Hijab required by Islam via Quran ?

I read Noor 24:30 and 24:31 in another forum and my research says the answer is a NO.

Does anyone disagree and why ?

Priya

http://au.answers.yahoo.com/question/index?qid=20080117125837AArgGUT

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Does the Holy Quran command women to wear the Hijab?
Please quote verses.
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by pyaramor... Member since:
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i don't have verses...
but in the Qur'an modesty is encouraged. And i do remember It saying that women should cover neck, bosom, up to wrists
which is stating that we should cover what might sponsor sexual thoughts in men. Which i completely understand.
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Asker's Rating: Asker's Comment: Fatima gave us a detailed report on the Hijab; well she's an Islamic Historian and knows her stuff. I chose Prarmor because she seem to be a simple Muslim lady who knows the basics of her faith....that modest dress is the mark of a true Muslim Woman. An ugly Hijab doesn't make a good Muslim. Is this what you are searching for?Rating: Good Answer Rating: Bad Answer
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Fatima I still notice that the Muslim males here demanding that women wear the Hijab but we all know that the Hijab is never mentioned in the Quran and as Pyaramor rightly said said, "in the Qur'an modesty is encouraged." Report It
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by Fatima Member since:
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While many Muslims call "Hijab", an Islamic dress code, they completely ignore the fact that, Hijab as a dress code has nothing to do with Islam and nothing to do with QURAN.

In reality "Hijab" is an old pre-Jewish tradition that infiltrated into the hadith books like many innovations that contaminated Islam through alleged Hadith and Sunna.

The traditional Arabs, of all religions, Jews, Christians and Muslims used to wear "Hijab," not because of Islam, but because of tradition. In certain areas of the world, men are the ones who wear the hijab while in others the women do.

THE WORD "KHIMAR" in the QURAN:

"Khimar" is an Arabic word that can be found in the Quran in 24:31 It is the word that the interpreters or translators use to claim that head cover is in the Quran. "Khimar" means, cover, any cover, a curtain is a Khimar, a dress is a Khimar, a table cloth that covers the top of a table is a Khimar, a blanket is a Khimar..etc. Most of the translators, obviously influenced by Hadith (fabrications) translate the word as VEIL or head cover, and thus mislead most people to believe that this verse is advocating the covering of the head.

The first regulation of DRESS CODE for Muslim women is in 7:26, the second is in 24:31 and the third is in

33:59

"O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. God is Forgiver, Most Merciful." 33:59

In 33:59, God sets the other regulation for the dress code for the Muslim women during the prophet's life.

Although the verse is talking to the prophet which means this regulation applies to the time of the prophet, just like the order in 49:2, the description fits the spirit of Islam (Submission in English), and can teach us a great deal.

In this verse, God, DELIBERATELY, said, tell them, to lengthen their garments, and never said how long is long. God could have said tell them to lengthen their garments to their ankles or to their mid-calf or to their knees, but HE DID NOT. He did not, OUT OF HIS MERCY, not because HE FORGOT as God does not forget. God knows that we will be living in different communities and have different cultures and insists that the minor details of this dress code will be left for the people of every community to hammer for themselves.

It is clear from the above verses that the DRESS CODE for the Muslim women (Submitters) according to the Quran is righteousness and modesty. God knows that this modesty will be understood differently in different communities and that is why He left it open to us to decide for ourselves.

CONCLUSION:

God, the Most Merciful, gave us three basic rules for the Dress Code for Women in Islam (Submission),

(1) The BEST garment is the garment of righteousness.

(2) Whenever you dress , cover your chest (bosoms).

(3) Lengthen your garment.

While these three BASIC rules may not sound enough for those who do not trust God, the TRUE believers know that God is ENOUGH. God could have given us more details to the point of having graphs, designs and color rules, but He , the Most Merciful, wants to give us exactly these very basic rules and leave the rest for us. After these three basic rules every woman is more aware of her circumstances and can adjust her dress for her situation. Any addition to these basic Quranic rules is an attempt to correct God or improve on His merciful design.

We have no obligation to follow but God's rules, just as His messenger did all the time. Innovations and fabrications that added thousands of rules to the women dress code are nothing but idol-worship and should be refused.

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by MOHAMMAD YOU Member since:
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Allah says in Surah Noor, ch no 24, v no 30 says that man should lower his gaze when he saw a woman.
Allah says in Surah Noor, ch no 24, v no 31 say that woman should lower her gaze when she saw a man.

