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A study in Islamic Culture for women

Prepared and researched by Madresa MASEEHUL-ULOOM P. O. Box 8072 Schauderville 6060 Port Elizabeth - South Africa

First edition: Rajab 1420 / November 1999 Available from the above address

TABLE OF CONTENTS

INTRODUCTION .................................................................................. 6 ISLAM AND THE STATUS OF WOMEN .......................................... 6 THE ORIGIN OF HIJAAB .................................................................... 8 THE MARRIAGE OF HAZRAT ZAINAB .......................................... 9 THE VARIOUS FORMS OF PURDAH ......................................... 10 THE DIFFERENCE BETWEEN AURAH AND HIJAAB ................. 10 Some fiqah rulings pertaining to salah and satar .................................. 10 1) REMAINING WITHIN THE HOME .......................................... 11 THE DISPLAY OF JAHILIYYAH ...................................................... 11 AH}DEETH OF RASOOLULLAH .................................................... 13 EXISTENCE OF THE ABOVE IN THE TIME OF RASOOLULLAH ( ) ........................................................................................... 14 WOMEN AND THE EIDGAH ............................................................ 15 WOMEN AND THE MOSQUE .......................................................... 16 THE WOMEN OF NABULUS ............................................................ 17 2) COVERING THE WHOLE BODY WHEN EMERGING ........ 18 i

CASES OF NECESSITY ACCORDING TO ISLAM ......................... 18 THE WORKING WOMAN ................................................................ 19 ANSWER TO A COMMON OBJECTION AGAINST PURDAH ..... 21 THE JILBAAB OR CLOAK ................................................................ 24 THE NIQAAB OR VEIL...................................................................... 25 THE MEANING OF NIQAAB ............................................................ 25 THE ORIGIN OF NIQAAB ................................................................. 25 CLARIFICATION ON IHRAAM AND CLOTHING: ....................... 27 TO SUMMARIZE THE FOREGOING DISCUSSION ....................... 28 APPLYING PERFUME WHEN GOING OUT ................................... 29 THE WOMAN AND TRAVEL ........................................................ 30 THE HOWDAH.................................................................................... 30 LAWS REGARDING THE MEHRAM ............................................. 31 THE MEHRAM ON A JOURNEY ...................................................... 31 3) THE CLOTHING A WOMAN SHOULD WEAR ...................... 32 TRANSPARENT GARMENTS ........................................................... 32 FIQAH RULING .................................................................................. 34 ii

WEARING THE IZAAR (SLACKS) ................................................... 35 UNDER GARMENTS .......................................................................... 35 SILKEN GARMENTS ......................................................................... 36 GARMENTS OF COLOUR ................................................................. 36 FASHIONS, ORNAMENTATION, AND COSMETICS .............. 36 HAIR 36 THE HAIR BUN................................................................................... 37 FIQAH RULING .................................................................................. 36 CUTTING AND TRIMMING THE HAIR .......................................... 37 TASHABBUH OR IMITATION ...................................................... 37 KUFFAR AND FUSSAQ THE TREND-SETTERS ........................ 39 Organ transplant .................................................................................... 40 THE WIG .............................................................................................. 40 BLACK DYE ........................................................................................ 40 FACIAL BEAUTIFICATION - COSMETICS .................................... 40 RULES ON COSMETICS.................................................................... 41 THE PRACTICE OF HIDAAD ........................................................... 42 iii

SILICONE IMPLANTS ....................................................................... 43 FACIAL SURGERY ............................................................................ 43 ALTERING THE NATURAL CREATION OF ALLAH .............. 43 REMOVAL OF PUBIC AND FACIAL HAIR .................................... 43 REMOVING OR ALTERING THE FRONT TEETH ......................... 44 FINGERNAILS .................................................................................... 44 THE SEX-CHANGE OPERATION AND TRANSVESTISM ........... 45 HERMAPHRODITES .......................................................................... 45 THE USE OF HENNA (MEHNDI) ..................................................... 46 JEWELLERY ....................................................................................... 46 PERMITTED JEWELLERY ................................................................ 46 PROHIBITED JEWELLERY............................................................... 47 DRESSING UP FOR FUNCTIONS ..................................................... 47 GENERAL LAWS ON HIJAAB ....................................................... 48 RELATIVES FOR WHOM NO HIJAAB IS NECESSARY ............... 48 PURDAH FROM MALE IN-LAWS AND COUSINS ........................ 48 THE FATHER-IN-LAW ...................................................................... 49 iv

PURDAH FROM A RELIGIOUS GUIDE OR TUTOR ..................... 50 THE VOICE OF A WOMAN .............................................................. 50 A WOMANS RENDITION ................................................................ 50 NECESSARY SPEECH ....................................................................... 51 LISTENING TO THE VOICE OF MENFOLK ................................... 51 EVIL GAZE - A SERIOUS DISEASE ................................................ 52 LAWS ON LOOKING AT AND TOUCHING THE BODY OF ANOTHER ............................................................................... 54 CONTACT BETWEEN MALE AND FEMALE MEHRAM RELATIVES ............................................................................. 54 CONTACT BETWEEN A STRANGE MAN AND WOMAN ........... 55 CONVERSATION WITH WOMEN AND GREETING ..................... 55 TELEPHONIC CONVERSATION ...................................................... 55 THE DOCTORS CHECKUP .............................................................. 55 COURTING BEFORE MARRIAGE ................................................... 57 CONTACT BETWEEN HUSBAND AND WIFE OR BONDSWOMAN................................................................................... 58 CONTACT BETWEEN HUSBAND AND WIFE .............................. 58 ETIQUETTE OF SEXUAL INTIMACY ........................................... 58 v

Fiqah Laws ............................................................................................ 59 ORAL SEX ........................................................................................... 59 CONTACT BETWEEN TWO MALES .............................................. 60 CONTACT BETWEEN TWO FEMALES ......................................... 60 SIGNS OF QIYAMAT INVOLVING WOMEN ................................. 61 A CLARIFICATION ON THE REALITY OF HIJAAB .................... 62 WOMAN DRIVERS ............................................................................ 63 HORSE-RIDING FOR WOMEN ......................................................... 63 VISITING GRAVES ............................................................................ 63 AN IMPORTANT APPEAL ABOUT THIS BOOK .......................... 64 BIBLIOGRAPHY ................................................................................. 65

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INTRODUCTION
The term hijaab is an Arabic word meaning a barrier or screen. This is the term used in The Holy Quran to describe the segregation of sexes in Islam.1 The same word appears in the Hadeeth Shareef too, as we shall later see in a narration of Imam Bukhari . Furthermore, it is evident from the books of all the Ulema of Islam throughout the corridor of Islamic history that this very word was used when discussing the separation of men from women. Hijaab is thus the Islamic and Shar'ee concept of segregation between male and female. Another word used in this context is 'Purdah'. This is an Urdu term for Hijaab. Purdah also means a screen or curtain. In this booklet we will utilize both terms interchangeably. It is quite clear from the above that the practice of Hijaab forms an integral part of Islam, and there exists no grounds for anyone to refute or reject this important teaching of Islam. This claim will be further substantiated as we go along, Insha-Allah. Moreover, the origins of this institution date back right to the very era of our Noble Messenger (sallallahu alayhi wasallam) and is not an innovation of Ulema or Moulanas of latter times, as some Muslims have so erroneously claimed. Readers will observe that in this treatise we have not dealt with only the segregation of sexes or the concealing of the female body. Instead, the topics mentioned herein cover a wide range of issues that relate to the female body, as well as correlation between her and male counterparts. ISLAM AND THE STATUS OF WOMEN Anyone who has understood the Islamic viewpoint of Hijaab will undoubtedly acknowledge the bearing this practice has on the respect and dignity of women. Contrary to what critics of Islam choose to believe, this concept of Hijaab has actually served to enhance and uplift the status of
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See Surah Ahzaab, ayat 53. The full verse will appear later on in this article.

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women. Islam has realistically acknowledged the practical problems which inevitably develop when there is intermingling of sexes. Such problems are only too well known in this day and age, since the western world, and to a lesser extent the Muslim world are ravaged by the results of permissiveness and promiscuous indulgence. How many a home or domestic life has been shattered beyond redress through extra-marital relations as a result of neglecting the law of Hijaab? In the wake of such tragic occurrences the innocent children have to endure a great deal of suffering. This in turn largely affects the behaviour and moral up-bringing of these young kids. Incidents of rape and indecent assault are occurring daily, and escalating at an alarming rate. The trauma and humiliation this brings to the victims can only be imagined. The underlying symptoms of such behaviour are without doubt directly linked to the non-existence of the Islamic system of Purdah or segregation. Fetish behaviour too, is partially due to excessive intercourse and relation with the opposite sex. Being exposed to matters of a provocative and sexual nature, female nudity, explicit scenes, etc., creates lust within the heart, which sooner or later takes the form of physical expression in more ways than one. Prostitution, unnatural sexual behaviour, sadism, masochism and a host of lurid sexual practices can all be attributed to this libertine and licentious culture developed by the West, and slowly being adopted by Muslims. Another addition to this sordid list is the fast spreading vice of child-abuse. This is apart from the growing number of diseases that has reared through adultery and fornication. While many western sources have conveniently ignored this nexus between sexual exposure and current sexual violence, today some clear-minded non-Muslims are taking cognisance of this fact, and even scientific research has to a degree, proven this. However, our belief is not based upon modern-day research, nor on the trends and behaviour of masses, but rather on The Divine Teachings of The Holy Quran and Sunnat of Rasoolullah (sallallahu alayhi wasallam). This is what influences our thought and behavior, and what we wish to present to readers in this article. We sincerely ask Allah Ta~la to protect our youth in particular, and Muslims in general from the shameless and immoral sins that are so harshly condemned in The Quran-e-Kareem, Aameen Yaa Rabbal Aalameen.

THE ORIGIN OF HIJAAB


The Islamic injunction of Hijaab was granted to this Ummah on the occasion of the Nikah between Nabi Muhammed (sallallahu alayhi wasallam) and Hazrat Zainab binti Jahsh radhiyallahu anhaa. This is the unanimous view of all Ulema and Muslim Historians. However, there does exist a difference as to the year in which this event transpired. Most Ulema maintain that it was the fifth year after Hijrat. The Quran took 23 years for its complete revelation, and so naturally the laws of Islam were revealed to the Ummah gradually, in piecemeal over a number of years. The teachings of Islam were not ordained all at once. First came Salah then Zakaat, then Fasting and so forth. The prohibition of wine, gambling and usury was also enforced through a gradual process. The same applies to the institution of Hijaab. This too was not imposed upon the Sahaaba right from the very outset. Here too, the matter was brought about in stages, as we shall outline. In the fifth year of Hijrat, after the nikah of Hazrat Zainab, the Hijaab was finally made WAJIB upon this Ummah. Prior to the marriage of Hazrat Zainab purdah or Hijaab was not observed by the Sahaaba radhiyallahu anhum since at that time the wujoob or enforcement had not yet been legislated. Therefore, should we come across instances where men and women among the Sahaaba mixed freely or spoke openly to each other, we will regard these as having occurred before Hijaab became Wajib, since it is not possible that the Sahaaba would wilfully flout a law of Allah after its enforcement. Let us cite a case in particular: It is reported by Imam Ahmad ibni Hambal rahmatullahi alaihi that Rasoolullah (sallallahu alayhi wasallam) and several Sahaaba were invited by Abu Usaid Saa-idi (radhiyallahu anhu) to his Walimah, where his newly wedded bride, Salama binti Wahb was busy serving the guests. It is obvious that in serving people she came into contact with menfolk. Commenting on this the Ulema say that this was before Hijaab had become incumbent on the Ummah. (Al-Fathur-Rabbani vol.16 p.206)

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Another example is the occasion when Hazrat Umar (radhiyallahu anhu) came to visit The Holy Prophet and found him engaged in a meal with Hazrat Ayesha radhiyallahu anhaa. The Holy Prophet invited Umar to join them in the meal, which he promptly did. It was the sunnat of Rasoolullah and the Sahaaba to share the same plate when eating, i.e., several people would eat out of one dish or plate. Hazrat Umar placed his fingers into the plate from which Rasoolullah and Hazrat Ayesha were eating, to remove a morsel, and as he did so his fingers touched the fingers of Hazrat Ayesha. Hazrat Umar made a sound of disgust and then remarked: If I had my way with you woman, no eye would ever see you! (Fathul-Bari vol.8 p.531) Hazrat Umar is also reported to have mentioned the issue of Hijaab to Rasoolullah (sallallahu alayhi wasallam) even before its introduction to the Sahaaba. He once said to The Holy Prophet: O Prophet of Allah! You are visited by both good and evil people, so why do you not instruct the Mothers of the Believers to observe Hijaab? Not long thereafter the law of Hijaab was revealed. (Ibni Katheer vol.3.p.503). The above example shows that initially the law of Hijaab was not enforced upon the Ummah, but gradually the Sahaaba were being prepared and conditioned to accept this law when it eventually came. THE MARRIAGE OF HAZRAT ZAINAB When the marriage of Hazrat Zainab (radhiyallahu anhaa) took place there were no stringent laws of Purdah in vogue, as explained earlier. So, when Rasoolullah (sallallahu alayhi wasallam) arranged his Walimah, for which a goat had been slaughtered, there were no specific arrangements to segregate the men from the woman. After people had partaken of the meal, some of them sat around speaking whilst Rasoolullah (sallallahu alayhi wasallam) awaited their departure so that he could be alone with his new wife. The Holy Prophet had great consideration for the feelings of people and could not bring himself to directly ask the Sahaaba to leave. And so he continued waiting. However, these Sahaaba were oblivious to the inconvenience they were causing the Prophet of Allah. Hazrat Zainab (radhiyallahu anhaa), who was also waiting for a moment of seclusion, sat through all this with her face

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towards the wall, which is indicative of the inherent modesty in this pious lady. Eventually it dawned upon the Sahaaba that The Holy Prophet was actually awaiting their departure. They immediately stood up and left. Not long thereafter Rasoolullah was visited by Hazrat Jibraeel with Wahi (revelation) from Almighty Allah. The Holy Prophet came out to the Sahaaba and recited to them the following Ayat of the Quran in Surah Ahzaab: O Believers, enter not the homes of The Prophet unless you are invited to a meal, but not (so early) as to await its preparation; instead, when you are called in, then enter; and when you have eaten, disperse and do not remain seated in familiar talk. Indeed, this annoys the Prophet, but he shys away from (telling) you, whereas Allah is not shy to speak openly. And when you ask the women anything then do so from behind a screen. This behaviour is most purifying to your hearts as well as to the hearts of these ladies....... (Surah Ahzaab, Ayat 53) Hazrat Anas (radhiyallahu anhu), the narrator of this incident, says: Upon this, Hijaab was enforced.(Bukhari, Ahkamul-Quran vol.3 p.395) In the above ~yat the term HIJAAB (screen) is used. Hazrat Anas also uses the same word, and as explained, this term is used for Purdah, or the segregation of men from women. This then, is the inception of Hijaab in Islam. This was the occasion when Purdah was made incumbent on the Ummah, and a standard practice of Islam.

THE VARIOUS FORMS OF PURDAH


Let us now make a brief study of several other verses in The Holy Quran to determine the various types of Purdah ordained by Islam. In each case Ahadeeth of Rasoolullah (sallallahu alayhi wasallam) will also be cited for a better understanding of The Quranic Injunctions. The Hadeeth of Hazrat Muhammed Rasoolullah (sallallahu alayhi wasallam) constitutes a practical and exemplary interpretation of the Words of Allah. THE DIFFERENCE BETWEEN AURAH AND HIJAAB It is essential that we outline at this juncture the difference between aurah or satar and the application of hijaab. The aurah or satar refers to that portion

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of the body that must be covered for purposes of Salah, and this differs for male and female. The aurah of a woman is the entire body except the face, palms, and feet. These three areas may remain open when offering salah. Some fiqah rulings pertaining to salah and satar < If a quarter of any part of the female body, such as hair, head, arm, thigh, calf, shin, etc., is exposed during salah for the duration of three subhanallah, the salah breaks. < If a woman performs salah in only a long dress that hangs below the ankles, with no long pants beneath the dress, her salah will be valid provided a quarter of the leg is not exposed for the duration of three subhanallah. < Performing salah in tights is not permissible. If there is a loose dress or cloak covering the tights then salah will be valid. For a man, the satar is from the navel to below the knee, and at least this area of the male body MUST remain covered during salah. Covering of satar or aurah is a law pertaining to salah, while hijaab is more general in its application. At the time of salah a female is normally on her own, and there are no connections with the opposite sex. However, when she finds herself in a situation where contact with menfolk is imminent, or the need arises for her to move out of the home, then the concept of hijaab will apply. Now the matter is more than just covering of satar. Note: While in the home the female is still required to keep the head covered. We now mention the different forms of hijaab in different circumstances.

