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The requirements of women's hijab
The Requirements of Women's Hijab in Accordance with the Qur'an, the Authentic Sunnah and the Practice of the Pious Predecessors. Introduction: This essay will attempt to briefly yet concisely enumerate the basic requirements regarding Muslim women's dress (Hijab) as stipulated by the Shari'ah (Divine Law) of Islam. The term Hijab, includes not only dress and covering the body, but methods of behavior before members of the same and/or opposite sex, promoting privacy for females and prohibiting loose intermingling between males and females, and thereby encouraging modesty, decency, chastity and above all, respect and worship of Allah ![[image]](http://img216.imageshack.us/img216/8066/swt.png) . Minor differences exist among the scholars regarding the actual number of the requirements because of varying methods used by them in codifying. The ones mentioned here represent the ones agreed upon by the overwhelming majority of scholars and are all solidly backed by firm evidence taken from the Qur'an, the Sunnah and the practice of the Sahabah (the Companions). The First Requirement: The Extent of Covering The dress worn in public must cover the entire body except what has been specifically excluded, based upon the following proofs: Allah Ta'ala says: "And tell the believing women to lower their gaze and guard their private parts from sin and not show of their adornment except only that which is apparent, and draw their headcovers over their necks and bosoms and not reveal their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women (i.e., their sisters in Islam), or their female slaves whom their right hands possess, or old male servants free of physical desires, or small children who have no sense of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah altogether, O you Believers, in order that you may attain success.[An-Nur, 24:31] The word zeenah in the aayah above, literally means "adornment", and includes both (a) that which Allah has adorned, i.e., the woman's natural and/or physical beauty, and (b) that with which they adorn themselves, i.e., jewelry, eye shadow, attractive clothing, hand dye, etc. Soorat An-Nur spells out specifically the commands concerning the fact that a woman's natural beauty and her adornments are to be concealed from strangers except by (1) What may show due to accidental or uncontrollable factors such as the blowing of the wind, etc., and (2) What has been exempted (see explanation at end of this section). Allah also says: O Prophet ![[image]](http://img216.imageshack.us/img216/6060/saw.png) , Tell your wives and your daughters and the women of the believers to draw their outer garments about themselves (when they go out). That is better so that they may be recognised and not molested. And Allah is Forgiving, Merciful. [Al-Ahzaab, 33:59] Abu Dawood Radi Allahu Ta'alaa Anhu narrates that `Aishah Radi Allahu Ta'alaa Anha said: "Asmaa' Radi Allahu Ta'alaa Anha the daughter of Abu Bakr Radi Allahu Ta'alaa Anhu came to see the Messenger of Allah wearing a thin dress; so Allah's Messenger turned away from her and said: O Asmaa', once a woman reaches the age of menstruation, no part of her body should be seen but this-and he pointed to his face and hands. The word khumur (pl. of khimar) refers to a cloth which covers the head (including the ears), hair, neck and bosom. The esteemed mufaasir (Quranic interpreter) Al-Qurtubi explains: "Women in the past used to cover their heads with the khimar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar." Allah states further in this aayah: ...And let them not stamp their feet so as to reveal what they hide of their adornments The women in the time of the Prophet wore anklets which could be employed to attract attention by stamping their feet, thereby making the anklets tinkle. This practice is not only forbidden by Allah , but moreover, shows that the legs and ankles are to be covered as well. Some of the modern day Hanafi scholars are of the mistaken view that a woman can display her feet, a portion of her forearms and her ears; yet there is NO authentic proof from the practice of the Prophet or his Sahabah to uphold such a view. Amongst the authentic hadeeths which clarify this point is the following: Ibn `Umar Radi Allahu Ta'alaa Anhu reported that the Messenger of Allah said: On the Day of Resurrection, Allah will not look at the man who trails his garment along out of pride. Umm Salamah Radi Allahu Ta'alaa Anha then asked: What should women do with (the hems of) their garments? He replied: Let them lower them a handspan. She said: Their feet would be exposed! He then said: Let them lower them a forearm's length but no more. [Reported by At-Tabarani-Sahih] The aayah of Soorat An-Nur also lists in detail those with whom a woman is permitted to be more at ease. Furthermore, the ayah from Soorat Al-Ahzab orders Muslim women to draw their outer garments about themselves when they go out. Abu Dawood related that `Aishah Radi Allahu Ta'alaa Anha Radi Allahu Ta'alaa Anha said: "After this Aayah was revealed the women of the Ansar appeared like crows." (because of the color and shape of the cloaks they wore). Hence, an outer garment or cloak must be worn by a Muslim woman whenever she goes out in public or if she is in the presence of strangers within her own home or the home of a close relative. Slight differences have arisen amongst the scholars concerning the precise meaning of ...except only that which is apparent... from Soorah An-Nur which according to Ibn `Abaas Radi