Story of the Pearl Necklace
Narrated by Dr. Saleh As-Saleh
English Audio (6 minute):
http://abdurrahman.org/audio/SalehAsSaleh/Seerah_-_Stories_of_Muslims/Saleh-asSaleh_-_03-_Story_of_the_Pearl_Necklace_www.AbdurRahman.org.mp3
Qazi Abu Bakr Muhammad bin Abdul Baqi Ansari is an illustrious personality of Islamic History. He was the most pious person of his time. Even after the lapse of nine centuries, his exemplary life is a source of guidance to Muslims. His biographers tell a number of tales of his honesty and reliability but the one that affected his whole life is full of strange and unique events. He has narrated this story in his own words and it adorns the pages of history books.
"In the middle of the 5th century Hijri, I was a student of the Holy Quran and Hadith in Makkah. During that period, I once became jobless and my means of income came to an end. I managed, somehow, to subsist for a few days but soon it became hard to obtain even two square meals. My studies were discontinued and I had to sell a few of my books to support myself. I was at the edge of starvation but my feelings of self-respect did not allow me to borrow or beg from anybody.
One day, I was hungry, as usual. I went to the Holy Ka'bah to pray to Almighty Allah to save me from my sad plight. On my way back, I saw a velvet cloth pouch lying near the road edge. I picked it up. It was nicely sewn and neatly tied with a silk cord. I looked around to find its owner but the road was deserted and nobody was in sight. I carried the pouch to my house.
I was curious to know the contents of the small bag. As I untied the cord, a very precious necklace of pearls slipped into my hand. The luster of the spotless pearls almost lit my room. The pearls of different sizes were nicely put together in a string of crimson colored silk. It was a radiant beauty and I was thrilled to hold the valuable ornament. For a moment, I altogether forgot the hungry and pitiable state in which I was. My thoughts went to the unfortunate owner who had lost the precious jewelry. He must be unhappy and very worried due to his great loss. The course of action which I instantly decided on was to look for the owner and give him back his necklace to relieve him of this mental suffering. It never came to my mind to keep it wrongfully in my possession. So I set out to search for him. Leaving the bag behind, I went straight to the place were it was found.
A group of excited men were standing there and were busy in anxious conversation. I went close to them. Their topic of discussion was the missing pouch of pearls. An old man whose nobility and magnanimity was evident from his imposing personality, was standing amidst them. He was explaining the loss of his pearls to the attentive audience and was announcing a reward of five hundred gold coins to the person who could help him in recovering the lost necklace.
I listened to his account of the loss very carefully. When I was sure of his ownership, I held his hand gently and requested him to come along with me. He looked at me very hopefully and without asking any questions, he followed me. On the way back to my house, I was delightfully thinking that a handsome amount of five hundred dinars would be mine after a short while. The very thought of getting a reward of that much money was very pleasing. I was wondering whether my miseries would be over. I would no longer be a hungry or poor person. With such happy ideas in my mind, I entered my house and also invited the old man to come in.
When we sat down, I asked my perplexed guest about some marks of identification of his lost bag, so that his ownership could be established beyond doubt. He readily explained the shape and color of the pouch. He told me about its contents and gave an exact count of the pearls. He even described the tying cord. It convincingly proved that he was the rightful owner of the bag and the necklace of pearls. I silently rose and brought out the necklace pouch. As he saw it, his gloomy expression at once changed. His shining eyes beamed with joy and he looked at me with sincere gratefulness. His pleasant glance of thanks impressed me, and my own mode of thinking suddenly changed.
A little earlier, I was enjoying the idea of getting a good reward but now my mind was reasoning as to what I had actually done to deserve it. It was by sheer chance that the bag had came into my possession. I had exerted no efforts to obtain it. Therefore, why did I expect to get a reward for returning it to its rightful owner? But I was actually in dire need of money. My poverty and the grim realities of life were looking me in the face. Why shouldn't I accept the reward? It was absolutely legitimate and surely there was no harm in taking it. A painful conflict of indecision was going on within me and I was in an uneasy state of double mindedness.
The noble old man was looking at the necklace again and again as to assure himself of its recovery. He then looked at me and said, "O dear me, you are a virtuous person and I thank you from the core of my heart. I am unable to express fully my feelings of gratittude for your act of praiseworthy conduct. Nevertheless, I offer you a purse of five hundred dinars as a humble present and request you to kindly accept it."
He then placed in front of me a purse full of gold coins. A conflicting struggle of ideas was still going on in my mind. The sight of money which was within my easy reach was very tempting but I checked myself and said, "Sir, I thank you for offering me a substantial amount as a reward but it is impossible for me to accept it."
"Why not?" asked my noble guest, "You justly deserve the reward because I am giving it entirely of my own free will. I gladly give it to you as a humble token of my gratitude. Please do not dishearten me by refusing it." I replied, "Sir, I cannot even think of being rude to decline your kind offer, but it is certainly improper for me to take it without doing anything to earn it. The necklace is yours and I happened to find it only by chance. Its restoration to you does not entitle me to take anything in return. Please do not insist on me to accept what is not morally due to me."
He was rather surprised by my firm refusal. Normally people yearn for money but I was adamantly declining it. He said, "My son! It is a virtue to be an honest person but the money is which is being offered to you is not disallowed by our faith. It is not prohibited to offer or accept such presents. Therefore, I request you to reconsider your unrealistic stand and keep that purse for the sake of my pleasure if not for anything else."
I said, "Sir, I do not at all intend to displease you, but the pleasure of Almighty Allah is more important to be reckoned with than your or my pleasure. If there is any good in my action, I will prefer to leave the matter to His Grace for compensation, which I do not want to risk for all the riches of this world. Kindly do not insist because I am determined not to accept any undue reward." My guest collected his pouch and purse and stood much dejectedly to leave. He patted me on the back and left without a word.
