| Author | Topic |
Nida_e_Khair
PAKISTAN
|
 Posted - Wednesday, October 25, 2006 - 2:00 PM 
| Bro, are you trying to say that covering the face is Haraam? |
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raushan
UNITED ARAB EMIRATES
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 Posted - Wednesday, October 25, 2006 - 3:29 PM
plz check with any scholar.
these sort of things should be decided by them only.
there are things in between haram and halal lying in the category of desirable and undesirable. |
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Nida_e_Khair
PAKISTAN
|
 Posted - Wednesday, October 25, 2006 - 6:12 PM
| Most of the scholars say that it's recommended, as in, good. For your information, there's this very popular Hadeeth on this subject, which states that as soon as the verses of Hijab were revealed, the women of the Ansaar (RA) tore part of their garments and wore them over their faces. The scholars in favour of face-covering usually quote this Hadeeth. |
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waseem
UNITED KINGDOM
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Posted - Thursday, October 26, 2006 - 7:11 AM
In my opinion we should be very clear about what are the obligations of religion, these are absolutes where ever you are.Secondly, what are the social and cultural norms. i.e in Saudi Arabia, Saudi nationals may have to cover their face. Lastly are individual choices and preferances.
I am saying this in light odf the recent issue in UK about a muslim class room assistant, who has been suspended because she refused to remove her fface covering in school. She cited that it was her essential religious requirement, which I believe is incorrect, it can be her social and personal preferance. This issue has recieved great public attention and interest.
I strongly believe that we must be very clear when we present Islam especially to non muslims, they are hearing 100 different interpretations and also seeing them.
In my opinion, the lady in question, from Bradford, should either have opted for a job ina girls school. or taken a job where she was not in public eye. for example call centres and answering the phone. In UK it creates a big issue that this lady wants to teach children, communicate with parents of those children and also interact with other teachers covering her face.
It may not be an issue in a muslim country but it is an issue in a non muslim country.
I am all in favour of her wearing traditional clothes like shalwar Qameez and covering her head, that is completely accceptable here, but working in public domain with children with a covered face I disagree with. |
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Nida_e_Khair
PAKISTAN
|
 Posted - Thursday, October 26, 2006 - 3:49 PM
Brother Waseem, I totally agree with you.
Quote:
It may not be an issue in a muslim country....
Trust me, it IS an issue here---in Pakistan. My very own school does not allow Hijab  ! Forget face-covering, it doesn't even allow you to cover your head, or neck, or the arms that are atleast two inches above the elbows  ! Can you believe that?!  |
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sahira
UNITED KINGDOM
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Posted - Friday, October 27, 2006 - 8:14 PM
brother raushan, that girl from bradford attended the interview not wearing a veil, when a man was present in the interview (first mistake) then she asked if she could wear veil they said yes around the school and staff room but not in class while teaching the children she accepted (second mistake) and then went on and wore veil in class room. your right this brought alot if interest and has not made us look good in front of our western counterparts. she should have wore veil to interview and said this is me accept to not but she didnt do that, then they gave her apportunity to cover around the school and class room only objecting in front of the children whilst teaching whaich was right and she accepted then she made a spng and dance about it and said its my religion.
in uk we are licky in a lot of ways beacuse headscarf is not looked upon as anything wrong nor do they stop you from veiling, its only right that a teacher can not veil and teach as it would be difficult for bilingual children to understand her especially if english the subject taught is their second language, or children who have hearing inpairment.
why dont these people relise we are better of than say france or turkey even, where headscarfs are banned why are these pushing will they only be satisfyed when headscarf is banned from uk too. then they blame it on religion when veiling isnt religion its a personal choice, and if you want to veil then do so just find jobs where veiling is appropriate for the job. you dont know how much resentment we are getting as a religion because of such people who are only doing this to make political statements. |
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sahira
UNITED KINGDOM
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Posted - Friday, October 27, 2006 - 8:17 PM
| some say veiling is part of our religion others say its personal choice, its funny they most important place on earth in khana kaba and there you are not allowed to veil whilst doing tawaaf,when you surrounded my 1000,s of men. does this not tell you something. |
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waseem
UNITED KINGDOM
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Posted - Friday, October 27, 2006 - 8:53 PM
| sister! we believe that the Qur'an and sunnah constitute our religion. Covering the face is not mentioned anywhere. We are the ambassadors of our religion. we must be very careful if we highlight something in the name of religion. The non muslims do not know. Women used to say namaz in Masjid i nabawi, they used to ask questions from prophet Mohammad pbuh. It seems that we have gone backwards. |
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sahira
UNITED KINGDOM
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Posted - Friday, October 27, 2006 - 9:24 PM
| i agree, in this time of our lives when islam is under so much scrutiny, these people should be careful as to what they call religion,muslims have come under so muchattack of late in the west because they blame alot of cultural,personal,evil things to islam. why dont people relise the world is interested postively or negtaivily in our religion its time to show the best examples of the best religion. |
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hkhan
UNITED KINGDOM
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 Posted - Saturday, October 28, 2006 - 12:16 AM
i'm pleased about this peaceful and healthy discussion and happy that so far my interruption is not needed,  thnx all; specially dr. waseem with such busy schedule of his and ofcourse our sisters with little children. may god bless everybody's time 'n efforts to understand the most Right and help us do so. |
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raushan
UNITED ARAB EMIRATES
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Posted - Saturday, October 28, 2006 - 7:10 AM
thnx sahira for clearing the picture.
