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Requirements of Womens Hijab in Accordance with the Qur'an

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  • #31

    This is a matter of disagreement. Nobody should deem the other side as wrong.
    Following is the fatwa from Shaikh Salman Oadah's site
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    • #32
      asalam o alaikum!
      with al due resoect my post was jus regardin the quote "we all" me too agree tht as a matter of fact the fact abt niqab is under constant discussions n nuttin hasnt been concluded as yet as in both sides are considerd rght as long as their tru means are to follow the guidance of ALLAH i personally think the hijab is jus a sense of security and recognition for a pure mommin women n the conclusions is only on the respective female how she wud want to show herself! both the ways are right! as long as modesty is our goal i dun think we are on the wrong side:):)!!
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      • #33
        well actually joined this site to clear a lotta my views and a lot of them abt HIJAB!:) HELPP!!!
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        • #34
          [The following is from the perspective of the Hanafi and Shafii Jurists]

          As-Salamu `alaykum,

          Below are some new questions and answers on the topics of the female veil/face-veil/body-veil (hijab/niqab/jilbab) in Islam and some old ones.

          Even non-Muslim Western cultures have at least some idea of the concept. A Catholic Englishwoman wrote recently (Jan 2003) in the UK Daily Telegraph:

          "in the Christian tradition, St Paul ordered women to cover their heads and, until the Sixties, no woman would be seen in an English church without a hat and gloves."

          In the Middle East it probably took until the Eighties for church-going ladies to doff their covers.

          As for the French war against the hijab it stems from their being prone to self-contradiction, one time they say Vive la Difference and overthrow their kings on pretext of human liberties; another time they ban girls and women from dressing modestly because their president fears "Communautarisme" [compartmentalization of society into ethnic or religious communities] but in reality is after the votes of the Far Right and could not care less: his law will precisely increase communotarism and send Muslims to private madrasas en masse--at least those that can afford it. Good thinking, Monsieur Chirac.

          Well, look at the most successful Islamo-communotary society in Europe: the United Kingdom. But France has been, is and may always be behind the Anglo-Saxon world.

          Hajj Gibril


          Wa `alaykum as-Salam wa rahmatullah:

          I am a Muslim girl. But in my family no one wears scarf except some old women. I love to wear it because I think we have to, but when I wear it I feel different from my other girls who are same age as me. Once I did wear it for approximately 3 months but because I did not have enough confidence I stopped wearing it. (I mean people used to ask me why I wear it and I did not have enough knowledge to answer them)

          I did not wear it for less than 1 year but recently I started wearing it again. I want to know that is it an obligation to wear a head scarf?

          Yes, dear Sister, it is an obligation for a girl after puberty to cover everything except the face and hands according to the command of Allah Most High:

          {...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 head veils over their bosoms and not display their beauty except to their husbands, their fathers...} (24:30-31),


          {O Prophet! Tell your 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} (33:59).

          The Holy Prophet said, upon him blessings and peace:

          "...If the woman reaches the age of puberty, no part of her body should be seen but this and this" --- and he pointed to his face and hands.

          And our Mother `A'isha, Allah be pleased with her, said:

          "When a girl reaches puberty she must cover whatever her mother and grandmother must cover."

          `A'isha also said: "By Allah, I never saw any women better than the women of the Ansar (i.e. the women of Madina) or stronger in their confirmation of Allah's Book! When Surat al-Nur was revealed -- {and to draw their 'khumur' over their bosoms} (24:31) -- their men went back to them reciting to them what Allah had revealed to them in that [sura or verse], each man reciting it to his wife, daughter, sister, and relative. Not one woman among them remained except she got up on the spot, tore up her waist-wrap and covered herself from head-to-toe (i`jtajarat) with it. They prayed the very next dawn prayer covered from head to toe (mu`tajirat)."

          And Fatima, the daughter of the Prophet, upon him and her peace, ensured that even in her funeral the shape of her body remained unseen by strange eyes!

          Allah be well-pleased with the women of the Ansar and the Muhajirin.

          You may also face some questions which you can answer this way:

          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 our Creator and has nothing to do with submission to men. Muslim men and women have similar rights and obligations and both submit to Allah.

          Q: But aren't there Muslim women who do not wear the head cover, hijab?

          A: Some Muslim women choose not to wear hijab. Some may want to wear it but believe they cannot get a job or go to school 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.