After a week or so, I got back my previous job. My days of deprivation and hunger were over. I rejoined my classes and forgot all about the incident in my busy schedule of daily routine. I exerted all of my energy to acquire knowledge of the Holy Qur'an and Hadith. My main subject of interest was Islamic Jurisprudence. I completed my studies with a distinction.
On the recommendation of my tutor, I was offered an appointment as Qazi of Qurtaba, (Cordova) the capital city of Haspaniyah (presently known as Spain). I readily accepted the post and started to prepare myself very happily for the long journey. I took leave of my colleagues and went to the port of Jeddah to embark on the ship for my destination. I boarded a merchant ship to carry me to the land of my future hopes.
For the first few days, the voyage was smooth and very enjoyable. Then suddenly a violent storm of severe intensity overtook us and the ship was engulfed by stormy waves. The mountain high waves tossed the ship around like a tiny toy. The masts were broken and the sails torn. A mighty wave crushed the ship and wrecked it completely. A few screams were heard and it was all over. I saw some floating boards and a few victims of the crash swimming around trying to save their lives. They were the only survivors of the hapless ship who were drifting over the ocean surface. When I recovered from the shock, I found myself clinging to a plank and moving with it at the mercy of the waves.
After drifting for two days, in a semi-conscious state, the waves tossed me upon the shore. I thanked Almighty Allah for saving me from the jaws of death. I was so weak that I couldn't move. I helplessly lay there exposed to the scorching heat of the burning rays of the sun. I crawled to the dim shadows of a thorny bush. I lost track of time and was in a state between dizziness and heavy slumber.
After some time, I slightly opened my eyes and saw a few strange faces staring at me. They poured a few drops of water into my mouth and I came out of my oblivion but was still unable to speak. They made up a stretcher and carried me to a nearby town. When we approached near it, the first man-made thing which caught my eye was a towering minaret of a Masjid. I thanked Allah for being among my own brethren of faith.
They took me to a house belonging to one of them and laid me on a comfortable bed. With proper care, feeding, and treatment, I soon regained my lost energy. I told my kind host all about myself and the mishap of the ship wreck. My host, whose name was Faleh Hasan, informed me that I was in Hodeida, a coastal town of Yemen. The tract where I was luckily found was a desolate region and was a less treaded part of the coast. Faleh Hasan and his friends noticed a few vultures circling over the area, so they went to investigate and found me there in an unconscious state. He introduced me to his friends and I expressed my heartful thanks for saving my life. Due to their loving concern, I was soon normal, both mentally and physically.
I began to attend Masjid to offer my regular prayers and there I came to know many persons of nobility and of high-ranking positions. They all knew my unhappy episode through my host and treated me with understanding and respect. One of them was the aged and pious Sheikh Ahmad bin Suhail who usually led the prayers. He always greeted me with fatherly affection which touched me to the heart.
One day, he was a little late to arrive to the Masjid, so the people requested me to lead the prayers. My hesitation and excuses proved to be useless before their sincere appeals. That day I performed the duties of Imam. I did my best to recite clearly the Verses of the Holy Qur'an during the prayer and afterwards delivered a brief sermon on Islamic Law. Everyone seemed to be highly impressed. Sheikh Ahmad bin Suhail came forward and congratulated me on my excellent performance. I thanked him for his appreciation and encouragement. I came back to the house of my host filled with delight and self-confidence.
But later, I had sometimes thought that I had overstayed my welcome. So after the evening prayers, I stated my intention of leaving, but my host disagreed with me. He wanted me to stay for a few more days to recoup my health fully. At night, when I was going to bed, Sheikh Ahmad bin Suhail came with a few respectable people of the town. The friends of Faleh Hasan, who were my saviors, were also with them. When the preliminary formalities of greeting each other were over and all were comfortably seated, Sheikh Ahmad turned his eyes towards me and said, "Dear Abu Bakr, I have been honored by these gentlemen to speak to you, on behalf of them, about their commendable wish. I expect, you will please assent to it."
I was perplexed by that kind of address. So I said nervously, "Sir, you are very helpful and kind to me. I cannot disregard any of your commands or wishes. You can order me to do anything and it will be an honor for me to obey it."
He said, "Dear son, we all earnestly desire you to stay here with us forever. The regular Imam of our Masjid had died last year. We still mourn his death and perhaps will do so forever. His respect is deeply rooted in our hearts. He had enlightened our lives with the torch of knowledge. We wish you to take his place and consent to be our Imam. We may not be able to offer you a better paid position than that of the Qazi in Qurtaba, but we will surely give you our love, affection, and respect."
"But Sir," I protested, "I am a fresh, inexperienced student and feel small to carry out the sacred duties of the high office of Imam." The Sheikh said, "My son, do not underestimate yourself. We all have heard your recitiation and sermon, and are fully convinced of your ability to fulfill those responsibilities. "
Before I could think of any evasive answer, my host, Faleh Hasan, and his friends vehemently backed up the proposal. I was left with no other alternative but to nod in affirmative. Everybody was pleased with my decision, especially Sheikh Ahmad who thanked me and kissed my forehead. They all rose to leave and thanking me individually, departed very happy.
They left me thinking how the secret hands of fate change the course of destiny in a secret manner. Circumstances secretly take such a turn that they altogether change the plans made up by man. I had cherished the hope of being a Qazi of Qurtaba and had taken steps to attain that goal, but preordained events made me an Imam of the Masjid in Hodeida.
So a new phase in my life began. I took charge of the imposed position and shifted to the assigned house of the Imam. I restarted the primary school that had closed due to the sad demise of the former Imam. I also commenced evening classes to impart lessons to explain the meaning of the Holy Qur'an.