1) REMAINING WITHIN THE HOME


This, the highest form of Purdah, entails the total screening of women from the eyes of men. In the above mentioned ~yat of Surah Ahzaab (verse 53), the words from behind a screen, refer to this form of Purdah quite clearly. Almighty Allah commands in another verse of the Quran:

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And remain confined to your homes, and do not display yourselves like the display of former times of ignorance...... (Surah Ahzaab, ~yat 33) This is actually an address to the noble wives of Rasoolullah (sallallahu alayhi wasallam). However, the commentators are unanimous that the instruction issued here applies sweepingly to all women of this Ummat. This is supported by the fact that after this command, Allah issues three more instructions to the mothers of the believers, and He says: .....and establish regular Salah, pay Zakaat, and obey Allah and his Rasool. Obviously, the above three orders apply equally to all women of the Ummat of Muhammad (sallallahu alayhi wasallam). It is unreasonable to claim that the latter three commands given by Allah were exclusive to the Azwaaje Mutahharaat (the pious wives of Nabi Muhammed), and do not apply to other ladies of the Ummat. It is therefore contrary to Quranic teaching to regard the first command as applicable only to the wives of Rasoolullah sallallahu alaihi wasallam, since all these factors have been mentioned together in the same verse, and in the same context. Furthermore, if this form of Purdah, which Allah describes as the best means of purifying the heart, is Waajib upon the pure wives of Rasoolullah, whom are the noblest and most pious of all women, then its obligation and necessity would apply in far greater measure to other women in this Ummat. It is unfathomable that ladies who are pure and virtuous must observe purdah, while those whose hearts are infested with spiritual maladies are free to roam the streets and start up conversation with all and sundry! Only one blinded by prejudice or afflicted with crass ignorance will make such an absurd claim. THE DISPLAY OF JAHILIYYAH In this verse Jahiliyyah or the times of ignorance refers to the period before Islam when the world was bereft of all spiritual and moral guidance. According to Imam Qurtubi, a renowned Mufassir (commentator) of the Quran in the 7th Century Hijri, women before Islam had absolutely no concept of modesty. They shamelessly mingled with men in public, wearing transparent clothing. Some of them wore dresses with slits down the sides, thereby revealing parts of their bodies. They openly flirted with men,

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sometimes in the presence of their husbands. Wife swopping was also in vogue among the ignorant Arabs. At times the husband would fondle one section of his wifes body, while at the same time his friend would be deriving sexual desire from the other section. Allah severely condemned this form of immoral display. In the above verse Almighty Allah has quite clearly spelt out to the Ummah that, the woman's role in society is confined to the morally safe enclosure of the home. 2. In Surah Talaaq Almighty Allah says: And turn them (women) not out of their homes, nor should they themselves leave, except when they commit an act of open lewdness; And these are the restrictions set by Allah, and whosoever transgresses the Restrictions set by Allah has indeed wronged his soul. (Surah Talaaq, ~yat 1) Though this verse was revealed with regard to women who were divorced and are passing their Iddat, its purport applies incumbently to all women. Since marriage during the Iddat period is not permissible or valid, Almighty Allah has reiterated the basic ruling upon women to remain confined to the house, thus effectively dismissing any ideas of marriage, be it from a prospective husband or the woman herself. However, this much is learnt from the above verse that one of the forms of Purdah ordained for women by Islam is remaining within the home, totally concealed from the gaze of menfolk. (Purdah ke Sharee Ahkam , p.64, by Hazrat Moulana Thanwi RA.) 3. In Surah Nisaa Almighty Allah states: And those women among you who commit adultery, accept (the evidence of) four (male) witnesses against them. And when the witnesses have testified, confine (these women) to their homes (as usual), until death overtakes them, or Allah decrees for them some (other) way (i.e. another ruling). (Surah Nisaa, ~yat 15) This verse was revealed at a time when no fixed punishment for adultery had been ordained by Allah. And so, as a temporary measure, women convicted of zina (adultery) were to remained confined to the home until a

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ruling from Allah came determining the type of punishment to be meted out. This verse also informs us that the normal and usual form of purdah for women was confinement to the home. Later on Allah Ta~la revealed a verse in Surah Nur describing the new punishment for zinaa, which is stoning to death for a married person, and 100 lashes for an unmarried male or female convicted of adultery in a Sharee court. AH}DEETH OF RASOOLULLAH (sallallahu alayhi wasallam) } We now turn our attention to the Ah~deeth (sayings) of Rasoolullah (sallallahu alayhi wasallam) which further illustrate this form of Hijaab.

1. Abdullah bin Mas'ood (radhiyallahu anhu) narrates from the Messenger of Allah (sallallahu alayhi wasallam): A woman is an object of concealment. So when she emerges, the shaitaan stares after her (with an evil intention). (Ahkamul-Quran 443/3 from Tirmizhi ). Stares after her is translated from the Arabic term istishraaf . This word is used to describe a stare motivated by evil and sinister intentions. It is thus clear from this Hadeeth that through leaving the confines of her home, a woman exposes herself to great spiritual harm initiated by Shaitaan. This is further elucidated by another saying of The Holy Prophet: Women are the nets of shaitaan (i.e. he uses them to ensnare men). 2. It is reported from Abdullah Ibni Umar (radhiyallahu anhu) that The Prophet of Allah (sallallahu alayhi wasallam) said: Women have no share in emergence (from their homes) except in cases of necessity. Ahkamul Quran 448/3 from Tibrani . The cases of necessity will be explained later on in detail, Insha-Allah. 3. Hazrat Ali (radhiyallahu anhu) narrates that he was once in the presence of The Holy Prophet of Allah (sallallahu alayhi wasallam) when he asked: What is best for a woman? All the Sahaaba present remained silent. No one ventured an answer. When I returned home I put the same question to

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Fatima (radhiyallahu anhaa), to which she replied: That they should not look at men, nor should men see them. I mentioned this answer to The Prophet of Allah, upon which he remarked: Indeed, she is correct. Fatima is part of me. This Hadeeth has been narrated by Imam Bazzaar and D~r-e-Qutni . 4. It is reported from Anas (radhiyallahu anhu) that a group of women came to The Holy Prophet (sallallahu alayhi wasallam) and said: O Prophet of Allah! The men have accumulated all virtue (of worship) and (of) Jihad in the path of Allah. So what practice is there for us to achieve the status of Mujahideen in the Path of Allah? The Messenger of Allah replied: Whosoever among you remains confined to her home, she will attain the reward of those men waging Jihad in the Path of Allah. (Bazzaar, Ahkaamul Quran 449/3) This Hadeeth clearly indicates that by remaining indoors whilst performing her necessary duties (towards Allah, towards her husband, her children, etc.), a woman can achieve the same reward as those men who are in the path of Allah serving the Deen of Allah. This is how Islam establishes parity in the reward of men and women, granting each group its just reward for fulfilling the respective roles allotted to them by Almighty Allah. EXISTENCE OF THE ABOVE TYPE OF HIJAAB IN THE TIME OF RASOOLULLAH (sallallahu alayhi wasallam) INCIDENT NO.1 Imam Muhammed bin Siereen (rahmatullahi alaihi) narrates that once someone asked Hazrat Sowda (radhiyallahu anhaa), the noble wife of Rasoolullah (sallallahu alayhi wasallam): What is the reason for you not performing Hajj and Umra, as the other ladies are doing? Hazrat Sowda replied: I have completed my Hajj and Umrah (with Rasoolullah). Now Allah has instructed me to remain steadfast in the home. Therefore, I swear by Allah, I shall not leave my home until I die.

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The above incident is also attributed to Hazrat Zainab (radhiyallahu anhaa), another of the noble wives of Rasoolullah (sallallahu alayhi wasallam). She too, never left the confines of her home after the demise of The Holy Prophet of Allah. (Ahkamul-Quran, 455/3). True to their word, only the dead bodies of these two great women eventually left their respective homes, for their final resting place. Allahu Akbar! Both were surely motivated by those epic words of the great Master which were uttered after returning from hajj. He had said: This is it! Now remain confined to your mats. INCIDENT NO.2 Hazrat Ummi Aliyyah (radhiyallahu anhaa) says: We were instructed (by Rasoolullah) to bring along on Eid Day (towards the Eidgah) even the menstruating women, as well as those who are behind screens (i.e in complete purdah). (Bukhari, Muslim , Ahkamul Quran 442/3) This proves that women during the Prophetic era used to live behind screens and only emerged on Eid day for the Eid salah. WOMEN AND THE EIDGAH Nowadays there is a great clamour from certain quarters that women be allowed to attend the Eid salah, as they did in the time of Rasoolullah (sallallahu alayhi wasallam) . We suggest that before bringing ladies to the Eidgah, let them first prove themselves worthy of this concession by adopting the same purdah that women in the time of Rasoolullah (sallallahu alayhi wasallam) did. Let todays women too, get behind screens and into full hijaab. For then, undoubtedly, they deserve to attend the Eidgah for Eid prayers. The remonstration these modernistic women are putting up is not motivated by love for Salah or ibadat. Instead, this whole idea of attending the Eid and Jumuah salah has its roots in the western kuffar concept of gender-equality. If these women making such absurd demands were motivated by Deeni love and Iemaani fervor, then we should see them today fully clad in Islamic hijaab, and following the Sunnah of our Beloved Nabi (sallallahu alayhi wasallam). Imagine what a shambles the Eidgah will develop into if hordes of womenfolk, in their finery and fashions, were allowed to converge and

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conglomerate therein! One of the reasons for female concealment advanced by the Fuqahaa is fitnah, or imminent danger in the exposure of women in the presence of men. Such fitnah will surely manifest itself if women attend Eid gatherings. INCIDENT NO. 3 After the battle of Taif Rasoolullah (sallallahu alayhi wasallam) stopped at Jirana, a village approximately 25 kilometres from Makkah Shareef. Here he called for a bowl of water, in which he washed his hands and face. This water was then given to Abu Moosa Ash-ari and Bilal (radhiyallahu anhumaa) to drink, and to pour over their faces, which they promptly did. Suddenly, from behind a screen Hazrat Ummi Salma (radhiyallahu anhaa) called out to them: Leave some water for your mother too! Immediately they passed the remainder of the water to Hazrat Ummi Salma. (Bukhari, Ahkamul Quran 454/3) This incident, which occured in the 8th year of Hijri, further establishes the existence of purdah from behind the hijaab or screen, as the Holy Quran instructs. INCIDENT NO.4 When The Holy Prophet of Allah received news of the martyrdom of Zaid bin Haritha, Jafar and Abdullah bin Rawaha (radhiyallahu anhum) during the battle of Moota (a battle fought against the Roman Army), he sat among his Sahaaba in the Masjidun-Nabawi, with signs of grief clearly visible on his face. To hear what he was about to say , Hazrat Ayesha (radhiyallahu anhaa) strained her ears from behind the screen of her home. (Bukhari) Such incidents of the wives listening to the Khutba and talks of Rasoolullah (sallallahu alayhi wasallam) from behind the walls of their homes are abundant. In contrast to the actions of the greatest women of the Ummat, we have modern-day women who are bent on forcing their way into the Musjids, imposing their un-Islamic presence upon the male congregation, and to crown it all, deliver the khutba to menfolk! Our complaint is only to Allah!

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INCIDENT NO. 5 Hazrat Ayesha (radhiyallahu anhaa) says that once a woman came to the Prophet of Allah (sallallahu alayhi wasallam) with a letter which she handed to him from behind a screen. (Abu Dawood, 445/3) INCIDENT NO. 6 Once Hazrat Ummi Humaid (radhiyallahu anhaa) came to The Prophet of Allah (sallallahu alayhi wasallam) and said: O Prophet of Allah! I love to perform Salaah behind you (i.e in your musjid). To this he replied: I know you love to read your Salaa behind me, but performing your Salaa in your room.......... is better than performing it in my Musjid. Upon hearing this advice, Ummi Humaid had a place prepared in her bedroom specially for Salah, and until her death she performed every Salaah in that place. (Musnad of Imam Ahmad , Al-Fathur-Rabbani 198/5) Besides the above there exists numerous Ah~deeth of Rasoolullah (sallallahu alayhi wasallam) encouraging women to offer their Salah in the innermost corner of their homes. (Musnad of Imam Ahmad) Furthermore, such was the obedience of these ladies that once the decree was issued by their Master, that was final. They never deviated one inch from his commands. In fact, in this hadeeth Ummi Humaid radhiyallahu anhaa was not commanded to offer her salah at home. Instead, she was given advice on an optional basis. Yet, the wish of her Master was her command, right through to death. Our womenfolk, especially those who have become obsessed with western culture, should take a lesson from the ladies among the Sahaaba. (May Allah be Pleased with them) Your opinion and intellect pales into insignificance in front of Sharee commands.

WOMEN AND THE MOSQUE From the above, as well as the many ahadeeth on this issue, it is established that although women were allowed to attend the Musjid for jamaat salah, they were exhorted and encouraged to offer their salah at home. In answer to those who are campaigning for women to attend the musjid, we will

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say exactly the same what we said regarding the Eidgah. If they are prepared to dress shabbily, in full hijaab, to avoid the use of perfume, to walk silently and humbly, to return home straight after salah, then permission will be granted for them to attend the jamaat salah. However, such expectations are indeed remote. For this reason, Sayyiduna Umar (radhiyallahu anhu) enacted the banning of women from the musjid during his reign. His decision, which all Sahaba accepted, was based on the danger or fitnah that was created by the attendance of womenfolk. If that danger existed then, there is every reason to believe that such a danger is even more threatening nowadays. In the ensuing pages various ahadeeth will refer to the stringent conditions applied to women when going to the Musjid. For more information on women attending the musjid, obtain the booklet Women in Mosques by The Majlisul-Ulama of South Africa. INCIDENT NO. 7: STATEMENT OF HAZRAT ALI It is reported from Abdullah, the son of Imam Ahmad bin Hambal, that once Hazrat Ali (radhiyallahu anhu) complained to the people of his time, saying: Are you not ashamed! Are you not ashamed to allow your women outdoors! Indeed it has reached me that your womenfolk go out to the market places, brushing shoulders with big men! (Musnad Imam Ahmed, F/Rabbani 303/17) Hazrat Ali, the son-in-law of Rasoolullah (sallallahu alayhi wasallam) was stressing the importance of remaining indoors. INCIDENT NO. 8. THE WOMEN OF NABULUS Imam Qurtubi (rahmatullahi alaih) quotes the observation of Allama Ibnul-Arabi about the women of the town of Nabulus in Palestine. Imam Ibnul-Arabi says: I have visited over a thousand towns and villages, but never have I seen more pious and chaste women than those of Nabulus. I stayed there for several weeks, and besides Fridays I would never see a woman walking in the streets. For on Friday they would all come out for Juma Salaah and fill up the

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Masajid. After Juma Salaat they would return home, not to be seen again until the next Juma. Imam Qurtubi says that I have seen pious, chaste women residing in the rooms of Masjidul-Aqsa (Jerusalem) with a niyyat of ietikaaf. They never ever emerged from these rooms until death came upon them. (Qurtubi vol.14 p.181) Subhaanallah! It is only the glorious religion of Islam that can produce such sublime stars as these! From the aforementioned verses of the Quran, sayings of Nabi Muhammed (sallallahu alayhi wasallam) and incidents of past pious people, it is clear that this type of purdah or Hijaab (total screening of women from the gaze of menfolk) was and still is an established practice of Islam, ordained by Allah for the spiritual benefit of the ladies of Islam. We now move onto the second form of Hijaab decreed by Almighty Allah.

2) COVERING THE WHOLE BODY WHEN EMERGING FROM THE HOME


The form of hijaab just dealt with entailed complete seclusion within the confines of the home. However, the need sometimes arises for the woman to leave the confines of her home. The Shariah of Nabi Muhammed (sallallahu alayhi wasallam) acknowledged this need and has accordingly instituted the necessary arrangements for such a contingency. CASES OF NECESSITY ACCORDING TO ISLAM Along with recognising the need at times for a woman to emerge from her home, Islam has also defined cases of necessity during which a woman is allowed by the Shariah to come out of the house. For such emergence the Quran and Hadeeth have provided alternate methods. Let us first consider the cases of necessity which allow the woman the freedom to move out of the home.