          In his wonderful essay "Islam, Irigaray, and the Retrieval of Gender," one of our major thinkers, Abdal Hakim Murad wrote:

          "[T]he feminine dress code, known as hijab, forms a largely passive text available for a range of readings. For some Western feminist missionaries to Muslim lands, it is a symbol of patriarchy and of woman's demure submission. For Muslim women, it proclaims their identity: many very secular women who demonstrated against the Shah in the 1970s wore it for this reason, as an almost aggressive flag of defiance. Franz Fanon reflected on a similar phenomenon among Algerian women protesting against French rule in the 1950s. For still other women, however, such as the Egyptian thinker Safinaz Kazim, the hijab is to be reconstrued as a quasi-feminist statement. A woman who exposes her charms in public is vulnerable to what might be described as 'visual theft', so that men unknown to her can enjoy her visually without her consent. By covering herself, she regains her ability to present herself as a physical being only to her family and sorority. This view of hijab, as a kind of moral raincoat particularly useful under the inclement climate of modernity, allows a vision of Islamic woman as liberated, not from tradition and meaning, but from ostentation and from subjection to random visual rape by men. The feminist objection to the patriarchal adornment or denuding of women, namely that it reduces them to the status of vulnerable, passive objects of the male regard, makes no headway against the hijab, responsibly understood."

          Hajj Gibril


          Wa `alaykum as-Salam wa rahmatullah wabarakatuh:

          I have decided to wear niqab and I started to wear it to Islamic functions, and slowly out in the public. I feel I am ready to wear it now to school ( I go to a two year college) however I came across a book that plainly stated that it is not compulsory for a woman to cover her face. I really want to, but I feel shaytaan is getting to me, so I am asking you why I should wear it, and am I getting good deeds for doing it, did the prophets wives really do it, I just don't understand it but I feel that it is very good. Is it Islamic... please help.

          The niqab type of hijab is not compulsory generally speaking but it can be compulsory specifically speaking. If fitna is feared wherever one goes because of unwanted attention then the right decision is to wear it. In such a case it is definitely piety and taqwa. Imam Ibn al-Qayyim spoke of five different types of jihad:

          1. Jihad al-nafs (jihad against one's lower self) 2. Jihad al-shaitan (jihad against shaitan) 3. Jihad al-fasiqeen (jihad against wrongdoers) 4. Jihad al-kuffar (jihad against unbelievers) 5. Jihad al-munafiqeen (jihad against hypocrites)

          An American brother commented on the above on the MSA forum in 1995:

          "Does any man think that he fights his ego better than women?

          Though it is fard for women to cover themselves, show me one practicing Muslim woman who is not only fighting her ego, but [also] practicing all 5 of the jihads mentioned above, by wearing her hijab in public. That is because everyone hates that, including shaitan, nafs, the fasiqeen, the kuffar and the munafiqeen. She is like the mujahid waving the flag of Islam high in the land of non-believers, in the land of shaitans and evil-doers. And though the shari'ah is not so strict asking men to wear Islamic clothes, nonetheless, in doing so, the women are doing a big and difficult jihad, better than men who have never fought, though the women have not fired one bullet! May Allah bless them and strengthen their himmah." Amin.

          Hajj Gibril



          Below are some previous replies on the same topics of hijab, niqab, and jilbab.


          Subject: Re: Hijab readiness

          I am 13 years old, my dad insists that I wear my hijab to school and commit to it but I don't feel ready yet. I feel when you start wearing it you never take it off to attend anywhere etc. only around immediate family members and I am not quite ready for that commitment. What should I do?

          There may be a spiritual readiness you feel is missing from the picture of yourself wearing hijab at this point but you are physically ready enough by virtue of being a Muslima of age. This is what your father's insistence reflects, not the hidden aspects of your personality. What matters right now is to continue to meet the basic requirements of the Shari`a that apply to your situation, age, sex etc. just like having to pray Salat even when one does not feel like it. One has a lifetime, in sha' Allah, to work on strengthening readiness and commitment.

          Hajj Gibril


          Wearing Jilbab & Upset Parent

          I tried searching for this topic in the old folders but couldn't find anything. In Hanafi fiqh wearing Jilbab is required or an optional? What if someone wants to wear jilbab but the mother is not happy with the decision but the father is ok with the decision? The entire purpose of wearing jilbab is to protect one's beauty and the non-mahrams should not see your shape can one wear different colors of jilbabs or one should stick with black?

          Walaikum assalam,

          There are levels of optimality in women's dress.

          1. The "jilbab" as we have it today is not recommended in itself, but because it is a means to fulfill the obligation of covering one's nakedness with loose clothing that does not define the shape of the body. Other clothing can fulfill this, too, as the scholars explain.

          2. Use wisdom with regards to your parents. It is not strictly speaking obligatory to obey your parents regarding a matter like this. However, it remains unconditionally obligatory to be good to them. If this is possible for you while wearing a jilbab, then wear it. If it will lead to arguing, fighting, and so on, assess the situation. (See attached answers.)

          3. As for colours, I asked Sayyidi Shaykh Mahmoud Usmani, a brilliant Hanafi faqih and man of taqwa and wisdom. He said that there are no colours that a woman is expected to wear or colours she must avoid. What is important is that she not dress in a way that attracts undue attention (that would not be attracted if she dressed, Islamically, otherwise). Sober colours are, therefore, better.

          And Allah alone gives success.

          Walaikum assalam,

          Faraz Rabbani.


          Subject: Re: hijab or niqab?

