he Female Hijab

1.The Hijab in Islam is 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.' (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 Juyubihinna.'(24:31).

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.' (33:59). 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.' (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 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.' (33:32)

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.'(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 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.

The Correct Hijab, which Pleases Allah!

By: Islam-QA

The conditions of the Hijab (covering), which Muslim women must wear in front of Non-Mahrams (stranger) men has the evidence from the Qur'an and Sunnah. If a woman adheres to these conditions, she may wear whatever she likes in public places and elsewhere, and her Hijab will be considered Islamic. These conditions may be summarized as follows:

1.       The Hijab must cover her entire body.

2.       It should be thick enough to conceal, what is underneath it.

3.       It should be loose-fitting, not tight.

4.       It should not be so attractive as to call men’s attention to it.

5.       It should not be perfumed.

6.       It should not be a dress of fame and vanity (i.e., it should not be extravagant or excessively opulent).

7.       It should not resemble the dress of men.

8.       It should not resemble the dress of kafir women.

9.       It should not be adorned with any crosses or pictures of animate beings.

1. It should cover all the body apart from whatever has been exempted:

“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 to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” (33:59)

This Ayah 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 any Non-Mahrams men except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.

According to Tafseer Ibn Kaseer, 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 (razi allahu anhu) 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.

2. It should not be an adornment in and of itself:

“… and not to show off their adornment…” (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 Ayah in Surah Ahzaab: “And stay in your houses and do not display yourselves like that of the times of ignorance.” (33:33)

It is also supported by the Hadeeth in which the Prophet (sallallahu alaihi wa-sallam) said: “There are three, do not ask me about them: a man who leaves the Jummah (Friday Prayer), 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.” (Ahmad)

3. It should be thick and not transparent:

Because it cannot cover the body properly. Transparent clothing makes a woman more tempting and beautiful. Concerning this the Prophet (sallallahu alaihi wa-sallam) 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.” (Muslim)

This proofs that those women, who wear clothes made of light fabric, which describes and does not cover. They are clothed in name but naked in reality.

4. 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 (razi allahu anhu) said: “The Messenger of Allah (sallallahu alaihi 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.’” (Ahmad)

5. It should not be perfumed with bakhoor or fragrance:

There are many Hadeeths, which forbid women to wear perfume, when they go out of their houses. We will quote here some of those which have Shahi Isnaads (i.e. authenticated):

1.       Abu Moosa Al-Ash’ari (razi allahu anhu) said that he heard the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

2.       Zaynab Al-Thaqafiyyah (razi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

3.       Abu Hurayrah (razi allahu anhu) said: the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Isha’ prayers with us.”

4.       Moosa Ibn Yassaar (razi allahu anhu) said that a woman passed by Abu Hurayrah (razi allahu anhu) 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 Allah (sallallahu alaihi wa-sallam) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allah will not accept any prayer from her until she goes home and washes herself.’”

These Hadeeths 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. This also includes 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.

6. It should not be a garment of fame and vanity:

Ibn ‘Umar (razi allahu anhu) said: “The Messenger of Allah (sallallahu alaihi 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.’”

7. It should not resemble the clothing of men:

It was reported in the Shahi Hadeeths that a woman, who imitates men in dress or in other ways is cursed. There follow the Hadeeths:

These Hadeeths 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.

8. It should not resemble the dress of kafir women:

It is stated in shari’ah that Muslims, men and women alike, should not resemble or imitate the kufar 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 kafir Europe. This was one of the causes of the Muslims decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allah will not change the condition of a people as long as they do not change their state themselves …” (13:11)

It should be known that there is a great deal of shari’ah evidence for these important rules in the Qur'an and Sunnah, and that the evidence in the Qur'an is elaborated upon in the Sunnah, as is always the case.

9. It should not be adorned with any crosses or pictures of animate beings:

It is strictly forbidden in shari’ah to make, draw or capture the pictures of animate beings. Therefore, such clothing must be avoided.

Covering Face – Don’t be confuse over this, let’s solve this, Insha Allah!

Women in Islam should note that women’s observing Hijab in front of Non-Mahrams men and covering their faces is something that is obligatory as is indicated by the Book of the Lord and the Sunnah of the Prophet (sallallahu alaihi wa-sallam), and by rational examination and analogy.