I completely adjusted myself to the new environment and people generally accepted me as their religious leader. I was very contented and never for a moment regretted my decision to settle there. All the people, young and old alike, were happy and respected me. The feelings of any estrangement all faded away and I became as if I was one of them for ages.
One day, Sheikh Ahmad came to me and after enquiring about my welfare, said, "Dear Abu Bakr, your services to our townsmen are praiseworthy and beyond our expectations. I am glad that you had accepted our offer of staying with us. Now have come to you to ask one more favor."
I said, "Sir, I am at your service. Please tell me and I will comply with your order."
He said, "Dear son, a man is not perfect without his partner of life. I want you to marry and take full advantage of life. Marriage is also a sacred Sunna of our Holy Prophet. The sweet marital responsibilities are a real blessing which have been conferred onto man."
I replied, "Sir, you have always advised me in my best interest. I take you as a father to me and in this matter also, I will follow your counsel."
The Sheikh said, "Your predecessor, the late Imam of this Masjid was a very close friend of mine. He had a daughter, and when he was sure of his end, he entrusted her to my protection and care. Since then she has been under my guardianship. She is a lovely and adorable girl of good manners. Allah has endowed her with physical and mental beauty. She is virtuous and is a suitable match for you. I wish to give her in marriage to you and I feel sure that it will be a marriage of true minds."
I had no objection to the proposal whatsoever. A few days later, the bonds of marriage united us. After the festive ceremonies were over, Sheikh Ahmad escorted her to my house that was in fact her old abode where she had lived with her late father. I looked at her and my gaze was concentrated steadily on her. I forgot to even say welcome to her. I was not only looking at her beautiful and charming face, and at her downcast eyes; but my glance was riveted upon her pretty neck, which was ornamented by precious pearls. I at once recognized that necklace. It was the same necklace that I once found on a deserted road of Makkah. I looked at her in silent and open-mouthed wonder.
Sheikh Ahmad noticed my confused condition and thought that her beauty and the luster of the pearls had enchanted me. He politely said, "Dear Abu Bakr, that necklace and its wearer, both are yours now and you can take all your time to behold them. It may, perhaps, interest you to know that the necklace has a strange story of its own. Five years ago, my friend went to Makkah for pilgrimage and took that necklace with him to get it re-polished. There, he lost it. But due to the goodness of an honest young man, he recovered it intact. That commendable young man refused to sell his honesty and declined the pressing offer of a handsome reward. He left a lasting impression upon my friend who always remembered and talked about him. He once confided to me that he had a mind to go to Makkah again and ask that virtuous young man to accept the hand of his daughter, but time did not allow him to do so. Anyhow, it was destined differently. His daughter was to become your wife instead of his. The decreed decisions of fate are strange and beyond the understanding of man."
An emotional storm erupted within me. The strange happenings of the fateful events which were unfolded by the hidden hands of destiny agitated me and drops of tears rolled down my cheeks; I looked towards Sheikh Ahmad through misty eyes and said, "Dear Sir, you are very right to say that insight into the unknown mysteries of fate is not possible. It would perhaps be a pleasant surprise to know that I am the same person who found the necklace and restored it to your friend. He, in return, offered me an amount of five hundred dinars. Although I was a pauper and was suffering from the agonies of hunger in those days, my conscience did not allow me to accept anything that was not my due. I pinned all my hopes and expectations of Almighty Allah for any reward. And here I am with His gracious and greatest reward of all."
Sheikh Ahmad was amazed and without saying a word, he held my hand and shook it with a passion. My newly wedded wife lifted her eyes and looked me full in the face. Her eyes were filled with enthusiastic love that any husband ever could desire for. Almighty Allah had bestowed upon me His favors by giving me a considerate and loving wife and nothing in life surpasses that bliss."
Wednesday, October 14, 2009
Meaning of the Arabic Word Hijab
Meaning of the Arabic Word Hijab
Hijab in Arabic means “barrier” or “screen” and thus it appears in various Qur’anic verses, referring to many things besides the woman’s head cover. For example:
Allah Almighty says in the Qur’an that He only talks to humans from behind a hijab. The Qur’an says what means:
*{It is not given to any human being that Allah should speak to him unless [it be] by revelation, or from behind a veil}* (Ash-Shura 42:51).
The Virgin Mary worshipped behind a hijab:
*{She placed a screen [to screen herself] from them}* (Maryam 19:17).
And, on Judgment Day there will be a hijab between the residents of Paradise and the residents of Hell:
*{And between them will be a [barrier] screen}* (Al-A`raf 7:51).
In all these verses, the Arabic word hijab was used to mean different things. In this light, let’s ponder the logic of hijab.
The Qur’an teaches us to look around us with open eyes and minds, to think, rationalize, and reach logical conclusions. If we look at the universe, from the tiny atom to the huge celestial bodies, don’t we see how everything important or precious is protected and concealed with a cover? Think of the skin to the human body, the womb to the baby, the plasma wall to the cell, the bark to the tree trunks, the shell to the egg, even the entire planet we live on is enjoying the protection of a “hijab”—which we call the atmosphere—against the dangers of asteroids and harmful cosmic rays. Think how other planets—Mars for example— deprived of their “hijab” have suffered much harm.
Meaning of the Word Khimar in Arabic
The Arabic word khimar means “top-cover” and it also applies to many things besides women’s head covers. For example, it applies to the top covering a pot or jar, to any head cover worn by people even men. Notably, that’s where liquor and narcotics got their Arabic name khamr because they “cover” the reasoning when a person is intoxicated.
Khimar is the word used to prescribe the head cover of Muslim women in the verse you referred to. The Qur’an says what means:
*{And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons...}* (An-Nur 24:31).