I dont understand why this women insisting to cover her face before small children in the class room..what kind of interpretation she wants to convey? |
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sahira
UNITED KINGDOM
|
Posted - Wednesday, November 1, 2006 - 11:54 PM
It must be well-known that the primary purpose of hijab, or the proper Islamic dress code, is to safeguard the modesty, dignity and honor of men and women.
Allah, the Creator of humans, knows our nature better than ourselves, and thus He has prescribed appropriate rules of behavior and appearance to be observed when men and women interact with one another. These rules of interaction also include a prescription for modest dressing, which applies to men as well as women. Almighty Allah says, "Say to the believing men to lower their gazes and guard their chastity…” (An-Nur: 30) He also says: “And tell the believing women to lower their eyes, and guard their modesty, and that they display not their ornaments except what appears of them.” (An-Nur: 31)
In his response to the question in point, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
You are commended for your desire to set the matter straight on the matter of hijab. You are also to be commended for your attempt to find the required information through the most authentic sources in Islam, namely the Qur’an and the Sunnah.
Having said this, however, I must advise you to approach these sources by using the proper methodology;. Since the Qur’an was revealed in the Arabic language, we must understand its meanings by reference to the usage and conventions of that language. To use a translation, however accurate it may be, often does not properly convey the full nuances of the revealed Word.
Let us now turn to the specific verse on hijab in the Qur’an: “And tell the believing women to lower their eyes, and guard their modesty, and that they display not their ornaments except what appears of them. And that they draw their scarves (khumurihinna) over their bosoms…” (An-Nur: 31)
The word used in this context is khumur which has been variously translated as veils or scarves; the latter is more precise for it is the plural of khimar, which has been defined as “a woman’s head covering; a piece of cloth with which a woman covers her head.” (See Ibn Manzur, Lisan al-`Arab.) Imam Raghib al-Isfahani in his famous work, Mufradat alfadh al-Qur’an defines the terms by saying, “The root meaning of the word is to cover, and the khimar, therefore, is the cover or veil, but it has become synonymous with veil with which a woman covers her head (i.e., headscarf); the plural of the word is khumur (as used in the Qur’an: An-Nur: 31).” Because, according to the Arabic usage, covering the head is the most important function of khimar, no scholar in the past that we know of has ever disputed the fact that women are commanded by Allah to cover their heads; they only argued whether the face and hands are also included in the above order. The majority of scholars are of the opinion that they are allowed to uncover their faces and hands.
Furthermore, one of the basic principles of the Qur’anic exegesis is that we must seek to understand the Qur’anic verses as they were originally revealed to, received, understood, and applied by the Companions of the Prophet (peace and blessings be upon him), both men and women. We have incontrovertible evidence in the sources to suggest that it is in the above sense, and in the above sense alone, that they related to, and applied the above verse. We read the report of `A’ishah, the beloved wife of the Prophet (peace and blessings be upon him) who said: “By Allah, I never saw more excellent women than those of the Ansar in their zeal to believe and act according to the Revelation. When Allah revealed the verse, “and let them draw their veils over their bosoms”, their men rushed to their homes in order to recite the same to their wives, daughters and sisters and relatives. No sooner they heard the verse, everyone of their women without exception rushed to cut a piece of their long gowns and covered themselves with it, and thus they stood behind the Messenger of Allah (peace and blessings be upon him) with their heads covered as if they had crows sitting on them (because of the color of their head-scarves)!” (See Tafsir works such as those of Ibn Jarir, al-Qurtubi and Ibn Kathir, etc.)
In light of the above, it is easy to conclude that covering the head (and not the face and hands) is a stated requirement of the proper Islamic attire for Muslim women. It is clearly not one of those scholarly interpretations which one may choose to accept or ignore but a clear commandment of Allah stated in the Qur’an. May Allah guard us all against the evil inclinations of our souls and help us to remain steadfast on the truth. Amen. |
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sahira
UNITED KINGDOM
|
Posted - Wednesday, November 1, 2006 - 11:56 PM
Why must Muslim women wear hijab?
Do some Muslims think that it is not mandatory, while others think that it is?
Please show me the passages in the Qur’an relating to women covering their hair.
Topic
Women's life
Name of Counselor
Amani Aboul Fadl Farag
Answer
Hello Carmen, I think I should start by answering the last part of your question about the passages in Qur'an that direct the Muslim women to wear hijab as these passages will definitely answer the first part of the question: Why should women wear it?
And say to the believing women that they should lower their gaze and guard their modesty; that they should not show off their beauty and ornaments except what is (ordinarily) visible thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss.
Surah 24 Verse 31
O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And God is Oft-Forgiving, Most Merciful.
