Hijab

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Comment by Aliyatul Hikmah on November 4, 2010 at 12:49am

JILBAB AND THE MUSLIM WOMAN'S DRESS CODE

Sources of Islamic Law

The sources in Islamic law are primarily the Qur’an and Sunnah[1]. The Qur’an, the book held sacred by Muslims, contains approximately 500 verses dealing with diverse topics which are of a legal relevance. The Sunnah represents the repository of reports of sayings, acts and consent of the Prophet Muhammad. The role of the Sunnah is seen as an elaboration of the Quranic injunctions. There are other sources which derive from the two primary sources and they are the Ijma’ (legal consensus), Qiyas (analogical deduction) and other disputed sources but they are not relevant to the discussion at hand.

The Notion of an Islamic Dress Code

Islamic law is comprehensive in its enunciation of a code of conduct with respect to an individual’s life and dealings with others. Part of this are the rules pertaining to dress and attire. The dress code includes rules for men and women. So for example, a man is obliged to cover a certain part of his body whilst in front of others and he is not allowed to wear gold and silk which women are allowed to do. On the other hand women are also obliged to cover a certain part of their person when going out of the family home wearing a headscarf (khimar) and an outer garment (jilbab) which men are not required to do. Thus, the jilbab is not a new innovation but part of the well known attire of the dress code for Muslim women.

Explicit Mention of Jilbab in Primary Muslim Religious Sources

The authority of the requirement for women to wear the jilbab is the Qur’an itself. In the chapter of al-Ahzab (The Confederates) the following verse instructs Prophet Muhammad:

'O Prophet!
Say to your wives and your daughters and the women of the faithful to draw their jalabib (pl. of jilbab) close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.’ [2]

The divine wisdom for instructing women to wear the jilbab mentioned in the above verse is so that women be modestly attired and not be subject to the irreverent insults of the unscrupulous.

The obligation of jilbab is also derived from the Sunnah of Muhammad (peace and blessings be upon him) which is the second primary source of law for Muslims.

Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".[3]

The above understanding was practised by women at the time of the revelation of the above verse as the following reports indicate:

A report narrated Umm Salama,(A wife of the Prophet): When the verse, "That they should draw their jalabib close around them" was revealed, the women of Ansar (inhabitants of Madinah) came out as if they had crows over their heads by wearing jalabib.[4]

A report narrated by Aisha (Another wife of the Prophet): The wife of Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was showing the fringe of her jilbab.[5]

The Opinion of Reputable Experts in Quranic Exegeses

The classical experts of Quranic exegesis all support the legitimacy of the jilbab with only difference being whether it extends to covering that face. Here are some quotes from the most widely recognised Sunni sources.

Ibn Jarir At-Tabari (d.310[6]):
‘God Almighty said to His Prophet Muhammad (pbuh[7]): Tell your wives, daughters and the wives of the believers…that they should draw over themselves their jilbabs.’

Al-Qurtubi (d.671):
‘Jalabeeb is the plural of jilbab, and it is a garment larger than a khimar (headscarf). It has been narrated by Ibn ‘Abbas and Ibn Masud that it is a ridaa (large sheet of cloth). It is said that it is a qina’/veil but the correct view is that it is a garment which covers the whole body. It has been reported in Sahih Muslim on the authority of Umm ‘Atiyyah who asked; "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".

Fakhr ad-Din ar-Razi (d. 606):
‘In the days of Jahiliyyah (pre-Islamic times) the free and women in bondage would go out uncovered and they would be followed by those intent on fornication and consequently allegations would be levelled against them. So that is why God ordered the free women to wear the jilbab.’[8]

Ibn Kathir (d.774):
‘God Almighty commands His Messenger (Muhammad) to command the believing women – especially his wives and daughters – to draw the jilbab over their persons’[9]

In Safwat at-tafasir, a modern work by Muhammad Ali as-Sabuni, which compiled the exegeses from most of the reputable works of Quranic exegesis, said that verse 59 of chapter Ahzab is saying to the Prophet to ‘tell the women that they should wear a wide outer garment.’[10] This is the consensus view of the traditional Sunni scholars.

This view is not confined only to Sunnis but is the view of the Imami Shia as well:

Al-Janabizi said:
‘The women did not cover their faces and chests with their jilbabs, hence God Almighty ordered them to cover their faces and chest with jilbabs so that they can be distinguished from other women. The woman’s jilbab is a wide garment worn over the normal clothes…’[11]

Views of Contemporary Scholars

The classical position that that the jilbab is obligatory is the view generally held by contemporary scholars as well. Like the classical scholars their difference was on whether the jilbab should cover the face or not and not on the conditions of the jilbab. As an example of the contemporary position the following are words of the deobandi Mufti Ibn Adam al-Kawthari which is representative of the general view: ‘The above and other interpretations of jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.’

Sheikh Muhammad Al-Hanooti:
‘The verse 59 of Surah Al-Ahzab urges a woman to wear a Jilbab. A Jilbab means the outer garment over her inner clothes to guarantee that everything of her body is covered and doesn’t show or shape any of her figures. That is the objective of Shari’a.’

What is a Jilbab?

