بسم الله الرحمن الرحيم
Sharh Al Bulugh
Al Maram
Book 2 Chapter 17
(Clothing) Pages 191
{Hadith No: 547 to
556}
March 02 2013 / 19 Rabi Al Thani 1435 Hijri
By Shaikh Abdullah Al Faisal
Edited By Abu Hafiza
باب اللباس
Chapter 17: Clothing
- Clothing is
used to cover our private parts, its importance and should not be
underestimated.
O Children of Adam! We
have bestowed raiment upon you to cover yourselves (screen your private parts,
etc.) and as an adornment, and the raiment of righteousness, that is better.
Such are among the Ayāt (proofs, evidences, verses, lessons, signs,
revelations, etc.) of Allāh, that they may remember (i.e. leave falsehood and
follow truth).
(Al-A'raf 7:26)
- The shaitaan
and his henchmen rather you don't wear any clothing.
O Children of Adam!
Take your adornment (by wearing your clean clothes), while praying and going
round (the Tawāf of) the Ka'bah, and eat and drink but waste not by
extravagance, certainly He (Allāh) likes not Al-Musrifûn (those who waste by
extravagance).
(Al-A'raf 7:31)
Then We said: "O
Adam! Verily, this is an enemy to you and to your wife. So let him not get you
both out of Paradise, so that you be
distressed in misery. Verily, you have (a promise from Us) that you will never
be hungry therein nor naked. And you (will) suffer not from thirst therein nor
from the sun's heat.
(Ta-Ha 20:117-119)
- These ayah
tell you that food, clothing and shelter are barakas from Allah (SWT) and the shaitan doesn't like clothing.
O Children of Adam! Let not Shaitān (Satan) deceive you, as he got
your parents [Adam and Hawwa (Eve)] out of Paradise,
stripping them of their raiment’s, to show them their private parts. Verily, he
and Qabīluhu (his soldiers from the jinns or his tribe) see you from where you cannot
see them. Verily, We made the Shayātin (devils) Auliyā' (protectors and
helpers) for those who believe not.
(Al-A'raf 7:27)
And when they commit a Fāhisha (evil deed, going round the Ka'bah
in naked state, every kind of unlawful sexual intercourse, etc.), they say:
"We found our fathers doing it, and Allāh has commanded us of it."
Say: "Nay, Allāh never commands of Fāhisha. Do you say of Allāh what you
know not?
(Al-A'raf 7:28)
- He likes to
look at your private parts and this is why; you make the Dua'a before entering
the toilet.
وَالْخَبائِث لْخُـبْثِمِـنَ بِـكَ أَعـوذُ إِنِّـي
اللّهُـمَّ
(In the name of Allah). O Allah,
I take refuge with you
from all evil and evil-doers.)
{Al Bukhari Vol: 1 Book 4 hadith
144 & Muslim Vol: 1 Hadith 283}
- So people
with no Tawheed have no morality.
- The Arabs
before Islam used to make tawaf naked.
- Clothing is
very important and one of the ways to the heart of your wife.
- It is one of
the best gifts you can give her.
THE ISLAMIC GUIDANCE ON
CLOTHING
عن أبي عامر
الأشعري - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «ليكونن من
أمتي أقوام يستحلون الحر والحرير». رواه أبو داود، وأصله في البخاري
547. Abu 'Amir
al-Ash'ari (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) said, "There
will be among my followers, some people who will make Halal (lawful) a woman's
vagina (i.e. adultery) and silk (which is forbidden for men)."
[Related by Abu Dawud
and Al-Bukhari]
وعن حذيفة -
رضي الله عنه - قال: نهى النبي - صلى الله عليه وسلم - أن نشرب في آنية الذهب
والفضة، وأن نأكل فيها، وعن لبس الحرير والديباج، وأن نجلس عليه. رواه البخاري
548. Abu Hudhaifah
Ibn Al-Yaman (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) prohibited us from
eating and drinking from gold and silver vessels. He also forbade us from
wearing clothes made of silk or brocade (i.e. the men but it is lawful for
women) or to sit on them.'
[Related by
Al-Bukhari]
- They will
try to make it halal because it is haram (i.e. silk).
وعن عمر - رضي
الله عنه - قال: نهى النبي - صلى الله عليه وسلم - عن لبس الحرير إلا موضع إصبعين،
أو ثلاث، أو أربع. متفق عليه، واللفظ لمسلم
549. 'Umar (RAA)
narrated, 'The Messenger of Allah (Sallallahu
alayhi wa sallam) prohibited (men) from wearing silk, except for the size
of two, three or four fingers.'
[Agreed upon and the
wording is from Muslim]
- When we say
it is haram; it is just for males only and not for females.
- What is the
meaning of 2, 3 or fingers?
- Sometimes
you have a shirt and it is made of polyester but it has silk stripes in it.
- If the silk
stripes is four fingers, then it is halal for men.
What is meant by the
silk that is forbidden to men is natural silk that is taken from the silkworm.
As for artificial silk, that is not included in the prohibition, because there
is no statement that it is haraam in either the Qur’aan or Sunnah. If it is not
narrated in the Qur’aan and Sunnah that a thing is forbidden, then it is
permissible, because the basic principle concerning things is that they are
permitted.
But some of these
fabrics made from artificial silk may be very soft and like the fabric worn by
women. These should be avoided by men, because what is required of men is to be
tough and hard; softness is not appropriate for men.
[See al-Sharh al-Mumti’,
2/207; Tawdeeh al-Ahkaam, 2/447]
وعن أنس - رضي
الله عنه: أن النبي - صلى الله عليه وسلم - رخص لعبد الرحمن بن عوف، والزبير في
قميص الحرير، في سفر، من حكة كانت بهما. متفق عليه
550. Anas (RAA)
narrated, 'The Messenger of Allah (Sallallahu
alayhi wa sallam) gave permission to 'Abdur Rahman bin 'Auf and Az-Zubair
to sear silk clothing on a journey, as they were suffering from a skin
irritation.'
[Agreed upon]
WHEN ARE MEN ALLOWED TO
WEAR SILK
The scholars allowed
men to wear silk in certain exceptional circumstances where there is shar’i
evidence to support this, such as Muslim combatants in war who are allowed to
wear silk in order to show off and annoy the enemy, which is a kind of
psychological warfare. People who are sick may also be permitted to wear silk
to relieve their suffering, as Anas reported that the Prophet (Sallallahu alayhi wa sallam) allowed ‘Abd
al-Rahmaan ibn ‘Awf and Ibn al-Zubayr (may Allaah be pleased with them both) to
wear silk because of a skin irritation that they suffered from.
(Reported by
al-Bukhaari, 10/295, and Muslim, 3/1646).
The scholars also
allowed men to wear garments containing four fingers’ width of silk, because of
the hadeeth of ‘Umar ibn al-Khattaab (may Allaah be pleased with him) who said
that the Prophet (Sallallahu alayhi wa
sallam) forbade the wearing of silk except for an area the width of
two fingers, or three or four.”
(Reported by Muslim,
3/1644).
With regard to the
matters mentioned in the question, the issue is not what a thing is called but
what it really is. If the item that a man is going to wear is made of natural
silk, then it is not permissible for him to wear it, no matter how it looks or
feels, and no matter whether it is a shirt, pants, socks, a necktie or anything
else. And Allaah knows best.
-The shaikhs
don't like necktie, they call it the clothing of the kufaar; however, you are allowed to wear it in cases
of necessity.
-For example
if it is the dress code at the school or your workplace and but it is not permissible to wear it just for
the sake of it.
- However,
some scholars argue that it is not haram since it is not exclusive to one group.
وعن علي - رضي
الله عنه - قال: كساني النبي - صلى الله عليه وسلم - حلة سيراء، فخرجت فيها، فرأيت
الغضب في وجهه، فشققتها بين نسائي. متفق عليه، وهذا لفظ مسلم
551. 'Ali (RAA)
narrated, 'The Messenger of Allah (Sallallahu
alayhi wa sallam) sent me a garment striped with silk (or made of pure
silk, which is more likely) so I went out wearing it. I saw the Prophet (Sallallahu alayhi wa sallam) and he looked very
angry (when seeing me wearing it), so I cut it up (and divided it) among my
female (relatives).'
[Agreed upon and the
wording is from Muslim]
وعن أبي موسى -
رضي الله عنه - أن رسول الله - صلى الله عليه وسلم - قال «أحل الذهب والحرير لإناث
أمتي، وحرم على ذكورهم». رواه أحمد، والنسائي، والترمذي وصححه
552. Abu Musa (RAA)
narrated that the Messenger of Allah (Sallallahu
alayhi wa sallam) said, "Gold and silk are Halal (lawful) for the
females among my nation, but prohibited for the males."
