Playing sports with people whose satr is exposed

Q: Is it permissible to play soccer or any other sport with others while their satr is exposed?

A: It is not permissible for one to play a game with people who are dressed in this manner. Even though one is clad correctly and one’s satr is covered, it is definite that during the game, one’s sight will fall on the satr area of those who are not clad correctly due to which one will become sinful. Apart from this, by remaining in the company of such people and engaging in this type of sport with them, one will be condoning their sin, and hence one will be party to their sin in the sight of Allah Ta’ala.

And Allah Ta’ala (الله تعالى) knows best.

وَتَعَاوَنُوْا عَلَی الْبِرِّ وَ التَّقْوٰی وَلَا تَعَاوَنُوْا عَلَی الْاِثْمِ وَ الْعُدْوَانِ (المائدة: ٢)

عن عبد الرحمن بن أبي سعيد الخدري رضي الله عنه عن أبيه أن رسول الله صلى الله عليه وسلم قال لا ينظر الرجل إلى عورة الرجل ولا المرأة إلى عورة المرأة ولا يفضي الرجل إلى الرجل في ثوب واحد ولا تفضي المرأة إلى المرأة في الثوب الواحد (صحيح مسلم، الرقم: 338)

عن علي رضي الله عنه أن النبي صلى الله عليه وسلم قال لا تبرز فخذك ولا تنظرن إلى فخذ حي ولا ميت (سنن أبي داود، الرقم: 3140)

عن عمرو بن الحارث أن رجلا دعا عبد الله بن مسعود إلى وليمة فلما جاء ليدخل سمع لهوا فلم يدخل فقال ما لك رجعت قال إني سمعت رسول الله صلى الله عليه وسلم يقول من كثر سواد قوم فهو منهم ومن رضي عمل قوم كان شريكا في عملهم (إتحاف الخيرة المهرة، الرقم: 3297)

عن عبيد بن عمير قال: صليت خلف عمر رضي الله عنه صلاة الغداة فقنت فيها بعد الركوع وقال في قنوته: اللهم إنا نستعينك ونستغفرك , ونثني عليك الخير كله ونشكرك ولا نكفرك ونخلع ونترك من يفجرك اللهم إياك نعبد ولك نصلي , ونسجد وإليك نسعى ونحفد نرجو رحمتك ونخشى عذابك إن عذابك بالكفار ملحق (شرح معاني الآثار، الرقم: 1475)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Isbaal — The Ruling of Wearing One’s Garment Below the Ankles

Islam Reigns

[By Muhammad ibn Suleman Chothia]

Our discussion will entail the following:

1. Introduction
2. Ahadith with prohibition due to pride
3. Ahadith with general prohibition (without mention of pride)
4. Aathaar (Narrations) of the Sahabah (radhiyallahu anhum)
5. The Grace of our Role Model’s garment ﷺ
6. Misconceptions and their clarifications

Introduction

Allah Ta’ala in enumerating His gifts upon us said, [Surah Al-A’raaf: 26]

One of the interpretations of “clothing of righteousness” is clothing which shows humility. (Qurtubi Vol.9 Pg.186, Ruhul Ma’aani Vol.9 Pg.72)

Abdullah bin ‘Umar (radhiyallahu anhu) narrates that the Messenger of Allah (ﷺ) said, “Whoever wears a garment of pride and vanity in this world, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then set it ablaze.” (Sunan Ibn Majah #3607)

The Messenger of Allah (ﷺ) said, “Eat, give charity and clothe yourselves, without being extravagant, and without pride.”…

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Is wearing the Niqab/Pardah Fardh or Sunnah?

QUESTION
Assalamu Alaikum Respected Mufti Saheb. I would like Mufti Saheb to please respond to this. A few girls were told about the obligation of covering and wearing pardah. An Aalim of the town told these girls that it is not Fardh and a must, it is a sunnah. He even contacted Muftis that also say its sunnah. We would appreciate Mufti Saheb response and advice on what to do. Jazakallah

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Please refer to the following link to find a detailed response on the above query:

http://www.askimam.org/public/question_detail/28588

And Allah Ta’āla Knows Best

Mahmood Suliman

Student Darul Iftaa
Gaborone, Botswana

Checked and Approved by,
Mufti Ebrahim Desai.

Where does it say in the Quran that women must observe Hijab?

My Question is related to Hijab..I want to know the proper Defination of Hijab Because in different areas of the world Hijab is Defined in different way.some of women cover full body except their eyes and some cover their whole busy except their face. So i just need to know what is proper defination of Hijab in Qur’an.If it is to cover all the body except eyes then why scholar like Zakir Naik who is firm believer of Qur’an is going on the Different track.(Cover the whole body except face).