Hijab is the label of muslim women and it keep safe her from bad things.
5 months ago

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isalaamu alykum

thnx alot for this very very informative post ur right i agree with u brother 100%

i am sure that u didnt read what i just wrote in that thread i recommend u to read then u can judge by ur own self and have ur own personality not just following what they wrote without knowing if its right or wrong

we have 4 sources that we should take the provisions from

1 - Holy Quran

2 - Sunnah

3 - unanimity

4 - Measurement

and not else

qustion :
My question is about the grave sinners, we believe that his/her matter is up to Allah, if Allah wills He will punish or forgive them. But the hadeeth in which the prophet, peace be upon him says: “there are two types of people I have not seen, (until he mentions), and women who are clothed yet naked, they will not enter paradise or even smell its fragrance” this hadeeth was explained by imam an-nawawi, may Allah have mercy on him, as follows:
If they do what they do believing it is not haram, then they will never enter paradise. Or they may be punished in hell first then they will enter paradise.
This means they will definitely be punished first and they are of evil doers, is it possible that they might not be punished?.

Answer:

Praise be to Allaah.

According to Muslim belief, the one who commits a major sin is in grave danger and has exposed himself to the punishment of Allaah, but the will of Allaah is to decide, and Allaah may forgive or pardon him, or He may punish him in a manner commensurate with his sin, except for the one whose sin reaches the level of disbelief in Allaah. In that case he will deserve to be punished and to abide forever in Hell.

Shaykh al-Islam Ibn Taymiyah was asked – as it says in Majmoo’ al-Fataawa (11/646) – about women who pile their hair on top of their heads, and they will not see Paradise or smell its fragrance. But it is narrated in the hadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him): “Whoever says La ilaaha ill-Allaah will enter Paradise.”

He replied:

It is proven in Saheeh Muslim and elsewhere from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen: men with whips like the tails of cattle with which they strike the people, and women who are clothed but naked, walking with an enticing gait, with something like the humps of camels on their heads. They will not enter Paradise nor even smell its fragrance, and its fragrance can be smelled from such and such a distance.”

Whoever claims that this hadeeth is not saheeh and that what it mentions of the severe punishment is not true is ignorant and has gone astray from the path of sharee’ah, and he deserves a punishment that will deter him and other ignorant people like him who object to the saheeh ahaadeeth that are soundly narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him).

There are many saheeh ahaadeeth about this warning. For example:

“Whoever kills a mu’aahid unlawfully will not smell the fragrance of Paradise, although its fragrance may be detected from a distance of forty years.”

“No one will enter Paradise in whose heart is a mustard seed’s worth of arrogance.”

“There are three to whom Allaah will not speak on the Day of Resurrection nor will He praise them, and their will be a painful torment: an old man who commits zina, a king who tells lies and a poor man who is arrogant.”

There are verses in the Qur’aan which speak of this warning, such as the verse in which Allaah says (interpretation of the meaning):

“And whosoever disobeys Allaah and His Messenger (Muhammad صلى الله عليه وسلم), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment”

[al-Nisa’ 4:14]

This is something on which the Muslims are agreed, that the warning in the Qur’aan and Sunnah to those who commit major sins is true, but Allaah has stated in the Qur’aan and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) that the warning mentioned in the Qur’aan and Sunnah does not apply to the one who repents, as He says (interpretation of the meaning): “Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”

[al-Zumar 39:53]

i.e., to the one who repents.

In another verse Allaah says (interpretation of the meaning):

“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48].

This applies to the one who does not repent. Shirk will not be forgiven, but with regard to anything less than shirk, if Allaah wills He will forgive and if He wills He will punish for it.

In al-Saheehayn it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but Allaah expiates some of his sins thereby.”

Hence when the verse (interpretation of the meaning): “whosoever works evil, will have the recompense thereof” [al-Nisa’ 4:123] was revealed, Abu Bakr said: O Messenger of Allaah, this is going to destroy us; who among us has not done evil? He said: “O Abu Bakr, do you not get tired? Do you not grieve? Do you not go through hardship? That is part of the recompense.”

By means of calamities in this world, Allaah expiates the sins of the believers that may be expiated by means thereof, and the same applies to the good deeds that he does. Allaah says (interpretation of the meaning): “Verily, the good deeds remove the evil deeds” [Hood 11:114]. And the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next, and one Ramadaan to the next, are expiations for whatever (of minor sins) come in between them, so long as one avoids major sins.” And Allaah does not wrong His slaves in the slightest, as He says (interpretation of the meaning):

“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.

8. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”

[al-Zalzalah 99:7-8].

So the warning may be cancelled out, either by means of repentance, or by means of good deeds that one does which are equal to the bad deeds, or by means of calamities through which Allaah expiates sins, or by other means. End quote.