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In the time of Rasoolullah (sallallahu alayhi wasallam) toilets were not built within the confines of the home as they are today, so people had to go a distance from the home to answer the call of nature. Hazrat Ayesha reports that one night Hazrat Sowda (radhiyallahu anhaa), one of the noble wives of Nabi Muhammed (sallallahu alayhi wasallam) went out to answer the call of nature. As she walked along Hazrat Umar (radhiyallahu anhu) happened to pass by. He recognised her in the darkness, and called out: O Sowda! You cannot hide from us! (By this he meant that in spite of her emerging in the dark, she was still recognisable. For Hazrat Umar, even this was unacceptable.) When Hazrat Sowda returned to the house, she mentioned this to The Prophet of Allah. Immediately wahi descended upon him. As soon as the effects of the wahi lifted, The Holy Prophet said: Indeed Allah has granted you (ladies) permission to emerge (from the home) for your needs. (Bukhari) This statement of Allah's Messenger is clear proof of the fact that in times of need women are allowed to leave the home. (Ma-ariful Quran 133/7) Furthermore, it is established from numerous incidents during The Holy Prophets lifetime, as well as after him, that womenfolk among the Sahaaba (which includes the Azwaaje Mutahharaat, radhiyallahu anhunna), emerged from their homes during times of necessity, whilst observing the complete code of hijaab as prescribed by Allah and His Rasool. These incidents actually explain to us when and under which circumstances may a woman emerge from the home. In other words, the practice of the ladies amongst the Sahaaba in emerging from their homes in times of need will serve to interpret the above hadeeth of Nabi-eKareem (sallallahu alayhi wasallam). To enlist all these incidents will be time consuming. Instead we will hereunder enumerate all those occasions of need when a lady is permitted by the Shariah to emerge from her home. All these points are extracted from Quran , Hadeeth, and practices of Sahaaba.

1. To perform Hajj and Umrah.

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2. To visit her parents once a week. 3. To offer condolences on the death of a close relative (i.e. brother, sister, mother, father, uncle, aunt, etc) 4. To visit such relatives when they are ill. 5. To earn a livelihood when she has no one to support her, or no means of income. This also applies to a woman who is in iddat after the death of her husband. Earning a livelihood also includes purchasing items of need when there is no one around to do this for her. 6. To find out a ruling of Shariah when she is faced with a problem and there is no husband, or other male relative who could make the query for her. 7. The Shariah has also allowed a woman to visit close relatives (besides parents) at least once a year, while parents may be visited more often (i.e. weekly). 8. To give evidence when called upon to do so in an Islamic court of law. 9. To participate in Jihad, when a Muslim city is under full scale attack by the enemy. Other than this, a woman is not required to go out in a jihad. The above are valid Islamic reasons for a woman to leave the confines of her home. These reasons have been mentioned by most of the Fuqaha of the past, such as Allama Ibni Abideen, Imam Tahtawi, Allama Badrud-Deen Aini (rahmatullahi alaihim). THE WORKING WOMAN Above it was stated that a woman is allowed to go out and earn her livelihood when she has no one to fend for her. Since it has almost become a way of life nowadays, for women to work, it is necessary that we explain this matter in detail. An unmarried woman is the responsibility of her parents and family. They have to provide her expenses, which, needless to say, are limited. There is, therefore, no need for her to work. In the case of a single woman, earning a livelihood will not constitute a valid reason to go out and work. It is thus a major fault on behalf of parents to allow their daughters to acquire degrees and

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jobs, or to allow them to work. Yes, if such a single woman has no parents or family who can support her, she may go out and work. A married woman is obviously supported by her husband. She too, has no reason to work. Our experience has shown that even if the husband has no steady job, there is still food in the home. Again, the Shariah will make a concession if the situation is so bad that the wife has no food for herself and children, nor money to pay rental, electricity bills, etc. Under these circumstances she may emerge to seek an income. According to the Shariah, a widow is allowed to work because the husband is no longer around to maintain her, and this applies to even her iddat period (when she is supposed to remain confined to her home). A condition, though, is that she must return before sunset. The divorcee, because she has to be supported by her ex-husband for the duration of the iddat, is not allowed to work. In this case too, if the husband neglects his bounden duty to support his wife, she may go out to work for a living. Women who need to work and whom the Shariah has permitted to emerge for their livelihood, should first consider working from within the home. There are many home-industries that they can try out, such as dress-making, sewing, baking, typing, etc. If such activities are not possible or viable, they must then consider obtaining work in a women-only environment. As a last resort, they may work in a mixed environment, but under the restrictions set by Allah. With the granting of permission for women to emerge from the house for the above reasons, Islam has also enforced a particular form of hijaab, a mode of dress to be adhered to when going out. If she has to emerge during times of necessity, albeit for working and earning, this type of dress must be observed. This form of purdah, which entails covering the entire female body, will now be explained. Almighty says in the glorious Quran: "O Nabi! Tell your wives, your daughters, and the women of the believers to draw around them their Jilbaabs (cloaks). This is more likely that they be recognised (as respectable women) and as such, not molested. (Surah Ahzaab.v.59)

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In this ~yat the word Jalabeeb is used, which is the plural of Jilbaab. Jilbaab means a cloak that covers the entire body to such an extent that the shapes and curves of the body are not discernible. Allah Ta'Alah commands all woman to wear this Jilbaab. The words women of the believers are significant in that they refer to all women, be they wives, daughters, sisters, etc. Husbands, fathers, guardians, custodians, etc., are all bound by the command in this verse. The need for women to avoid molestation by being recognised as respectable ladies is a clear indication that this ~yat applies to the womans emergence from the home, for that is normally when she runs the risk of being interfered with. ANSWER TO A COMMON OBJECTION AGAINST FULL PURDAH This verse carries a very subtle answer to a common objection people make against the wearing of a veil and cloak. They claim that, instead of being hidden from the gaze of people, a woman who dresses like this actually attracts more attention. People stare at her in wonder and curiosity. Hence, she should rather discard this mode of hijaab when going out. The answer to this objection is quite straightforward. The reason for them staring at a woman in full hijaab is not any attraction to the woman's beauty or body. Rather, it is more out of curiosity, since such types of dress are rare in todays modern times of shamelessness and nudity. Wherever this mode of dress has become common, it ceases to attract attention, as we have witnessed in many places locally and abroad. The woman covered in this manner does not show off any beauty, and anyone staring at her is in no position to make out the shape or size of her body (provided she is wearing the proper jilbaab, not the modernized version, which is actually tight-fighting and accentuates the contours of her body). Furthermore, the Holy Quran has acknowledged that people will definitely look at her, for it is only after setting eyes on her that she will be recognised as a woman of honour and dignity. No man will be aroused by such a woman, nor will anyone interfere with her after realising that this is a respectable woman. In explaining this verse Hazrat Abdullah bin Abbas (radhiyallahu anhu), the chief commentator of the Quran among the Sahaaba, says:

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"Allah has instructed the womenfolk of the Believers when going out for their needs that they cover their faces from the head (downwards), leaving only the eyes open (to see). (Qurtubi, 243/14) Allah commands in another verse of the Quran: "And (O Muhammed) tell the believing women to cast down their gaze and guard their chastity ,........and they should not strike their feet to draw attention to their hidden ornaments. (Surah Noor, v.31) It is clear that this verse also applies to the womans position when leaving the home. She too has to turn her face away from the gaze of men, and not endeavour to attract men through ornaments and jewellery. We will hear more about this in the Hadeeth of The Holy Prophet (sallallahu alayhi wasallam) later on, Inshallah. In Surah Ahzaab, verse 33 Allah orders: " .....and do not display yourselves like the display of former times of the Jahiliyyah (ignorance).... Here Allah prohibits the Muslim woman from emulating the display of women in times of Jahiliyyah. Earlier on, under the heading THE DISPLAY OF THE JAHILIYYAH we explained the immoral way in which women walked about in that era. The Muslim woman is forbidden to do the same when she emerges from the home for whatever need. We now enlist a few sayings of our Beloved Rasool regarding the mode of hijaab to be adopted by womenfolk when coming out of their homes. Hadeeth No.1 Hafsa binti Seereen narrates from a lady among the Sahaaba that when Rasoollullah (sallallahu alaihi wasallam) granted the women permission to come out for the Eid Salaat, my sister said to him: O Prophet of Allah! If any of us has no Jilbaab, is there anything wrong in her not attending the Eid Salaa? The Messenger of Allah replied: Let her use the Jilbaab of her friend. (Bukhari)

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Some Ulema of Hadeeth interpret this statement of the Holy Prophet to mean: Let her share a Jilbaab with another women. (Umdatul-Qari , 304/3) This interpretation indicates how large and bulky was the Jilbaab of the ladies in those times. If this hadeeth is taken to mean that she should borrow the jilbaab of her friend, as other Ulema maintain, it will then only serve to emphasise the fact that women among the Sahaaba were in the habit of donning this cloak, under the orders of Rasoolullah (sallallahu alayhi wasallam). This hadeeth is indicative of the importance attached to the donning of the jilbaab or outer cloak by the Holy Prophet and the female Sahaaba. It is also established that ladies in the era of Rasoolullah (sallallahu alayhi wasallam) were not prepared to emerge without a jilbaab, and that it was standard procedure to wear this form of hijaab. Hadeeth No.2 Hazrat Abu Moosa Ashari (radhiyallahu anhu) narrates that the Prophet of Allah said: Any woman who applies perfume and passes by people so that they may become aware of her fragrance, is an adulteress. (At-Targeeb , Ahkamul Quran 448/3) Hadeeth No.3 It is reported from Hazrat Maimoona binti Saad (radhiyallahu anhaa) that the Holy Prophet of Allah said: Any woman who goes out in attractive perfume (and adornment) and men look at her, remains under the wrath of Allah until she returns to her home. (Ahkamul Quran from Tibraani, 443) Hadeeth No.4 Hazrat Ayesha (radhiyallahu anhaa) reports that one day while Rasoolullah (sallallahu alayhi wasallam) was seated in the Masjid, a woman dressed in adornment and finery strutted ostentatiously into the Masjid. Rasoolullah (sallallahu alayhi wasallam) then proclaimed:

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O People! Prohibit your women from wearing beautiful garments and showing off in the Masjid, for indeed the Bani Israel (i.e the Jews) were not cursed until their women wore beautiful garments and paraded in the Masjids. (Ibni Majah , Ahkamul Quran 443) Hadeeth No.5 Initially The Noble Messenger of Allah (sallallahu alayhi wasallam) allowed ladies to attend the Masjid for daily Jamaat and Juma. This permission was conditioned with the following mode of dress: .......they should emerge shabbily dressed. (Abu Dawood , from Hazrat Abu Hureira (radhiyallahu anhu) 84/1) Hadeeth No.6 It is reported from Hazrat Ibni Umar (radhiyallahu anhu) that the Messenger of Allah (sallallahu alayhi wasallam) said: Women have no share in the streets (when emerging) accept the sides. (Ahkamul Quran) Another Hadeeeth related by Abu Hureira states: Women have no right to the middle of the road. (Baihaqi , Ahkamul-Quran 448) Hadeeth No.7 Hazrat Abu Umamah (radhiyallahu anhu) narrates from the Prophet of Allah: Verily Allah detests the sound of anklets (ornaments worn around the ankles) just as he detests the sound of music. And he shall punish its wearer as He punishes the flute-player. And no one but an accursed woman wears jingling anklets. (Dailami, Ahkamul Quran 448) Hadeeth No.8 Hazrat Abu Usaid Ansari (radhiyallahu anhu) says that once, when men and women had mingled outside the Masjid, I heard the Prophet of Allah call out to the woman: Move back! For indeed, it is not permissible for you to walk in the middle of the road. Cling to the edges of the road.

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The narrator of this Hadeeth says: As a result, a woman would walk so close to the sides that her cloak would brush against the walls of the houses. (Abu Dawood 359/2) From the verses of the Quran and statements of Rasoolullah (sallallahu alayhi wasallam) mentioned in this section the following conditions emerge: 1. A woman is allowed to go out in cases of necessity. 2. She should don a cloak that conceals her entire body including her face. The shape of her body must not be discernible in this cloak. 3. She should not apply strong smelling perfume or any other fragrant substance. 4. Her dressing should be shabby and unattractive. Even the Jilbaab should be plain and simple. 5. Her gaze should be kept lowered and away from men. 6. She should not mingle with men while walking. 7. No jingling ornaments should be worn. 8. She should not walk in an ostentatious and showy manner, thereby attracting attention to herself. The above are conditions extracted from Quran and Hadeeth, and they apply when a women has to necessarily emerge from the home. Circumstances which give rise to this necessity have already been explained. THE JILBAAB OR CLOAK Nowadays it is a fashion among ladies to wear embroidered and fancy jilbaabs, made from fine material. This alone falls under attractive dress, which should be avoided. Our sisters in Islam should take particular note of this. It is narrated from Hazrat Ummi Salma (radhiyallahu anhaa), the Noble wife of Rasoolullah, that when the verse: ...they should draw around them their cloaks; (Ayat 59, Surah Ahzaab), was revealed, the Ansaar ladies would go out so quietly and dignified, as if birds were perched on their heads, and their black cloaks (jilbaabs) were drawn around them. (Ibni Katheer, 518/3)

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Here we have a precedent for the wearing of black jilbaabs, for this makes the woman more inconspicuous by blending with the darkness.

THE NIQAAB OR VEIL


There exists a certain misunderstanding among Muslims regarding the origin and nature of the Niqaab. We shall, therefore, proceed to explain what the word Niqaab means, and where does the practice of wearing the Niqaab originate. Some Muslims believe this practice was introduced by the Turkish Ottomon Empire, while others are of the opinion that the women of India were the first to wear the Niqaab. Many are not even aware that this is a practice of Islam, and not part of any middle or far eastern culture. Insha-Allah, we hope and pray unto Allah that these few words will serve to dispel any misgivings on this issue. THE MEANING OF NIQAAB The Niqaab is a piece of cloth used to cover the face. This cloth has two slits through which the woman sees. (Al-Fathur-Rabbani 193/11) A cloth tied over the nose and just beneath the eyes (thus covering the entire face from below the eyes downwards) is also called Niqaab. (Fathul-Bari 53/4; Umdatul-Qari 199/10) From the above, two types of Niqaab emerge : < < A cloth with two slits, covering the whole face; A cloth wrapped around the nose and the rest of the face, leaving only the eyes open. Obviously the first type of Niqaab is much more preferable since no part of the face is exposed. For a woman, the more the body is covered the better. Earlier on we mentioned verse 59 of Surah Ahzaab, wherein Allah commands the Muslim women to don the jilbaab when going out. In the Tafseer (explanation) of this ~yat, Hazrat Abdullah bin Abbas and Hazrat Ubeida bin Salmani (radhiyallahu anhumaa) maintain that the Jilbaab should even cover the entire face, leaving only the eyes open. (Tabari 33/2) This proves that if the Jilbaab covers the face as well, it can take the place of the Niqaab. It is

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therefor clear that, besides the normal veil, any form of covering over the face will suffice. THE ORIGIN OF NIQAAB From the above explanation of Abdullah bin Abbas and Ubeida Salmani it is established that covering the face has been commanded by Allah in The Holy Quran. All the commentaries of the Quran are unanimous on this issue. Shaikh Muhammed Ali Saabooni, one of the top lecturers in the King Abdul Aziz University in Makka Shareef, writes lamentingly in his Tafseer of the Quran: This verse is categoric proof that it is Wajib for a woman to cover her face (when going out). What a great contrast between the statements of our pious predecessors, great Ulema of Tafseer, and those of modern-day claimants to knowledge, who even allow a women to open her face before strangers! (Saabooni , 537/2) Since the command of The Quran to wear the Jilbaab means covering the face as well, we can say without doubt that, it (covering the face) when emerging from home, is established from Quran and is an injunction of the Holy Quran. This answers many critics and modernist writers who aver that the Quran does not command a woman to cover her face in front of strangers or when leaving her home. Furthermore, the Fuqaha (Islamic jurists) have advanced the element of fitnah (imminent danger) as the reason for covering the face. It now remains for us to determine the METHOD of covering the face. The first people unto whom the laws of Islam were directed are undoubtedly the noble Sahaaba (May Allah grant them his greatest blessings). Therefore, we shall once again probe into their lives to see how their honourable ladies covered their faces when emerging. As explained above, some used the very Jilbaab to cover the face. This is further supported by a hadeeth of Hazrat Ayesha (radhiyallahu anhaa). Mujahid narrates the following from Hazrat Ayesha : We (ladies) were travelling along with Rasoolullah (sallallahu alayhi wasallam) in the state of Ihram. Whenever on-