The jilbab is an outer garment which covers the whole body. This definition is discerned from a lexical and textual basis:

Lexical description of jilbab as an Outer Garment:

The nature and description of the jilbab can be understood from the lexical definition of the word jilbab as explained in classical Arabic dictionaries. These sources also explain the function of the jilbab as an outer garment:

Ibn Manzur:
"The jilbab is the outer garment, mantle, or cloak. It is derived from the verb tajallbaba, which means to clothe. Jilbab is the outer sheet or covering which a woman wraps around her on top of her garments to cover herself from head to toe. It hides her body completely"[12]

Al-Fayruz abadi:
"The jilbab...is that which conceals the clothes like a cover"[13]

As for modern dictionaries it is worth citing from the monumental work of the 19th-century British scholar and lexicographer Edward William Lane (1801-76):

Arabic-English Lexicon: ‘jilbab: …one that envelopes the whole body: (TA) and a wide garment for a woman, less than the milhafah (sheet): or one with which a woman covers over her other garments…’[14]

This description has also been given in the Oxford Dictionary of Islam edited by John L. Esposito where it states:

Jilbab Generic term for women’s outer garment (shawl, cloak, wrap) in Arabian sedentary communities before and after the rise of Islam. The Qur’an (333:59) instructs Muslim women to cloak themselves as a mark of status and as a defensive measure against sexual harassment in public places.[15]

The textual definition as enunciated by the law giver is of jilbab as an outer garment.

The reasons for concluding that the jilbab is an outer garment are textual as well as linguistic. What is meant by textual in this context is the primary corpus of Islamic legal text obligated by the law giver i.e. the Qur’an and the practise of Prophet Muhammad. So for example in chapter 24 the following verse gives elderly women the option to set aside their outer garment:

‘And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.’ [24:60]


The garment mentioned must be an outer garment as the verse could not possibly be saying they should discard their normal everyday clothing. That is why companions of Muhammad, such as Ibn ‘Abbas and Ibn Mas’ud, both understood the garment to refer to the jilbab, since that is the outer garment that is worn by women.[16] Both of whom are considered experts in Quran exegesis.

Authority for it as an outer garment is also to be found in the Sunnah. The above report of Umm ‘Atiyyah is clear in its indication that the jilbab is an outer garment. This is because the Prophet stipulated that before going out she needs to wear a jilbab and if she does not have one she must ‘…borrow the jilbab of her companion".[17] The fact that she was not allowed to go outside without it indicates its function as an outer garment.

Also Abu Dawud records a report on the authority of Umm Salama (a wife of the Prophet) which indicates that jilbab is an outer garment. It is reported that she asked the Prophet: "Can a woman pray in a long dress and a headscarf without wearing an izar (a type of jilbab)?" He (pbuh) replied, "If the long dress is ample and covers the surface of her feet." (Abu Dawud[18]) The fact that Umma Salmah asked if she can wear a long dress and headscarf without the izar (jilbab), this indicates that the izar (jilbab) is normally worn on top of the regular clothes.

This is supported by the view of companions who said that the clothing of women during prayer is the above three items, which means the izar (jilbab) must have been worn above the normal clothes. So for example it is narrated that Umar (ra) said: ‘The woman should pray in three items of clothing: long dress, headscarf and izar (jilbab).’ It is also reported that his son Abdullah b. Umar said: ‘The woman should pray wearing long dress, headscarf and milhafa[19] (jilbab).’[20]

It is due to the above narrations that Al-Shirazi took the view that the jilbab is the outer garment as the following excerpt shows: ‘It is recommended that when a woman prays that she wears three items of clothing: a headscarf by which to cover the head and neck. A dress to cover the body and feet and a milhafa (jilbab) by which to cover her clothes. This is due to the report that Umar (ra) said: ‘The woman should pray in three items of clothing: dress, headscarf and izar (jilbab).’ It is also reported that Abdullah b. Umar who said ‘The woman should pray wearing dress, headscarf and milhafah (jilbab).’ Also, it is recommended that her jilbab is thick so that it does not describe parts of her body and does not move away when she assumed the bowing and prostration positions so that it does not describe her clothes.’

An-Nawawi (d.676)[21], a commentator of Al-Shirazi’s Muhazzab explained the latter’s comments and attributed it to Shafi’i (the founder of the Shafi’i school of thought): ‘This ruling has been stated by ash-Shafi’i and the scholars of the school are agreed on this.’ Then he quotes the view that the jilbab: ‘is a sheet worn over the clothes i.e. that it is an outer garment)’ saying: ‘This view is correct and it is the view of ash-Shafi’i (i.e. that the jilbab is worn over the ones clothes).[22]

Ibn Hazm stated in his al-Muhalla: ‘In the Arabic language of the Prophet, jilbab is the outer garment which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called jilbab.’[23]

Thus, the fact that the jilbab is an outer garment is established by the Qur’an and Sunnah and it is the same meaning understood by the companions of Muhammad (pbuh) and attested by the scholars.

Other conditions:

There are other conditions which are not specific to jilbab but generally applicable to all clothing when women go before non-mahrams (close relations to whom marriage is impermissible) whether inside or outside the home. They are the following:

i. It must be loose-fitting
ii. Should not be semi-transparent
iii. Should not become an attraction (tabarruj)
iv. Should not resemble the clothing of men.

These conditions are well known and accepted and there is no need to dwell on them, for further discussion of their evidences one can consult the relevant books of Islamic jurisprudence. [24]

Is Selwar Kameez Sufficient?

The question that needs to be answered is that does it fulfil the key requirements of a jilbab i.e. is it a loose fitting outer garment which covers the entire body? The Selwar Kameez normally does not cover the whole body but leaves some parts exposed and nor is it always loose fitting and provided even these are met it is certainly not an outer garment. It is not worn over ones normal clothes; rather it is an every day garment worn by south Asian women. An outer garment by definition is worn over the home clothes and outside the home whereas the Selwar Kameez is the normal home clothes worn inside the home. Therefore, the Selwar Kameez fails the first basic criteria of being an outer garment before one looks at the other criteria’s that have been mentioned.