[Related by Ahmad,
An-Nasa'i and At-Tirmidhi]
وعن عمران بن
حصين رضي الله عنهما؛ أن رسول الله - صلى الله عليه وسلم - قال: «إن الله يحب إذا
أنعم على عبد أن يرى أثر نعمته عليه». رواه البيهقي
553.'Imran bin Husain
(RAA) narrated that the Messenger of Allah (Sallallahu
alayhi wa sallam) said, "When Allah bestows one of His favors upon a
slave, He likes to see its effect on him."
[Related by
Al-Baihaqi]
- Hadith 553 means
that it is not piety to be walking around in old clothing because the kufaar
will
say that Islam preaches poverty and makes you
a second class citizen.
- Do not drive
around in an old car or clothing; the
kufaar will lose respect for you.
- So always
let the baraka of Allah SWT) show on you.
And proclaim the Grace
of your Lord (i.e. the Prophet hood and all other Graces).
(Ad-Duha 93:11)
- Do not nag
and complain about your condition; when you are around people that will stress people out.
- This is not
an Islamic behaviour and will push people away from you.
- You are not
allowed to beg except if you are struck by a disaster like fire outbreak or a charity working for the ummah.
WHEN ARE WE IMITATING
THE KUFAAR IN CLOTHING
- can we wear
trousers and suits?
I heard some people
say that wearing pants and suits is haraam because it is an imitation of the
kuffaar. Is this true?
Praise be to Allaah.
Allaah has forbidden
the Muslim to imitate the disbelievers, and the Prophet (Sallallahu alayhi wa sallam) spoke very sternly
concerning that, as he said:
“Whoever imitates a
people is one of them.” Narrated by Abu Dawood (4031) and classed as saheeh by
al-Albaani in Saheeh Sunan Abi Dawood.
The prohibition on
imitating the kuffaar applies only to that which is exclusively theirs and
which is not common to them and the Muslims.
What explains the
meaning of exclusivity is that if the person who does that action is seen it
would be said of him that he belongs to the group which we are forbidden to
imitate. This can only apply to actions which are not done by anyone but that
group.
As for actions which
are common to them and the Muslims, it is not correct to say that doing this is
regarded as the forbidden type of imitation, because this action is not
exclusive to them.
Based on that, the
rulings on things that are only forbidden because they are imitation of the
mushrikeen vary according to time and place, and according to different
traditions and customs.
If that kind of
clothing in a particular country is worn only by the kuffaar, then it is haraam
for the Muslim to wear it in that country, but if in another country it is worn
by both Muslims and kaafirs, then it is permissible to wear it in that country.
Nowadays, wearing
pants or suits is not exclusive to the kaafirs; rather they are worn by Muslims
in most countries and they do not think that wearing it is imitation of the
kaafirs, because it is not exclusively theirs.
Based on this,
wearing it is permissible and there is nothing wrong with it.
Shaykh Muhammad ibn
‘Uthaymeen (may Allaah have mercy on him) was asked: What is the guideline on
the issue of imitating the kuffaar?
He replied:
Imitation of the
kuffaar may be in appearance, clothing, food and other things because it is a general
word which refers to a person doing something that is done exclusively by the
kuffaar, in such a way that whoever sees him would think that he is one of the
kuffaar. This is the guideline. But if the thing has become widespread among
both Muslims and kaafirs, then this imitation is permissible, even if it was
originally taken from the kuffaar, so long as it is not haraam in and of
itself, such as wearing silk. End quote.
[Majmoo’ Duroos wa
Fataawa al-Haram al-Makki (3/367)]
-The
prohibition applies only to that which exclusively theirs.
-Exclusively
means the clothing for example is only worn by Hindus, Buddhist etc.
- But if it is
international then there is nothing wrong with that.
- Now a day
wearing trousers is not exclusive to kufaar it is worn
all over the world and the Muslim word too.
- So it is not
haram to wear them.
IS IT HALAL TO WEAR
NIKE
This well known
registered trademark, Nike, which may be the most well known of sporting brands
in the world, bears the name of the Greek goddess of victory. The founders of
this company who chose this name were Philip Knight and Bill Bower man. They
chose this name as a symbol of good luck and hope of victory for sportsmen who
wore this brand and propagate the symbol of this god.
This is something
well known that is stated in encyclopaedias. See Wikipedia.org on the internet.
In an article on this topic in the well-known al-Mawrid dictionary it says:
Nike was the god of
victory among the ancient Greeks, who was usually presented in the form of a
winged maiden, carrying a crown in one hand and a palm branch in the other. End
quote.
Al-Mawrid Qamoos
Ingleezi ‘Arabi (p. 613)
We find the same
information in a book called al-Mu’taqadaat al-Deeniyyah ‘inda al-Shu’oob, ed.
by Geoffrey Barrinder, which was published in Arabic in Silsilat ‘Aalam
al-Ma’rifah, no. 173, p. 409.
Thus it is clear that
it is not permissible for the Muslim to wear this symbol or to imitate those
who wear it. The Muslim believes in the Oneness of Allaah (Tawheed) and believes
that victory, help
and strength come from Him alone. Wearing this symbol is contrary to his belief
and faith. If he has no option but to buy the products of this company, then at
least he should erase their symbol and name so that it is not on his chest,
foot or neck. Thus his religious commitment will be safe as will his belief
(‘aqeedah).
Shaykh Ibn ‘Uthaymeen
(may Allaah have mercy on him) said:
With regard to
images, such as images which appear on clothes for adults and children, they
are the same: it is not permissible for a person to wear anything with pictures
on it, or to dress his children, boys and girls alike, in anything that has
pictures on it.
With regard to words
written on garments, such as “I am a Christian” on a sweater, or “I am a Jew”
or “Christian” or “sexual fluid” or “the gushing water of man” or writing the
symbol for Venus, which is a symbol for immoral actions, and also writing “the
ancient Greek god of love” or “alcoholic drink” or the name of a man and woman,
or “Christmas” – all of these are unacceptable.
NIKE IS HARAM
- So be
careful of walking around with clothing promoting kufr and zandaqa.
- Nike means
the 'Greek goddess of victory' and that is shirk.
- So those; if
you who have Nike at home should wear it and then when it is old replace it
with another brand.
WEARING TROUSERS BELOW
THE ANKLE
Is it necessary to
have your pants above ankles
We hear it very
commonly that according to Islam, it is necessary for males to keep your pants
(or whatever you are wearing on your lower body) above your ankles. i.e., it
should not be hanging below your ankles. Is their any authentic Hadith that
confirms it or is it more of a tradition thing?
Further, is there any
different ruling regarding this during Salat?
Wearing one's lower
garment below the ankles (for men) is known as isbal (from sa-ba-la which means
to lower). There are dozens of authentic ahadith from the Prophet (Sallallahu alayhi wa sallam) prohibiting isbal.
For example, here are two well-known ones:
Narrated Abu Huraira:
The Prophet (Sallallahu alayhi wa sallam) said “Whatever is
below the ankles of the izar is in the fire.”
Narrated Abdullah ibn
‘Umar, the Prophet (Sallallahu alayhi wa
sallam) said “Whoever trails his garment out of pride, Allah will not
look at him on the Day of Judgment.”
Both of these ahadith
are in Sahih al-Bukhari.
Before getting to the
scholarly opinions on this issue, a little bit of history to get some context
to better understand this will help. In the society of the Prophet (Sallallahu alayhi wa sallam) most people were
poor. Clothing was one way the arrogant and rich among them would flaunt their
wealth. They would lower their lower garments so that the bottom would get
soiled, as if to say “Oh I don’t care if this garment is dirtied, I have dozens
more like it at home.” For the Arabs of that time, their status symbol was
wearing garments below the heels and letting it drag behind them in the dirt.
However, within two
generations this custom was gone. Arab society grew prosperous and this
practice lost its place as a status symbol. Now this is interesting because
this was the time of the great imams and fuqaha. The position among the
scholars at the time and since then was that pride was prohibited but not the
garment itself (one that goes below the ankles).
Today there are two
major opinions on the issue of isbal. There is unanimous consensus that isbal
when done out of pride or arrogance is haram and in fact it is a major sin due
to the explicit punishment prescribed in the Hereafter in the hadith. When it
is not done due to pride, the opinions of the scholars are as follows:
Minority opinion:
Practising isbal out of habit or custom is haram. This is the opinion of Imam
ibn Hajr, Imam ibn al-’Arabi and a minority position among the other madhhabs.