The meaning apparent to the Arabic reader is that in the presence of men who are not mahrams to a Muslim women, she should wear a head cover that extends long enough to cover the bosom, not that only the bosom is covered. Another verse in Surat Al-Ahzab clarifies this further. The Qur’an says what means:
*{O Prophet! Tell thy wives and daughters, and the believing women that they should cast their outer garments over their persons [when abroad]; that is most convenient, that they should be known [as such] and not molested. And Allah is Oft-Forgiving, Most Merciful}* (Al-Ahzab 33:59).
The Arabic word used here to indicate the cover is the plural of jilbab. Ibn Taymiyyah stated in Majmu` Al-Fatawa 22:110-111: “The jilbab is a cover which is large enough to cover the woman’s head and the rest of her body hanging from the top of her head.”
Further, the Qur’an instructs the Prophet’s Companions in words that mean:
*{And when you ask [the Prophet’s wives] for anything you want, ask them from behind a screen}* (Al-Ahzab 33:53).
The meaning of hijab in this verse is any object that conceals a woman such as a wall, a door, or clothes. The ruling of the verse, even though it was revealed concerning the wives of the Prophet (peace be upon him), generally encompasses all Muslim women. This is because the wisdom behind the ruling is specified in the remainder of the verse. It says what means:
*{that makes for greater purity for your hearts and theirs}* (Al-Ahzab 33:53).
This wisdom is general among all men and women. Therefore the generality of the wisdom also indicates the general application of the rule as apparent in surah 33, verse 59 above.
Islam uplifted women, gave them equality, and expects them to maintain their status. The status of women in Islam is often the target of attacks in the secular media. The hijab or the Islamic dress is cited by many as an example of the “subjugation” of women under Islamic law. Yet, the truth is that 1400 years ago, Islam recognized women’s rights in a way that grants them the utmost protection and respect as well, a combination other systems fail to offer. Islam granted them freedom of expression, political participation, business and financial rights, and asked the rest of society to hold them in high esteem and offer them due respect as mothers, sisters, wives, and daughters.
In the Qur’an, Allah Almighty first mentions lowering the gaze for men before lowering the gaze and wearing hijab for women. The Qur’an teaches us what means:
*{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 acquainted with all that they do}* (An-Nur 24:30).
The moment a man looks at a woman with any brazen or unashamed thought in mind, he should lower his gaze. The next verse of Surat An-Nur is the one commanding believing women to wear the hijab.
Islam expects women to maintain their status by following Allah’s rules designed for their advantage. Hijab is one such rule.
Six Criteria for Hijab
According to the Qur’an and Sunnah, there are basically six criteria for observing hijab:
1. It is obligatory for males to cover at least from the navel to the knees. For women, it is obligatory to cover the complete body except the face and the hands up to the wrist. If they wish to, they can cover even these parts of the body. Some scholars insist that the face and the hands are part of the obligatory extent of hijab, especially if temptation (fitna) is feared in times and places where Islamic rules are not prevalent or if security is scarce.
All the remaining five criteria are the same for men and women:
2. The clothes should be loose and should not reveal the figure.
3. The clothes should not be transparent or see-through.
4. The clothes should not be so glamorous as to attract attention.
5. The clothes should not resemble those of the opposite sex.
6. The clothes should not resemble those of the unbelievers, that is, clothes that identify or are symbols of the unbelievers’ religions.
Hijab Includes Conduct
Complete hijab, besides the six criteria of clothing, also includes the moral conduct, behavior, attitude, and intention of the individual. A person only fulfilling the criteria of hijab of the clothes is observing hijab in a limited sense. Hijab of the clothes should be accompanied by hijab of the eyes, the heart, the thought, and the intention. It also includes the way a person walks, talks, and behaves. Therefore, the hypocritical use of hijab is not a good example of Muslim conduct.
Hijab Prevents Molestation
The Qur’an says that hijab enables women to be recognized as modest women and this will also protect them from being molested. Suppose there is a hooligan who is waiting to tease a girl. Whom will he tease? a girl wearing hijab, or one wearing a mini skirt or shorts? Hijab does not degrade a woman but uplifts a woman and protects her modesty and chastity.
Lifting the Veil Will Not Uplift Women
Woman’s liberalization mostly disguises exploitation of her body, degradation of her soul, and deprivation of her honor. Non-Muslim societies claim to have uplifted women via allowing them to expose their bodies, but on the contrary, this has actually degraded them to mere tools in the hands of pleasure seekers and sex marketers, hidden behind the colorful screen of “art” and “culture.”
Muslim women should be well aware of these facts. They should be aware that hijab protects them from evil glances and evil desires of those who are sick in the heart, as described in the Qur’an. Muslim women must adhere to Allah’s rules and not be persuaded or tempted by the media that opposes hijab or belittles its significance, as those who spread these ideas only desire evil for her. The Qur’an warns by saying what means:
*{But the wish of those who follow their lusts is that you should deviate away [from the right path], -far, far away}* (An-Nisaa’ 4:27).
Hijab in Arabic means “barrier” or “screen” and thus it appears in various Qur’anic verses, referring to many things besides the woman’s head cover. For example:
Allah Almighty says in the Qur’an that He only talks to humans from behind a hijab. The Qur’an says what means:
*{It is not given to any human being that Allah should speak to him unless [it be] by revelation, or from behind a veil}* (Ash-Shura 42:51).
The Virgin Mary worshipped behind a hijab:
*{She placed a screen [to screen herself] from them}* (Maryam 19:17).
And, on Judgment Day there will be a hijab between the residents of Paradise and the residents of Hell:
*{And between them will be a [barrier] screen}* (Al-A`raf 7:51).
In all these verses, the Arabic word hijab was used to mean different things. In this light, let’s ponder the logic of hijab.