Surah 33 Verse 59
The first reason for wearing hijab, then, is that it is a command from God. Religious Muslims - like any other religious people belonging to any revealed religion - don't feel comfortable in deliberately disobeying God! If some Muslims, despite of the semantic clarity of the Qur'anic verses, still think that this ruling is not mandatory, this will not alter the message.
We can have some Muslims who unjustly or ignorantly deny the illegality of drinking alcohol, eating pork or even committing major sins like stealing, fornicating… etc. This does not mean that such things are permitted in Islam! In Islam it is very easy to detect or judge whether a certain ruling is mandatory or not, by going back to the major sources of Islamic legislation. This we technically name as ‘shari'a’. Those sources are the Qur'an, the Holy Book of Muslims, and sunnah, which is the sayings and guiding acts of Prophet Muhammad (pbuh), as stated in authentic books. So, simply this is the very same case with hijab.
Notice Clara that this ruling of hijab, is highly esteemed among Muslim women, despite the big pressure of most regimes in the Muslim majority world to forbid it. Sometimes it is forbidden by force or women are discouraged from wearing it. The issue is seen as a means of secularizing or globalizing the Muslim states! This is, in-fact, except for two or three Muslim countries, which encourage their women to observe this ruling or at least "let it go".
The rest are on a savage war against it. Turkey is the outspoken example of such hostility, but the other regimes are not less hostile, albeit silently, towards it. Despite this fact you can find Muslim women insisting on wearing it, even if it costs them their jobs and social status ...
In fact, there is wisdom behind this heavenly command of hijab and behind Muslim women's challenge to wear it. It is that in the Islamic culture - like many other cultures - the idea of women's respectability and virtue is related, among other things, to the propriety of their dress. In Christianity for example, nuns cannot show up without their hijab. Also, regular ladies wear it while attending masses, which is a reflection of self-admission that God wants to see them this way! Also, as far as I know, in Judaism, the most religious faction amongst Jews, namely The Hassidics, have their strict rules about covering women’s bodies. Even in secular societies, some women judges have to cover their heads, during sessions, as a way to show their dignity and self-respect.
Remember that your own puritan American society, before being swept over in the 1950s, by this permissive value system, used to look with embarrassment to any woman going out to the street without her hat! Mini skirts only appeared recently together with the secular and atheist style of life that some people in the west - and the East as well - chose for themselves.
You can also tell that hijab is the way Islam neutralizes a woman's stereotyped role as a mere female, by inciting the society to deal with her as a human being away from her "extra feminine powers"! No wonder then that the majority of Muslim women refuse to let their ‘mill go with all winds’ and that they insist on keeping their Islamic identity. This is regardless of the consistent unfair criticism and sometimes satire against it. They wear hijab, not only in submission to God's order, but also because their inherent moral code is in full harmony with its philosophy.
Thank you.
Mr. Lamaan Ball, editor of Ask About Islam, adds:
The term hijab means more than just covering the hair and refers to the general code of modesty outlined in the verses quoted above. To understand what is implied in these verses, consider what it is that women do to show off their beauty. What is it they make a display of to be sexually attractive?
Though to some extent what constitutes showing off of one's beauty depends on the cultural context we live in, there are many parts of the body that are used for showing off beauty across all cultures and these are realities of our human condition not just culture. Hair is recognized by very many of the scholars of Islam, as well as other scholars across the world, as one of them. To be sure that you are not showing off your beauty as a woman you should cover up these areas appropriately. |
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Nida_e_Khair
PAKISTAN
|
 Posted - Thursday, November 2, 2006 - 4:25 PM
Sahira Baji, that's an excellent piece of information. However, I'm confused regarding this part:
We read the report of `A’ishah, the beloved wife of the Prophet (peace and blessings be upon him) who said: “By Allah, I never saw more excellent women than those of the Ansar in their zeal to believe and act according to the Revelation. When Allah revealed the verse, “and let them draw their veils over their bosoms”, their men rushed to their homes in order to recite the same to their wives, daughters and sisters and relatives. No sooner they heard the verse, everyone of their women without exception rushed to cut a piece of their long gowns and covered themselves with it, and thus they stood behind the Messenger of Allah (peace and blessings be upon him) with their heads covered...
Every single scholar who thinks that face-covering is recommended or obligatory for women quotes this Hadeeth. And I've read their viewpoints on this, but I've never seen them using the words "with their heads covered". They quote the same Hadeeth, but the words are slightly different: They say that the women of the Ansaar covered their faces with their gown-pieces. Can you try and clear this for me? |
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hkhan
UNITED KINGDOM
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Posted - Thursday, November 2, 2006 - 10:53 PM
i appreciate the healthy exchange of opinions going on among our members  also a very detailed discussion re: hijab is available in general forums which took place a while ago where scholars of this site as well hv explained their stance in detail. |
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marwan
UNITED KINGDOM
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Posted - Friday, November 3, 2006 - 4:03 PM
for better formatting with this article please visit: http://marwanboustany.googlepages.com/thedresscodeofmuslimwomenaccordingtothequran
and the homepage is: http://marwanboustany.googlepages.com/
Woman’s Dress in the Qur’an
pdf version
By (Marwan Boustany) مروان البستاني
Key words: -
خمار (Khimar): -
Lisan Al Arab (لسان العرب): -
والخِمَارُ للمرأَة، وهو النَّصِيفُ، وقيل: الخمار ما تغطي به المرأَة رأَْسها، وجمعه أَخْمِرَةٌ وخُمْرٌ وخُمُرٌ
(From a Lisan Al Arab word document I have) (refer to point one in endnotes)
Lane’s Lexicon: -
“A woman's muffler, or veil with which she covers her head and the lower part of her face, leaving exposed only the eyes and part or whole of the nose, such is the خمار worn in the present day: a kind of veil which in Turkish is called يشمق; a woman's head-covering.”