Two of their proofs
are the hadiths of ibn ‘Umar (ra) and Abu Huraira (ra):
Abdullah ibn ‘Umar
narrated that the Prophet (Sallallahu
alayhi wa sallam) said : “Whoever trails his garment out of pride Allah
will not look at him on the Day of Judgment.” Abu Bakr said “One of the sides
of my garment drags below [the other] unless I protect myself against that.”
The Prophet (Sallallahu alayhi wa sallam) said “You don’t do
that out of arrogance.”
[Bukhari]
Abu Huraira narrated
that the Prophet (Sallallahu alayhi wa
sallam) said “Whatever is below the ankles of the izār is in the Fire”
[Bukhari]
Majority opinion:
Practising isbal out of habit or custom is makruh (disliked and not
recommended). This the standard position of all four madhhabs as well as that
of Imam ibn Taymiyya and Imam an-Nawawi.
They have 3 major
proofs:
From a fiqhi
standpoint, they consider the unconditional hadith (e.g. Abu Huraira’s hadith
above) as being conditional to ‘arrogance’ due to the other hadith. So it’s important
to put all the related hadith together and view them that way.
Some of the salaf
understood that if isbal was done for a valid reason it would be permissible.
Considering the
historical context above, isbal no longer holds the cultural significance it
once did.
The reason why the
second group of scholars still categorizes this as makruh is due to the
quantity of hadith on this matter. It cannot be mubah (permissible).
WHAT IS IZZAR?
- The Indians,
Malaysian and Bangladeshi wear wrapper and that is izaar.
- The Rasul (Sallallahu alayhi wa sallam) didn't speak about trousers but the izaar.
-The Arabs
knew about trousers when they conquered spain and not before that.
-The word
'PRIDE' in the hadith makes the scholars say you need to wear it for pride for
it to be haram.
- Therefore
Muslims living in cold countries are allowed to wear trousers below the ankles.
- There is no
culture in the world where people wear trousers below the ankles for pride now.
- The Arabs
used to drag their izaar to look down on the poor.
- So having
the trousers below the ankle is only haram when done out of pride.
- The Saudi Salafis
preach otherwise.
THE ISLAMIC GUIDELINES
TO THE DRESSCODE
1. The basic
principle concerning everything that is worn is that it is halaal and
permissible, except for that concerning which there is a text to state that it
is haraam, such as silk for males, because the Prophet (Sallallahu alayhi wa sallam) said: “These two
[gold and silk] are forbidden for the males of my ummah and permissible for the
females.”
Narrated by Ibn
Maajah, 3640; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Similarly it is not
permissible to wear the skin of a dead animal (one that has died of natural
causes) unless it has been tanned. With regard to wearing clothes made of wool,
goat hair and camel hair, these are pure and permissible.
2. It is not
permissible to wear thin or see-through clothing that does not conceal the
‘awrah.
3. It is haraam to
imitate the mushrikeen and kuffaar in their manner of dress, so it is not
permissible to wear clothing that is unique to the kuffaar.
It was narrated that
‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allaah (Sallallahu alayhi wa sallam) saw ‘Ali wearing
two garments dyed with safflower and said: “These are garments of the kuffaar;
do not wear them.”
[Narrated by Muslim,
2077]
4. It is haraam for
women to imitate men and men to imitate women in the way they dress, because
the Prophet (Sallallahu alayhi wa sallam) cursed the men who
imitate women and the women who imitate men.”
[Narrated by
al-Bukhaari, 5546]
5. It is Sunnah for a
Muslim to start with the right when dressing, and to say, Bismillaah (In the
name of Allaah), and to start with the left when taking clothes off.
It was narrated that
Abu Hurayra said: The Messenger of Allaah (Sallallahu
alayhi wa sallam) said: “When you get dressed and when you do wudoo’,
start on the right.”
Narrated by Abu
Dawood, 4141; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 787.
6. It is Sunnah for
the one who is putting on a new garment to thank Allaah and make du’aa’.
It was narrated that
Abu Sa’eed said: When the Messenger of Allaah (Sallallahu alayhi wa sallam) put on a new
garment, he would call it by its name, whether it was a turban, a shirt or a
cloak, then he would say: “Allaahumma laka al-hamd anta kasawtanihi as’aluka
khayrahu wa khayri ma suni’a lah wa a’oodhu bika min sharrihi wa sharri ma
suni’a lah (O Allaah, to You be all praise. You have clothed me with it. I ask
You for the good of it and the good for which it was made, and I seek refuge
with You from the evil of it and the evil for which it was made).”
[Narrated by
al-Tirmidhi, 1767; Abu Dawood, 4020; classed as saheeh by al-Albaani in Saheeh
al-Jaami’, 4664]
7. It is Sunnah to
pay attention to keeping one's clothes clean, without feeling arrogant or
exaggerating about that.
It was narrated from
‘Abd-Allaah ibn Mas’ood that the Prophet (Sallallahu
alayhi wa sallam) said: “No one will enter Paradise
in whose heart is a mustard-seed of arrogance.” A man said: “What if a man
likes his clothes to look nice and his shoes to look nice?” He said: “Allaah is
Beautiful and loves beauty; arrogance means rejecting the truth and looking
down on people.”
[Narrated by Muslim,
91]
8. It is mustahabb to
wear white clothes
It was narrated that
Ibn ‘Abbaas said: The Messenger of Allaah (Sallallahu
alayhi wa sallam) said: “Wear white clothes, for they are the best of
your clothes, and shroud your dead in them.”
[Narrated by
al-Tirmidhi, 994, hasan saheeh. This is what the scholars regarded as
mustahabb. Also narrated by Abu Dawood, 4061; Ibn Maajah, 1472]
9. It is haraam for
the Muslim man to let any garment he wears hang down beneath his ankles (an
action known as isbaal); the limit for any garment is the ankles.
It was narrated from
Abu Hurayra (may Allaah be pleased with him) that the Prophet (Sallallahu alayhi wa sallam) said; “Whatever of
the lower garment is beneath the ankles is in the Fire.”
[Narrated by
al-Bukhaari, 5450]
It was narrated from
Abu Dharr that the Prophet (Sallallahu
alayhi wa sallam) said: “There are three to whom Allaah will not speak on
the Day of Resurrection and will not look at them or praise them, and theirs
will be a painful torment.” The Messenger of Allaah (Sallallahu alayhi wa sallam) repeated it three
times.
Abu Dharr said: “May
they be doomed and lost; who are they, O Messenger of Allaah?” He said: “The
one who lets his garment hang beneath his ankles, the one who reminds others of
favours he has done, and the one who sells his product by means of false
oaths.”
[Narrated by Muslim,
106.]
10. It is haraam to
wear garments of fame and vanity, which means a garment that stands out from
others so that people will look at the wearer and he will become known for it.
It was narrated that
Ibn ‘Umar said: The Prophet (Sallallahu
alayhi wa sallam) said: “Whoever wears a garment of fame and vanity,
Allaah will dress him in a garment like it on the Day of Resurrection.”
According to another
version, “…then set it ablaze.” And according to a third version, “will dress
him in a garment of humiliation.”
[Narrated by Abu
Dawood, 4029; Ibn Maajah, 3606 and 3607; classed as hasan by Shaykh al-Albaani
in Saheeh al-Targheeb, 2089]
And Allaah knows
best.
- Praying with
pictures of animals and humans on your shirt, the salah is valid but you did
haram.
-You are
allowed to wear animal skin clothiers except that made of dogs or pigs skins.
-It is haram
to dress your son in hijab to see how he will look if he was a girl.
- A con artist
uses his clothing to deceive you.
- The Rasul (Sallallahu alayhi wa sallam) will make a dua before a garment (new and old).
- You should
keep clean and pure else you maybe punished in the grave to walk around in beautiful clothing is
mustahab.
- White
clothing is preferable for men.
IS IT HARAM FOR A
MUSLIMS TO WEAR CLOTHING?
- You can't
get away from wearing it; but is it only halal if
it doesn't promote homosexuality, kufr, racism etc
- And it
should not be over expensive (e.g. a shoe cost $10,000.00).
- The one that
stands out with fame and vanity is haram.
- It is haram
for a Muslim man to wear tight trousers.
IT IS ALLOWED FOR A MAN
TO WEAR A NECKLACE
- If it is the
norm then its halal.
- If he is
seen as being effeminate, gay etc then it is haram.
-It if haram
to wear a t-shirt with 'I LOVE YOU JESUS' because
'JESUS' is a false deity.
