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BEAUTIFICATION AND ADORNMENT
Author unknown
The Qur'an lays down the code of conduct for women in the following words:
And play your role by being in your houses and do not keep exhibiting your beauty and decorations like what used to happen in the Jahiliyyah period (before Islam). (33:33)
Abu Bakr al-Jassas says in explaining this verse, "This verse points out the fact that women are ordered to play their role in the house and are forbidden from loitering outside of their houses."
It was revealed when the Muslim ummah was being formed in Madina as an example for the coming generations of Muslims. It sought to put an end to the Jahiliyyah practices of the pagan Arabs.
'Umar radi Allahu anhu remarked: "By Allah, we did not give any position to women in the Jahiliyyah period until such time that Allah sent His command in respect of them and apportioned for them the role that was to be theirs." (Muslim)
Under this apportionment women were given the role of making their own homes the centers of their attention rather than going about exhibiting their physical charms and worldly possessions. The Prophet (peace be upon him) said that the following type of women constitute one of the categories of the dwellers of Hell: "Those women who seem naked even when dressed and those who walk flirtingly and those who plait their heads like the humps of camels, thus inviting people's attention, will not enter Paradise nor will they smell its fragrance even though its fragrance can be smelt from a very long distance." (Muslim).
[If we look at this hadith closer- "who seem naked when dressed" and apply it to ourselves. Meaning, we must not wear clothing that show the shape of our bodies such as tight fitting skirts, pants, or jackets. what is the point of wearing hijab when a man can see the shape of our body?
The hadith also says "those who walk flirtingly". This needs to be looked at even closer because the way we dress these days "walking flirtingly" may not be intended. The invention of high heels goes all the way back to the history of european fashion. High heels were originally developed for men, so that their gait would seem flirtatious. It then carried onto women, whose purpose was for the women to have a "flirtatious gait", precisely HOW women DO walk on high heels. Sheikh Uthiemeen has ruled wearing of high heel shoes as undesirable for health reasons as well as its deceptive outcome of making the woman look taller than she really is.]
Islam, however, does not prohibit beautification (zinat) on the part of women as long as it is not done in a way that injuriously interferes with the limbs or the body OR is displayed outside the home.
In ancient times there were many kinds of defacement practiced on the bodies of men and animals, partly on account of superstition or pagan custom and partly on account of the craze for fashion and display. Examples of this were tattooing, sharpening or spacing the teeth, shaving or plucking the hair, wearing hair pieces, etc. Many of these practices still survive and are, in fact, getting more and more refined. Since all these practices change or seriously interfere with the natural creation of Allah, the Prophet (peace be upon him) cursed those who indulged in them for the purpose of mere beautification.
One report says, "The Messenger of Allah cursed women who tattooed, and those who got themselves tattooed, those who engaged in sharpening the teeth (as a mark of beauty) and those who had their teeth sharpened." (Bukhari and Muslim) The Messenger of Allah cursed women who had spaces made between their teeth in order to increase their beauty, thus changing the creation of Allah.
A third report says, "The Messenger of Allah cursed the women who plucked hair and those who were employed to pluck the eyebrows." (Abu Dawud)
This method of beautification would include the modern practice of shaving the eyebrows and then painting on new ones, or shaving certain hair and leaving the eyebrows to look like two inverted crescents. However, if a woman has some obtrusive hairs on her face which are a problem and embarrassment for her, she may remove them. When 'A'ishah was approached by the young wife of Abu Is'haq who wished to remove her facial hairs in order to look beautiful for her husband, she advised her to do so. (Reported by atTabarani) Imam alNawawi opposes removing the hairs on a woman's face because he considers the practice similar to plucking hair.
A fourth report says: ''A'ishah reported that the Messenger of Allah (peace be upon him) cursed women who wore hair pieces and the women who aided in this practice." (Bukhari) This method of beautification would include the modern practice of wearing wigs. It consists of using a plait of one woman's hair or artificial hair and joining it to another woman's hair with the object of making the woman's hair appear very long and beautiful.
Mu'awiyah, while holding a plait of such hair in his hands during his address to the Muslims, castigated the 'ulama: "Where are your learned men gone? (meaning why did they not stop women from using such hair) I heard the Messenger of Allah stop them from using this." He also said, "Undoubtedly the Israelites destroyed themselves when their women adopted such things." (Bukhari)
The Shari'ah also requires women to abstain from displaying their "decorations" except to a restricted circle of people. The Qur'an says: And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)
Thus, the following people fall in the exceptional category to whom decorations can be displayed by a woman: Her husband. Her father, including maternal and paternal grandfathers. Her husband's father. He is also like her own father. Her son, including grandsons from her son's side or her daughter's side. Her husband's son by another woman, provided that he is staying with her, and she is looking after him as her son. Her brother, whether full, consanguine, or uterine (that is to say, real or step). Her brother's son. Her sister's son. Muslim women of good character. Her female slaves or servants. Children who have not yet developed sexual feelings. Her uncle, whether paternal or maternal.
It is noteworthy that the above verse of the Noble Qur'an does not mention uncle, but uncle is included in the exceptional category on the basis of a tradition of the Prophet (peace be upon him). The Prophet said, "The uncle (maternal or paternal) is of the same degree as one's father." (Muslim)
Let us here give a little more consideration to the women to whom another woman is permitted to display her finery. These are the women with whom she has blood or family relations. It should be borne in mind that the foregoing Qur'anic verse implies only women of good character. Other women who may not be well known to her or who are notorious for their evil ways or who may be of doubtful character are excluded from this permission, because contact with them might easily lead to disastrous results.
That is why the 'Umar radi Allahu anhu wrote to Abu 'Ubaidah ibn al-Jarrah, the Governor of Syria, to prohibit the Muslim women from going to the baths with the women of the Ahl al-Kitab (the People of the Book). (At-Tabari, Ibn Jazir) According to Ibn 'Abbas too: "...a Muslim woman is not allowed to display herself before the women of the unbelievers and non-Muslim poll-tax payers (Ahl al- Dhimmah) any more than she can display herself before other men." (At-Tabari).
This distinction between women on grounds of character and religion is intended to safeguard Muslim women against the influence of women whose moral and cultural background is either not known or is objectionable from the Islamic point of view.
It is important to note that permission to display zinat does not include permission to display those parts of the body which fall within the female satr. Thus zinat covers decorations, ornaments, clothing, hair-dos, etc. that women are by nature fond of showing in their houses.
The Shari'ah further requires a woman not to stamp on the ground while walking, lest her hidden decorations should be revealed by their jingle, and thus attract the attention of passers-by.
"O you who believe! Do not enter the Prophet's house until leave is given you for a meal, (and then) not (so early as) to wait for its preparation; but when you are invited, enter; and when you have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet. He is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when you ask his womenfolk for anything you want, ask them from behind a screen; that makes for greater purity for your hearts and for theirs. Nor is it right for you that you should annoy Allah's Apostle, or that you should marry his widows after him at any time. Truly such a thing is an enormity in Allah's sight. (33:53)
This view seems to get support from a tradition of the Prophet in which he said: "...a woman who freely mixes with other people and shows off her decorations is without light and virtue " (At-Tirmidhi)
Hence we may conclude that no Muslim woman should display her zinat (decoration) before others intentionally, but she is not held responsible for something which cannot be helped e.g. her stature, physical build, gait. etc. nor for uncovering her hand or face when there is a genuine need to do so and without any intention of attracting men. In such cases it is the responsibility of Muslim men not to cast evil glances at women with the intention of drawing pleasure from them. The Qur'an ordains: Say to believing men to lower their eyes. (24:30)
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MODESTY
Author unknown
Modesty is a virtue which Islam demands of Muslim men and women. The most powerful verses commanding the believers to be modest occur in Surah al-Nur and begin with the words: Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well aware of what they do. (24:31)
The rule of modesty is equally applicable to men and women. A brazen stare by a man at a woman or another man is a breach of correct behaviour. The rule is meant not only to guard women, but is also meant to guard the spiritual good of men. Looking at the sexual anarchy that prevails in many parts of the world, and which Islam came to check, the need for modesty both in men and women is abundantly clear. However it is on account of the difference between men and women in nature, temperament, and social life, that a greater amount of veiling is required for women than for men, especially in the matter of dress. A complete code of modesty is laid down in the Qur'an as follows: And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers or their husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)
A key term in the above verse is zinat. It means both natural beauty and artificial ornaments. The word as used in the above verse seems to include both meanings. Women are asked not to make a display of their figures, not to wear tight clothing that reveals their shapeliness, nor to appear in such dress except to: their husbands, their relatives living in the same house with whom a certain amount of informality is permissible, their women, that is, in the strict sense, their maid-servants who are constantly in attendance on them, but in a more liberal sense, all believing women, and infants or small children who have not yet got a sense of sex
Hafsah, daughter of 'Abdur-Rahman, once came before 'A'isha wearing a thin shawl over her head and shoulders. 'A'isha tore it up and put a thick shawl over her. The Messenger of Allah also said, "Allah has cursed those women who wear clothes yet still remain naked." The khalif, 'Umar, once said, "Do not clothe your women in clothes that are tight-fitting and reveal the shapeliness of the body."
The above-mentioned traditions make it explicitly clear that the dress of Muslim women must cover the whole body, whether in the house or outside, even with her nearest relatives. She must not expose her body to anybody except her husband, and must not wear a dress that shows the curves of her body. Sheikh Muhammad Nasiruddin al-Albani, are of the opinion that, because modern times are particularly full of fitnah (mischief), women should go as far as to cover their faces because even the face may attract sexual glances from men. Shaikh al-Albani says, "We admit that the face is not one of the parts of the body to be covered, but it is not permissible for us to hold to this taking into consideration the corruption of the modern age and the need to stop the means for further corruption."
It is respectfully submitted, however, that in the light of the Prophetic traditions it suffices to cover the body, leaving out the face and hands up to the wrist joints, since this is the specified Islamic covering and it may sometimes be essential for a woman to go about her lawful engagements with her face uncovered. However if a woman prefers to put on the veil (burqah), she should not be discouraged as this may be a sign of piety and God-consciousness (taqwah). The rules on dress are slightly relaxed when a woman reaches old age and her sexual attractions have faded. Such elderly women as are past the prospect of marriage, there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty; but it is best for them to be modest and Allah is the One who sees and knows all things. (24:60)
However, if a woman is old but still has sexual desires, it is not lawful for her to take off her over- garments. Women at whom people are not possibly going to cast sexual glances but rather look at with respect and veneration are entitled to make use of the relaxation and go about in their houses without wearing an over-garment.
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DEAREST SISTER: WHY NOT COVER YOUR MODESTY?
By Abdul Hameed Al-Balali
Fifth Dubiosity: Impeding Marriage
Another group of our young sisters pertain their non-commitment to hide their modesty to the fear of not getting married.
