myy
17-12-03, 09:55 PM
Al-Jazeera anchorwoman, Khadija Ben Ganna, surprised many viewers of the Arab news channel recently when she decided to put on the hijaab a day before the Eid al-Fitr holiday. She said that she had been contemplating the idea of wearing the hijab for three years, and she finally decided to make the change after a discussion with an Islamic scholar.
She said in regards to her wearing the hijab on screen,
"The board of directors' view was that it was a personal matter that would only be evaluated on a professional basis…"
In the harsh societal climate in which Muslims find themselves in today, such an action may be worthy of commendation. However, if one were to examine the situation, a rather different and threatening aspect would reveal itself. The issue of wearing the hijab has for many become an issue of personal choice. Some would go further and say that wearing the hijab is a human right. This is a completely incorrect, secular and western way of viewing the situation, because the reality is that wearing the hijab is an obligation from the Islamic Sharia, in the same way that it is an obligation to pray the five daily prayers or keep the fasts of Ramadhan. Moreover, such a mind-set is not limited to the issue of the hijab for Muslim women; rather it is has diseased many in the Islamic community – male and female, child or adult, young and old. Muslims consider themselves free to act as they please, and acting according to Islam seems to be a personal choice when it suits them. As an example, many of the Muslim youth listen to the abusive and profane lyrics of musical artists such as Sean Paul, Jay Z and the Bangra Knights; yet during Ramadhan, the CD players and subwoofers are mysteriously turned off? If Muslims consider themselves free to listen to such filth, then why not continue during Ramadhan? The same could be asked about the lowering of the gaze from the opposite gender, another phenomenon that comes to life during Ramadhan. Many youth in the Muslim community are rude and even abusive to their parents on a regular basis when their parents prevent them from doing what they want. However, they are full of respect and politeness when receiving presents, or when their parents help out with funding their education, or buying them their first car or even house! They behave like this, despite the fact that good behaviour towards parents is an obligation from the Sharia for "all of the time", and not a personal choice when one feels like it! Clearly, the secular and western idea that obligations from Allah are merely a personal choice has taken its toll, as some Muslims are straying further and further away from their deen, whether they are in London, Istanbul, Lebanon or Islamabad. Such is the devastating impact if western values such as ‘freedom of religion’ are left unchallenged.
The mind-set shaped by Islam is not centred on man-made ideals; rather it is structured upon the legislation of Allah (SWT). After having pondered the purpose of life, Muslims freely and willingly reach a correct understanding that Allah (SWT) exists, that Islam is His (SWT) way. They correctly and freely conclude that they are 'obliged' to follow the Sharia, if they are to escape Allah's (SWT) punishment, and attain paradise in the hereafter. As a result, they understand that their first and foremost purpose in life is not to pursue enjoyment and self-satisfaction, nor are they the ones who are in charge of deciding what is good and bad, right or wrong. Rather the purpose is to adhere to the Sharia, to please Allah (SWT), and follow what He(SWT) has concluded is good and right, and abstain from what He(SWT) has decided is bad and wrong. This understanding clarifies for all Muslims the role of their 'free mind' in deciding matters. Once a Muslims freely chooses to accept Islam in his heart, he cannot ‘pick and choose’ what to follow of the Sharia.
As for the obligation of wearing the hijab, the evidences from Islam are clear. In the Qur’an, Allah (SWT) says:
æóáóÇ íõÈúÏöíäó ÒöíäóÊóåõäøó ÅöáøóÇ ãóÇ ÙóåóÑó ãöäúåóÇ æóáúíóÖúÑöÈúäó ÈöÎõãõÑöåöäøó Úóáóì ÌõíõæÈöåöäøó
"And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)" [An- Nur: 31]
In this ayah, Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm since this is what the prohibition is for. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. What is meant by, "except only that which is apparent" can be clarified from the tafseer of this verse and the hadith of the Prophet (SAW). One needs to understand what was meant by the expression "that which is apparent of it" and its application upon Muslim women at the time of the Prophet (SAW), when this verse was revealed.
It is narrated that Ibn Abbas in his tafseer of this verse took, "that which is apparent of it" to mean the hands and face. This was also commonly held by the mufassireen. Imam at-Tabari said: "The most correct of these views is that which states that the intended meaning is the hands and face", and Imam al-Qurtubi said, "Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them".
As to what was understood from the expression "that which is apparent of it", it is narrated that the understanding during the time of Allah’s Messenger (SAW) and at the time of revelation that this verse meant the hands and face. Women used to show their face and hands in the Prophet’s (SAW) presence and he did not object to them doing so. Also as further example, women used to uncover their face and hands in the market or on the road, and the Prophet (SAW) did not object to this.
Abu Bakr narrated on the authority of Ibn Jurayj who said that Aisha (RA) said, "My cousin came while she was wearing her ornaments. The Prophet (SAW) came in and turned away from her (when he saw her). So I said: "Oh Messenger of Allah! She is only my cousin, a mere maiden". He (SAW) said: "Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this”. So he clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched".