- It is haram
to walk around with t-shirts with the British flag; because it has cross and it
is the cross of the crusaders.
- T-shirts promoting
Islam and Muslims are halal but just for men and not women.
If there is a
specific benefit to be gained, there is no disagreement about wearing a garment
which will bring that about. Therefore it is said that when 'Umar came to Syria
and found that Mu'awiya ibn Abi Sufyan had appointed a chamberlain, was using
fine horses, wearing sumptuous clothes and acting like a king, he questioned
him about it. Mu'awiya said to him, "We are in a land where this is
necessary." Then 'Umar said, "I neither order you to do that nor
forbid you from it." He meant, "You have the best knowledge of your
state and know whether you really need to do this, thus making it a good thing,
or whether it is unnecessary and so not a good thing. "This indicates that
ÔUmar and others thought that the states of rulers and governors vary in
different cities, times and circumstances. That is why it is necessary to
institute new adornments and political systems that did not exist in the past.
It could even be that they are necessary in certain cases.
(cf. Sunan
al-Muhtadin by al-Mawwaq)
Umar (r.a)
didn't stop Mu'awiyyah from wearing beautiful clothing; so wear what will maintain your respect from
the people.
SHARH OF
BULUGH AL-MARAAM
(THE
HIJAB OF THE WOMAN)
{Book 2
Chapter 17 (Clothing) page 191}
MARCH 03 2013 / 20 RABI AL THANI 1434 HIJRI
DARS TWO
RULING ON HIJAB FOR WOMEN:
- There are
many hadiths and Quranic verses that make it compulsory for a woman to
wear hijab when she leaves the
house.
And tell the believing
women to lower their gaze (from looking at forbidden things), and protect their
private parts (from illegal sexual acts, etc.) and not to show off their
adornment except only that which is apparent (like palms of hands or one eye or
both eyes for necessity to see the way, or outer dress like veil, gloves,
head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e.
their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment
except to their husbands, their fathers, their husband's fathers, their sons,
their husband's sons, their brothers or their brother's sons, or their sister's
sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female)
slaves whom their right hands possess, or old male servants who lack vigour, or
small children who have no sense of 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 Allāh to forgive you all, O believers, that you may be successful.
(An-Nur 24:31)
- Every
muslimah should read and know this verse;
- In brackets
is a weak hadith on one eye exposed the translator is not a hadith scholar.
- He doesn't
know that the hadith is weak. this misguidance is not intentional.
- A person who
translates the Quran is not an expert in these fields.
- he is only a
translator.
- Sometimes
they make mistakes.
- Women can
take of hijab and expose their face to their father in law.
And as for women past
child-bearing who do not expect wed-lock, it is no sin on them if they discard
their (outer) clothing in such a way as not to show their adornment. But to
refrain (i.e. not to discard their outer clothing) is better for them. And
Allāh is All-Hearer, All-Knower.
(An-Nur 24:60)
- There are many verses in the Quran that explain
the wearing of the hijab.
- It is
recommended that the old woman still wear hijab, because they still have sexual
needs.
- In darul
harb emphasis is placed on zina.
O Prophet! Tell your
wives and your daughters and the women of the believers to draw their cloaks
(veils) all over their bodies (i.e. screen themselves completely except the
eyes or one eye to see the way). That will be better, that they should be known
(as free respectable women) so as not to be annoyed. And Allāh is Ever Oft Forgiving,
Most Merciful.
(Al-Ahzab 33:59)
- The hadith
in brackets about one eye is weak.
- As explained
before the translator doesn't know the hadith is weak.
- The
hypocrites in medina slandered Aisha (RAA).
- They would
make indecent proposals to Muslim girls.
- If you
propose marriage, this is decent.
- If you
propose zina, this is indecent.
- The
hypocrites used to say after that they didn't know that they were muslimah.
- After they
had proposed indecently; after the ayat came down the hypocrites were
checkmated.
- They
couldn't say anymore that they didn’t know they were Muslims.
O you who believe!
Enter not the Prophet's houses, except when leave is given to you for a meal,
(and then) not (so early as) to wait for its preparation. But when you are
invited, enter, and when you have taken your meal, disperse, without sitting
for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking)
you (to go), but Allāh is not shy of (telling you) the truth. And when you ask
(his wives) for anything you want, asks them from behind a screen that is purer
for your hearts and for their hearts. And it is not (right) for you that you
should annoy Allah’s Messenger, nor that you should ever marry his wives after
him (his death). Verily! With Allāh that shall be an enormity.
(Al-Ahzab 33:53)
- The wives of
the prophet (Sallallahu alayhi wa sallam) were the mothers of the believers;
so they could not marry their mothers.
- A sahabah
used to say; he would marry Aisha (RAA) after the prophet died.
- The prophet
(Sallallahu alayhi wa sallam) didn't go at him
for this.
- He
overlooked this because Talha (RA) was a lion in Islam.
Asmaa said: We used
to cover our faces in front of men; It was narrated that Asma’ bint Abi Bakr
said: We used to cover our faces in front of men.
[Narrated by Ibn
Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheeh and al-Dhahabi
agreed with him. It was also classed as saheeh by al-Albaani in Jilbaab
al-Mar’ah al-Muslimah]
- The hadith
means that it is mustahab and not fard for women to cover their faces.
- The scholars
have great arguments about this; call
each other jahil.
- Anything to
do with women will call fitnah.
- The
arguments will be presented.
:: THE 8 CONDITIONS OF
THE HIJAB ::
The conditions of
hijaab:
Firstly:
(It should cover all
the body apart from whatever has been exempted)
Allaah says
(interpretation of the meaning):
“O Prophet! Tell your
wives and your daughters and the women of the believers to draw their cloaks
(veils) all over their bodies (i.e. screen themselves completely except the
eyes or one eye to see the way). That will be better, that they should be known
(as free respectable women) so as not to be annoyed. And Allaah is Ever
Oft-Forgiving, Most Merciful.”
This aayah clearly
states that it is obligatory to cover all of a woman’s beauty and adornments
and not to display any part of that before non-mahram men (“strangers”) except
for whatever appears unintentionally, in which case there will be no sin on
them if they hasten to cover it up.
Al-Haafiz ibn Katheer
said in his Tafseer:
This means that they
should not display any part of their adornment to non-mahrams, apart from that
which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and
robe, i.e., what the women of the Arabs used to wear, an outer garment which
covered whatever the woman was wearing, except for whatever appeared from
beneath the outer garment. There is no sin on a woman with regard to this
because it is impossible to conceal it.
Secondly:
(it should not be an
adornment in and of itself)
Allaah says
(interpretation of the meaning):
“And not to show off
their adornment”
[Al-Noor 24:31].
The general meaning
of this phrase includes the outer garment, because if it is decorated it will
attract men’s attention to her. This is supported by the aayah in Soorat
al-Ahzaab (interpretation of the meaning):
“And stay in your
houses, and do not display yourselves like that of the times of ignorance”
[Al-Ahzaab 33:33]
It is also supported
by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him)
said: “There are three, do not ask me about them: a man who leaves the
jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who
runs away then dies; and a woman whose husband is absent and left her with
everything she needs, and after he left she made a wanton display of herself.
Do not ask about them.”
(Narrated by
al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its
isnaad is saheeh and it is in al-Adab al-Mufrad).
Thirdly:
(It should be thick
and not transparent or “see-thru”)
Because it cannot
cover properly otherwise. Transparent or see-thru clothing makes a woman more
tempting and beautiful. Concerning this the Prophet (peace and blessings of
Allaah be upon him) said: “During the last days of my ummah there will be women
who are clothed but naked, with something on their heads like the humps of
camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not
enter Paradise or even smell its fragrance,
although its fragrance can be detected from such and such a distance.”
(Narrated by Muslim
from the report of Abu Horary)
Ibn ‘Abd al-Barr
said: what the Prophet (Sallallahu alayhi
wa sallam) meant was women who wear clothes made of light fabric which
describes and does not cover. They are clothed in name but naked in reality.
[Transmitted by
al-Suyooti in Tanweer al-Hawaalik, 3/103]
Fourthly:
(It should be loose,
not tight so that it describes any part of the body)
The purpose of
clothing is to prevent fitnah (temptation), and this can only be achieved if
clothes are wide and loose. Tight clothes, even if they conceal the colour of
the skin, still describe the size and shape of the body or part of it, and
create a vivid image in the minds of men. The corruption or invitation to
corruption that is inherent in that is quite obvious. So the clothes must be
wide.
Usaamah ibn Zayd
said: “The Messenger of Allaah (Sallallahu
alayhi wa sallam) gave me a thick Egyptian garment that was one of the
gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He
said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it
to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am
afraid that it may describe the size of her bones.’”