Is modest clothing enough to fulfil the requirement of Jilbab?

The answer to the question depends whether one includes the conditions mentioned above as part of what constitutes modest clothing. It is valid that the outside garments do not all have to be uniform in their design but they nevertheless have to fulfil the criteria set down by Islamic law. Modesty is not left to the subjective interpretation of individuals but rules have been laid down governing the requirements of modesty i.e. modesty cannot transcend the conditions but must incorporate them. Hence, it is not enough that the garments cover the whole body but is tight fitting and not is it enough that it is loose fitting but not an outer garment. In this respect, the outer garment can be of diverse forms as long as the individual conditions have been met.

Juristic Difference and the Muslim Individual

Those not familiar with Islamic law wonder why certain Muslims insist on following a rule which other Muslims do not follow and consequently assume that the one insisting is extreme or un-necessarily strict. So for example, a particular Muslim scholar might say a certain dress as acceptable, but this does not mean others are bound or even allowed to follow this view. The reason for the difference is that like any other legal tradition Muslim jurists differ on the details of law and it is up to the individual to follow the verdict of the jurist s/he regards as the most trustworthy and competent. The criterion for following a particular ruling is not self interest and expediency but the competence of the jurist who derived it. Having followed a particular verdict this becomes God’s law for that individual and cannot be changed for considerations of public approval or disapproval. This because not following the rule is an abandonment of a religious obligation which has to be accounted for in the Hereafter. Thus, in the context of the jilbab for a Muslim woman who follows a particular jurist’s understanding of what is required by Islamic law, she is obliged to follow that even if others hold different views simply because she believes that view to be sound. In this respect, it does not matter what contrary views exist out there as the obligation on her is to follow the jurist she trusts and not what is expedient. Particularly in this case as the view that jilbab is necessary is something that is expressed in both the letter of the law and in harmony with the spirit of the law. In fact it is a rule that traditionally has not been a matter of dispute amongst early jurists both Sunnite and Shiite.

Religious Duty or Political Statement?

Jilbab is essentially a religious duty first and foremost. The authority for it is derived directly from Islamic sources and not the political writings of contemporary Muslims. It was advocated by the classical jurists who expounded its requirement a thousand years before the phenomenon of resurgent Islam. The jilbab predates the current political controversies and therefore the motivation for adhering to it is born of a feeling of religious obligation and not a political statement.

The legislative wisdom behind the jilbab dress code is for women to be modestly attired as mentioned in the aforementioned verse and commentary of the Qur’an. The motivation is religious. Had the motive been other than religious then it would not be accepted as an act of worship which requires that the act be of exclusive devotion to God. Wearing it as a political statement or even a fashion statement and not a religious obligation will still be considered as sinful act because the motivation was not adherence to the religious obligation which is the only motive that is acceptable in matters of obeisance to God.

Is Jilbab a symbol of Oppression?

The Muslim woman’s attire are viewed by some non-Muslims as oppressive because, it is claimed, the jilbab represents the inferior status of woman, that they are compelled against their will or that it inhibits their participation in public life. This view is not born of an understanding of the divine wisdom for legislating the dress and nor from the positive effects that accrue from its adherence. Rather, the origins of such thinking are the abuse of women by some Muslim men which Islamic law itself denounces or the stereotypical perceptions of role of women in Islam[25]. Islamic law views men and women the same in their worth and religiosity before their Lord. The disparity in the rules arises not from a discriminatory view of any one gender but the fact that Islamic law recognises that there is a gender difference and hence prescribes rules accordingly. The great majority of rules apply equally to men and women due to their identical nature and but differ in a few cases due to the gender dissimilarity. Thus, Muslim women wear the jilbab to remain modestly attired in public life and feel that it enhances their worth rather than diminish it. Its practical effects are also appealing to women who feel they can confidently[26] participate in the outside activities such as work and study free from the disrespectful glances of men. So far from obstructing women’s social participation the jilbab actually facilitates it by empowering and liberating her from unwanted sexual advances and thereby promoting an atmosphere which is conducive to the social interaction of men and women.


Appendix I: legal verdict (fatwa) of Mufti al-Kawthari[27]:

In the name of Allah, Most Compassionate, Most Merciful,

Allah Most High says:

“O Prophet! Tell your wives and daughters and believing women that they should cast their outer garments over their persons. That is most convenient that they should be known (as such) and not molested. And Allah is Most Forgiving and Most Merciful”. (Surah al-Ahzab, 59).

The above verse is clear in determining that it is obligatory (fard) upon a woman to cover herself with a jilbab. This leaves us with a question, what is a jilbab?

It is stated in Lisan al-Arab:
“Jilbab, plural of Jalabib: an outer garment or a cloak with it a woman covers her head and chest. And it is said: It is a long cloak that covers a woman completely”. (Ibn Manzur, Lisan al-Arab, 2/317).

Sayyiduna Ibn Abbas (may Allah be pleased with him) states:
“Jilbab is long cloak that covers a woman from her head to her feet”. (Ruh al-Ma’ani, 22/88).

The above and other interpretations of Jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.

After the revelation of this verse, many female Companions (Allah be pleased with them all) used to emerge outside their homes with complete reticence as though birds were sitting on their heads. They used to cover themselves with long black cloaks. (See: Ruh al-Ma’ani, 22/89).