Hence the scholars interpreted every verse or hadeeth the apparent meaning of which is that those who commit major sins will abide forever in Hell in ways that are in accordance with other texts of the Qur’aan and Sunnah.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (17/191):

The words of the Prophet (peace and blessings of Allaah be upon him), “will not enter Paradise” may be interpreted in two ways:

(i)

They may be interpreted as referring to the one who regards what is haraam as permissible, despite knowing that it is haraam; so she is a kaafir who will abide forever in Hell and will never enter Paradise.

(ii)

It may be interpreted as meaning that she will not enter it at first along with those who are successful. End quote.

It says in Fataawa al-Lajnah al-Daa’imah (2/27):

Question: is it permissible for us to believe that the women who are clothed yet naked are kaafirs, because the Prophet (peace and blessings of Allaah be upon him) said, “They will not enter Paradise nor will they smell its fragrance…”?

Answer:

Those who believe that it is permissible after being told about the ruling and having it explained to them may be regarded as kaafirs. Those who do not regard it as permissible but still go out clothed yet naked are not kaafirs, but they are committing a major sin and they have to give it up and repent to Allaah from that, in the hope that Allaah may forgive them. If a woman dies in that state without having repented to Allaah, then she is subject to the will of Allaah, like all those who commit sin, because Allaah says (interpretation of the meaning):

“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48]. End quote.

It also says (17/104):

Those women who regard that type of dressing as permissible are kaafirs who will abide forever in Hell if they die in that state, and they will not enter Paradise or smell its fragrance. If they wear that type of clothing even though they believe it is haraam, then they are committing a major sin, but that does not put them beyond the pale of Islam, and they are subject to the will of Allaah: if Allaah wills He will forgive them and if He wills He will punish them for the bad deeds they have committed, and they will not enter Paradise or smell its fragrance until after they have been punished first.

This is the view of Ahl al-Sunnah, which reconciles the texts which speak of promise with those which speak of warning. This is the middle path between the views of the Murji’is, Khawaarij and Mu’tazliah.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (6/356):

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “they will not enter Paradise nor smell its fragrance”, this is a stern warning, but that does not imply that they are kaafirs, and they will not abide forever in Hell; this applies to all sinners who die as Muslims. Rather they and other sinners are all given the threat of Hell for their sins, but they are subject to the will of Allaah: if He wills He will pardon them and forgive them, and if He wills He will punish them, as He said in two places in Soorat al-Nisa’: “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48]. The sinner who enters Hell will not abide therein forever as is the case with the kaafir; rather those who are meant to abide there forever – such as the murderer, adulterer and one who committed suicide – their abiding therein is not the same as that of the kuffaar, rather it is an abiding that will come to an end, according to Ahl al-Sunnah wa’l-Jamaa’ah, unlike the Khawaarij and Mutazilah and those innovators who followed in their footsteps. The mutawaatir saheeh ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him) indicate that he (peace and blessings of Allaah be upon him) will intercede for the sinners among his ummah, and that Allaah will accept his intercession several times, and each time He will stipulate a number for him and he will bring them forth from Hell. The same applies to the rest of the Messengers, believers and angels – all of them will intercede by His leave and He will accept their intercession for whomever He wills of the people of Tawheed who entered Hell because of their sins and are Muslims. Then there will remain in Hell the rest of the sinners who were not included in the intercession of the intercessors, but Allaah will bring them out by His mercy and kindness, and there will be no one left in Hell but the kuffaar who will abide therein forever and ever, as Allaah says concerning the kuffaar (interpretation of the meaning):

“whenever it abates, We shall increase for them the fierceness of the Fire”

[al-Isra’ 17:97]

“So taste you (the results of your evil actions). No increase shall We give you, except in torment”

[al-Naba’ 78:30]

And He says concerning the kuffaar who worship idols (interpretation of the meaning):

“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”

[al-Baqarah 2:167]

“Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment”

[al-Maa’idah 5:36]

“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”

[al-Maa’idah 5:37]

And there are many similar verses. We ask Allaah to keep us safe and sound from being like them. End quote.

To sum up, the woman who makes a wanton display of herself (tabarruj), despite the fact that she is exposing herself to a painful punishment from Allaah, is still subject to the will of Allaah: He may forgive her and not punish her, or He may subject her to a painful punishment. Moreover, some of the believers who commit sins will inevitably enter Hell, as is mentioned in the mutawaatir ahaadeeth.

See also the answer to question no. 14627 and 9924.

And Allaah knows best.

hijab is woman real beauty :

It often occurs to me that many of our sisters in Islam are not properly encouraged once they begin to observe the requirements of Hijaab. It may be that a sister has been obliged to wear the Hijaab without truly pondering over its superiority.