(Narrated by
al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and
al-Bayhaqi, with a hasan isnaad).
Fifthly:
(It should not be
perfumed with bakhoor or fragrance)
There are many
ahaadeeth which forbid women to wear perfume when they go out of their houses.
We will quote here some of those which have saheeh isnaads:
Abu Moosa al-Ash’ari
said: the Messenger of Allaah (Sallallahu
alayhi wa sallam) said: “Any woman who puts on perfume then passes by
people so that they can smell her fragrance, is an adulteress.”
Zaynab al-Thaqafiyyah
reported that the Prophet (Sallallahu
alayhi wa sallam) said: “If any one of you (women) goes out to the
mosque, let her not touch any perfume.”
Abu Hurayra said: the
Messenger of Allaah (Sallallahu alayhi wa
sallam) said:
“Any woman who has
scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with
us.”
Moosa ibn Yassaar
said that a woman passed by Abu Hurayra and her scent was overpowering. He
said, “O female slave of al-Jabbaar, are you going to the mosque?” She said,
“Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.”
He said,
“Go back and wash
yourself, for I heard the Messenger of Allaah (Sallallahu alayhi wa sallam) say: ‘If a woman
comes out to the mosque and her fragrance is overpowering, Allaah will not
accept any prayer from her until she goes home and washes herself.’”
These ahaadeeth are
general in implication. Just as the prohibition covers perfume applied to the
body, it also covers perfume applied to the clothes, especially in the third
hadeeth, where bakhoor (incense) is mentioned, because incense is used
specifically to perfume the clothes.
The reason for this
prohibition is quite clear, which is that women’s fragrance may cause undue
provocation of desires. The scholars also included other things under this
heading of things to be avoided by women who want to go to the mosque, such as
beautiful clothes, jewellery that can be seen, excessive adornments and
mingling with men.
[See Fath al-Baari,
2/279]
Ibn Daqeeq al-‘Eed
said:
This indicates that
it is forbidden for a woman who wants to go to the mosque to wear perfume,
because this causes provocation of men’s desires.
This was reported by
al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu
Hurayra quoted above.
Sixthly:
(It should not
resemble the clothing of men)
It was reported in
the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is
cursed. There follow some of the ahaadeeth that we know:
Abu Hurayra said:
“The Messenger of Allaah (Sallallahu
alayhi wa sallam) cursed the man who wears women’s clothes, and the woman
who wears men’s clothes.”
‘Abd-Allaah ibn ‘Amr
said: I heard the Messenger of Allaah (Sallallahu
alayhi wa sallam) say: ‘They are not part of us, the women who imitate
men and the men who imitate women.’”
Ibn ‘Abbaas said:
“The Prophet (Sallallahu alayhi wa sallam) cursed effeminate
men and masculine women. He said, ‘Throw them out of your houses.’” He said:
“The Prophet (Sallallahu alayhi wa sallam) expelled So and so,
and ‘Umar expelled So and so.” According to another version: “The Messenger of
Allaah (Sallallahu alayhi wa sallam) cursed men who
imitate women and women who imitate men.”
‘Abd-Allaah ibn ‘Amr
said: “The Messenger of Allaah (Sallallahu
alayhi wa sallam) said: ‘There are three who will not enter Paradise and
Allaah will not even look at them on the Day of Resurrection: one who disobeys
his parents, a woman who imitates men, and the duyooth (cuckold, weak man who
feels no jealousy over his womenfolk).”
Ibn Abi Maleekah –
whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah
(may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She
said: ‘The Messenger of Allaah (Sallallahu
alayhi wa sallam) cursed women who act like men.’”
These ahaadeeth
clearly indicate that it is forbidden for women to imitate men and vice versa,
This usually includes dress and other matters, apart from the first hadeeth
quoted above, which refers to dress only.
Abu Dawood said, in
Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who
dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s
garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad,
Can he give her bachelor sandals to wear? He said, No, unless she wears them to
do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her
hair short? He said, No.”
Seventhly:
(It should not
resemble the dress of kaafir women).
It is stated in
sharee’ah that Muslims, men and women alike, should not resemble or imitate the
kuffaar with regard to worship, festivals or clothing that is specific to them.
This is an important Islamic principle which nowadays, unfortunately, is
neglected by many Muslims, even those who care about religion and calling
others to Islam. This is due either to ignorance of their religion, or because
they are following their own whims and desires, or because of deviation,
combined with modern customs and imitation of kaafir Europe.
This was one of the causes of the Muslims’ decline and weakness, which enabled
the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change
the condition of a people as long as they do not change their state themselves
…”
[al-Ra’d 13:11 –
interpretation of the meaning]. If only they knew.
It should be known
that there is a great deal of saheeh evidence for these important rules in the
Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in
the Sunnah, as is always the case.
Eighthly:
(It should not be a
garment of fame and vanity).
Ibn ‘Umar (may Allaah
be pleased with him) said: “The Messenger of Allaah (Sallallahu alayhi wa sallam) said: ‘Whoever
wears a garment of fame and vanity in this world, Allaah will clothe him in a
garment of humiliation on the Day of Resurrection, then He will cause Fire to
flame up around him.’”
(Hijaab al-Mar’ah
al-Muslimah, p. 54-67)
- Lesbians walk around
wearing men’s clothes.
- Men are not allowed to
imitate women.
- Muslimah that wear the
sari out is haram.
- That is the dress of the
Hindus.
- Saris expose the stomach.
- The men of your
household will be held responsible on that day of judgement.
- Expensive designer
clothing is clothing of fame and vanity.
Ibn ‘Umar (RA) said:
“The Messenger of Allah (Sallallahu
alayhi wa sallam) said: ‘Whoever wears a garment of fame and vanity in
this world, Allah will clothe him in a garment of humiliation on the Day of
Resurrection, then He will cause Fire to flame up around him.’”
[Sunan Ibn Majah
(4/601) No. 3607, Sunan Abu Dawood (4/43) No. 4029, Musnad Ahmad (2/139) No.
6245, al-Sunan al-Kubra al-Nasa'i (8/389) No. 9487]
- Like paying
$3000 for one abayah.
- You can wear
designer clothing if it does not meet these prohibitions.
- It cannot
have animal’s pictures on it.
- Your salah is
accepted but the clothing is haraam.
- So you still did
something haram.
::THE VIRTUES OF THE
HIJAB::
1. An act of
obedience
The hijab is an act
of obedience to Allah and to his prophet (Sallallahu
alayhi wa sallam), Allah says in the Quran:
"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 (Sallallahu alayhi wa
sallam), has indeed strayed in a plain error."
[Al-Ahzab 33:36]
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 Juyubihinnah."
[An-Nur
24:31]
Juyubihinnah: 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 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."
[Al-Ahzab 33::59]
In the above Ayah
there is 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 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
Taharah (Purity)
Allah had shown us
the hikmah (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."
[Al-Ahzab 33::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 fitnah (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."
[Al-Ahzab 33:32]
4. The hijab is a
Shield
The prophet (Sallallahu alayhi wa sallam) said: "Allah,
Most High, is Hayie (Bashful), Sittir (Shielder). He loves Haya' (Bashfulness)
and Sitr (Shielding; Covering).
"The Prophet
(peace and blessings be upon him) 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 says in the
Quran:
"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."
[Al-A'raf 7:26]
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 Eeman
(Belief or Faith)
Allah did not address
His words about the hijab except to the believing women, Al-Mo'minat. In many
cases in the Quran Allah refers to the "the believing women". Aisha,
the wife of the prophet (Sallallahu
alayhi wa sallam), addressed some women from the tribe of Banu Tamim 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
Hayah' (Bashfulness)
There are two
authentic hadith which state: "Each religion has a morality and the
morality of Islam is hayah'" 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 Gheerah 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.
It is not for a
believer, man or woman, when Allāh and His Messenger have decreed a matter that
they should have any option in their decision. And whoever disobeys Allāh and
His Messenger, he has indeed strayed in a plain error.
(Al-Ahzab 33:36)
1) If a sister wears the
hijab you should give her credit.
- You should
always marry the muslimah who wears the hijab over the one who doesn't.
- This shows
the sister is a believer
- They believe
in Allah (SWT).
ودخل نسوة من
بني تميم على عائشة رضي الله عنها عليهن ثياب رقاق، فقالت عائشة: إن كنتن مؤمنات
فليس هذا بلباس المؤمنات، وإن كنتن غير مؤمنات فتمتعينه
Some women from Banu
Tamim came to see 'Aisha (RA) wearing transparent clothing. 'Aisha said to
them: "If you are believing women, these are not the clothes of believing
women."