(I own Lane’s Lexicon in hardback and Adobe)
Dictionary of the Holy Qur’an* (لغة القران), by ‘Abdul Mannan‘Omar: -
“Head cover, scarf, covering and especially a woman’s head veil, screen.”
(I own this dictionary)
So a خمار is: -
A veil that covers the head.(refer to point 2 in the endnotes)
جلباب (Jilbab): -
Liasan Al Arab (لسان العرب): -
والجِلْبابُ: القَمِيصُ. والجِلْبابُ: ثوب أَوسَعُ من الخِمار، دون الرِّداءِ، تُغَطِّي به المرأَةُ رأْسَها وصَدْرَها؛ وقيل: هو ثوب واسِع، دون المِلْحَفةِ، تَلْبَسه المرأَةُ؛ وقيل: هو المِلْحفةُ. قالت جَنُوبُ أُختُ عَمْرٍو ذي الكَلْب تَرْثِيه: تَمْشِي النُّسورُ إليه، وهي لاهِيةٌ، * مَشْيَ العَذارَى، عليهنَّ الجَلابِيبُ <ص:273> معنى قوله وهي لاهيةٌ: أَن النُّسور آمِنةٌ منه لا تَفْرَقُه لكونه مَيِّتاً، فهي تَمْشِي إِليه مَشْيَ العذارَى. وأَوّل المرثية: كلُّ امرئٍ، بطُوالِ العَيْش، مَكْذُوبُ، * وكُلُّ من غالَبَ الأَيَّامَ مَغْلُوبُ وقيل: هو ما تُغَطِّي به المرأَةُ الثيابَ من فَوقُ كالمِلْحَفةِ؛ وقيل: هو الخِمارُ. وفي حديث أُم عطيةَ: لِتُلْبِسْها صاحِبَتُها من جِلْبابِها أَي إِزارها. وقد تجَلْبَب. قال يصِفُ الشَّيْب: حتى اكْتَسَى الرأْسُ قِناعاً أَشْهَبا، * أَكْرَهَ جِلْبابٍ لِمَنْ تجَلْبَبا(1) (1 قوله «أشهبا» كذا في غير نسخة من المحكم. والذي تقدّم في ثوب أشيبا. وكذلك هو في التكملة هناك.) وفي التنزيل العزيز: يُدْنِينَ علَيْهِنَّ من جَلابِيبِهِنَّ
(From a Lisan Al Arab word document I have)
Lane’s Lexicon: -
جلباب; (S, A, Mgb, Msb, K, &c.) and جلباب; (K;) the latter mentioned ms an ex. of form by Sb, and thought by Seer to be syn. with the former, but not explained by any one except the author of the K; masc. and fem.; (TA;) A [woman's outer wrapping garment called] ملحفة: (S:) or this is its primary signification; but it is metaphorically applied to other kinds of garments: (El-Khafajee, TA:) or a shirt, (K, TA,) absolutely: or one that envelopes the whole body; (TA:) and a wide garment for a woman, less than the ملحفة: or one with which a woman covers over her other garments, like the ملحفة: or the [kind of head-covering called] خمار: (K :) so in the M: (TA:) or a garment wider than the خمار., but less than the رداء , (Mgh, L, Msb,) i with which a woman covers her head and bosom: (L:) or a garment shorter, but wider, than the خمار; the same as the مقنعة (En.Nadr,TA:) or a woman's head-covering: (TA:) or the [kind of wrapper called] ٳزار : (1Aar, TA:) or a garment with which the person is entirely enveloped, so that not even a hand is left exposed, (Har p. 102, and TA,) of the kind called ملاءة , worn by a woman: (TA:) or a garment, or other thing, that one use as a covering: (IF, Msb:) pI. جلابيب (S, Mgh, Msb.) (refer to point three in the endnotes)
Dictionary of the Holy Qur’an* (لغة القران), by ‘Abdul Mannan‘Omar: -
“Loose outer covering; Over-garment; Woman’s gown; Smock; Large outer covering worn by women; Outer cloak; Women’s outer wrapping garment.”
So a Jilbab (جلباب) is either: -
*
A large gown worn as clothing.
or
*
A large cloak worn over other clothes.
زينة (Zeenat): -
Dictionary of the Holy Qur’an* (لغة القران), by ‘Abdul Mannan‘Omar: -
“From زان, زينا, يزين… To adorn, deck. Zinatun زينة : Ornament (as apparel or jewel); Pomp. Zayyana زين : II. To adorn, prepare, deck, make a thing appear pleasing. Izzayyan ازين for Tazayyan: To be adorned.”