In the Name of Allah, the Most Gracious, the Most Merciful.As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.Sister in Islam,It is encouraging to note your zeal in seeking clarity regarding such an issue. Since the rulings of Hijāb are a very delicate matter, we feel that it is important to first provide some introductory points before answering your specific query. The Purpose of HijābFirst and foremost, it is of absolute importance that one understands the social structure Islam attempts to establish within a Muslim society in regards to the intermingling of men and women. Throughout the Quran we find many verses that point to this very fact. Allah Ta’ālā says in the Holy Quran:وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا And do not even go near fornication. It is indeed a shame and an evil way to follow.[1]He the Almighty says in another verse:وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّAnd say to the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment.[2]Expounding on this message, the Holy Prophet (sallallahu ‘alaihi wa sallam) said:كُتِبَ عَلَى ابْنِ آدَمَ نَصِيبُهُ مِنَ الزِّنَا، مُدْرِكٌ ذَلِكَ لَا مَحَالَةَ، فَالْعَيْنَانِ زِنَاهُمَا النَّظَرُ، وَالْأُذُنَانِ زِنَاهُمَا الِاسْتِمَاعُ، وَاللِّسَانُ زِنَاهُ الْكَلَامُ، وَالْيَدُ زِنَاهَا الْبَطْشُ، وَالرِّجْلُ زِنَاهَا الْخُطَا، وَالْقَلْبُ يَهْوَى وَيَتَمَنَّى، وَيُصَدِّقُ ذَلِكَ الْفَرْجُ وَيُكَذِّبُهُ Allah has written for the children of Adam their share of zina which he commits inevitably. The zina of the eyes is the sight (to gaze at a forbidden thing), the zina of the ears is to hear, the zina of the tongue is the talk, the zina of the hands is to touch (that which is forbidden), the zina of the feet is to take steps (towards that which is forbidden) and the heart wishes and desires and the private parts testify all this or deny it.[3]It is clear from the above that the overall purpose behind establishing laws pertaining to separation between men and women is simply to protect their chastity and to establish a society wherein all doors leading to immorality and indecency are closed off right from its roots. Similarly, the hijāb is also a mechanism used to further these ideals by becoming an instrument that hinders zinā and all of its malevolent forms.Women and Today’s SocietyIn a society dictated by slogans of liberty and justice, a new generation has been born that thrives off of freedom of expression. This leads some to believe that the hijāb is anti-progressive, but such a notion is far from reality. Allah Ta’ālā has created women in this world with an alluring beauty that seizes the hearts of men and brings forth emotions of pure love and infatuation. It is for this reason that women continue to be exploited today through private and commercial means.It is also no secret that societies today are brimming with news concerning cases of rape and sexual assault. In a society where social acceptance through superficial means of one’s outer beauty has become mainstream, it is of no surprise that such would be the end result. As a premonition to such an outcome, the Holy Prophet (sallallahu ‘alaihi wa sallam) warned us in the following words:صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا، قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلَاتٌ مَائِلَاتٌ… Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would incline others (towards evil) and themselves would be inclined (towards it)…[4] Through the tenets of Islam we form a stabilized society that protects women from all avenues that may lead to their mistreatment and exploitation. Only through practice can one see the respect a woman holds who is garbed from head to toe in clothes that protect her beauty and chastity. It is a sign of honor, dignity, and iman that brings to light the revered status of women in the eyes of Allah the Almighty.Difference between Satr and HijābWhen one hears the word hijāb, it is often assumed that the laws pertaining to it are the same as the laws of satr (the concealing of which is obligatory for everyone – legally, naturally and rationally). As a matter of fact, the laws of satr have remained an obligation from the very beginning, in all religious codes of the noble prophets and not only from the advent of Islam.[5] It is an injunction stemming from the natural disposition of insān that shows the intrinsic qualities of hayā (shame and modesty) that existed from the very inception of humankind. One can see the example of such qualities in the story Ādam and Hawā (alaihimas salam) as they hastened to cover themselves upon seeing their bare selves revealed[6]. Similarly, we find such an attribute in the story of Musā (‘alaihis salam) and the two girls who were fetching water from a well. Whilst one was walking towards Musā (alaihi salam), she treaded in a manner showing complete shame and modesty. Allah Ta’ālā revealed this quality in the following words:فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ Then one of the two women came to him, walking in a manner showing hayā.[7]On the other hand, the laws of hijāb came about much after during the latter half of the prophethood of Nabi (sallallahu ‘alaihi wa sallam).[8] As such, laws regarding covering oneself in private and public are different from the laws of hijāb that pertain more to rulings that require women to conceal themselves in the presence of non-mahram men[9].Consider an example from the following hadīth:عَنْ نَبْهَانَ، مَوْلَى أُمِّ سَلَمَةَ، أَنَّهُ حَدَّثَهُ أَنَّ أُمَّ سَلَمَةَ، حَدَّثَتْهُ أَنَّهَا كَانَتْ عِنْدَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَيْمُونَةَ قَالَتْ: فَبَيْنَا نَحْنُ عِنْدَهُ أَقْبَلَ ابْنُ أُمِّ مَكْتُومٍ فَدَخَلَ عَلَيْهِ وَذَلِكَ بَعْدَ مَا أُمِرْنَا بِالحِجَابِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: احْتَجِبَا مِنْهُ، فَقُلْتُ: يَا رَسُولَ اللهِ أَلَيْسَ هُوَ أَعْمَى لاَ يُبْصِرُنَا وَلاَ يَعْرِفُنَا؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَفَعَمْيَاوَانِ أَنْتُمَا أَلَسْتُمَا تُبْصِرَانِهِ. It is narrated by Nabhān the freed slave of Umm Salamah(radiyallahu ‘anha) that Umm Salamah (radiyallahu ‘anha) narrated to him, that she and Maymunah (radiyallahu ‘anha) were with the Messenger of Allah (sallallahu ‘alaihi wa sallam), she said: “So when we were with him, Ibn Umm Maktum (radiyallahu ‘anhu) came, and he entered upon him, and that was after veiling had been ordered for us. So the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: ‘Veil yourselves from him.’ So I said: ‘O Messenger of Allah! Is he not blind such that he cannot see us or recognize us?’ So the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: ‘Are you two blind such that you cannot see him?'” One point of consideration is the fact that the addressees of this command of the Holy Prophet (sallallahu ‘alaihi wa sallam) were none other than two of the Umm al-Mu’minīn (mother of the believers), Sayyidatuna Umm Salamah and Sayyidatuna Maymūnah (radiyallahu ‘anhuma). If the blessed wives of the Holy Prophet (salllahu ‘alaihi wa sallam), who were at the pinnacle of piety and modesty were commanded to conceal themselves from men, then what can we say about the women of today who live in an era where people vie for social standing by sacrificing their modesty for the sake of public acceptance?Now that we have understood that the laws of satr are not only different, but existed before the laws of hijāb, we will commence with the discussion of Quranic texts relating to the injunctions of hijāb.The Degrees of HijābWhen taking a look at the various verses dealing with the injunction of hijāb, one can divide these verses into three levels, or “degrees”, of hijāb.-The First Degree-Allah Ta’ālā says in Surah al-Ahzāb, verse 53:وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّAnd when you ask anything from them (the blessed wives of the Prophet), ask them from behind a curtain. That is better for the purity of your hearts and their hearts.This verse deals with the first degree of hijāb which discusses concealment of women in their own homes. This can further be substantiated by the following verse:وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىAnd remain in your homes, and do not display (your) beauty as it used to be displayed in the days of earlier ignorance.