[Tafsir al-Qurtubi
(14/244)]
وأدخلت امرأة
عروس على عائشة رضي الله عنها وعليها خمار قبطي معصفر، فلما رأتها قالت: لم تؤمن
بسورة" النور" امرأة تلبس هذا
A bride came to see 'Aishah (RA) wearing a
sheer, transparent khimaar, whereupon 'Aishah (RA) said: "A woman who
wears such clothing does not believe in Soorat An-Nur."
[Tafsir al-Qurtubi (14/244)]
2) Allah (SWT) made
the hijab a sign of modesty;
- To wear it in the house is extremism.
- She can
uncover in front of her stepfather.
- He is her
mahram for eternity.
3) When a woman
displays her beauty.
- In the
amazon women are basically naked.
- The men see
naked women every day so many of them become impotent; this destroys the libido in
Europe also.
- Wearing
hijab increases the libido. It gives suspense.
- The hijab
cuts off the ill and evil thoughts of the sick hearts.
- These are
those who desire zina and adultery.
4) The hijab is a
statement of taqwah
- Its go for the woman who wears it.
O Children of Adam! We
have bestowed raiment upon you to cover yourselves (screen your private parts,
etc.) and as an adornment, and the raiment of righteousness, that is better.
Such are among the Ayāt (proofs, evidences, verses, lessons, signs,
revelations, etc.) of Allāh, that they may remember (i.e. leave falsehood and
follow truth)
(Al-A'raf 7:26)
- The hijab is
also a fitnah.
- It is a
political statement.
- It says that
she believes in the Shariah of Allah (SWT).
- The French
president is like the king in the people of the ditch.
- French
banned the hijab and the jilbab; they
are Europeans.
- They believe
every woman is a whore; they impose on women to
leave off the clothing of taqwah.
- Democracy
means freedom of religion.
- Democracy is
an aristocracy that practices a vile form of hypocrisy.
- Darul harb
is the land of the enemy. like UK,
France, USA, Russian.
- Any country
that has Muslim blood on its hands is darul harb or
they imprison Muslims.
And fight in the Way
of Allāh those who fight you, but transgress not the limits. Truly, Allāh likes
not the transgressors. [This Verse is the first one that was revealed in
connection with Jihād, but it was supplemented by another (V.9:36)]
(Al-Baqarah 2:190)
And kill them
wherever you find them, and turn them out from where they have turned you out.
And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Harām
(the sanctuary at Makkah), unless they (first) fight you there. But if they
attack you, then kill them. Such is the recompense of the disbelievers
(Al-Baqarah 2:191)
5) The hijab is also al
walaa wa baraa.
- If you are
in a big city you can tell who is who.
- You can tell
a Christian by the cross they wear.
- The Hindus
by the clothes they wear.
- The Muslims
by the hijab.
- The hijabis
looked after shaikh when he was in prison.
6) These women who
leave there house like this do not believe in surah noor.
7) Belief is in Jannah
- A woman who
wears hijab it is difficult for her to commit zina.
- one who
doesn’t it is easy because her bashfulness is gone.
8) Gheerah is jealousy
- A pure man
has this over his womenfolk; and he protects
them from strangers.
- He is
jealous over all Muslim women.
- Whatever
city you walk in to if you see a kaffir harassing a Muslim woman you will come
to
her defence.
- He wants to
protect every sister in the world; to be a pure Muslim and you have to have
this in your heart.
- When you
allow your daughters to walk to the streets without hijab you have lost
the
gheerah.
- You have to
earn the title of being a man.
- If you allow
these things you are a dayouth.
- Kaffirs do wife swapping.
- The dignity of a woman must be highly respected.
IS THE NIQAB FARD OR SUNNAH
From The Book Jilbaab
Al-Mar’ah Al-Muslimah
Shaykh Naasir uddeen
Al-Albaanee
The main errors of
those who make the face veil obligatory
1. The interpretation
of al-idnaa’ in the verse of the Jilbaab to mean “covering the face”.
This
misinterpretation is contrary to the basic meaning of the word in Arabic which
is “to come close”, as is mentioned in authoritative dictionaries like
al-Mufradaat by the well-known scholar, ar-Raaghib al-Asbahaanee. However,
there is sufficient evidence in the interpretation of the leading commentator
on the Quran, Ibn ‘Abbaas, who explained the verse saying, “She should bring
the jilbaab close to her face without covering it.
” It should be noted
that none of the narrations used as evidence to contradict this interpretation
are authentic.
2. The interpretation
of jilbaab as “a garment which covers the face.”
Like the previous
misinterpretation, this interpretation has no basis linguistically. It is
contrary to the interpretation of the leading scholars, past and present, who
define the jilbaab as a garment which women drape over their head scarves
(khimaar)
Even Shaykh
at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other
Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his
Tafseer (vol. 3, p. 518) saying,
“It is the garment
which a woman covers herself with worn above the dress (dir ‘) and the
headscarf.” Ibn Hazm also said, “The jilbaab in the Arabic language in which
the Messenger of Allaah () spoke to us is what covers the whole body and not
just a part of it.” (vol. 3, p. 217)
Al-Qurtubee declared
this correct in his Tafseer and Ibn Katheer said, “It is the cloak worn above
the headscarf.” (vol. 3, p. 518)
3. The claim that the
khimaar (headscarf) covers the head and the face.
In doing so “the
face” has been arbitrarily added to its meaning in order to make the verse:
"Let them drape
their headscarves over their bosoms"
appear to be in their
favour, when, in fact it is not.
The word khimaar
linguistically means only a head covering. Whenever it is mentioned in general
terms, this is what is intended. For example in the hadeeths on wiping (mas-h)
on the khimaar and the prophetic statement,
“The salaah of a woman past puberty will not
be accepted without a khimaar.” This hadeeth confirms the invalidity of their
misinterpretation, because not even the extremists themselves – much less the
scholars – use it as evidence that the covering of a woman’s face in salaah is
a condition for its validity. They only use it as proof for covering the head.
Furthermore, their interpretation of the verse of the Qawaa
"to remove their
clothing"
to mean “jilbaab”
further confirms it. They hold that it is permissible for old women to appear
before marriageable males in her headscarf with her face exposed. One of their
notable scholars openly stated that. As for Shaykh at-Tuwaijree, he implied it
without actually saying it.
After checking the
opinions of the early and later scholars in all the specializations, I found
that they unanimously hold that the khimaar is a head covering.
I have mentioned the
names of more than twenty scholars, among them some of the great Imams and
hadeeth scholars.
For example,
Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation,
“Nothing should be
seen of her besides the circle of her face.”
4. The claim of a
consensus (Ijmaa‘) on the face being considered ‘awrah.
Shaykh at-Tuwaijree
claimed that scholars unanimously held that the woman’s face was ‘awrah and
many who have no knowledge, including some Ph.D. holders, have blindly followed
him.
In fact, it is a
false claim, which no one before him has claimed. The books of Hambalite
scholars which he learned from, not to mention those of others, contain
sufficient proof of its falsehood. I have mentioned many of their statements in
Ar-Radd.
For example, Ibn
Hubayrah al-Hambalee stated in his book, al-Ifsaah, that the face is not
considered ‘awrah in the three main schools of Islaamic law and he added, “It
is also a narrated position of Imaam Ahmad.” Many Hambalite scholars preferred
this narration in their books, like Ibn Qudaamah and others.
Ibn Qudaamah in
al-Mughnee explained the reason for his preference saying, “Because necessity
demands that the face be uncovered for buying and selling, and the hands be
uncovered for taking and giving.”
Among the Hambalite
scholars, is the great Ibn Muflih al-Hambalee about whom Ibn Qayyim
al-Jawziyyah said, “There is no one under the dome of the sky more
knowledgeable about the school
of Imaam Ahmad than Ibn
Muflih.” And his teacher, Ibn Taymiyyah, once told him, “You aren’t Ibn Muflih,
you are Muflih!”
It is incumbent on me
to convey Ibn Muflih’s statements for the readers because of the knowledge and
many benefits contained in them. Included in them is further confirmation of
the falsehood of Shaykh at-Tuwaijree’s claim and support for the correctness of
my position on the issue of uncovering the face.
Ibn Muflih stated the
following in his valuable work al-Aadaab ash-Shar‘iyyah – which is among the
references cited by Shaykh at-Tuwaijree (something which indicates that he is
aware of it, but has deliberately hidden these crucial facts from his readers
while claiming the contrary):
“Is it correct to
chastise marriageable women if they uncover their faces in the street?