Evidence from the Qur'an that it is obligatory to cover the face:

• Allah says in Surah Al-Noor:

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or dress like veil etc), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or 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 feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.” (24:31)

The evidence from this verse that Hijab is obligatory for women is as follows:

• Allah commands the believing women to guard their chastity, and the command to guard their chastity also a command to follow all the means of doing that. No rational person would doubt that one of the means of doing so is covering the face, because uncovering it causes people to look at it and enjoy its beauty, and hence to initiate contact. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The eyes commit zina and their zina is by looking…” then he said, “… and the private part confirms that or denies it.” (Bukhari and Muslim) If covering the face is one of the means of guarding one’s chastity, then it is enjoined, because the means come under the same ruling as the ends.
• Allah says: “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms);…”. The jayb (pl. juyoob) is the neck opening of a garment and the khimaar (veil) is that with which a woman covers her head. If a woman is commanded to draw her veil over the neck opening of her garment then she is commanded to cover her face, either because that is implied or by analogy. If it is obligatory to cover the throat and chest, then it is more appropriate to cover the face because it is the site of beauty and attraction.
• Allah has forbidden showing all adornment except that which is apparent, which is that which one cannot help showing, such as the outside of one's garment. Hence Allah says: “…except only that which is apparent …” and He did not say, except that which they show of it. Then He again forbids showing one’s adornment except to those for whom He makes an exception. This indicates that the second adornment mentioned is something other than the first adornment. The first adornment is the external adornment, which appears to everyone and cannot be hidden. The second adornment is the inward adornment (including the face). If it were permissible for this adornment to be seen by everyone, there would be no point to the general wording in the first instance and this exception made in the second.
• Allah grants a concession allowing a woman to show her inward adornments to “old male servants, who lack vigour”, i.e. servants, who are men who have no desire, and to small children, who have not reached the age of desire and have not seen the ‘awrahs of women. This indicates two things: That showing inward adornments to Non-Mahrams is not permissible except to these two types of people. And that the reason for this ruling is the fear that men may be tempted by the woman and fall in love with her. Undoubtedly the face is the site of beauty and attraction, so concealing it is obligatory lest men, who do feel desire, be attracted and tempted by her.
• The words: “And let them not stamp their feet so as to reveal what they hide of their adornment” mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?

Every man who has any desire for women will know which of the two temptations is greater and which deserves to be hidden and concealed.

• Allah says in Surah Al-Noor:

“And as for women past childbearing who do not expect wedlock (i.e. they are of so old age), 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 Allah is All‑-Hearer, All‑-Knower.” (24:60)

The evidence from this verse is that Allah states that there is no sin on old women, who have no hope of marriage because men have no desire for them, due to their old age (if they discard their outer clothing), subject to the condition that their intention in doing so is not to make a wanton display of themselves. The fact that this ruling applies only to old women indicates that the ruling is different for young women, who still hope to get married. If the ruling on discarding the outer clothing applied to all, there would be no point in singling out old women here.

The phrase “in such a way as not to show their adornment” offers further proof that Hijab is obligatory for young women, who hope to marry, because usually, when they uncover their faces the intention is to make a wanton display and to show off their beauty and make men look at them and admire them etc. Those who do otherwise are rare, and the ruling does not apply to rare cases.

Allah says in Surah Al-Ahzaab:

“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 to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑-Forgiving, Most Merciful” (33:59)

Ibn ‘Abbaas (razi allahu anhu) said: “Allah commanded the believing women, if they go out of their houses for some need, to cover their faces from the top of their heads with their Jilbaabs.”

The tafseer of the Sahabah is evidence, indeed some of the scholars said that it comes under the same ruling as marfoo’ reports that go back to the Prophet (sallallahu alaihi wa-sallam). The jilbaab is the upper garment that comes above the khimaar; it is like the abaya.

Allah says in Surah Al-Ahzaab:

“It is no sin on them (women, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brother’s sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies), fear (keep your duty to) Allah. Verily, Allah is Ever All‑-Witness over everything.” (33:55)

Ibn Kaseer said: When Allah commanded the women to observe Hijab in front of Non-Mahrams men, he explained that they did not have to observe Hijab in front of these relatives, as He explained that they are exempted in Surah Al-Noor, where He said: “and not to reveal their adornment except to their husbands…”

Evidence from the Sunnah that it is obligatory to cover the face:

1.       The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you proposes marriage to a woman, there is no sin on him if he looks at her, rather he should look at her for the purpose of proposing marriage even if she is unaware.” (Ahmad)

2.       The evidence here is the fact that the Prophet (sallallahu alaihi wa-sallam) said there is no sin on the man, who is proposing marriage, subject to the condition that his looking be for the purpose of proposing marriage. This indicates that the one, who is not proposing marriage, is sinning, if he looks at a Non-Mahram woman in ordinary circumstances, as is the one who is proposing marriage, if he looks for any purpose other than proposing marriage, such as for the purpose of enjoyment etc.
If it is said that the Hadeeth does not clearly state what is being looked at, and it may mean looking at the chest etc, the response is that the man, who is proposing marriage looks at the face because it is the focus for the one, who is seeking beauty, without a doubt.

