Saturday, 31 December 2011
Friday, 30 December 2011
1. Figure out your style. Hijabs come in many styles. Try pinning or tying your scarf in new ways, or consider one-piece or two-piece pull-on hijabs.
2. Recognize which colors suit your complexion and eyes, as well as your outfit.However, this does not mean to put on hijabs with bright, vibrant, eye-catching colours. Try avoiding bright pink, red or acid green, etc. Dark brown, grey blue, black is encouraged. Dark and bold colours.
3. If you want it to be a little adventurous, don't be afraid. Options include hanging beads along the edges of the material or selecting vibrant colors. Make sure that your understanding of hijab as general modest dress is compatible with the way you dress.
4. Never try wearing skinny jeans (or anything too tight) with a hijab,Your hijab will end up looking like a big hat on your head and distort your shape.
5. Wear hijab in combination of colors like if your dress is yellow then wear some darker color hijab.
6. You can make your hijab pretty by adding some beautiful pins and ribbons for occasions.It makes the overall look stylish and elegant.
7. There are many styles to wear hijab you can check on youtube it will help you to discover more styles of hijab.
Hijab is required when there are males who are not immediate relatives (father, brothers, husband, sons, nephews and father-in-law) about.
Don't view wearing your hijab as a chore. Be proud of your religion!
Consider going out with company
When with your family, and you are not wearing the hijab, take trouble to look good for your family or closest relatives (sisters, parents) and for your husband. It counts as a form of worship!!
If you don't yet like hijab, have patience for your faith. Although you hate it, you MIGHT love wearing hijab once your faith increases.
If you decide to wear a niqab with 'abaya, take particular care.
Wednesday, 28 December 2011
There’s a some sort of rennaisance these days among young female Muslim girls in Malaysia, a kind of a feminist awakening, seeing that indeed you can cover your “aurat” and at the same time be active and do things to realise your potential.
I credit the explosion of “hijabism” to two very significant events which became the catalyst of this new mass movement – one is when a Kedah-born lass by the name of Yuna Zarai decided to play the guitar in public and, secondly, when Hana Tajima, a 23-year-old British-Japanese fashion designer who became a Muslim four years ago, started modelling herself online.
Now before some of you begin on a path of misinterpretation, let it be clear that I personally am quite supportive of this whole new awakening/movement/evolution. Personally, I think it’s nice that girls do have these kinds of idols and that it’s nice to see that people now accept the fact that you can cover your “aurat” and at the same time be fasionable about it.
I’m fine and quite supportive of it in the general sense of things; however, it’s the little nuances that annoy me quite a bit and, me being me, having to figure out new articles weekly for FMT, I concluded that perhaps nitpicking on things can be quite fun when it comes to writing.
Indeed I’m okay with hijabs; it’s just that when hijabs meet hipsters, things go a little awry.
Anyway, take this article with a pinch of salt and, before some of you go on raving mad on me for belittling things, I would like to share a quote taken from a clown in a purple suit: “Why so SERIOUS??”
Moving on, so what is a hijabster then? Well, literally a hipster is one who wears a hijab, simple. So, you may ask, what is a hipster then? Well the answer lies in Google (or Bing, I’m not biased). I have a word limit here, so go search for it.
To observe a hijabster, one must first seek out her habitat or places where you may have a good chance of encountering her. Such prime locations would be Starbucks, Subway (Sandwich) or Tutty Frutty (the low-fat healthy yoghurt joint where girls can go to enjoy a lovely dessert without the guilt of calories).
Of course, wearing a hijab doesn’t automatically make you a hijabster; you have to add a certain flair to it because half of fashion is the attitude that you carry with the outfit. The best place to exhibit your fashion flair and attitude would be in your conversations. This had been true for previous generations where the way you speak is part of your fashion. For instance, in the days of “rock kapak”, “Gua sama Lu” was how they spoke.
Then came the hip-hop days when “Too Phat” (the Malaysian hip-hop duo) influenced young teens to wear snow caps and sweaters in the middle of the blistering tropical Malaysian afternoon.
In those days, phrases like “Wassup, chill yo, bro and yak ak au” came to prominence. Then, of course, we had the anime (Japanese animation) explosion and we heard “Japonified” wannabees utter phrases like “Kawaii ne, ganbatte, desu, Oishii…” in a high-pitched, annoying tone.
So, one may ask, what is the de facto slang for hijabsters? Well, fellow readers, the de facto lexicon would be what I would call the British-American English slang with occasional dash of Arabic words.
Just like how your usual PAS politicians would throw in occasional Arabic phrases and words so that they may seem religiously smart and pious. The same goes with hijabsters, but with one difference: politicians are sneaky while the latter are harmless and merely act as a way to complete the overall outfit.
So what are these dashes of Arabic that I am referring to? Simple, just take your usual Malay words that are somewhat related to Islam, then Arabified them to make them cooler.
For example, during Ramadan there’s your usual “buka puasa” (breaking fast) but that’s a big no-no for hijabsters: “buka puasa” is so kampung, whereas “Iftar” would be a better choice. So instead of updating their Facebook status to “buka puasa ngan kengkawan kat Subway ”, a hijabster translation would be “Iftar with the girls at Subway, yummies… Alhamdulellah, one day of fasting completed”. Sembahyang – Shalat, Air Sembahyang – Wudhu, Selamat Hari Raya – Eid Mubarak, Berkat – Barakah, Sembahyang Jumaat – Jumaa.