In many cases this dubiosity is shared by our sisters and their parents. It stems from the fear that young men will not ask for the hand of a girl for marriage unless they see her hair, her beauty, and the shape of her body.=20 Therefore if the young woman was covered, then no one will approach her for. In fact Satan uses this fear to stir this dubiosity in their heart.
There are two points that repudiate to this dubiosity: The first point: The ideological and theoretical aspect.
Even though beauty is a major reason for marrying a woman, yet it is not the only reason. The Messenger of Allah (Peace be upon him), indicated the different reasons which make men marry. He said: A woman is married for four reasons; her wealth, her family, her beauty, and her piety; do your=20 best to win the pious one, may your hand be soiled with dirt. (The last phrase is used as a form of affection). (Sahih Al-Bukhari) The above hadith clearly indicates that people do not seek beauty only. Rather there are reasons and conditions that may be less, more, or as important as beauty. Consequently, assuming (as some of our sisters and their parents do) that beauty is the one and only thing that people are looking for, while searching for a wife is not true. It indicates ignorance of the nature of man.
The second point: The practical aspect.
Many of the young men in our society, insist on marrying a woman committed to covering up her modesty and of good reputation, even though the suitor himself might not be committed. Consequently, displaying the young woman's beauty and make up, may be the reason why young men would not approach a prospective wife. The young men's logic is that if this woman has carelessly ignored a divine order, (which is to cover up her modesty), then it is also likely that she may disregard other divine orders. For the ways of Satan are gradual.
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THE HIJAB IS BEAUTIFUL
BY Abu Abdullah Fattaah Salaah ibn Bearnard Brooks
Indeed, all praises are due to Allah, we praise Him, seek His Aid and beg for His Forgiveness. We seek refuge in Allah from the evil in our souls and from the bad consequences of our deeds. Whomever Allah guides, no one can lead that person astray and whomever Allah leads astray no one can guide that person. I bear witness that there is nothing worthy of worship except Allah Who is alone and without any partners and I bear witness that Muhammad (SAW) is His slave and final Prophet and Messenger sent to mankind.
Certainly the most perfect speech is the Speech of Allah and the finest guidance is the guidance of Muhammad (SAW). The worst of affairs are those that are innovated into this religion as every innovation is misguidance and every misguidance is astray and every going astray leads to the Hell Fire.
It often occurs to me that many of my sisters in Islam are not properly encouraged once they begin to observe the requirements of Hijab. It may be that a sister has been obliged to wear the Hijab without truly pondering over its superiority. Perhaps she has reached the age of puberty and her Wali (guardian) has instructed her to wear it. Perhaps she has recently re-verted to Islam and her close sisters have told her of its obligation. Or, perhaps her husband has commanded her to wear Hijab. A sister who does not truly know the superiority of Hijab will always remain envious of the women of the Kufar. Why? Because they see these misguided women looking beautiful for all to see. Hence, the Muslim woman then compares herself to that woman which causes her to feel ashamed of her own Hijab.
Therefore, what follows is a reminder for my sisters in Islam. It is a reminder of the true status of these so-called beautiful women. It is a reminder that Hijab will always reign supreme and that the true man (i. e. the Muslim man), will forever be dazzled by the beauty of the Muhijabah (woman who wears the Hijab).
Some Excellent Qualities of Those Who Wear Hijab
Al-Hamdulilah, it is well known that the Muslim woman is a creature of Hayaa (modesty). Allah (SWT) loves for our Muslim women to be shielded by their Hijab. It is their outer protection from the decadence of this life. Allah's Messenger (SAW) has said: "Verily! Allah is Hayaa (modest, bashful) & Sitteer (i.e. the One Who Shields - from disobedient acts). He loves Hayaa (i.e. He loves for one to practice modesty and bashfulness) and Siter (shielding; covering)." [Collected by Abu Dawud; An-Nissa'ee; Al-Baihaqee; Ahmad; & in Saheeh An-Nissa'ee]
Thus, as possessing Hayaa is a quality that is beloved by Allah (SWT) our sisters must feel comfort in knowing that they have this Hayaa and not the women who show themselves to the world; hence, such women will not be shielded from Allah's (SWT) Wrath. Allah's Messenger (SAWS) said: "Any woman who takes off her clothes in other than her husband's home (to show off for unlawful purposes), has broken Allah's shield upon her." [Collected by Abu Dawud & At-Tirmidhi]
Therefore, we see that the Hijab of the Muslim woman has a quality that comprises Hayaa (modesty). Hayaa is what proceeds from Iman (belief). That is why when Allah (SWT) commands the women to observe Hijab, Allah (SWT) says: "And tell the believing women..." [Surah An-Nur 24:31]
Allah (SWT) also says: "...And the women of the believers..." [Surah Al-Ahzab 33:59]
Furthermore, Allah's Messenger (SAW) said: "Al-Hayaa (modesty & bashfulness) is from Iman (belief) and Iman is in Al-Jannah (the Paradise)." [At-Tirmidhi - Saheeh]
He (SAW) also said: "Hayaa (modesty and bashfulness) and Iman (belief) are fully associated together, if one is lifted the other follows suit." [Narrated by 'Abd Allah bin 'Umar; related by Al-Haakim in his "Mustadrak"]
My dear sisters in Islam, know that these women who beautify themselves for the world to see possess no Hayaa; thus, they are void of any Iman.
Instead of looking to the latest fashion models for guidance, you, my dear sisters, must look to the wives of the Prophet (SAW). Look at the extreme amount of Hayaa that 'Aisha bint Abu Bakr (RA) possessed even in the presence of the deceased: 'Aisha (RA) said: "I used to enter the room where the Messenger of Allah (SAW) and my father (Abu Bakr) were later buried in without having my garment on me, saying it is only my husband and my father. But when 'Umar ibn Al-Khattab (RA) was later buried in (the same place), I did not enter the room except that I had my garment on being shy from 'Umar." [As-Simt Ath 'ameen Fee Maniqib Ummahat Ul-Mu'mineen by Ibn As-Sakir. Al-Haakim brings a similar narration which he says is "good according the conditions of Imaam Bukhari and Imaam Muslim"]
My dear sister in Islam, I know that it is quite difficult for you to go out wearing Hijab in a society that mocks and torments you. I know that you, indeed, feel strange and out of place. However, if you knew the status of those who are mocked by the Kufar as well as the status of the strangers, you will continue to wear your Hijab (i.e. to cover your entire body with a Khimar as commanded (24:31), as well as with a Jilbab (33:59), with the exception of the hands and face; however, knowing the recommendation to cover those parts (as well) with dignity. Allah (SWT) says in His Book: "Verily! (During the worldly life) those who committed crimes used to laugh at those who believed. And whenever they passed by them, used to wink one to another (in mockery); And when they returned to their own people, they would return jesting; and when they saw them, they said: 'Verily! These have indeed gone astray!' But they (disbelievers, sinners) had not been sent as watchers over them (the believers). But on this Day (the Day of Resurrection) those who believe will laugh at the disbelievers. On (high) thrones, looking (at all things). Are not the disbelievers paid (fully) for what they used to do?" [Surah Al-Mutafifin 83:29-36]
Allah's (SWT) words should serve as a support for you my dear sisters. Also, take comfort in being a stranger among these lewd and sinful women Allah's Messenger (SAW) said: "Islam began as something strange, and it would revert to its (old position) of being strange, so good tidings for the strangers." [Narrated by Abu Huraira and Reported Sahih Muslim]
As-Sufoor and It's Characteristics
As-Sufoor means to expose or to un-cover. Therefore, instead of practicing the Hijab (covering), the women of the Kufar practice As-Sufoor. As-Sufoor is sinful as it leads to At-Tabarooj (i.e. to make a dazzling display of oneself). Displaying oneself is a attribute of one who is Jaheel (ignorant). Allah (SWT) says: "And stay in your houses and do not display yourselves (At- Tabarooj) like that of the times of ignorance..." [Surah Al-Ahzab 33:33]
Allah's Messenger (SAW) said: "The best of your women is the affectionate, the fertile (in productivity), the propitious (favorable), the consultative if they fear Allah. The most evil of your women are the Mutabar'rijat (those who do At-Tabarooj), the Mutakhayelat (who strut/swagger), and they are the hypocrites. Those who enter Al-Jannah (the Paradise) are like the Cough Crow." [Al-Baihaqi in his "As-Sunan"]
My dear sisters in Islam, we see from the above Ayah and Hadith that displaying oneself is indeed Haram. Further, it is a quality of the most evil of women! Therefore, do not be envious of the women of the Kufar. They only have this life to enjoy while the believing women will have Al-Jannah. There is nothing in your Hijab whatsoever to be ashamed of as it is the garment of the righteous and pious female slaves of Allah (SWT). In order to truly show you how evil those women who make As- Sufoor and At-Tabarooj are, let us ponder over the following statement of Allah's Messenger (SAW): "Of the people of Hell there are two types whom I have never seen, the one possessing whips like the tail of an Ox and they flog people with them. The second one, women who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others. Their hair is high like the humps (of camels). These women would not get into Al-Jannah (the Paradise) and they would not perceive its odor, although its fragrance can be perceived from such and such a distance." [Sahih Muslim]
Sisters in Islam, these women who practice At-Tabarooj are common among us today. These are women that even the Prophet (SAWS) did not see! Look around you and you will see those women who are clothed but naked! Look at the hair styles of the women who practice At-Tabarooj - are they not high like the camel's hump? My dear sister, perhaps we are the first generation since the time of the Prophet Adam (AS) to witness such women. If one ponders over photos taken thirty to forty years ago, one will see that the women of the Kufar did not make At-Tabarooj as their offspring do today. These are women who will be in the Hell Fire, save Allah (SWT) has mercy upon them by guiding them to Islam! Thus, how can you envy them? My brothers, how can you desire them over your creature of Hayaa? These filthy women will not even smell the fragrance of Paradise. This Hadith also shows us that what the Prophet (SAW) came with (i.e. the Qur'an and the Sunnah) is the Haqq (truth)! This is a prophecy that has come to pass in front of our very eyes. Hence, will we continue to envy these evil women or be grateful to our Lord for your Hijab which brings Hayaa?
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THE HIJAB AS DAWAH
By Dr. Aisha Hamdan, AlJumuah Magazine, Volume 10, Issue 5, Jumaada-A- Ulaa, 1419h
Most Muslims are familiar with the various reasons that Allah has required women to wear hijab: The hijab reflects modesty, purity and respect; it lessens temptation so that more serious sins will be avoided; it protects women from the harm and molestation of evil men; a woman who wears hijab will be evaluated for her intelligence and skills rather than her appearance.
One important aspect that is often overlooked, however, is that the hijab is a symbol of Muslim identity. A woman who covers her head is making a statement that she is a member of the Muslim community and that she follows a particular code of moral conduct.