Allahu Ta'alaa Anhu, includes "the face, the two hands, and rings. This view is shared by Ibn `Umar, `Ata'a Radi Allahu Ta'alaa Anhu, and others from the Tabi'een." [Tafseer Ibn Kathir] Also, Imam Ash-Showkani states concerning this same ayaat, that it includes: "The dress, the face, and the two hands"; Ibn `Abaas and Qatadah Radi Allahu Ta'alaa Anhu have stated: "The adornments include eye shadow (i.e., Kuhul), bracelets, hand dye, and rings, and it is permissable for women to (uncover) them." [Fateh Al-Qadeer] The major point of difference among the scholars concerns the hadeeth of Asmaa' Radi Allahu Ta'alaa Anha i.e., that the face and hands need not be covered; a number of the scholars have maintained that the face and hands must also be covered, because it was the practice of the wives of the Prophet and the wives of the Sahabah to cover themselves completely according to authentic hadeeths. The above point has been a topic of debate amongst the scholars both past and present and will be dealt with, Insha' Allah at the end of this essay. The Second Requirement: Thickness The garment should be thick and opaque so as not to display the skin color and form of the body beneath it. Delicate or transparent clothing does not constitute a proper covering. The Sahabah were very stern on this and regarded scanty clothing in public as an indicator of a woman's lack of belief. Al-Qurtubi reports a narration from `Aishah Radi Allahu Ta'alaa Anha that some women from Banu Tamim came to see her wearing transparent clothing. `Aishah Radi Allahu Ta'alaa Anha said to them: "If you are are believing women, these are not the clothes of believing women." He also reports that a bride came to see her wearing a sheer, transparent khimaar, whereupon `Aishah Radi Allahu Ta'alaa Anha said: "A woman who wears such clothing does not believe in Soorat An-Nur." Moreover, the following hadeeth makes this point graphically clear. Allah's Messenger said: There will be in the last of my Ummah (nation of believers), scantily dressed women, the hair on the top of their heads like a camel's hump. Curse them, for verily they are cursed. In another version he said: ...scantily dressed women, who go astray and make others go astray; they will not enter Paradise nor smell its fragrance, although it can be smelled from afar. [At-Tabarani and Sahih Muslim] "Scantily dressed women" are those who wear clothing which reveals more than it conceals, thereby increasing her attractiveness while opening the path to a host of evils. The Third Requirement: Looseness The clothing must hang loosely enough and not be so tight-fitting as to show the shape and size of the woman's body. The reason for wearing a garment which is wide and loose fitting is that the function of Muslim women's clothing is to eliminate the lure and beauty of her body from the eye of the beholder. Skin-tight body suits, etc. may conceal the skin color, yet they display the size and shape of the limbs and body. The following hadeeth proves this point clearly: Usamah ibn Zaid Radi Allahu Ta'alaa Anhu said: Allah's Messenger gave me a gift of thick Coptic cloth he had recieved as a gift from Dahiah Al-Kalbi, and so I gave it to my wife. Thereafter the Prophet asked me: Why didn't you wear the Coptic cloth? I replied: I gave it to my wife. the Prophet then said: Tell her to wear a thick gown under it (the Coptic garment) for I fear that it may describe the size of her limbs. [Narrated by Ahmad, Al-Bayhaqi, and Al-Haakim] The Fourth Requirement: Color, Appearance and Demeanor Allah ta'ala says: "O wives of the Prophet ! You are not like any other women; if you fear (Allah) , then do not be too pleasent of speech, lest one in whose heart is a disease should feel desire (for you)." [Al-Ahzab, 33:32] The reason for the revelation of this verse is not the fear of distrust nor misbehavior on the part of the women, but rather to prevent them from speaking invitingly, walking seductively, or dressing revealingly so as to arouse sexual desire in the heart of lecherous and evil men. Seductive dressing and enticing speech are the characteristics of ill-intentioned women, not Muslims. Al-Qurtubi mentions that Mujahid Radi Allahu Ta'alaa Anhu said: "Women (before the advent of Islam) used to walk about (alluringly) among men." Qatadah Radi Allahu Ta'alaa Anhu said: "They used to walk in a sensuous and seductive manner." Maqatil Radi Allahu Ta'alaa Anhu said: "The women used to wear an untied cloth on their heads, while provocatively toying with their necklaces, earrings and other ornamental jewelry." Furthermore, Allah has commanded women not to display their beauty, meaning both natural and acquired beauty. Allah commands the believing women thus: ...And do not make a display of yourselves like the displaying of the ignorance of long ago... [Al-Ahzaab, 33:33] A garment which is intended to conceal a woman and her beauty from public view cannot be a thing which enhances her beauty. Therefore, the garment cannot contain bright colors, bold designs or shiny and reflective material that draw men's attention to the wearer. The Arabic word above, At-Tabarruj, means not only "to display oneself" but also "to spruce up one's charms for the purpose of exciting desire". Imam Adh-Dhahabi says in his book Kitab Al-Kaba'ir (The Book of Major Sins): "Amongst the deeds which a woman is cursed for are displaying the adornments she wears, wearing perfume when she goes out, and wearing colorful clothes..." Hence, the Muslim woman is encouraged to wear muted, somber colors and to avoid bright designs, patterns and colors. This point