[10]This degree of hijāb encourages women to stay in their homes and conceal themselves and their beauty from the fitnah the lurks outside the four walls of her home. This means that they should not allow anyone outside of their homes to see any portion of their body, whether it be the face or any other part of the body.[11] Furthermore, this points to the fact that women should try their best to remain in their homes unless there is a need to go out as there is a danger to their chastity and is a means of fitnah for her.[12] The following hadīth points out to this fact:عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: الْمَرْأَةُ عَوْرَةٌ، فَإِذَا خَرَجَتْ اسْتَشْرَفَهَا الشَّيْطَانُ. It is narrated that the Holy Prophet (sallallahu ‘alaihi wa sallam) said: “The woman is one who should be concealed, so when she goes out, the Shaitan seeks to tempt her.”[13] Although the addressees of these verses are the blessed wives of the Holy Prophet (sallallahu ‘alaihi wa sallam), the injunctions related to them are common to all Muslim women as pointed out by many great muffassirūn (exegetes) such as Imam al-Qurtubi in his famous tafsīr, Al-Jāmi’ li Ahkām al-Qurān.[14]-The Second Degree-Allah Ta’ālā says in Surah al-Ahzāb, verse 53:يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ O prophet, tell your wives and your daughters and the women of the believers that they should draw down their jilbāb (shawls) over them.Herein mentioned is the second degree of hijāb. This level of hijāb deals with how women should conceal themselves when they have a need to leave their house. The jilbāb here actually refers to a piece of clothing large enough that it covers the entire body from head to toe.[15] The method of dawning the jilbāb is a point of contention amongst the ‘ūlamā; Imam Qurtubi mentions in his tafsīr: وَاخْتَلَفَ النَّاسُ فِي صُورَةِ إِرْخَائِهِ، فَقَالَ ابْنُ عَبَّاسٍ وَعَبِيدَةُ السَّلْمَانِيُّ: ذَلِكَ أَنْ تَلْوِيَهُ الْمَرْأَةُ حَتَّى لَا يَظْهَرَ مِنْهَا إِلَّا عَيْنٌ وَاحِدَةٌ تُبْصِرُ بِهَا. وَقَالَ ابْنُ عَبَّاسٍ أَيْضًا وَقَتَادَةُ: ذَلِكَ أَنْ تَلْوِيَهُ فَوْقَ الْجَبِينِ وَتَشُدَّهُ، ثُمَّ تَعْطِفُهُ عَلَى الْأَنْفِ، وَإِنْ ظَهَرَتْ عَيْنَاهَا لَكِنَّهُ يَسْتُرُ الصَّدْرَ وَمُعْظَمَ الْوَجْهِ. وَقَالَ الْحَسَنُ: تُغَطِّي نِصْفَ وَجْهِهَا. People have differed in regards to the method of dawning it (the jilbāb). Ibn ‘Abbās (radiyallahu ‘anhuma) and ‘Abīdah as-Salmānī (rahimahullah) state: It means to wrap it up in such a way that everything is concealed except that (the area of) one eye is left open for her to see with. Ibn ‘Abbās (radiyallahu ‘anhuma) (in another narration) and Qatādah (rahimahullah) say: It means to wrap it up above the forehead and to fasten it, then to fold it till above the nose even if both eyes are left open; although, she will have to cover her chest and majority of her face. Hasan (rahimahullah) says: She will cover half of her face.[16]Similar narrations have been mentioned in other books of tafāsīr as well.[17]From this we can clearly see that the mufassirūn and great figures of the past such as Ibn ‘Abbās (radiyallahu ‘anhuma) consider that the dawning of the jilbāb for women includes the covering of the face. This is to the extent that there are narrations of leaving only one eye open as well. To substantiate this further, Imam Qurtubi also states under the tafsīr of this verse:لَمَّا كَانَتْ عَادَةُ الْعَرَبِيَّاتِ التَّبَذُّلَ، وَكُنَّ يَكْشِفْنَ وُجُوهَهُنَّ كَمَا يَفْعَلُ الْإِمَاءُ، وَكَانَ ذَلِكَ دَاعِيَةً إِلَى نَظَرِ الرِّجَالِ إِلَيْهِنَّ، وَتَشَعُّبِ الْفِكْرَةِ فِيهِنَّ، أَمَرَ اللَّهُ رَسُولَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَأْمُرَهُنَّ بِإِرْخَاءِ الْجَلَابِيبِ عَلَيْهِنَّ إِذَا أَرَدْنَ الْخُرُوجَ إِلَى حَوَائِجِهِنَّ Since it was the habit of the Arab women to display their beauty as they would reveal their faces like the female slaves, and since such an action would lead to other men looking at them and filling their minds with thoughts of those women, Allah Ta’ālā commanded the Holy Prophet (sallallahu ‘alaihi wa sallam) to instruct the (Muslim) women to hang down their shawls over them whenever they would have a desire to go out for their needs.[18] -The Third Degree-Allah Ta’ālā says in Surah an-Nūr, verse 31:وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ And say to the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment (i.e. places of beauty), except that which appears thereof, and must wrap their bosoms with their shawls…This verse discusses the third and final degree of hijāb, which deals with hijāb of the second degree along with an exception to reveal certain portions of the body.[19] The meaning of this verse is apparent; a women is not allowed to display her beauty and she should cover herself with her shawl. Although, scholars differ as to what the words “except that which appears thereof” refers to. Many mufassirūn such as Imam at-Tabarī[20], Imam al-Qurtubī[21], and Imam Ibn Kathīr[22] have discussed the different narrations and opinions regarding this issue in detail. Mufti Shafī ‘Uthmānī has provided a concise summary of the differences in his book Ahkām al-Qurān in the following words:و حاصل الكلام في تفسير ما ظهر أنه مختلف فيه بين الصحابة والتابعين فعبد الله بن مسعود و من تابعه فسروه بالثياب و الجلباب، و علي ذلك فلا حجة فيه لمن استثني الوجه والكفين عن الحجاب…و عبد الله ابن عباس و عبد الله بن عمر و من تابعهما فسروا قوله تعالي: ولا يبدين زينتهن إلا ما ظهر منها، بقولهم: إنه الوجه والكفان. وهو محتمل المعنيين، الأول: أنه تفسير للزينة التي نهين عن إبدائها، فعلي هذا رجع هذا القول أيضا إلي معني قول ابن مسعود رضي الله عنه، فلم يكن الوجه والكفان من مستثنيات، والمعني الثاني: أنه تفسير لما ظهر، وعلي هذا الأحتمال كان الوجه والكفان مستثنيان من الحجابThe summary of the differences regarding the tafsīr of “that which appears thereof” is that a difference of opinion exists between the Sahabah and Tābi’īn themselves. ‘Abdullah bin Mas’ūd (radiyallahu ‘anhu) and those who are of his opinion say that it refers to (their) clothes and the jilbāb. According to this opinion, there is no room for those who exempt the face and the hands from hijāb…’Abdullah bin ‘Abbās (radiyallahu ‘anhuma) and ‘Abdullah bin ‘Umar (radiyallahu ‘anhuma) interpret the words “and must not expose their adornment, except that which appears thereof” as meaning the face and the hands. This tafsīr holds two possibilities. The first possibility: This (face and hands) is the tafsīr for the word “adornment” from which women have been forbidden to display. According to this tafsīr, in meaning it will be the same as the interpretation of Ibn Mas’ūd (radiyallahu ‘anhu); therefore, the hands and face will not be exempt (from the hijāb). The second possibility: This is the tafsīr for “that which appears thereof”. According to this possibility, the face and the hands will be exempt from the hijāb.[23]In more simple terms, the verses according to each interpretation will mean:(1) According to the tafsīr of Ibn Mas’ūd (radiyallahu ‘anhu): And (they) must not expose their adornment, except their outer garments (e.g. their jilbāb).(2) According to the tafsīr of Ibn ‘Abbās (radiyallahu ‘anhuma): And (they) must not expose their adornment, except their hands and faces.It is important to take note that this discussion only pertains to the interpretation of this verse and not the ruling for the hijāb itself. Clarification on Women Exposing Their FaceOne may conclude through this that there remains scope for women to expose their face as it is a valid tafsīr of this verse. In order clear this misconception, we will expound with the following points:(1) After discussing the various opinions, Imam Qurtubī says in his tafsīr:قَالَ ابْنُ عَطِيَّةَ: وَيَظْهَرُ لِي بِحُكْمِ أَلْفَاظِ الْآيَةِ أَنَّ الْمَرْأَةَ مَأْمُورَةٌ بِأَلَّا تُبْدِيَ وَأَنْ تَجْتَهِدَ فِي الْإِخْفَاءِ لِكُلِّ مَا هُوَ زِينَةٌ، وَوَقَعَ الِاسْتِثْنَاءُ فِيمَا يَظْهَرُ بِحُكْمِ ضَرُورَةِ حَرَكَةٍ فِيمَا لَا بُدَّ مِنْهُ، أَوْ إِصْلَاحِ شَأْنٍ وَنَحْوِ ذَلِكَ. فَ”- مَا ظَهَرَ” عَلَى هَذَا الْوَجْهِ مِمَّا تُؤَدِّي إِلَيْهِ الضَّرُورَةُ فِي النِّسَاءِ فَهُوَ الْمَعْفُوُّ عَنْهُ. قُلْتُ: هَذَا قَوْلٌ حَسَنٌ، إِلَّا أَنَّهُ لَمَّا كَانَ الْغَالِبُ مِنَ الْوَجْهِ وَالْكَفَّيْنِ ظُهُورُهُمَا عَادَةً وَعِبَادَة..فَيَصْلُحُ أَنْ يَكُونَ الِاسْتِثْنَاءُ رَاجِعًا إِلَيْهِمَا Ibn ‘Atiyyah says: “What becomes apparent to me in regards to the ruling derived from the words of this verse is that women are commanded to not reveal themselves and that they try their best to conceal all that is considered to be adornment (beauty). The exception made here is due to certain movements that are absolutely necessary (for women to do) or in order to fix something, etc. As such, “that which appears thereof” in this context refers to revealing at times of necessity for women; therefore, it is amongst those things that are forgiven (due to a need).” According to me [referring to Imam al-Qurtubī himself], this is a better approach, except that since the face and hands become revealed habitually or at times of ībādah…it is better to say that the exception refers to those two times