An important usage of this word is in the sense of something being (made) desirable, beautiful, alluring etc… Examples of this kind of usage are to be found at: -
2:212, 18:46, 28:60, 35:8, 41:25, 47:14, 48:12, 49:7… etc… in the Qur’an.
Understanding this usage of the word allows us to properly comprehend the usage of زينة in 24:31, 60, to mean that which makes the women desirable, beautiful, pleasing etc…
* Based upon Lisan Al Arab, Taj al-‘Arus, Lane’s Lexicon etc…
Key Verses: -
يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ
O children of Adam! We have bestowed unto you the garments to cover your nakedness and as plumage; but the garment of righteousness is best. This is among the signs of God, that they may pay heed
(7:26)
*
The garment of righteousness is the first level of modesty and it is most important, because a covered up woman who acts immorally/immodestly is useless.
يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا
O wives of the Prophet! you are not like any other of the women if you fear (Allah)/are righteous; so (if you are righteous) be not soft in (your) speech lest he in whose heart is a disease yearn (for you); and speak appropriate speech.
(33:32)
*
Do not speak softly and in a manner that may attract a man. This is the second level of modesty which grows from the first above.
*
This is not only directed at the wives of the prophet as: -
o
That restriction is not made, consider for example that the prophet was allowed to marry more than 4 women, Allah then explicitly made the restriction that this was only for the prophet (33:50)
o
The wives of the prophet are the ‘mothers’ of the believers (33:6), and they are believers, so why should women not follow their example as commanded by Allah?
o
The Qur’an Guides to the right way (2:185, 17:9) and it is a guidance to the righteous (2:2) in all that it says, unless Allah makes the exception.
o
As an example: - Does (5:32) only apply to the Jews? It was stated to them, and not to us. So…
o
One is required to give good logical and consistent reasons, not just assertion against this.
o
The warning in this ayah is to tell the wives of the prophets that they should not speak softly/meekly (as a result of being righteous) in case they are desired by someone in whose heart is a disease, so for people who say that this applies only to the wives of the prophet, does it mean that it is ok for other women to speak softly and have men in whose heart is a disease -desire/yearn for- them?
+
Consider, Allah commands that we protect our modesty, that we lower our gaze, that woman cover their beauty, but allows women to speak in a manner which would allure men?
*
The above logic on the acceptance of the directive of (33:32) and more applies to (33:33).
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
Tell the believing men to lower their gaze and (thus) guard their chastity. That is purer for them. Lo! God is aware of what they do.
(24:30)
*
For men: - Do not stare or look at the opposite sex, instead lower your gaze; this is the third level of modesty which grows from the first.
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to lower their gaze and (thus) guard their chastity, and not to make apparent (i.e., hide) their beauty (or those parts which contribute to her beauty) (zinah) except what (normally) becomes apparent thereof and to draw their head-coverings over their bosoms.
And [also tell them] not to reveal their
beauty save to their husbands or their fathers or their husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or their sisters' sons, or their womenfolk, or their servants, or male attendants who have no physical desire, or (pre-puberty) children as yet unaware of women's nakedness. And let them not stamp their feet so as to draw attention to what they hide of their beauty. And turn unto God, O believers (both men and women), in order that you may prosper
(24:31)
*
For women: - Do not stare/look at the opposite sex; this is the third level of modesty which grows from the first.
*
Women must not display their beauty (or those parts which contribute to their beauty), except what either normally is apparent or what would need to be apparent. A little thought would indicate the following: -
o
It’s clear that something is considered to be apparent, at least potentially or normally. Either due to awkwardness or necessity. For example: -
+
Covering all the face can make eating and drinking outside difficult.
+
In hot environments it could make the face very uncomfortable.
+
It could impair vision and hence make walking dangerous.
o
The head covering would at least cover the head region in and around the hair area.
o
Women are told to use their head coverings to cover over their bosoms.
o
This would imply that it is now covering the head and the sides of the face and has its end wrapped around her neck so that the ends of the veil cover her bosoms.
o
Its clear that understanding it in this manner is acceptable Qur’anically, especially considering: -
+
24:30, telling men to reduce their gaze, implying that something was exposed. And this is most logically/likely the face or some part thereof.
+
The fact that Allah makes clear that some of the woman’s beauty may/will be exposed (24:31).
*
They must draw their HEAD COVERINGS around and over their bosoms.
o
It is disingenuous and illogical to say that they must/can remove their head coverings to cover their bosoms because: -
1.
There is no need to do so in order to fulfill the command.
2.
The hair of a woman is a part of her beauty, of what makes her attractive. So it must be covered.
o
It’s like saying (within the context of modesty) “I was told to cover my naval with my top… so I took off my top and wrapped it around my belly”… Illogical. But this is the position of the liberal Muslim, they say (by analogy), well Allah only said to cover the naval, so covering anything else must be a cultural thing that we can choose to do or not do.
o
To say that you are not told to cover your head is also disingenuous, because if you are told to cover your bosoms with your head covering (within the context of modesty), it is taken for granted that you are covering your head, so there is no need to explicitly state it.
o
The Qur’an makes the practice of the headscarf covering the head and the bosoms into a rule.