Abu Dawud narrates on the authority of Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah’s Messenger wearing thin clothes. The Messenger (SAW) turned his face away and said: "Oh Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and he pointed to his face and hands”.
These Ahadith are clear that the hands and face are the only parts of a woman's body which are not part of her ‘awrah. Hence, whilst a Muslim woman is in public life and performing lawful transactions with people such as buying, selling, renting, leasing, representation etc, then she must cover everything except her hands and face.
It is clear that covering for females in an obligation set by the Creator and not a choice granted to mankind. This is the same for all obligations, whether it is offering the obligatory Salaah or looking after the parents. Allah (swt) says,
Ëõãøó ÌóÚóáúäóÇßó Úóáóì ÔóÑöíÚóÉò ãøöäó ÇáúÃóãúÑö ÝóÇÊøóÈöÚúåóÇ æóáóÇ ÊóÊøóÈöÚú ÃóåúæóÇÁ ÇáøóÐöíäó áóÇ íóÚúáóãõæäó
"We made for you a Shari'ah, so follow it, and not the fancies of those who have no knowledge" [TMQ Al Jathiya: 18].
And Allah (swt) says,
ÃóÑóÃóíúÊó ãóäö ÇÊøóÎóÐó Åöáóåóåõ åóæóÇåõ ÃóÝóÃóäÊó Êóßõæäõ Úóáóíúåö æóßöíáðÇ
Ãóãú ÊóÍúÓóÈõ Ãóäøó ÃóßúËóÑóåõãú íóÓúãóÚõæäó Ãóæú íóÚúÞöáõæäó Åöäú åõãú ÅöáøóÇ ßóÇáúÃóäúÚóÇãö Èóáú åõãú ÃóÖóáøõ ÓóÈöíáðÇ
"Have you (O Muhammad [saw]) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakîl (a disposer of his affairs or a watcher) over him? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle)." [TMQ Al-Furqan: 43-44].
It is becoming ever-apparent that the Western way of life is opposite to the Islamic way of life and neither can merge into the other and find room to compromise. It is under such circumstance that Muslims must now make a choice – do they accept the Western systems and in all futility attempt to incorporate Islam with the Western ideas or do they turn to Islam as a complete and comprehensive way of life?
Allah (swt) says,
ÝóÇÍúßõã Èóíúäóåõã ÈöãóÇ ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú ÚóãøóÇ ÌóÇÁßó ãöäó ÇáúÍóÞøö
"And rule between them by what Allah has revealed and do not follow their whims away from the Truth which has come to you" [TMQ Al-Ma'idah: 48].
She said in regards to her wearing the hijab on screen,
"The board of directors' view was that it was a personal matter that would only be evaluated on a professional basis…"
In the harsh societal climate in which Muslims find themselves in today, such an action may be worthy of commendation. However, if one were to examine the situation, a rather different and threatening aspect would reveal itself. The issue of wearing the hijab has for many become an issue of personal choice. Some would go further and say that wearing the hijab is a human right. This is a completely incorrect, secular and western way of viewing the situation, because the reality is that wearing the hijab is an obligation from the Islamic Sharia, in the same way that it is an obligation to pray the five daily prayers or keep the fasts of Ramadhan. Moreover, such a mind-set is not limited to the issue of the hijab for Muslim women; rather it is has diseased many in the Islamic community – male and female, child or adult, young and old. Muslims consider themselves free to act as they please, and acting according to Islam seems to be a personal choice when it suits them. As an example, many of the Muslim youth listen to the abusive and profane lyrics of musical artists such as Sean Paul, Jay Z and the Bangra Knights; yet during Ramadhan, the CD players and subwoofers are mysteriously turned off? If Muslims consider themselves free to listen to such filth, then why not continue during Ramadhan? The same could be asked about the lowering of the gaze from the opposite gender, another phenomenon that comes to life during Ramadhan. Many youth in the Muslim community are rude and even abusive to their parents on a regular basis when their parents prevent them from doing what they want. However, they are full of respect and politeness when receiving presents, or when their parents help out with funding their education, or buying them their first car or even house! They behave like this, despite the fact that good behaviour towards parents is an obligation from the Sharia for "all of the time", and not a personal choice when one feels like it! Clearly, the secular and western idea that obligations from Allah are merely a personal choice has taken its toll, as some Muslims are straying further and further away from their deen, whether they are in London, Istanbul, Lebanon or Islamabad. Such is the devastating impact if western values such as ‘freedom of religion’ are left unchallenged.
