to help her out, I took out some of my beef jerky and asked the lady to eat it to prove that she was not a Muslim.”

However, Sister Cora-Ann politely refused the beef jerky and reminded the other passengers that it was the time of Lent, during which Catholics often abstain from eating meat. The unrest in the plane kept growing, because most passengers were now convinced that Sister Cora-Ann was indeed Muslim and they demanded that Sister Cora-Ann leave the plane. “I did not want to cause my fellow humans any distress, so I left the plane”, she said.

“We were so happy that we could continue our journey”, said Frodo Baggins. “Once she de-boarded, it felt like a huge burden was lifted from us.” Apparently, there was indeed a Muslim on the plane, by the name of Abdullah Abdullah the 23rd, sitting in the last row. “Of course I knew that she was a Catholic nun and not a Muslim, because I went to a Catholic school and my favorite teachers were Catholic nuns.” Abdullah Abdullah went on to say “But let us face it: If you are a Muslim on a plane and someone else is being asked to leave the plane, the best thing is to be quiet and enjoy the show!”

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France’s burqa ban: 5 ways Europe is targeting Islam

France issued its first ticket to a woman wearing an Islamic veil on Monday, the day a national ban on face coverings in public took effect. The new law is among a number of legal and political moves across Europe targeting Islam amid a growing debate over multiculturalism. Here are five recent actions taken regarding Islam in the public sphere.

- Ariel Zirulnick, Correspondent

A woman who identified herself as Nayet, wearing a burqa, is seen after her release from a police station in Paris April 11. France’s ban on full face veils, a first in Europe, went into force Monday, exposing anyone who wears the Muslim niqab or burqa in public to fines of $216 and lessons in French citizenship. (Gonzalo Fuentes/Reuters)

France’s burqa ban

The French parliament in October passed the so-called burqa ban after months of heated debate. On April 11, after a six-month grace period expired, the country began enforcing the law. The law’s supporters say the veil oppresses Muslim women, violates the French value of gender equality, poses security concerns as it allows people to conceal weapons or hide their identity, and undermines social cohesion. The law’s opponents say it promotes intolerance and stigmatizes Muslims, although the legislation does not specifically mention the various types of Islamic face veils.

France’s burqa ban: 5 ways Europe is targeting Islam

France issued its first ticket to a woman wearing an Islamic veil on Monday, the day a national ban on face coverings in public took effect. The new law is among a number of legal and political moves across Europe targeting Islam amid a growing debate over multiculturalism. Here are five recent actions taken regarding Islam in the public sphere.

- Ariel Zirulnick, Correspondent

Dutch burqa ban

When the far-right Freedom Party won a substantial number of seats in the 2010 Dutch parliamentary elections, it struck a deal with the dominant center-right parties: the Freedom Party would join a coalition government in exchange for the center-right party’s support for a ban on face coverings.

The ban has not been officially approved or put in place yet, but Geert Wilder, the Freedom Party leader who is well known for his opposition to Islam, told Reuters in December 2010 that it could be introduced as soon as this year.

France’s burqa ban: 5 ways Europe is targeting Islam

France issued its first ticket to a woman wearing an Islamic veil on Monday, the day a national ban on face coverings in public took effect. The new law is among a number of legal and political moves across Europe targeting Islam amid a growing debate over multiculturalism. Here are five recent actions taken regarding Islam in the public sphere.

- Ariel Zirulnick, Correspondent

The minaret of the big mosque of Geneva is reflected in a mirror Nov. 29, 2009, in Geneva, Switzerland. Swiss voters approved a move to ban the construction of minarets in a vote on Nov. 29, 2009, on a right-wing initiative that labeled the mosque towers as symbols of militant Islam. (Dominic Favre/Keystone/AP)

Swiss minarets ban

In a controversial November 2009 referendum, the Swiss voted to ban the construction of more minarets in the country. The vote was described as a reflection of growing concern about the rise of Islam’s influence in Europe, traditionally a Christian society. Islam is the fastest growing religion in Europe.

At the time, the country had only four mosques with minarets and the call to prayer was already banned from being broadcast over loudspeakers.

France’s burqa ban: 5 ways Europe is targeting Islam

France issued its first ticket to a woman wearing an Islamic veil on Monday, the day a national ban on face coverings in public took effect. The new law is among a number of legal and political moves across Europe targeting Islam amid a growing debate over multiculturalism. Here are five recent actions taken regarding Islam in the public sphere.