          Wa `alaykum as-Salam wa rahmatullah:

          Does wearing a niqab over just hijab and modest clothing (i.e. skirt and hijab drawn over bosom) make one a better Muslimah? That is, is hijab just a minimum compared to niqab?

          Not necessarily and not always, respectively. And sometimes better is the enemy of good. This is the essence of a bid`a that camouflages itself with strictness until the backlash takes place, which is nifaq or running away. This type of burnout was examined in the essay "The Wahhabi who loved beauty."

          I am somehow made to feel as less of a good Muslim by some who believe that niqab is the best way a muslimah should dress.

          Shaytan persuades people to preoccupy themselves with externalities to the point they confuse difficulty with strictness and become focused on strictness in forms at the expense of the core of their religion. This is all against the Religion and against the Sunna.

          However, I work in a hospital and interact with people all day and I also work with all non-Muslims. I feel it would be a communication barrier in my case, is it wrong for me to think of it this way? Honestly speaking, I do not feel niqab is for me whether I am working or not. Is this a justified approach and in what ways do our scholars differ on the subject?

          There is no difference of opinion on the fact that hijab meets the standards of the Shari`a and it is haram and a sin to harass one for not wearing niqab instead of hijab if there is no justifiable fear of fitna.

          "As for niqab in the West," in the approximate wording of the late Egyptian Shaykh Muhammad al-Ghazali, "it is an impediment to the Da`wa pure and simple."

          Also, if my husband wants me to wear niqab, can I refuse?

          No. But you should try to make him understand that the Law permits hijab according to all Four Schools and seek his permission to wear it just as you must seek his permission to leave the house. Even in Muslim Southeast Asia and Muslim Africa the niqab is alien to local Muslim culture. It is not part of piety to make things difficult but rather to make things easy as long as one's religion is safe.

          [color=blue[Jazakallah Khair for all of your help. And Alhamdulillah for making this deen easy for us. [/color]

          "Knowledge for us means knowledge of the allowance/dispensation (rukhsa). As for strictness, anyone can show strictness." (Imam Sufyan al-Thawri, rahimahullah)

          Wa `alaykum as-Salam wa rahmatullah.

          Hajj Gibril


          Convert's Hijab

          As-Salamu `alaykum:

          I would like some light on the rule about Hijab if there are any exceptions in the case of a Catholic who has now converted, married with a Muslim man, and is now as I stated following the Islamic religion. The problem arises when she has heard from the local Sheikh that she does not NEED to wear hijab because, if she is not prepared, then as he said, she is NOT obliged.
          Is there any exception for converts regarding Hijaab? Is this the husbands duty to see that she wears accordingly? Was the Sheikh wrong to say what he did? This post contains replies to three different questions sent over May and June, 2003 on the legal issue of the face-veil or niqaab with special focus on the Shafi`i School.


          I have noticed from reading the Reliance of the Traveler and other Shafi'i fiqh references that the relied upon position of the Shafi'i madhab with regard to niqab is obligation. It seems to be required for women to cover their hands and face. For the most part, this isn't practised in Malaysia and I was wondering if there were acceptable alternative opinions within the madhab that allow the more lenient position (of exposing the hands and the face) to be followed (which to my knowledge is the relied upon position of the Malikis).

          The Shafi`i Madhhab has differentiated, with regard to face-veil (niqab) and covering the hands in public, between it being a qualified order (amr) connected with self-respect (muru'a) rather than an obligation in itself (wajib), however, the conclusive position seems indeed to be the latter as you said. Al-Shirbini said in Mughni al-Muhtaj: "The obvious meaning of the words of the Two Shaykhs [Nawawi and Rafi`i] is that covering (satr) is obligatory in itself (wajib li-dhatih)."

          Yet the Madhhab *allows* exposing the hands and face if there is no fear of enticement (fitna), especially in trading, witnessing, engagement and marriage, and other transactions, as they are NOT part of nakedness (`awra), and *commands* it in Hajj, although some have deduced that in the context of prohibited gazes they ARE, as related from al-Subki by al-Shirbini and favored by Dr. Sa`id al-Buti in his book Ila Kulli Fatatin Tu'minu bilLah ("To Every Young Woman That Believes in Allah").

          A Permissive Ruling?

          Some cite al-Haytami's assertion in al-Fatawa al-Kubra (1:199): "The sum of our [Shafi`i] Madhhab is that Imam al-Haramayn [Ibn al-Juwayni] related consensus (ijma`) over the permissibility for women to go out bare-faced but men must lower their gazes."

          In Hashiyat Sharh al-Idah fi Manasik al-Hajj (p. 276) al-Haytami repeats this ruling but adds: "This is not contradicted by the consensus over her being commanded to cover her face. The fact that she is commanded to do so for the general welfare does not presuppose its obligatoriness." And (p. 178): "Her need to cover her face stems only from her fear that someone's gaze might lead to a sexual impropriety (fitna), even if we say that it is not obligatory (wajib) for her to cover her face in the public thoroughfares as we have determined elsewhere."