Allah says: "O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them. That is more suitable that they will be known (as Muslims and chaste believing women) and not be abused." [Qur'an, 33:59] "...that they will be known..." In America, where Islam is the fastest growing religion (alhumdullilah), many people are coming to know what this head covering really signifies and to understand the religion that mandates it. The hijab, in effect, is an amazingly powerful tool for dawah; one that Muslims themselves are probably not even aware of. As with any tool, the key for effectiveness is appropriate and knowledgeable use.
The most obvious first step would be for Muslim women to actually wear the hijab. It is a tragic and upsetting phenomenon to see so many Muslims dressing in the manner of the disbelievers (blue jeans, T-shirts, short skirts, even shorts). The Prophet, sallalahu allahe wa salam, said; "Whoever resembles a people is one of them." (Abu Dawood). This is not only happening in America and other Western countries as people attempt to assimilate and adopt the practices of the prevailing culture, but it is also occurring in Muslim countries at an alarming rate.
A woman who refuses to wear the hijab is disobeying Allah and committing a serious sin, putting worldly pleasures above spiritual attainment, and neglecting her duty to the religion of Islam. Many scholars agree that the only reason a Muslim may live in a non-Muslim country is to conduct dawah and bring people to the true religion. How can a woman perform dawah for Islam when she is not even practicing it herself? To do this would be a form of hypocrisy and it will not be successful.
Once a woman begins to wear hijab she completes a large portion of her responsibility for dawah with very little effort. Each time that she goes to the grocery store, the library, to work, to school, or to any other public place, she is spreading the magnificent message of Islam. This is not only because of the outer hijab that she wears, but more importantly, the modesty of her behavior that accompanies it. When a woman refrains from flirting with men, limits physical contact, and is reserved and respectful, people may become curious and want to learn more about this intriguing faith. It may just sow the seeds of something wonderful.
At the University where I teach (which happens to be a private, Catholic school), women are often interested in my manner of dress and demeanor. Each semester I have at least one student who requests my involvement in a project for another class, usually comparative religions. They are surprised when they learn the rationale for this injunction and the fact that it was part of their religious heritage as well. If I chose not to wear hijab, I would miss these wonderful opportunities to share the beauty, peace and universality of my faith.
When there is the possibility for further discussion with those who are interested, knowledge and understanding of the topic are imperative. A very effective technique is to relate the concept to something that is familiar to the other person. Some examples of questions that could be posed include:
These discussion points demonstrate the obvious fact that the head cover was not introduced by Islam, but rather that this requirement has been in place for thousands of years. This can also be a cogent segue to more crucial topics such as the fact that Moses, alayhes salam, Jesus, alayhes salam and Muhammad, sallalahu allahe wa salam, were all prophets of the same God and that they each carried the same basic message. Islam corrected the errors that had been introduced into previous revelations by humans and completed the process that was planned by Allah.
We should be proud to be Muslim. We should also be grateful for the gift that Allah has given to each one of us: The perfect truth of Islam that is our key to paradise. All others are being deluded by Satan and following paths to destruction. With our gift comes the responsibility to share the truth with those who are less fortunate. We are all responsible to carry the light of Islam. The hijab is an outward manifestation of this light that burns within, and it can be an effective tool for fulfillment of our obligation. We choose whether to develop this light into a bright, radiant star or let it be extinguished by foolish and selfish desires. May Allah guide each of us to the true path.
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THE MUSLIM WOMAN’S DRESS
Compiled by Shaykh Mahmud Murad
From the works of Shaykh Nassir-uddeen al-Albani
Below, is an abridgement of the book "Muslim Women's Dress" by our Shaykh Nassiruddeen al-Albani complied by Shaykh Mahmud Murad. Although the following provides the fiqh details of the dress of a muslimah, the word "hijaab" itself needs to be understood. In Islaam, a woman is commanded to cover her body and not show herself to strange men. Thus Hijab when applied to a Muslimah not only 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.
1. 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 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! once 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, nor 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 only to the bosom, as is commonly thought, but also to the neck.
Al-Qurtubi, an eminent mufassir (Qur'anic commentator) stated: "Women in those days used to cover their heads with the khimaar, throwing its ends on 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 one 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.
2. The outer garment must not be decorative itself or a means of beautification.
When Allaah 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)
The word tabarraja means not only to beautify oneself, or to make oneself pretty, but also to display oneself, to play up to one's charms for the purpose of exciting desire. Imaam 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.
Abdullaah ibn 'Umar said: "A woman came to the Messenger of Allaah to give her pledge for Islaam. 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-Islaamic days." (Ahmad)
3. 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 one 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. 4. 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 one 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 Allaah; 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.
5. The clothes of Muslim women should not resemble men's clothes.
Abu Hurairah said that: "The Messenger of Allaah 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)
Abdullaah ibn 'Umar reported that the Prophet said: "Three people will not enter paradise, and Allaah will not look to them on the Day of Judgement: the one 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.
FOOTNOTES:
1. {According to the Scholars of Hadeeth, there are various levels of Dayooth according to how negligent or careless he is with displaying the women under his care. For example, some do not care if strange men look at his wife, others don't care even if strange men touch his wife, or kiss his wife, or ultimately sleep with his wife. Punishment is met out to such a person accordingly. Ed. Salaf-us-Salih Webpages} 6. The clothes of Muslims women should not resemble those of the disbelievers. In Surat al-Hadeed, ayah 16, we are told: "Has not the time come or those who believe to submit their hearts to Allaah's reminder and to that which has been revealed of the truth, and not become as those who received the Scriptures before and for whom the term was prolonged so their hearts grew hard? And many of them are rebellious transgressors."
Those who refuse to submit to Allaah's commands are rebels against Him, and they are permitted to continue in their rebellion until their hearts become hard. The ayah and Hadeeth quoted above serve as a double warning to us: we must take care to heed Allaah's commands, revealed to us through the Qur'aan and Sunnah of His Messenger , lest we suffer the fate of the recipients of previous revelations: we should also shun the way of life of any dis-believing people. If we adopt what is theirs, we partake also of the quality of their hearts. We pray to Allaah to safeguard us from that, lest we become like them.
Give the condition of the disbelievers' hearts, it is not surprising to find that much of their clothing, particularly that of women, is unsuitable for Muslims. It is designed to be attractive in itself and to enhance and attract attention to women's natural beauty.
6. The clothes of Muslims women should not be Ostentatious.
Ibn Umar reported that the Messenger of Allaah said: "He who dresses for ostentation By following the seven principles above, Insha-allaah, a woman will satisfy all the necessary requirements for proper Islaamic dress. it should be noted that some of these principles also apply to men's dress, and clearly some would apply not only to what a woman wears in public, but also to what she wears in the privacy of her own home or in the homes of her relatives or her Muslim sisters.
There are however, some additional prohibitions regarding personal appearance of which our Muslim sisters should be aware. These prohibitions have to do with changes made to the appearance which are regarded as unacceptable alterations to Allaah's creation, namely wearing wigs, plucking facial hair, filing teeth and getting tattoos.
Asmaa related that: "A woman asked the Prophet : "Messenger of Allaah, my daughter had smallpox, and as a result her hair fall out. She has recently been married. Can I get her a wig?" He answered: "Allaah has cursed the maker and the wearer of a wig."
Abdullah ibn Masood : said that Allaah has cursed tattooers and those who are tattooed, and those women who have their teeth filed for beauty and those who have their hair plucked and thus alter Allaah's creation. A woman asked him: "What is all this?" He replied: "Should I not curse the one whom Allaah's Messenger has cursed? And it is in the Book of Allaah." She said: "I read the Qur'aan from cover to cover but did not find that in it (ie. prohibition of tattooing, filling the teeth and plucking facial hair)." He said: "If you had read it thoroughly, you would have found it." Allaah says: "Whatever Allaah's Messenger : gives you, take it, and whatever he has forbidden, refrain from it." (Muslim)
This Hadeeth is particularly significant for us, because it not only informs us of something which the Prophet found hateful, it also makes it perfectly clear that, in matters of religion, the commands of the Prophet are as binding on us as the commands of Allaah.
In obeying Allaah and His Messenger , we can hope to be of those who are successful, tasting of the fruits of paradise. If however, we should disobey Allaah and do things prohibited by him (and we seek refuge with Him from that), then we will taste His wrath: In the case of a woman who does something forbidden by Allaah or His Messenger , she and her husband or guardian who permitted her to do the forbidden thing are cursed by Allaah. We are advised in the Qur'aan to: "... ward off from yourselves and your families a fire whereof the fuel is men and stones..." (Lxvi:6)
The Prophet also said: "All of you are guardians. The man is a guardian of and is responsible for his womenfolk on the Day of Judgement."
May Allaah open our hearts to the guidance, strengthen us that we may be obedient to Him and His Messenger and save us from the punishment of Hell fire.
Allaah is most Knowledgeable. And all praise belongs to Allaah, the Lord of the Worlds.
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AL-KHIMAR & AL-JILBAB
Author Unknown
Many people confuse between three issues regarding the Muslim woman's dress. These three different issues are:
1- Concealing the parts of the body that the Islamic Law has determined i.e. "Al Awrah."
2- What to wear in public.
3- The dazzling display i.e. "Al Tabarruj".
The Judgement of "Al Awrah"
The Awrah that the Divine Law of Islam has clearly determined for the woman consists of the whole body except for her face and her hands. The neck is Awrah, the arms are Awrah and so are the legs, as well as the hair, even one single hair, ears and the profile are considered to be Awrah as well. Therefore, the Muslim woman should cover all her body except for her face and hands from strange men Muslims or not, for Allah (SWT) says: "They should not display their beauty and ornaments except what (must ordinarily) appear thereof." [Al-Nur-31]
What must ordinarly appear is the face and the hands for this used to be the case with Muslim women whether during prayer or Hajj or in front of the Messenger of Allah (SAW) who kept silent about this matter which proves that he did not object. Another evidence comes from the Messenger of Allah (SAW) saying to Asma'a "O Asma'a, when a woman reaches puberty, no part of her body should be revealed except for this and this." (pointing to the face and hands).
The Judgement on the Awrah necessitates that the colour of the skin should be totally concealed, be it black or white or red or brown. If the clothing is transparent and it shows the colour of the skin, it cannot be valid as a cover for the Awrah, and the Awrah is considered, therefore, to be revealed and not covered, for the Sharia'a has commanded the concealing of the skin by concealing its colour. And the evidence on this issue is derived from what Aysha (may Allah be pleased with her) narrated: Asma'a daughter of Abu Bakr entered the house of the Messenger of Allah (SAW) to visit her sister Aysha and she was wearing a transparent garment so the Prophet (SAW) turned his head and said :"O Asma'a! If a woman reaches puberty it is not right for her to reveal any part of her body except this and this. (pointing to the hands and face)."