Therefore, a woman must cover her self with a loose and modest cloak when emerging in front of strangers. This may be a traditional veil (burqa) or some other garment.

And Allah knows best


Appendix II: Biographies of Scholars:

Contemporary Scholars:

Muhammad Ali as-Sabuni: a professor at the College of Sharia and Islamic Studies, Mecca. Author of Safwat At-Tafasir (Beirut: Dar Al-Qur’an Al-Karim, 1402 a.h., 1981).

Mufti Muhammad ibn Adam al-Kawthari: Mufti Muhammad ibn Adam al-Kawthari completed the Dars-e-Nizami curriculum of Islamic studies under traditional scholars in Britain, after which he completed a specialization in hadith, in which he covered the 9 major works of hadith, and culminated this with the attainment of a 2-year specialization in the science of giving legal verdicts (ifta’), under Mufti Taqi Usmani and other top scholars in Pakistan. He then went to Syria, where he completed a Master’s in Advanced Fiqh through al-Azhar (Cairo), and studied under top Arab scholars. One of these scholars, Shaykh Abd al-Latif Farfour said that Mufti Muhammad ibn Adam has a tremendous future, and seems destined to become one of the top scholars of our times. He presently teaches at a Darul Uloom in Leicester, and answers people’s questions at Darul Iftaa.[28]

Sheikh Muhammad Al-Hanooti: Born: March 12, 1937 in Haifa, Palestine. Education: Learned Shari’a from his father, Sheikh Ali Hanouti, and in Al-Azhar he studied Hadith at the hands of Sheikh Muhammad Said Azzawi from 1953-1958. Previous Positions: Was an imam, teacher and khatib in Baghdad from 1962-1965. Was an imam, teacher and khatib in Kuwait from 1965-1978. He has served as the head of various Islamic centers in the United States since 1978, including Jersey City, NJ, and Dar Al-Hijra, in Virginia. He is a member of the North American Fiqh Council.


Classical Scholars:

Ibn Hazm: born November 7, 994, Córdoba, Caliphate of Córdoba died August 15, 1064, Manta Lisham, near Sevilla in full Abu Muhammad 'Ali ibn Ahmad ibn Sa'id Ibn Hazm Muslim litterateur, historian, jurist, and theologian of Islamic Spain, famed for his literary productivity, breadth of learning, and mastery of the Arabic language. One of the leading exponents of the Zahiri (Literalist) school of jurisprudence, he produced some 400 works, covering jurisprudence, logic...[29]

Ibn Jarir At-Tabari (d.310): born c. 839,Amol, Tabaristan [Iran]died 923, Baghdad, Iraq in full Abu Ja'far Muhammad Ibn Jarir At-tabari Muslim scholar, author of enormous compendiums of early Islamic history and Qur'anic exegesis, who made a distinct contribution to the consolidation of Sunni thought during the 9th century. Major works. His life's labour began with the Qur'an Commentary and was followed by the History of Prophets and Kings. At-Tabari's History became so popular that the Samanid prince Mansur ibn Nuh had it translated into Persian (c. 963).[30]

Fakhr ad-Din ar-Razi (d. 606): born 1149, Rayy, Iran died 1209, near Herat, Khwarezm. Abu 'abd Allah Muhammad Ibn 'umar Ibn Al-husayn Fakhr Ad-din Ar-razi Muslim theologian and scholar, author of one of the most authoritative commentaries on the Qur'an in the history of Islam. His aggressiveness and vengefulness created many enemies and involved him in numerous intrigues. His intellectual brilliance, however, was universally acclaimed and attested by such works as Mafatih al-ghayb or Kitab at-tafsir al-kabir (“The Keys to the Unknown” or “The Great Commentary”) and Muhassal afkar al-mutaqaddimin wa-al-muta'akhkhirin (“Collection of the Opinions of Ancients and Moderns”).[31]

Ibn Kathir (d.774): was an Islamic scholar born in Busra, Syria in 1301 CE. He was taught by the Islamic scholar Ibn Taymiyya in Damascus, Syria and Ibn al-Qayyim. Ibn Kathir wrote a famous commentary of the Qur'an named Tafsir ibn Kathir which linked certain Hadith, or sayings of Muhammad, and sayings of the Sahaba (companions of Muhammad) to verses of the Qur'an, in explanation. Tafsir Ibn Kathir is famous all over the Islamic world and among Muslims in the Western world, and is one of the most widely used explanations of the Qu'ran today.[32]

An-Nawawi (d.676): (born 1233 - 1278), author on Fiqh and Hadith, was born at Nawa near Damascus. In the latter city he studied from his eighteenth year, and there, after making the pilgrimage in 1253, he settled as a private scholar until 1267, when he succeeded Abu Shama as professor of hadith at the Ashrafiyya school. He died at Nawa at a relatively young age, having never married.[33]

Al-Qurtubi (d.671): Imam Abu 'Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba, Spain, at the summit of its great period of Islamic civilization. He was an eminent Maliki scholar who specialized in fiqh and Hadith. The breadth and depth of his scholarship are evident in his writings. The most famous of then is his twenty-volume tasfir al Jami' li-ahkam al-Qar'an.[34]

ash-Shafi’i: born , 767, Arabia died Jan. 20, 820, al-Fustat, Egypt Muslim legal scholar who played an important role in the formation of Islamic legal thought and was the founder of the Shafi'iyah school of law. He also made a basic contribution to religious and legal methodology with respect to the use of traditions.[35]

Classical Arabic Lexicographers:

Al-Fayruz abadi: Abu-t-Tahir Ibn Ibrahim Majd ud-Din ul-Fairuzabadi (1329-1414) was an Arab lexicographer born at Karazin near Shiraz (in modern Iran) and educated in Shiraz, Wasit, Baghdad and Damascus. He lived in Jerusalem for ten years and then travelled in western Asia and Egypt, before settling in Mecca in 1368. He remained there for the bulk of the next three decades, spending some time in Delhi in the 1380s, and finally leaving Mecca in the mid-1390s to return to Baghdad, Shiraz (where he was received by Timur), and finally travelling to Ta'izz in modern Yemen. In 1395, he was appointed chief qadi (judge) of Yemen and married a daughter of the sultan. During the later years of his life, Fairuzabadi converted his house at Mecca into a school of Maliki law and established three teachers in it. He also wrote a huge lexicographical work uniting the dictionaries of Ibn Sida, a Spanish philologist (d. 1066), and of Sajani (d. 1252). An abridgement of this last work was published as Al-Qamus Al-Muhit (Comprehensive Dictionary) and has over the centuries itself served as the basis of some later dictionaries.[36] Ibn Manzur: Period: 1230 – 1311. Full name: Jamaluddin Muhamad Bin Mukkaram Ibn Manzur, was born in Tunis and died in Cairo. The author of the most comprehensive dictionary of Arabic called Lisan ul Arab, in twenty volumes.[37]

[1] For a good over view see: Sources of Islamic Law: An Overview by Yasin Dutton. http://www.muhajabah.com/docstorage/dutton.htm
[2] Qur’an: (33:59)
[3] Sahih Bukhari Book 8/347
[4] Sunan Abu Dawud 32/4090
[5] Sahih Bukhari Book 72/684
[6] Date of death according to Hijri calendar.
[7] pbuh is abbreviation for ‘peace be upon him.’
[8] ar-Razi, Fakhr ad-Din, at-Tafsir al-Kabir, p.231.
[9] Ibn Kathir, Tafsir al-Qur’an al-‘Azim.
[10] as-Sabuni, Muhammad Ali, safwat at-tafasir, p.538.
[11] al-Janabizi, Tafsir bayan al-sa’adah fi muqaddimat al-ibadah, see commentary of verse 59 of surah Ahzab.
[12] Ibn Man.zur, Mu.hammad ibn Mukarram, Lisan al-`Arab, (Bayrut : Dar .Sadir, 1955-56). Vol.7, p. 273.
[13] Al-Fayruzabadi, al-Qamus al-Muhit,
[14] Lane, Edward William, An Arabic-English lexicon, (London 1863-1893) under the relevant root verb.
[15] Esposito, John L. (ed.), The Oxford Dictionary of Islam, (Oxford University Press, 2003).p.160.
[16] al-Qurtubi, Jami li-ahkam al-Qur’an, verse 60 of sura Nur.
[17] Sahih Bukhari Book 8/347
[18] This narration is mawquf and is attributed more correctly to Umm Salama, the wife of the Prophet.
[19] Milhafa is a synonym of jilbab. Notice here Abdullah b. Umar uses the word milhafa (jilbab) instead of izar, indicating that izar here is the jilbab. See al-majmu’ sharh al-muhazzab, p.259.
[20] Al-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258.
[21] A major reference for Islamic law who’s interpretation of law is canonized in the Malaysian legal code.
[22] An-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258-9.
[23] Ibn Hazm, Al-Muhalla, vol. 3, p.217
[24] For a contemporary source see Badawi, Jamal, The Muslim Woman’s Dress According to the Qur’an and Sunnah, (Ta-Ha Publishers Ltd,1980) or http://members.tripod.com/iaislam/TMWD.htm
[25] Bullock, Kathrine, Rethinking Muslim Women and the Veil: Challenging and Historical and Modern Stereotypes, (Herndon, VA: International Institute of Islamic Thought, 2002).p.73.
[26] Ali, Sayyid, ‘Why Here, Why Now? Young Muslim Women Wearing Hijab,’ The Muslim World, vol.95, (2005), pp.515-530.
[27] http://sunnipath.com/resources/Questions/QA00002148.aspx
[28] http://www.sunnipath.com/aboutTeachers.aspx?sectionid=5&teacher...
[29] http://www.britannica.com/eb/article-9041918?query=Ibn%20Hazm&ct=
[30] http://www.britannica.com/eb/article-7063
[31] http://www.britannica.com/eb/article-9033610
[32] http://en.wikipedia.org/wiki/Ibn_Kathir
[33] http://en.wikipedia.org/wiki/Nawawi
[34] http://www.bysiness.co.uk/quran/qurtubi.htm
[35] http://www.britannica.com/eb/article-9067053?query=shafi%27i&ct=
[36] http://en.wikipedia.org/wiki/Fairuzabadi
[37] http://www.salaam.co.uk/knowledge/biography/viewentry.php?id=812

source: http://www.khilafah.com/

Comment by Neha Jabeen on April 27, 2009 at 11:50pm

I am fortunate to be a hijabi
Thnx 4r posting such a beautiful article
Jazakallah
May Allah reward u 4r ur noble work

Comment by Ablacem on March 2, 2009 at 7:03am

It is disliked if a women wears tons of makeup and goes out of her house as most likely she will get alot of attention even if she is wearing the hijab, which then can lead to all sorts.

One can wear makeup within their own homes ( I do!!) as long as no non meharm see's her.