- Ariel Zirulnick, Correspondent

Belgium’s burqa ban

In April 2010, Belgium was on the cusp of becoming the first European country to implement a “burqa ban.” Legislation barring the wearing of any clothing disguising a person’s identity in public passed the lower house of parliament and was slated for a Senate vote when the government collapsed, putting the issue on the back burner. According to the BBC, only about 30 women in all of Belgium wore a face veil at the time the legislation passed the lower house, out of a Muslim population of around half a million.

The ban is still stalled because Belgium has not yet formed its government. In February, it set a world record as the nation longest unable to form a government after elections.

France’s burqa ban: 5 ways Europe is targeting Islam

France issued its first ticket to a woman wearing an Islamic veil on Monday, the day a national ban on face coverings in public took effect. The new law is among a number of legal and political moves across Europe targeting Islam amid a growing debate over multiculturalism. Here are five recent actions taken regarding Islam in the public sphere.

- Ariel Zirulnick, Correspondent

Britain’s ‘mega-mosque’ sidelined

In January 2010, British media reported that plans to build Europe’s largest mosque had been scrapped after four years of little progress overcoming opposition. The site of the potential mosque, which could have accommodated 12,000 worshipers and would have been the largest mosque in Europe, bordered a site designated for the 2012 London Olympics.

Both the size of the mosque and the symbolism of its location (beside the Olympic Park) were cited as reasons why its construction should be prevented. Opposition was widespread, even among members of the Muslim community. According to the BBC, more than 250,000 people petitioned the government to halt its construction.

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The Jilbaab and what Garments can Substitute It

AbdurRahman.org | July 20, 2011 at 6:16 PM | Categories: women | URL: http://wp.me/p1VJ3-DQ

AUTHOR:     Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE:     Masaa’il Nisaa’iyyah Mukhtaarah (pg. 125-131)
PRODUCED BY:     Al-Ibaanah.com

The following excerpt was taken from the book “Masaa’il Nisaa’iyyah Mukhtaarah min Fiqh al-‘Alaamah Al-Albaanee” [Selected Women’s Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee’s opinions on various issues related to women transcribed from his books, recorded lessons and lectures.

Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”

The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”

The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”

The Shaikh said: “It states that the jilbaab is a khimaar?”

The questioner said: “Yes.”

So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.

You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Allaah does not accept the prayer of a mature woman unless she has a khimaar.’

What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu ‘alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.

My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.

It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.

So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)

Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.

In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.

This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:

(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]

Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”

The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”

The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:

The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.

So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.

There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”

The questioner replied: “We have something called a Malaa’ah (cloak).”

The Shaikh said: “No, I said Malaa’at-uz-Zamm.”

The questioner replied: “No, not with this term. We say Malaa’ah.”

The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”

The questioner said: Yes.”

The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.

A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”

The questioner replied: “Yes.”

The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”

The questioner said: “Yes.”

The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”

The questioner answered: “Yes.”

The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”

The questioner[1] said: “We call it a Hijaab.”

The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.

So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]

Footnotes:

[1] The questioner was from Algeria.

[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)

Published: June 6, 2006
Related Links: The Jilbaab is Worn from the Head, And the Impermissibility of the Shoulder Abaaya

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Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk.
If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

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The Jilbaab is Worn from the Head, And the Impermissibility of the Shoulder Abaaya

May 31, 2010 AbdurRahman.org Leave a comment Go to comments

2 Votes

In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…

Question posed to Shaykh ‘Ubayd al-Jaabiree

[Q]: Is it permissible for a woman to disobey her parents if they command her not to wear the ‘abaaya?

[A]: It seems to be apparent that you, O my daughter, are from the khalaeej (the Gulf States) if in fact you are not from Saudi Arabia. It is obligatory upon the Muslim woman to wear the jilbaab. The jilbaab is an outer covering that conceals the beauty of a woman and her clothing; it covers her body from head to toe. This means that it covers the entire body.

As for the ‘abaaya that is most popular in the Gulf States, then it has taken the place of the jilbaab.

I say that if in your area the jilbaab is predominately worn by the people, then do not wear the ‘abaaya. However, if in your area or country the people predominately wear the ‘abaaya then do not obey your parents (i.e. wear the jilbaab not the ‘abayaa) as there is no obedience to the creation when it involves disobedience to the creator.