A typical hijabster sentence that one can usually find on a blog is: “On the way home, heard the call from the muezzin for Jumaa, masyallah beautiful, reminded of daddy when I saw men gathering their wudhu before the Shalat. Such a blistering hot day, cant wait to get home for a scoop of cold refreshing yoghurt while listening to Yuna/Maher Zain.”
So have fun in spotting them whenever you sip that expensive coffee or felt guilty about that dinner you had last night and decided to have a healthy sandwich lunch.
Of course, this is a simplistic conclusion of things and yes, I am generalising but that is what stereotyping is all about. Actually, I am highlighting the little quirky things that we see in our colourful society, and making fun of who we are.
Yes, girls who listen to Yuna while speaking in a fake accent are Malaysians too, even though sometimes they can be quite embarrassing.
Thursday, 22 December 2011
A: Rules regarding Muslim women's (and men's) attire are derived from
the Quran, Islam's revealed text, and the traditions (hadith) of the
Prophet Muhammad (peace be upon him). In the Quran, God states: "Say to
the believing men that they should lower their gaze and guard their
modesty...And say to the believing women that they should lower their
gaze and guard their modesty; that they should not display their beauty
and adornments except what (must ordinarily) appear thereof; that they
should draw their veils over their bosoms and not display their beauty
except to their husbands, their fathers...(a list of exceptions)"
[Chapter 24, verses 30-31] Also, "O Prophet! Tell thy wives and
daughters, and the believing women, that they should cast their outer
garments over their persons...that they should be known and not
molested." [Chapter 33, verse 59]
In one tradition, the Prophet Muhammad is quoted as saying: "...If the
woman reaches the age of puberty, no part of her body should be seen but
this - and he pointed to his face and hands."
From these and other references, the vast majority of Muslim scholars
and jurists, past and present, have determined the minimum requirements
for Muslim women's dress: 1) Clothing must cover the entire body, with
the exception of the face and the hands. 2) The attire should not be
form fitting, sheer or so eye-catching as to attract undue attention or
reveal the shape of the body.
There are similar, yet less obvious requirements for a Muslim male's
attire. 1) A Muslim man must always be covered from the navel to the
knees. 2) A Muslim man should similarly not wear tight, sheer,
revealing, or eye-catching clothing. In addition, a Muslim man is
prohibited from wearing silk clothing (except for medical reasons) or
gold jewelry. A Muslim woman may wear silk or gold.
(References: "The Muslim Woman's Dress," Dr. Jamal Badawi, Ta-Ha
Publishers; "Hijab in Islam," Maulana Wahiduddin Khan, Al-Risala Books;
"The Islamic Ruling Regarding Women's Dress," Abu Bilal Mustafa
Al-Kanadi, Abul-Qasim Publishing; "Islamic Dress," Muslim Women of
Minnesota; "Your Hijab and U.S. Law," North American Council for Muslim
Q. Is Islamic dress appropriate for modern times?
A: Islamic dress is modern and practical. Muslim women wearing Islamic
dress work and study without any problems or constraints.
Q. Does Islamic dress imply that women are submissive or inferior to men?
A: Islamic dress is one of many rights granted to Islamic women. Modest
clothing is worn in obedience to God and has nothing to do with
submissiveness to men. Muslim men and women have similar rights and
obligations and both submit to God.
Q. But aren't there Muslim women who do not wear Islamic Dress, or hijab?
A: Some Muslim women choose not to wear hijab. Some may want to wear it
but believe they cannot get a job wearing a head scarf. Others may not
be aware of the requirement or are under the mistaken impression that
wearing hijab is an indication of inferior status.
Q. Why is Islamic dress becoming an issue for personnel managers and
A: The Muslim community in American is growing rapidly. Growth factors
include conversions to Islam, immigration from Muslim countries and high
birth rates for Muslim families. As the community grows, more Muslim
women will enter the work force. In many cases, these women wish both to
work and to maintain their religious convictions. It should be possible
to fulfill both goals.
Q. What issues do Muslim women face in the workplace?
A: Muslim women report that the issue of attire comes up most often in
the initial interview for a job. Some interviewers will ask if the
prospective employee plans to wear the scarf to work. Others may
inappropriately inquire about religious practices or beliefs. Sometimes
the prospective employee, feeling pressure to earn a living, will take
off the scarf for the interview and then put it on when hired for the
job. Modest dress should not be equated with incompetence.
Other issues include unwanted touching or pulling on scarves by other
employees, verbal harassment or subtle ostracism and denial of
promotion. Many Muslims also object to being pressured to attend
celebrations of other religious traditions or to attend
employer-sponsored celebrations at which alcohol is served.
Q. What can an employer reasonably require of a woman wearing hijab?
A: An employer can ask that an employee's attire not pose a danger to
that employee or to others. For example, a Muslim woman who wears her
head scarf so that loose ends are exposed should not be operating a
drill press or similar machinery. That employee could be asked to
arrange her hijab so that the loose ends are tucked in. An employer can
ask that the hijab be neat and clean and in a color that does not clash
with a company uniform.
Q. What are the legal precedents on this issue?
A: Many cases have demonstrated an employee's legal right to reasonable
accommodation in matters of faith. Examples: 1) The failure of other
Muslim employees to wear headscarves is legally irrelevant. The employee
need only show sincerely-held religious beliefs. (E.E.O.C. v. Reads,
Inc., 1991) 2) There are no health or safety concerns at issue. (Cf.