Perhaps she has reached the age of puberty and her parents have instructed her to wear it. Perhaps she has recently accepted Islam and her close companions have told her of its obligation. Alternatively, perhaps her husband has commanded her to wear Hijaab.

A sister who does not truly know the superiority of Hijaab will always remain envious of disbelieving women. Why? Because they observe these misguided disbelievers attempting to look beautiful for all to see. Hence, the Muslim woman then compares herself to that woman which causes her to feel ashamed of her own Hijaab.

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 of the excellence of the women who wear Hijaab.

Excellent Qualities of Those who Wear Hijaab:

It is well known that the Muslim woman is a creature of modesty. Allaah loves for our Muslim women to be shielded by their Hijaab. It is their outer protection from the decadence of this life. Allaah's Messenger (sallallahu`alayhi wa sallam) said , said: "Allaah is modest and covering. He loves modesty and privacy." [Abu Daawood, An-Nasaa'i Al-Bayhaqi, Ahmad].

Thus, as modesty is a quality that is loved by Allaah, our sisters must take comfort in knowing that they are modest and that they are not like those women who show themselves off to the world. Such women will not be shielded from Allaah's Wrath. Allaah's Messenger (sallallahu`alayhi wa sallam) said: "Any woman who takes off her clothes in other than her husband's home, has broken Allaah's shield upon her." [Abu Daawood and At-Tirmithi)

Therefore, we see that the Hijaab of the Muslim woman is indeed part of modesty. Modesty accompanies Eemaan (faith). That is why Allaah's Messenger (sallallahu`alayhi wa sallam) said: "Modesty is part of Eemaan and Eemaan is in Paradise." [At-Tirmithi]. Also: "Modesty and Eemaan are companions, when one goes away the other one goes away." [Al-Haakim and others]

The Muslim women must know that the disbelieving women who beautify themselves for the world to see possess no modesty, thus, they are void of any Eemaan. Instead of looking to the latest fashion models for guidance, you must look to the wives of the Prophet (sallallahu`alayhi wa sallam).

Look at the regard for modesty that our mother, 'Aa'ishah possessed even in the presence of the deceased; she said: "I used to enter the room where the Messenger of Allaah 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 bin al-Khattaab was later buried in (the same place), I did not enter the room except that I had my garment on being shy from 'Umar."

It can be quite difficult for the Muslim woman to go out wearing Hijaab in a society that mocks and torments her. Indeed, she may feel strange and out of place. However, if she knows the status of those who are mocked by the disbelievers, then she would continue to wear her Hijaab with dignity.

Allaah Says in His Book (what means): "Verily! The criminals used to laugh at those who believed. And whenever they passed them, used to wink at one another. And when they returned to their own people, they would return jesting. When they saw them, they said: 'These have indeed gone astray!' But they (disbelievers, sinners) had not been sent as watchers over them (the believers). But on this Day 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?" [Quran 83:29-36]

Allaah's Words should serve as a support for you my dear sister. Also, take comfort in being a stranger among these lewd and sinful women. Allaah's Messenger (sallallahu`alayhi wa sallam) said (what means): "Islam began as something strange, and it would revert to its (old position) of being strange, so good news is for the strangers." [Muslim]

The Characteristics of the Exposed Women:

Instead of practicing the Hijaab (covering), the disbelieving women expose themselves, making a dazzling display of themselves for others. Such a display is an attribute of ignorance. Allaah Says in His Book (what means): "And stay in your houses and do not display yourselves as you used to during the times of ignorance." [Quran 33:33]

Allaah's Messenger (sallallahu`alayhi wa sallam) said: "The best of your women is the affectionate, the fertile, the comforting, the agreeable -- if they fear Allaah. The most evil of your women are those who expose and display themselves, and those who strut (to show off) and they are the hypocrites. Those who enter al-Jannah (the Paradise) are like the red beaked crow." [Al-Bayhaqi]. The simile of the red-beaked crow is to show that those who enter Paradise will be as rare as this kind crow is rare.

We see from the above Aayah and Hadeeth that displaying oneself is indeed unlawful. Further, it is a quality of the most evil of women! Therefore, do not be envious of the disbelieving women. They only have this life to enjoy, while the believing women will have Paradise. There is nothing in your Hijaab to be ashamed of, as it is the garment of the righteous and pious female worshippers of Allaah.