should serve also as a reminder to Muslim men who are in positions of responsibility for their women, that Allah's Messenger has warned in an authentic hadeeth narrated by `Abdullah ibn `Amr ibn Al-`Aas Radi Allahu Ta'alaa Anhu that amongst the three individuals who would not enter Jennah (Paradise) would be: Ad-Dayooth, who is contented with obscenity within his family. i.e., a cuckold-a man who permits the women for whom he is responsible, such as his wife, daughter, etc., to engage in illicit sexual relations or to display their beauty to men, thereby stimulating sexual desire. The Fifth Requirement: Difference from Men's Clothing The clothing of a Muslim woman must not resemble the clothing of men. The following two hadeeth help to explain this. Abu Hurayrah Radi Allahu Ta'alaa Anhu said: Allah's Messenger cursed the man who wears women's clothes and the woman who wears men's clothes. [Abu Dawood and Ibn Majah-Saheeh] `Abdullah ibn `Umar Radi Allahu Ta'alaa Anhu said he heard Allah's Messenger say: The man who resembles a woman and the woman who resembles a man is not of us (i.e., not of the believers). [Ahmad and At-Tabarani-Saheeh] Additionally, Abu Dawood relates a narration from Umm Salamah Radi Allahu Ta'alaa Anha which shows that the Prophet forbade women to bundle their Khumoor on their heads in such a way as to resemble the turban of a man. Western Muslim sisters should pay specific attention to this point since regretfully this has become a widespread practice amongst them. The Sixth Requirement: Difference from the Clothing of Unbelievers Her clothing must not resemble the clothing of unbelievers. This is a general ruling of the Shari'ah which encompasses not only dress but also such things as manners, customs, religious practices and festivities, transactions, etc. Indeed, dissimilarity with unbelievers is a precedent that was established by the first generation of Islam. The following two hadeeth and statement of `Umar Radi Allahu Ta'alaa Anhu will help to clarify this position: `Abdullah ibn `Amr ibn Al-`Aas Radi Allahu Ta'alaa Anhu said: Allah's Messenger saw me wearing two saffron-colored garments, so he said: Indeed, these are the clothes of kuffar (unbelievers), so do not wear them. [Sahih Muslim] `Abdullah ibn `Umar Radi Allahu Ta'alaa Anhu said: Allah's Messenger stated: Whoever resembles a people is one of them. [Abu Dawood] Abu Musa Al-Ash'ari Radi Allahu Ta'alaa Anhu related that `Umar Radi Allahu Ta'alaa Anhu told him: "...I shall not honor those whom Allah has dishonored, nor esteem those He has humbled, nor bring close those whom He has kept afar." [Ahmad] The Seventh Requirement: No Vain or Ostentatious Dressing The woman's dress must not be an expression of ostentation, vanity or as a status symbol by being excessively showy or expensive, nor must it be excessively tattered so as to gain admiration and fame for being humble. Ibn `Umar Radi Allahu Ta'alaa Anhu reported that Allah's Messenger said: Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the Day of Resurrection, and then set it on fire. [Abu Dawood] The Niqab (Face Veil): Between Mustahab (Recommendable) and Wajib (Mandatory) The esteemed Quranic commentators At-Tabari, Al-Qurtubi, Ash-Shanqeeti and others have elaborated on the form of Hijab or Jilbab i.e., "outer garments" as viewed by the Companions of the Prophet , as well as the circumstances surrounding the revelation of Soorah Al-Ahzab, 33:59 quoted at the beginning of this essay. They state that when the believing women used to go out at night (wearing ordinary clothes) to answer the call of nature, some hypocrites tried to annoy them, thinking the women were slavegirls. The women thereby would scream out loudly causing these hypocrites to flee. Thereupon Allah revealed this Ayaat. Al-Qurtubi states that the Jilbab is "a cloth which covers the entire body...Ibn `Abaas and `Ubaidah As-Salmani Radi Allahu Ta'alaa Anhu have said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." The Tabi'ee, Qatadah Radi Allahu Ta'alaa Anhu stated that the Jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered. Furthermore, it has been authentically related in Sahih Al-Bukhari, the Muwatta of Imam Malik and the Sunan of Abu Dawood that the Prophet forbade women from covering their faces and hands during their perfomance of Salat, or while in a state of Ihram. This indicates clearly that wearing the face veil (Niqab or Burqa'a) was a common practice during the time of the Messenger of Allah , and not as some people claim, a cultural practice that appeared years later. Among the proofs used by the scholars regarding the face veil are the following: `Aishah Radi Allahu Ta'alaa Anha said: "May Allah bestow His Mercy on the first Muhajirat (emigrants). When Allah revealed:...and draw their headcovers over their necks and bosoms... they tore their (material) and covered themselves with it." [Al-Bukhari] Ibn Hajar Al-Asqalani, known as "Amir Al-Mu'mineen in Hadeeth" has explained that "covered themselves" means: "covered their faces." [Fateh Al-Bari]. Additionally, after the battle of Khaybar, the Prophet married Safiyah bint Huyai. The Muslims said amongst themselves, "Will she (Safiyah) be one of the Mothers of the Believers (i.e., wives of the Prophet) or just what his right hand possesses (i.e., slavegirl). Some of them said: If he makes her observe Hijab, then she will be one of the Mothers of the Believers, and if he does not make her observe Hijab, then she will be what his right hand possesses. So when he departed (for Medina), he made a place for her behind him (on his camel) and made