So the transparence of the clothes was considered by the Prophet (SAW) to be revealing and invalid as cover for the Awrah. Another evidence comes from what Usama-Ibnu-Zaid narrated when the Prophet (SAW) asked him about what he did with the Kobtya (a thin dress), Usama said that he gave it to his wife to wear. Upon this the Prophet (SAW) said: tell her to wear some lining underneath the Kobtya, for I fear that her curves may otherwise still be seen." This saying clearly demonstrates the Prophet's concern about thin clothes which do not properly cover the woman's curves.
The Judgement of What the Woman Should Wear
Islam has commanded the Muslim woman to dress as follows when outside her house:
1- Al-Khimar, (the veil or the head cover), this is what the scholars call the upper garment.
2- The Jilbab, (the wide dress), and this is what the scholars call the lower garment.
As far as the upper garment is concerned, Islam has commanded the Muslim woman to wear a "Khimar" (a veil or a head cover) if she is to go out. The Khimar should cover the whole head and the whole neck and the collar bone, and it should be suitable for going out shopping or likewise. The Muslim woman should also observe other recommendations and interdictions before stepping out, like asking the husband or parent for permission, not imitating in her dress men or unbelievers, not to apply make up before other than immediate family (Mahram), not to display her beauty before strangers, to cover the Awrah, and not to put on perfume outdoors. If the woman does not abide by these rules, she will be considered sinful for violating the Sharia'a.
As for the Jilbab or the lower garment, Islam has commanded the Muslim woman to wear over her dress a Jilbab or a cape or something similar that would cover the whole of her body down to the ankles. If she has not got a Jilbab, she can always borrow it from a neighbour or relative, otherwise it would not be right for her to go out without such a dress that covers her body and is suitable for outdoors. The Jilbab should not be transparent nor decorated nor dazzling nor perfumed nor similar to a man's or unbeliever's dress. If she does not stick to these rules she will be considered sinful for not abiding by the Sharia'a.
If the Muslim woman when she goes out, does not wear these two garments and does not take into consideration all the other rules like asking permission from the husband or a parent, not imitating men or unbelievers in her dress, not applying make-up around other than immediate family (Mahram), not to display her beauty, to always cover the Awrah and not to put on perfume outdoors, it would not be right for her to go out under any circumstances, for the obligation of wearing these two items should be observed outside at all times unless the woman is under duress and her life is in danger, or if she is obliged to preserve her life, for example if her house is on fire or if she is attacked by a man she can flee outside even half naked to preserve her honour. Preserving life or honour is compulsory in Sharia'a. In any other situation, the Muslim woman has no valid excuse but to abide by what the Sharia'a has prescribed. Evidence on this issue comes from the Holy Qur'an; Allah (SWT) says: "That they should not display their beauty and ornaments except what (must ordinarily) appear therof; they should draw their veil over their bosoms." [Al-Nur - 31]
Allah (SWT) said on the lower garment: "O Prophet! Tell your wives and daughters and the believing women that they should cast their outer garments over their persons."
It has been narrated on the authority of Umm Atiya that she said: The Messenger of Allah ordered us all women whether single or menstruating or housewives, to go out in the days of Eid Al-Fitr and Eid Al-Adha, the menstruating women should not perform prayer but can join in the festivities. I said: O Messenger of Allah! What if one of us does not have a Jilbab? He said: She can borrow a Jilbab from her sister.
These events are clear evidence about what the Muslim woman should wear in public. Allah (SWT) has described in the two verses the dress that He commanded the Muslim woman to wear in public. The description of the dress is detailed, very clear and comprehensive. On the upper garment, He (SWT) says: "That they should draw their veils over their bosoms". It means they are to draw the Khimar around the neck and bosom to hide any part that may appear from around the bosom, collar bone or neck.
As for the lower garment, Allah (SWT) says: That they should cast their outer garments over their persons. This means the women should draw a Jilbab or a cape or something similar, which would cover the whole body right down to the ankles. About the general state of the Jilbab, Allah (SWT) says: "That they should not display their beauty and ornaments except what (must ordinarily) appear thereof."
This means the Muslim women should not reveal any part of the body where beauty could be displayed like the ears and the arms and legs etc., except for what must ordinarily appear in public like the face and the hands. This was the case when these two verses descended i.e. during the life of the Prophet (SAW).
Supported by this detailed and clear evidence the dress a Muslim woman should wear in public should be easy to determine and define. What Umm Atiya narrated confirms and clarifies the obligation of wearing the Jilbab over the normal dress for any woman wanting to go out. When she asked the Messenger of Allah what to do in case a woman did not have a Jilbab and he replied that she should borrow one from her sister, this means she is not permitted to go out without it. The Jilbab should be wide and long, covering the whole body right down to the ankles.
It has been narrated on the authority of Ibni-Omar that the Messenger of Allah (SAW) said: He who trailed his garment out of pride, Allah would not look toward him on the Day of Reckoning. Upon this Umm Salma said: What should the women do with their dresses then? He said: They should lower about the length of a span (from the ankle). She said: In this case their legs will be revealed ! So he (SAW) said: They should lower an arm's length and no more.
This evidently demonstrates that the Jilbab that a Muslim woman should wear over her dress while outdoors should be lowered all the way down until it covers the legs. This means that it is important to lower the Jilbab until the legs are covered in a way that would clearly show that it is a dress designed for outdoors.
The Judgement of Tabarruj (the dazzling display)
The issue of Tabarruj is separate from that of covering the Awrah and also separate from that of the dress that a women should wear in public. Tabarruj occurs when a women performs a dazzling display of her beauty and reveals it to strangers. Tabarruj is forbidden by a clear-cut evidence from the texts of Sharia'a. Allah (SWT) says: "Such elderly women as are past the prospect of marriage - there is no blame on them if they lay aside their outer garments, provided they make not a wanton display of their beauty." [Al Nur 60]
We understand from the verse that Tabarruj is in any case completely forbidden. Allah (SWT) permitted such women to lay aside their outer garments, on the condition that they should not make a dazzling display of their beauty. If the elderly women are forbidden from Tabarruj, this means that other women are forbidden as well.
Allah (SWT) says: "And that they should not strike their feet in order to draw attention to their hidden ornaments."
He (SAW) in this verse forbids one form of Tabbaruj in which women strike their feet in a way in which the ankle chain releases a sound which reveals their beauty. In the early days of Islam, women used to wear ankle chains and strike their feet to display their beauty and draw men's attention. So the verse descended to put a stop to such dazzling display of beauty and to such kind of Tabarruj.
It has been narrated on the authority of Abu-Musa Al-Ash'ari that the Messenger of Allah (SAW) said: "Any woman who puts on perfume and walks past a group of people and they scent it, she is considered to be an adulterer". It means like an adulterer in terms of sin. It has also been narrated on the authority of Abu-Hurayra that the Messenger of Allah (SAW) said: There are two types of people of Hell whom I have not yet seen. The first are people that have whips like the tail of oxen, with which they beat people. And the second are women who are naked inspite of being dressed, they will be led astray and will lead others astray and their heads will look like the humps of camels. These women will not enter the paradise, they will not even experience the faintest scent of it, even though the fragrance of the Paradise can be perceived from a great distance."
These text bear clear evidence about the interdiction of Tabarruj. We ought to also to differenciate between Tabarruj and make up. Tabarruj is forbidden in Islam. However, applying make-up has not been forbidden by the Divine Law of Islam (Sharia'a) except in times of mourning over the loss of a husband, as it has been narrated on the authority of Umm Atyia who said that the Messenger of Allah said: The woman should not mourn any dead person more than three days, except for the husband whom she should mourn his death for four months and ten days, during which period she is not to wear colourful clothes except if the colours are not bright; she is not to put on Kohl, nor perfume, nor to cut or trim anything except the excessive curls and the long nails."
And on the authority of Abi-Dawood the same Hadith includes the phrase "nor should she dye her hair", and in the Nissa'i version "she should not comb her hair".
This saying (Hadith) is an interdiction of applying make up when in mourning, and this means that make up is allowed otherwise.
To apply Kohl or Henna, or to wear earrings, chains or bracelets etc., is allowed. The Sharia'a has however forbidden some types of make up or beauty accessories like tattoos or adding artificial hair; for on the authority of Ibni-Omar, the Messenger of Allah (SAW) said:
"Allah curses the woman who adds artificial hair to her own and the one who adds it for her, and the tattooed woman and the tattoer woman."
Although the Sharia'a allows the woman to apply make up and display her beauty to her Mahrams like her brother, father, husband and others, she is still forbidden from applying make-up outdoors except for the type of make up which is in any way allowed in Muslim society. Therefore, if a woman is about to go out, she should remember that she is not going out to display her beauty or to attract men's attention but to attend to life's necessities like shopping etc.
These are the Judgements of Awrah, and of the woman's garments (Khimar and Jilbab), and also that of Tabarruj (dazzling display). If there were a dress which covers the woman's Awrah, it does not mean that it is automatically allowed for her to wear it outdoors, because the Sharia'a has determined the type of garment that the woman is allowed to wear outdoors. Trousers for instance are not suitable for a woman to wear in public despite the fact that they perfectly cover the Awrah. If a woman goes out wearing trousers, then according to the texts of Sharia'a she is sinful, simply because she ignored one of her duties. That is why we are strongly advised not to confuse the issue of what the women should wear in public with that of covering the Awrah or with that of Tabarruj.
Trousers, even if they are not transparent, a woman should not wear them before strange men, Muslims or not, for when she wears them she is in fact displaying her beauty and this is Tabarruj, and Tabarruj is forbidden (haram).
So all items of wear like trousers and wigs and hats which the Sharia'a has not determined and deemed as fit to be worn in public are forbidden even if such items do cover the woman's Awrah. This means that the Muslim woman should not wear items of clothing which would cover her Awrah but leaves her displaying her beauty or looking like men or looking like unbelievers.
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A NORTH AMERICAN HIJAB EXPERIENCE: “MY BODY IS MY OWN BUSINESS
Ms.Naheed Mustafa
MULTICULTURAL VOICES
A Canadian-born Muslim woman has taken to wearing the traditional hijab scarf. It tends to make people see her as either a terrorist or a symbol of oppressed womanhood, but she finds the experience liberating.
I often wonder whether people see me as a radical, fundamentalist Muslim terrorist packing an AK-47 assault rifle inside my jean jacket. Or may be they see me as the poster girl for oppressed womanhood everywhere. I'm not sure which it is.
I get the whole gamut of strange looks, stares, and covert glances. You see, I wear the hijab, a scarf that covers my head, neck, and throat. I do this because I am a Muslim woman who believes her body is her own private concern.
Young Muslim women are reclaiming the hijab, reinterpreting it in light of its original purpose -- to give back to women ultimate control of their own bodies.
The Qur'an teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth, or privilege. The only thing that makes one person better than another is her or his character.
Nonetheless, people have a difficult time relating to me. After all, I'm young, Canadian born and raised, university-educated -- why would I do this to myself, they ask.
Strangers speak to me in loud, slow English and often appear to be playing charades. They politely inquire how I like living in Canada and whether or not the cold bothers me. If I'm in the right mood, it can be very amusing.