In order to truly show you how evil those women who expose themselves are, let us ponder over the following statement of Allaah's Messenger (sallallahu`alayhi wa sallam): "Of the people of Hell there are two 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 the camel. These women would not enter Paradise, nor will they smell its fragrance, although its fragrance can be sensed from such and such a distance." [Muslim]

These women who expose themselves are common among us today. These are women that even the Prophet did not see! Look around you and you will see those women who are clothed but naked! Look at the hairstyles of the women who expose themselves -- are they not high like the camel's hump?

Perhaps we are the first generation since the time of Aadam to witness such women. If one ponders over photos taken thirty to fifty years ago, one will see that the disbelieving women did not expose themselves in the manner that their offspring do today! These women are among the people of the Fire! Thus, how can you envy them?

Such lewd women will not even smell the fragrance of Paradise; so our women must avoid their path.

Another lesson from the above hadeeth is that it confirms that what the Prophet , came with is indeed the 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 should we be grateful to our Lord for the Hijaab, which brings modesty, which leads to Paradise?

To sum up, the Muslim woman should abandon all of the ways of the exposed women, and adopt the ways of those who are modest through their love and practice of the proper Islamic Hijaab.

By: Salaah Brooks

[Source: Hudaa Magazine]

the way iam dressed :

You look at me and call me oppressed,
Simply because of the way I'm dressed,
You know me not for what's inside,
You judge the clothing I wear with pride,

My body's not for your eyes to hold,
You must speak to my mind, not my feminine mold,

I'm an individual, I'm no mans slave,
It's Allah's pleasure that I only crave,
I have a voice so I will be heard,
For in my heart I carry His word,

"O ye women, wrap close your cloak,
So you won't be bothered by ignorant folk",
Man doesn't tell me to dress this way,
It's a Law from God that I obey,

Oppressed is something I'm truly NOT,
For liberation is what I've got,
It was given to me many years ago,
With the right to prosper, the right to grow,

I can climb mountains or cross the seas,
Expand my mind in all degrees,
For God Himself gave us LIB-ER-TY,
When He sent Islam,
To You and Me!

the virtues of hijab :

1. An act of obedience. The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an:
`It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).

Allah also said:
'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).

Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.

2.The Hijab is IFFAH (Modesty).

Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says:
'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59).

In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

3. The hijab is Tahara (Purity)

Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab:
`And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).

The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)

4. The hijab is a Shield

The prophet (pbuh) said:
"Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)."

The Prophet (pbuh) also said:
"Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "

The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).

5. The hijab is Taqwah (Righteousness)

Allah (swt) says in the Qur'an:
O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26).

The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).

6. The hijab is Eemaan (Belief or Faith)

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed:
"If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."

7. The hijab is Haya' (Bashfulness)

There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.

8. The hijab is Gheerah

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

islaam.net

The awrah of the Muslim woman amongst Muslim women:

Compiled By :Abu Aqeela
Translated By : Abu Aqeela
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All praises to Allah, we praise Him and seek His Aid and His Forgiveness, we seek refuge in Allah from the evils of our ownselves and from the evils of our actions. I bear witness that there is none worthy of worship except Allah having no partners and I bear witness that Muhammad is His Slave and Messenger (peace and blessings be upon him)

To proceed:

That which you have before you is an attempt to bring about some clarity in regards to the issue of the Awrah of the muslim Woman amongst Muslim women & the Dancing of women (at gatherings such as Eid,Weddings,etc).

You will find within this short treatise, selective fataawa in regards to these two issues. It has also been separated in to two parts.

The awrah of the Muslim woman amongst Muslim women.
This section consists of the kalaam of our shaykh, Saalih ibn Foazaan ibn Abdullah al Foazaan(may Allah preserve him) in form of questions and answers (fataawa).

Allah subhaanahu wa ta aala says in in His Book:

...and not to reveal their adornments except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islaam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful.Suratun-Nur 31

From that which has been highlighted in the forementioned ayah it is permissible for the believing women to reveal their adorments (those areas of adorments eg. the likes of the face,hair,neck,forearm & lower shin. wallahu aalum) amongst believing women, or female slaves or children who have no sense of same or sex.

The question however now arises in regards to the type of clothing worn in these situations from that which is suitable and allowed.

In this regard several questions were asked to Shaykh Saalih ibn Foazaan ibn Abdullah al Foazaan (May Allah preserve him) :

Question Many women hold an opinion regarding the awrah of a woman infront of another woman is that which is between the navel and the knee. So some of them do not hesistate to wear clothing that very tight or open revealing large portions of the chest and arms. What do you say concerning them?