*
Consider: -
o
Allah nowhere explicitly says that a woman’s back must be covered by clothing.
o
Allah nowhere says that ¾ of a woman’s leg cannot be exposed
o
Etc…
o
But they are unambiguously implied by the command to hide a woman’s beauty (and what contributes to it) and by the command to cover themselves with a Jilbab and to use the Khimar to (also) cover their bosom. So the argument that the head is not mentioned explicitly (within the context of covering beauty and the mention of the khimar (head cover)) is merely a biased tactic to avoid wearing the head cover.
*
Women can show part of their beauty to the list mentioned
o
But they must hide their nakedness and not stamp their feet to expose what they hide of their beauty.
+
That is, when a woman stamps her feet, her breasts will shake as may her bottom/hips…
o
So they may relax their clothing a bit, but they do not have to.
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
O Prophet! Tell your wives and your daughters and the women of the believers to
bring down/lower over their bodies of their cloaks/gowns (Jalabeebihinna, Jalabeeb being the plural of Jilbab). That is better for being recognized and not being annoyed/harmed. God is ever forgiving, merciful.
(33:59)
*
Women are to cover themselves with a Jilbab, which is a large garment/cloak that can cover the clothes beneath.
*
This is to make the woman recognizable as a Muslim woman
o
And this will be across time and cultures, so the argument that women will dress according to times or in a manner suitable to the times is false.
o
This is the command of Allah not a culturally variable tradition.
*
And to help decrease the chance of her being annoyed/hurt. Annoyed why? Obviously due to the men who would desire them if they saw the beauty of the women. Feminists may not like accepting this reality, but that is their problem.
وَالْقَوَاعِدُ مِنَ النِّسَاء اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ
... The elderly women who have no desire to get married commit nothing wrong by laying aside their(outer) garments without making a show/display of their beauty (or those parts which contribute to her beauty) (zinah). And to refrain from this is better for them. Allah is hearer, knower
(24:60)
This would imply that the elderly/postmenstrual woman can take off her Jilbab (the large outer covering), as long as her remaining clothes do not -show off/make a display of- her beauty (or those parts which contribute to her beauty). مُتَبَرِّجَاتٍ here meaning making a display or show as opposed to يُبْدِينَ and ظَهَرَ in (24:31) which means what is apparent or allowing to appear. If we did not understand it in this way (i.e., no Jilbab/outer covering), then it would imply that Allah is saying older women can take off their normal clothes in a way that somehow does not show off their nakedness… Absurd.
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
And reside in/associate with your houses and do not -display/make a show of- yourselves like the displaying of the ignorance of former times; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you O people of the House and to purify you a (thorough) purifying.
(33:33)
*
Married women should have as their primary social focus the home.
o
This has support in the Qur’anic conception of the husband and wife dynamic.
o
The reason this verse is applicable was stated briefly in the discussion of (33:32)
*
They should not make themselves up to look good or to display themselves when they go out.
Some examples of Clothing: -
http://www.simplyislam.com/cloths.asp
As an example, this style of clothing is fine, but without the inclusion of coloured bands etc... as they are there to beautify which does not fit with the command of modesty as described in the Qur’an.
The actual way that Hijab is used in the Qur’an: -
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاء حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا
O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- without seeking to remain for conversation; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth. And when you ask of them (the prophet’s wives) any goods, ask of them from behind a partition/barrier (hijab); this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.
(33:53)
As can be seen, Hijab (حجاب) is here used as a screen and barrier (as it usually is in the Qur’an). So if anything, the usage of this word with regard to the head covering is a cultural innovation in Islam, but not the concept of covering the head.
Conclusion: -
The two main conclusions are: -
1.
The covering of the beauty of a woman, and all that contributes to it, is mandated in the Qur’an. Specifically: -
1.
Headcover wrapped over the bosoms is mandated in the Qur’an.
2.
The wearing of a Jilbab which will cover the body/clothes is mandated in the Qur’an.
3.
In short the covering of the whole body except for what would normally appear, like the face (which according to the rules of modesty and not making a show of beauty, should not have make up).
2.
Claims of Hijab (as a head dress) being a cultural creation in Islam are true only in the sense of head covering being called hijab, but not in the sense of the covering of the head in itself.
Those who would try to say that hijab is not mandated in the Qur’an and so women do not need to wear it (i.e., leave their heads uncovered) are playing with words and they are working with impure intensions and flawed logic.