          This is similar to Qadi `Iyad al-Maliki's assertion of "Consensus (Ijma`) that it is not obligatory for her to cover her face while walking down her street but it is a sunna, and that it is obligatory for men to lower their gaze." The Shafi`is cite this ruling and the Yemeni Shaykh Jamal al-Din Muhammad ibn `Abd Al-Rahman ibn Hasan ibn `Abd al-Bari al-Ahdal (1277-1352) even recommends it in his book `Umdat al-Mufti wal-Mustafti (3:90-91), an abridgment of a collection of books of fatawa which is of great significance given the lateness of the author. He apparently ignored al-Shirbini's comment in the Mughni: "The statement of the Qadi [`Iyad] is weak."

          The Likelier Ruling

          At the same time, al-Nawawi in al-Rawda and al-Shirbini in al-Iqna` and Mughni al-Muhtaj both report that Imam al-Haramayn clearly stipulated that the stranger's gaze to a woman's face is forbidden (haram) whether or not there is fear of fitna [short of a valid excuse in the Law such as one of the transactions mentioned] and that "women are therefore forbidden to leave the house barefaced (saafiraat), by agreement of the [law-abiding and knowledgeable] Muslims... since it is more appropriate and decorous in the Law to block the avenue of enticement."

          The latter ruling takes precedence in the Shafi`i School just as al-Nawawi (especially al-Rawda) takes precedence over al-Haytami. Furthermore, al-Haytami's Fatawa and Sharh al-Idah come last even in the hierarchy of his own books[;] one would have to adduce his Tuhfat al-Muhtaj which is more authoritative, but not more so than the Rawda.

          It remains to double-check Imam al-Haramayn's actual statement about consensus; however, none of his works is actually authoritative in the Madhhab by itself.

          Malay Practice

          The continuous habitual exposure we see in SE Asia suggests either one of two scenarios: [1] laxity that stems from custom and culture without grounding or justification in the Madhhab. The proof of this is that SE Asian Islam was originally brought by the Hadramis, who are not nearly so liberal, al-Ahdal being unrepresentative. There are also Tariqa and other groups in Malaysia that use niqab and have become notorious for doing so, since they are perceived as a protest or a rebellion, which confirms that its neglect in those parts stems from culture rather than religion.

          Or [2] South-East Asian Muslimas do not feel the need to cover their faces because they do not fear that someone's gaze might lead to sexual impropriety, and this was known by the Hadrami Masters, therefore they did not insist on it, especially in light of the apparent permissiveness of the view from Imam al-Haytami's perspective and because the Hadramis are known to rely heavily on the latter (rather than on al-Nawawi and al-Rafi`i as do all other Shafi`is.)

          One could surmise the situation is closer to the first scenario as illustrated by the following conversation in Brunei between a local Fiqh teacher and a traveller:

          Traveller: Is it not the custom for Muslim males in Brunei to dye their hands with henna in their nikah celebration?

          Fiqh Teacher: Yes.

          Traveller: But is it not expressly forbidden in the Shafi`i Madhhab - the state Madhhab and that of the entire Malay population - as a haram practice for men unless in case of medical necessity?

          Fiqh Teacher: Yes.

          Traveller: Does anything explain this contradiction between the people's custom and the Fiqh they say they follow?

          Fiqh Teacher: No.

          However, in the West (and perhaps even the South East) it is evident that the niqab would cause fitna rather than pre-empt it. Therefore, as Shaykh Muhammad al-Ghazali said, it should not be used there (whether by Shafi`iyyas or Muslimas of the other three Schools). The hijab is enough. However, when the hijab can be worn without danger to one's person or honor or property, then it is corruption (fisq) or dissimulation of unbelief (nifaq) to go on not wearing it, or to wear a false version of it such as a head-scarf that leaves the throat and neck bare with a cute tuft of hair visible here and there. It should be sufficient warning to such a person that the Salat she prays in that garb is invalid and Allah knows best.


          After a small discussion with some of my brothers I needed to research more the question of women and the face veil. Please can you clarify for me with text from our pious salaf the traditional viewpoint? I am under the impression there is a difference of opinion. Please help as this issue needs to be clarified as there is confusion from what legal category it is in.

          There is a difference of opinion that hinges upon the interpretation of the exceptive "that which is apparent" in the verse {tell the believing women to lower their gaze and be modest and to display of their adornment only that which is apparent} (24:31). It is narrated from Ibn `Abbas that it means the face and hands, and a group of the Salaf followed that interpretation. Ibn Kathir says it is that of the massive majority (Jumhur).

          This interpretation of the verse is the proof adduced in the Shafi`i Madhhab that the woman's face and hands are not part of nakedness (`awra) as cited before.

          Ibn `Abbas's position is also related from `A'isha but more authentic is the report that even in Hajj ihram she would cover her face from strangers along with the other wives of the Prophet, upon him and our mothers peace. Meaning: out of fear of fitna. (Similarly stringent was the fatwa of Fatima, upon her peace, that a good woman is to remain invisible to strange men and they to her.)