The answer depends on
whether it is compulsory for women to cover their faces or whether it is
compulsory for men to lower their gaze from her. There are two positions on
this issue.
Regarding the hadeeth
of Jareer in which he said, “I asked Allaah’s Messenger about the sudden
inadvertent glance and he instructed me to look away.”
[Al-Qaadee ‘Iyaad
commented,]
“The scholars, May
Allaah Most High have mercy on them, have said that there is proof in this
hadeeth that it is not compulsory for a woman to cover her face in the street.
Instead, it is a
recommended sunnah for her to do so and it is compulsory for the man to lower
his gaze from her at all times, except for a legislated purpose.
Shaykh Muhyud-deen
an-Nawawee mentioned that without further explanation.”
Then al-Muflih
mentioned Ibn Taymiyyah’s statement which at-Tuwaijree relies on in his book
(page 170), while feigning ignorance of the statements of the majority of
scholars. Statements like those of al-Qaadee ‘Iyaad and an-Nawawee’s agreement
with it.
Then al-Muflih said,
“On the basis of that, is chastisement legal? Chastisement is not allowed in
issues in where there is a difference of opinion, and the difference has
already been mentioned. As regards our opinion and that of a group of
Shaafi‘ite scholars and others, looking at a marriageable woman without desire
or in a secluded circumstance is permissible. Therefore, chastisement is not
proper.”
This answer is in
complete agreement with Imaam Ahmad’s statement, “It is not proper that a
jurist oblige people to follow his opinion (math-hab).” And this is if the
truth were on his side. What of the case where the jurist proudly, dishonestly
misleads people and declares other Muslims to be disbelievers as at-Tuwaijree
did on page 249 of his book saying,
“… Whoever permits
women to expose their faces and uses the proofs of al-Albaanee has flung open
the door for women to publicly flaunt their beauty and emboldened them to
commit the reprehensible acts done by women who uncover their faces today.” And
on page 233 he said, “… and to disbelief in the verses of Allaah.”
Those are his words –
May Allaah reform him and guide him. What would he say about Ibn Muflih,
an-Nawawee, al-Qaadee ‘Iyaad and other Palestinian scholars, as well as the
majority of scholars who preceded them and who are my salaf regarding my
opinion on this..
5. The agreement of
at-Tuwaijree and the extremists with him to explain away the authentic hadeeths
which contradict their opinion.
At-Tuwaijree did this
with the Khath‘amiyyah hadeeth. They developed a number of comical methods to
nullify its implications. I have refuted them all in ar-Radd and one of them in
Jilbaab al-Mar’ah al-Muslimah. Some reputable scholars have said that the
hadeeth doesn’t contain a clear statement that her face was exposed.
This is among the
farthest opinions from the truth. For, if her face wasn’t exposed, where did
the narrator or the viewer get the idea that she was beautiful? And what was
al-Fadl repeatedly looking at? The truth is that this is among the strongest
and most clear proofs that a woman’s face is not ‘awrah. In spite of that,
there remains a group that insists that she was in ihraam while knowing that
her ihraam does not prevent her from draping some of her clothing over her
face. At-Tuwaijree does accept sometimes that her face was uncovered but he
cancels its implication by saying,
“There is no evidence
in it that she continuously exposed her face!” He means that the wind must have
exposed her face and at that instant al-Fadl ibn ‘Abbaas saw it. Is it possible
for an Arab to say that after reading in the hadeeth “al-Fadl began to stare
while turning towards her,” and in another narration “… so he began to look at
her and her beauty amazed him.” Isn’t this pride with two protruding horns? At
other times at-Tuwaijree interprets it as al-Fadl looking at her size and
stature.
6. The frequent use
of inauthentic hadeeths and unreliable narrations.
For example, the
hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those
who insist that women are obliged to cover their faces in spite of their
knowledge of its in authenticity. In fact, one among them also declared it in
authentic. Perhaps the most important of these unreliable hadeeth commonly used
as evidence is the one in which the Prophet is reported to have said, “Are you
both blind?”
They blindly followed
at-Tuwaijree and the others in claiming that this inauthentic narration was
strengthened by other supportive narrations and that it was evidence for the
prohibition of women from looking at men, even if they are blind. They took
this position in spite of the fact that the narration was classified inauthentic
by the leading verification experts among the hadeeth scholars like, Imaam
Ahmad, al-Bayhaqee and Ibn ‘Abdil-Barr.
Al-Qurtubee related
that the narration was not considered authentic among the scholars of hadeeth.
Consequently, many Palestinian hambalite scholars made their rulings on that
basis.
Furthermore, that is
what the science of hadeeth and its methodology requires as was clearly stated
in al-Irwaa. However, in spite of all that evidence to the contrary, Shaykh
‘Abdul-Qaadir as-Sindee had the nerve to go along with Shaykh at-Tuwaijree and
others and claim that its chain of narration was authentic. By doing that he
exposed himself and his ignorance or feigned ignorance.
It is unfortunate
that he took this position, because the hadeeth’s chain contains an unknown
narrator from whom only one person narrated along with its contradiction to
what leading scholars have narrated. Contrary to the level of scholarship that
we are used to from Shaykh as-Sindee, he has brought in support of his claim the
most amazing things.
He arguments
unexpectedly contain deception, misguidance, blind following, hiding knowledge
and turning away from his own fundamental principles. Among the amazing
positions is Shaykh as-Sindee’s feigned ignorance that the narration
contradicts the hadeeth of Faatimah bint Qays which contains the Prophet’s
permission for her to stay at the home of the blind companion, Ibn Umm
al-Maktoom, whom she would be able see.
The Prophet gave the
reason for that instruction in his statement to her, “For if you take off your
head scarf, he won’t see you.” In at-Tabaraanee’s narration from Faatimah, she
said, “He instructed me to be at Ibn Umm Maktoom’s home because he couldn’t see
me whenever I took my head scarf off.”
There are also a
number of other unreliable hadeeths gathered by at-Tuwaijree in his book. I
mentioned ten of them in my response, and among them are some fabricated
traditions.
7. The classification
of some authentic hadeeths and confirmed narrations from the Companions as
inauthentic.
The extremists have
declared well-established reliable narrations as unreliable and feigned
ignorance of strengthening narrations.
They have further
declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah
concerning the woman who reaches puberty, “Nothing should be seen of her
besides her face and hands.” They have persistently declared it inauthentic –
the ignorant among them blindly following others devoid of knowledge. In so
doing, they contradict those among the leading scholars of hadeeth who
strengthen it like al-Bayhaqee and ath-Thahabee.
Most of them,
including some prominent scholars, feign ignorance of its various chains of
narration. In fact, at-Tuwaijree openly stated on page 236 of his book that
this statement was only narrated in ‘Aa’ishah’s hadeeth.
Even though he has
seen with his own eyes on pages 57-9 of my book two other chains: one of which
is from Asmaa bint ‘Umays and the other from Qataadah in the abbreviated
(mursal) format with an authentic chain of narration. Many of the blind
followers followed him, including some female authors as in Hijaabuki ukhtee
al-muslimah [Your veil, my sister Muslim], page 33.
They also pretend to
be ignorant of the leading hadeeth scholars and others who strengthened it,
like al-Munthiree, az-Zayla‘ee, al-‘Asqlaanee and ash-Shawkaanee. Some of those
who promote themselves as being among the well versed in this noble science –
in their forefront Shaykh as-Sindee – claim that some of its narrations are
extremely weak and unreliable in order to escape from the hadeeth science rule
that ‘unreliable narrations are strengthened by narrations similar to them’.
In doing that, they
delude their readers into thinking that no one ruled the weak narrators, like
‘Abdullah ibn Lahee‘ah, trustworthy and that they cannot be used as supportive
evidence. In doing that, they contradict the methodology of the hadeeth
scholars in using supportive evidence.
Among them is Imaam
Ahmad and Ibn Taymiyyah – may Allaah have mercy on them. Likewise, they all
feign ignorance that the scholars – among them Imaam ash-Shaafi‘ee –confirm the
hadeeth mursal if most scholars use it as evidence, as is the case of
‘Aa’ishah’s hadeeth.
Other strengthening
factors may be added to the above.
A) The hadeeth has
been narrated by Qataadah from ‘Aa’ishah.
A) It has been
narrated in another chain from Asmaa.
A) All three
narrators of the hadeeth ruled according to it.
Qataadah stated in
his interpretation of the verse on draping,
“Allaah has placed on
them the requirement to cover the eyebrows,” That is, “and not on their faces”
[as stated by
at-Tabaree]
‘Aa’ishah said,
regarding the female in ihraam, “She may drape the garment on her face, if she
wishes.”