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coming caravans drew near, we would draw our jilbaabs over our faces. When they passed by, we would once again open our faces. (Abu Dawood 254/1) From this we learn that when travelling in a vehicle a woman does not have to keep her face veiled all the time, except if during the journey she will encounter menfolk often. If a car has tinted windows, for example, she need not keep the face covered all the time. However, the moment she disembarks from the vehicle, the niqaab will have to be in place, since she is now prone to the gaze of menfolk, unless again, she is not in an area where men can see her. < Hazrat Ayesha reports that when The Holy Prophet of Allah would complete the Fajr Salaa, the womenfolk would return home immediately, thoroughly wrapped in their cloaks. They would not be recognisable in the dark. (Bukhari, Umdah 157/6) The words thoroughly wrapped mean even their faces were enveloped by their jilbaabs. (Umdatul-Qari 157/6) And a point of note here is that even at the time of Fajr, when it is normally still dark, the ladies felt the need to don their jilbaabs. Sometimes Rasoolullah (sallallahu alayhi wasallam) would offer his fajr prayers very early, when it was still very dark outside and there existed no possibility of anyone discerning the ladies. This is indeed food for thought. We now cite a few examples of ladies among the Sahaaba whom actually wore a Niqaab when emerging from the home. In this Ahadeeth the term NIQAAB is used. 1. It is reported by Hazrat Qais bin Shamaas (radhiyallahu anhu) that a woman by the name of Umme Khallad came to The Holy Prophet (sallallahu alayhi wasallam) to enquire about her son who had been slain in battle. She was wearing a Niqaab. Some of the Sahaaba present said to her (expressing surprise on seeing her with a veil even on such a grave occasion): You are enquiring from the Holy Prophet about your son while wearing a veil!? To this she retorted: My son may be lost, but my shame is not lost! (Abu Dawood 337/1)

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2. Hazrat Abdullah bin Umar (radhiyallahu anhu) narrates from the Noble Messenger of Allah (sallallahu alayhi wasallam): A women in Ihraam should not wear a veil. (Bukhari, Abu Dawood , Umdatul-Qaari, 200/10) During the state of Ihraam certain types of dress which are normally worn on other occasions, must be avoided. Among these is the veil, since both men or women are prevented from wearing any material over their faces whilst in Ihraam. This hadeeth, therefore, proves that it was normal for ladies in the time of Rasoolullah to wear veils. Otherwise the above prohibition of Ihram is meaningless. If women were not in the habit of wearing the veil, it is pointless prohibiting the same in the state of Ihram. One does not usually prohibit something which is not in vogue. This hadeeth of Rasoolullah has been widely narrated by the Imams of hadeeth. CLARIFICATION ON IHRAAM AND CLOTHING Earlier on we quoted a hadeeth narrated from Hazrat Ayesha, that whilst on a journey with the Prophet of Allah, the ladies, whom were in the state of Ihram, would draw their jilbaabs over their faces whenever menfolk passed by. This narration of Ayesha (radhiyallahu anhaa) appears to be in conflict with the above prohibition of Rasoolullah ( ), that ladies should not wear veils when in Ihram. Similarly, we know that during Ihram one is not allowed to wear sewn clothes. Yet, in this hadeeth shareef, these ladies wore jilbaabs. The explanation to this is that firstly, the prohibition of sewn garments apply to menfolk only. Ladies are exempted from this ruling. For clarification on the second point, we cite the comments of the great commentator of the Quran, Hazrat Abdullah bin Abbas (radhiyallahu anhu). Imam Shafi (rahmatullahi alaihi) narrates in his famous book Kitabul-Umm that Hazrat Abdullah bin Abbas made the following comments on the veil during Ihram: She should not cover her face by allowing the veil to touch it;.... instead, she should droop it over the face (without contact with the face). (Ielaa-usSunan 233/10) A similar statement is narrated from Hazrat Asmaa, daughter of Abu Bakr (radhiyallahu anhumaa). It is thus clear that when Hazrat Ayesha

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and other ladies drew over their faces their jilbaabs during Ihram, the material did not touch the face. The prohibition of The Holy Prophet ( )applies to veils which cling to the face. From all this we glean that even during ihram women should make an effort to conceal their faces if they happen to pass by men. But, care should be taken that the cloth does not strike or touch the face. For this, a veil will be hung across the front of the face in such a manner that it does not rest against any part of the womans face. (Irshadus-Saari ,207) The above quotations suffice to establish the prevalence of veils, and the practice of covering the face among ladies during the time of the Holy Prophet (sallallahu alayhi wasallam). IMAM GHAZALI'S STATEMENT To support what we have just said, we cite the observation of one of the eminent Imams of former times, the great Thinker of Islam, Imam Abu Hamid Muhammed Al-Ghazali (RA). He states the following in his great work, Ihyaa-ul-Uloom vol.2 p.43: Over the passage of time (in our Shariah), men always emerged with their faces uncovered, whilst women always went out in veiled faces. HAFIZ IBNI HAJAR'S STATEMENT Another great Imam of Hadeeth, Hafiz Ahmad bin Ali Ibni Hajar Shaf'ee (RA) mentions in his commentary on Bukhari that it was the standard and continuous practice of women to emerge with their faces veiled so that men could not gaze at them. (Fathul-Bari 337/9) TO SUMMARIZE THE FOREGOING DISCUSSION Covering the face of a woman is a compulsory duty commanded by Almighty Allah in The Holy Quran. This can be done by using a veil (niqaab) or part of the outer cloak (jilbaab). Both methods have their origin in the time of Rasoolullah ( ). The noble women among the Sahaaba-e-Kiraam (May Allah be pleased with them) covered their faces using both methods whenever they emerged from their homes. This has also been the standard practice of women throughout the corridor of Islamic history. Alas, in this era of

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modernism and westernisation this honourable practice of Islam has been discarded. Our complaint is only unto Allah! APPLYING PERFUME WHEN GOING OUT Earlier in this section we cited a hadeeth shareef wherein Rasoolullah (sallallahu alayhi wasallam) labeled that woman an adulteress, who applies perfume and then passes by menfolk so that they may smell her fragrance. Another narration of the same hadeeth has these words at the end: And every eye (that looks at her) is committing zina (adultery). (Kanzul-Ummaal 383/16) Through this we can understand the meaning of the first hadeeth. Calling such a woman an adulteress does not mean that she is guilty of the actual sin of zinaa. However, before the real act of adultery, there are certain preliminary acts which are the stepping stones towards zinaa, such as, looking, speaking, touching, desiring with the heart, etc. This is born out in the following statement of Rasoolullah (sallallahu alayhi wasallam): The zinaa of the eyes is looking, the zinaa of the ears is listening, the zinaa of the tongue is speaking, the zinaa of the hands is holding, the zinaa of the feet is walking, the heart desires and lusts, and the private part confirms or denies it (the actual act of adultery). (Mishkaat p. 20, from Saheeh Muslim) Hence, any act that leads to adultery is termed adultery, though of a lesser form. In like manner, anyone doing such preliminary acts of adultery, can be called an adulterer of a lesser category. A woman who lures and captures the desires of men through her perfume (and how often this happens!), is thus termed an adulteress because she is the cause of zinaa. Based on the above we arrive at the conclusion that it is not permissible for a woman to apply perfume when going out. This applies to any type of scent, fragrance, body mist, etc., commonly used by womenfolk. If a woman uses scent or perfume, it must be strictly for her husband, as the following citation proves: C Hazrat Asmaa (radhiyallahu anhaa) narrates the following from Rasoolullah (sallallahu alayhi wasallam): It is not the work of a woman to apply perfume when her husband is gone away. (Kanzul-Ummal 393/16)

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The meaning is that perfume should only be used for the husbands sake. When this is the case, there is obviously no reason for a woman to apply any scent when emerging from the house. More laws on perfumes will appear under COSMETICS.

THE WOMAN AND TRAVEL


Whatever has been mentioned above applies to the emergence of women within their home-town, for a valid Islamic reason. Such reasons were mentioned earlier on. However, when a women has to undertake a journey and move beyond the confines of her town, albeit for a valid Sharee reason, she has to be accompanied by a Mehram. This is Wajib and is proven from the following hadeeth: Abu Hureira (radhiyallahu anhu) narrates that The Noble Messenger of Allah (sallallahu alayhi wasallam) said: It is not permissible for a woman who believes in Allah and the day of Qiyaamat to travel the distance of one day and one night without a mehram. (Bukhari 148/1) In this hadeeth the distance of one day and one night refers to the undertaking of a journey, which, as Rasoolullah ( ) explained, is only permissible in the company of a mehram. This means that along with the other conditions for emergence, the mehram is also essential. The meaning and application of the term mehram shall be explained later, Insha-Allah. NOTE: This law is applicable to both the Shafi and Hanafi Mazhhabs. According to both schools of thought a woman cannot undertake a journey without the accompaniment of a mehram. However there is a difference with regard to the Faradh Hajj. According to the Shafi mazh-hab a woman may travel for a farz hajj in the company of a mehram or a group of pious, reliable Muslim ladies. According to the Hanafi Mazh-hab, even for Hajj a woman must have a male Mahram. (Umdatul-Qari 127/7, Iela-us-Sunan 9/10)

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It should therefore be noted that in all other journeys besides the Farz Hajj, the law in both mazh-habs is the same: a woman cannot travel without the escort of a male mehram. THE HOWDAH It was a general practice among the Sahaaba when going out on journey to use the Howdah. This is the English equivalant for the Arabic term Howdaj, which means an enclosed box or pavilion that is placed on the camel's back. Ladies would travel in the privacy of this box, thus screening themselves off from the gaze of menfolk. The use of this is mentioned in several Ahadeeth, involving the noble wives of the Rasoolullah (sallallahu alayhi wasallam) in particular. While seated in the howdah there is no need for the niqaab since the woman is completely concealed. This indicates to us how strict were the Sahaaba in purdah matters. Now if this was the standard of purdah then, during the best of eras, how much more important will this purdah be in todays times of sin and corruption?

THE MEHRAM
A mehram is one to whom nikah is not valid. There are three types of mehram: 1) Through blood relationship. 2) Through marriage. 3) Through breast-feeding. (Note: Relations below all refer to the woman, although the meaning of mehram applies to both male and female.)

1) Mehrams through blood relations are: Father; grandfather (or higher); son; grandson (or lower); brother (this includes half brothers, i.e., brothers from one father but different mothers, or one mother and different fathers); paternal uncle; maternal uncle; nephew (brothers or sisters son).

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2) Mehrams through marriage are: Father-in-law (husbands father); son-inlaw (daughters husband); husbands son from another wife; mothers husband (stepfather). 3) Mehrams through breast-feeding: Any boy and girl who breast-fed of one woman, from birth till the age of two years; the children, parents, and husband of that woman, as well as her other mehram relatives. SOME LAWS REGARDING THE MEHRAM The purpose of the mehram is to provide physical as well as spiritual protection for the woman. That is, to protect her from the evil intentions of men and to ensure that she maintains her Islamic morals whilst away from home. Hence, any mehram unable to fulfill this role is not considered fit by the Shariah to accompany a woman on a journey, even though technically such a person may be defined as a mehram. Therefore the Fuqahaa have ruled that if the mehram is a person of lewd habits and immoral behaviour, it is not permissible for a woman to journey with him, since the whole purpose of the mehram is forfeited.

THE MEHRAM ON A JOURNEY


# A stepfather or father-in-law who is not very old cannot accompany his step-daughter or daughter-in-law as a mehram. If the mother-in-law is not very old, she cannot travel with her son-in-law. The same will apply to the step-mother. By old here is meant such an age in which there is no longer any sexual urge or desire, irrespective of the actual age of the individual. # Should the step-son or son-in-law accompany the woman on a journey (in cases where the age of a diminished sexual urge has been reached), physical and intimate contact should be avoided as far as possible. (Irshaadus Saari p.37) The same will apply if a father-in-law or step-father happens to be the mehram. # If a woman happens to be out on a journey without a mehram, she is guilty of a major sin. However, even under such circumstances, if she is in any need or difficulty, it will be permissible for a non-mehram to render

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assistance. Here again, physical contact should be avoided as far as possible. (Irshaadus Saari p.37) # Half brothers and milk-brothers, in spite of them being mehrams for a woman, are not allowed to accompany her on a journey, in view of the imminent danger in such association. (Raddul-Muhtaar) More laws on the mehram, pertaining to physical contact, will appear later.

3) THE TYPE OF CLOTHING A WOMAN SHOULD WEAR


Another form of purdah is the type of dress a woman should wear, be it in the home or outside. The Shariah has attached importance to this too, as we shall soon see. Previously it was stated that upon emerging from the home, women should don shabby, untidy and unattractive garments. She should also cut down on ornaments, jewellery, and perfume. We also read the hadeeth of Ummi Salma, that the ladies of Medina Munowwara (the Ansaar) would wear black jilbaabs when going out. This further supports the ideal Islam has set for women, to be as indistinct, inconspicuous and unattractive as possible outside the home. Let us now consider the nature of a womans attire as set out by the Shariah. From the Quranic verses mentioned earlier we have learnt the types of dress to be used outside the home to conceal the female body, viz, the jilbaab and veil. In ~yat 33 of Surah Ahzaab the women are prohibited from emulating the immoral dress of former times of ignorance. Furthermore, in verse 31 of Surah Noor Almighty Allah commands the covering of the neck and breast in particular, since it was the practice of women to wear a scarf over the head and drape the two edges over the back, thus leaving the breast exposed. The following Ahadeeth of Rasoolullah (sallallahu alayhi wasallam) throw further light on this issue. TRANSPARENT GARMENTS

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1. It is reported that one night The Holy Prophet (sallallahu alayhi wasallam) awoke and said: Subhanallah (Glory to Allah)! What great evils have been destined tonight, and what great treasures have been opened! Is there anyone who will arouse the Ladies of the household (for Ibaadat)? Many a clad person in this world will be naked in the Hereafter. (Qurtubi, Surah Ahzaab 244/14) A very significant point of note here is the encouragement for women to also wake up early and engage in ibaadat. This is the spritual garb which she dons so that spiritually too, she will not be naked on the day of Qiyamat. In Surah Araaf Almighty Allah extolls the adoption of the garments of taqwa. The reference is to a spiritual form of dress.

1. Hazrat Abu Hureira reports that once the Holy Prophet of Allah (sallallahu alayhi wasallam) said: There are two groups among the inmates of Jahannam, whom I have not yet seen: (The first are) women who are clothed yet naked, who walk swinging their hips and shoulders invitingly, upon their heads are like humps of camels. They shall not see Jannat, nor will they experience its fragrance. And (the second are) men who move around with whips in their hands (unjustly) beating people. (Al-Fathur-Rabbani 302/17) The men referred to in this hadeeth are those who aid and abet unjust rulers, and seek to enforce their unjust rule through brutality and violence. However, in this article we are concerned about the women mentioned in the above two sayings of Hazrat Muhammed (sallallahu alayhi wasallam). He says they have clothes on their bodies, yet they are naked. That means that either the garments they wear are so tight that the curves and features of the body are noticeable, or so thin and transparent that the skin and hair are discernible. Both these types of garments are haraam. (Al-Fathur-Rabbani) (The meaning of humps of camels shall be explained later on, under the section on hair, Insha-Allah.)

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In support of what has just been stated, we quote another hadeeth of Hazrat Muhammed (sallallahu alayhi wasallam). 2. It is narrated from Hazrat Dahya Al-Kalbi (radhiyallahu anhu), that upon his return from the Roman Emperor Heraclieus, The Holy Messenger of Allah ((sallallahu alayhi wasallam) gave him a large flaxen shawl. Out of consideration for his wife, The Messenger of Allah said to him: Cut this shawl into two pieces. Make a kurta (qamees) for yourself out of one, and let your wife use the other as an orni (head-covering), but tell her to wear something underneath it so that it does not remain transparent. Qurtubi 244/14 A similar hadeeth is narrated from Usama bin Zaid (radhiyallahu anhu) in which Rasoolullah (sallallahu alayhi wasallam) commanded his (Usamas) wife to wear an under-cloth or garment when donning transparent clothing. (Musnad Imam Ahmad, Al-Fathur-Rabbani 302/17) 3. Once Hazrat Abu Hureira spoke of women wearing see-through garments. He said: They are clothed, but still naked; they are evil women who find enjoyment in this. Qurtubi 244/24 4. A group of women from the Banu Tameen tribe came to visit Hazrat Ayesha (radhiyallahu anhaa). These women were clad in transparent garments. Upon observing this Hazrat Ayesha said to them: If you are true believers, then this is not your type of dress. And if you are not true believers then enjoy this evil for a temporary period! (Qurtubi) On another ocassion Hazrat Ayesha is also reported to have said: A woman's shawl is that which covers the hair and the skin. (Musannaf Abdur-Razzaq) From these quotations it is abundantly clear that there is no place in Islam for garments which reveal the skin or shape of the female body.