her observe Hijab" [Al-Bukhari] The issue of the Niqab has continued to arouse extended controversy and debate between `Ulama (scholars) and Fuqaha (jurists) both past and present concerning whether it is Wajib (mandatory) or Mustahab (favored by Allah) for the woman. And whether she subsequently falls into sin by exposing her face or not. Each of the two sides clings to their own opinions which they support with evidences from the Quranic ayaat, the Prophetic hadeeths and the practice of the Sahabah and their views. One of the views on this is that the Niqab is legally binding on the woman-she who abandons it is a sinner. It says that the woman's face which she is ordered not to reveal to non-relatives is definitely part of the `Auwrah. The other view says that the Niqab is simply recommended and encourages the woman to cover her face; however, it does not place it on the level of mandatory. Consequently, this opinion does not consider the woman falling into sin when she exposes and unveils her face as long as in doing so, she has not applied facial makeup. The dispute continues between the two viewpoints and takes, on certain occasions, bitter aspects. The advocates for making the face veil mandatory accuses the other group of following their own desires. While the other group accuses their opponents with being obstinate fanatics. The matter is much broader than this and does not require accusations of obstinance or of following the desires but rather requires reaching Ijtihad (judgement based on the Shari'ah) and following Dalil (proof from the Shari'ah) to the best of one's ability. To give the benefit of the doubt in such a situation is better and most befitting for the Muslim, limiting the points of difference and narrowing the gap of disagreement are two factors which are sought after. I do not want in this rush to take a side with one group over the other; nor to validate the proofs of which I see the truth in this issue. Rather the aim is, as I said, to narrow the controversy and to highlight the points agreed upon. Thereby, we may adopt them and work on spreading them. As for the point of disagreement-it will remain under the category of Ijtihad whose advocate will be rewarded whether he attains truth or was mistaken. First: Since the two views agree upon the legitimacy of the Niqab, that it is a consumate perfection for a woman and more virtuous for her, as well as closer to the aims of the Shari'ah-which is to prevent Fitnah, and is an obstruction to excuses as well as severing the path of those who follow their lusts, it is therefore more appropiate, that the efforts should be directed to encourage wearing the Niqab, and to motivate people towards it. And to show and explain it's virtues and merits. This implies that covering the face with the Niqab should be the general rule and uncovering the face the exception. Second: In spite of the fact that there are differing views on the Islamic ruling regarding whether the Niqab is obligatory or recommended, it is undoubtably one's duty to unify the call for it and cooperate as much as possible in urging young women about its necessity and to limit their desire to expose their faces as much as possible. Indeed, it is merely gracious according to both parties. Not as is happening now between opposing sides which is to leave the matter loose and dangling, through the claim that the Niqab is only Mustahab, and being aloof from spreading the call for it. This is indeed an inversion of the truth and poor judgement in the matter. Hence, my fellow Muslims, when you are asked: what is the form of the Hijab according to the Shari'ah, especially from a woman who loves the Deen?, you should urge and encourage her to wear the Niqab-even if you are of the opinion that it is only Mustahab. Lastly: We truly hope from Allah for the day when all believing women rush to cover their faces with full contentment of their souls and desire for their deen is the strongest of desires. This is a hope which, without any doubt, is shared with me by those who are of the opinion of it being Mustahab and those who are of the opinion of it being Wajib. I pray that Allah guide us along the Straight Path, and protect us from deviation after having guidance. And may Allah bless the Leader of His Messengers, Muhammad his family and his companions, and all who follow in their footsteps until the Final Hour, Ameen. Questions Related to Hijab, Dress and Adornment Ruling Concerning a Woman Uncovering Her Face in Front of Her Husband's Relatives and a Boy Sleeping with His Mother or Sister Question:Is it legally permissible for a woman to uncover in front of her husband's brothers and cousins? Is it allowed for a boy to sleep in the same bed with his mother or sister after he has reached the age of puberty? Response: First, the brothers and cousins of the husband are not mahram for hiswife simply because they are his brothers or cousins. Therefore, it is not allowed for his wife to uncover in front of them what she cannot uncover in front of non-mahram men. This is true even if they are very pious and trustworthy. Allah has delineated whom a woman may expose her beauty to in the verse, "[Tell the believing women] not to reveal their adornments 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 or the (female) slaves, or old male servants who lack vigor, or small children who have no sense of the shame of sex" (al-Nur 31). Therefore, neither the brothers of the husband nor the children of the brothers of the husband nor the husband's cousins are from that group, even though they are related to him. Allah