E.E.O.C. Dec. No. 82-1, 1982, also E.E.O.C. Dec. No. 81-20, 1981) 3)
Companies cannot give effect to private biases. In other words, just
because an employer believes customers will be prejudiced against a
woman in a scarf, that does not mean the employee can be fired. (Palmer
v. Sidoti, 1984, also Cf. Sprogis v. United Air Lines, Inc., 1971) 4) An
employer must demonstrate "undue hardship" caused by the wearing of
religious attire. (TWA v. Hardison, 1977) Hardships recognized by the
courts include cost to the employer or effect on co-workers. 5) Dress
codes can have disproportionate impact on certain faiths. (E.E.O.C. Dec.
No. 71-2620, 1971, also E.E.O.C. Dec. No. 71-779, 1970)
Read more at www.islam101.com/women/hijabfaq.html
Wednesday, 21 December 2011
In the Qur’an women are admonished to cover their heads and to pull their coverings over their bosoms. However the style and degree of veil varies according to the situation. The veil affords women modesty, respect and dignity and protects herself from harm and the evils of society by covering her beauty.
In Chapter 33, verse 60 of the Holy Qur’an Allah says :
‘O Prophet! tell your wives and your daughters, and the women of the believers, that they should pull down upon them of their outer cloaks from their heads over their faces. That is more likely that they may thus be recognised and not molested. And Allah is Most Forgiving, Merciful.’
In light of this instruction some women choose to cover their faces whereas others prefer to cover their heads only leaving their faces uncovered and bare of makeup – both of which are valid interpretations according to various schools of Islamic jurisprudence. Some choose to adopt a compromise between the two by covering their faces when they apply make up.
The ‘veil’ can take many forms.
The Hijab generally refers to a head-covering which covers the head and the neck, leaving the face uncovered. These head coverings come in many shapes and styles but the primary objective they all have is to cover the hair completely.
The Niqaab is generally understood as clothing that covers the face as well as the head, with the eyes showing, or with a netting over the eyes.
The burqa is a veil which covers the head, face and body of a woman from head to toe, allowing her to see from a gauze like material over the eye area. This style of veiling is seen in the Middle East more so than in the West and is the way in which some Muslim women choose to cover themselves. (Some cultural traditions can influence the style of veil women prefer to adapt).
The covering of the head is not a concept that is unique to Islam, but is found in Biblical literature also. The Bible taught the wearing of a veil long before Islam. In the Old Testament we read:
“When Re-bek'ah lifted up her eyes, and when she saw Isaac, she lighted off the camel. For she had said unto the servant 'What man is this that walketh in the field to meet us?' And the servant had said 'It is my master' Therefore she took a vail and covered herself.” [Genesis: 24:64-65]
In the New Testament we read:
“But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.”(1 Corinthians: 11: 5-6)
There is no law in Islam that punishes a woman for not wearing a veil and according to Islamic law a man has no jurisdiction in forcing a woman to wear a veil or hijab. He can, if he has some authority over a woman (as a husband or father or brother) admonish, request, and in the case of a father to require it of his daughter, but absolutely no right in actively forcing a woman to adopt the hijab. However women are strongly advised to veil themselves as appropriate to maintain their honour and dignity.
Perhaps the view that the veil inhibits freedom and equality is a reaction to the original Biblical edict where St. Paul teaches
‘For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the Glory of the man. For man is not of the woman, but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels.’ (1 Corinthians, 11:7-10).
According to St. Paul the veil is a sign of man's authority over her. It is possible that St. Paul’s pronouncements may have led many in the West to see the veil as a symbol of inferiority, subservience and degradation. In contrast, the veil in Islam signifies modesty as well as serving as a means of protection.
Tuesday, 20 December 2011
Islam stresses the relationship between body and mind. In covering the body one shields the heart from impurities. Men are instructed to restrain or avert their eyes from women, and women are expected to wear loose outer garments and to cover their heads and bosoms.
The ultimate goal of veiling is righteousness of the heart.
The purpose of hijab (veiling) in Islam is primarily to inspire modesty in both men and women. Women are admonished in the Holy Qur’an to cover their heads and to pull their coverings over their bosoms. Men are instructed in the Holy Qur’an to lower their gazes.
In chapter 24, verse 32 Allah says:
‘And say to the believing women that they restrain their eyes and guard their private parts, and they display not their beauty and embellishments except that which is apparent thereof, and that they draw their head-covers over their bosoms, and they display not their beauty or their embellishment thereof save to their husbands, or to their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers or the sons of their brothers, or the sons of their sisters, or their women, or what their right hands possess, or such of male attendants who have no wickedness in them, or young children who have not yet attained any concept of the private parts of women. And they walk not in a style that such of their beauty as they conceal is noticed. And turn you to Allah all together, O believers, that you may succeed.’
Muslim women wear hijabs and loose clothing to fulfil the above command of God. It encourages them to be modest and not to dress in a manner that attracts men. The hijab is a protection for Muslim women against the unwanted gaze of men.
A woman in hijab, is seen by onlookers to be guarding her modesty. Her message is clear – she does not want men to look at her.
You can read more at www.islamicfaq.org
Monday, 19 December 2011
English Translation from Noble Quran by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. and Dr. Muhammad Muhsin Khan
"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity of them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty: they should not display their ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty...."
Roman Transliteration from Yusuf Ali:
"WA QUL LIL MUMINAATI YARDUDNA MIN ABSAARIHINNA WA YAHFADNA FURUUJAHUNNA WALAA YUBDIINA ZIINATAHUNNA ILLAA MAA DAHARA MINHAA WAL YADRIBNA BIKUMURIHINNA ALAA JUYUBIHINN; WALAA YUBDIINA ZIINATAHUNNA ILLAA LIBU'UULATIHINNA...."