Answer.What is required from the muslim women is modesty and shyness, and that she should be a good example to her muslim sisters,and she shouldnot expose to them except that which is considered normal/befitting for/of righteous muslim women to show amongst themselves. This is what is initially upon them and is safest for indeed being unattentive and laxed in exposing that which there is no need to expose could lead to further unattentiveness and carelessness hence leading to that which is forbidden. wa Allahu aalum (and Allah knows best) [1]

Question Does a woman wearin tight clothes infront of other women come under the hadeeth ((...women who will be clothed yet naked...))?

Answer.There is no doubt that the wearing of tight clothes which reveal the alluring parts of the body is something not permissible, not permissible except for wearing it for her husband only. As for infront of other than her husband then it is not permissible.Even if there is only women present because she will represent as a bad example for them.When they see her doing so they may follow her in it. Also she has been ordered to cover her awrah with that which is loose and a be covered in front of everyone except her husband. So she covers her awrah in front of other women as she does in front of men except that which is considered normal and befitting of her to show amongst other women like the face, hands,feet and that which there is a need to uncover/reveal..[2]

Question What is the ruling concerning the wearing of clothes which are see thru or tight to the extent that it reveals her bodily parts?

Answer.It is obligatory upon the women that their clothing is not of the likes that it is so thin that the colour of the skin may be seen thru it, neither that it is so tight as to reveal the shape of her bodily parts this is because the Prophet (saw) said : ((Two types of people from the inhabitants of hellfire i have not yet seen: Women covered yet uncovered when they walk they swing their sides/hips, upon their heads resemble the humps of camels they will not enter al jannah nor will they find its scent, and men who have with them whips resembling the tails of cows with them they beat the slave of Allah))[3]

Shaykh ul Islaam ibn Taimiya - may Allah have mercy upon him- in Maj'moo al fataawaa says regarding the staetment of the messenger (saws) ((...covered but uncovered...)) means the wearing of clothes that doesnot cover her so she is clothed but in reality she is naked, like the woman who wears clothing which is thin so as to show her skin or clothing which is tight which clings revealing her bodily parts for example her posterior or the thigh or the likes. Truly the clothing of a woman is that which covers her not showing the shape of her limbs or more than that becuse it is that which is loose and non transparent. [ 4]

What has preceeded, is some of the fatwaa given by shaykh Saalih al Faozaan -may Allah preserve him- pretaining to the attire of muslim women amongst muslim women hopefully bringing some clarity to this affair. However for one to hold the opinion that the awrah of the muslim woman amongst muslim women is that which is between the navel and the knee then from that which is upon them is:
firstly ,to present evidence in this regard and a presidence for this opinion from ahul Ilm.
secondly to acknowledge that holding the opinion that the awrah is of such (between women) would illiminate such clothing such as 'hipsters' or 'stretch jeans' or the likes as the shape of the bodily parts can clearly be seen and there for is not permissible, as explained by the shaykh may Allah preserve him.

The Dancing of Women (at gatherings such as Eid, Weddings,etc).

A question was asked in this regard to, the Muhaddith, the Imaam the late Shaykh Muhammad Naasir ud Deen al Albaanee (may Allah have mercy upon him) which was published in al Asaalah magazine, volume 8. The translation of this section was not done by myself and can be found at the website al-manhaj.com under the e books section ( which is reproduced here).

Question We know that a woman's dancing in front of her husband, and likewise her dancing with women, which is swaying, and the dabkah [ 5] of men are forbidden, but what is the proof for that? Please provide us with some insight on this, may Allaah reward you.

Answer This question consists of three parts:
First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men

As for the first part, which is a woman's dancing in front of her husband. If her dancing is natural and not professional – i.e. she did not learn how to dance, as is the fashion of this time – even if she stirs the desires of the man, then there is no text that can be found that forbids this. But this is on the condition that it occurs between her and her husband only. As for the case where she has learned to dance and she applies the rules of modern-day dancing, then this is not permissible. This is because I believe that if she will do that in front of her husband, then she will surely also do it in front of other men besides her husband.

As for her dancing in front of other women, then I also say that if her objective in dancing is to dance this modern style of dancing, then it is clear that it is not permissible. And if it is said: "What is the proof for what you have stated?" I say: Moderation in matters is very rare; there is either excessiveness or there is negligence. This is especially the case with people who have lived a long period of time in deviation of a specific nature. Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it, they turn away from it and introduce in place of that, a severe reaction.

This is what has befallen us in this present time with regard to the issue of demanding the proof in place of the liberation from blind following. The Muslims, both special and common people, have lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so and so – four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa'ah. And this is not to mention the other madh-habs, those that have deviated from the Sunnah and the Jamaa'ah. As for relying on what Allaah and his Messenger, sallAllaahu 'alayhi wa sallam, said for support, then this was only found in the generations that have received testimony of their excellence. Then that affair came to an end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were devoted to him. So they informed the Muslims of the obligation of returning back to what the first Salaf (predecessors) were upon, such as relying on the Qur'aan and the Sunnah for support.