But, why would I, a woman with all the advantages of a North American upbringing, suddenly, at 21, want to cover myself so that with the hijab and the other clothes I choose to wear, only my face and hands show?
Because it gives me freedom.
WOMEN are taught from early childhood that their worth is proportional to their attractiveness. We feel compelled to pursue abstract notions of beauty, half realizing that such a pursuit is futile.
When women reject this form of oppression, they face ridicule and contempt. Whether it's women who refuse to wear makeup or to shave their legs, or to expose their bodies, society, both men and women, have trouble dealing with them.
In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it's neither. It is simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction.
Wearing the hijab has given me freedom from constant attention to my physical self. Because my appearance is not subjected to public scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed.
No one knows whether my hair looks as if I just stepped out of a salon, whether or not I can pinch an inch, or even if I have unsightly stretch marks. And because no one knows, no one cares.
Feeling that one has to meet the impossible male standards of beauty is tiring and often humiliating. I should know, I spent my entire teen-age years trying to do it. It was a borderline bulimic and spent a lot of money I didn't have on potions and lotions in hopes of becoming the next Cindy Crawford.
The definition of beauty is ever-changing; waifish is good, waifish is bad, athletic is good -- sorry, athletic is bad. Narrow hips? Great. Narrow hips? Too bad.
Women are not going to achieve equality with the right to bear their breasts in public, as some people would like to have you believe. That would only make us party to our own objectification. True equality will be had only when women don't need to display themselves to get attention and won't need to defend their decision to keep their bodies to themselves.
Naheed Mustafa graduated from the University of Toronto in 1992 with an honours degree in political and history. She is currently studying journalism at Ryerson Polytechnic University .
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YOU DON’T HAVE TO WEAR THAT IN CANADA: THE HIJAB EXPERIENCE OF CANADIAN MUSLIM WOMEN
By Katherine Bullock, a revert to Islam since 1994, was a doctoral candidate at the University of Toronto when this article was published.
Source: The March/April 1998 issue of Islamic Horizons magazine
The furor over the expulsion in 1995 of Quebec high school students who refused to remove their head scarves, with some people declaring the hijab might not be considered proper "Canadian" dress, demonstrates that the West has not yet transcended the negative stereotype of the oppressed, veiled Muslim woman which has generated during the period of Western colonization of the Middle East.
Indeed Muslim women in the West are still discriminated against based upon these myths. The aim of this paper is to bring the perspective of some Muslim women who cover willingly into the debate over hijab.
THEY SAY, 'YOU DON'T HAVE TO WEAR THAT IN CANADA'
Muslim women in Hijab are regularly told by Canadians "This is Canada. You're free here. You don't have to wear that thing on you head."
Nur, a university student, discovered one day that this view of Hijab can lead people to be quite hostile. At university one day, a woman angrily approached her, asking why Nur was dressed like that, bringing herself so much attention, and bringing "backwardness" to Canada, when feminists had worked so hard for the cause of women for the last twenty years.
THE HIJAB IS A COMMANDMENT FROM ALLAH
When asked to explain why they covered, the women I interviewed said they believed that in the Quran Allah commanded women to cover their hair, and that Prophetic statements backed that up. For them, Hijab symbolizes, not oppression or terrorism, as it does in mainstream Western discourse, but "purity," "modesty," a "woman's Islamic identity," and "obedience, or submission to God and a testament that you're Muslim." Halima, a convert to Islam, adds that Hijab symbolizes "the woman's power to take back her own dignity and her own sexuality."
HIJAB: NOT THE RESULT OF AN 'ANTI-WOMAN' INTERPRETATION
The women I interviewed are aware of feminist arguments that they are being duped by an anti-woman interpretation of the Quran. However, they reject this suggestion, and in so doing demonstrate they do not follow Quranic verses blindly.
They have considered various interpretations of the Quran, and chosen that which made most sense to them. They are not, as conventional wisdom in the West suggests, duped women following the dictates of men.
They all believed that the Quranic verse asking women to cover their hair is straightforward. Nadia captures the women's position well: "I have to say that when I read the Ayah (verse) that says take your headdress and put it over your bosom (Quran 4:30-31), it's pretty clear to me that there is an assumption that you're wearing a head dress, and that's part of the Islamic dress.
I mean why didn't He [Allah] just say 'wear a high neck collar?' {laughs} You know, if it was your bosom that was the important thing then why wasn't there more stress on, um, you know put a button in the top of your shirt, or something, I dunno. Or make sure your bosom is covered, or um, that kind of thing."
Raneem, a convert to Islam, added even if Hijab was just a cultural thing, "it's a good thing to do."
WHY DO MUSLIM WOMEN WEAR HIJAB AND NOT THE MEN?
Westerners are often puzzled to see Muslim women covering their bodies more than Muslim men do, and see that as a proof of the woman's inferior status. Islam lays out a dress code for both male and female believers, but the requirements for covering are different: a man is to cover from navel to knee, and wear opaque, loose clothing (tight jeans are out of the question); women cover more, everything but face and hands.
All of the women I interviewed believe that these differences are due to inherent differences between men and women. They say that men are more easily turned on sexually than are women. The point to covering is not that sexual attraction is bad, only that it should be expressed between a husband and wife inside the privacy of the home. A public space free of sexual tensions is seen as a more harmonious and peaceful place for human beings, men and women, to interact, do business, and build a healthy civilization.
EVEN MANY NON-MUSLIM MEN SEEM TO RESPECT HIJAB
These women see Hijab as a benefit to society, as a protection for women, and as a source of inner peace. Several women, especially converts who started covering in their twenties, felt men, even non-Muslim men, approached them more respectfully, did not try to flirt with them or make "leering" comments, and treated them as 'persons' not 'sex-objects.' Halima also pointed out that male-female interactions were based on more than just the clothes: Hijab is a mode of decorous behavior as well, "when you're covered, you're not going to be a flirtatious person."
WOMEN SHOULD CARE HOW THEIR DRESS AFFECTS MEN
My interviewees reject the feminist argument that women should not care how their dress affects men. They reply that Muslim women and men are brothers and sisters in faith, and find nothing wrong in helping men practice their faith better. As Zainab, a convert to Islam, said: "women have been exploited so much, and men make such silly fools of themselves over women, that I really think it's a good thing for the men, that women wear Hijab. Why encourage jealousy or envy or anything like that? Why encourage the negative emotions?"
MALE-FEMALE DIFFERENCES NOT A SIGN OF INEQUALITY
Many feminists argue that to believe in male-female differences is to accede to women's oppression, because it is these differences which have been used to stop women from realizing their potentials. The Muslim women in the survey do not agree that believing in male-female differences is to believe women and men are unequal. They all believed that men and women are different, and that women and men are equal in Islam. For these women, the principal definition of equality is how human beings are in relation to Allah. The Quran unequivocally states that men and women are equal in the eyes of Allah. Men and women were created from a single soul, and are both the trustees of Allah on earth (Quran 2:30), individually responsible and accountable for their actions. However, these women do not believe that male-female differences include traditional western notions of men being more rational or intelligent than women. In addition, the women were not of the opinion that a woman's childbearing nature meant she could not be in the work force, and nor did they believe that a man's duty to support his family financially meant that he should not do household chores. The women referred back to the Sunnah of the Prophet (saws), who used to mend his clothes, sweep his house, and perform other chores.
The view that men and women have inherent differences is a source of the conflicting understanding of women's position in Islam between the West and my interviewees.
EQUALITY BETWEEN MEN AND WOMEN IS NOT SAMENESS
They argue that equality does not have to mean sameness, and criticize western presumptions that if men and women are not doing something in an identical manner they must be unequal. Nor do the women believe that Hijab hinders their freedom, rather Hijab is seen as a device to facilitate Muslim women's movements outside the home.
Nadia expresses the sentiment well: "I kinda see [Hijab] the opposite way [from being a sign of constraint]. I kinda think that if you've covered yourself Islamically, then there wouldn't be a reason for you to stay home, I mean that was the whole point, that you've removed the attention to yourself, so now you're out there to do your business, based on who you are, I mean what you have to say and what you're going to contribute and not what you look like, and that kind of thing."
The women argue that the idea that Hijab means women should not go outside is contradicted by the Sunnah of the Prophet: during his lifetime women were very actively involved in the community, in business, in fighting wars, in scholarship and so on.
HIJAB GIVES WOMEN SELF-ESTEEM
An aspect of Hijab that came through strongly in the interviews was how wearing Hijab gives these women sources of inner strength and a high level of confidence and self-esteem. For example, men and women learn from an early age that women (all of them) are beautiful, and this is the reason they cover. That message is good for women's self-esteem, as well as for the way men think about women. The message compares favorable to that of the West where we see anorexia and bulimia on the increase as young women attempt to reach an unattainable ideal of female beauty.
HIJAB GIVES WOMEN INNER PEACE
Many women stressed how comfortable they felt wearing Hijab, how it made them feel good about themselves, and brought them a feeling of inner "peace."
Ellen, a convert to Islam, stresses that in Hijab she feels "like I am doing something to please Allah, you know....it makes you feel good about yourself. You feel different in a good way, because you're not exposing yourself and you know, you're not exposed to many things like you would be if you're not covering."
DISCRIMINATION AGAINST WOMEN WHO WEAR HIJAB
Muslim women in the West who cover suffer daily indignities from the people around them because of the way they dress. The Western image that they are oppressed, or represent a terrorist religion makes it difficult for them to be accepted easily by the Canadian community. Because Islam is not well understood in the West, some converts also have problems with their families, friends and colleagues about becoming Muslim and about wearing Hijab. Other women face opposition from their own (Muslim) families as well, in their decision to cover. This is because in many Muslim countries, the West has been seen as the model to imitate in order to 'progress,' and they tried to shed Islam and all that was associated with it.
Hijab is associated with something 'backward,' 'low-class' people do, or as something only old women do. Many see Hijab as ugly and as reducing the chances for a young woman to get married. Muslims who grow up in Canada often object to Hijab, taking on the Western perception of the meaning of Hijab. Several of the women (born Muslim) in this study had battled families in order to cover.
SOME POSITIVE REACTIONS TO HIJAB
And yet, many of the women I interviewed stressed that overall they do not get too many hostile reactions and some of them also experience positive reactions from non-Muslims. They think that Toronto (Canada) is so multicultural that people are used to seeing all different kinds of dress.
BRINGING UP THE HIJAB QUESTION WHEN IT'S NOT RELEVANT
Sometimes Muslim women have problems with people in situations where their identity is really irrelevant to the situation at hand. Zainab has been a patient in a hospital and had her doctor tell her she should not have embraced Islam because she became a "second class citizen." He asked her "don't you know how badly the women are treated in Islam?"