It should be noted that the Arabic word khumur (plural of khimaar) which has been translated above in the ayah from Surat an-Noor as veils, means head covers, nor face veils as may mistakenly be supposed. It refers to a cloth which covers all of the hair.
2. Surah Al-Ahzaab 33 ayah 59
English Translation of The Holy Quran by Yusuf Ali
"O Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments over their persons...."
Roman Transliteration from Yusuf Ali:
"YAA AYUHA NABIYU QUL LI AZWAAJIKA WA BANAATIKA WA NISAAA IL MUMINIINA YUDNIINA ALAYHINNA MIN JALAABIIBIHINN...."
The ayah quoted from Surah Al-Ahzab further directs Muslim women to put some outer garment over their clothes, and to draw it close around them.
It is a GREAT asset to learn Arabic if it is not our first language. If we don't we have to rely on scholars, people of knowledge, and native Arabic speakers to translate for us. When Arabic is translated into another language it loses some of its meaning...that is the unique beauty of the Quran Majid (Glorious Quran.) I am not saying that we shouldn't rely on these people because of the ayah which says "then ask those who possess the Message (Ahl adh-Dhikr) if you do not know." [Soorah 21, Aayah 7 and Soorah 6, Aayah 43] but only so that you will be able to verify for yourself. “O you who believe! If a rebellious evil person comes to you with news verify it…” [al-Hujuraat 49:6].
3. Often times I have asked niqaabi sisters for proof where it says specifically that niqaab is fard or wajib. Nobody ever can answer me. They usually drop the subject or change the subject (usually attacking the person instead of daleel) This does little to back up their position that niqaab is fard. Until this momemt I don't know why it hasn't occurred to me before to ask a scholar who supports niqaab as fard. I will do so in the future and come back to update point number three insha'Allah.
Not all niqaabis believe that this type of veiling is obligatory. Why do they choose to wear it then? The following reasons have been stated: the intention to draw closer to Allah (swt) by pleasing Him; their husbands request it; more hasanat (rewards) for being more modest; living in a muslim land where face veiling is the norm rather than the exception; personal choice because they like it. The latter reason leads me to my fourth point.
4. Distinguishing between what is MUSTAHABB (encourged/recommended) and what is FARD/WAJIB (obligatory/compulsory) in the SUNNAH(path of guidance from Muhammad saws). The Sunnah has two meanings. The first meaning is in the sense of guidance and examples from the life of the Prophet (saws) There are two subcategories. Wajib is obligatory and naafil is supererogatory. The second is mustahabb, meaning encouraged. If you do it, you will be rewarded but won't be punished for it if you don't. If you neglect something wajib it is a sin and there is punishment for it.
The Prophet's (saw) wives were Mothers of the Believers so what applied to them did NOT always apply to other women in certain cirumstances for instance, after the Prophet (saw) died no man could marry them. Did Aisha (raa) narrate that the Prophet (saw) said niqaab is fard? Did Asma? Did Hafsa? Did Fatima? Is there a Hadith Qudsi that explains niqaab as being fard? If there is a hadith show it to me. Certainly the mothers of the believers veiled their faces and if one wants to strive to be like them (noone will ever be able to hold a candle to them) then masha'Allah.
I just can't shake the feeling that somewhere down the line someone took a special thing reserved for the Mothers of the Believers and turned their obligation into an obligation for ALL women. WAllahi alim. (And Allah knows best) Why do I have this feeling? Because of the following ahadith:
Sahih Bukhari Volume 7, Book 62, Number 22 Narrated Anas: The Prophet stayed for three days between Khaibar and Medina, and there he consummated his marriage to Safiyya bint Huyai. I invited the Muslims to the wedding banquet in which neither meat nor bread was offered. He ordered for leather dining-sheets to be spread, and dates, dried yoghurt and butter were laid on it, and that was the Prophet's wedding banquet. The Muslims wondered, "Is she (Saffiyya) considered as his wife or his slave girl?" Then they said, "If he orders her to veil herself, she will be one of the mothers of the Believers; but if he does not order her to veil herself, she will be a slave girl. So when the Prophet proceeded from there, he spared her a space behind him (on his she-camel) and put a screening veil between her and the people.
Sahih Bukhari Volume 5, Book 59, Number 523 Narrated Anas bin Malik: The Prophet stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those who were ordered to use a veil.
Do we have a distinguishment here? The Prophet (saws) manumitted Safiya (raa) as part of her mahr when he married her. If Safiya (raa) was only going to be an amma (slave/lady captive) for Nabi (saws) then she would not have had to wear the veil. But since Nabi (saws) ordered her to wear the veil then her position took on a higher significance, not only would she be known as his wife but she would also be known as Umm Al Muminoon. (Mother of the Believers) "Safiya was amongst those who were ordered to use a veil." Does this sentence imply that all women wore the veil or is it used in the context to distinguish her from others? This guy Anas who narrated the above two was the most one to know about the order of veiling next to Umar (raa) who wanted so bad that an ayah would be sent down from Allah (swt) for the Prophet's wives to start veiling and of course the greatest alima (female scholar) Aisha (raa). Sahih Al-Bukhari Volume 7, Book 65, Number 375 Narrated Anas: I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it...."
Also, I found one other hadith that shows a woman who was not the Mother of the Believers. Sunan Abu Dawud Book 14, Number 2482: Narrated Thabit ibn Qays: A woman called Umm Khallad came to the Prophet (saws) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (saws) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. The Apostle of Allah (saws) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.