This was narrated by
al-Bayhaqee in an authentic chain of narrators.
There is clear
evidence in ‘Aa’ishah’s giving the female pilgrim a choice in draping that in
her opinion the face was not ‘awrah. Otherwise she would have made it
obligatory on them as those who contradict it do.
Because of their position,
most of the extremist authors, with at-Tuwaijree in the forefront, hid this
statement of Umm al-Mu’mineen, ‘Aa’ishah from their readers.
The author of
Faslul-khitaab [The Definitive Statement] deliberately deleted this portion of
al-Bayhaqee’s narration in his book. This being only one of a number of similar
disreputable acts which I have exposed in my book.
The supportive
evidence is that this authentic narration from her strengthens her hadeeth from
the Prophet.
This is among the
facts that people are unaware of or they pretend ignorance of, either choice is
bitter to swallow.
As for Asmaa, it has
been authentically reported from Qays ibn Abee Haazim that he saw her as a
woman of white complexion with tatoos on her hands.
D) The narration of
Ibn ‘Abbaas earlier mentioned,
“She should pull the
jilbaab (cloak) close to her face without putting it on her face.”
His interpretation of
the verse of adornment
"except what
appears from it"
as referring to” the
face and hands” was similar.
There is also a
similar narration from Ibn ‘Umar to the same effect.
At this point, a
bitter reality must be noted due to the lessons which may be gained from it,
the knowledge which it contains and is service as a reminder of the wise
saying:
“The truth is not
know by people, know the truth and you will know people.”
At the same time that
Shaykh at-Tuwaijree insists on rejecting the hadeeth of ‘Aa’ishah and its
supporting evidences, among them Qaatadah’s mursal narration, he willingly
accepts another inauthentic hadeeth from her with mursal support. In that
hadeeth it is mentioned “…that she wore a niqaab (face veil)…” and that she was
supposed to have described the Prophet’s wife Safiyyah and the Ansaar women as
“… a jewess among jewesses…” which is considered by scholars to be a very
erroneous statement (munkar jiddan).
The Shaykh argues on
page 181, “It has mursal supportive evidence,” and quotes one of the mursal
hadeeths of ‘Ataa contains a known liar in its chain of narration.
One should reflect on
the great difference between this fabricated supportive evidence and the
authentic supportive evidence of Qataadah further supported by other evidences,
then ask, “Why did at-Tuwaijree accept the second hadeeth of ‘Aa’ishah and not
the first?”
The obvious answer is
that the accepted one contains reference to wearing the niqaab – even though it
does not indicate obligation – while the rejected one denies it.
Thus, in this regard,
the Shaykh did not base his position on Islaamic legal principles, but on something
similar to the Jewish principle: The ends justify the means. May Allaah help
us.
8. Placing
unreasonable conditions
Among the amazing
practices of some latter day blind following hanafite scholars and others is
that on one hand they agree with us regarding the permissibility of women
exposing their faces, because that was the position of their Imams, but on the
other hand they agree with the extremists in opposition to their Imams.
They make ijtihaad
(while claiming taqleed) by adding the condition that the society be safe from
fitnah to the position of the Imams. This refers to the fitnah caused by women
to men. Then one of the ignorant contemporary blind followers went to the
extreme of actually attributing this “condition” to the Imams themselves. Among
some of those having no knowledge, this resulted in their concluding that there
is essentially no difference between the position of the Imams and the
extremists.
It is obvious to
jurists that this condition is invalid because it implies that humans know
something which the Lord missed knowing. That is, the temptation of women did
not exist during the time of the Prophet (Sallallahu
alayhi wa sallam) thus we had to create a special ruling for it which did
not exist previously. In fact, the fitnah did exist during the era of divine
legislation and the story of al-Fadl ibn ‘Abbaas’ trial with the Khath‘amiyyah
woman and his repeated looking at her is not far from the readers’ memories.
It is well known that
when Allaah Most High instructed men and women to lower their gazes and
instructed women to veil themselves in front of men, He did that to block the
road to corruption and prevent temptation. In spite of that, He – Most Great
and Glorious – did not command that they cover their faces and hands in front
of them. The Prophet () further emphasized that in the story of al-Fadl by not
commanding the woman to cover her face. And Allaah was truthful when He said,
"And your Lord
is not forgetful"
The reality is that
the condition of there not being fitnah was only mentioned by scholars
regarding the man’s looking at the woman’s face,
[as in al-Fiqh ‘alaa
al-mathaahib al-arba‘ah, page 12]
They said, “That [the
woman’s face may be uncovered] is permissible on condition that there is safety
from temptation,” and that is true, contrary to what the blind followers
practice.
They conclude from it
that the woman is obliged to cover her face, when in fact it is not a necessary
consequence. They know that the condition of safety from temptation also applies
to women.
For it is not
permissible for them to stare at a man’s face except where there is safety from
temptation. Is it then a necessary consequence that men also veil their faces
from women to prevent temptation as some tribes called the Tawareg do.
They would have a
basis in fiqh of the Quraan and Sunnah if they said that a woman veiled in
correct jilbaab who fears being harmed by some corrupt individuals due to her
face being exposed is obliged to cover her face to prevent harm and temptation.
In fact, it could even be said that it is obligatory on her not to leave her
home if she feared that some evil authorities supported by a leader who does
not rule by what Allaah revealed, as exists in some Arab countries since a few
years ago, would pull her jilbaab from her head. As to making this obligation a
compulsory law for all women everywhere and in all eras, even if there did not
exist any harm for veiled women, No. Absolutely not. Allaah was truthful when
He said,
"Do they have
partners who legislated for them in the religion what Allaah did not
permit??"
These are the most
significant of the extremist opposition’s mistakes which I thought needed brief
mention due their strong link to the contents of this book.
I then closed ar-Radd
al-Mufhim with a reminder that extremism in the religion – considering that the
Wise Legislator forbade it will not bring any good.
And it is not
possible for it to produce a generation of young Muslim women carrying Islaamic
knowledge and practice moderately balanced, with neither excesses nor
deficiencies.
Not like what I have
heard about some young female adherents in Arab countries when they heard the
Prophet’s statement,
“The woman in ihraam
should neither wear a niqaab nor gloves,”
they did not accept
it saying instead, “We will wear our niqaabs and gloves!” No doubt, this was a
direct result of the extremist views which they heard regarding the obligation
of covering their faces.
I certainly cannot
imagine that this type of extremism – and this is only one example from many
which I have – can possibly produce for us salafee women able to do everything
their religiously guided social life demands of them in a way similar to the
righteous women of the Salaf.
- The
narrations indicating the veil is fard are not all authentic.
- What Al Baani
is saying is that kimaar is a head covering not a face covering; because when a woman prays she doesn't cover
her face.
- Because when
a woman who prays she doesn't cover her face.
- Abu Hanaifa
(RA) Malik (RA) and Shafi (RA) are the three schools referred to in the
covering of the face.
- There is a
big argument about a woman being not allowed to cover her face.
- Because when
a woman prays she doesn't have to cover her face.
- The argument
is it compulsory for a woman to cover her face or for a man to lower his
gaze.
- There is
difference of opinion on niqab being fard.
- The
strongest evidence is when the prophet (SAW) sent bilal (RA) to Yemen.
- Bilal (RA)
was able to describe a dot on the woman’s face.
- This was
after all the verses on hijab had been revealed.
- This is the
strongest evidence of it being sunnah.
Jabir ibn Abdullah
reported: I observed prayer with the Messenger of Allah on the Eid day. He
commenced with prayer before the sermon, without adhan or iqama. He then stood
up leaning on Bilal and he commanded (them) to be on guard (against evil for
the sake of) Allah and he exhorted (them) on obedience to Him, and he preached
to the people and admonished them. He then walked on till he came to the women
and preached to them and admonished them and encouraged them to give alms, for
most of them are the fuel for Hell. A woman having a dark spot on her cheek
stood up and said, "Why is it so, Messenger of Allah?" He said,
"For you grumble often and show ingratitude to your spouses." And
they began to give alms out of their ornaments such as their earrings and
rings, which they threw in the cloak of Bilal.
[Sahih Muslim (2/603)
No. 885]
- You
go downtown in manhattan and you don't know who is a man or woman.
- Wearing
the hijab defines your gender.
- You
are respected with hijab.
- Even
the kuffar respect hijab.
- Hijab
is considered treason in the French system.
- They
believe in secularism.
- Your
shyness is gone when you take off hijab'