There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took over and became dominant amongst the special classes of people, not to mention the common ones. Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and understanding (i.e. the evidences), until this present time and a brief period before it, for many scholars rose to take charge of the Da'wah's revival, due to the need of returning to the Qur'aan and the Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn 'Abd-il-Wahhaab, for in reality, he called to the following of the Qur'aan and the Sunnah. But looking at the areas in which the Arabs of Najd during Shaikh Muhammad's land used to live in, and considering the paganism that took place in their lands, his greatest effort was in showing strong concern for Tawheed. And as is very natural, in my opinion, such that mankind's ability is limited, he was not able to wage his war on every front, as they say. So because of this, all of his efforts were geared towards spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was even though, unfortunately, there occurred battles between him and his opponents. But this is the Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah (Way) of Allaah.

However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus many of the common and special people in the Arab lands have re-awakened. As for the non-Arab lands, then unfortunately they are still in a state of sleep.

However, these Arab lands have been tested by a reversal, which is what I have indicated previously, such that some of them do not stop at the middle point of moderation. Instead they know of one thing and are ignorant of another thing. So you will see the common man who doesn't understand anything, when he asks the scholar on any subject "What is its ruling? ", regardless of whether the answer is a denial and a negation, he begins with his demand: "What is the proof?"

And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and adopted through thorough research, and it is not stated in a specific text in the Qur'aan and the Sunnah. So in issues of this nature, it is not proper for the questioner to go deep and say: "What is the proof?" And it is required that the questioner know himself. Is he from the people that understand evidences or not? Does he have any share in knowledge of the general ('aam) and the specific (khaas), the unrestricted (mutlaq) and the restricted (muqayyad), the abrogating (naasikh) and the abrogated (mansookh). So if the person does not understand any of these things, then does he get any benefit from saying: "What is the proof"?! For what?! – For the ruling on a woman dancing in front of her husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden! And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the Messenger, sallAllaahu 'alayhi wa sallam, on that matter that exists for us. There is only investigation, deduction and the acquisition of understanding for it.

Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in detail, which every Muslim can understand, whether he is a common unlettered person or a student of knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: "Ask the people of knowledge if you don't know."

From the extremism that we indicated previously – and due to it, the most ignorant of people has begun to decline the proof – is that many of those who attribute themselves to the Book and the Sunnah: They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link "Allaah said and His Messenger said" with his answer.

I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa (religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof is obligatory when the situation necessitates it, however it is not an obligation on him every time he is asked a question to say: "Allaah says such and such" or "The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, said such and such." And this is especially if the issues are from the detailed and intricate issues of Fiqh in which there are differences of opinion.

Furthermore, the saying of Allaah:"Ask the people of knowledge if you don't know" is first of all in the unrestricted sense, so all you have to do is ask someone whom you feel is from the people of knowledge. And when you hear the answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you heard from another scholar. There is no harm in you mentioning that to him. So at that point, the scholar must make an effort, with the knowledge he has, to remove this doubt which has been presented to the questioner.

In summary: A woman dancing in front of her husband, along with the restrictive condition mentioned previously, is permissible. As for her dancing in front of other women, then it has two forms also, as we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is not joined with professionalism (i.e. learned way of dancing), but rather it is just a moving and waving of hands, and there is no shaking of the hips or those sorts of things that stir the desires and causes doubts, then there is also no problem with this dancing. If it is correct to call it dancing! But if any of those (evil) things mentioned above are found in it, then refraining from it is the original principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally joined with singing, not to mention that there are words mentioned in them that are not from the Religion, then this is lahw (a vain pastime) and it is not encouraged. Rather, it is encouraged to stay away from it, as the Prophet, sallAllaahu 'alayhi wa sallam, said: "Every lahw (vain pastime) the Son of Adam engages in is falsehood, except his playing with his wife, his playing with his horse, archery and learning to swim." So due to this hadeeth, we hold the opinion that it is falsehood. So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that is not from the truthful matters, then we say that it allowable, so long as is not accompanied with something that opposes the Religion in any aspect of it. However, it is an allowance that must be weighed by the hadeeth that I have mentioned previously.