The Qur’an teaches us to look around us with open eyes and minds, to think, rationalize, and reach logical conclusions. If we look at the universe, from the tiny atom to the huge celestial bodies, don’t we see how everything important or precious is protected and concealed with a cover? Think of the skin to the human body, the womb to the baby, the plasma wall to the cell, the bark to the tree trunks, the shell to the egg, even the entire planet we live on is enjoying the protection of a “hijab”—which we call the atmosphere—against the dangers of asteroids and harmful cosmic rays. Think how other planets—Mars for example— deprived of their “hijab” have suffered much harm.
Meaning of the Word Khimar in Arabic
The Arabic word khimar means “top-cover” and it also applies to many things besides women’s head covers. For example, it applies to the top covering a pot or jar, to any head cover worn by people even men. Notably, that’s where liquor and narcotics got their Arabic name khamr because they “cover” the reasoning when a person is intoxicated.
Khimar is the word used to prescribe the head cover of Muslim women in the verse you referred to. The Qur’an says what means:
*{And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons...}* (An-Nur 24:31).
The meaning apparent to the Arabic reader is that in the presence of men who are not mahrams to a Muslim women, she should wear a head cover that extends long enough to cover the bosom, not that only the bosom is covered. Another verse in Surat Al-Ahzab clarifies this further. The Qur’an says what means:
*{O Prophet! Tell thy wives and daughters, and the believing women that they should cast their outer garments over their persons [when abroad]; that is most convenient, that they should be known [as such] and not molested. And Allah is Oft-Forgiving, Most Merciful}* (Al-Ahzab 33:59).
The Arabic word used here to indicate the cover is the plural of jilbab. Ibn Taymiyyah stated in Majmu` Al-Fatawa 22:110-111: “The jilbab is a cover which is large enough to cover the woman’s head and the rest of her body hanging from the top of her head.”
Further, the Qur’an instructs the Prophet’s Companions in words that mean:
*{And when you ask [the Prophet’s wives] for anything you want, ask them from behind a screen}* (Al-Ahzab 33:53).
The meaning of hijab in this verse is any object that conceals a woman such as a wall, a door, or clothes. The ruling of the verse, even though it was revealed concerning the wives of the Prophet (peace be upon him), generally encompasses all Muslim women. This is because the wisdom behind the ruling is specified in the remainder of the verse. It says what means:
*{that makes for greater purity for your hearts and theirs}* (Al-Ahzab 33:53).
This wisdom is general among all men and women. Therefore the generality of the wisdom also indicates the general application of the rule as apparent in surah 33, verse 59 above.
Islam uplifted women, gave them equality, and expects them to maintain their status. The status of women in Islam is often the target of attacks in the secular media. The hijab or the Islamic dress is cited by many as an example of the “subjugation” of women under Islamic law. Yet, the truth is that 1400 years ago, Islam recognized women’s rights in a way that grants them the utmost protection and respect as well, a combination other systems fail to offer. Islam granted them freedom of expression, political participation, business and financial rights, and asked the rest of society to hold them in high esteem and offer them due respect as mothers, sisters, wives, and daughters.
In the Qur’an, Allah Almighty first mentions lowering the gaze for men before lowering the gaze and wearing hijab for women. The Qur’an teaches us what means:
*{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 acquainted with all that they do}* (An-Nur 24:30).
The moment a man looks at a woman with any brazen or unashamed thought in mind, he should lower his gaze. The next verse of Surat An-Nur is the one commanding believing women to wear the hijab.
Islam expects women to maintain their status by following Allah’s rules designed for their advantage. Hijab is one such rule.
Six Criteria for Hijab
According to the Qur’an and Sunnah, there are basically six criteria for observing hijab:
1. It is obligatory for males to cover at least from the navel to the knees. For women, it is obligatory to cover the complete body except the face and the hands up to the wrist. If they wish to, they can cover even these parts of the body. Some scholars insist that the face and the hands are part of the obligatory extent of hijab, especially if temptation (fitna) is feared in times and places where Islamic rules are not prevalent or if security is scarce.
All the remaining five criteria are the same for men and women:
2. The clothes should be loose and should not reveal the figure.
3. The clothes should not be transparent or see-through.
4. The clothes should not be so glamorous as to attract attention.
5. The clothes should not resemble those of the opposite sex.
6. The clothes should not resemble those of the unbelievers, that is, clothes that identify or are symbols of the unbelievers’ religions.
Hijab Includes Conduct
Complete hijab, besides the six criteria of clothing, also includes the moral conduct, behavior, attitude, and intention of the individual. A person only fulfilling the criteria of hijab of the clothes is observing hijab in a limited sense. Hijab of the clothes should be accompanied by hijab of the eyes, the heart, the thought, and the intention. It also includes the way a person walks, talks, and behaves. Therefore, the hypocritical use of hijab is not a good example of Muslim conduct.
Hijab Prevents Molestation
The Qur’an says that hijab enables women to be recognized as modest women and this will also protect them from being molested. Suppose there is a hooligan who is waiting to tease a girl. Whom will he tease? a girl wearing hijab, or one wearing a mini skirt or shorts? Hijab does not degrade a woman but uplifts a woman and protects her modesty and chastity.
Lifting the Veil Will Not Uplift Women
Woman’s liberalization mostly disguises exploitation of her body, degradation of her soul, and deprivation of her honor. Non-Muslim societies claim to have uplifted women via allowing them to expose their bodies, but on the contrary, this has actually degraded them to mere tools in the hands of pleasure seekers and sex marketers, hidden behind the colorful screen of “art” and “culture.”
Muslim women should be well aware of these facts. They should be aware that hijab protects them from evil glances and evil desires of those who are sick in the heart, as described in the Qur’an. Muslim women must adhere to Allah’s rules and not be persuaded or tempted by the media that opposes hijab or belittles its significance, as those who spread these ideas only desire evil for her. The Qur’an warns by saying what means:
*{But the wish of those who follow their lusts is that you should deviate away [from the right path], -far, far away}* (An-Nisaa’ 4:27).