Rania, who is a doctor, finds sometimes patients will interrupt their visit to her to ask her "Where is she from?" Or why is she "dressed like that?" Rania said that she finds that "there's the time to explain and then there's the time to just give a brief answer and go on to other things...I mean you may look like a Muslim, but you have a job to do, and let's talk about why you're here, and I'm the doctor and you're the patient okay?"
THE PRESSURE TO 'LOOK CANADIAN'
Given these kinds of negative reactions to Hijab, it is not surprising that many Muslims try to hide their Islamic identity. The pressure for Muslims to assimilate to the ways of the West is great. Safiyah is under such pressure from her husband to "look Canadian". He did not seem to mind that she wore Hijab in Algeria, but in their first six months in Canada, so many people stared at them, that he felt uncomfortable with her in Hijab. Although the staring didn't bother Safiyah, her husband has successfully pressured her to stop covering. The women I interviewed referred to Canada as a multicultural and multi faith society in a positive way, and appreciate the liberty and protection Canadian law gave them to practice their religion as any other group can. They thought as does Halima: "if Canada boasts you can practice your religious freedom of thought and beliefs, if a woman believes she should wear her Hijab why shouldn't she? She's not hurting anybody, I mean if people can go down Yonge street [a popular Toronto haunt] almost naked, why should her putting a scarf on her head bother people, even for that matter wearing a veil on face, why should that upset somebody?"
HIJAB IS A RESPECTABLE THING
Muslim women want non-Muslims to think that Hijab is a respectable thing, not degrading or "oppressive." They like to be seen just as an ordinary person who deserves to be respected. Raneem said, "Just take me as I am you know, like they should accept me for who I am, not for the way I look and that goes for everybody." Halima was clear in her views. She said, "I would like them to respect our choice and not exclude women who wear Hijab from certain things [like] in Quebec [...] I mean this is truly oppression, they say the woman is oppressed because she's wearing the Hijab, but the true oppression is preventing somebody from going to school because they have a scarf on their head, the larger issue is we'd like everybody to know about Islam so more people would accept it."
Sadia said her Hijab should tell others, "That I'm a Muslim, so I want them to know that, I'm doing this because I'm obeying Allah, and it's a free country and I can do what I want. And that I don't' care if I'm accepted by them or not, I'm going to do it anyway."
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DONNING THE HIJAB: HOW NOT TO BE A SEX OBJECT
By Samuel Cole
Sometime in 1987, my sister, an ardent feminist with a degree in civil engineering, converted to Islam. She now lives in Lahore, Pakistan where she is a full-time Muslim wife and mother of five-soon to be six. As is required by her adopted Qur'an, she stops all activities to pray five times each day; and when she goes out in public she covers herself from head to toe in the hijab.
The term "hijab" comes from the Arabic word "hijaba," which means to hide from view. It is the long dress and veil worn by many Muslim women with the function of distinguishing them from non-Muslims, reminding them of their Islamic faith, and concealing them from the public view of males. In many of the more traditional Muslim societies women tend to remain outside the public sphere of men, devoting themselves to child rearing and taking care of the home. In part because of this apparent restriction from the public realm, many Americans see the Muslim hijab as a symbol of female oppression.
Despite this perception, Islam is growing rapidly in America-and female converts outnumber males four to one. Indeed, according to my sister, the hijab is not a symbol of oppression, but is instead a symbol of liberation. Naheed Mustafe, a Canadian woman who converted to Islam, writes that "young Muslim women are reclaiming the hijab...to give back to women the ultimate control over their bodies." Yet to most Americans this is a strange assertion. How can a law that restricts a woman's dress be liberating?
To Muslims the answer is easy. The Islamic tradition of hijab frees women from being perceived primarily as sexual objects. "[Non-Muslim] women are taught from early childhood that their worth is proportional to their attractiveness," writes Mustafe. It's not hard to understand this: leafing through the ads of any woman's magazine, even a male reader can sense the incredible pressure on women to conform to some ever-changing and abstract image of female beauty. Is it any wonder that American women spend billions of dollars on hair and beauty products; or that they subject themselves to plastic surgery, drugs, and diets; or that in despair they fall into neurotic cycles of anorexia and bulimia? It is the pursuit of a mirage-one that degrades and sickens the pursuers.
The hijab liberates a Muslim woman from this insidious oppression. She need not concern herself with her hair or makeup before she goes out. Underneath her hijab she can remain if she so wishes, simply herself: unshaved, unpainted, unplucked, or even a little overweight. All this without having to worry about what others think of her. The tradition of hijab, writes Mustafe, is "simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction."
Since a Muslim woman is invisible behind her veil, she can be appreciated only for her intellectual qualities. Thus the importance of her physical appearance becomes subordinate to her intelligence and personality. But the sacrifice of health (and self esteem) in a futile pursuit of physical attractiveness is not the worst effect of sexual objectification. Societies that view women as sexual objects have a horrendous rate of violence toward women. In the United States, one out of every four women will be sexually assaulted at some time in her life. And even in relatively non-violent Canada, one woman is assaulted every six minutes. Women in our society live with the awareness that they must always be cautious of dark alleys and fearful of strangers. This is true oppression, type that stems directly from the perception of women as sexual objects.
In the few societies that closely adhere to the Qur'an-and many repressive Islamic regimes do not-this sort of violence toward women is quite low. In 1990 the number of reported rapes in Egypt, a relatively westernized Islamic society with a secular government, was only 17 (Israel reported 369 rapes that same year). And my sister has told me that as a Muslim woman, she feels a respect and security on the streets of Pakistan that she had never felt in 30 years of living in America. It does seem hard to ignore the fact that many Islamic women enjoy a level of protection and respect that is unheard of in the West. In some countries this is no doubt in part the result of Islamic law that imposes draconian punishment on offenders. But extreme enforcement of religious law is not practiced in moderate Islamic countries such as Egypt or Pakistan; and there it seems Muslim tradition alone protects the dignity of women.
Nevertheless, Islam and its tradition of hijab can seem an extreme solution to the sexual objectification of women. Can't society simply be changed through more education? Or perhaps through encouraging men to practice some self-restraint? In fact this has been a goal of the women's movement for years. But although there has been some success at increasing career and educational opportunities for women, the oppression of women continues unabated. One only needs to peruse the horror section of the local video store to see that the most common victims of violence portrayed in popular films are women. And not surprisingly statistics in the United States point to more violence directed at women, not less.
The problem in western society, as some Muslim writers see it, is that predominately Judeo-Christian cultures have no convention of equality between men and women. Instead, these traditions hold Eve to be ultimately responsible for original sin and the downfall of man. The story in Genesis is a cornerstone in the foundation of our culture. As such, it has institutionalized an essentially inferior status for women. This is not so in the tradition of Islam: Eve is not blamed for tempting Adam. Together they sinned, together they are guilty, and together they both begged for (and received) forgiveness from God. It is true that Islam holds women and men to be different in the most integral qualities. But unlike Judeo-Christian doctrine, the Qu'ran puts women and men on equal footing before God and thus as equally, and innately, valuable to society.
Unfortunately, many of us see Islam as a religion of suicidal bombers or of bearded zealots intent on returning us all to a cultural stone-age. But this image is perhaps unfair. All religions have their own fair proportion of crazies. Islam, however, is the largest and fastest growing of the world's monotheistic religions, and has (quite properly) more than most.
Still, the Muslims have something to offer for women. Pierre Craibites (an American judge) writes: "Muhammad, 1300 years ago, assured to the mothers, wives and daughters of Islam a rank and dignity [still] not generally assured to women by the laws of the West."
The conversion of my sister to Islam was a shock, and then a mystery, to me for many years. It did not seem possible for an intelligent feminist woman to, without coercion, suddenly chuck her ideals and embrace the religion of the misogynist Ayatollahs. Within my family the subject is beyond the bounds of rational discussion, and it is only from my sister's very recent letters that I may have finally acquired an understanding of her unique brand of feminism: You see, in adopting Islam she has rejected a culture that assigns value to a person based on a masculine ideal of success. In exchange she has adopted a culture where she is valued as an equal...for no other reason than that she is a woman.
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HIJAAB-THE UNVEILED MYSTERY
By Saulat Pervez
And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment. And turn unto God together, O believers, in order that ye may succeed. (Qur'an, An-Nur 24:31)
That will be better, so that (Muslim woman) may be recognized and not annoyed. God is ever Forgiving, Merciful. (Qur'an, Al-Ahzab-33: 59)
American Muslim women today are rediscovering the pristine Islam as revealed by Allah, God, to the Prophet Muhammad, peace be upon him, more than 1,400 years ago but without any of the contradictions of ancestral culture. Consequently they are essentially engaging in a life-long exercise of rediscovering their own selves - what it means to be a human, a Muslim, and more so, a Muslim woman. Wearing the Divinely Mandated hijab, the veil or head covering, as a part of their everyday dresses is among the first steps toward this rediscovery. In a society which shamelessly publicly exposes a woman's body and intimate requirements where nudity somehow symbolizes the expression of a woman's freedom and where the most lustful desires of men are fulfilled unchecked - it is little wonder such an introspection leads many Muslim women to the decision to wear hijab.
However, generalizations about Islam and Muslims are replete in today's media and, by extension, in the minds of many Americans who shape their image of the world through the media. Veiled Muslim women are typically unfairly stigmatized. They are regarded on the one hand as suppressed and oppressed, and on the other, as fanatics and fundamentalists. Both depictions are grossly wrong and imprecise. Such portrayals not only misrepresent these women's strong feelings towards hijab, but also fail to acknowledge their courage and the resulting identity hijab lends to them. Amongst such misconceptions is also the belief that any Muslim woman who wears hijab is forced to do so. Nothing could be further from the truth. Indeed, the final determination to wear hijab is often not easily reached. Days of meditation, an inevitable fear of consequences and reactions, and ultimately, plenty of courage weigh heavily in reaching the decision. Wearing hijab is a very personal and independent decision, coming from appreciating the wisdom underlying Allah's command and a sincere wish to please Him.
"I believe hijab is pleasing to Allah, or I wouldn't wear it. I believe there is something deep down beautiful and dignified about it. It has brought some beautiful and joyous dimension to my life that always amaze me," said Mohja Kahf, assistant professor of English and Middle Eastern Studies, University of Arkansas, Fayetteville, in an internet posting.
"To me hijab is a gift from Allah. It gives me the opportunity to become closer to Allah. Also quite importantly, (it provides me) the chance to stand and be recognized as a Muslim," Fariha Khan, 18, of Rockville, Maryland, said. However, with this recognition comes tremendous responsibility as highly visible representatives of Islam and Muslims. Anywhere covered sisters go, Muslims and non-Muslims alike recognize them as followers of Islam. In a land where misinformation about Islam and Muslims abounds, Muslim sisters have the opportunity to portray Islam in its true light. But the greatest responsibility related to hijab is the understanding that there is more to hijab than just the scarf; the internalized modesty really matters. This internal moral system gives meaning to the external scarf. This can be perceived from the overall demeanor of any Muslim woman - how she acts, dresses, speaks, and so on. Only when the internalized modesty manifests itself through the external hijab can sisters represent Muslims according to the beautiful example set by the Prophet, saws, and followed by his companions.