Please bear in mind the 'hijab' is not just a piece of cloth that covers the head, it is much more tha that: It is to cover, to be modest, intercating with people on the best manner, having a speech which is good and so forth. Insha'Allah you have a better understanding.
Six criteria for Hijaab.

According to Qur’an and Sunnah there are basically six criteria for observing hijaab:

1. Extent:

The first criterion is the extent of the body that should be covered. This is different for men and women. The extent of covering obligatory on the male is to cover the body at least from the navel to the knees. For women, the extent of covering obligatory is to cover the complete body except the face and the hands upto the wrist. If they wish to, they can cover even these parts of the body. Some scholars of Islam insist that the face and the hands are part of the obligatory extent of ‘hijaab’.

All the remaining five criteria are the same for men and women.

2. The clothes worn should be loose and should not reveal the figure.
3. The clothes worn should not be transparent such that one can see through them.
4. The clothes worn should not be so glamorous as to attract the opposite sex.
5. The clothes worn should not resemble that of the opposite sex.
6. The clothes worn should not resemble that of the unbelievers i.e. they should not wear clothes that are specifically identities or symbols of the unbelievers’ religions.


4. Hijaab includes conduct and behaviour among other things

Complete ‘hijaab’, besides the six criteria of clothing, also includes the moral conduct, behaviour, attitude and intention of the individual. A person only fulfilling the criteria of ‘hijaab’ of the clothes is observing ‘hijaab’ in a limited sense. ‘Hijaab’ of the clothes should be accompanied by ‘hijaab’ of the eyes, ‘hijaab’ of the heart, ‘hijaab’ of thought and ‘hijaab’ of intention. It also includes the way a person walks, the way a person talks, the way he behaves, etc.


5. Hijaab prevents molestation

The reason why Hijaab is prescribed for women is mentioned in the Qur’an in the following verses of Surah Al-Ahzab:

"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 Allah is Oft-Forgiving, Most Merciful."
[Al-Qur’an 33:59]

The Qur’an says that Hijaab has been prescribed for the women so that they are recognized as modest women and this will also prevent them from being molested.

Comment by Bodhisattva on March 1, 2009 at 9:14pm

Beautiful Art and Messages!

Comment by Muhammad on February 21, 2009 at 4:32pm

What do you see when you look at me,

Do you see someone limited, or someone free,

All some people can do is just look and stare,

Simply because they can't see my hair,

Others think I am controlled and uneducated,

They are so thankful that they are not me,

Because they would like to remain ‘free’,

Well free isn’t exactly the word I would’ve used,

Describing women who are cheated on and abused,

They think that I do not have opinions or voice,

They think that being hooded isn’t my choice,

They think that the hood makes me look caged,

That my husband or dad is totally outraged,

All they can do is look at me in fear,

And in my eye there is a tear,

Not because I have been stared at or made fun of,

But because people are ignoring the One up above,

On the Day of Judgment they will be the fools,

Because they were too ashamed to play by their own rules,

Maybe the guys won’t think I am a cutie,

But at least I am filled with more inner beauty,

See I have declined from being a guy’s toy,

Because I won’t let my self be controlled by a boy,

Real men are able to appreciate my mind,

And aren’t busy looking at my behind,

Hooded girls are the ones really helping the Muslim cause,

The role that we play definitely deserves applause,

I will be recognized because I am smart and bright,

And because some people are inspired by my sight,

The smart ones are attracted by my tranquility,

In the back of their mind they wish they were me,

We have the strength to do what we think is right,

Even if it means putting up a life long fight,

You see we are not controlled by a mini skirt and tight shirt,

We are given only respect, and never treated like dirt,

So you see, we are the ones that are free and liberated,

We are not the ones that are sexually terrorized and violated,

We are the ones that are free and pure,

We’re free of standard’s that have no cure,

So when people ask you how you feel about the hood,

Just sum it up by saying ‘baby its all good’.

Comment by Shuaib Muhammad on February 21, 2009 at 7:23am

You look at me and call me opressed,
Simply because of the way I'm dressed,

You know me not for what is inside,
You judge the clothing I wear with pride,

My body is not for your eyes to hold,
You must speak to my mind, not my feminine mould,

I'm an individual. I'm no man's slave,
It's Allah's pleasure that I only crave,

I have a voice so I will be heard,
For in my heart I carry His word,

"O ye women, wrap close your cloak,
So you won't be bothered by ignorant folk."

Man doesn't tell me to dress this way,
It's law from God that I obey,

Opressed is something I'm truly not,
For liberation is what I've got,

It was given to me many years ago,
With the right to prosper, the right to grow,

I can climb mountains or cross the seas,
Expand my mind in all degrees,

For God Himself gave us liberty,
When He sent Islam, to you and me!

A WOMAN MODESTLY DRESSED IS AS A PEARL IN IT'S SHELL

Comment by MUHAMMAD YOUSUF RAYHAN on February 8, 2009 at 10:30am

Comment by nur-inn on January 18, 2009 at 7:27pm

The Virtues of Hijab
1. An act of obedience. The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an:
`It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).


Allah also said:
'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).

Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.

2.The Hijab is IFFAH (Modesty).

Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says:
'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59).

In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

3. The hijab is Tahara (Purity)

Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab:
`And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).

The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)

4. The hijab is a Shield

The prophet (pbuh) said:
"Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)."

The Prophet (pbuh) also said:
"Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "

The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).

5. The hijab is Taqwah (Righteousness)

Allah (swt) says in the Qur'an:
O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26).

The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).

6. The hijab is Eemaan (Belief or Faith)

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed:
"If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."