The Hijab - why?
The Hijab - why?
Muslim women wear hijab—which is more than just a head cover—because God ordered them to do so in two places in the Qur’an, and because Prophet Muhammad (pbuh) also ordered it. The Qur’an says in Surah 24, verses 30 - 31 what means:
*{Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. 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 save to their own husbands or fathers or husbands fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.}*
These verses tell us that our Islamic dress is not just a matter of covering the head alone, but also of covering the bosom, which is attractive to men, and of lowering the gaze and walking in a way that does not attract attention. Note that the order to lower the gaze was addressed first to men…
You can also read the other verse about the same point, which is verse number 59 in Surah 33. It may be translated:
*{O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them [when they go abroad]. That will be better, that so they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.}*
This indicates that one of the reasons for hijab is to distinguish the believing woman from the non-believing. This relates to your second question concerning the logic behind hijab.
Ask yourself, or ask the next person who asks you that question, if a female judge walked into the courtroom wearing a tight miniskirt and low-cut blouse, would you take her seriously? Who would you respect more, a woman dressed like that or one dressed modestly? The Qur’an was revealed for all times, and though circumstances change, human nature does not. The fact is that men do like to look at women’s bodies, so a woman who covers herself is more likely to be respected as a person than looked upon as a piece of meat!
Up until the end of the nineteenth century, a Western woman who had any self respect covered her head—though perhaps not all her hair—in public. Your audience may argue that a woman who does not cover her hair is no longer looked upon as a loose woman. That may be true, but women still know that men look at them. Otherwise, why would they spend millions of dollars every year to style, color, and treat their hair?
It is true that men don’t have to cover their heads, but there is a dress code for them, as well, although it is not so widely publicized as the women’s dress code. Men must at least be covered from the navel to the knees with loose fitting clothing. The rules for men are different because women are less likely to ogle men than the other way around.
· Do women feel hot in hijab? To be honest, sometimes, yes, so smart women wear cotton. But overall, loose dresses are much cooler and healthier than pants [trousers] or pantyhose.
Some women cover their faces either because they think it is required of them - only a minority of scholars say so - or because they think it is better for them to protect their modesty. Others do not think it is required, but they prefer to act as the wives of Prophet Muhammad did, for they take them as a model in their everyday life. Those, believe that such act is a fadl, which would earn them more heavenly reward.
· Does a head cover prevent a woman from practicing her daily activities? I don’t see how it could! A woman does not normally wear hijab in her own house, so it shouldn’t get in the way when she’s doing housework. If a long head covering would get in the way in her work or pose a danger to her—if the woman were working around machinery or in a laboratory, for example—she can wear a different style that doesn’t have dragging ends. Actually, hijab—perhaps loose trousers and a long shirt if her work requires her to bend, lift, or climb steps or ladders—gives a woman more freedom of movement while protecting her modesty than does a short dress.
· Is hijab an oppression? Quite the contrary. Dr. Fatima Naseef, author of Women in Islam, sees hijab as a woman’s right to maintain her modesty and to be respected as a person. Please turn the question around to the asker: if one woman has the right to go half naked in public, why doesn’t another woman have the right to cover herself in public? Why is it looked upon as an oppression if she chooses to be modest?
Muslim women wear hijab—which is more than just a head cover—because God ordered them to do so in two places in the Qur’an, and because Prophet Muhammad (pbuh) also ordered it. The Qur’an says in Surah 24, verses 30 - 31 what means:
*{Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. 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 save to their own husbands or fathers or husbands fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.}*
These verses tell us that our Islamic dress is not just a matter of covering the head alone, but also of covering the bosom, which is attractive to men, and of lowering the gaze and walking in a way that does not attract attention. Note that the order to lower the gaze was addressed first to men…
You can also read the other verse about the same point, which is verse number 59 in Surah 33. It may be translated:
*{O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them [when they go abroad]. That will be better, that so they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.}*
This indicates that one of the reasons for hijab is to distinguish the believing woman from the non-believing. This relates to your second question concerning the logic behind hijab.
Ask yourself, or ask the next person who asks you that question, if a female judge walked into the courtroom wearing a tight miniskirt and low-cut blouse, would you take her seriously? Who would you respect more, a woman dressed like that or one dressed modestly? The Qur’an was revealed for all times, and though circumstances change, human nature does not. The fact is that men do like to look at women’s bodies, so a woman who covers herself is more likely to be respected as a person than looked upon as a piece of meat!
Up until the end of the nineteenth century, a Western woman who had any self respect covered her head—though perhaps not all her hair—in public. Your audience may argue that a woman who does not cover her hair is no longer looked upon as a loose woman. That may be true, but women still know that men look at them. Otherwise, why would they spend millions of dollars every year to style, color, and treat their hair?
It is true that men don’t have to cover their heads, but there is a dress code for them, as well, although it is not so widely publicized as the women’s dress code. Men must at least be covered from the navel to the knees with loose fitting clothing. The rules for men are different because women are less likely to ogle men than the other way around.
· Do women feel hot in hijab? To be honest, sometimes, yes, so smart women wear cotton. But overall, loose dresses are much cooler and healthier than pants [trousers] or pantyhose.
Some women cover their faces either because they think it is required of them - only a minority of scholars say so - or because they think it is better for them to protect their modesty. Others do not think it is required, but they prefer to act as the wives of Prophet Muhammad did, for they take them as a model in their everyday life. Those, believe that such act is a fadl, which would earn them more heavenly reward.