But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs, it is not possible for it to be free from any opposition to the Religion. And this is because, for example, we have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the mu'adhdhin calling the Adhaan and the Imaam reciting the Qur'aan out loud. And they do not care about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from the vain pastimes that must be weighed and determined. And we do not say that it is Haraam (forbidden) unless it is combined with something that goes against the Religion from one of the aspects, for then it would turn without a doubt into something Haraam (forbidden). [Al-Asaalah, Issue #8]

Footnotes:
1 al muntaqaa min fataawa vol.3 p307 #453
2 al muntaqaa min fataawa vol.3 p307 #454
3 please refer to an english translation of saheeh muslim for a more precise translation of the hadeeth.
4 al fataawa al jaamatu li Imra'atul muslima vol.3 p845 #763.
5 Translator’s note: A dabkah in Arabic is a dance in which people form a line by holding each other’s arms. The question is with regard to this dance being performed by a group of men.

http://www.therighteouspath.com/sisters/awrah_women.htm

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In my “days of ignorance” [as I now like to call them], my friends and I would bitterly discuss how Muslim boys would look at, talk to and flirt with Muslim girls who dress in skimpy clothes,

but yet, when it came to marriage, it was only innocent-looking girls clad in cloaks and scarves, who barely leave their homes unaccompanied by their parents, whom they would consider as wives. With hindsight, we often think more clearly, more fairly and rationally...and today I realise that, yes, while Allah Ta’ala commands us all - men and women - to lower our gazes, and while it was indeed sinful and shameful for these Muslim boys to flirt, etc with us, this does not justify the way we dressed. In other words, our dressing, too, was sinful and shameful.

I sometimes wonder what our intention was, in wearing these clothes [if you can really call them “clothes”], for they did not provide any comfort. To the contrary, the tight jeans, the body-suits, the sports coats...they were all uncomfortable, not only in the way they were designed to restrict movement, but also in the sense that wearing them provided no mental ease and comfort, i.e. I would always feel restless and bare wearing them.

If my friends and I were standing at a bus-stop, clad in such clothes, our hair uncovered, there would always be some hooting, or some sick lines from the men driving past, and while, then I would be very agitated and angry, and yes, even upset, I now have to ask myself: If I anticipated all this attention, if I knew it was going to happen, then why did I dress in this manner?

Was it because certain types of attention, for example from old men, or married men, were unwanted, but the other type from fellow-students, etc who my friends and I generally found attractive, was welcome? Was it not their attention that I wanted to attract? For those clothes brought me nothing but attention: no peace, no comfort, I did not feel proud of them, and no, they did not bring me any protection.

This might sound stupid and illogical to some, but whenever I walked down a street, alone, clad in those clothes, I would always be afraid that someone might be following me, or might attack me, but yet, today in my cloak and scarf, I know that if were to venture out anywhere alone, out of some necessity, that fear will not be carried around with me - at least not to the extent that it was carried around in the past.

I know that in my days of ignorance, if I were to read a article like this, written by someone else, I would probably have said something like, “What nonsense! I wear my jeans, tight tops, etc for myself, not to attract the attention of any member of the opposite sex.” But that would have been my nafs speaking...or my own tendency to always try to justify every sinful thing which I was doing.

Because the truth is, the cloak and the scarf and the purdah, yes, these things I wear for myself, for my own protection from unlawful gazes, sexual harassment, for my own desire and need to be modest, but ultimately for my Creator who has Prescribed this dress for me, through His Infinite Wisdom.

But the immodest Western clothes, those I wore so that people would look at me, so that I could feel good about about them noticing me just as they noticed my friends.

I sometimes shudder at my own foolishness, at my own susceptibility to my haraam desires and to Shaitaan.

For how could I deny, question and worst of all ignore the beauty and wisdom behind the laws of my Creator?

I might have not seen it then, but I realise now how stupid it was of me to flaunt myself in front of ghair-mahram family members, friends and even total strangers.

Yes, the ones who took advantage of the way I was dressed by flirting and staring were foolish. But I was even more foolish to give them this opportunity to see me in a way that only a husband has a right to see his wife...[/b]

and iam wondering why all this hates for muslims why alot of hindu hate muslims ???? why????

we hate u ya becase we hate for Allah and love just for him but we didnt do any thing wrong with u people untill u did

why all that is that what u learn from ur belives?? is that what ur belives tought u ????????

just i dont understand

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hmm JAZAKALLAH khair

loje

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Sarfaraz Ahmed
CA Finalist, MIIA (usa), B. Com
http://www.islamhouse.com/
http://www.fatwa-online.com/
http://www.islam-qa.com/index.php?ln=urd
http://www.jamatuddawa.org/

hijab is necessary and should be followed

but the cra*. every individual should see their life through their own eyes. you want to wear Hijab?? By all means do so. You dont want to?? Absolutely. Don't bring religion into this, keep your beliefs to yourself and let other follow Islam the way they see it.