(only).24 There are some who mention that revealing the face is permissible for women if there is no fear of fitnah[25]. In regards to this, Imam Jalāluddīn al-Mahallī mentions in his Tafsīr al-Jalālayn:{وَلَا يُبْدِينَ}…{زِينَتهنَّ إلَّا مَا ظَهَرَ مِنْهَا} وَهُوَ الْوَجْه وَالْكَفَّانِ فَيَجُوز نَظَره لِأَجْنَبِيٍّ إنْ لَمْ يَخَفْ فِتْنَة فِي أَحَد وَجْهَيْنِ وَالثَّانِي يَحْرُم لِأَنَّهُ مَظِنَّة الْفِتْنَة وَرُجِّحَ حَسْمًا لِلْبَابِ[The verse says] “And they must not expose”…”their adornment, except that which appears thereof”. This refers to the face and the hands; therefore it should be permissible for one to look at a woman (i.e. her face) if he does not feel there will be fitnah. This is according to one opinion; the other opinion is that such an act is harām since there is a possibility of fitnah. This (second) opinion has been given preference in order to close the doors (leading to fitnah).[26]Mufti Shafī’ comments on this as well in the following words:و أنت خبير بأن هذا أمر يعز وجوده في القرون الأولي أيضا إلا ما شاء الله تعالي، ويشهد له قصة الفضل ابن عباس مع امرأة خثعمية بأن النبي صلي الله عليه و سلم حول وجه الفضل عنها، و قال: رأيت شابا و شابة فلم آمن عليهما الفتنة، كما رواه البخاري والترمذي، فما ظنك بزماننا الذي بدا فيه التساوي بين المحاسن والمساوي، وكادت القلوب أن تكون منكوسة فلاتعرف معروفا و لا تنكر منكرا، و عادت الفواحش فيه مفخرا، واتخذت المناهي متجرا؛ تجارت بهم الأهواء كما تتجار الكلب بصاحبه، و يخبط بهم الهوي في مذاهبه وغياهبه؟ فكيف يحصل الأمن واليقين علي أنه لا يحدث في نفسه الميلان إلي قربها بالنظر إليها؟ You already know that such a thing (not having fear of fitnah) was seldom found during the first era of Muslims as well (i.e. the time of the Holy Prophet sallallahu ‘alaihi wa sallam and his Sahabah radiyallahu ‘anhum) except that which Allah Ta’ālā wanted. The story of Fadl ibn ‘Abbās (radiyallahu ‘anhu) and the woman of Khath’amiyyah attests to this fact since the Holy Prophet (sallallahu ‘alaihi wa sallam) turned the face of Fadl away from her (when he saw them staring at each other) as he told them: “I saw a young man and a young woman and I did not feel secure from fitnah arising between them.” As narrated by Imam Bukhārī and Imam Tirmidhī. [Considering this] what do you think is the situation in our times where good and evil have been labeled as equal, the hearts (of people) have turned upside down to the extent that they cannot even differentiate between wrong from right, where indecency (i.e. adultery, prostitution, etc.) has returned as a means to boast one’s own ego, where forbidden acts have become a business? A time where selfish desires travel with people like a dog travels with his partner? Where wishes and fancies have plunged people into its depths and its darkness. So how can one feel secure and certain that one’s heart will not be inclined towards her (i.e. towards committing indecency with her) when one’s eyes are focused on her?27 All four schools of thought (i.e. Mālikī, Hanbalī, Shafi’ī, and Hanafī) agree that it is impermissible for women to expose their face in front of non-mahram men[28].After discussing the points above, the conclusion the we arrive at is that although there is a difference of opinion regarding the tafsīr of verse thirty one of Surah an-Nūr, there remains no discrepancy in regards to the ruling derived therefrom. That is to say that even though there are authentic narrations concerning the meaning of “except that which appears thereof”, there still remains no disagreement pertaining to the application of the verse according to the vast majority of the fuqahā, especially in reference to our time where fitnah lurks at every corner; therefore, it is not feasible for women to leave their homes with their faces uncovered in front of non-mahram men.The core of this discussion boils down to the fact that the third degree of hijāb no longer remains an issue, whether it is because one opts for Ibn Masūd’s (radiyallahu ‘anhu) tafsīr of the verse which states that “except that which appears thereof” simply refers to women’s outer garments and ornaments, or because the revealing of one’s face in our times can lead to fitnah, and in order to close this door completely, the ruling of impermissibility was given preference.[29] The Field of AhkāmBefore we conclude this discussion, we would like to make one final point. The saying goes “to each his own”, but does this apply to the laws of Shari’ah? Like any other field, Islamic sciences have also been divided into different categories each with their own specialists. The muhaddithūn are tasked with preserving the words and asānīd (chains of narration) of ahādīth for later generations, whereas the mufassirūn discuss the meanings, interpretations, and explanations of the verses in the Holy Qurān. Similarly, the fuqahā are those who spent a great portion of their lives deducing rulings from the Holy Qurān and the Ahādīth of the Holy Prophet (sallallahu ‘alaihi wa sallam). One may say that each field is also linked to the other in one way or another.The point of consideration is that simply because one is a master in one field it does not necessitate that he is a master in another. If one holds a PhD in mechanical engineering, it does not mean that he has the knowledge to perform a surgery on a patient requiring a bypass. This also goes for one who has studied immensely on his own but does not hold the credentials needed to assert his authority in front of those who hold valid credentials in that field. For example, if one studies hundreds of books on the subject of medicine, keeps up with WebMD every day, and further reads every article regarding medicine for fifteen years, he still does not hold the credentials that a student of medicine would hold that only studied for a mere seven to eight years. The reason being is that certain sciences require certain procedures and experience under direct supervision of an authority in order to be labelled as a master in that field.To substantiate this point, consider the words of Imam Tirmidhī, a great and renowned muhaddith, regarding the status of the fuqaha:وَهُمْ أَعْلَمُ بِمَعَانِي الحَدِيثِ And they (the fuqahā) have more knowledge of the meanings of the ahādīth.[30]To conclude, while there may be some who attempt to interpret the meanings of the Qurān and ahādīth in their own way, the rulings derived therefrom will not be taken into consideration unless uttered by the fuqahā themselves. The reason is very simple, the fuqahā are masters in the field of deduction and have written thousands and thousands of books on various subjects of ahkām. Furthermore, such a claim is not something new; rather, the chain of fuqahā and their mastery in this field can be traced back to the first century of Islam. Their words have always been accepted as the final judgment in all matters of fiqh (Islamic Jurisprudence) for over one thousand years. Simply being god fearing and a firm believer of the Quran does not mean one cannot err, especially when one’s opinion is weighed against a thousand years of study backed by thousands of scholars from the four accepted schools of thought. Such an opinion in the end contradicts ijmā’ (consensus) and holds no weight in the sciences of fiqh and deduction.The fact of the matter is that although one may have done great and outstanding work in a certain field and attained a high status in the eyes of the public, it does not necessitate that he has the credentials to make decisions regarding other fields of Islam.May Allah Ta’ālā accept the efforts of all those who defend Islam and may He continue to take work from them. Ameen.And Allah Ta’āla Knows BestBilal MohammadStudent Darul Iftaa
New Jersey, USAChecked and Approved by,
Mufti Ebrahim Desai.www.daruliftaa.net