At this point I would like to clarify that the ‘abaaya of the woman is be worn upon the head, and for her to wear it upon the shoulders is an error, even if some of the people of knowledge have given verdicts that the ‘abaaya can be worn on the shoulders.

Verily, those who have given the verdict (stating) that a woman can wear the ‘abayaa on the shoulders have only done so because they were unaware that the ‘abayaa has taken the place of the jilbaab; and the jilbaab is worn from the head.

Understand this, may Allaah bless you.

Source :
http://www.en.miraath.net/content/parents-order-their-daughter-remove-her-‘abaya – Translated by Anwar Ibn ‘Arif

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Khaula’s Story with the Hijab – Inspirational Read !!

May 28, 2011 AbdurRahman.org

A View through Hijab – By Sister Khaula From Japan 10/25/1993 [57]

“A view through Hijaab” is an informative account of life in Hijaab. Written by Khaula Nakata, it is the experience of Hijaab as seen through the eyes of a Japanese woman who embraced Islam.

My Story To Islam :

As most of the Japanese, I’d followed no religion before I embraced Islam in France. I was majoring in French Literature at the university. My favorite thinkers were Sartre, Nietchze and Camas, whose thinking is atheistic. At the same time, however, I was very interested in religion, not because of my inner necessity but of my love for the truth. What was waiting for me after death did not interest me at all; how to live was my concern(58). For a long time I had a sort of impression that I was not doing what I should do and I was wasting my time. Whether God existed or not was the same to me; I just wanted to know the truth and choose my way of life-to live with God or without God.

I started to read books on different religions except Islam. I had never thought that Islam was a religion worth studying. It was for me, at that time, a sort of primitive idolatry of the simple mind (how ignorant I was!). I made friends with Christians, with whom I studied the Bible, to come to realize a few years later the existence of God. But then I had to face a dilemma because I could not “feel” God at all, in spite of my conviction that he should exist. I tried to pray in church, but in vain. I felt nothing but the absence of God.

I then studied Buddhism, hoping I would be able to feel God through Zen or Yoga. I found as many things in Buddhism that seemed to be true as I had in Christianity, yet there were many things I could not understand or accept. In my opinion, If God exists, He should be for everyone(59) and the truth should simple and clear to everyone. I could not understand why people should abandon ordinary life to devote themselves to God.

I was really at a loss for what to do to reach the end of my desperate quest for God. It was then that I met an Algerian Muslim. Born and raised in France, he didn’t even know how to pray and his life was quite far from the ideal of a Muslim; nevertheless, he had very strong faith in God. However, his belief without knowledge irritated me and made me decide to study Islam. To start with, I bought a French translation of the Qur’an, but I could not read more than two pages. It seemed so strange and boring. I gave up my effort to understand it alone and went to the mosque in Paris to ask someone to help me. It was a Sunday and there was a lecture for women. The sisters welcomed me warmly. It was my first encounter with practicing Muslim women. To my surprise, I felt myself very much at ease with them, although I’d always felt myself a stranger in the company of Christians. I started to attend the lecture every weekend and to read a book given to me by one of the Muslim women. Every minute of the lecture and every page of the book were, for me, a revelation, giving me great spiritual satisfaction I’ve never known before. I had an excited feeling that I was being initiated into the truth. What was wonderful, Subhaanallah (Praise be to Allaah), was my feeling the presence of God very close to me while in the posture of Sajdah (prostration).
__________
(57) Sister Khaula visited the Women’s Office of The Islamic Guidance Center in Buraidah, Al-Qassim, Saudi Arabia on 10/25/1993. She shared this information with other Muslim Sisters in the Office. 1 found it important to share with our Muslim brothers and sisters the Story of Khaula’s coming to Islam followed by her experience and advice concerning the Hijab.
(58) This is the concern of so many people in the World and especially in the West or in countries dominated by Western culture. People become “workaholic” to keep up with more and more of what they want to have. The secondary things of today are the necessities of tomorrow! The Medium way described by the Creator, Allah, is ignored except by the few.(Dr.S. As-Saleh)
(59) Allah is the God of everyone. This thought translates that God must be one. There is no nationalistic belonging to God! Being the God of everyone, He does not command some people to worship Him alone while at the same time makes it permissible for others to set up rivals with Him in worship. This means that His worship must be one and that it is not up to us to define this type of worship. The way of worship belongs to the One and Only One True God, Allah. This constitutes His religion and He had named this way: Islam.