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FIQAH RULING: Salah performed in clothes through which the skin or hair is visible is not valid. Such a Salaa has to be repeated. (Kabeeri) 5. Hazrat Abu Hureira (radhiyallahu anhu) reports that the Holy Messenger of Allah (sallallahu alayhi wasallam) cursed the man who wears female attire, and he cursed the women who wears male garb. (Musnad Imam Ahmad) 6. It is reported from Hazrat Ummi Salma (radhiyallahu anhaa) that once The Holy Prophet of Allah (sallallahu alayhi wasallam) entered the house while she was busy wrapping a shawl around her head. He said to her: Wrap it around only once, not twice. (Musnad) The above two hadeeth distinctly prohibit women from donning male garb, or from wearing her clothes in a manner that resembles males. The reason for instructing his wife Ummi Salma to wrap her shawl only once around the head and not twice was to ensure that her shawl did not resemble the Amamah (turban) of menfolk. (Al-Fathur-Rabbani) Our sisters in Islam should take particular note of these two sayings of Rasoolullah (sallallahu alayhi wasallam), especially in this modern age where unisex garments, or clothing worn by both sexes are quite common. They should try to the best of their ability to avoid such immodest forms of dress. 7. Hazrat Ummi Salma radhiyallahu anhaa narrates that once The Prophet of Allah said to her (with regard to the length of a womans dress): She should lower her dress about one span (approximately 20cm) from her shin. To this Hazrat Ummi Salma replied: O Prophet of Allah, in that case her feet will remain open. He then said: Let her the lower it to one Zhiraa (about 50cm). (Thibatus-Sutoor , from Abu Dawood) From this hadeeth we learn that the dress of women should be so long that it covers the feet as well. This point defines the difference between satar and hijaab alluded to earlier in our booklet. Surely, Hazrat Ummi Salma was not

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referring to satar for salah when she expressed her concern over the exposure of the feet, since the feet need not be covered whilst performing salah. The only inference one can draw from the above hadeeth is that the reference was to hijaab, or concealment of the body to the best of ones ability. WEARING THE IZAAR (SLACKS) Rasoolullah (sallallahu alayhi wasallam) said: May Allah have mercy upon those ladies who wear slacks or pants. This dua indicates the approval of Rasoolullah for such apparel, and why not, when it is more concealing to the female body. Does this refer to the donning of slacks only? The answer is a definite no, because the hadeeth of Ummi Salma (radhiyallahu anhaa) quoted above, regarding the length of the female dress, makes it clear that a woman has to wear a long dress. The pants or slacks will, therefore, be worn underneath this dress. In the next section we will discuss the issue of tashabbuh or imitation, where it will be explained that it is improper for a Muslim to imitate the fashions of the kuffar in any dress. Similarly, it is haraam for a female to imitate the male form of dress. This same principle will apply to the trousers. Any form of dress that is associated with people of low morals and character, or with people of sin and vice, must be avoided. Hence, when picking a pair of slacks to wear, be sure it is not the type that has became the trademark of immoral people, or resembles the trousers worn by menfolk. So, avoid wearing denim jeans, leotards, and pants that resemble those of men. UNDER GARMENTS It is reported from several Sahaaba that they used underwear for greater concealment of the satar. (Musannaf Ibni Abi Shaiba , 213/8) Hazrat Ayesha (radhiyallahu anhaa) praised certain ladies who wore such underwear, especially during the menstruation period. SILKEN GARMENTS It is permissible for ladies (not men) to wear all types of silken garments. This is permissible for little girls too. However, mothers should take care not

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to dress up their sons in garments made from silk, for this is not halaal for any male, minor or adult. (Ilaa-us-Sunan, 334/17) Here too, the motive should not be to impress, or to show off ones clothing to others. When wearing expensive clothes that one can afford, make an intention of pleasing the husband and of utilizing the nimat (favors) of Allah. GARMENTS OF COLOUR It is jaaiz (permissible) for women to wear any color of clothing, unlike the menfolk, who are prohibited from wearing bright colors, such as red, bright orange, etc. However, when emerging it is preferable to wear a drab,

FASHIONS, ORNAMENTATION, AND COSMETICS


inconspicuous color, as was stated earlier.

Another aspect of female attire is the use of cosmetics and outward physical adornment. In this section we deal with ahadeeth of Rasoolullah (sallallahu alayhi wasallam) relating to such adornment and beauty which women of Islam may or may not adopt as part of their ensemble and dress. Under this section we shall discuss the following:

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hairstyles cosmetics jewellery facial beautification perfumes

HAIR
Earlier on a hadeeth was mentioned about women whose heads resemble the humps of camels. Actually, this refers to a specific hairstyle adopted by these women; the hair would be tied on top of the head with the help of a scarf or cloth in such a manner that it resembled the hump of a camel. This is done to attract attention, since this hairstyle adds appeal to the looks of women. The reason for this being haraam, apart from the allure of menfolk, is that it is also an imitation of the way men tie their turbans on their heads. And, as stated previously, women are prohibited from imitating the dress and styles of men. From this we gather that any hairstyle which resembles the above camel humps mentioned by Rasoolullah (sallallahu alayhi wasallam) will also be haraam, even though a cloth or material is NOT used in the process. This is because The Prophet of Allah has said: Whoever imitates a people is like one of them. The women mentioned by the Prophet of Allah are among people of Jahannam. So to imitate the styles of people of Jahannam, (i.e., evil people) means courting the displeasure of Allah and bringing upon oneself His punishment. Hence imitating such hairstyles is haraam. It is equally haraam to imitate any other hair style invented or designed by the kuffar, even if there is no semblance of the camel-

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hump. This falls under imitation of kuffar, details of which will come next. THE HAIR BUN Today a practice among ladies is to tie the hair into a bun on the back of the head. This is permissible and lawful, unless the bun is so high that it resembles the above-mentioned camel hump. Normally these hair buns are flat and more towards the back of the head, hence, the ruling will be one of permissibility. FIQAH RULING: Salah of a female with the hair tied into such a bun is permissible. (Imdadul-Ahkaam ) CUTTING AND TRIMMING THE HAIR The prohibition of imitating menfolk also indicates that women who trim and shorten their hair are committing a haraam act, since they emulate the looks of men (in cutting the hair), as well as imitating kuffar women. (Adhwaa-ul-Bayaan ) It is reported from Abdullah ibni Amar (radhiyallahu anhu) that he once saw a woman carrying a bow (the weapon used to fire arrows) and walking in a manly manner. Upon this he remarked: I heard the Messenger of Allah say: The woman who imitates a man is not from my Ummat, and the man who imitates a woman is not from my Ummat. (Musnad Imam Ahmad) TASHABBUH OR IMITATION Tashabbuh is an Arabic wording meaning to imitate or emulate. The act of imitation or emulation which the Shariah has prohibited, applies to the emulating of fashions, trends, salient

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features, and religious practices of non-Muslims or evil-doers. There are several verses of the Holy Quran and ahadeeth of Rasoolullah (sallallahu alayhi wasallam) which prohibit the imitation and adoption of ways and fashions of evil people. We mention hereunder a few examples. < Almighty Allah states in Surah Hashr, verse 19: And do not become like those people whom have forgotten Allah, so He caused them to become neglectful of themselves. Such people are evil trangressors. < In Surah Jaathiyah, verse 18, Allah states: Then we established you on a Shariah of Deeni affairs, so follow it, and do not follow the desires of the ignorant ones. < In Surah Aala Imraan, verse 156, Almighty Allah commands: O people of Iemaan! Do not become like the kuffaar...... < Hazrat Abdullah bin Umar radhiyallahu anhu narrates that Rasoolullah (sallallahu alayhi wasallam) prohibited the imitation of people foreign to Islam, and he said: Whoever imitates a nation, is (like) one of them. < Rasoolullah (sallallahu alayhi wasallam) said: He who practices on the customs of outsiders, is not of us. 2

Adillatu Tahreem Halqill-lihya p.16.

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< Rasoolullah (sallallahu alayhi wasallam) also said: He who imitates others is not of us. Do not imitate the Jews and the Christians.... 3 These and many more Quranic verses and sayings of Nabi Muhammad (sallallahu alayhi wasallam) warn us of the threat to our Iemaan in imitating and following practices, customs and styles foreign to Islam. Remember, Islam does not prohibit us from utilizing inventions of the kuffaar which are beneficial or necessary to our deeni or wordly life, such as means of transport, methods of communication and correspondence, modern-day technology such as telephones, computers, tape-recorders, etc. What Islam forbids is imitating their ways of dressing, eating, and sleeping, their styles and fashions, their laws and policies which conflict with Islam, and general un-Islamic behaviour. This is haraam. Similarly, emulating practices which have religious or cultural significance among the kuffaar is completely haraam.4 Utilizing any invention which is the direct cause of us violating Allahs Law is also haraam. Also note, that to adopt a practice of the kuffaar when there does exist an alternate Islamic practice is also imitation that is haraam. Rasoolullah (sallallahu alayhi wasallam) taught us methods of dressing, combing and looking after hair, caring for the physical appearance of the body (as projected in this entire article). To follow or emulate the non-Muslims in these areas of
3 4

Mishkaatul Masaabeeh p.399. Al-Bahrur-Raiq 2:11; Islahul Muslimeen p.137.

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living means displacing the mubarak teachings of Rasoolullah (sallallahu alayhi wasallam), which is undoubtedly haraam. For this reason, when Rasoolullah (sallallahu alayhi wasallam) saw a Sahaabi (radhiyallahu anhu) carrying a bow made by the Persians, he quickly instructed that Sahaabi to use a bow of Arab origin. Since there was an alternative, the Muslim had to adopt it and shun the method or product of the kuffaar. Today, there are no alternatives to most of the modern-day inventions of the kuffaar, inventions which we need to utilize for the function of our day-today lives and our income. So Islam allows us to use these, but under certain restrictions. This, however, is not the case with our physical appearance or dress. In this aspect, no one has power over our bodies and the way we dress. We are under no compulsion to adopt the dress and styles of the kuffar. We can easily don garb which is free from ostentation and fashions, and which preserves our modesty and honour. KUFFAR AND FUSSAQ THE TREND-SETTERS The current fashions in dress and appearance that abound today have all been designed and invented by prostitutes, sinners, and people who dabble in kufr and shirk. This is not surprising. What really is, is that our Muslim brothers and sisters, especially the youth, are so quick to latch onto these fashions and adopt the same. Singers, actresses, TV and movie stars, sports stars, have become celebrities whose every style and nuance are savored by their misguided fans, and not far behind are the Muslims. It is indeed a crying shame. Here the discussion is not one of mere imitation. Instead, what we observe here, to our horror, is total

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obsession with the culture and trends of the enemies of Allah. We need some serious soul-searching to check the slide towards the abyss of spiritual destruction. The Hadeeth mentioned earlier implies, because of its general application, that imitating sinners will make one a sinner. Copying the acts of evil-doers means becoming like them too. It is therefore also haraam to imitate or mimic the styles or habits of people who break the laws of Allah, even if they are Muslims. Our youth today have become so fascinated by evil actors and actresses, singers and entertainers, whom they see either on television or in live performances, that they begin to imitate the dress and appearance of these evil shaytaans. May Allah save us and our youth! < Hazrat Abu Hureira narrates that Rasoolullah (sallallahu alayhi wasallam) said: Allah has cursed that woman who adds false hair to the hair of another, as well as the woman unto whom this is done. (Bukhari) < Jabir bin Abdullah (radhiyallahu anhu) narrated that the Prophet of Allah strictly forbid a women from adding anything to her hair. (Muslim) The above two sayings of Rasoolullah (sallallahu alayhi wasallam) refer to the use of human hair. Attaching such hair to ones hair is haraam. One reason for this was given by Hazrat Mua-wiyah (radhiyallahu anhu). After narrating a similar hadeeth

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as above, he says: Verily, The Prophet of Allah called this deception. In other words, the additional hair is used to deceive others into thinking that it is part of her original hair. And this is falsehood that Rasoolullah (sallallahu alayhi wasallam) condemned. Another reason for prohibition is that this is part of the human body, and it is not permissible to utilize any portion of the human body. Organ transplant is haraam for this very reason, that the beneficiary is deriving benefit from part of the human body. (Mirqaat, SharhulMishkaat , 295/8) THE WIG The artificial wig, if manufactured from pure (taahir) synthetic material, or from the hair of an edible animal (such as goat, sheep, etc.), is excluded from this ruling. It is permissible for a married woman to utilize such a wig. (Mirqaat) The qualification of marriage is indicative of the fact that this practice should be done solely for the benefit of the husband. Therefore, some Ulema have made it haraam for an unmarried woman to use even an artificial wig, for the purpose will then obviously be to deceive others and appear attractive to men. BLACK DYE Deception is also the reason why Rasoolullah (sallallahu alayhi wasallam) prohibited the Ummat from dying grey hair black. This creates a false impression of youth. The use of black dye is prohibited in the following hadeeth:

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Hazrat Ibni Abbas (radhiyallahu anhu) narrates that Rasoolullah (sallallahu alayhi wasallam) said: There shall be people towards the last era (of the world) who will use black dye.............they shall not experience even the fragrance of Jannat. (Nasaai ) A general principle of dress learnt from the above is that any cosmetic or substance which misleads others as to the actual appearance of the user is not permissible in Islam. More of this will be mentioned later on.

FACIAL BEAUTIFICATION - COSMETICS


< Hazrat Ayesha narrates a hadeeth wherein Rasoolullah (sallallahu alayhi wasallam) curses the following people: a) A woman who beautifies the face of another with saffron (or some similar substance) to enhance her complexion, and the women to whom this is done. b) The one who tatoos another, and the one who is tatooed. c) The woman who adds false hair to another and the woman unto whom this is done. d) The woman who removes or shortens the eyebrows of another, and the one to whom this is done. (Narrated by Imam Ahmad R.A. - Al Fathur Rabbani 297/17) From the above we learn that women who perform these types of facial adornment, as well as those who request that this be done to their faces, are cursed by The Prophet of Allah. MAY ALLAH PROTECT US FROM ALL THESE EVILS. There can be no greater misfortune than the CURSE OF RASOOLULLAH (sallallahu alayhi wasallam)

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In the above list a and c are forms of deception, which, as stated earlier, is haraam. The reason for the prohibition of b and d is given in another hadeeth narrated by Hazrat Abdullah ibni Masud (radhiyallahu anhu). He says that Rasoolullah (sallallahu alayhi wasallam) described the women who resort to this form of beauty as women who alter the natural creation of Allah. (Musnad Imam Ahmad) RULES ON COSMETICS A) Beautifying the face, or enhancing the complexion solely for the pleasure of the husband is permissible, provided the cosmetics used do not contain any haraam ingredients, such as alcohol, animal fat, etc. B) The hadeeth mentioned in a above prohibits any form of make-up when emerging from home, such as lipstick, facepowder, nail-paint, kajel, eye-make-up, etc. It stands to reason that when the woman will veil her face outside the home, there is no need for make-up and adornment. C) Cosmetics, oils, and creams that contain haraam ingredients are not permissible for use. If such a cream is used for medicinal purposes, and there is no halaal substitute for it then the Shariah gives permission for its use. D) Almost all body lotions, sprays, roll-on applications, etc., contain haraam and impure ingredients. If such items were applied, then it is necessary to wash it off the body before making salah, since the haraam ingredient renders the entire

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substance impure. If any lotion or application is proven to be free from haraam ingredients then it will be permissible to use, but with the restriction mentioned in A above and F below. E) If a woman suffers from bad body odors and needs to utilize some of the above-mentioned items in relation to the husband, it will be permissible, but only in this given situation. And the substance will have to be washed off before offering salah. F) In view of the above, there is no need for a woman to use any perfumes when emerging. Rasoolullah (sallallahu alayhi wasallam) said: The perfume of a man is that which has a strong fragrance and a light color, while the perfume of a woman should have a strong (i.e., bright) color but a light fragrance. (Shamaa-il of Tirmizhi ) This hadeeth shareef, which makes no distinction between inside and outside the home, strongly advises that a woman cuts down drastically on perfume. G) Cutex or similar substances applied to the nails will prevent the completion of wuzu since water cannot penetrate such substances. It has to be removed before making wuzu. H) Since surma (antimony) is a sunnat of Rasoolullah (sallallahu alayhi wasallam), its use will always be permissible. The Holy Messenger of Allah used to apply surma thrice to each eye before sleeping. (Mishkaat, Chapter on Hair and Beauty.) Other applications for the eye such as kajel, etc., are only permissible in the presence of the husband. Note: If a cosmetic was applied at home as adornment for the husband, and the wife then goes out, it will be permissible

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to leave that cosmetic on the body while emerging. There is no need to remove it, since it was initially applied for the husband within the confines of the home. She will not fall under the scope of the previously mentioned hadeeth.