[1] Al-Quran, Al-Isrā, 32
[2] Al-Quran, An-Nūr, 31
[3] Sahīh Muslim, Book of al-Qadr (Fate), vol. 4, pg. 2047, Dar Ihyā at-Turāth
[4] Sahih Muslim, 2128, The Book of Clothes and Adornment
[5] Ma’ariful Quran, ” The Difference Between the Injunctions of Satr-ul-‘Awrah and Veiling of Women (Hijab)”, Surah al-Ahzab:53
[6] فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ(سورة الأعراف، ٢٢)
[7] Al-Quran, Surah al-Qasas:25
[8] Ibid.;Ahkām al-Quran by Mufti Shafī’ ‘Uthmānī, vol. 3, pg. 404-406, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah
[9] Ma’ariful Quran, “The Second Issue – the Hijab of Women”, Surah al-Ahzab:53;Ahkām al-Qurān by Mufti Muhammad Shafī’ ‘Uthmanī, vol. 3, pg. 408, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah
[10] Surah al-Ahzab:33
[11] Ma’ariful Quran, “The First Degree of Hijab from People by Virtue of Staying Home”, Surah al-Ahzab:53; الأولي من سورة الأحزاب هذه الآية أعني قوله تعالي: و إذا سألتموهن متاعا فاسألوهن من وراء حجاب، و هي أول آية نزلت في الحجاب…و هذه الآية تدل علي أن كيفية الحجاب الشرعي هو التستر بالبيوت والخدور بحيث لا ينكشف للرجال شيء من أبدانهن و زينتهن…(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٠٨، إذارة القرآن و العلوم الإسلامية)؛ الأولي: حجاب الأشخاص بالبيوت والجدر والخدور والهوادج و أمثالها، بحيث لا يري الرجال الأجانب شيئا من أشخاصهن و لا لباسهن و زينتهن الظاهرة و لا الباطنة، و لا شيئا من جسدهن من الوجه والكفين و سائر البدن(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٥٤، إذارة القرآن و العلوم الإسلامية)؛ (فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ) يقول: من وراء ستر بينكم وبينهن، ولا تدخلوا عليهن بيوتهن (ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ) يقول تعالى ذكره: سؤالكم إياهن المتاع إذا سألتموهن ذلك من وراء حجاب أطهر لقلوبكم وقلوبهن من عوارض العين فيها التي تعرض في صدور الرجال من أمر النساء، وفي صدور النساء من أمر الرجال، وأحرى من أن لا يكون للشيطان عليكم وعليهن سبيل.(جامع البيان للطبري، ج ١٢، ص ٣٩، دار الفكر)
[12] الثاني: أمرهن بملازمة البيوت. وهو أمر مطلوب من سائر النساء…و قد يحرم عليهن الخروج…وما يجوز من الخروج كالخروج للحج و زيارة الوالدين و عيادة المرضي و تعزية الأموات من الأقارب…وقال ابن كثير: و قرن في بيوتكن، أي الزمن بيوتكن فلا تخرجن بغير حاجة.(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٠٨، إذارة القرآن و العلوم الإسلامية)
[13] Sunan at-Tirmidhi, 1173, The Book of Suckling
[14] وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا.مَعْنَى هَذِهِ الْآيَةِ الْأَمْرُ بِلُزُومِ الْبَيْتِ، وَإِنْ كَانَ الْخِطَابُ لِنِسَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَدْ دَخَلَ غَيْرُهُنَّ فِيهِ بِالْمَعْنَى. هَذَا لَوْ لَمْ يَرِدْ دَلِيلٌ يَخُصُّ جَمِيعَ النِّسَاءِ، كَيْفَ وَالشَّرِيعَةُ طَافِحَةٌ بِلُزُومِ النِّسَاءِ بُيُوتَهَنَّ، وَالِانْكِفَافِ عَنِ الْخُرُوجِ مِنْهَا إِلَّا لِضَرُورَةٍ، عَلَى مَا تَقَدَّمَ فِي غَيْرِ مَوْضِعٍ(الجامع لأحكام القرآن للقرطبي، ج ٧، ص ٤٨١، دار الحديث) وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّالتَّاسِعَةُ- فِي هَذِهِ الْآيَةِ دَلِيلٌ عَلَى أَنَّ اللَّهَ تَعَالَى أَذِنَ فِي مَسْأَلَتِهِنَّ مِنْ وَرَاءِ حِجَابٍ، فِي حَاجَةٍ تَعْرِضُ، أَوْ مَسْأَلَةٍ يُسْتَفْتَيْنَ فِيهَا، وَيَدْخُلُ فِي ذَلِكَ جَمِيعُ النِّسَاءِ بِالْمَعْنَى، وَبِمَا تَضَمَّنَتْهُ أُصُولُ الشَّرِيعَةِ مِنْ أَنَّ الْمَرْأَةَ كُلُّهَا عَوْرَةٌ، بَدَنُهَا وَصَوْتُهَا، كَمَا تَقَدَّمَ، فَلَا يَجُوزُ كَشْفُ ذَلِكَ إِلَّا لِحَاجَةٍ كَالشَّهَادَةِ عَلَيْهَا، أَوْ دَاءٍ يَكُونُ بِبَدَنِهَا، أَوْ سُؤَالِهَا عَمَّا يَعْرِضُ وَتَعَيَّنَ عندها.((الجامع لأحكام القرآن للقرطبي، ج ٧، ص ٥٢٠، دار الحديث)
[15]الثالثة- قوله تعالى: (مِنْ جَلَابِيبِهِنَّ) الْجَلَابِيبُ جَمْعُ جِلْبَابٍ، وَهُوَ ثَوْبٌ أَكْبَرُ مِنَ الْخِمَارِ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ وَابْنِ مَسْعُودٍ أَنَّهُ الرِّدَاءُ. وَقَدْ قِيلَ: إِنَّهُ الْقِنَاعُ. وَالصَّحِيحُ أَنَّهُ الثَّوْبُ الَّذِي يَسْتُرُ جَمِيعَ الْبَدَنِ.(الجامع لأحكام القرآن للقرطبي، ج ٧، ص ٣٥٢، دار الحديث)
[16] Ibid.
[17] ثم اختلف أهل التأويل في صفة الإدناء الذي أمرهن الله به فقال بعضهم: هو أن يغطين وجوههن ورءوسهن فلا يبدين منهن إلا عينا واحدة.* ذكر من قال ذلك: حدثني عليّ، قال: ثنا أَبو صالح قال ثني معاوية عن علي عن ابن عباس، قوله (يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة.* ذكر من قال ذلك: حدثني محمد بن سعد قال ثني أَبي قال ثني عمي قال: ثني أَبي عن أبيه عن ابن عباس، قوله (يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ … ) إلى قوله (وَكَانَ اللَّهُ غَفُورًا رَحِيمًا) قال: كانت الحرة تلبس لباس الأمة فأمر الله نساء المؤمنين أن يدنين عليهن من جلابيبهن. وإدناء الجلباب: أن تقنع وتشد على جبينها.(جامع البيان للطبري، ج ١٢، ص ٤٦، دار الفكر)؛الثانية: الحجاب بالبراقع والجلابيب بحيث لايبدو شيء من الوجه والكفين و سائر الجسد و لباس الزينة، فلايري إلا أشخاصهن مستورة من فوق الرأس إلي القدم(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٥٣، إذارة القرآن و العلوم الإسلامية)
[18] Al-Jāmi’ li Ahkām al-Qurān of Imam al-Qurtubī, vol. 7, pg. 532, Darul Hadīth
[19] الثالثة: الحجاب بالجلابيب وأمثالها مع كشف الوجه والكفين والقدمين(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٥٤، إذارة القرآن و العلوم الإسلامية)
[20] وقوله: (وَلا يُبْدِينَ زِينَتَهُنَّ) يقول تعالى ذكره: ولا يُظهرن للناس الذين ليسوا لهن بمحرم زينتهنّ، وهما زينتان: إحداهما: ما خفي وذلك كالخلخال والسوارين والقرطين والقلائد،والأخرى: ما ظهر منها، وذلك مختلف في المعنيّ منه بهذه الآية، فكان بعضهم يقول: زينة الثياب الظاهرة.ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا هارون بن المغيرة، عن الحجاج، عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود، قال: الزينة زينتان: فالظاهرة منها الثياب، وما خفي: الخَلْخَالان والقرطان والسواران…وقال آخرون: الظاهر من الزينة التي أبيح لها أن تبديه: الكحل، والخاتم، والسواران، والوجه.ذكر من قال ذلك: حدثنا أبو كريب، قال: ثنا مروان، قال: ثنا مسلم الملائي، عن سعيد بن جُبير، عن ابن عباس: (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا) قال: الكحل والخاتم….حدثنا ابن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن عبد الله بن مسلم بن هرمز، عن سعيد بن جُبير، في قوله: (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا) قال: الوجه والكفّ….وقال آخرون: عنى به الوجه والثياب.*ذكر من قال ذلك: حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، قال: قال يونس (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا) قال الحسن: الوجه والثياب.(جامع البيان للطبري، ج ١٠، ١١٧-١١٩، دار الفكر)
[21] الثَّالِثَةُ- أَمَرَ اللَّهُ سُبْحَانَهُ وَتَعَالَى النِّسَاءَ بِأَلَّا يُبْدِينَ زِينَتَهُنَّ لِلنَّاظِرِينَ، إِلَّا مَا اسْتَثْنَاهُ مِنَ النَّاظِرِينَ فِي بَاقِي الْآيَةِ حِذَارًا مِنْ الِافْتِتَانِ، ثُمَّ اسْتَثْنَى، مَا يَظْهَرُ مِنَ الزِّينَةِ، وَاخْتَلَفَ النَّاسُ فِي قَدْرِ ذَلِكَ، فَقَالَ ابْنُ مَسْعُودٍ: ظَاهِرُ الزِّينَةِ هُوَ الثِّيَابُ. وَزَادَ ابْنُ جُبَيْرٍ الْوَجْهُ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ أَيْضًا وَعَطَاءٌ وَالْأَوْزَاعِيُّ: الْوَجْهُ وَالْكَفَّانِ وَالثِّيَابُ. وَقَالَ ابْنُ عَبَّاسٍ وَقَتَادَةُ وَالْمِسْوَرُ بْنُ مَخْرَمَةَ: ظَاهِرُ الزِّينَةِ هُوَ الْكُحْلُ وَالسِّوَارُ وَالْخِضَابُ إِلَى نِصْفِ الذِّرَاعِ «1» وَالْقِرَطَةُ وَالْفَتَخُ «2»، وَنَحْوُ هَذَا فَمُبَاحٌ أَنْ تُبْدِيَهُ الْمَرْأَةُ لِكُلِّ مَنْ دَخَلَ عَلَيْهَا مِنَ النَّاسِ.(الجامع لأحكام القرآن للقرطبي، ج ٦، ص ٥١٨، دار الحديث)
[22] وَقَالَ (4) : {وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا} أَيْ: لَا يُظهرْنَ شَيْئًا مِنَ الزِّينَةِ لِلْأَجَانِبِ، إِلَّا مَا لَا يُمْكِنُ إِخْفَاؤُهُ.وَقَالَ ابْنُ مَسْعُودٍ: كَالرِّدَاءِ وَالثِّيَابِ. يَعْنِي: عَلَى مَا كَانَ يَتَعَانَاهُ نِسَاءُ الْعَرَبِ، مِنَ المِقْنعة الَّتِي تُجَلِّل ثِيَابَهَا، وَمَا يَبْدُو مِنْ أَسَافِلِ الثِّيَابِ فَلَا حَرَجَ عَلَيْهَا فِيهِ؛ لِأَنَّ هَذَا لَا يُمْكِنُ إِخْفَاؤُهُ. وَنَظِيرُهُ فِي زِيِّ النِّسَاءِ مَا يَظْهَرُ مِنْ إِزَارِهَا، وَمَا لَا يُمْكِنُ إِخْفَاؤُهُ. وَقَالَ بِقَوْلِ ابْنِ مَسْعُودٍ: الْحَسَنُ، وَابْنُ سِيرِينَ، وَأَبُو الْجَوْزَاءِ، وَإِبْرَاهِيمُ النَّخَعي، وَغَيْرُهُمْ. وَقَالَ الْأَعْمَشِ، عَنْ سَعِيدِ بْنِ جُبَير، عَنِ ابْنِ عَبَّاسٍ: {وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا} قَالَ: وَجْهُهَا وَكَفَّيْهَا وَالْخَاتَمُ(تفسير ابن كثير، ج ٣، ص ٣٤٨، دار الحديث)
[23] Ahkām al-Qurān by Mufti Muhammad Shafī’ ‘Uthmanī, vol. 3, pg. 426, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah
[24] Al-Jāmi’ li Ahkām al-Qurān of Imam al-Qurtubī, vol. 7, pg. 519, Darul Hadīth
[25] وأما الدرجة الثالثة: اأني خروجهن مستورة الأبدان من الرأس إلي القدم مع كشف الوجه والكفين بشرط الأمن من الفتنة…فاختلف فيه كلمات القوم، منهم من رخص فيها بشرط الأمن من الفتنة، و منهم من لم يرخص فيها إلا عند الاضطرار(أحكام القرآن للمفتي محمد شفيع، ج ٣، ص ٤٦٠، إذارة القرآن و العلوم الإسلامية)
[26] Tafsīr al-Jalālayn, Surah an-Nūr, verse 31
[27] Ahkām al-Qurān by Mufti Muhammad Shafī’ ‘Uthmanī, vol. 3, pg. 467, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah
[28] Although the Hanafī position seems to have some room for discussion, in our times the final position holds to be the same as the other three schools of thought. For a detailed discussion on this matter, refer to the following link:http://www.deoband.org/2009/04/fiqh/miscellaneous/the-niqab-and-its-obligation-in-the-hanafi-madhhab/ For information regarding the position of the other three madhāhib, refer to:Ahkām al-Qurān by Mufti Muhammad Shafī’ ‘Uthmanī, vol. 3, pg. 460-467, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah Also see:Ma’ariful Quran, ” The Third Degree of Islamic Legal Hijab About Which Jurists Differ “, Surah al-Ahzab:53
[29] Ahkām al-Qurān by Mufti Muhammad Shafī’ ‘Uthmanī, vol. 3, pg. 469, Idarah al-Quran w’al-‘Ulūm al-Islamiyyah
[30] Sunan at-Tirmidhī, 990, The Book Janāiz (Funerals)