7. The hijab is Haya' (Bashfulness)

There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.

8. The hijab is Gheerah

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

islaam.net

Source: http://sisters.islamway.com/modules.php?name=News&file=article&sid=329

Comment by nur-inn on January 18, 2009 at 7:26pm

Hijab - The Gift from Allah
Hijab is the easiest decision that I made in Islam next to my reversion. I thought that starting to wear the headscarf would be difficult, but Alhamdulilah it was not.Allah brought and revealed hijab to safeguard us from many afflictions and adversity. Alhamdulilah, I am so honored and blessed that Allah (swt) has unveiled my eyes so I can see the true ways of society and see the virtues of being a Hijabi.

I remember how I first started to wear hijab. I was living alone for about a month in a room which the landlords were Indian Muslims. They were very sweet and kind people. I had made my ! decision to go attend the mosque for the first time, but first I needed to know how to wear hijab so I wouldn't disrespect the Muslims in their place of worship. One day, I went knocking on their door not knowing the Islamic etiquette and I asked the woman, "Do you know how to wear the scarf?" She smiled and said, "Its easy just pin it under your chin". I then told her, "Isn't there a different way of wearing it?" insinuating that I liked the style of how some Muslim girls would wear it. She further told me that she didn't go out much so when she did wear it, she would just pin it under her chin, but didn't know other stylish ways of wearing hijab. I went home and had a big black pashmina made out of cotton, and did as my landlord suggested. I looked at myself in the mirror and thought I looked really silly. I spent hours in front of the mirror trying to figure out how to wrap this piece of cloth around my head. I just didn't know the secret, "agh…" I thought let me go shopping and ! see if there are easier scarves out there. It was going to be a more challenging search than what I had anticipated.
There were square, rectangular, bright, solid, patterned all kinds of scarves. I searched everywhere and not knowing any practicing Muslims I was left to fend on my own. I didn't know how to begin in wrapping the scarf. I was so confused. I finally entered a store where I think the salesgirl knew I was perplexed. I told her I needed a Muslim scarf the easiest one that they had available. She looked at me weirdly and told me this is what we have. She showed me a two-piece hijab that was white with lace on the trimming of the two pieces. So I said "Thanks, how much?" I was so ecstatic when I walked out the store I had bought my first hijab. I couldn't wait to get home and figure out how to put it on. How difficult could a two-piece hijab really be? When I got home I took the package out of the bag. I ripped the plastic open, and I was very excited to see how it! felt and looked out of the plastic. I was facing the room mirror when I put it on. The thing was that I didn't know that the lace part goes on my forehead not behind my head. I put it on excited I stared at my reflection in the mirror. I thought I looked so pretty in my new hijab. I looked at the lady on the package and realized that I was wearing it the wrong way. My first of many trials in Islam, good thing I was alone and no one was there to laugh at me. That same day I went to the mosque, and I loved how hijab made me feel. I remember walking in the street and people giving me hateful stares. I jumped on the train and noticed that almost everyone in the train cart was looking at me (talk about the pressure). My favorite thing about wearing hijab was the feeling of security and freedom. It was the first time in my life that a man didn't yell and holler on what a hot babe I was. It was as if I were invisible to the opposite sex. I honestly had this sense of liberation in my heart.! I didn't know what a beautiful feeling I would have while wearing hijab. I very shortly discovered that hijab was a blessing from Allah (swt) His divinely wisdom in protecting the woman.
Allah (swt) says (Interpretation of meaning): "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies ( i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful." The Holy Qur'an, Chapter 35, Verse 59.
One of the purposes of hijab is to protect women and to elevate us from being viewed only as sexual beings. I saw this everyday when I wore hijab. If I had to talk to a manhe wouldn't see me anymore as this piece of flesh. I was seen as an equal and they would be captivated by what my mind possessed. I was so proud of this achievement. I was taught in the past by my society that feminism was the capacity to do things better than men, and that there was nothing wrong in using my sexual appeal to attain my personal ambitions. After discovering hijab, I realized that these concepts that western society has, only inhibits women's true beauty and intelligence.
Western society has cast this veil over women to promote their ideology of what women should be. Everywhere you look in the west you are constantly bombarded with the idea that sex sells and some women naively fall into this trap. This is one of the astonishing concepts of Western society. It connects political oppression with moral negligence. This relationship has been brought about by many rulers both past and present. It's a means to keep people preoccupied with their own desires and vain obsessions. They do this in an effort so the people won't be interested and would be very distant from public affairs. In my opinion, I feel that the prophet (pbuh) had predicted or seen what women would be consumed with centuries later. There's a hadith that Abu Hurairah narrates that the messenger of Allah peace and blessings of Allah be upon him said: "I will not be a witness for two types of people who are destined for the Fire: people with whips, like the tails of cows, who beat the people ( i.e., tyrannical rulers who are the enemies of their own people), and women who, although clothed, are yet naked, seducing and being seduced, their hair styled like the tilted humps of camels. These will not enter the Garden nor will its fragrance even reach them, although its fragrance reaches a very great distance".
Islam came over 1400 years ago to free us from this form of slavery that society has marketed. We no longer have to be society's puppets. Allah brought and revealed hijab to safeguard us from many afflictions and adversity. Alhamdulilah, I am so honored and blessed that Allah (swt) has unveiled my eyes so I can see the true ways of society and see the virtues of being a Hijabi. May Allah (swt) guide and safeguard us from worldly desires and reward us with the gardens of paradise, Amin .
Jennifer Fayed - A Muslim American from a hispanic background. Read more of her writings at http://jenniferfayed.blogspot.com/