          It is also narrated from Ibn Mas`ud that it means the outward dress and jewelry, while the face and hands are to remain invisible. Another group followed that.

          Even from Ibn `Abbas it is related that he explained the verse {O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad)} (33:59) thus: "Allah has ordered the women of the believers, when they go out of their houses for some need, to cover up their faces [by dropping a veil] from above their heads with the jilbaab and show one eye."

          As for the legal category of the face-veil, it hinges on the aforesaid difference of opinion but the latter disappears in case of fear of enticement. Thus you have [1] the ruling of sunna or desirability of covering the face without obligation, which is preponderant in three of the Schools; [2] the obligation of covering the face in all the Schools in case of fear of sexual enticement; and the severest view, [3] the need to cover the face to prevent a stranger's gaze even without fear of enticement, especially in urban settings. The latter is practiced, typically, in a traditional Shafi`i-Hanafi-Hanbali-Maliki Arab Muslim environment[*] but not in Africa, the Subcontinent, nor South East Asia, not to mention the West. Allah knows best.
          [*] [corr.: "in traditional Shafi`i-Hanafi-Hanbali-Maliki Arab Muslim environments]


          I'm in need of your help concerning the 'awrah of women outside salat according to Shafi'ee madhab with all its full references. For your information I am wearing Niqab (and shafi'eeya) and a lot of people in my place mock me and calling me names. I just need the exact references in saying that it is a must for Muslim woman to cover her face (and hands) outside salat. I would appreciate if you could help me in this matter.

          In the Shafi`i Madhhab the nakedness (`awra) of a woman consists of the whole body except the face and hands.

          It is important to note that the definition of "what must be covered" sometimes differs from the definition of `awra and sometimes is identical with it. The `awra of woman is everything except hands and face; "what must be covered" depends on the following contexts:

          1. Among male strangers: her whole body including face and hands even though they are NOT `awra but "an avenue of enticement" (mazinnat al-fitna). Yet she may uncover her face in transactions such as buying and selling, marriage engagement, and others, in which she needs to be recognized.

          2. Among non-marriageables and in her seclusion: everything between the navel and the knees [unless enticement is feared before male non-marriageables].

          3. Among non-Muslim women: everything that does not show during (physical) work i.e. other than face, neck, ankles, forearms.

          4. In Salat [and Ihram]: her whole body except face and hands - both sides - unless enticement is feared, then she may cover her face. The obligation to uncover in Pilgrimage comes as a shock and burden to countless Muslim women who never stepped out of their houses barefaced in their lives. This is one of the Divine tests and Allah knows best.


          Rawdat al-Talibin 1:283, 7:21. Muhadhdhab 1:64. Wasit 2:175, 5:32. Majmu` 3:170. Hashiyat al-Bujayrami 1:235, 2:148. I`anat al-Talibin 1:113, 2:322. Shirbini, Iqna` 1:124, 2:403-404. Shirbini, Mughni al-Muhtaj 3:129. Nihayat al-Zayn p. 47. Fath al-Mu`in 3:263. Reliance of the Traveller and Muqaddima Hadramiyya, Book of Salat, chapter on the conditions of Salat, "Covering Nakedness." Haytami, al-Minhaj al-Qawim p. 215-216. Shaykh al-Islam, Sharh Rawd al-Talib and its Hashiya by al-Ramli 1:176.

          Hajj Gibril


          The anti-veil side in France says that the veil of schoolgirls is a violation of the law prohibiting the display of religious symbols in public schools.

          Those that defend it invoke the right of free speech and the right to exercise one's religion freely without harm to others as stated in the Declaration des Droits de l'Homme.

          Briefly engaging some of the debaters at the French Religion forum showed they themselves were oblivious to the fact that a self-respecting French woman never left the house bareheaded from the Middle Ages to the middle of the twentieth century. The French debate about public school hijab raged as far back as 1990.

          Perhaps, countries where religion is historically or philosophically formulated as separate from the res publica would nevertheless be prepared to debate the argument that the veil is ultimately a garment of privacy, conscience, decency, or sexual hygiene from a "humanist" perspective rather than a purely religious symbol perceived as in-your-face proselytism; or that it is not so much a symbol of Islam, as far as they are concerned, as a symbol of tradition.

          Similar recent cases: [1] the prohibition of prayer in American public schools, lest every sect under the sun proceed to demand ITS minute of piety and impose it on the rest of the school population, including sons and daughters of witches, Satanists....

          [2] Prohibition of the veil in public schools in Singapore recently challenged by parents of underage girls or girls whose own Muslim mothers have long doffed the veil. It seems the parents themselves were "challenged" in those two cases!

          [3] Prohibition of the veil in Turkey, the meanest, extremist example of the separation of church and state under the sun today.

          Hajj Gibril

          Article: The Observations of the Muslimah wearing Hijab
          It has been my personal observation that some Muslim girls and women do not realize the significance of hijab. Hijab is Arabic for protection and cover. Some people put a lot effort into their hijab, yet it serves no purpose. I am referring to the pointless hijab that some girls wear.