ENDNOTES
(1) For a bit more from Lisan Al arab in this section:
والخِمَارُ للمرأَة، وهو النَّصِيفُ، وقيل: الخمار ما تغطي به المرأَة رأَْسها، وجمعه أَخْمِرَةٌ وخُمْرٌ وخُمُرٌ. والخِمِرُّ، بكسر الخاء والميم وتشديد الراء: لغة في الخمار؛ عن ثعلب، وأَنشد: ثم أَمالَتْ جانِبَ الخِمِرِّ والخِمْرَةُ: من الخِمار كاللِّحْفَةِ من اللِّحَافِ. يقال: إِنها لحسنة الخِمْرَةِ. وفي المثل: إِنَّ الْعَوَانَ لا تُعَلَّمُ الخِمْرَةَ أَي إِن المرأَة المجرّبة لا تُعَلَّمُ كيف تفعل. وتَخَمَّرَتْ بالخِمار واخْتَمَرَتْ: لَبِسَتْه، وخَمَّرَتْ به رأْسَها: غَطَّتْه. وفي حديث أُم سلمة: أَنه كان يمسح على الخُفِّ والخِمار؛ أَرادت بالخمار العمامة لأَن الرجل يغطي بها رأْسه كما أَن المرأَة تغطيه بخمارها، وذلك إِذا كان قد اعْتَمَّ عِمَّةَ العرب فأَرادها تحت الحنك فلا يستطيع نزعها في كل وقت فتصير كالخفين،، غير أَنه يحتاج إِلى مسح القليل من الرأْس ثم يمسح على العمامة بدل الاستيعاب؛ ومنه قول عمر، رضي الله عنه، لمعاوية: ما أَشبه عَيْنَك بِخِمْرَةِ هِنْدٍ؛ الخمرةُ: هيئة الاختمار؛ وكل مغطًّى: مُخَمَّرٌ. وروي عن النبي، صلى الله عليه وسلم، أَنه قال: خَمِّرُوا آنِيَتَكُمْ؛ قال أَبو عمرو: التخمير التغطية، وفي رواية: خَمِّرُوا الإِناء وأَوْكُوا السِّقَاءَ؛ ومنه الحديث: أَنه أُتِيَ بإِناءِ من لَبَنِ فقال: هلاَّ خَمَّرْتَه ولو بعود تَعْرِضُه عليه. والمُخَمَّرَةُ من الشياه: البيضاءُ الرأْسِ، وقيل: هي النعجة السوداء ورأْسها أَبيض مثل الرَّخْماءِ، مشتق من خِمار المرأَة؛ قال أَبو زيد: إِذا ابيض رأْس النعجة من بين جسدها، فهي مُخَمَّرة ورَخْماءُ؛ وقال الليث: هي المختمرة من الضأْن والمِعْزَى. وفرس مُخَمَّرٌ: أَبيضٌ الرأْس وسائر لونه ما كان. ويقال: ما شَمَّ خِمارَكَ أَي ما أَصابَكَ، يقال ذلك للرجل إِذا تغير عما كان عليه. وخَمِرَ عليه خَمَراً وأَخْمَرَ: حَقَدَ. وخَمَرَ الرجلَ يَخْمِرُهُ: استحيا منه. والخَمَرُ: أَن تُخْرَزَ ناحيتا أَديم المَزَادَة ثم تُعَلَّى بِخَرْزٍ آخَر. والخُمْرَةُ: حصيرة أَو سَجَّادَةٌ صغيرة تنسج من سَعَفِ النخل وتُرَمَّلُ بالخيوط، وقيل: حصيرة أَصغر من المُصَلَّى، وقيل: الخُمْرَة الحصير الصغير الذي يسجد عليه. وفي الحديث: أَن النبي، صلى الله عليه وسلم، كان يسجد على الخُمْرَةِ؛ وهو حصير صغير قدر ما يسجد عليه ينسج من السَّعَفِ؛ قال الزجاج: سميت خُمْرة لأَنها تستر الوجه من الأَرض. وفي حديث أُم سلمة قال لها وهي حائض: ناوليني الخُمْرَةَ؛ وهي مقدار ما يضع الرجل عليه وجهه في سجوده من حصير أَو نسيجة خوص ونحوه من النبات؛ قال: ولا تكون خمرة إِلاَّ في هذا المقدار، وسميت خمرة لأَن خيوطها مستورة بسعفها؛ قال ابن الأَثير: وقد تكررت في الحديث وهكذا فسرت. وقد جاء في سنن أَبي داود عن ابن عباس قال: جاءت فأْرة فأَخذت تَجُرُّ الفَتِيلَة فجاءتْ بها فأَلقتها بين يدي رسولُ الله، صلى الله عليه وسلم، على الخُمْرَةِ التي كان قاعداً عليها فأَحرقت منها مثل موضع درهم، قال: وهذا صريح في إِطلاق الخُمْرَةِ على الكبير من نوعها. قال: وقيل العجين اختمر لأَن فطورته قد غطاها الخَمَرُ، وهو الاختمار. ويقال: قد خَمَرْتُ العجين وأَخْمَرْته وفَطَرْتُه وأَفْطَرْتُه، قال: وسمي الخَمْرُ خَمْراً لأَنه يغطي العقل، ويقال لكل ما يستر من شجر أَو غيره: خَمَرٌ، وما ستره من شجر خاصة، فهو الضَّرَاءُ. والخُمْرَةُ: الوَرْسُ وأَشياء من الطيب تَطْلي به المرأَة وجهها ليحسن لونها، وقد تَخَمَّرَتْ، وهي لغة في الغُمْرَةِ. والخُمْرَةُ: بِزْزُ العَكَابِرِ (* قوله: «العكابر» كذا بالأَصل ولعله الكعابر). التي تكون في عيدان الشجر. واسْتَخْمَر الرجلَ: استعبده؛ ومنه حديث معاذ: من اسْتَخْمَرَ قوماً أَوَّلُهُمْ أَحْرارٌ وجِيرانٌ مستضعفون فله ما قَصَرَ في بيته. قال أَبو عبيد: كان ابن المبارك يقول في قوله من استخمر قوماً أَي استعبدهم، بلغة أَهل اليمن، يقول: أَخذهم قهراً وتملك عليهم، يقول: فما وَهَبَ المَلِكُ من هؤلاء لرجل فَقَصَرَهُ الرجل في بيته أَي احتبسه واختاره واستجراه في خدمته حتى جاء الإِسلام وهو عنده عبد فهو له. ابن الأَعرابي: المُخامَرَةُ أَن يبيع الرجل غلاماً حُرّاً على أَنه عبده؛ قال أَبو منصور: وقول معاذ من هذا أُخذ، أَراد من استعبد قوماً في الجاهلية ثم جاء الإِسلام، فله ما حازه في بيته لا يخرج من يده، وقوله: وجيران مستضعفون أَراد