Thursday, 22 December 2011

Hijab Question And Answer

Q. What are the requirements for Muslim women's dress?

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)


Wednesday, 21 December 2011

Do Muslim Women Have to Wear Veils?

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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

Islamic Clothing - The Concept of Veiling in Islam

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Islamic Clothing - The Concept of Veiling in Islam.
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.

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Monday, 19 December 2011

Hijab Qur'an And Hijab Hadith

1. Surah An-Nur 24 ayah 31

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:


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:


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. [1] 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.

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How To Wear Hijab Scarf Shawl Veil Pashmina

How To Wear Hijab - Scarf - Shawl -Veil - Pashmina

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Sunday, 18 December 2011

Hijab Qur'an - Hijab Hadith

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Shari'a hijab is mandatory for Muslim women since the time of the Prophet Muhammad to now. Hijab as it is understood that khimar, veil, and tsaub. So the veil is not only required for Muslim women in Islamic countries, but the veil has been required by the Shari'ah for Muslim women Indonesian and Muslim women around the world without exception.

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.

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