THE PRACTICE OF HIDAAD


Hidaad means: to avoid beauty and adornment. Since this involves cosmetics and adornment, we deem it appropriate to make a brief reference to this subject at this juncture. A woman in iddat is not allowed to do the following: To apply perfume, to wear jewellery and ornaments, to apply surma or cajel to the eyes, to wear flowers, to wear attractive clothing, to apply henna (mehndi), to apply cosmetics, to apply oil to the head, to comb the hair, or to resort to any other form of adornment that women normally do to make themselves attractive. All the above are haraam during the iddat for a widow or a woman who has been given three Talaaq or one baa-in Talaaq. (Baa-in talaaq is a type of divorce that breaks the nikah with immediate effect and the couple can only reconcile by making a new nikah.) Except for a woman who has been given Talaaq Raj'ee, this practice of hidaad is wajib upon every other woman in iddat. (Rajee talaaq means a divorce after which the couple can still reconcile without making a new nikah.) Combing the hair will be allowed if it is done out of necessity, such as to avoid knots and tangles in the hair, but not for attraction and appeal. (For more details on this and the iddat in general, refer to our booklet Rules of Iddat.)

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SILICONE IMPLANTS Silicone is a jelly like substance used in breast surgery to uplift sagging breasts. This is done purely for cosmetic purposes, to enhance the appearance of a woman and make her more attractive. In the light of the above, this will not be permissible in Islam since it also amounts to deception, altering the creation of Allah, and the use of artificial substances on the body without a valid Islamic reason. Let it also be said that this type of surgery is now on the decline due to the complications and detrimental effects that have surfaced. FACIAL SURGERY It is jaaiz (permissible) in the Shariah to undergo plastic surgery to the face if one has been injured or disfigured. However, to have such surgery merely for beauty and looks is not permissible. ALTERING THE NATURAL CREATION OF ALLAH In Surah Nisaa, Ayat 119, Almighty Allah mentions several vows made by Shaitaan, in order to mislead mankind. Among these, Shaitaan promised: ..... and I shall instruct them to alter the creation of Allah. The creation of Allah has two meanings. One is, the Deen of Allah, which is Islam. Altering the Deen or religion of Allah means violating His Laws, and regarding haraam acts as lawful. The other meaning is the human body which is the highest form of Allah's creation. Allah says in Surah Wat-teen, ~yat 4: Verily, we have created man in the best of moulds.

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Altering or changing this body means disfiguring or mutilating the physical appearance of the body, or removing natural parts of the body to project different looks and appearances. For this reason the Ulema of Tafseer, under this very ~yat, mention the evils of tatooing and shaving the eyebrows, both of which appear in this hadeeth of Rasoolullah (sallallahu alayhi wasallam), as well as the shaving of the beard by menfolk. (Tabari , Ma-ariful-Quran ) REMOVAL OF PUBIC AND FACIAL HAIR Removing pubic hair and hair under the armpit do not constitute disfiguring of the body since this has been commanded by Rasoolullah (sallallahu alayhi wasallam). It appears in the hadeeth that removal of this type of hair is among the ten natural practices of this Deen. (Muslim, Bukhari) According to the hadeeth of Rasoolullah (sallallahu alayhi wasallam) it is sinful to leave these hairs on the body for more than 40 days. (Muslim) Preferably, it should be removed weekly or fortnightly. (RaddulMuhtar ) Should beard or mustache appear on the face of a woman, it is necessary for her to remove it, since she is instructed to avoid the appearance of a man. Here too, this will not fall under altering the creation of Allah because such removal is part of Islamic teaching. REMOVING OR ALTERING THE FRONT TEETH Another sinful practice that the Prophet of Allah described as an alteration to Allahs Creation is filing away part of the front teeth for beauty. It was a practice among the Arab women to file away the front teeth, thereby causing a gap to appear between

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these teeth. This was done as an attraction for men. Rasoolullah (sallallahu alayhi wasallam) cursed women who did this, saying that they altered the natural creation of Allah. (Bukhari) From this we learn that a practice prevalent in certain areas of extracting the two front teeth, for no reason but to create an impression of beauty and attraction, is also sinful according to the above hadeeth and should be avoided. FINGERNAILS Another fashion in vogue among women is the lengthening of fingernails, and the application of cutex or some similar cosmetic. About long finger nails, Rasoolullah (sallallahu alayhi wasallam) said the following: Some of you ask about knowledge of the heavens, but your fingernails are like the claws of a bird, beneath which dirt, dust and impurity accumulate. (Musnad Imam Ahmad) This hadeeth shareef condemns long finger-nails, while the application of cosmetics to finger and/or toe nails falls under imitation of kuffar style and fashion, hence this too, is condemned by Shariah. There is no evidence in the Shariah to encourage any application on finger-nails except mehndi (henna), mention of which appears further. Pairing the finger-nails is also a standard teaching of Rasoolullah (sallallahu alayhi wasallam). This too, as with hair removal, should be done on a weekly basis, preferably on Fridays. When clipping finger-nails, the sunnat method is to start with the forefinger of the right hand, moving towards the right. After cutting the nail of the right little finger, move over to

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the little finger of the left hand. Again proceed towards the right. End with the thumb of the right hand. For the toes, start with the small toe of the right foot and end with the little toe of the left foot. It is thus clear from the above discussion that any form of adornment or cosmetic which entails altering the natural, Godgiven appearance of the body, or which creates a deceptive appearance to others, is not permitted by the Shariah of Rasoolullah (sallallahu alayhi wasallam). THE SEX-CHANGE OPERATION AND TRANSVESTISM Under this section it appears quite feasible to enlighten Muslims as regards the issue of sex-change operations and transvestism (habitually wearing clothes of the opposite sex). Undergoing a sex change, through which a males genitals are substituted for, or transformed into female genitalia, or vice versa, represents the very same alteration to Allahs Creation. Almighty Allah, in his Infinite Wisdom and Mercy, has created every female and male in what He Himself describes as the best of moulds. (Surah Wat-teen) Due to perverted reasoning or bizarre expression of choice, a person who endeavours to alter the natural form of creation which Allah has ordained for him or her, is definitely guilty of ALTERING THE CREATION OF ALLAH. Therefore, there can be no doubt that this practice comes within the scope of Shaitaans vow, to command man to alter Allahs Creation. Furthermore, besides the person upon whom this operation is done, even the doctor or surgeon who performs such an operation incurs sin, as we have learnt from ahadeeth quoted earlier.

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Transvestism is also haraam in our Deen since this falls under the imitaion of one sex by another, the condemnation of which is found in several ahadeeth. People who develop a habit or tendency to imitate the opposite sex in dress, speaking, walking or any other manner are cursed by Rasoolullah (sallallahu alayhi wasallam). These ahadeeth were mentioned earlier in this book. If due to environmental elements or other reasons, people develop such syndromes and tendencies, they should be encouraged to seek medical or psychiatric help, or any other course of action to overcome this problem. To do this is wajib, just as it is wajib upon an alcoholic or drug addict to undergo a rehabilitation program or any other therapy in order to eradicate the evil sin. May Allah save us from such maladies, Aameen. HERMAPHRODITES (people who by nature, i.e., by birth, have both female and male organs) do not fall under this curse, since the Shariah has excused them. Such individuals have not wilfully or intentionally adopted tendencies of this nature, instead they were created like that by Allah Himself for reasons only known to Our Almighty Creator. For such people special laws have been mentioned in the books of Fiqh. The nature of our article does not allow for a detailed discussion of these laws. In short, those who wilfully and purposely imitate the opposite sex are cursed by Allah. Such people are not excused, since it is entirely within their control to avoid such modes of behaviour. THE USE OF HENNA (MEHNDI) Women are allowed, in fact encouraged by Islam to make use of this type of dye.

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# It is reported from a lady among the Sahaaba, who had the distinction of facing both Qiblas (Jerusalem and Makkah) in Salah, that once she was instructed by the Prophet of Allah (sallallahu alayhi wasallam) to use Mehndi. He also said: Some of you avoid using Mehndi, with the result that her hands resemble those of men. # A similar hadeeth is narrated from Hazrat Ayesha wherein the Prophet of Allah said to a woman: Change the colour of your nails with mehndi. It is said that after hearing this command she continued this practice until the ripe old age of 80. (Above two hadeeth narrated by Imam Ahmad RA.) It is thus clear that applying mehndi to the hands and feet is a practice exclusively for women. And it serves as a differentiating factor between man and woman.

JEWELLERY
Earlier on in this article we read about the prohibition of such ornaments or jewellery which jingle and emit sounds. Under this section we present more details on jewellery and ornaments for women. Almighty Allah commands in Surah Noor, verse 31: And the women should not display their adornment except that which is (normally) exposed;....... and they should not stamp their feet so that what they hide of their ornaments is revealed. This verse effectively prohibits the exhibition and display of ornaments and jewellery. A basic principle gathered from this verse in the wearing of jewellery is that it is

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haraam to show off such adornment. The hadeeth that appears further along underlines this prohibition. PERMITTED JEWELLERY A married woman is permitted to wear the following items: 1) Gold and silver finger-rings. 2) Imitation or gold and silver earrings, ear-cuffs, bangles, bracelets, necklaces, nose-rings, toe-rings, foot-ornaments that do not jangle. PROHIBITED JEWELLERY The following items are not permissible to wear: 1) Imitation finger-rings. 2) Anklets (that make a sound when walking). 3) Bells or any form of ringing, jingling ornaments. Hazrat Abu Umamah (radhiyallahu anhu) reports that Rasoolullah (sallallahu alayhi wasallam) said: Verily Allah detests the sound of anklets like he detests the sound of music, and He shall punish its wearer like he shall punish the flute player. And none but an accursed woman wears jingling anklets. (Kanzul-Ummal 393/16) Rasoolullah (sallallahu alayhi wasallam) gave advice to women as regards the wearing of permitted jewellery, which indicate that it is an act of greater taqwa to avoid the use of jewellery entirely.

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1. It is reported from the sister of Huzaifa (radhiyallahu anhumaa) that once Rasoolullah (sallallahu alayhi wasallam) addressed the womenfolk and said: Anyone among you who dons gold jewellery and displays it, will be punished because of it. (Mishkaat) From other hadeeth of The Holy Prophet of Allah we learn that women are allowed to wear gold and silver jewellery. In the above hadeeth what is forbidden is displaying that jewellery. Wearing gold and silver is permissible, but doing so for show or out of pride, or displaying it to attract attention, is a cause of punishment, and is therefore haraam. This is born out by the following verse of Surah Noor, where Allah says: "And they (the women) should not display there beauty except to their husbands....... (Verse 31) In this verse Allah mentions certain male relatives in front of whom a woman is allowed to appear and display her jewellery and ornamentation. The full list of such males shall be given later on, Insha-Allah. Besides these, she is not allowed to intermingle with, or display her finery in front of any other male. DRESSING UP FOR FUNCTIONS From the above we can understand the un-Islamic practice of some ladies who dress up in their finery and full array of jewellery, and attend weddings or other functions. They may not be displaying themselves to menfolk, since it is a women-only gathering, but the motive for such display

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is nothing but ostentation. They wish to impress other women with their adornments and show off their jewellery, a motive condemned in hadeeth no.1 above. 2. It is narrated by Uqba ibni Amir (radhiyallahu anhu) that the Holy Prophet of Allah used to discourage people (i.e., women ) from wearing jewellery and silk and he would say: If you love the ornaments and silk of Jannat then do not wear these in this world. (Mishkaat) This discouragement is not a prohibition for women, but a suggestion that they cut down on excessive use of jewellery and ornamentation.

GENERAL LAWS ON

In this section we deal with intermingling of men and women as regards speaking, looking at each other and social intercourse. RELATIVES FOR WHOM NO HIJAAB IS NECESSARY These are the very same mehrams mentioned earlier on. Here we give a more detailed list of menfolk with whom Purdah or hijaab has been relaxed by the Shariah: Husband; father; grandfather (and above); son; grand sons (and lower); consanguine or blood brother; half-brother (from one

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father or one mother); paternal uncle; maternal uncle; boys that are not yet near the age of puberty; son-in-law (for a mother-inlaw who is very old); nephew. Also included in this list is also an old father-in-law (in relation to the daughter-in-law). Some of the above appear in the verse of Surah Noor referred to earlier. From this it is quite clear that the following male relatives must compulsorily observe Purdah with females: Cousins (first or second), brothers-in-law (sisters husband or husbands brother), aunts husband. Purdah must also be observed between females and such young boys who are nearing the age of puberty. In Surah Noor Almighty Allah mentions the relaxation of Purdah/hijaab for children who are not yet aware of the affairs of women. That is, such boys who are not yet near the age of puberty. (Ma-aariful Quran) PURDAH FROM MALE IN-LAWS AND COUSINS As explained earlier, cousins are not among the mehram relatives of a woman, hence purdah with them is necessary. The same applies to the brother-in-law. Hazrat Uqbah bin Aamir (radhiyallahu anhu) narrates that The Noble Messenger of Allah (sallallahu alayhi wasallam) said: Beware of entering upon women. A man said: O Messenger of Allah! What about the brother-in-law? Rasoolullah replied: The brother-in-law is death. (Bahishti Zewar, 65/3) The comparison to death is to emphasise the danger in association between sisters-in-law and brothers-in-law. The underlying reason, which applies to cousins as well, is that mixing with such relatives is very common, and the

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opportunities of solitude are many. Generally, because of excessive association, the laws of hijaab are inadvertently relaxed. Rasoolullah (sallallahu alayhi wasallam) made sure our ladies will not fall into complacence in this regard. Surely, relaxing this form of hijaab is a spiritual death for the ieman of both parties. (O Allah! Save our honor and iemaan.) THE FATHER-IN-LAW The above hadeeth refers to the brother-in-law, not the fatherin-law, since we explained under the section of mehrams that the father-in-law is a mehram for his daughter-in-law. However, caution must be exercised between the two. Unnecessary mixing and solitude should not be encouraged or allowed. Each party should keep Allah foremost in their minds, and consider His Supreme Omnipresence. IMPORTANT: If the father-in-law is not very old, or is a man noted for loose morals, or is sexually active then it is WAJIB for him to observe hijaab with his daughter-in-law. In that case he is not a mehram for her. The daughter-in-law too, if she is aware of the disposition of her father-in-law, should exercise purdah. Remember, it is foolish to risk the destruction of ones nikah and iemaan just to avoid the anger of the husband or his father. Irrespective of the bad opinion they may form about the woman, she must be honest to herself and to Allah. FIQAH RULING : If there is sexual contact between a woman and her father-in-law, such as touching or fondling with lust (i.e., with an erection from the male), kissing (even without an

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erection), or actual love-making, the nikah between her and her husband breaks forever. There is no way they can ever remarry again. It does not matter whether this was done with the consent of the daughter-in-law or without. The same law applies between son-in-law and mother-in-law. When a tragic event as this happens, the wife is forever haraam upon the husband. Even if she goes through the halaala process, she can never become halaal for her first husband. (MAY ALLAH PROTECT OUR HOMES FROM SUCH ACTS OF SHAYTAAN- AAMEEN) PURDAH FROM A RELIGIOUS GUIDE OR TUTOR It is also wajib to observe hijaab between a female mureed and her Peer or Shaikh (spiritual guide), or between a woman student and her teacher. If any ustaad or peer allows a woman to appear in his presence freely without consideration for Islamic hijaab, then know that such a man is an impostor and an irreligious guide. Stay far away from such people. Instead of guidance, they will lead women to spiritual and moral destruction. Mothers should not allow their daughters to study under so-called Deeni tutors who allow big girls to learn from them without purdah and hijaab. Such teachers and guides are devils in human form.