"Hijab by itself is just a piece of cloth, at some level. I do not think we should take (it) as an exclusive marker of a woman's moral worth or level of faith. It is the surrounding context - the etiquette, the morals - which make it anything" Kahf said.
Saba M. Baig, 21, is a recent graduate of Rutgers University, New Brunswick, New Jersey. She was 17 when she seriously started wearing hijab, and feels she is still in the process of learning internal hijab. "My biggest realization was that hijab was not just about wearing a scarf on my head, but more of a (veil) on my heart," said Baig. "Hijab is more than an external covering. That's the easy part of it all. It has a lot (more) to do with modesty and just the way you present yourself."
"In this life, I couldn't think of anything better than being a Muslim. Wearing hijab signifies it and reminds me of it. Hijab is important to me and it means everything to me when I wear it," Khan said.
"Unfortunately, it also has its down side: you get discriminated against, treated as though you are oppressed. I wear it for (Allah), and because I want to. Period," said Imaan, a convert to Islam, currently studying in Australia.
Yet, the general society, to some extent defines the image of hijab. "The surrounding context can make it oppressive," explained Kahf. "For example, in social contexts where observing hijab includes (the practice) of separating women from the resources of society including education, mosques, sources of religious and spiritual guidance, economic livelihood, etc., (hijab) develops oppressive qualities. Or when hijab is literally imposed through punitive sanctions rather than encouraged benignly, this distorts the underlying beauty of hijab and turns it into something ugly. "I believe hijab is pleasing to Allah, or I wouldn't wear it. I believe there is something deep down beautiful and dignified about it. It has brought some beautiful and joyous dimension to my life that always amazes me."
"(At the same time,) the surrounding context can make it liberating, as we in the United States often experience. For many of us, in a society which imposes degrees of sexualized nakedness on women, wearing hijab has been a liberating experience. To us hijab has meant non-conformism to unjust systems of thought. We have experienced social sanctions for wearing it, and these experiences are seared in our memories, rather than experiences of being forced to wear it," Kahf concluded.
For many women hijab is a constant reminder that unlike other women they should not have to design their lives and bodies for men. "Before I started covering, I thought of myself based on what others thought of me. I see that too often in girls, their happiness depends on how others view them, especially men. Ever since, my opinion of myself has changed so much; I have gained (a lot of) self-respect. I have realized whether others may think of me as beautiful is not what matters. How beautiful I think of myself and knowing that Allah finds me beautiful makes me feel beautiful," said Baig softly, her eyes glowing.
Furthermore, modest clothing and hijab are precautions to avoid any social violations. Contrary to popular belief, this is not limited to women only. Preceding the verse in the Quran about women lowering their gaze comes the following verse, "Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do." (24:30). In addition, on the authority of Sahl ibn Sa'd, may Allah be pleased with him, the Prophet, peace be upon him, said, "Whoever can guarantee (the chastity of) what is between his two jaw-bones (the tongue) and what is between his two legs (the private parts), I guarantee Paradise for him." (Bukhari).
Hijab is not worn for men, to keep their illicit desires in check. Rather, Muslim women wear it for God and their own selves. Islam is a religion of moderation, of balance between extremes. Therefore, it does not expect women alone to uphold the society's morality and uprightness. Rather, Islam asks men and women to mutually strive to create a healthy social environment where children may grow with positive, beautiful, constructive and practical values and concepts. Men are equally required to be modest and to conduct themselves responsibly in every sphere of their lives. In fact, in this society, enough emphasis cannot be placed on the necessity for men to keep their gaze lowered, as a concerned brother put it. "Think about it -- what has the potential to cause more damage a sister otherwise modestly dressed but no scarf, or a brother who goes about gawking in the streets, (or) on campus? I cannot exactly quantify it, but guess the latter," he said.
Islam asks men and women to mutually strive to create a healthy social environment where children may grow with positive, beautiful, constructive, and practical values and concepts. According to Jabir ibn Abdullah, when he asked the Prophet, peace be upon him, about a man's gaze falling inadvertently on a strange woman, the Prophet replied, "Turn your eyes away." (Muslim) In another tradition, the Prophet, on whom be peace, chided Ali for looking again at a woman - he said, the second glance is from Shaitan. The concept of modesty and hijab in Islam is holistic, and encompasses both men and women. The ultimate goal is to maintain societal stability and to please God. Since Muslim women are more conspicuous because of their appearance, it is easier for people to associate them with the warped images they see in the print and broadcast media. Hence, stereotypes are perpetuated and often sisters seem "mysterious" to those not acquainted with Muslim women who dress according to Divine instructions. This aura of "mystery" cannot be removed until their lifestyles, beliefs and thought-systems are genuinely explored. And, frankly, this cannot be achieved until one is not afraid to respectfully approach Muslim women - or any Muslim for that matter. So, the next time you see a Muslim, stop and talk to him or her - you'll feel, God-Willing, as if you're entering a different world, the world of Islam: full of humility, piety, and of course, modesty!
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AHADITH ON HIJAB
BUKHARI
Volume 1, Book 10, Number 552 Narrated 'Aisha: The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness.
Volume 1, Book 6, Number 321 Narrated Aiyub: Hafsa said, 'We used to forbid our young women to go out for the two 'Id prayers. A woman came and stayed at the palace of Bani Khalaf and she narrated about her sister whose husband took part in twelve holy battles along with the Prophet and her sister was with her husband in six (out of these twelve). She (the woman's sister) said, "We used to treat the wounded, look after the patients and once I asked the Prophet, 'Is there any harm for any of us to stay at home if she doesn't have a veil?' He said, 'She should cover herself with the veil of her companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Um 'Atiya came I asked her whether she had heard it from the Prophet. She replied, "Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet she used to say, 'May my father be sacrificed for him) I have heard the Prophet saying, 'The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).' " Hafsa asked Um 'Atiya surprisingly, "Do you say the menstruating women?" She replied, "Doesn't a menstruating woman attend 'Arafat (Hajj) and such and such (other deeds)?"
Volume 1, Book 8, Number 347 Narrated Um 'Atiya: We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil?" He said, "Let her share the veil of her companion."
Volume 2, Book 15, Number 96 Narrated Aiyub: Hafsa bint Sirin said, "On Id we used to forbid our girls to go out for 'Id prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her. She said, 'The husband of my sister took part in twelve holy battles along with the Prophet and my sister was with her husband in six of them. My sister said that they used to nurse the sick and treat the wounded. Once she asked, 'O Allah's Apostle! If a woman has no veil, is there any harm if she does not come out (on 'Id day)?' The Prophet said, 'Her companion should let her share her veil with her, and the women should participate in the good deeds and in the religious gatherings of the believers.' " Hafsa added, "When Um-'Atiya came, I went to her and asked her, 'Did you hear anything about so-and-so?' Um-'Atlya said, 'Yes, let my father be sacrificed for the Prophet (p.b.u.h). (And whenever she mentioned the name of the Prophet she always used to say, 'Let my father be' sacrificed for him). He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened--Aiyub is not sure as which was right) and menstruating women should come out (on the 'Id day). But the menstruating women should keep away from the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers'." Hafsa said, "On that I said to Um-'Atiya, 'Also those who are menstruating?' " Um-'Atiya replied, "Yes. Do they not present themselves at 'Arafat and elsewhere?".
Volume 2, Book 26, Number 714 Narrated Hafsa: (On 'Id) We used to forbid our virgins to go out (for 'Id prayer). A lady came and stayed at the Palace of Bani Khalaf. She mentioned that her sister was married to one of the companions of Allah's Apostle who participated in twelve Ghazawats along with Allah's Apostle and her sister was with him in six of them. She said, "We used to dress the wounded and look after the patients." She (her sister) asked Allah's Apostle , "Is there any harm for a woman to stay at home if she doesn't have a veil?" He said, "She should cover herself with the veil of her companion and she should take part in the good deeds and in the religious gatherings of the believers." When Um 'Atiyya came, I asked her. "Did you hear anything about that?" Um 'Atiyya said, "Bi Abi" and she never mentioned the name of Allah's Apostle without saying "Bi Abi" (i.e. 'Let my father be sacrificed for you'). We asked her, "Have you heard Allah's Apostle saying so and so (about women)?" She replied in the affirmative and said, "Let my father be sacrificed for him. He told us that unmarried mature virgins who stay often screened or unmarried young virgins and mature girls who stay often screened should come out and take part in the good deeds and in the religious gatherings of the believers. But the menstruating women should keep away from the Musalla (praying place)." I asked her, "The menstruating women?" She replied, "Don't they present themselves at 'Arafat and at such and such places?"
Volume 3, Book 46, Number 710 Narrated 'Aisha: Utba bin Abi Waqqas authorized his brother Sad bin Abi Waqqas to take the son of the slave-girl of Zam'a into his custody, telling him that the boy was his own (illegal) son. When Allah's Apostle went (to Mecca) at the time of the Conquest, Sad took the son of the slavegirl of Zam'a to Allah's Apostle and also brought 'Abu bin Zam'a with him and said, "O Allah's Apostle! This is the son of my brother 'Utba who authorized me to take him into my custody." 'Abu bin Zam'a said, "O Allah's Apostle! He is my brother, the son of Zam'a' slave-girl and he was born on his bed." Allah's Apostle looked at the son of the slave-girl of Zam'a and noticed much resemblance (to 'Utba). Allah's Apostle said, "It is for you, O 'Abu bin Zam'a as he was born on the bed of your father." Allah's Apostle then told Sauda bint Zam'a to observe veil in the presence of the boy as he noticed the boy's resemblance to 'Utba and Sauda was the wife of the Prophet .
Volume 3, Book 48, Number 812 Narrated Aisha: Aflah asked the permission to visit me but I did not allow him. He said, "Do you veil yourself before me although I am your uncle?" 'Aisha said, "How is that?" Aflah replied, "You were suckled by my brother's wife with my brother's milk." I asked Allah's Apostle about it, and he said, "Allah is right, so permit him to visit you."
Volume 3, Book 48, Number 829 Narrated Aisha: (the wife of the Prophet) "Whenever Allah's Apostle intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Allah's Apostle was through with his Ghazwa and returned home, and we approached the city of Medina, Allah's Apostle ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down.
Volume 5, Book 59, Number 523 Narrated Anas bin Malik: The Prophet stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those who were ordered to use a veil.
Volume 5, Book 59, Number 524 Narrated Anas: The Prophet stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslim to h s marriage banquet and there wa neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet ) or just (a lady captive) of what his right-hand possesses" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his and made her observe the veil.
Volume 6, Book 60, Number 318 Narrated Aisha: Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So 'Umar bin Al-Khattab saw her and said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out. Sauda returned while Allah's Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, "O Allah's Apostle! I went out to answer the call of nature and 'Umar said to me so-and-so." Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), "You (women) have been allowed to go out for your needs."