3.       When the Prophet (sallallahu alaihi wa-sallam) commanded that women should be brought out to the Eid prayer place, they said, “O Messenger of Allah (sallallahu alaihi wa-sallam), some of us do not have Jilbaabs.” The Prophet (sallallahu alaihi wa-sallam) said, “Let her sister give her one of her jilbaabs to wear.” (Bukhari and Muslim)

This Hadeeth indicates that the usual practice among the women of the Sahabah was that a woman would not go out without a Jilbaab, and that if she did not have a Jilbaab she would not go out. The command to wear a Jilbaab indicates that it is essential to cover the face.

It was narrated that Aa'isha (razi allahu anha) said: The Messenger of Allah (sallallahu alaihi wa-sallam) used to pray Fajr and the believing women would attend the prayer with him, wrapped in their veils, then they would go back to their homes and no one would recognize them because of the darkness. She said: If the Messenger of Allah (sallallahu alaihi wa-sallam) saw from the women, what we have seen, he would have prevented them from coming to the mosques as the Children of Israel prevented their women. (Saheehayn)

A similar report was also narrated by ‘Abd-Allah Ibn Mas’ood (razi allahu anhu). The evidence from this Hadeeth covers two issues: Hijab and covering were the practice of the women of the Sahabah, who were the best of generations and the most honourable before Allah. And Aa'isha (razi allahu anha), the Mother of the Believers and ‘Abd-Allah ibn Mas’ood (razi allahu anhu), who were both known as scholars with deep insight, said that if the Messenger (sallallahu alaihi wa-sallam) had seen from women what they had seen, he would have prevented them from coming to the mosques. This was during the best generations, so what about nowadays?!

It was narrated that Ibn ‘Umar (razi allahu anhu) said: The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah (razi allahu anha) said, “What should women do with their hems?” He said, “Let it hang down a hand-span.” She said, “What if that shows her feet?” He said, “Let it hang down a, but no more than that.” (Tirmizi)

This Hadeeth indicates that it is obligatory for women to cover their feet, and that this was something that was well known among the women of the Sahabah (razi allahu anha). The feet are undoubtedly a lesser source of temptation than the face and hands, so a warning concerning something that is less serious is a warning about something that is more serious and to which the ruling applies more. The wisdom of shari’ah means that it would not enjoin covering something that is a lesser source of temptation and allow uncovering something that is a greater source of temptation. This is an impossible contradiction that cannot be attributed to the wisdom and laws of Allah.

It was narrated that Aa'isha (razi allahu anha) said: The riders used to pass by us, when we were with the Messenger of Allah (sallallahu alaihi wa-sallam) in Ihraam. When they came near us, we would lower our Jilbaabs from our heads over our faces, and when they had passed by we would uncover our faces. (Abu Dawood)

The words “When they came near us we would lower our Jilbaabs from our heads over our faces” indicate that it is obligatory to cover the face, because what is prescribed in Ihram is to uncover it in absence of Non-Mahram men. If there was no strong reason to prevent uncovering it, it would be obligatory to leave it uncovered even when the riders were passing by. Nothing can override something that is obligatory except something else that is also obligatory. If it were not obligatory to observe Hijab and cover the face in the presence of Non-Mahrams men, there would be no reason not to uncover it in Ihram in absence of Non-Mahram men.

These are nine points of evidence from the Qur'an and Sunnah and the tenth is:

Rational examination and analogy which form the basis of this perfect shari’ah, which aims to help people achieve what is in their best interests and encourages the means that lead to that, and to denounce evil and block the means that lead to it.

If we think about unveiling and women showing their faces to Non-Mahrams men, we will see that it involves many bad consequences. Even if we assume that there are some benefits in it, they are very few in comparison with its negative consequences. Those negative consequences include:

1.       Fitnah (temptation), by unveiling her face, a woman may be tempted to do things to make her face look more beautiful. This is one of the greatest causes of evil and corruption.

2.       Taking away Haya’ (modesty, shyness) from women, which is part of faith and of a woman’s nature (Fitrah). Women are examples of modesty, as it was said, “more shy than a virgin in her seclusion.” Taking away a woman’s modesty detracts from her faith and the natural inclination with which she was created.

3.       Men may be tempted by her, especially if she is beautiful and she flirts, laughs and jokes, as happens in the case of many of those who are unveiled. The Shaytan flows through the son of Adam like blood.

4.       Mixing of men and women. If a woman thinks that she is equal with men in uncovering her face and going around unveiled, she will not be modest and will not feel too shy to mix with men. This leads to a great deal of Fitnah (temptation) and widespread corruption. The Messenger of Allah (sallallahu alaihi wa-sallam) said, when he was coming out of the mosque and he saw men mingling with women in the street; the Messenger of Allah (sallallahu alaihi wa-sallam) said to the women, “Draw back, and do not walk in the middle of the road; keep to the sides of the road.” (Tirmizi) Then the women used to keep so close to the walls that their garments would catch on the walls because they kept so close to them.

“These are the limits set by Allah and whosoever will go beyond them will be a transgressor (and for them is Hell fire).” (Qur'an, 65:1)