Is that disapproval from the sahabi men when she came to them with her face veiled? And nabi (saws) did not tell them they were wrong for asking her that. If he disapproved of them criticizing her for wearing a face veil he would have immediately corrected them for he does not forget anything. If it was a fard practice then the sahabi men would not have said anything to her? From what I can understand it is not shown that the Prophet (saws) disapproved of her wearing face veil either. It certainly doesn't specifically say that face veiling is fard. Which must mean she have had a choice right?
5. Some pro-niqaabis claim that Asma (raa) wore the face veil but where is the hadith that says she did? I have never seen or even heard of it. Not to say it doesn't exist. There has been a limited amount of ahadith translated from Arabic into other languages. I did however find the following hadith concerning Asma (raa) "Aisha reported that Asmaa, the daughter of Abu Bakr, entered into the presence of the Messenger of Allaah wearing thin transparent clothing, So the Messenger of Allaah turned away from her saying : ‘O’ Asmaa, when a women reaches the age of menstruation, it is not allowed that any of her should be seen except this’ - and he pointed to his face and two hands." (Sahih, reported from Abu Dawud and Al-Bayhaqee.)
Tan 2 Piece Al-Amira Hijab in Textured Jacquard FabricThe pro-niqaabis claim that this hadith is weak.  It would make so much sense to make it weak in order to make the order of face veiling more stronger. Some even claim that this hadith is interpretated as an exception for prayer. Ok let's assume this particular hadith is in fact da'if (weak) but we still have these:
Narrated Anas ibn Malik: The Prophet (saws) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (saws) saw her struggle, he said: There is no harm to you: Here is only your father and slave. Sunan Abu Dawud: Book 32, Number 4094.
Narrated Aisha, Ummul Mu'minin: Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers of them. Sunan Abu Dawud: Book 32, Number 4089.
Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads. Sunan Abu Dawud: Book 32, Number 4090.
Commentary from Sheik Al-Albani on the preceding ahadith: Here, the Prophet was waiting for his daughter to cover from her head to her feet, the mother of the believers was praising the women for their understanding and implementation of this verse. If they were wrong, it would have been correction, not praise. Did our great Prophet, himself, not understand? Did his beloved daughter not understand? Did Aisha, the mother of the Believers, who is undisputedly one of the greatest scholars of al Islam, not understand? It is inconceivable that the Prophet and these gre at woman who lived with and learned from the Prophet himself, would understand Islam less than these modern self-appointed scholars of Islam. May Allah guide them and protect us from them!"
6. That tafsir of the above hadith is from Sheikh Al-Albani, the most respected muhadith amongst all of the scholars! Skeikh ibn Baaz and Al-Albani (may Allah have mercy on both) met in Minaa and Sheikh ibn Baaz used to pass all hadith questions to Al-Albani. This is not to forget that Sheikh ibn Baaz himself was an unchallenged imam of hadith.
7. Men are commanded to observe hijab as well. Hijab of the eyes. They are commanded to look down when they see a woman and if they happen to look at her the first glance is excused but if they follow it with a second one they will be held accountable. If men upheld up their part of the bargain then fitnah will not be so rampant. I ask again as I did in point #2, if it is true that Allah (swt) commanded women to cover everything except one or two eye(s), then why would He order the believing men to lower their gaze?
8. To sum all of this up, I would like to list the main errors of those who make the face veil obligatory from Dr. Abu Ameenah Bilal Phillips who translated Ar-Radd al-Mufhim by Sheikh Nasir Ud-Din Al-Albani found in pages 5-20 of the introduction of his book Jilbaab "Al-Mar’ah al-Muslimah", 3rd edition, 1996, al-Maktabah al-Islaamiyyah. Because of its longevity I am only posting the main points so if you would like to view the article in its entirety go to THE FACE VEIL
a. The interpretation of al-idnaa’ in the verse of the Jilbaab to mean “covering the face”. This misinterpretation is contrary to the basic meaning of the word in Arabic which is “to come close”, as is mentioned in authoritative dictionaries like al-Mufradaat by the well-known scholar, ar-Raaghib al-Asbahaanee.
b. The interpretation of jilbaab as “a garment which covers the face.” Like the previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other Salafee scholars.
c. The claim that the khimaar (headscarf) covers the head and the face. In doing so “the face” has been arbitrarily added to its meaning in order to make the verse: “Let them drape their headscarves over their busoms” appear to be in their favor, when, in fact it is not. The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended.
d. The claim of a consensus (Ijmaa‘) on the face being considered ‘awrah. Shaykh at-Tuwaijree claimed that scholars unanimously held that the woman's face was ‘awrah and many who have no knowledge, including some Ph.D. holders, have blindly followed him. In fact, it is a false claim, which no one before him has claimed. The books of Hambalite scholars which he learned from, not to mention those of others, contain sufficient proof of its falsehood.
e. The agreement of at-Tuwaijree and the extremists with him to explain away the authentic hadeeths which contradict their opinion. At-Tuwaijree did this with the Khath‘amiyyah hadeeth. They developed a number of comical methods to nullify its implications. I have refuted them all in ar-Radd and one of them in Jilbaab al-Mar’ah al-Muslimah. Some reputable scholars have said that the hadeeth doesn’t contain a clear statement that her face was exposed. This is among the farthest opinions from the truth. For, if her face wasn’t exposed, where did the narrator or the viewer get the idea that she was beautiful?
f. The frequent use of inauthentic hadeeths and unreliable narrations. For example, the hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, “Are you both blind?” They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind.
g. The classification of some authentic hadeeths and confirmed narrations from the Companions as inauthentic. The extremists have declared well-established reliable narrations as unreliable and feigned ignorance of strengthening narrations. They have further declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands.” They have persistently declared it inauthentic – the ignorant among them blindly following others devoid of knowledge. In so doing, they contradict those among the leading scholars of hadeeth who strengthen it like al-Bayhaqee and ath-Thahabee.
h. Placing unreasonable conditions. Among the amazing practices of some latter day blind following hanafite scholars and others is that on one hand they agree with us regarding the permissibility of women exposing their faces, because that was the position of their Imaams, but on the other hand they agree with the extremists in opposition to their Imaams. They make ijtihaad (while claiming taqleed) by adding the condition that the society be safe from fitnah to the position of the Imaams. This refers to the fitnah caused by women to men.