THE VOICE OF A WOMAN


In Surah Ahzaab, verse 32, Almighty Allah instructs the noble wives of Rasoolullah (sallallahu alayhi wasallam) with the following: "...if you do fear (Allah) be not too complaisant of speech lest one in whose heart is a disease, should be moved with desire: but make a statement that is just.

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This command makes it quite clear that the voice of a woman, by nature, can be alluring to the degree that passions of menfolk are aroused. Hence she is ordered to alter that alluring and seductive tone in her voice when the need arises to converse with men. She should speak, not rudely or offensively, but in a matter-of-factly manner without overtures. According to the hanafi mazhhab, the womans voice is an object of concealment, so it is not permissible for a non-mehram to hear her voice unnecessarily. Shaikh Ali Saabooni supports the hanafi view on this ruling. He quotes the following hadeeth shareef in his book, Raw~iul-Bayan (157/2): Takbeer is for men, and clapping hands is for women. That is, when she has to drew attention, she will clap the hands, while a man will recite takbeer. This proves that her voice will always remain concealed. A WOMANS RENDITION

For this reason a womans azhaan is Makrooh, she is not allowed to lead men in salah, to deliver sermons, or recite The Quran to strange (non-Mehram) men. The practice observed in some Muslim countries of women participating in Qiraat competitions is also condemned by Islam. Such practices are in complete contrast with the spirit and teaching of The Quran. Mothers should also take care not to allow their daughters to sing and recite in present-day madresa jalsas or concerts, be it Quran or nazms (poems, etc.) This is a very rife practice nowadays, of which most people are neglectful. NECESSARY SPEECH The deciding factor in this regard will be the potential danger that exists in any given situation. Should the danger of involvement in sin exist then it will be wajib for the woman not to be heard at all. The above verse of the Quran states precisely that.

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Those whose hearts are filled with the disease of zinaa or adultery will certainly be attracted to a woman who is seductive or appealing in speech, naturally or by design. (Ma-ariful Quran) Circumstances will determine when a woman is allowed to be audible in speech. However, the existence of such circumstances should be confirmed by the Ulema. When the need does arise to speak, she should be curt and to the point. Some ladies believe that if the discussion is telephonic or while clad in a jilbaab and a niqaab, they may speak freely with menfolk. Women should note well that purdah of the body is one form of hijaab, and concealing the voice is another form of hijaab. It is foolish and a sign of incomplete iemaan to concentrate on only one type of hijaab while neglecting the other. More laws on telephonic conversation will be explained later. LISTENING TO THE VOICE OF MENFOLK When Rasoolullah (sallallahu alayhi wasallam) was on his Hajj journey, a Sahaabi by the name of Anjasha (radhiyallahu anhu) was in charge of leading the camels. The Arabs had a practice called hadi, which means chanting and singing to spur the camels on to a faster pace. Anjasha was extremely good in this, since he had a melodious voice. However, at one stage Rasoolullah (sallallahu alayhi wasallam) told him: " Stop it now, O Anjasha, for you may crack the glasses! (Bukhari) This was a simile used by Rasoolullah to describe the hearts of women. The melody and sweetness of his voice may affect the hearts of the women travelling in that caravan. We learn from this

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that women too, should take care not to listen to males whose voices are seductive or appealing, for they could easily be emotionally aroused, and this in turn could lead to the fitnah or evil Islam wishes to prevent. Some lecturers who deliver waaz or lectures to women deliberately adopt an appealing and attractive tone and mode of speech, especially in the rendering of qaseedas, nazms and naats. Their intention is to captivate the hearts of women, which they sometimes succeed in doing. Women should therefore avoid attending the lectures of such speakers, even though they are behind a screen. It must be well understood, that even if no fitnah or evil develops, the mere capitulation of the heart by inclination towards a male is enough to sow the seeds of spiritual corruption. If the lecture is delivered without any purdah and screen, the prohibition will be greater, and the sin of attending such a gathering more severe. EVIL GAZE - A SERIOUS DISEASE Hazrat Abdullah bin Mas'ud (radhiyallahu anhu) narrates that Rasoolullah (sallallahu alayhi wasallam) said, quoting the Statement of Allah: The (evil) gaze of the eye is a poisoned arrow from among the arrows of shaytaan. Whosoever will abstain from this out of fear for Me, in exchange I shall grant him such Iemaan, the sweetness of which he will experience in his heart. (Tibraani, Ma-aariful Quran 399/6) Another hadeeth shareef states: Allah has cursed the one who looks and the one who is looked at.

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Undoubtedly, the gaze of the eye bears a dual reward. If a mans gaze accidently falls on a woman and he then diverts it, he is earns tremendous reward. On the other hand, should such a stare remained fixed on that woman, it will earn the Wrath of Allah. If a woman deliberately adopts a form of adornment to attract the stares of menfolk, she becomes the target of Allahs curse. The command to avert the gaze from haraam applies equally to women as to men. In Surah Noor, verse 30 Allah says: "Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. And in the very next verse He states: And say to the believing women that they should lower their gaze and guard their modesty; It is, therefore, established that the command to lower the gaze applies to men and women equally. Just as it is not permissible for men to look at strange women, so is it non-permissible for women to look at strange men. Once a blind Sahaabi by the name of Abdullah Ibni Ummi Maktoom (radhiyallahu anhu) entered the home of Rasoolullah (sallallahu alayhi wasallam). The Messenger of Allah instructed his two wives, Maymoonah and Ummi Salmah (radhiyallahu anhuma), to go into Purdah. They said: O Prophet of Allah! Is he not blind? How will he see us? To this Rasoolullah (sallallahu alayhi wasallam) retorted: What, are the two of you also blind? Can you not see him? (Abu Dawood)

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This hadeeth shareef proves that women too are not allowed to look at non-mehram menfolk. Again, this is a teaching which few women know of, or practice on.

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LAWS ON LOOKING AT AND TOUCHING THE BODY OF ANOTHER


There are three situations that will be discussed under this heading. Firstly, the relationship between a male and female as regards looking and touching. Secondly, contact between two males, and thirdly, between two females. We shall mention all the laws governing these situations as they appear in the books of Fiqah. It should be noted that what is permitted to be looked at of the body is allowed to be touched as well. Furthermore, in cases where looking at certain parts of the body is permitted, should such gaze be accompanied by sexual desire then looking will be haraam, even though it may be a gaze towards a mehram. These principles will apply to all the cases mentioned hereunder. 1) CONTACT BETWEEN MALE AND FEMALE This type of contact is found in three cases: a) contact between a male and a female mehram; b) contact between a strange man and woman (non-mehram); c) intimacy between husband and wife, or bondswoman. CASE A: CONTACT BETWEEN MALE AND FEMALE MEHRAM RELATIVES A male mehram is allowed to look at, and touch the head (including hair), face, neck, chest, feet, shins and arms of a female

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mehram. Besides these areas, it is haraam to look at any other part of her body. It is therefore haraam to look at the stomach, back and thighs. It will similarly be non-permissible to touch these areas, and this will apply even if the element of sexual desire is absent. The female mehram may look at, and touch the entire body of the male mehram, except the satar (from below the navel to below the knee for Hanafis, and from above the navel to above the knee for Shafiees.) It is also imperative that we make a distinction between the different mehrams in respect of touching, in particular. Earlier on we mentioned three types of mehram. The permissibility of speaking and intermingling applies equally to all three types of mehram, but touching is only permissible for the first type, i.e., mehram through blood-relationship. In other words, it is not permissible for those who are mehram through marriage or suckling, to touch the bodies of each other, though they may speak to, or appear in front of each other. CASE B: CONTACT BETWEEN A STRANGE MAN AND WOMAN For the most part of this treatise our discussion was on the hijaab practiced between a female and non-mehram male. The idea of hijaab was to segregate strange men and women, which was dealt with at length in the previous pages. The following laws may be added to this category:

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C When there is a need to speak to a non-mehram, this may be done either from behind a screen, or while averting the gaze from the face. The need may be determined by considering whether it was absolutely essential to address the male or not, and whether there existed any other reasonable method of communicating to him what needed to be said. Once this is established, make sure that the discussion is curt and to the point. Any further, unnecessary, cheap talk that takes place thereafter is haraam. Exchanging jokes and smiles will be an even greater haraam. Once Rasoolullah (sallallahu alayhi wasallam) physically turned away the face of Fadhl bin Abbas (radhiyallahu anhu) when the latter looked at the face of a young woman who had come up to Rasoolullah (sallallahu alayhi wasallam) to ask a question on hajj. Under our discussion on the womans voice we mentioned the caution to be exercised when conversing with a male. CONVERSATION WITH WOMEN AND GREETING (SALAAM) C It is stated in Durr-e-Mukhtaar, that a man shall not speak to a strange woman except if she is old. If such old woman sneezes or greets, the man may say yarhamu kallah or reply her salaam. Otherwise, not. That is, if she is not old, he shall not say yarhamu kallah when she sneezes nor shall he reply her greeting verbally. It is stated in Khaaniya: When a woman greets a man, the latter should only reply in an audible voice if the woman is old. If it happens to be a young woman, he shall reply silently (to himself, without her being able to hear).

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Similarly, if a man greets a strange woman with salaam, the answer is the reverse. (That is, if it is an old woman who is being greeted, she must reply audibly, and if the woman is young, she will not reply loudly but to herself. - The notes of Imam Raafiee on Raddul-Muhtaar.) It is written in Zhakeerah: When a man sneezes and a woman says yarhamukallah, the man will reply with yahdeekumullah etc. only if she is old. In the case of a young woman, the man shall say these words to himself in an inaudible voice. The same ruling will apply if she sneezes (upon which the man says yarhamukallah), as it is stated in Khulaasah. (Raddul-Muhtaar vol. 6 p. 369 Karachi) From the above fiqah citations it is clear that there should be no exchange of greetings between a young man and woman, and if one party initiates a greeting, the other should not reply loudly, but should rather say the reply in an inaudible voice. According to some Ulema, when a strange man and woman meet, the man should say the salaam first, but it is haraam for the woman to reply loudly in a voice that can be heard. Instead she must say wa alaikum salaam softly to herself, in an inaudible voice. Further, under no circumstances is it permissible for a woman to greet or say the salaam first. TELEPHONIC CONVERSATION The above laws can apply even to the answering of the telephone, when a male happens to greet a female. In the case of the telephone, since it is not possible to establish the age of the caller or speaker at the other end, caution must be exercised and in

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all cases the reply to greetings must not be verbal or loud. This is based on the principle of Fiqah that when one act has the possibility of haraam and halaal then the haraam takes precedence and the entire act will be treated as haraam. So when speaking over the phone and one is not sure as to the age of the woman on the other end of receiver, especially due to the distortion of voices telephonically, then consider the woman at the other end of the line to be young and avoid audible greeting. Needless to say, when greetings have to be minimised then to a greater extent is it necessary to curtail the conservation and confine it to bare essentials. Therefore, if a man answers the phone call of a woman, she must not greet him or say the salaam. If he greets, she replies softly so that he cannot hear. When the caller is a man and a woman answers, according to some Ulema he is allowed to greet first with salaam, but the woman answering the call must still not reply audibly. Note: This ruling does not apply to the common manner of answering a call with the term hello, for at that stage no one can tell who the caller is. After this initial answer, when the voice is heard and the sex of the caller determined, now the above rulings will come into effect. In the case of telephonic discussion, great caution must be exercised, and both parties must keep Allah The Omnipresent uppermost in their minds, for here the danger of fitnah is equally strong. THE DOCTORS CHECKUP

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Touching between a strange man and woman will always be haraam. The one exception is a doctor who has to examine or treat his female patient. Again, utmost taqwa must be exercised on such occasions. The ulema have written that it is essential that the Muslim community produce a few women doctors who can treat women. (Durr-e-Mukhtaar) A male doctor, though, should only uncover that much of the womans body which is necessary when performing a checkup or examination. COURTING BEFORE MARRIAGE Another form of contact between non-mehram male and female is the common practice of courting between the boy and his fiance. It must be well understood that this form of liaison is haraam. Almighty Allah says: Lawful to you in marriage are chaste women from the believers.........when you have given their due dowry, desiring chastity, not committing illegal sexual intercourse, nor taking them as girl-friends..... (Surah Maa-idah, verse 5) Elsewhere Allah Ta~la states: .....they (the slave-girls) should be chaste, not committing illegal sex, nor taking boy-friends... These verses effectively prohibit such courtship and illicit romance. Islam has allowed the prospective husband to look at the face of the girl he intends proposing to. Rasoolullah (sallallahu alayhi wasallam) told Hazrat Mugheera bin Shubah (sallallahu alayhi wasallam), when he proposed to a girl: Look at her, for this is more conducive to compatibility between you. (Narrated by Tirmizhi

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and Nasaai, Raddul-Muhtaar) Taking the above verses and hadeeth in conjunction, it is clear that while a man is allowed to look at the woman proposed to, further contact is not permissible. There is a misconception among our youth, that since the boy and girl are engaged to be married, they may as well communicate and court each other. Such reasoning is obviously contrary to Islam. It appears that this false notion has been bred by the kuffar practice of engagements, emulated so irrationally by our Muslims. Once the couple have engaged, it seems as if they have licence to indulge each other freely and with scant respect for hijaab. Let it be made clear, that as long as marriage has not been contracted, the boy and girl are still strangers (non-mehram) to each other, hence all laws of hijaab will still apply. They are not allowed to speak to each other telephonically or otherwise, nor to write to each other. For this reason we encourage the nikah to be conducted soon after the proposal has been accepted. Engagements have no significance in the Shariah.

CASE C: CONTACT BETWEEN HUSBAND AND WIFE OR BONDS-WOMAN Bonds-woman here means a woman-slave. Since slavery is not in vogue today, we shall omit these laws. CONTACT BETWEEN HUSBAND AND WIFE There is obviously no purdah or hijaab between spouses, but Rasoolullah (sallallahu alayhi wasallam) did ordain certain

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etiquette or ~daab to be observed between them. Through fulfillment of this etiquette it has been experienced that much respect and blessing is created between husband and wife, and the home environment becomes filled with a strong Deeni influence. ETIQUETTE OF SEXUAL INTIMACY Hazrat Ayesha (radhiyallahu anhaa) states that I have never seen the body of Rasolullah (sallallahu alayhi wasallam), nor has he seen my body. (The reference here is to the satar of each other.) Most etiquettes apply at times of intimacy, and these are: a) Not to become completely naked during sexual intercourse. This means that if the body is naked, there should at least be a sheet or blanket covering both spouses entirely. Hazrat Abdullah bin Masud (radhiyallahu anhu) narrates that Rasoolullah (sallallahu alayhi wasallam) said: When any of you approaches his wife (for coitus), let him cover up, and do not become naked like donkeys. (Majmuz-Zawa-id 293/4) In another hadeeth shareef narrated by Hazrat Abu Umamah (radhiyallahu anhu), Rasoolullah (sallallahu alayhi wasallam) prohibited the removal of the blanket that covers the couple. (Ibid) b) Not to talk during intercourse. Talking is allowed, in fact encouraged during foreplay, as is foreplay itself, but once coitus actually commences, the couple should maintain silence. (Ihy~-ul-Uloom 46/2) Even at the time of a climax, effort should be made by both spouses to suppress sounds. (Majmuz-Zawa-id 295/4)

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c) Intimacy should not take place in front of children, even if they appear to be asleep. d) The couple should not divulge their bedroom secrets to friends and outsiders. In the hadeeth of Hazrat Abu Umamah referred to above, The Noble Messenger of Allah said: Do not do it (divulging sex secrets), for verily Allah Azza wa Jall becomes angry over this. Another hadeeth shareef states: The example of this (divulging sex secrets of husband and wife) is like a male shaytaan meeting a female shaytaan along the road, and satisfying himself with her (sexually) while other people look on. (Majmuz-Zawa-id 294/4) From this we also learn the sinfulness of the immoral practice of spying on the newly married couple, or inspecting their bedroom after the first night. This is another atrocious emulation of alien kufr customs by Muslims. Nabi Muhammad (sallallahu alayhi wasallam) said: Modesty is a great branch of Iemaan. (Mishkaat) However, this shameless act of people is the antitheses of modesty. e) Not to look at the satar (i.e., the private parts) of each other. Fiqah Laws C It is permissible for the husband and wife to look at the private parts of each other, but preferable not to do so, for some fiqah books state that this induces weakness of the eyes and memory. What was mentioned above (i.e., not to look) is mustahab (meritorious). Similarly, being totally uncovered, or talking during coitus, is also permissible, but against decent morals and etiquette. So it is preferable to abstain.