makes no distinction in this matter between pious people and others. This is safer for the honor of people. It also blocks the road to sin and evil. It is confirmed in authentic Hadith that the Prophet (peace be upon him) was asked about the male in-laws1 and he said, "The in-laws are death."2 The in-laws are the brother of the husband and so forth. They are not mahram for the wife. A Muslim must protect his religion and safeguard his honor. Second, it is not allowed for male children, if they have reached the age of puberty or are ten years old or more, to sleep with their mothers or sisters in the same bedding or mattress. This safeguards chastity and keeps the person away from temptation. It also closes the door to evil. The Prophet (peace be upon him) ordered that the children be separated in their bedding when they reach the age of ten. He said, "Order your children to pray when they are seven years old. And spank them [to exhort them] to do it by the age of ten and separate them in their bedding."3 Those who are not approaching the age of puberty still must ask permission to enter upon their parents at three times during the day. These are the times in which one is more likely to be taking off his clothing and exposing the parts that are usually covered. This has been stressed by them being called times of privacy. Allah says in the Quran, "O you who believe! Let your slaves and those among you who have not come to the age of puberty ask permission [before they come to your presence] on three occasions: before morning prayer, and while you put off your clothes for the noonday [rest] and after the Isha [Night] Prayer. [These] three times are times of privacy for you. Other than those times there is no sin for you or for them to move about, attending to each other. Thus Allah makes clear His signs to you. And Allah is All-Knowing, All-Wise" (al-Nur 58). However, those who are past the age of puberty must seek permission to enter at all times of the day. Allah says, "And when the children among you reach the age of puberty, then let them (also) ask for permission, as those senior to them (in age ask permission). Thus Allah makes clear His signs for you. And Allah is Al-Knowing A-Wise" (al-Nur 59). All of this is to avoid any kinds of problems and temptations and to safeguard honors. It also brings an end to the means that lead to evil. As for the child who is less than ten years old, it is permissible for him to sleep with his mother and sister in their bedding if there is some need to look after him and if there is no fear of temptation. They may also all sleep in the same area, in their own bedding, if they are of the age of puberty if there is no fear of temptation. The Standing Committee Footnote: 1.Other than the husband's father or sons. Recorded by al-Bukhari and Muslim. It implies that such close relations can easily lead to adultery which has the death penalty. 2.Recorded by Abu Dawud and Ahmad. Al-Albani has graded it hasan. Al-Albani, Sahih al-Jami, vol. 2, p. 1021. It is Not Allowed for a Woman to Shake the Hand of a Non-Mahram Man Question: Some tribes have customs that go against the pure Shariah. For example, in some places it is customary for the guest to shake the hands of the female host. If he does not do so, it will lead to lots of problems and people will understand it in different ways. What is the best practice to follow given those circumstances? Response: Shaking the hands of a woman for whom one is not mahram is not allowed. This is based on what is confirmed from the Prophet (peace be upon him) Who said, when the women were giving the pledge of allegiance to him, "I do not shake the hands of women."1 It is also confirmed that Aisha said, "By Allah , the hand of the Messenger of Allah (peace be upon him) never touched another woman [other than his wives]. He used to take their pledges verbally only."2 Allah has said, "Indeed in the Messenger of Allah you have a good example to follow for him who hopes in [the meeting with] Allah and the Last Day and remembers Allah much" (al-Ahzab 21). Furthermore, shaking hands by women with men that are not mahram is one of the means that leads to temptation for both of them and it is obligatory to avoid it. There is no harm in saying greetings without shaking hands. Any speech of a question able nature or soft speech must be avoided. This is based on Allah's statement, "O wives of the Prophet! You are not like any other women. If you keep your duty [to Allah, then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honorable manner" (al-Ahzab 32). During the time of the Prophet the women would greet him and ask him questions that were concerning them. This is also how the women used to ask the Companions of the Prophet (peace be upon him) questions concerning matters of concern to them. There is no harm in women shaking hands with mahram men, such as their fathers, paternal uncles, Maternal Uncles and so forth. Shaikh ibn Baz Footnote: 1.<LI type=1>Recorded by Malik, Ahmad, al-Nasal, al-Tirmidhi and ibn Majah. Al-Albani has graded it sahih. Al-Albani, Sahih al-Jami, vol1 p. 494. 