          The first pointless hijab is referred to as the headband hijab. It is a band of fabric approximately 4 inches wide. It covers the back of the head and allows all the hair to be exposed. It doesn't serve much in terms of modesty, but at least it comes in handy in case of an unexpected tennis match.

          The second pointless hijab is the dupetta, also known as the Saran wrap hijab. It covers all the hair, but it is totally transparent. Again it doesn't serve much in terms of modesty, but it keeps the hair nice and fresh.

          The third type of hijab is known as the Mickey Mouse Hijab. It is when a girl wears a black scarf and tucks it behind her ear, so that her ears stick out.

          -We now move to my favorites: - The yo-yo hijabs. The first yo-yo hijab, also known as the Benazir Bhutto hijab, is the scarf that keeps falling down and needs to be constantly pulled back up....up, down, up, down, just like a yo-yo.

          The second yo-yo hijab is also referred to as the convertible hijab
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          • #35
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            • #36
              3aber sabeel,

              covering face and hands is not fard by any means. don't make fitnah.
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              • #37
                First, I would like to introduce myself to you all and give a brief disposition on myself. This may make it easier for someone to answer a question I have.

                My name is Jasmina. I am an Albanian-American Muslim. I am a first generation American citzen. Both of my parents are Albanian, but were born in Montenegro (province of former Yugoslavia.) Albania and Montenegro, for a long time were under communist rule. As many of you are probably quite aware, under communism all religion is outlawed and all religious worship sites are shut down. As a result a whole generation (my parents generation) grew up with very little, if any knowledge of Islam. They were taught by the communists that religion was of little relevance.

                This has affected my life dramatically. There is not one Albanian Muslim (about 85% of Albanians are Muslim) that I know or have encountered that wears a hijab. My grandmother (a 78 year old, very strict-conservative woman) only wears a scarf, but dresses in loose skirts with thick socks and long sleeved sweaters, shirts, etc.

                The hijab is only one of the many aspects of Islam that is not observed as a result of political corruptness in my parents country, but I will not mention any more since this thread was directed towards the hijab.

                What will happen to us (the majority of the Muslim Albanian women) who do not wear the hijab? I'm sure the answer is the Qur'an, but I have never read the Qur'an. I do not even know where or how to begin. I hope someone here can help me.
                Please Re-update your Signature


                • #38

                  may Allah guide you closer to His obedience

                  i know many many albanian muslims, mostly in the nyc area, and almost NONE of them practice islam, and the few that do, dont really know islam, but they are trying, and Allah knows best

                  i know too many who dont even fast for ramadan, but will make sure they go to byram

                  i have always wanted to talk to the albanian community, because as you said, many of them are so far removed from islam

                  but i noticed something about the bosnia/albania conflicts a few years ago, that many albanians became awakened to islam

                  most faded back into their lives of disobedience to Allah, but there are a few, a small few who are studying islam and holding on to this deen

                  please dont take anything i am saying as an attack on the albanians, because each group has its flaws

                  but i just wanted to tell you that i appreciate your post, may we all benefit from your time here at
                  .لا نريد زعيما يخاف البيت الإبيض
                  نريد زعيما يخاف الواحد الأحد
                  دولة الإسلامية باقية


                  • #39
                    Unveiled Frustrations

                    Notes to Non-Muslims from a Muslim Woman

                    by Saraji Umm Zaid


                    If I were given the opportunity as a Muslim woman (which I am, in a way) to speak to all of the pundits, experts, politicians, and journalists out there, I would have one simple message:

                    Get real and back off.

                    There is no shortage of "experts" and others who purport to tell the world -- in our case, the West, specifically the US -- all about Muslim women, and to tell Muslim women what is best for us. These pundits run the gamut from fundamentalist Christian preachers to lefty radical feminists, from politicians to professors, male and female. Jan Goodwin, who hints at a personal atheism, writes a popular book on the "lives of Muslim women." Geraldine Brooks, a converted Jew, writes an angst-ridden book "exposing the truth" about Muslim women of the Middle East. Fawaz Gerges, a Christian man, teaches a course on Muslim women's lives, and women in Islam.

                    The only group of people missing from the crowd of voices are Muslim women ourselves. Oh, to be sure, there are a handful of Muslim women who are called upon to write newspaper editorials or appear on a panel show on Sunday mornings. But ask just about any Aisha Doe on the street if Asma Gull Hasan with her mini-skirts or Asra Nomani with her "tantric" sex represents her. The answer will almost invariably be no. Yet it is the Asmas and Asras of the world who are called upon by a media and academic establishment whose interest in Islam is pretty much "Johnny Come Lately" to speak for us. Why?