Volume 6, Book 60, Number 319 Narrated 'Aisha: Aflah, the brother of Abi Al-Quais, asked permission to visit me after the order of Al-Hijab was revealed. I said, "I will not permit him unless I take permission of the Prophet about him for it was not the brother of Abi Al-Qu'ais but the wife of Abi Al-Qu'ais that nursed me." The Prophet entered upon me, and I said to him, "O Allah's Apostle! Allah, the brother of Abi Al-Qu'ais asked permission to visit me but I refused to permit him unless I took your permission." The Prophet said, "What stopped you from permitting him? He is your uncle." I said, "O Allah's Apostle! The man was not the person who had nursed me, but the woman, the wife of Abi Al-Qu'ais had nursed me." He said, "Admit him, for he is your uncle. Taribat Yaminuki (may your right hand be saved)" 'Urwa, the sub-narrator added: For that 'Aisha used to say, "Consider those things which are illegal because of blood relations as illegal because of the corresponding foster relations."
Volume 7, Book 62, Number 22 Narrated Anas: The Prophet stayed for three days between Khaibar and Medina, and there he consummated his marriage to Safiyya bint Huyai. I invited the Muslims to the wedding banquet in which neither meat nor bread was offered. He ordered for leather dining-sheets to be spread, and dates, dried yoghurt and butter were laid on it, and that was the Prophet's wedding banquet. The Muslims wondered, "Is she (Saffiyya) considered as his wife or his slave girl?" Then they said, "If he orders her to veil herself, she will be one of the mothers of the Believers; but if he does not order her to veil herself, she will be a slave girl. So when the Prophet proceeded from there, he spared her a space behind him (on his she-camel) and put a screening veil between her and the people.
Volume 8, Book 73, Number 98 Narrated 'Aisha: (the wife of the Prophet) that she was told that 'Abdullah bin Az-Zubair (on hearing that she was selling or giving something as a gift) said, "By Allah, if 'Aisha does not give up this, I will declare her incompetent to dispose of her wealth." I said, "Did he ('Abdullah bin Az-Zubair) say so?" They (people) said, "Yes." 'Aisha said, "I vow to Allah that I will never speak to Ibn Az-Zubair." When this desertion lasted long, 'Abdullah bin Az-Zubair sought intercession with her, but she said, "By Allah, I will not accept the intercession of anyone for him, and will not commit a sin by breaking my vow." When this state of affairs was prolonged on Ibn Az-Zubair (he felt it hard on him), he said to Al-Miswar bin Makhrama and 'Abdur-Rahman bin Al-Aswad bin 'Abu Yaghuth, who were from the tribe of Bani Zahra, "I beseech you, by Allah, to let me enter upon 'Aisha, for it is unlawful for her to vow to cut the relation with me." So Al-Miswar and 'Abdur-Rahman, wrapping their sheets around themselves, asked 'Aisha's permission saying, "Peace and Allah's Mercy and Blessings be upon you! Shall we come in?" 'Aisha said, "Come in." They said, "All of us?" She said, "Yes, come in all of you," not knowing that Ibn Az-Zubair was also with them. So when they entered, Ibn Az-Zubair entered the screened place and got hold of 'Aisha and started requesting her to excuse him, and wept. Al-Miswar and 'Abdur Rahman also started requesting her to speak to him and to accept his repentance. They said (to her), "The Prophet forbade what you know of deserting (not speaking to your Muslim Brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights (days)." So when they increased their reminding her (of the superiority of having good relation with Kith and kin, and of excusing others' sins), and brought her down to a critical situation, she started reminding them, and wept, saying, "I have made a vow, and (the question of) vow is a difficult one." They (Al-Miswar and 'Abdur-Rahman) persisted in their appeal till she spoke with 'Abdullah bin Az-Zubair and she manumitted forty slaves as an expiation for her vow. Later on, whenever she remembered her vow, she used to weep so much that her veil used to become wet with her tears.
Volume 8, Book 74, Number 257 Narrated 'Aisha: (the wife of the Prophet) 'Umar bin Al-Khattab used to say to Allah's Apostle "Let your wives be veiled" But he did not do so. The wives of the Prophet used to go out to answer the call of nature at night only at Al-Manasi.' Once Sauda, the daughter of Zam'a went out and she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a gathering, and said, "I have recognized you, O Sauda!" He ('Umar) said so as he was anxious for some Divine orders regarding the veil (the veiling of women.) So Allah revealed the Verse of veiling. (Al-Hijab; a complete body cover excluding the eyes). (See Hadith No. 148, Vol. 1)
Volume 4, Book 52, Number 130 Narrated 'Aisha: Whenever the Prophet intended to proceed on a journey, he used to draw lots amongst his wives and would take the one upon whom the lot fell. Once, before setting out for Jihad, he drew lots amongst us and the lot came to me; so I went with the Prophet; and that happened after the revelation of the Verse Hijab (i.e. veiling).
Volume 7, Book 65, Number 375 Narrated Anas: I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.
MUSLIM
Book 004, Number 2127: Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
Book 008, Number 3328: Anas (Allah be pleased with him) reported: I was sitting behind Abu Talha on the Day of Khaibar and my feet touched the foot of Allah's Messenger (may peace be upon him), and we came (to the people of Khaibar) when the sun had risen and they had driven out their cattle, and had themselves come out with their axes, large baskets and hatchets, and they said: (Here come) Muhammad and the army. Allah's Messenger (may peace be upon him) said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the warned ones (al-Qur'an, xxxvii. 177). Allah, the Majestic and the Glorious, defeated them (the inhabitants of Khaibar), and there fell to the lot of Dihya a beautiful girl, and Allah's Messenger (may peace be upon him) got her in exchange of seven heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with him. He (the narrator) said: He had been under the impression that he had said that so that she might spend her period of 'Iddah in her (Umm Sulaim's) house. (The woman) was Safiyya daughter of Huyayy. Allah's Messenger (may peace be upon him) arranged the wedding feast consisting of dates, cheese, and refined butter, and pits were dug and tiers were set in them dining cloths, and there was brought cheese and refined butter, and these were placed there. And the people ate to their fill, and they said: We do not know whether he (the Holy Prophet) had married her (as a free woman), or as a slave woman. They said: If he (the Holy Prophet) would make her wear the veil, then she would be a (free married) woman, and if he would not make her wear the veil, then she should be a slave woman. When he intended to ride, he made her wear the veil and she sat on the hind part of the camel; so they came to know that he had married her. As they approached Medina, Allah's Messenger (may peace be upon him) drove (his ride) quickly and so we did. 'Adba' (the name of Allah's Apostle's camel) stumbled and Allah's Messenger (may peace be upon him) fell down and she (Radrat Safiyya: also fell down. He (the Holy Prophet) stood up and covered her. woman looked towards her and said: May Allah keep away the Jewess! He (the narrator) said: I said: Aba Hamza, did Allah's Messenger (may peace be upon him) really fall down? He said: Yes, by Allah, he in fact fell down. Anas said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and meat to the people, and made them eat to their heart's content, and he (the Holy Prophet) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet) then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every one of them and said: Members of the household, how are you? They said: Messenger of Allah, we are in good state 'How do you find your family? He would say: In good state. When he was free from (this work of exchanging greetings) he came back, and I also came back along with him. And as he reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; and by Allah! I do not know whether I had informed him, or there was a revelation to him (to the affect) that they had gone. He (the Holy Prophet) then came back and I also returned along with him, and as he put his step on the threshold of his door he hung a curtain between me and him, and (it was on this occasion) that Allah revealed this verse: (" O you who believe), do not enter the houses of the Prophet unless permission is given to 'you" (xxxiii. 53).
Book 008, Number 3334: Anas b. Malik (Allah be pleased with him) reported: I was the best informed among the people pertaining to Hijab (veil and seclusion). Ubayy b. Ka'b used to ask me about it. Anas (Allah be pleased with him) thus narrated: The Messenger of Allah (may peace be upon him) got up in the morning as a bridegroom of Zainab bint jahsh (Allah be pleased witt her) as he had married her at Medina. He invited people to the wedding feast after the day had well risen. There sat Allah's Messenger (may peace be upon him) and there kept sitting along with him some persons after the people had stood up (for departure) ; then Allah's Messenger (may peace be upon him) stood up and walked on and I also walked along with him until he reached the door of the apartment of 'A'isha (Allah be pleased with her). He then thought that they (those who had been sitting there after meal) had gone away. So he returned and I also returned with him, but they were still sitting at their places. So he returned for the second time and I also returned until he reached the apartment of 'A'isha. He again returned and I also returned and they had (by that time) stood up, and he hung a curtain between me and him (at the door of the apartment of Hadrat Zainab, where he had to stay), and Allah revealed the verse pertaining to veil.
Book 008, Number 3405: 'A'isha (Allah be pleased with her) reported that her foster-uncle whose name was Aflah sought permission from her (to enter the house) but she observed seclusion from him, and informed Allah's Messenger (may peace be upon him) who said to her: Don't observe veil from him for he is Mahram (one with whom marriage cannot be contracted) on account of fosterage as one is Mahram on account of consanguinity.
Book 008, Number 3406: 'A'isha (Allah be pleased with her) reported: Aflah b. Qu'ais sought permission from me (to enter the house), but I refused to grant him the permission, and he sent me (the message saying): I am your uncle (in the sense) that the wife of my brother has suckled you, (but still) I refused to grant him permission. There came the Messenger of Allah (may peace be upon him) and I made a mention of it to him, and he said: He can enter (your house), for he is your uncle.
Book 026, Number 5395: A'isha reported that Sauda (Allah he pleated with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Allah's Messenger (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:" Permission has been granted to you that you may go out for your needs."
Book 026, Number 5397: 'A'isha reported that the wives of Allah's Messenger (may peace be upon him) used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. 'Umar b Khattab used to say: Allah's Messenger, ask your ladies to observe veil, but Allah's Messenger (may peace be upon him) did not do that. So there went out Sauda, daughter of Zarn'a, the wife of Allah's Messenger (may peace be upon him), during one of the nights when it was dark. She was a tall statured lady. 'Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) 'A'isha said: Allah, the Exalted and Glorious, then revealed the verses pertaining to veil.
Book 026, Number 5416: 'A'isha reported that a eunuch used to come to the wives of Allah's Apostle (may peace be upon him) and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Allah's Apostle (may peace be upon him) one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front tour folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah's Apostle (may peace be upon him) said: I me that he knows these things; do not, therefore. allow him to cater. She (" A'isha) said: Then they began to observe veil from him.
Book 031, Number 5903: Ibn Umar reported Umar as saying: My lord concorded with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr.
Book 031, Number 6091: Abu Musa reported: I was in the company of Allah's Apostle (may peace be upon him) as he had been sitting in Ji'rana (a