Khula’s Story with the Hijab :

“Two years ago when I embraced Islam in France, the polemic around the wearing of the hijab at school was very hot. The majority of people thought it was against the principle of the public school which should keep its neutrality towards the religion. I, who was not yet Muslim then, could hardly understand why they were worried over such a tiny thing as a small scarf put on the head of Muslim students…but, apparently, French people who had faced the serious problem of the increasing non-employment rate and the insecurity in big cities became nervous over the immigration of workers from Arab countries. They felt aggrieved by the sight of the hijab in their town and in their school.
In Arab countries, on the other hand, a great wave of coming back of the hijab was being observed especially among the young generation, against the expectation, shared by some Arab people and the most of Western people, of its passing away from the scene as Westenerization took root.

The Islamic revival symbolized by the current resurgence of the hijab is often considered as an attempt of Arab Muslims to restore their pride and identity which have been repeatedly undermined by colonization and economic retardation. For Japanese people, the actual adherence of Arab people to Islam may seem a kind of conservative traditionalism or antiwesternism, which (the) Japanese knew themselves in the Meiji era at the first contact with the Western culture, and because of which they reacted against the Western life-style and the Western way of dressing. Man has always had a conservative tendency and reacts against which is new and unfamiliar without realizing whether it is good or bad for him. Some people still think the Muslim women insist on wearing hijab which is the “very symbol of the oppressed situation because they are enslaved by the tradition and are not sufficiently aware of their lamentable situation. If only, they probably think, the movement of the women’s liberation and independence awakes those women’s mind, they will take away the hijab.”

Such a naive point of view is shared by the people who have little knowledge of Islam. They, who are so accustomed to the secularism and the religious eclecticism, are simply unable to understand that the teaching of Islam is universal and eternal. Anyway, there are more and more women, beyond the Arab Nationality, all over the world embracing Islam as the true religion and covering the hair. I am but an example of these women. The hijab is surely a strange object for non-Muslim people. For them, the Hijab does not cover the woman’s hair but also hides something to which they have no access, and it’s why they feel uneasy. From the outside, effectively, they can never see what is behind the Hijab. I have kept the hijab since I became Muslim in Paris two years ago…In France, soon after my conversion, I put a scarf, matched in color to the dress, lightly on the head, which people might think a sort of fashion(60). Now in Saudi Arabia, I cover in black all my body from the top of my head till the tip of my toes including my eyes…At the time I decided to embrace Islam, I did not think seriously about whether I would be able to make the five prayers a day or put the hijab. May be I was afraid that I might find the negative answer, and that would affect my decisions to be Muslim. I had lived in a world which had nothing to do with Islam until I visited, for the first time, the Mosque of Paris. Neither the prayer nor the hijab were yet very familiar to me. I could hardly imagine myself making the prayer and wearing the hijab. But my desire to be a Muslim was too strong to worry about what was waiting for me after my conversion. Indeed, it was a miracle that I embraced Islam, Allah Akbar.

In hijab I felt myself different. I felt myself purified and protected. I felt the company of Allah. As a foreigner, I felt sometimes uneasy in a public place, stared by men. With hijab, I was not seen. I found that the hijab sheltered me from such impolite stares. I was also very happy and proud in hijab which is not only the sign of my obedience to Allah but also the manifestation of my faith…besides, the hijab helps us to recognize each other and to share the feeling of sisterhoods. The hijab has also the advantage of reminding the people around me that God exists and reminding me of being with God(61). It tells me: “be careful. You should conduct yourself as a Muslim” As a policeman becomes more conscious of his profession in his uniform, I had a stronger feeling of being Muslim with hijab.

Soon, I started to put the hijab before my going out from the house whenever I went to the Mosque. It was a spontaneous and voluntary act and no body forced me to do so. Two weeks after my conversion, I went back to Japan to attend the wedding ceremony of one of my sisters, and decided not to go back to France, Now that I became a Muslim and found that I’d been looking for, the French literature did not interest me any more. I had rather an increasing passion for learning the Arabic(62).

For me…it was a trial to live in a small town in Japan, isolated completely from Muslims, But such isolation helped me to intensify my consciousness of being a Muslim. As Islam prohibits the women to disclose the body and to wear clothes which accentuate the body line, I had to abandon many of my clothes such as mini-skirts and half-sleeve blouses. Besides, the Western style fashion does not match with the hijab. I decided, therefore, to make a dress by myself. I asked a friend of mine who knew dress-making to help me, and in two weeks I made a dress with a “pantaloon” after the model of a “Pakistani dress”. I did not mind people looking at my strange “fashion”.