2.Recorded by al-Bukhari and Muslim. Ruling Concerning Ridiculing a Woman who Wears the Proper Hijab and Covers Her Face Question: What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands? Response: Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar Radi Allahu Ta'alaa Anhu added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah was simply saying the verse of the Quran], "Was it Allah , and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66).1 So ridiculing believers has been equated with ridiculing Allah , His Signs and His Messenger . The Standing Committee Footnote: 1.This narration may be found in al-Tabari and numerous other books of tafseer. There are some problems with every chain by which this and similar reports have been narrated. Muhammad Ibrahim and Abdul Munim Ibrahim did not make any clear conclusion regarding this report. However, based on supporting evidence, Alawi al-Saqaaf and Muqbil alWadi concluded that it Is authentic. Allah knows best. See Abdul Munim Ibrahim and Muhammad Ibrahim, Fath Dhi al-Jalaal fi Takhreej Ahadeeth al-Dhilaal (Makkah: Maktaba Nazaar Mustafa al-Baz, 1995), vol. 2, pp. 817-818; Alawi al-Saqaaf, Takhreej Ahadeeth wa Athaar Kitaab fi Dhilaal al-Quraan li-Sayyid Qutb (Riyadh: Dar al-Hijra, 1991), p. 177; Muqbil bin Hadi al-Wadii, al-Sahih al-Musnad min Asbaab al-Nuzool (al-Maktab al-Salafi, 1401 A.H.), p. 71. The Hijab of a Young Girl Question: What is the ruling concerning the young girls who have not reached the age of puberty? Is it allowed for them to go out without covering themselves? Can they pray without wearing a head covering? Response: It is a must that their guardians bring them up and teach them the manners of Islam. They should tell them not to go outside unless their bodies are covered. This is in order to avoid any temptation and to get them used to the virtuous manners so that they will not be a source of spreading evil. They should be ordered to pray with head coverings. If they pray without it, their prayers are sound. This is because the Prophet said, "Allah does not accept the prayer of a female who has reached the age of puberty except if she is wearing a head covering (khimaar)." This was recorded by al-Tirmidhi, Ahmad, Abu Dawud and ibn Majah.1 The Standing Committee Footnote: 1.According to al-Albani, this hadith is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1280. Hijab of an Elderly Woman Question: Is it allowed for a woman advanced in age, say 70 or 90 years old, to uncover her face in front of relatives who are not mahram? Response: Allah says, "And as for women past child-bearing who do not expect marriage, it is no sin upon them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain is better for them. And Allah is All-Hearer, All-Knower" (al-Nur 60). So there is no harm if the menopausal women who are not seeking marriage and are not displaying their adornments uncover their faces in front of non-related men. However, for them to remain covered is still better for Allah has said in the verse, "But to refrain is better for them." This is because some of them, when they are seen, may be a source of temptation due to their beautiful faces even though they are elderly and not displaying their adornments. However, if she is going to be having adornments [such as make-up and jewelry], she may not take off her outer covering. Having adornments includes beautifying the face with kohl and so forth. Shaikh ibn Baz The Hijab of a Female Servant Question: Is it necessary for a female servant who works in the house to wear hijab in front of her employer? Response: Yes, she must wear hijab in front of him and she may not display her adornments in front of him. Also, it is forbidden for them to be in private due to the generality of the evidences. This is because if she does not wear hijab or she displays her adornments, she will be a source of temptation for him. Similarly, being in private is an opportunity for Satan to make them alluring and tempting Shaikh ibn Baz Ruling Concerning Wearing Hijab in the Presence of the Son-in-Law Question: Some women wear hijab in front of their son-in-laws and they refuse to greet them by shaking their hands. Is this allowed for them or not? Response: The son-in-law is a mahram for the woman due to marriage. It is allowed for him to see of her what he can see of his mother, sister, daughter and other mahram women. Covering her face, hair, forearms and so forth from her son-in-law is a type of extremism in the religion. Refusing to shake his hand when meeting him is also a kind of extremism. That may lead to hard feelings and cutting off of relations between them. Therefore, she should not be extreme in this matter, unless she has some suspicion about him or she does not like the way he looks at her. In that case, what she is doing is acceptable. The Standing Committee Ruling Concerning a Woman Riding with a non-Mahram Chauffeur Question: What is the ruling concerning a woman riding into town alone with a chauffeur who is not mahram to her? What is the ruling concerning a group of women riding in a car with a driver who is not mahram for them? Response: It is not allowed for a woman to ride alone with a driver and nobody else present, as this is considered the same as being in privacy. It is confirmed that the Messenger of Allah said, "A man cannot be alone with a woman unless with her is one of her male relatives (mahram)."1 The Prophet also said, "A man is never alone with a woman except that Satan is the third."2 However, if another man or more is with them or one or more other women is with them, then there is no harm in that as long as there is no mom for any suspicious activity. It is no longer considered privacy when there is a third or more present. This is for cases other than traveling. As for traveling, a woman may not travel except with a mahram. The Prophet has said, "A woman does not travel except with a mahram." This was recorded by al-Bukhari and Muslim. It makes no difference whether that traveling is by land, air or sea. Shaikh ibn Baz Footnote: 1.<LI type=1>Recorded by Muslim. 