These types of errors are astounding!
No matter how we decide to cover we all have one thing in common and that is being a Muslimah in this glorious Din al-Islam (Religion of Islam.) Amongst us Muslim women there is the one who doesn't cover at all because she doesn't think it is obligatory; the one who doesn't cover and is striving to; the hijabi who covers everything except her face and hands; the hijabi who is striving for niqaab; the niqaabi that believes covering everthing is wajib and the niqaabi who believes it is only encouraged. Who is the best? The one that is the most pious. Which one is the most pious? Allahu Alim (Allah Knows Best)!
May Allah guides us all to the straight path, ameen.
You can read more at www.islamfortoday.com
Sunday, 18 December 2011
So that statement author (Sayed Mahdi) has deviated from the rules of Shari'ah, are:
1. The Qur'an does not mention the limit nakedness.
Even the clergy - according to the authors - even when discussing different opinions. Indeed, the Koran does not explicitly call it, but obviously has commanded us to obey what the Prophet Muhammad brought (Surat al - Hashr: 7)
According to the Hadith narrated by Abu Daud:
''O Asma, when in fact she has reached adulthood (baligh / menstruation) then it should not be visible from her body except this and this, pointing to the face and palms''
2. Jilbab (regardless of how the shape).
The statement explicitly implies that Personality 'hijab does not mention the model clearly. In fact, from the verse in the bag can be clearly understood that the terms of the veil has been determined by the Shari'ah.
3. Use the rule of usul al fiqh''hukmu yaduru ma'a illatihi embodiment wa 'adaman'', in this case that the hijab headscarf worn suit in a hot dry climate and desert-style Arabiyah and not at all conducive in tropical climates.
Use this code contains an error because it is only used when the laws of Personality 'which relates to human actions in relation between human beings. While the headscarf issue is the Shari'ah laws pertaining to apparel. In this case should not be sought after 'illatnya / tauqifi as it is
4. Usul fiqh rule which states that the''law''can cause different time.
This rule is wrong for two reasons, namely the First, the appearance of this rule no start time of the collapse of the Khilafah Islamiyah mid-18th century AD.
At this time many thought that deviates from the Shari'ah in the name of Islam has been widely circulated in the community. The number of the scholars were survivors from the damaged very little thought. While the author quotes the opinion of scholars such as Ibnu'Abdin who lived in the 19th century AD that may have influenced his thinking that has deviated from the rules of Shari'ah. Second, the rule of usul fiqh is very dangerous because the shari'a law be ever-changing. Though the verse is qath'i veil. That should not require more interpretation of its obligations.
Is not Allah the Almighty has said:
''And whoever disobeys Allah and His Messenger and violating the terms of his Allah will put it into the fires of hell''(Surah An-Nisa ': 14).
Na'udzubillahi min forbid! So be aware O my sister. Hopefully you're accusing me of thinking is a mistake unintentionally.
Read more at: www.islam-hijab.blogspot.com
Saturday, 17 December 2011
Hijab Headscarf for inspirations.
To you who have a round face, Ceramic hijab with undercaps are easily found on the market. Ponytail your hair if long, then use undercaps, do dicepol or bun because it would give the impression of your head round. Tie the scarf, then on the cheeks can be pulled up to half of the cheeks closed. Also make sure you are comfortable and not crowded kerasa yes. Next you can enter the rest of the hijab or decorate it with a brooch.
Oval or Long Faces
To your oval or long faced, Turkish style is the most fitting subject, because it will give a full impression and more dense for long faces. You may menggelung your hair to your head shape better and balanced with a face.
For the square-faced you should use a hijab rounded shape that will frame the face becomes softer and eliminating sharp lines. Avoid using loud colors and flashy. Use a soft color or layer so that the face look more full.
For those of you who faced the oval, you are free to use various styles hijab. Stay where you are just the right mix with the color of your skin and clothes. Your overnight will become more graceful and sweet.
general Tips: We recommend that you select the original cotton scarf is so comfortable and not hot when worn. Moreover, cotton scarf will help your scalp and hair to keep breathing relief.
Confused choosing to wear hijab everyday? Where did that suits you, and are comfortable to use? WomanOnly have any special tips for you who want to look beautiful with a hijab. Only one trick in particular, adjust to the shape of your face.
See also www.islam-hijab.blogspot.com
Friday, 16 December 2011
In the Quran,it reads "“O Prophet, tell your wives and your daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.” (Quran 33:59) Although the one reason we all wear the hijab is follow this commandment, we still want to feel beautiful both inside and outside. Here are a few tips to do this and maintain modesty.
1. Lets start off by figuring out which style of hijab works best for your face shape. There are wrap like ones, "Turkish" style ones, two pieces (not recommended for older women) and many more! There is Persian style which is simply wrapped around your head and knotted under your chin.Look up websites on the Internet and you are more than likely to come across countless hijab sites. The variety of scarf styles are endless, but you're bound to find one that suits you.