                    Simply put, it is because women like Fatima Mernissi, Raheel Raza, Asra Nomani, Asma Gull Hasan, Nawwal Saadawi, Tasleema Nasrin, and anyone from RAWA don't threaten the Westerner's comfort level by challenging their preconceived notions and perceptions of Islam, Muslim women, and Muslim men. In fact, they happily affirm all of those perceptions: Islam needs to be reformed, preferably by people who have no formal study in Arabic (let alone Islamic law), all Muslim women suffer under the stranglehold of the Muslim male, and American style liberalism is the only key to happiness for the brown masses of the "Third World."

                    The dilemma of the Muslim woman is approached from a secular liberal paradigm, with no room for the paradigm of the Muslim woman herself. Because it is assumed that Muslim men long ago robbed of us a voice, the feminists, preachers, and politicians don't bother to trouble themselves by listening for one. And because very little in our current fast-food society gives the time and depth to explore the origins and basis of Islamic law, there is no real understanding or exploration of Muslim women and our position in Islam. How can anyone understand what the hijab means if they don't understand the basic creed of Islam, or the sciences of Qur'anic exegesis?

                    The overwhelming and hand-heavy focus on the hijab and the face veil is counter-productive and unrealistic. Many Muslims are as guilty of focusing on this to the exclusion of real issues as non Muslims are. When Afghanistan was the topic du jour, the assumption seemed to be that if Afghan women could just be "liberated" from the burq'a, their situation would drastically improve. Hardly anyone bothered to examine Afghan culture and society, their centuries old traditions, and their socio-cultural paradigm. Anyone who had would have seen that burq'a wasn't the issue.

                    Hijab, in this paradigm, is only a response to sexuality, a symbol of the wearer's political motivations, or a tool of repression and male superiority. Hijab is almost never examined in the context of a woman's personal faith. Nor is the issue of men's hijab ever, ever raised.

                    Other titillating topics of discussion are female genital mutilation (FGM), honor killings, and zina laws. While these are important topics of discussion, the fact of the matter is that justice isn't given to them (nor to the women / girls involved) when they happen in an environment where there is no distinction made between culture and Islam, and where ignorance of even the basics of Islam exists.

                    But while the hijab, honor killings, and stonings certainly grab the interests of readers, viewers, and armchair activists, the real issues facing Muslim women are not looked at. Things like free speech in Muslim countries, access to and quality of health care, the quality of education, unemployment, the high cost of living, and property rights of the poor and middle class -- all things which impact almost all Muslim women's lives are ignored. Is it because these issues directly affect Muslim men as well? The overwhelming majority of Muslim women are never going to be faced with the possibility of being stoned, but almost all Muslim women have to deal with unemployment and high housing costs. Is it because, far from being exotic issues, they are problems we share with Muslims worldwide? After all, who wants to discuss how high unemployment in the Arab world affects Muslim women when we have to deal with how unemployment affects women here?

                    From Amina Assilmi to Ai'sha Bewley, from Ingrid Mattson to Hedaya Hartford, learned, conservative, mainstream Muslim women are out there -- writing, speaking, and educating. Yet they are rarely, if ever, called upon to contribute their views in books, in documentaries, or on television panel shows. Even the Muslim-friendly Washington Report on Middle East Affairs has a not-so-surprising dearth of conservative Muslim women's voices and views. When it comes to talking about Muslim women's lives and rights, our voices are simply excluded from the get-go.

                    Of course, underlying all of this are swirls of racism, colonialism, paternalism, sexism, and anti-Islamic sentiment that goes back centuries. When it comes to paternalistic attitudes towards Muslim women's issues, Western feminists are probably the guiltiest of them all. Why? Because they subscribe to the idea that Muslim women can't and aren't trying to solve our problems ourselves. They have to change us for us.

                    How can one be expected to call upon Muslim women to speak out when one has been brought up in a society where Muslim women are considered nothing but silent odalisques? How can one be expected to be able to hear a Muslim women when one harbors deep resentments and ignorance towards Islam and Easterners? These undertones and attitudes are never raised or discussed. Most people don't even consciously acknowledge that they hold these views, even when their entire book reeks of it.

                    When it comes to choosing which Muslims will be allowed to speak for Islam, naturally the Muslim who has subscribed to the dominant paradigm in every way possible -- in speech, in appearance, in worship, in thought -- is the Muslim who will be heard. The Muslim who has formed her or his own identity and views by basing them on Islam first, and elements of modern Western culture second is discarded.

                    I once saw a documentary by a European woman on Arab women and hijab. The filmmaker chose to highlight the views and experiences of women whose opinions matched her own. Unfortunately, she was unaware that she was giving Arab Christian women a platform for their views on Muslim women's dress, and that she was deceiving her audience (and herself) by portraying these Christians as Muslim women. The fact that these women were not Muslim became evident in a segment where they were filmed speaking amongst themselves and exposing their genitalia to one another -- as if this is what veiled Arab Muslim women do at home all of the time. Any Arabic speaker had the truth immediately revealed, but the European and American audiences for whom this documentary is intended are deceived. The average Western viewer goes home thinking she has seen a slice of reality for veiled Arab Muslim women.