2.Recorded by Ahmad and al-Tirmidhi. Al-Albani says it is sahih. Al- Albani, Sahih al-Jami, vol. 1, p. 234.-JZ Ruling Concerning a Woman Cutting Her Hair Question: I hope you will help me concerning cutting my hair from the front of it in a certain style wherein the hair sometimes falls down over the eyebrows of a Muslim woman. Is this allowed or not? May Allah reward you. Response: I do not know of anything [wrong] in cutting a woman's hair. It is not allowed to shave all of it off. You cannot shave off the hair of your head but you may shorten its length. I do not know of anything wrong with that. However, that should be done in a good way that is pleasing to you and your husband. You should agree upon how it is going to be done. Also, it should not be in imitation of the disbelieving women. If you leave it long, it makes it more difficult to wash it and tend to it. If it is long or thick and a women cuts it short or layers it, there is nothing wrong with that. Or she may cut part of it short to make herself more beautiful to herself and her husband. I do not know of anything wrong with that. However, one may not shave all of it off. This is not allowed except in the case of some disease or problem. Shaikh ibn Baz Ruling Concerning Wearing a Wig Question: What is the ruling concerning a woman wearing a wig in order to beautify herself for her husband? Response: Each spouse must beautify himself or herself for the other, in a way that is pleasing to the other and strengthens the feelings between the two. However, this must be done in a way that is within the limits of the Shariah and is not forbidden. The wearing of a wig is something that began among non-Muslim women and became a popular way for them to beautify themselves. If a Muslim woman wears one and beautifies herself with it, even if just for her husband, she is imitating the disbelieving women and the Prophet has forbidden that. He said, "Whoever imitates a people is one of them."1 Furthermore, it takes on the same ruling as "artificially adding hair o one's hair". The Prophet has forbidden that act and cursed the one who did such.2 The Standing Committee Ruling Concerning Shortening Eyebrows, Letting Fingernails Grow Long and Using Nail Polish Question: 1.What is the ruling concerning shortening extra eyebrow hairs? <LI type=1>What is the ruling concerning letting fingernails grow long and putting on finger nail polish, given that I make ablution before putting them on and it stays for twenty-four hours and then remove it? 2.Is it allowed for a woman to wear hijab without covering her face when she travels abroad? Response: 1It is not allowed to remove or shorten eyebrow hairs. It is confirmed that the Prophet cursed the one who has them removed and the one who removed them. The scholars have stated that the hadith is in reference to those who remove eyebrow hairs. <LI type=1>Letting the fingernails grow is something that goes against the sunnah of the Prophet . said, "From the acts of nature are five: circumcision, removing pubic hairs, trimming the mustache, cutting the nails and plucking the hair from under the armpits."1 It is not allowed to leave them for more than forty nights. This is based on the Hadith of Anas who said, "The Messenger of Allah set a time limit for us for trimming the mustache, trimming nails, removing armpit hairs and removing pubic hairs. They cannot be left for more than forty nights."2 Letting them grow long resembles animals and some of the disbelievers. As for nail polish, it is better to avoid it. One must remove it when making ablution since it prevents water from reaching the nails. 2.It is obligatory for women to wear hijab in front of non mahram men both inside and outside of the country. Allah has said, "And when you ask them, ask them from behind a screen, that is proper for your hearts and for their hearts" (al-Ahzab 53). This verse refers to the face and the rest of the body. In fact, the face is the distinguishing part of the woman and it is her most alluring aspect. Allah also says, "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful" (al-Ahzab 59). Another verse states, "[Tell the believing women] not to reveal their adornments except to their husbands, their fathers, their husband's fathers," (al-Nur 31). This verse indicates that hijab is obligatory upon a woman both inside and outside of the country, in front of the Muslims and the non-Muslims. It is not allowed for any woman who believes in Allah and the Hereafter to be lax in this matter as such is an act of disobedience to Allah and His Messengers. Alayhis Salaam Furthermore, it leads temptation regardless if it be in or outside the country.Shaikh ibn Baz Footnote: 1.<LI type=1>Recorded by al-Bukhari and Muslim. 2.Recorded by Muslim Ruling Concerning Wearing Light Colored Clothing, such as White or Yellow and Ruling Concerning Wearing Short Dresses Question: What is the ruling concerning wearing light colored clothing, such as yellow, white or red, but which covers the body? What is the ruling concerning wearing short clothing that expose the legs? Response: It is allowed for a woman to wear whatever clothing is normal for the women to wear, as long as it is not something to be specifically recognized as that for men. In that case, a woman should not wear it as the Prophet (peace be upon him) cursed the women who imitate men and vice-versa. A woman must wear clothing that covers her entire body if she is in the presence of men she is not related to. She may not uncover anything of her body to them, not her face, hands or feet except in cases of