ربما استجار به قوم أَو جاوروه فاستضعفهم واستعبدهم، فلذلك لا يخرجون من يده، وهذا مبني على إِقرار الناس على ما في أَيديهم. وأَخْمَرَهُ الشيءَ: أَعطاه إِياه أَو مَلَّكَهُ؛ قال محمد بن كثير: هذا كلام عندنا معروف باليمن لا يكاد يُتكلم بغيره؛ يقول الرجل: أَخْمِرني كذا وكذا أَي أَعطنيه هبة لي، ملكني إِياه، ونحو هذا. وأَخْمَر الشيءَ: أَغفله؛ عن ابن الأَعرابي. واليَخْمُورُ: الأَجْوَفُ المضطرب من كل شيء. واليَخْمُورُ أَيضاً: الودع، واحدته يَخْمُورَةٌ. ومِخْمَرٌ وخُمَيْرٌ: اسمان. وذو الخِمَار: اسم فرس الزبير بن العوّام شهد عليه يوم الجمل. وباخَمْرَى: موضع بالبادية، وبها قبر إِبراهيم (* قوله: «وبها قبر إِبراهيم إلخ» عبارة القاموس وشرحه: بها قبر إِبراهيم بن عبدالله المحض بن الحسن المثني بن الحسن السبط الشهيد ابن علي إلخ. ثم قال: خرج أي بالبصرة سنة ؟؟ وبايعه وجوه الناس، وتلقب بأمير المؤمنين فقلق لذلك أَبو جعفر المنصور فأرسل إليه عيسى بن موسى لقتاله فاستشهد السيد إبراهيم وحمل رأسه إلى مصر اهـ. باختصار). بن عبدالله بن الحسن بن علي بن أَبي طالب، عليهم السلام
Its primary signification when referring to a woman (as found in the Qur’anic context) is without any doubt, the veil.
(2) Many liberal Muslims try to say that as a khimar can mean various things (refer to endnote 1 above), like a cover or anything which covers, and so they say that we should not limit it to just the meaning of veil. Hence, they say, unless we take a backward cultural interpretation of khimar, we have no reason to interpret it as a head covering. My answer to this is: the correct understanding must be derived from the context in which the word is, in this case the ayah and the Qur’an as a whole. The ayah context is something that the women would have with them, that can be drawn over their breasts, which has a predominant meaning of headscarf/ veil. The Qur’an and ayah context is of modesty and concealing the beauty of a woman. We must note also that when we look up the word khimar (خمار) in the classical dictionaries, the most obvious and foremost meaning is that of the veil/headscarf.
To say that Khimar (خمار) means table cloth or some random sheet is illogical within the language/ayah/Qur’an context above (why would women be carrying around random covers?). To say that the khimar is mentioned only as a cultural fashion with no religious significance ignores the -modesty/hiding what contributes to beauty- context as well as unnecessarily ignores the establishment of a normative practice of 1) Maintaining and using the veil and 2) Covering the breasts with it(‘s ends). Consider, instead of Allah telling the women to pull their cloaks or dresses over their breasts (i.e., hide their cleavage), hence leaving them free to wear or not wear a veil, Allah tells them to use THEIR veils to cover their breasts/cleavage (which within the liberalist context would just be an extra unnecessary bit of clothing). This has a dual function 1) It clarified for the women (Some? All?) who wore it at that time with the cleavage exposed (according their culture (Ibn Kathir)) to wrap it around so that they covered the cleavage and it clarified for all later generations that the veil should be put on the head and wrapped around below the neck to cover the breasts.
(3)Jilbab can also refer to veil/headscarf that covers the chest (Lisan Al Arab), but Allah uses the word khimar for this meaning (a woman’s veil being the predominant meaning for khimar) and the word jilbab for the gown worn over the woman and some clothes she may have below it, which Allah tells women to draw down/lower (the Jibab) on their bodies (them selves) as opposed to their breasts in the verse referring to the khimar.
Edited by: marwan on Friday, November 03, 2006 4:04 PM |
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