Comment by nur-inn on January 3, 2009 at 2:20am

WHY HIJAB IS NECESSARY? (Hijab in islam)

Until the Imperialists invaded Muslim Countries and the Muslims started mixing with non-believers, all our Muslim women walked in this world with great respect and dignity. The non-believers were finding it very difficult to come anywhere near the border of our Muslim sisters purity. The Hijab (Islamic dress for women) did not only protect them from those evil eyes of non-believers but also gave them freedom and independence from being misused by them.
The non-believers planned to destroy their barrier through removal of Hijab (Hejab, Hijaab) and unfortunately, many of our sisters, without realizing what shame and destruction they were bringing to themselves, removed the Hijab (Muslim Veil) and exposed themselves.
When imperialists invaded China, they were not faced with Hijab but were confronted with other obstacles and the Chinese refused to co-operate with them. In order to crush this resistance, the imperialists flooded China with opium and made it available to the Chinese free of charge. Once the Chinese were addicted, free distribution of opium ceased and it was given only to those who fulfilled their demands.
Removal of the Hijab had exactly the same effect. At one time, you were independent and lived with dignity, but now you are nothing but a slave of your evil desire and behave worse than a Kafir (infidel). By removing your Hijab (An Act of Faith), you have destroyed your faith. Islam means submission to Allah (SWT) in all our action. Those who refused submission cannot be called Muslims. Allah (SWT) states in Holy Qur'an: "And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! So that you may be successful." Holy Qur'an (24:31)
Also, Imam Jafar Sadiq (as) says: Modesty is the symbol of faith and whoever has no modesty (Hijab), has no religion.
There are many sisters who have failed to understand the actual meaning of Hijab.
To observe proper Hijab is to dress up oneself modestly and appropriately covering all parts of body except face and forearms, without showing one's figure or curves and without using any sort of make-up.
Allah (SWT) has given equal rights to both men and women; He forbids either sex claiming supremacy over the other.
Allah (SWT) states in Holy Qur'an: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)." Holy Qur'an (49:13)
Hijab is one of the righteous deeds and it is a sign of honor and equality with men and stands as a shield of protection against evil man.
The woman in Islam is bestowed with respect and honour and a Muslim gives great importance to his wife. Our Holy Prophet Muhammad's (saw) Hadith says the best of you are those who are best in resting their wives.
The status of wife is so respectable that she is not bound to do any house-hold work unless she does it willingly and with affection; but if her husband forces her to do any work; he will have to answer to Allah (SWT) for his conduct. Also, she is not bound to earn and maintain the house of her husband. Her work shall always conform to the laws of Islam (Shariat). Unlike the Western world, the Muslim wife is a queen in her husband's house. The first thing a husband does for his wife is to provide a servant and a cook according to his ability and when she becomes a mother, she receives greatest respect from her husband. Contrary to this, is considered a sin by Allah (SWT).
One of the most common phrases in Islam is the 'Paradise lies at the feet of the mother'. And Allah (SWT) states in Holy Qur'an: "And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word." Holy Qur'an (17:23)
Allah (SWT) has given great impedance to women and for that reason He orders their children to address them in terms of honor.
What kind of dignity a non-believer has by the way; they conduct their life and expose themselves. They have removed the shield of protection, that modesty of Hijab and left themselves unprotected and that is the cause for the assault, which takes place once every ten seconds in rape and murder around the world. But those true Muslims who observe proper Hijab are protected from such assaults and not one ease or this type is ever heard of.
Moreover Hijab also gives the women an air of authority, dignity and respect, which a non-believer can never claim to possess. Only those who are well behaved can expect admiration and high esteem from others and definitely, those who try to attract men can never be called a well-behaved person.
Those who reject Hijab and wish to attract men are suffering from inferiority complex. They believe men are superior and in order to overcome this feeling, they use their feminine charms. But why should a Muslim woman have such a feeling when she is fully aware of her equality with men?
Hijab, therefore, has such benefits as a guard against any assault, equality with men, air of respect and honor and most important of all, obedience to Allah (SWT) which is equivalent to blood of martyr. Hijab requires women to avoid any sort of attraction to men.
We have many Muslims sisters who are more concerned to please themselves and their non-believer friends than Allah (SWT). Let us not forget the purpose of our existence, which is to cultivate love and affection for Allah in our heart and not for anything else. How can we create that love when we disobey Him? Adoration and affection come from the heart and those who truly love Allah (SWT) will not do anything contrary to this.
Some of our sisters come up with the excuse that the non-believers laugh at them if they observe Hijab and they feel degraded. They may laugh for a little while but after some time, they will have no choice but to respect the Muslim women observing Hijab for their discipline and principles which could not be shaken by their little laugh.
Let us not forget the famous phrase: He who laughs last laughs the longest.
A Muslim sister lives for the future and not for the day; we can all look forward to be in Heaven for believing and obeying Allah (SWT).
Hijab is one of the commandments of Allah (SWT). The Holy Prophet Muhammad (saw) said that those women who do not observe proper Hijab are blatantly defying the commandment of Allah (SWT). Ahlul Bayt (as) suffered hardships and offered unparalleled sacrifices to bring original Islam to us. Discarding Hijab puts their sacrifices in vain. And the pleasure of Allah (SWT) is the greatest bliss. But for those who disobeyed, what punishment is awaiting them but Hell-Fire!
Source: http://www.ezsoftech.com/akram/hijab.asp

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