                    While it is probably true that this gross error was due to her ignorance of the Arabic language (and a translator with an agenda?), it is true that it was equally due to her own enmity towards the hijab. She found some Arab women who voiced views similar to their own and accepted them at face value, apparently without even investigating and confirming that they were who they claimed to be.

                    While it might seem improbable that such a huge gaping error could occur, the reality is that it is routine when it comes to the issue of the Muslim Woman. Christians, socialists, feminists, secularists, Jews, and the strange new bird known as the "Progressive Muslim" -- all are heard and attributed with expertise that often exceeds their knowledge but not their errors. Muslim women (as well as real Islamic scholars) need not apply.

                    For centuries in the West, men presumed to speak for women. Women were considered unintelligent, lustful, vain, petty-minded creatures. It is only in the last few hundred years that progress has been made and rights attained. Today, it is almost unthinkable for a man to speak on behalf of women and women's experiences. Western women have raised their voices and made themselves noticed.

                    I say it is time for the same courtesy to be extended to us. We may be veiled, but our minds aren't stifled. Some of us may cover our faces, but our voices can still be heard. If you want to talk about us, include us. Otherwise, you are guilty of the exact thing you accuse Muslim men of. If you want to talk about us, be real about it. We aren't all about veils and circumcisions. Muslim women are more complex and more real than that. If you want to know about us, stop talking. Start listening.
                    .لا نريد زعيما يخاف البيت الإبيض
                    نريد زعيما يخاف الواحد الأحد
                    دولة الإسلامية باقية


                    • #40
                      The West wants to disrobe Muslim Women
                      .لا نريد زعيما يخاف البيت الإبيض
                      نريد زعيما يخاف الواحد الأحد
                      دولة الإسلامية باقية


                      • #41
                        Hmmmm... This thread must have gotten past me at some point. Just wanted to say that I actually believe since this has been reopened, that the niqaab is fard on the women of Islam. I have shown in another thread my daleel on this act upon the muslim women, although in saying that I feel it is fard, I believe that Allahu subhanahu wa ta'ala is most merciful and that all things take time to be brought to a person. I will not say that a muslimah who does not wear niqaab has incurred sins upon herself because this is left for Allah and Allah alone, but for myself knowing what i know of this it is Fard on ME to cover in this manner and inshaa Allah I am not ever guided astray in this.

                        Allah knows best what is the correct view but according to all that I have studied this is something that is fard.

                        Things take time though I didnt come into the deen with this thinking it was through my constant study of the muslim woman and her role in Islam that i came to know this, and even then it took me some time to dedicate myself to doing this. I did not read it, believe it, and immediately start to practice this, But upon knowing this, it was something I HAD to begin to push in my mind as something that must be done. 6 Months after learning this I did adopt this dress and al hamdulillah did not go astray from this. May Allah continue to bless me to maintain it. It is not always something that is easy to do, it is harder to find jobs this way but sisters you can do this as well. I know sisters who work for the govt. in high stature jobs, I know teachers in public schools and they all adopt this dress and have not compromised this. It takes strong people around you and a strong thinking to maintain this and never give it up. May Allah increase those who do this Ameen.

                        There is a difference of opinion and there was a brother on this thread that asked for proof that a woman could expose her hands and face (with regards tothe hands MANY scholars say it is impermissable to ever uncover the hands in front of non mahrem males) and there are hadiths that say this but this comes from not understanding the history of revelation. Somethings were said at one point than changed at a later point. This is from my understanding what has happened here and Allah again knows best.

                        We must study brothers and sisters, brothers it is very important to know and understand the aspects of Islam relating to the muslim woman and sisters the same regarding the man and his roles and requirements. This will help to make for succesful marriages, not taking away from or giving the wrong rights, how to deal with the opposite gender in business, raising daughters and sons. Do not say I will only learn that which pertains to me because you are not guaranteed to have your husband or wife in your childrens teenage years and you must know how to raise them on a footing that is pleasing to Allah, you must be able to teach them all that they need to know and know where to find the answers regarding things that pertain to them.

                        Allah knows best if what i am saying is accurate but this is my firm belief and one I pray is never taken from me as a muslimah because the covering of the woman is something i have strived to understand to the best of my capacity.

                        Too much arguement goes on how the muslim woman should be covered, instead find out how and sisters strive to do as much to please Allah even if you do not feel it is a fard on you it is highly recommended by many many scholars because it is so pleasing to Allah, so strive sisters to cover in the very best of manners that you are able to ascertain, and brothers support your mothers, wives, and daughters in the very best of manners in covering in the best of ways possible, the more you implement the beauty in this the more they will want to do so, and the more you show the pleasure it gives to Allah the more they inshaa Allah will want to please Him swt not only in this but in many ways, as hayaa is next to imaan. (But strive to do this in a manner that allows them to have the same love for hijab as you do, not by forcing something on them in a hateful manner)

                        May Allah guide the muslims and bless them to see the straight path and follow it with assurity it will be their entrance to Jennah!




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