The mind-set shaped by Islam is not centred on man-made ideals; rather it is structured upon the legislation of Allah (SWT). After having pondered the purpose of life, Muslims freely and willingly reach a correct understanding that Allah (SWT) exists, that Islam is His (SWT) way. They correctly and freely conclude that they are 'obliged' to follow the Sharia, if they are to escape Allah's (SWT) punishment, and attain paradise in the hereafter. As a result, they understand that their first and foremost purpose in life is not to pursue enjoyment and self-satisfaction, nor are they the ones who are in charge of deciding what is good and bad, right or wrong. Rather the purpose is to adhere to the Sharia, to please Allah (SWT), and follow what He(SWT) has concluded is good and right, and abstain from what He(SWT) has decided is bad and wrong. This understanding clarifies for all Muslims the role of their 'free mind' in deciding matters. Once a Muslims freely chooses to accept Islam in his heart, he cannot ‘pick and choose’ what to follow of the Sharia.
As for the obligation of wearing the hijab, the evidences from Islam are clear. In the Qur’an, Allah (SWT) says:
æóáóÇ íõÈúÏöíäó ÒöíäóÊóåõäøó ÅöáøóÇ ãóÇ ÙóåóÑó ãöäúåóÇ æóáúíóÖúÑöÈúäó ÈöÎõãõÑöåöäøó Úóáóì ÌõíõæÈöåöäøó
"And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)" [An- Nur: 31]
In this ayah, Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm since this is what the prohibition is for. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. What is meant by, "except only that which is apparent" can be clarified from the tafseer of this verse and the hadith of the Prophet (SAW). One needs to understand what was meant by the expression "that which is apparent of it" and its application upon Muslim women at the time of the Prophet (SAW), when this verse was revealed.
It is narrated that Ibn Abbas in his tafseer of this verse took, "that which is apparent of it" to mean the hands and face. This was also commonly held by the mufassireen. Imam at-Tabari said: "The most correct of these views is that which states that the intended meaning is the hands and face", and Imam al-Qurtubi said, "Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them".
As to what was understood from the expression "that which is apparent of it", it is narrated that the understanding during the time of Allah’s Messenger (SAW) and at the time of revelation that this verse meant the hands and face. Women used to show their face and hands in the Prophet’s (SAW) presence and he did not object to them doing so. Also as further example, women used to uncover their face and hands in the market or on the road, and the Prophet (SAW) did not object to this.
Abu Bakr narrated on the authority of Ibn Jurayj who said that Aisha (RA) said, "My cousin came while she was wearing her ornaments. The Prophet (SAW) came in and turned away from her (when he saw her). So I said: "Oh Messenger of Allah! She is only my cousin, a mere maiden". He (SAW) said: "Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this”. So he clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched".
Abu Dawud narrates on the authority of Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah’s Messenger wearing thin clothes. The Messenger (SAW) turned his face away and said: "Oh Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and he pointed to his face and hands”.
These Ahadith are clear that the hands and face are the only parts of a woman's body which are not part of her ‘awrah. Hence, whilst a Muslim woman is in public life and performing lawful transactions with people such as buying, selling, renting, leasing, representation etc, then she must cover everything except her hands and face.
It is clear that covering for females in an obligation set by the Creator and not a choice granted to mankind. This is the same for all obligations, whether it is offering the obligatory Salaah or looking after the parents. Allah (swt) says,
Ëõãøó ÌóÚóáúäóÇßó Úóáóì ÔóÑöíÚóÉò ãøöäó ÇáúÃóãúÑö ÝóÇÊøóÈöÚúåóÇ æóáóÇ ÊóÊøóÈöÚú ÃóåúæóÇÁ ÇáøóÐöíäó áóÇ íóÚúáóãõæäó
"We made for you a Shari'ah, so follow it, and not the fancies of those who have no knowledge" [TMQ Al Jathiya: 18].
And Allah (swt) says,
ÃóÑóÃóíúÊó ãóäö ÇÊøóÎóÐó Åöáóåóåõ åóæóÇåõ ÃóÝóÃóäÊó Êóßõæäõ Úóáóíúåö æóßöíáðÇ
Ãóãú ÊóÍúÓóÈõ Ãóäøó ÃóßúËóÑóåõãú íóÓúãóÚõæäó Ãóæú íóÚúÞöáõæäó Åöäú åõãú ÅöáøóÇ ßóÇáúÃóäúÚóÇãö Èóáú åõãú ÃóÖóáøõ ÓóÈöíáðÇ
"Have you (O Muhammad [saw]) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakîl (a disposer of his affairs or a watcher) over him? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle)." [TMQ Al-Furqan: 43-44].
It is becoming ever-apparent that the Western way of life is opposite to the Islamic way of life and neither can merge into the other and find room to compromise. It is under such circumstance that Muslims must now make a choice – do they accept the Western systems and in all futility attempt to incorporate Islam with the Western ideas or do they turn to Islam as a complete and comprehensive way of life?
Allah (swt) says,
ÝóÇÍúßõã Èóíúäóåõã ÈöãóÇ ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú ÚóãøóÇ ÌóÇÁßó ãöäó ÇáúÍóÞøö
"And rule between them by what Allah has revealed and do not follow their whims away from the Truth which has come to you" [TMQ Al-Ma'idah: 48].