· Does a head cover prevent a woman from practicing her daily activities? I don’t see how it could! A woman does not normally wear hijab in her own house, so it shouldn’t get in the way when she’s doing housework. If a long head covering would get in the way in her work or pose a danger to her—if the woman were working around machinery or in a laboratory, for example—she can wear a different style that doesn’t have dragging ends. Actually, hijab—perhaps loose trousers and a long shirt if her work requires her to bend, lift, or climb steps or ladders—gives a woman more freedom of movement while protecting her modesty than does a short dress.
· Is hijab an oppression? Quite the contrary. Dr. Fatima Naseef, author of Women in Islam, sees hijab as a woman’s right to maintain her modesty and to be respected as a person. Please turn the question around to the asker: if one woman has the right to go half naked in public, why doesn’t another woman have the right to cover herself in public? Why is it looked upon as an oppression if she chooses to be modest?
Making fun of Hijab, Niqab...
Making fun of Hijab, Niqab...
Question:
What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?
Response:
Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (Sallallaahu Álayhi Wasallam) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (Sallallaahu Álayhi Wasallam) was simply saying the verse of the Quran:
"Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66).
So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.
source: Fatwaa from Shaikh AbdulAziz Bin Abdullah Bin Bazz (Rahimahullah) From his book 'Islamic Fatwas regarding Women' Page #259
Question:
What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?
Response:
Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (Sallallaahu Álayhi Wasallam) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (Sallallaahu Álayhi Wasallam) was simply saying the verse of the Quran:
"Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66).
So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.
source: Fatwaa from Shaikh AbdulAziz Bin Abdullah Bin Bazz (Rahimahullah) From his book 'Islamic Fatwas regarding Women' Page #259
Tuesday, October 13, 2009
Ruling on Making Fun of the Hijab
Question # 13245: Ruling on making fun of the hijab
Question:
What is the ruling on one who makes fun of a woman who wears the correct Islamic hijaab and covers her face and hands?
Answer:
Praise be to Allaah.
Whoever makes fun of a Muslim man or woman for adhering to the Islamic sharee’ah is a kaafir, whether he is mocking a Muslim woman for observing correct Islamic hijaab or for some other reason.
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) narrated that during the campaign of Tabook a man said: “I have never seen anything like these Qur’aan readers of ours. They have the biggest bellies, the most lying tongues and they are the most cowardly when meeting the enemy.” Another man said, “You are lying, and you are a hypocrite. I will most certainly tell the Messenger of Allaah (peace and blessings of Allaah be upon him) [what you have said].” He told the Messenger of Allaah (peace and blessings of Allaah be upon him), then Qur’aan was revealed. ‘Abd-Allaah ibn ‘Umar said: “I saw him (that man) hanging onto the saddle of the she-camel of the Messenger of Allaah, (peace and blessings of Allaah be upon him), stumbling over the stones, and he [the Prophet (peace and blessings of Allaah be upon him)] was saying,
“Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”
Make no excuse; you disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)”
[al-Tawbah 9:65-66 – interpretation of the meaning]
So mocking the believers is equivalent to mocking Allaah, His verses and His Messenger. And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah, in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 813
http://www.islamqa.com/en/ref/13245
Question:
What is the ruling on one who makes fun of a woman who wears the correct Islamic hijaab and covers her face and hands?
Answer:
Praise be to Allaah.
Whoever makes fun of a Muslim man or woman for adhering to the Islamic sharee’ah is a kaafir, whether he is mocking a Muslim woman for observing correct Islamic hijaab or for some other reason.
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) narrated that during the campaign of Tabook a man said: “I have never seen anything like these Qur’aan readers of ours. They have the biggest bellies, the most lying tongues and they are the most cowardly when meeting the enemy.” Another man said, “You are lying, and you are a hypocrite. I will most certainly tell the Messenger of Allaah (peace and blessings of Allaah be upon him) [what you have said].” He told the Messenger of Allaah (peace and blessings of Allaah be upon him), then Qur’aan was revealed. ‘Abd-Allaah ibn ‘Umar said: “I saw him (that man) hanging onto the saddle of the she-camel of the Messenger of Allaah, (peace and blessings of Allaah be upon him), stumbling over the stones, and he [the Prophet (peace and blessings of Allaah be upon him)] was saying,
“Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”
Make no excuse; you disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)”
[al-Tawbah 9:65-66 – interpretation of the meaning]
So mocking the believers is equivalent to mocking Allaah, His verses and His Messenger. And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah, in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 813
http://www.islamqa.com/en/ref/13245
The Conditions for the Proper Hijaab
The Conditions for the Proper Hijaab
An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:
1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.
2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.
3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: "And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.
4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]
5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”
These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next.
Subhaanak Allaahumma Wa Bihamdika Ash-Hadu Anna Laa Ilaaha Illaa Anta Astagfiruka Wa Atoobu Ilayk
As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuhu
Fi amanAllaah
Author: Shaikh Zayd bin Muhammad Al-Madkhalee
Source: His treatise "Wujoob Sitr-il-Wajhi wal-Kafayn"
Produced by : Al-Ibaanah.com
An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:
1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.
2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.
3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: "And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.
4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]
5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”
These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next.
Subhaanak Allaahumma Wa Bihamdika Ash-Hadu Anna Laa Ilaaha Illaa Anta Astagfiruka Wa Atoobu Ilayk
As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuhu
Fi amanAllaah
Author: Shaikh Zayd bin Muhammad Al-Madkhalee
Source: His treatise "Wujoob Sitr-il-Wajhi wal-Kafayn"
Produced by : Al-Ibaanah.com
Rulings Derived from the Evidences on Hijaab
Rulings derived from the Evidences on Hijaab
A clarification of the rulings that can be derived from the evidences on Hijaab, and they are as follows:
1. The obligation of the legislated Hijaab is definite and binding on all of the believing women, there being no room for lenience or negotiation with regard to abolishing it or belittling its status and its significance.