Six months had past since I went back to Japan, when my desire to study the Arabic and Islam in a Muslim country grew so intense that I decided to realize it. I went to Cairo where I knew only one person.

I was at a loss to find none of my host family spoke English. To my great surprise, furthermore, the lady who took my hand to lead me into the house covered herself all in black from top to toe including the face. Such a “fashion” is now familiar to me and I adopt it for myself in Riyadh, but at that time, I was quite surprised at the sight.

I attended once in France a big conference for Muslims, and in that occasion I saw for the first time a woman in black dress with a face-cover. Her presence among the women in colorful dress and scarf was very strange and I said myself: ” there she is, a woman enslaved by the Arabic tradition without knowing the real teaching of Islam”, because I knew few things of Islam at that time and thought the covering of the face was but an ethnical tradition not founded in Islam.

The thought which came to me at the sight of a face-covered woman in Cairo was not very far from that. She’s exaggerating. Its unnatural…Her attempts to try to avoid any contact with men seemed also abnormal.

The sister in black dress told me that my self-made dress was not suitable to go out with. I was not content with her because I thought my dress satisfied the conditions of a Muslima’s dress…I bought a black cloth and made a long dress and a long veil called “Khimar” which covers the loins and the whole of the arms. I was even ready to cover the face because it seemed good “to avoid the dust”, but the sister said there was no need. I should not put the cover-face for such a reason while these sisters put it because they believed it a religious duty. Although most of sisters whom I got acquainted with covered the face, they constituted but a small minority in the whole city of Cairo, and some people apparently got shocked and embarrassed at the sight of black Khimar. Indeed the ordinary more or less westernized young Egyptians tried to keep a distance from those women in Khimar, calling them “the sisters”. The men also treated them with a certain respect and a special politeness on the street or in a bus. Those women shared a sisterhood and exchanged the salaam (the Islamic greeting) on the street even without knowing each other… Before my conversion I preferred an active pants-style to a feminine skirt, but the long dress I started to wear in Cairo got to please me very soon. It makes me feel very elegant as if I had become a princess. I feel more relaxed in long dress than in a pantaloon …

My sisters were really beautiful and bright in their Khimar, and a kind of saintliness appeared on their faces…Every Muslim devotes his life to God. I wonder why people who say nothing about the “veil” of the “Catholic Sisters” criticize the veil of the Muslima, considering it as a symbol of “terrorism” or “oppression”.

I gave a negative answer when the Egyptian sister told me to wear like this even after my return to Japan….If I show myself in such a long black dress on the street in Japan, people might think me crazy(63). Shocked by my dress, they would not like to listen to me, whatever I say. they would reject Islam because of my appearance, without trying to know its teaching(64). Thus I argued with her.

Sixth months later, however, I got accustomed to my long dress and started to think I may wear it even in Japan. So, just before my return to Japan, I made some dresses with light colors and white Khimars, thinking they would be less shocking than the black one.

The reaction of the Japanese to my white Khimar was rather good and I met no rejection or mockery at all. They seemed to be able to guess my belonging to a religion without knowing which it is. I heard a young girl behind me whispering to her friend that I was a “Buddhist nun”…

Once on a train I sat beside an elderly man who asked me why I was in such a “strange fashion”. I explained him that I was a Muslim and in Islam women are commanded to cover the body and their charm so as not to trouble men who are weak to resist this kind of temptation. He seemed very impressed by my explanation, may be because he did not welcome today’s young girls’ provocative fashion. He left the train thanking me and saying he would have liked to have more time to talk with me on Islam.

My father was sorry that I went out even on the hottest day in summer with a long sleeve and a head-cover, but I found the hijab convenient for avoiding the direct sunlight on the head and the neck… I felt rather uneasy in looking at the white thigh of my younger sister who wore short pants. I’ve often been embarrassed even before my conversion by the sight of a woman’s busts and hips traced by the shape of her tight thin clothes. I felt as if I had seen something not to be seen. If such a sight embraces me who is of the same sex, it is not difficult to imagine what effect it would give to men.