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Furthermore, these actions are detrimental to the physical and spiritual composition of the baby that is conceived through such coitus. (Raddul-Muhtaar, Durr-e-Mukhtaar ) C It also permitted to touch the private organs of each other, with or without sexual lust (while not casting the gaze thereon). (Ibid) ORAL SEX A very immoral act inherited from the West and practiced today in Muslim homes between husband and wife, is the oral manipulation of sexual organs. This is not permissible in Islam, as it is stated in the famous Fatwaa Kitab, Al-Hindiyya. The reasons for the prohibition of this lurid practice are: Firstly, bringing the mouth, which is not the normal organ for sex, into contact with an organ of najaasat. This is the very reason why sexual intercourse during menstruation and anal sex are haraam because of the impurity in those two areas. Secondly, there will always be some discharge of mazi (the sticky, transparent liquid that emerges during an erection and prior to ejaculation). This liquid is impure, and it is not permissible to bring the mouth into contact with impurity. Thirdly, sometimes this indecent act is maintained till ejaculation, which is worse than the above, for then there is full contact with najaasat. Even if it is not delayed for so long, there is always the danger of emission of semen and subsequent contamination of the mouth. Rasoolullah (sallallahu alayhi wasallam) commanded: Verily, your mouths are the pathways of the Quran, so cleanse it... (Faizul-Qadeer and Kanzul-

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Ummal) Contamination of the mouth in this vile way conflicts with this hadeeth shareef. It is most despicable for a Muslim, who uses his/her mouth to recite the Pure, Holy, and Revered Words of Allah, to bring that same mouth into contact, in a most unnatural way, with the private part of another. Fourthly, if semen is swallowed in this lewd manner, the sin will be compounded, for it is then akin to ingesting najaasat. Also note, that the prohibition applies both ways. Whether the husband does it to the wife or vice-versa, both methods are haraam. Fifthly, this obscene act is clearly an imitation of Western kuffar. This method of love-making has come only from the kuffar; there is no trace of this in the Pure Shariah of Islam. We read in detail, earlier on in this booklet, the prohibition of emulating styles of the kuffar. So even if a condom is worn at the time or oral-sex, thus avoiding the najaasat, this one reason alone is sufficient to render the act haraam. 2) CONTACT BETWEEN TWO MALES Apart from the satar, one male may look at any part of the body of another male. The satar is from below the navel to below the knee. The navel is therefore not part of the satar while the knee is. As stated earlier, this is the hanafi view. Nabi Muhammed (sallallahu alayhi wasallam) once instructed Hazrat Ali (radhiyallahu anhu) not to look at the thigh of a living or dead person. This proves that what is haraam to look at of a living person, is equally haraam of a dead person.

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If there exists any sexual urge or desire, then looking at any part of the body of another male, even at the face, and to a greater extent, touching, will be haraam. From here the ruling on mens relation with young, handsome males can be understood, for carefree and intimate relation in this case is more often than not, the stepping stone to homosexuality. (May Allah save us all from this sin.) 3) CONTACT BETWEEN TWO FEMALES One woman may look at the entire body of another except the area from below the navel till below the knee. For this reason this section of the dead female body is covered when ministering the final bath. Again, the factor of sexual desire must also be considered. If there is such desire, then looking at another womans body will be haraam, even if the above-mentioned area is not looked at. So for one woman to touch the body of another with lust will be totally haraam. The permissibility of two women looking at each other applies to Muslim ladies. The law is different for contact between a Muslim and a non-Muslim woman. A kaafir woman, in respect of looking at a Muslim woman, is like a strange man. She cannot look at any part of the Muslim womans body except the hands, face, and feet. Caution should also be exercised in the presence of women noted for lewd and immoral behavior. In front of such people, too, a woman should not uncover her hair or other parts, for such licentious women may describe to other men her beauty and features. Our sisters should take care not to relax the covering

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of the body in the presence of their maids and other non-Muslim women. Even the nazar (covetous gaze) of these people can have detrimental effects. In like manner, uncovering the head or body in beauty palours or hair-dressing saloons, for non-Muslim females to touch and work on, is also not permissible, except for medical treatment.

SIGNS OF QIYAMAT INVOLVING WOMEN


Rasoolullah (sallallahu alayhi wasallam) predicted certain signs that will overtake the women in his Ummat prior to Qiyamat. The period before Qiyamat will be one of evil and corruption, hence all the signs mentioned by him are acts that true Muslims must necessarily avoid. It is with this in mind that we mention some of these predictions hereunder.

1) Due to increase in trade, women will assist their husbands in business. 2) Women will mount horses (as men do). 3) Prostitution will become rife. 4) Women will satisfy themselves (sexually) with other women. 5) Illegitimate children will increase (because of increase in zinaa).

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6) 7) 8) 9)

Songstresses and actresses will become abundant. Divorces will increase. A man will obey his wife while disobeying his mother. Hazrat Abdullah bin Umar (radhiyallahu anhu) narrates that Rasoolullah ( said): Towards the end of time there shall be women who will mount saddles (i.e., horses), and come towards the Musjids, naked in spite of them wearing clothes. Their heads will resemble the humps of camels. Curse them, for verily they are cursed. (Kanzul-Ummal 401/16)

The above signs are unfolding around us daily. Women are in the shops and offices, driving around in cars (the equivalent to horses of old), coming to mosques in their fashion and finery, wearing garments that expose and highlight their bodies. Prostitution, lesbianism, dancing, singing, and film-acting are rife. We have to take cognizance of all these happenings around us. To turn a blind eye to the predictions of Rasoolullah (sallallahu alayhi wasallam) is a great disservice to his Shariah. Having realized the existence of these signs, it is up to ourselves to become equipped with strong iemaan and amaal (deeds), and thus avoid falling prey to these evils. The contents of this book have been prepared with this very purpose in mind.

A CLARIFICATION ON THE REALITY OF HIJAAB

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Many women believe that once they are properly clad and covered, it is permissible for them to emerge from their homes. As if the jilbaab and niqaab constitute a licence for free movement, and even free communication with menfolk. The fact is that the jilbaab and niqaab are prerequisites when the need arises for a woman to leave the confines of her home. Far from giving permission, these two forms of dress are in reality restrictions. By donning them the Muslim lady should become more reserved and ultra-conservative. But, today the situation is the exact opposite. Hence, we find women in their jilbaabs and niqaabs driving around or roaming freely on the streets, without ever pondering whether they have a valid Sharee reason for being out of the home. Some even leave without permission from the husband. Rasoolullah (sallallahu alayhi wasallam) said that a woman who leaves home against the husbands consent, remains under the Anger of Allah until she returns. (Kanzul-Ummal) Our sisters must realize that the purpose of the hijaab is to instill modesty and conservatism in a woman. Modesty is the forte of a woman. Your hijaab should strengthen you in this regard. This is the reality of purdah. On the contrary, it seems our hijaab is making us more brazen to wander outside. In some eastern countries women who observe customary purdah, as our women are doing, have fallen prey to acts of immorality, since they have failed to grasp the reality of purdah. In like manner, our sisters emerge from homes for the slightest of reasons, under the false impression that being in full hijaab is sufficient enough reason to move around. We reiterate, hijaab is only a condition to be

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adhered to when emerging, but for actually leaving the confines of the home, one must have a valid Sharee reason.

WOMAN DRIVERS
Another fitnah that has arisen in our midst is the driving of vehicles by women. Some Ulema prohibited women from driving because it resembles the act of a man. There are ahadeeth that prohibit women from horse-riding. This means riding a horse as a man does, for then it becomes imitation of a manly act, which is haraam. Secondly, in driving there is a great degree of exposure for woman, another act detested by Shariah. If a woman has a definite need to leave home (in circumstances described under CASES OF NECESSITY), she may use a vehicle to procure her needs. (Raddul-Muhtaar, vol.6) However, today this has become a fashion to the extent that husbands are purchasing separate cars for their wives. Such husbands have thus become totally dependent upon the wife having to drive. At first the idea of the wife driving was to fulfill necessary tasks, a motive accepted by the Shariah. By and large, though, this has developed into a convenient means of the wife leaving home. It has been experienced that women who drive are invariably out of the home for most part of their day.

HORSE-RIDING FOR WOMEN


The Fuqaha have ruled that horse-riding is not permitted for a woman. (Raddul-Muhtaar) Firstly, the hadeeth shareef mentioned under signs of Qiyamat describe horse-riding by women as among

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the signs of Qiyamat. When an event is enlisted among the signs of Qiyamat, it is necessary that we abstain from it. Secondly, due to the structure of the female anatomy, riding movements bring the front organ of the woman into contact with the back of the horse. While this may not be done intentionally or with any evil motive, it is still detested by Shariah. The motions the rider has to maintain when cantering with the horse are unbecoming of a female. The reason here too, is to maintain a degree of modesty and dignity in the movements of a woman. This obviously does not happen with the riding movements of a man.

VISITING GRAVES
Rasoolullah (sallallahu alayhi wasallam) said: C Allah has cursed women who visit graves, and those who erect places of worship and light up lamps over graves. (Haakim) C Allah has cursed women who frequent graves.(Tirmizhi, Ahmed) C There is no reward for women in following a janazah. (Baihaqi) C Women have no share in funerals. (Tibrani) All ahadeeth quoted from Kanzul-Ummal 392/16. From these ahadeeth we learn that it is not permissible for a woman to visit the graveyard or to follow a janaazah. Women should also avoid congregating at the home where a death has taken place, unless

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they are to minister the ghusl to a female who has died. In such gatherings there is generally a breakdown in hijaab.

THE END AN IMPORTANT APPEAL This booklet contains most of the laws of purdah and hijaab. However, there are still many rules that were not covered in this publication, which we hope to in the near future, Insha-Allah. Situations change from time to time, so we appeal to readers to query from the Ulema any new situation not covered in this book. Sometimes it is a folly to draw your own conclusion merely on what you have read. The purpose of this book is to highlight the importance of purdah and the major laws pertaining to hijaab. May Allah give our sisters the ability to practice on the amaal mentioned in this booklet, and may this small effort be a means of sadaqa jaariyah for the writer, Aameen.

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BIBLIOGRAPHY
The books of the Shariah mentioned in this treatise are as follows: Abu Dawood Hadeeth compilation by Imam Sulaiman b.Ash'ath Abu Dawood (202-275 AH) Adhwaa-ul-Bayaan A detailed commentary on Fiqah Laws of the Quran Shareef by Shaikh Muhammad Ameen Shanqeeti, former Judge of The Shariah Court in Madina. (d. 1393 AH) Adillah Tahreem-e-Halqillihyah (Proof for the prohibition of shaving the beard) A brief treatise on Islamic culture by Shaikh Muhammad b. Ahmed b. Ismail. Ahkamul-Quran Fiqah laws from the Quran by Hazrat Mufti Muhammad Shafee, former Grand Mufti of Pakistan.(d. 1975) Al-Bahrur-Raiq Fiqah commentary by Allama Ibni Nujaim (d. 970 Hijri) Al-Bukhari, Saheeh Famous hadeeth work of Imam Muhammed bin Abdullah Bukhari (d. 256 Hijri) Al-Fathur-Rabbani Commentary on the Hadeeth Book of Imam Ahmed bin Hambal, written by Shaikh Ahmed Abdur Rahman AlBanna of Egypt. (d. 1958) Al-Hindiyya A six-volume compilation of Fiqah Laws in Arabic, compiled by a group of about 500 Ulema in India, under the Presidency of Shaikh Nizaamu-Deen, and upon the orders of the Mogul Emperor Aurangzeb. (Late 17th century) At-targeeb wat-tarheeb A hadeeth compilation on fazaa-il by Shaikh Abdul Azeem Munzhiri (d. 656 Hijri) Baihaqi Hadeeh compilation of Imam Abu Bakr Baihaqi (d. 458 Hijri)

91 D~r-e-Qutni Hadeeth work by Imam Ali bin Umar D~r-e-Qutni (d. ~ 385 Hijri) Durr-e-Mukhtaar Fiqah work by Allama Alaa-ud Deen Haskafi (d. 1088) Faizul-Qadeer A commentary on Al-Jaamius Sagheer of Imam Suyooti, by Shaikh Abdur-Raoof Manawi (d. 1031) Fathul-Bari A commentary on Al-Bukhari by Allama Ibni Hajar Shafiee (d. 852 Hijri) Ibni Katheer Tafseer of Quran by Allama Ibni Katheer of Damascus (d. 774 Hijri) Ibni Majah Hadeeth compilation by Muhammad b.Yazeed Ibni Majah (d. 273 AH) Ie'laa-us-Sunan A 18 volume hadeeth work in Arabic proving the Hanafi Fiqh laws, by Hazrat Moulana Zafar Ahmed Uthmani of India (d. 1394 Hijri) Ihyaa-ul-Uloom The famous work of Imam Abu Hamid Ghazali (d. 505 Hijri) Imdadul-Ahkaam A book on fatwas by Hazrat Moulana Zafar Ahmed. Irshadus-Saari A book on the rules of Hajj by Shaikh Husain bin Muhammad Hanafi of Makka. Islahul-Muslimeen Sayings of Hazrat Moulana Ashraf Ali Thanwi (d. 1362 Hijri) on Muslim culture and character.

92 Kabeeri A valuable fiqah kitaab written by Shaikh Ebrahim Halabi (d. 956) Kanzul-Ummaal A 16-volume hadeeth compilation in Arabic by Allama Alaa-ud Deen Hindi of India. (d. 975 Hijri) Ma-ariful Quran Tafseer of Quran in Urdu by Hazrat Mufti Shafee. Majmauz-Zawa-id A voluminous hadeeth compilation by Imam Hafiz Ali bin Abubakr Haithami (d. 807 AH) Mirqaat, Sharhul-Mishkaat A unique commentary on the Mishkaat by Allama Mulla Ali Al-Qaari (d. 1014 AH) Mishkaatul Masaabeeh A valuable collection of hadeeth by Shaikh Muhammad bin Abdullah Khateeb Tabrezi Shafiee. He died in the middle of the 8th century Hijri. Muslim The second most authentic hadeeth compilation, by Muslim b.Hajjaaj (204-261 AH) Musnad of Imam Ahmad An authentic collection of hadeeth by Imam Ahmad b. Hambal (d. 241 AH), founder of the Hambali Mazh-hab. Musaanaf Abdur Razzaq An extensive compilation of hadeeth by Shaikh Abdur-Razaaq Sanaani of Yemen. (d. 211 AH) Musannaf Ibni Abi Shaiba A voluminous collection of hadeeth by Imam Abubakr ibni Abi Shaibah (d. 235 AH) Nasaai A major hadeeth compilation by Ahmad b.Shuaib Nasaai (d.303 AH)

93 Purdah ke Sharee Ahkam Booklet on purdah laws by Hazrat Moulana Ashraf Ali Thanwi of India. (d. 1362 AH) Qurtubi A 20-volume commentary on the Holy Quran by Imam Abu Abdullah Qurtubi of Spain. (d. 671 AH) Raddul-Muhtar A major fiqah commentary by Allama Muhammad Ameen Ibni Abideen (d. 1252 AH) Raw~iul-Bayan A brief commentary on the ~ Fiqah Laws of the Holy Quran by Shaikh Muhammad Ali Saabooni, lecturer at the Ummal Quraa University in Makka. Saabooni A complete Tafseer of the Quran Shareef by the above-mentioned Shaikh. Shamaa-il of Tirmizhi A detailed account of the lifestyle of Rasoolullah (sallallahu alayhi wasallam) by Imam Muhammad b.Eesa Tirmizhi (209-279 AH) Tabari A voluminous tafseer of the Quran Shareef by Imam Abu Jafar Ibni Jareer Tabari (d. 310 AH) Thibatus-Sutoor A booklet on purdah laws by Hazrat Thanwi. Tibraani A compilation of hadeeth by Imam Suleiman bin Ahmad Tibrani (d. 360 AH) Tirmizhi A famous hadeeth compilation by Imam Muhammad b.Eesa Tirmizhi.

94 Umdatul-Qari An extensive commentary on the Saheeh Al-Bukhari, by Allama Badrud-Deen Ahmed Aini (d. 855 AH)

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