2. No Hide, Easy Seeking As long as there is a store you walk into and they're selling head scarfs. YOU CAN WEAR A HIJAB , You don't have to Google " Hijab stores near..." You will barely find anything with a name like that.You can find them in big stores like Walmart or even Street vendors, just take your time to find out what design and material is right for you.
3. Now that we have the right type, work on the colors. Fair skinned women and dark toned women are at an advantage in this area. Almost all colors of hijab will look good on these two extremes of skin tones.
4. Consider your eye color. Try to go for colors similar to your eye color. Light eyes always look good in black and gray hijabs, while dark eyed girls should go for lighter colors to emphasize the difference.
5. Every woman's favorite thing in the world MAKE UP!.. Although this has been a controversial question of whether wearing the hijab with makeup defeats the purpose of trying to promote modesty, It is up to you to decide what you believe is "too much" makeup. A little mascara and lip-gloss is subtle, yet highlights the natural beauty that Allah has blessed women with. It is always fun to experiment with different colors of eyeliner such as blue, green, plum, gray and many others!After applying eye liner, you can use mascara on your top lashes and finish it all off with a quick brush of pink blush. It looks subtle but greatly emphasizes your features.
6. Take good care of your skin! This is an annoying thing for some of us to hear. It is easier to wish your skin was clear than to actually have clear skin. This is where the invention of foundation and concealer can be appreciated! A little cover, powder and/or concealer can make your complexion seemingly flawless. As many Muslim girls may know, not all parents appreciate their daughters using too much makeup. Compromise with them. At least, try to use some powder. It will make a difference.
7. Match your clothes as best as you can. However, if you find you don't have a matching hijab, white hijab goes good with everything.
8. Don't be afraid to be in style! Just because we are modestly dressed, doesn't mean our sense of style needs to diminish! Get those cute shoes you saw at the mall! Just don't go overboard though. We all have good style, we just need to work on bringing it out. Try to imitate styles that you see celebrities wearing just Hijab's! Make it appropriate. Try wearing long dresses with the regular(skinny is not modest and too exposing)jeans under with cute, matching flats and a matching hijab!
9. Be proud, but don't be arrogant. Even if your opinions conflict with others, express them in a rational way.
Thursday, 15 December 2011
There are many creative and unique ways to wear the hijab, creative and varied that the results are really beautiful when used, is much more beautiful than the woman does not wear hijab. For this reason, although you appear to wear veils, but can still look trendy and fashionable.
Wednesday, 14 December 2011
Hijab in Islam is a close view of genitalia such as chest hair until it closes. But there is also an opinion stating that the hijab is a garment that covers the entire body. In general, our society understand the hijab as covering the hair and worn with a long shirt that covers the aurat.
Tuesday, 13 December 2011
*See model or forms of hijab
Number of models or forms of hijab that sometimes make our own there is confusion in selecting it. But do not forget to choose the model that suits our needs and shape of our face. Simultaneously adjust to how to wear hijab creations that we want.
If you choose a direct wear hijab, it is usually more simple and concise, but notice the size of the hole for the face / face. Typically, the size of all standard hijab, but some are made smaller and some larger ones.
*Adjust with the aim of usage
Buy and choose the veil or hijab scarf should be in accordance with the purpose of usage. If only for the home, perhaps you would prefer a hijab made from t-shirts are more simple model. Also how to wear hijab creations are also not too complicated. But for the more formal events such as the office or party and other events, how to wear hijab creations are more numerous and can be coupled with beautiful accessories.
*Materials used cloth
Well, good fabric used for hijab are made from cotton because it absorbs sweat and does not heat. Jersey material is also an option, or other materials, but is lighter and cooler.
How to wear hijab scarf these creations is to combine a thinner fabric with a thicker fabric.
Monday, 12 December 2011
Definition of the Islamic headscarf or Hijab Style is that it is a dress that covers everything that might arouse instincts. In this way wearing a Hijab is very beneficial for women. Not only it identifies a woman as Muslim but also protect her from sexsual irritation. Traditionally, hijab style is similar to wearing a pashmina shawl. It usually consists of an under-scarf and a scarf. There are varieties of fabrics, colors and prints that are used to complement hijab fashion and Style, and it is worn with altered methods of casing.
This will not only make women safe in the place where he lives but also to at all place her goes. Today the veil comes in diverse colors, styles and patterns. Because of these Muslim women. Women Hijab design is obtainable on the hijab, they became trendy worldwide because they bring a style to life. who come up with ways to make them famous and elegant. With an original and good-looking.
Sunday, 11 December 2011
FMN Hstlye Vol.01 from Feminin on How To Wear Hijab.
Saturday, 10 December 2011
Regardless of your personal choice and opinion on the issue, it is a nice exhibit to raise awareness and help people be a bit more informed when discussing the topic. For me, the headscarves are still something that I notice, simply because I rarely saw in the US. Yet more and more, they are becoming part of the general scenery as I become used to seeing them here. Certainly, the young girls I see wearing them — girls who look trendy and are outgoing and behaving exactly as teenage girls always do — enforce this idea that the headscarf itself is no big deal.
Friday, 9 December 2011
Similar in fashion, some hejab style accentuate and best suit your face shape and creates a wonderful subtle effect.
Type of hijab style
Amira, shayla or square hijab, works well depending on your face shape.
- For you with narrow or long face shapes - square hijab looks the nicest. You could also wear 2 Piece Amira hijab and still maintain poised appearance.