Guidelines regarding Male Haircuts

Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for a barber to cut males’ hair in uneven lengths? I was informed that it is permissible for males to cut their hair in uneven lengths and it does not enter under the prohibition of qaza’ mentioned in the Hadith. Can you explain to me the laws of Shari’ah that relate to cutting the hair?

A: At the onset, one should understand that a believer’s entire life is governed by the laws and injunctions of Shari’ah. In every aspect of one’s life, whether relating to one’s domestic, social and economic dealings, or one’s ibaadaat, deeni rituals and acts of worship, one is commanded to follow the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam).

Similarly, in dressing and physical appearance, a believer is duty bound to emulate the way of Rasulullah (Sallallahu Alaihi Wasallam) and refrain from adopting the culture and ways of the kuffaar. In essence, every aspect of Islam is perfect and totally distinguished from all other religions.

Islam has shown great importance to the laws regarding hair. It is for this reason that every kitaab of Hadith has a separate chapter dedicated to discussing the description of the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) and other related aspects.

Making a Center Path when Combing the Hair

Hazrat Abdullah bin Abbaas (Radhiyallahu Anhuma) mentioned that in the beginning of Islam, Rasulullah (Sallallahu Alaihi Wasallam) would conform to the ways of the Ahl-e-Kitaab (Jews and Christians) in those matters regarding which no specific injunction was revealed by Allah Ta’ala. Therefore, Rasulullah (Sallallahu Alaihi Wasallam) would not make a center path when combing his blessed hair, as this conformed to the way of the Ahl-e-Kitaab (Jews and Christians). Later on, Wahi was sent to Rasulullah (Sallallahu Alaihi Wasallam) commanding him to oppose the ways of the Ahl-e-Kitaab in all matters. It was after this that Rasulullah (Sallallahu Alaihi Wasallam) opposed the ways of the Ahl-e-Kitaab in all matters and began to make a center path when combing his blessed hair. In this way, Allah Ta’ala wished that Islam be totally distinguished from all other religions. (Saheeh Muslim #2336)

Allaamah ibnu Abdil Barr, Imaam Nawawi and Haafiz ibnu Hajar (Rahimahumullah) have mentioned that it is mustahab for one to make a center path when combing his hair as this conforms to the mubaarak practice of Rasulullah (Sallallahu Alaihi Wasallam). [1]

The Two Options regarding Hair

In Fataawa Hindiyyah, it is mentioned that Shari’ah has given a person two options regarding his hair; he may either grow his hair or he may shave his hair. This is also mentioned in other kitaabs of Fiqh such as Raddul Muhtaar and Haashiyatut Tahtaawi.

In regard to these two options, the Fuqahaa mention that the option of growing the hair is preferred, as this was the constant amal (practice) of Rasulullah (Sallallahu Alaihi Wasallam). Apart from the occasions of Haj and Umrah, there is no other occasion on which it is reported that Rasulullah (Sallallahu Alaihi Wasallam) shaved his mubaarak head. Similarly, during the era of Rasulullah (Sallallahu Alaihi Wasallam), most of the Sahaabah (Radhiyallahu Anhum) were accustomed to growing their hair, as this conformed to the mubaarak way of Rasulullah (Sallallahu Alaihi Wasallam).[2]

Shaving the Head

As far as the option of shaving the head is concerned, there are two views of the Fuqahaa. Imaam Tahaawi (Rahimahullah) and Allaamah Teebee (Rahimahullah) have mentioned that shaving the head is sunnah, as this conformed to the practice of Hazrat Ali (Radhiyallahu Anhu) which was approved by Rasulullah (Sallallahu Alayhi Wasallam). On the other hand, Haafiz ibnu Hajar (Rahimahullah) and Mulla Ali Qari (Rahimahullah) have mentioned that shaving the head is not sunnah as it was not the constant practice of Rasulullah (Sallallahu Alaihi Wasallam) and the other Khulafaa-e-Raashideen viz. Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan (Radhiyallahu Anhum), as well as the majority of the Sahaabah (Radhiyallahu Anhum). Therefore, shaving the head is not sunnah but merely permissible. [3]

Keeping Uneven lengths of Hair and Adopting Hairstyles of the Kuffaar

The Hadith has commanded that all the hair be grown or the entire head be shaved.[4] It is not reported in any Hadith that the Sahaabah (Radhiyallahu Anhum) would keep uneven lengths of hair. Rather, there are certain Ahaadith in which this type of hairstyle has been prohibited by Rasulullah (Sallallahu Alaihi Wasallam) and strongly condemned by the Sahaabah (Radhiyallahu Anhum). Hence, the hairstyles that are in vogue today such as shaving a portion of the head, keeping different lengths of hair and dying or styling the hair according to the fashions of the kuffaar are all impermissible and against the way of Islam.

The Description of the Blessed Hair of Rasulullah (Sallallahu Alaihi Wasallam)

The Ahaadith have described three lengths of the blessed hair of Rasulullah (Sallallahu Alaihi Wasallam).

1. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed earlobes. This length of hair is referred to in the Hadith as wafrah. [5]

2. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed shoulders. This length of hair is referred to in the Hadith as jummah. [6]

3. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach between his blessed earlobes and shoulders. This length of hair is referred to in the Hadith as limmah. [7]

It is commendable for one to grow his hair according to these lengths as these conform to the mubaarak appearance of Rasulullah (Sallallahu Alaihi Wasallam). However, it should be understood that in regard to the hair, since Shari’ah has given a person the two options of either growing the hair or shaving the hair – and there is no injunction from the side of Shari’ah commanding a person to grow his hair to any specific length – if a person keeps his hair shorter than the lengths mentioned in the Ahaadith regarding the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam), it will be permissible.

Nevertheless, men should refrain from growing their hair further than the shoulders or tying their hair into a plait or bun as these styles are specific to women, and Shari’ah has prohibited men from emulating women in their dressing, appearance, etc. This is clearly seen in the following Hadith:

عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري رقم 5885)

Hazrat Abdullah bin Abbaas (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) cursed those men who emulate women, and those women who emulate men.”

Guidelines regarding Male Haircuts

In regard to the topic of permissible and impermissible haircuts , Hazrat Mufti Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Mufti Ahmad Khaanpuri (Daamat Barakaatuhum) have prepared a detailed article outlining the Islamic perspective of haircuts and providing guidelines through which one will be able to refrain from kuffaar emulation. [8]

Below we will mention a few of the Shar’ee guidelines in regard to cutting the hair as well as some of the important points detailed in the article of Hazrat Mufti Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Mufti Ahmad Khaanpuri (Daamat Barakaatuhum). It is essential for one to adhere to these guidelines in order to emulate the sunnah and refrain from adopting the alien culture of the kuffaar.

Basically, there are four styles in which people cut their hair:

1. The first style is where the entire head is shaved, or all the hair on the head is cut to an equal length. Shari’ah has permitted this style. It is reported regarding Hazrat Ali (Radhiyallahu Anhu) that he used to shave his head.

عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل بها كذا وكذا من النار قال علي فمن ثم عاديت رأسي ثلاثا وكان يجز شعره (سنن أبي داود رقم 249)

Hazrat Ali (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Whichever person in the state of janaabah performs ghusal and leaves an area equal to a strand of hair without washing it, he will undergo such-and-such punishment of Jahannum.” Hazrat Ali (Radhiyallahu Anhu) thereafter said three times, “Since then, (it is on account of the fear that I should not leave out any portion of my hair unwashed during ghusal that) I treated (the hair of) my head with enmity (and would remove all my hair through shaving my head).” Therefore, Hazrat Ali (Radhiyallahu Anhu) would shave his head.

2. The second style is where the hair of one portion of the head (or different portions of the head) is shaved while the remaining hair on the head is not shaved. This style is not permissible. The Hadith has prohibited this and termed it as qaza’.

عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود رقم 4195)

Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) saw a child whose head was partially shaved (i.e. a portion was shaved and a portion was left). Rasulullah (Sallallahu Alaihi Wasallam) prohibited them from cutting the hair in this manner and said, “Shave all the hair or leave all the hair.”

Similarly, we find that the Sahaabah (Radhiyallahu Anhum) objected to these impermissible haircuts, where a portion of the head is shaved while the remaining hair is kept.

عن أبي سلام قال دخلت على عائشة وفي رأسي قزع فأمرت به فجز أو حلق (مصنف ابن أبي شيبة رقم 25782)

Hazrat Abu Salaam (Rahimahullah) narrates, “I once entered into the presence of Hazrat Aa’ishah (Radhiyallahu Anha) while some of the hair on my head was shaved and the remaining hair on my head was left. Hazrat Aa’ishah (Radhiyallahu Anha) commanded regarding my hair (that all the hair be removed). Hence, all my hair was removed or shaved.”

عن الحجاج بن حسان قال دخلنا على أنس بن مالك فحدثتني أختي المغيرة قالت وأنت يومئذ غلام ولك قرنان أو قصتان فمسح رأسك وبرك عليك وقال احلقوا هذين أو قصوهما فإن هذا زي اليهود (سنن أبي داود رقم 4197)

Hazrat Hajjaaj bin Hassaan (rahimahullah) narrates, “We once entered into the presence of Hazrat Anas (radhiyallahu ‘anhu). My sister mentioned to me, ‘You were a young boy at the time, and you had two plaits. Hazrat Anas (radhiyallahu ‘anhu) passed his hand over your head and made du‘aa for you to be blessed with barakah (blessings). Hazrat Anas (radhiyallahu ‘anhu) then said, ‘Shave these two (plaits)” or he said, “cut them (i.e. totally remove them), as this is the style of the Jews .’’”

Allamah Nawawi (Rahmatullahi Alaih) has explained that the reason for Hazrat Anas (Radhiyallahu Anhu) commanding that the plaits of the child be shaved or totally removed was that this was qaza’ as the remaining hair of the head was shaved. It should be noted that in the above-mentioned Ahaadith, though Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah disapproved that the hair of a child be cut in the style of qaza’, the Muhadditheen and Fuqahaa have mentioned that the prohibition of qaza’ is not restricted to a child. Rather, it applies to adults as well.