Why hide the body in its natural state?, you may ask. But think it was considered vulgar fifty years ago in Japan to swim in a swimming suit. Now we swim in a bikini without shame. If you swim, however, with a topless, people would say you are shameless, but go to a South-France’s beach, where many women, young and old, take a sun-bath in a topless. If you go to a certain beach on the west coast in America, the nudists take a sun-bath as naked as when they are born. On the other side, at the medieval times, a knight trembled at a brief sight of a shoe of his adoring lady. It shows the definition of women’s “secret part” can be changed. How you can answer to a nudist if she asks you why you hide yours busts and hips although they are as natural as your hands and face? It is the same for the hijab of a Muslima. We consider all our body except hands and face as private parts because Allah defined it like this(65). Its why we hide them from male strangers. If you keep something secret, it increases in value. Keeping woman’s body secret increases its charm. Even for the eye of the same sex, the nape of a sister’s neck is surprisingly beautiful because it is normally covered. If a man loses the feeling of shame and starts to walk naked and excrete and “make love” in the presence of other people, he would then become no different than an animal. I think the culture of men started when men knew the sense of shame.

Some Japanese wives (put their) make up only when they go out, never minding at home how they look. But in Islam a wife tries to be beautiful especially for her husband and a husband also tries to have a nice look to please his wife. They have shame even between themselves and towards each other. You may say why we are “over-sensitive” to hide the body except the face and the hands so as not to excite men’s desire, as if a man looks always at a woman with a sexual appetite.

But the problem of sexual harassment so much talked about recently shows how men are weak to resist to this kind of attraction. We could not expect prevention of sex harassment only by appealing men’s high morality and self-control…As a short skirt might be interpreted by men to say: ” if you want me, you may take me”, a hijab means clearly, “I am forbidden for you. “

Three months after coming back from Cairo, I left Japan to Saudi Arabia, and this time with my husband. I had prepared a small black cloth to cover the face with…Arriving at Riyadh, I found out that not all the women covered the face. The non- Muslim foreigners of course put only a black gown nonchalantly without covering the head, but the Muslim foreigners also uncovered the face(66). As for the Saudi women, all of them seemed to cover perfectly from top to toe. On my first going out, I put the niqab and found out (that) it (was) quite nice. Once accustomed to it, there is no inconvenience. Rather, I felt quite fine as if I became a noble and special person. I felt like the owner of a stolen masterpiece who enjoyed the secret pleasure: I have a treasure that you don’t know and which you are not allowed to see. A foreigner might see a couple of a fat man and a woman all covered in black who follows him in the street in Riyadh as a caricature of the oppressing-oppressed relationship or the possessing-possessed relationship, but the fact is that the women feel as if they were queens guarded and lead by servants.

During the first several months in Riyadh, I covered only the part beneath the eyes. But when I made a winter cloth, I made on the same occasion a thin eye-cover. My armament then became perfect and my comfort also. Even in a crowd of men, I felt no more uneasiness. I felt as if I had become transparent before the eyes of men. When I displayed the eyes, I felt sometines uneasy when my eyes met a man’s eye accidentally, especially because the Arab people have very keen eyes. The eye-cover prevents, like black sun-glasses, the visual intrusion of strangers.

Khaula further says that the Muslim woman “covers herself for her own dignity. She refuses to be possessed by the eyes of a stranger and to be his object. She feels pity for western women who display their private parts as objects f or male strangers. If one observes the hijab from outside, one will never see what is hidden in it. Observing the hijab from the outside and living it from inside are two completely different things. We see different things. This gap explains the gap of understanding Islam. From the outside, Islam looks like a ‘prison’ without any liberty. But living inside of it, we feel at peace and freedom and joy that we’ve never known before…We chose Islam against the so-called freedom and pleasure. If it is true that Islam is a religion that oppresses the women, why are there so many young women in Europe, in America, and in Japan who abandon their liberty and independence to embrace Islam? I want people to reflect on it. A person blinded because of his prejudice may not see it, but a woman with the hijab is so brightly beautiful as an angel or a saint with self-confidence, calmness, and dignity. Not a slight touch of shade nor trace of oppression is on her face. ‘They are blind and cannot see’, says the Qur’an about those who deny the sign of Allah, but by what else can we explain this gap on the understanding of Islam between us and those people.” (3/1993)

Note: Khula’s article was sent (late 1993) to the Women’s Office of the Islamic Guidance Center, Buraidah, Al- Qassim, KSA.

Source: http://abdurrahman.org/women/The_Hijab_Why.pdf 

(pg 43-55) –by Dr. Saleh As-Saleh (rahimahullah)

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more forthcoming God Willing (insha -Allah)

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