- For round or wider face shapes - shayla will allow for the most graceful and elegant look. Shaylas of textured or stretchy material work well because they add a bit of volume to the hijab that provide a narrowing effect to the round face.
- For oval faces - you don't have much to worry as you can wear any style of hijab and look charming in it.
- Shaylas and wraps generally suit most women, depending on how high or low they are placed on the forehead.
Thursday, 8 December 2011
Next the round face, with rounded cheeks and chin and equally wide as it is long:
Wednesday, 7 December 2011
A few years ago it became possible to wear a headscarf as part of the police uniform, after some debate.
Donna Eljammal (26) is Sweden's first police cadet with a headscarf, Metro Se reported.
She had wanted to join the police long before she started wearing a hijab.
"Ever since I was little. I want to help others and move instead of just sitting in front of a computer."
A few years ago it became possible to wear a headscarf as part of the police uniform, after some debate.
According to her, Sweden is a multicultural country and it's important that, within each field, there will be people of different backgrounds, since it increases knowledge and understanding.
Donna Eljammal has had time to get used to the attention.
"I grew up in little Piteå and we were among the first immigrant families there. Also when I worked in the prison service I was the first with a headscarf. But there weren't many who made comments about the headscarf when they got to know me as a person."
Eljammal doesn't think taking off headscarf for her work.
She sees the headscarf as part of her and can do everything with the headscarf so she sees no point in taking it off.
Tuesday, 6 December 2011
Wednesday, 30 November 2011
The Arabic word jilbab is translated as "cloak" in the following passage. Contemporary salafis insist that the jilbab (which is worn over the Kimaar and covers from the head to the toe) worn today is the same garment mentioned in the Qur'an and the hadith; other translators have chosen to use less specific terms:
- Narrated Anas ibn Malik: "I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubay ibn Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zaynab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed." Sahih al-Bukhari, 7:65:375, Sahih Muslim, 8:3334
- Narrated Umm Salama Hind bint Abi Umayya, Ummul Mu'minin: "When the verse 'That they should cast their outer garments over their persons' was revealed, the women of Ansar came out as if they had crows hanging down over their heads by wearing outer garments." 32:4090. Abū Dawud classed this hadith as authentic.
- Narrated Safiya bint Shaiba: "Aisha used to say: 'When (the Verse): "They should draw their veils (Khumur) over their necks and bosoms (juyyub)," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.'" Sahih al-Bukhari, 6:60:282, 32:4091.
Monday, 28 November 2011
The term hijab or veil is not used in the Qur'an to refer to an article of clothing for women or men, rather it refers to a spatial curtain that divides or provides privacy. The Qur'an instructs the male believers (Muslims) to talk to wives of Prophet Muhammad behind a hijab. This hijab was the responsibility of the men and not the wives of Prophet Muhammad. However, in later Muslim societies this instruction, specific to the wives of Prophet Muhammad, was generalized, leading to the segregation of the Muslim men and women. The modesty in Qur'an concerns both men's and women's gaze, gait, garments, and genitalia. The clothing for women involves khumūr over the necklines and jilbab (cloaks) in public so that they may be identified and not harmed. Guidelines for covering of the entire body except for the hands, the feet and the face, are found in texts of fiqh and hadith that are developed later.
Other Muslims take a relativist approach to ħijāb. They believe that the commandment to maintain modesty must be interpreted with regard to the surrounding society. What is considered modest or daring in one society may not be considered so in another. It is important, they say, for believers to wear clothing that communicates modesty and reserve.
Other verses do mention separation of men and women but, however, they refer specifically to the wives of the prophet:Abide still in your homes and make not a dazzling display like that of the former times of ignorance[Quran 33:32–33]And when ye ask of them [the wives of the Prophet] anything, ask it of them from behind a curtain.[Quran 33:53]
According to at least two authors (Reza Aslan and Leila Ahmed), the stipulations of the hijab were originally meant only for Muhammad's wives, and were intended to maintain their inviolability. This was because Muhammad conducted all religious and civic affairs in the mosque adjacent to his home:People were constantly coming in and out of this compound at all hours of the day. When delegations from other tribes come to speak with Prophet Muhammad, they would set up their tents for days at a time inside the open courtyard, just a few feet away from the apartments in which Prophet Muhammad's wives slept. And new emigrants who arrived in Yatrib would often stay within the mosque's walls until they could find suitable homes.
According to Ahmed:By instituting seclusion Prophet Muhammad was creating a distance between his wives and this thronging community on their doorstep.
They argue that the term darabat al-hijab ("taking the veil"), was used synonymously and interchangeably with "becoming Prophet Muhammad's wife", and that during Muhammad's life, no other Muslim woman wore the hijab. Aslam suggests that Muslim women started to wear the hijab to emulate Muhammad's wives, who are revered as "Mothers of the Believers" in Islam, and states "there was no tradition of veiling until around 627 C.E." in the Muslim community.
Saturday, 26 November 2011
The Arabic word literally means curtain or cover (noun). Most Islamic legal systems define this type of modest dressing as covering everything except the face and hands in public. According to Islamic scholarship, hijab is given the wider meaning of modesty, privacy, and morality the words for a headscarf or veil used in the Qur'an are khimār (خمار) and jilbaab (جلباب), not hijab. Still another definition is metaphysical, where al-hijab refers to "the veil which separates man or the world from God."
Muslims differ as to whether the hijab should be required on women in public, as it is in countries like Iran and Saudi Arabia; whether it should be banned in schools, as it is in France and Turkey; or whether it should be left for the women to decide, as it is in the United State.