need, such as handing or taking something and so forth. She also cannot wear tight clothing that shows her body shape or the size of parts of her body, such as her breasts, shoulders, chest, buttocks and so forth. One must also bring up one's children accustomed to wearing long, flowing garments. If a child grows up accustomed to something, it is very difficult to get them away from it when they get older. If the dress is short, it may show the attractiveness of her body and shows to men what will be temptation or cause of temptation for them. There is no harm if a woman, in her house and in the presence of her relatives, wears a short dress due to some need, even if it shows her shins or upper arm, as women usually wear when they have to work. Shaikh ibn Jibreen Fear and Obey Allah as Much as You are Able Question: I am a young girl in a very perplexing situation. I live with my family that has some very strange, distorted ideas. I used to wear hijab. I found great opposition and ridicule from my family. It reached the point that they physically beat me and prevented me from leaving my house. They forced me to take off the hijab and simply wear a long cloak but with my face uncovered. What should I do? Should I leave the house although untrustworthy people are many? Response: This question involves two basic issues. The family that did such an evil to this young lady have to be one of two cases: either they are ignorant of the truth or they are arrogantly refusing to follow the truth. This is very vicious and unruly behavior. They have no right to behave this way. Hijab is not something improper or ill-mannered. Humans are free within the limits of the Shariah. If they did not know that hijab is obligatory upon the woman, they must be taught that. They must be taught that it is obligatory according to the Quran and sunnah. However, if they were knowledgeable but simply arrogantly refused to submit, then the crime is even greater. As a poet once said, "If you were unaware, it is a great misfortune. But if you were aware, then the misfortune is even greater." The second issue is with respect to this young lady. We say to her that it is obligatory upon her to obey and fear Allah as much as she is able to. If she is able to wear hijab without her family noticing that, she should do so. However, if they beat her or force her to take it off, there is no sin upon her. Allah has said, "Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith-but such as open their breasts to disbelief, on them is Wrath from Allah and theirs will be a great torment" (al-Nahl 106). Another verse states, "There is no sin for you if you make a mistake therein, except in regard to what your hearts deliberately intended. And Allah is Ever Oft-Forgiving, Most Merciful" (al-Ahzab 5). But fear and obey Allah to the best of your ability. If your family does not understand the wisdom behind the obligation of hijab, say to them: It is obligatory upon the believer to submit to any order from Allah and His Messenger, regardless if they do or don't understand the wisdom behind it. This is because the act of submission itself is an act of wisdom. Allah says, "It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whosoever disobeys Allah and His Messenger , he has indeed strayed in a plain error" (al-Ahzab 36). When Aisha Radi Allahu Ta'alaa Anha was asked about the situation of the menstruating woman, why she makes up her fasts but not her prayers, she answered, "That happened to us during the time of the Messenger of Allah and we were ordered to make up our fasts and we were not ordered to make up our prayers." Hence, she equated the order as being the wisdom in itself. Even given that, the wisdom behind the hijab is very clear as a woman displaying her beauty is a source of temptation. When temptation occurs, sin and lewdness occur. If sin and lewdness spread, that means that destruction and ruin are on the way.Ruling Concerning Buying and Possessing Fashion Magazines Question: What is the ruling concerning fashion magazines, like Burda, in order to benefit from them concerning new women's fashions and accessories. What is the ruling concerning keeping them after one has already benefited from them while they are filled with pictures of women? Response: There is no doubt that buying magazines that just contain pictures is forbidden. This is because possessing pictures is forbidden, based on the statement of the Messenger of Allah "The angels do not enter a house which contains pictures."1 When the Prophet (peace be upon him) saw a picture on a cushion with Aisha, he stood and did not enter the room. His dislike could be seen on his face. Those fashion magazines must be looked into to see what they contain as not every fashion is permissible. The fashions might be such that they show the woman's body, due to their tightness or for other reasons. The fashions could be the dresses of the disbelievers that are particular to them. Imitating the disbelievers is forbidden, since the Prophet said, "Whoever imitates a people is one of them."2 I advise my Muslim brothers in general and my Muslim sisters in particular to avoid those fashions as either they are imitation of non-Muslims or they display what the woman should be concealing. If women follow every new fashion, then it means, in general, that our customs that have come from our religion will be changed for customs that have been taken from non-Muslims. ALLAH KNOWS BEST... |
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The requirements of women's hijab
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