2. A clarification that the Prophet’s chaste wives and noble daughters serve as the best examples and most outstanding role models for all Muslim women when it comes to implementing the issue of Hijaab.
3. The prescribed Hijaab is that which covers a woman’s adornment, garments and all of her body, which includes the face and the hands.
4. The obligation of wearing the Hijaab on the Muslim woman consists of honoring her status, raising her rank, and protecting her dignity and personality. In fact it protects the whole society from the avenues of mischief and corruption appearing in it and the spreading of vile acts amongst its people and inhabitants.
5. A severe warning to the Muslim woman against her wearing that which will make the eyes of men look towards her or which will make their hearts incline to her or which will incite the causes of mischief. Such enticements include wearing perfumes and cosmetics. However she is permitted to wear these when she is in the presence of her husband or her male guardians according to the limits of the noble Religion.
6. There is nothing wrong with children, young boys and whoever else falls under their ruling, to enter into a woman’s presence due to the lack of there occurring any fitnah or danger from them, as is apparent from the Qur’aan.
7. The obligation of repenting to Allaah in general and to seek forgiveness for falling short of abiding by the Hijaab in particular, hoping for Allaah’s Contentment and Mercy, and desiring to attain success in both this world and the next life, acting on Allaah’s statement: “And turn in repentance to Allaah, all of you, O believers, in order that you may be successful.” [Surah An-Noor: 31]
Shaikh Zayd bin Muhammad Al-Madkhalee
Produced by: Al-Ibaanah.com
Source: His treatise "Wujoob Sitr-il-Wajhi wal-Kafayn"
A clarification of the rulings that can be derived from the evidences on Hijaab, and they are as follows:
1. The obligation of the legislated Hijaab is definite and binding on all of the believing women, there being no room for lenience or negotiation with regard to abolishing it or belittling its status and its significance.
2. A clarification that the Prophet’s chaste wives and noble daughters serve as the best examples and most outstanding role models for all Muslim women when it comes to implementing the issue of Hijaab.
3. The prescribed Hijaab is that which covers a woman’s adornment, garments and all of her body, which includes the face and the hands.
4. The obligation of wearing the Hijaab on the Muslim woman consists of honoring her status, raising her rank, and protecting her dignity and personality. In fact it protects the whole society from the avenues of mischief and corruption appearing in it and the spreading of vile acts amongst its people and inhabitants.
5. A severe warning to the Muslim woman against her wearing that which will make the eyes of men look towards her or which will make their hearts incline to her or which will incite the causes of mischief. Such enticements include wearing perfumes and cosmetics. However she is permitted to wear these when she is in the presence of her husband or her male guardians according to the limits of the noble Religion.
6. There is nothing wrong with children, young boys and whoever else falls under their ruling, to enter into a woman’s presence due to the lack of there occurring any fitnah or danger from them, as is apparent from the Qur’aan.
7. The obligation of repenting to Allaah in general and to seek forgiveness for falling short of abiding by the Hijaab in particular, hoping for Allaah’s Contentment and Mercy, and desiring to attain success in both this world and the next life, acting on Allaah’s statement: “And turn in repentance to Allaah, all of you, O believers, in order that you may be successful.” [Surah An-Noor: 31]
Shaikh Zayd bin Muhammad Al-Madkhalee
Produced by: Al-Ibaanah.com
Source: His treatise "Wujoob Sitr-il-Wajhi wal-Kafayn"
The Islaamic Hijaab
The Islaamic hijaab
Question:
What is the Islaamic hijaab?
Response:
The Islaamic hijaab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islaamic hijaab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well-known that the source of temptation and looking is the face. How can one say that the Sharee'ah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Sharee'ah a contradiction. Yet everyone knows that the temptation from uncovering the face is much greater than the temptation that results from the uncovering of the feet. Everyone also knows that the most sought after aspect of the woman for men is the face. If you told a prospective groom that a woman's face is ugly but her feet are beautiful, he would not propose to such a woman. However, if you told him that her face was beautiful but her hands, palms, or shins were less than beautiful, he would still propose to her. From this one can conclude that the face is the first thing that must be covered. There are also evidences from the Book of Allaah and the sunnah of our Prophet (sal-Allaahu `alayhe wa sallam). There are also statements from the Companions, the leading Imams and the great scholars of Islaam that indicate that it is obligatory for the woman to cover all of her body in the presence of non-mahram men. This obviously indicates that it is obligatory upon the woman to cover her face in front of such men. However, this is not the place to quote all those authorities.
And Allaah knows best.
Shaykh Ibn 'Uthaymeen rahihmullaah
Fataawa al-Mar'ah
Question:
What is the Islaamic hijaab?
Response:
The Islaamic hijaab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islaamic hijaab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well-known that the source of temptation and looking is the face. How can one say that the Sharee'ah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Sharee'ah a contradiction. Yet everyone knows that the temptation from uncovering the face is much greater than the temptation that results from the uncovering of the feet. Everyone also knows that the most sought after aspect of the woman for men is the face. If you told a prospective groom that a woman's face is ugly but her feet are beautiful, he would not propose to such a woman. However, if you told him that her face was beautiful but her hands, palms, or shins were less than beautiful, he would still propose to her. From this one can conclude that the face is the first thing that must be covered. There are also evidences from the Book of Allaah and the sunnah of our Prophet (sal-Allaahu `alayhe wa sallam). There are also statements from the Companions, the leading Imams and the great scholars of Islaam that indicate that it is obligatory for the woman to cover all of her body in the presence of non-mahram men. This obviously indicates that it is obligatory upon the woman to cover her face in front of such men. However, this is not the place to quote all those authorities.
And Allaah knows best.
Shaykh Ibn 'Uthaymeen rahihmullaah
Fataawa al-Mar'ah
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