3. The third style is where the hair of one portion or different portions of the head is cut shorter while the remaining hair is left longer. Though this will not enter under the definition of qaza’ mentioned in the Hadith, it will not be permissible as this resembles the ways of the kuffar. There are many Ahaadith that prohibit resembling the ways of the kuffaar. Rasulullah (Sallallahu Alaihi Wasallam) said:

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود رقم 403)

The one who emulates a people will be counted amongst them (in the court of Allah Ta’ala)

The esteemed and renowned commentators of Hadith, Allaamah Nawawi (Rahimahullah) and Allaamah Aini (Rahimahullah), have mentioned that the impermissibility of qaza’ is due to one of three reasons:

a) Disfiguring the natural way Allah Ta’ala has commanded that the hair be kept.

b) Resembling the Jews.

c) Resembling the ways of immoral people. [9]

Hence, we understand that the above three reasons for the impermissibility of qaza’ are also found in the case where one cuts his hair to different lengths.

4) The fourth style is that which resembles the styles and fashions of the kuffaar. This includes the situation where one cuts his hair at an even length, but styles it or dyes it with colors that resemble the ways and fashions of the kuffaar. This is also impermissible in Shari’ah.

Among the impermissible hairstyles are those listed below:

• Crew cut         • Buzz cut          • Dreadlocks          • Fohawk            • Mowhawk

• Flattop           • Spikes             • Cornrows             • Half ponytail   • Step

Cutting the Hair in Different Lengths

If one has to closely examine the Hadith of Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) mentioned above wherein Rasulullah (Sallallahu Alaihi Wasallam) had commanded that a portion of the head of the child should not be shaved while the remaining hair be left, one will find that at the end of the Hadith, Rasulullah (Sallallahu Alaihi Wasallam) highlighted the Islamic perspective in regard to growing the hair. Rasulullah (Sallallahu Alaihi Wasallam) said:

احلقوه كله أو اتركوه كله [10]

“Shave the hair entirely or leave the hair entirely”.

From this statement of Rasulullah (Sallallahu Alaihi Wasallam), “Shave the hair entirely or leave the hair entirely”, one understands that in the case where a person wishes to shave his hair, then one should shave the entire head. Similarly, if one wishes to keep his hair, then he should keep all his hair at the same length. In other words, all the hair of the head should be treated equally. If one wishes to keep the hair, then he should keep all the hair at the same length and should not cut some and leave some.

This meaning will be easily understood from the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would keep their hair. Similarly, this can also be understood from the context of Haj where Rasulullah (Sallallahu Alaihi Wasallam) gave the Sahaabah (Radhiyallahu Anhum) the two options of either shaving the hair or trimming it. It is not reported that the Sahaabah (Radhiyalahu Anhum) would trim their hair at uneven lengths. Hence, this statement of Rasulullah (Sallallahu Alaihi Wasallam) “Shave the hair entirely or leave the hair entirely” should be understood in the correct context in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) were growing and keeping their hair.

Therefore, for one to understand this Hadith in any other way and feel that if one keeps all his hair, but cuts it at uneven lengths, then it will be permissible, as he is still keeping all his hair, this will be incorrect as it opposes the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would grow and keep their hair. Hence, in today’s times, the trend of cutting the hair at different lengths is the way of the kuffaar and not the way of the sunnah.

Another Form of Qaza’

Nowadays, when men cut their hair, they neaten the nape area by shaving the hair on the nape. Similarly, they sometimes neaten the area behind the ears by shaving the hair in that area. In this regard, it is important to bear in mind that if the one shaving the hair on the nape has to remove some of the hair above the nape (i.e. he removes some of the hair of the head) then this will also be regarded as qaza’ according to the Ulamaa and will hence be impermissible. Accordingly, if while neatening the area behind the ears, one has to remove extra hair past the hairline, it will also be regarded as qaza’ and will be impermissible.

This point has been highlighted by Mufti Ahmed Khaanpuri (Daamat Barakaatuh) in Mahmood-ul-Fataawa. [11]

Conclusion

From the above, we understand that it is not permissible to cut the hair at uneven lengths. Hence, if a barber is asked to cut the clients’ hair at uneven lengths, he should decline.

We make du’a that Allah Ta’ala bless us with the tawfeeq of preserving Islam in its pure and pristine form, living our entire lives in accordance to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and refraining from emulating the kuffaar in their culture and ways.

We should realize that true respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam) in all facets of our lives. If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radhiyallahu Anhu) has emphasized:

إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (المستدرك على الصحيحين للحاكم، الرقم: 207)

“We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us.”


[1] (كان أهل الكتاب يسدلون أشعارهم وكان المشركون يفرقون رؤسهم وكان رسول الله صلى الله عليه وسلم يحب موافقة أهل الكتاب فيما لم يؤمر به فسدل ناصيته ثم فرق بعد) قال أهل اللغة يقال سدل يسدل ويسدل بضم الدال وكسرها قال القاضي سدل الشعر إرساله قال والمراد به هنا عند العلماء إرساله على الجبين واتخاذه كالقصة يقال سدل شعره وثوبه إذا أرسله ولم يضم جوانبه وأما الفرق فهو فرق الشعر بعضه من بعض قال العلماء والفرق سنة لأنه الذي رجع إليه النبي صلى الله عليه وسلم قالوا فالظاهر أنه إنما رجع إليه بوحي لقوله إنه كان يوافق أهل الكتاب فيما لم يؤمر به قال القاضي حتى قال بعضهم نسخ المسدل فلا يجوز فعله ولا اتخاذ الناصية والجمة قال ويحتمل أن المراد جواز الفرق لا وجوبه ويحتمل أن الفرق كان باجتهاد في مخالفة أهل الكتاب لا بوحي ويكون الفرق مستحبا ولهذا اختلف السلف فيه ففرق منهم جماعة واتخذ اللمة آخرون وقد جاء في الحديث أنه كان للنبي صلى الله عليه وسلم لمة فإن انفرقت فرقها وإلا تركها قال مالك فرق الرجل أحب إلي هذا كلام القاضي والحاصل أن الصحيح المختار جواز السدل والفرق وأن الفرق أفضل والله أعلم(شرح النووي على مسلم 15/90)

وفيه أيضا من الفقه أن الفرق في الشعر سنة وأنه أولى من السدل لأنه آخر ما كان عليه رسول الله صلى الله عليه وسلم وهذا الفرق لا يكون إلا مع كثرة الشعر وطوله والناصية شعر مقدم الرأس كله وسدله تركه منسدلا سائلا على هيئته والتفريق أن يقسم شعر ناصيته يمينا وشمالا فتظهر جبهته وجبينه من الجانبين والفرق سنة مسنونة (التمهيد 6/74)

قوله ثم فرق بعد في رواية معمر ثم أمر بالفرق ففرق وكان الفرق آخر الأمرين ومما يشبه الفرق والسدل صبغ الشعر وتركه كما تقدم ومنها صوم عاشوراء ثم أمر بنوع مخالفة لهم فيه بصوم يوم قبله أو بعده ومنها استقبال القبلة ومخالفتهم في مخالطة الحائض حتى قال اصنعوا كل شيء الا الجماع فقالوا ما يدع من أمرنا شيئا إلا خالفنا فيه وقد تقدم بيانه في كتاب الحيض وهذا الذي استقر عليه الأمر ومنها ما يظهر لي النهي عن صوم يوم السبت وقد جاء ذلك من طرق متعددة في النسائي وغيره وصرح أبو داود بأنه منسوخ وناسخه حديث أم سلمة أنه صلى الله عليه و سلم كان يصوم يوم السبت والأحد يتحرى ذلك ويقول أنهما يوما عيد الكفار وأنا أحب أن أخالفهم وفي لفظ ما مات رسول الله صلى الله عليه و سلم حتى كان أكثر صيامه السبت والأحد أخرجه أحمد والنسائي وأشار بقوله يوما عيد إلى أن يوم السبت عيد عند اليهود والأحد عيد عند النصارى وأيام العيد لا تصام فخالفهم بصيامها ويستفاد من هذا أن الذي قاله بعض الشافعية من كراهة إفراد السبت وكذا الأحد ليس جيدا بل الأولى في المحافظة على ذلك يوم الجمعة كما ورد الحديث الصحيح فيه وأما السبت والأحد فالأولى أن يصاما معا وفرادى امتثالا لعموم الأمر بمخالفة أهل الكتاب قال عياض سدل الشعر إرساله يقال سدل شعره وأسدله إذا أرسله ولم يضم جوانبه وكذا الثوب والفرق تفريق الشعر بعضه من بعض وكشفه عن الجبين قال والفرق سنة لأنه الذي استقر عليه الحال والذي يظهر أن ذلك وقع بوحي لقول الراوي في أول الحديث إنه كان يحب موافقة أهل الكتاب فيما لم يؤمر فيه بشيء فالظاهر أنه فرق بأمر من الله حتى ادعى بعضهم فيه النسخ ومنع السدل واتخاذ الناصية وحكى ذلك عن عمر بن عبد العزيز وتعقبه القرطبي بأن الظاهر أن الذي كان صلى الله عليه و سلم يفعله إنما هو لأجل استئلافهم فلما لم ينجع فيهم أحب مخالفتهم فكانت مستحبة لا واجبة عليه وقول الراوي فيما لم يؤمر فيه بشيء أي لم يطلب منه والطلب يشمل الوجوب والندب وأما توهم النسخ في هذا فليس بشيء لا مكان الجمع بل يحتمل أن لا يكون الموافقة والمخالفة حكما شرعيا إلا من جهة المصلحة قال ولو كان السدل منسوخا لصار إليه الصحابة أو أكثرهم والمنقول عنهم أن منهم من كان يفرق ومنهم من كان يسدل ولم يعب بعضهم على بعض وقد صح أنه كانت له صلى الله عليه و سلم لمة فإن انفرقت فرقها وإلا تركها فالصحيح أن الفرق مستحب لا واجب وهو قول مالك والجمهور.( فتح الباري 10/362)

[2] وفي روضه الزندويستي أن السنة في شعر الرأس إما الفرق وإما الحلق وذكر الطحطاوي الحلق سنة ونسب ذلك إلى العلماء الثلاثة كذا في التتارخانية.(الفتاوى الهندية 5/357)

قوله ( وأما حلق رأسه إلخ ) في الروضة للزندويستي أن السنة في شعر الرأس إما الفرق أو الحلق وذكره الطحاوي أن الحلق سنة ونسب ذلك إلى العلماء الثلاثة.(رد المحتار 1/407)

وفي روضة الزند ويستى السنة في شعر الرأس اما الفرق واما الحلق.( حاشية الطحطاوي على مراقي الفلاح صـ 526)

وقال (احلقوا كله) أي كل الرأس أي شعره (أو اتركوا كله) في إشارة إلى أن الحلق في غير الحج والعمرة جائز وأن الرجل مخير بين الحلق وتركه لكن الأفضل أن لا يحلق إلا في أحد النسكين كما كان عليه صلى الله عليه وسلم مع أصحابه رضي الله عنهم وانفرد منهم علي – كرم الله وجهه – كما سبق أول الكتاب (مرقاة المفاتيح 7/2818)

إبقاء الشعر أفضل إلا بعد فراغ أحد النسكين على ما هو المعتاد على الوجه الأكمل (مرقاة المفاتيح 7/2834)

وقد ثبت في سنن أبي داود بإسناد على شرط البخاري ومسلم أن رسول الله صلى الله عليه وسلم رأى صبيا قد حلق بعض رأسه فقال احلقوه كله أو اتركوه كله وهذا صريح في إباحة حلق الرأس لا يحتمل تأويلا قال أصحابنا حلق الرأس جائز بكل حال لكن إن شق عليه تعهده بالدهن والتسريح استحب حلقه وإن لم يشق استحب تركه (حاشية السيوطي على سنن النسائي 7/121)

[3] وكان أي علي يجز أي يحلق شعره رضي الله عنه وبهذا الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه وسلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا: إن فعله – رضي الله عنه –  إذا كان مخالفا لسنته عليه الصلاة والسلام وبقية الخلفاء يكون رخصة لا سنة. (بذل المجهود 1/152)

[4] عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه، فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود، الرقم: 4195)

[5] حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت أبا إسحاق، قال: سمعت البراء، يقول: «كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين عظيم الجمة إلى شحمة أذنيه عليه حلة حمراء ما رأيت شيئا قط أحسن منه صلى الله عليه وسلم». (صحيح مسلم، الرقم: 2337)

[6] حدثنا محمود بن غيلان حدثنا وكيع حدثنا سفيان عن أبي إسحق عن البراء قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه و سلم له شعر يضرب منكبيه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل. (سنن الترمذي، الرقم: 1724)

[7] حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: ” كان شعر رسول الله صلى الله عليه وسلم دون الجمة، وفوق الوفرة .(مسند أحمد، الرقم: 24871)

[8] أحسن الفتاوى 86 – 8/79 ، محمود الفتاوى 278 – 3/274

[9] فإن قلت ما الحكمة في النهي عن القزع قلت تشويه الخلقة وقيل زي اليهود وقيل زي أهل الشر والدعارة.(عمدة القاري 22/58)

قال العلماء والحكمة في كراهته أنه تشويه للخلق وقيل لأنه أذى الشر والشطارة وقيل لأنه زي اليهود وقد جاء هذا في رواية لأبي داود والله أعلم.(شرح النووي على مسلم 14/104)

[10] سنن أبي داود، الرقم: 4195

[11] محمود الفتاوى 278 – 3/274

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

DRESS FOR SALAAT

When the Mu’min stands in Salaat, he should understand that he stands in Allah’s Presence. For the Divine Presence, the Shariah requires him to be dressed respectfully. It is haraam to be dressed in the lewd styles of the kuffaar when standing in the Divine Presence. Dress such as T-shirts and jeans; T-shirts or any other type of garment bearing logos and inscriptions; bermudas and the like are haraam. Wearing such kuffaar dress is prohibited at all times. Wearing such dress for Salaat magnifies the sin. Salaat performed with such kuffaar dress styles is Makrooh. If someone has performed Salaat with such dress, it is incumbent to repeat the Salaat within the time and with proper dress.
It is not permissible to enter a Musjid with Tshirts and other types of clothing on which appear slogans, logos and inscriptions even if the pictures are of inanimate objects.

CAMEL HUMP BUN HAIR

camel hump bun hair4.4

 

The sudden upsurge in the new “hijabi” trend amongst Muslim females is both
unfortunate and disturbing. This trend involves making a large bun in order to attract
attention to oneself, sometimes using hair clips to create a big camel-like hump on the
head. This is not only a deception but also a form of Tabarruj (a woman’s making a
wanton display of her beauty) which is contradictory to the rules of hijab and a
destructive sin in the Sight of Allah.
Nabi sallaahu alaihi wasallam said:
“There will be in the latter part of my Ummah scantily dressed women, the hair on the
top of their heads like a camel’s hump. Curse them, for verily they are cursed.”
(Muslim & At-Tabrani)
“There are two types of people from the inhabitants of Hell whom I have not seen: men
in whose hands are whips like the tails of cattle, with which they beat the people, and
women who are clothed yet naked, those who incline towards others and cause others
to incline towards them, whose heads are like the humps of camels. They will neither
enter Paradise nor smell its fragrance, although its fragrance can be detected from
such and such a distance.” (Muslim)

Niqaab & Modesty

Modesty, JamiatKZN & Mufti Ebrahim Desai

IS THERE A VALID DIFFERENCE OF OPINION ON THE NIQAAB???
RESPONSE TO JAMIATKZN & MUFTI EBRAHIM DESAI
QUESTION – Some people argue that a woman does not have to conceal her face from the gazes of Ghair Mahram men. They cite the following view of the JamiatKZN:
It is compulsory for her to cover her entire body from head to toe with the exception of her hands, feet and face in front of strange (nonMahram) men. This is irrespective if strange men are present on one’s property/house/yard or strange men have a ‘view’ into one’s property/house/yard. (Maraaqil Falaah 1/91)

Is there a valid difference of opinion on the issue of women covering the face? If this
is true then why do Muslims go through so much effort and difficulty to cover their
faces if it is not a Sharia requirement?
(Ghair Mahaareem: All males except those with whom nikaah is not permissible.)
RESPONSE
Allah Ta’ala commands: “O Nabi! Say to your wives, your daughters and the
women of the Believers that they draw over them their Jilbaabs (outer-cloaks).
That (i.e. covering themselves with Jilbaabs) is the least (minimum requirement
which they should adopt) so that they be recognized (as respectable and
honourable ladies) and not be molested (by evil men)”. – (Surah 33, Aayat 59)
Commenting on this Aayat, Allamah Abu Bakr Jassaas says: “In this verse is the
indication that young women have been commanded to conceal their faces from
strange males when they emerge (from their homes).” [Ahkaamul Qur’aan]
Innumerable Fuqaha, Mufassireen, etc. have stated that this Aayat refers to women
covering the face. According to all four Math-habs, women must conceal their faces
from Ghair-Mahram men. Here are a few quotes from the four Mathaahib:

 Hanafi Math-hab: “It is mentioned in Al-Muntaqaa that women will be
prohibited from exposing their faces so that it does not lead to Fitnah. And in
our era, it is Waajib to prohibit them (from exposing their faces) – in fact it is
Fardh due to the preponderance of Fasaad.” [Majma’ul Anhur] The
Honourable Faqeeh was speaking about 400 years ago. Today, it is much
worse! The Wujoob of females covering their faces appears in innumerable
Kutub.
 Maaliki Math-hab: “And verily the two (i.e. face and palms) are not Aurah,
even though it is Waajib to conceal them (i.e. the face and palms) due to the
fear of Fitnah.” [Jawaaahirul Ikleel – Haashiyaa Saawi & other Maaliki Kutub]
 Shaafi Math-hab: “Yes, that woman who is certain of the gaze of a strange
man falling on her, it is incumbent upon her to cover her face from him (i.e.
the Ghair-Mahram man). Otherwise (if she does not conceal her face), then
she will be assisting him towards Haraam. Thus, she will be committing a sin.”
[Tuhfatul Muhtaaj] The Wujoob of females covering their faces is mentioned
in Nihaayatul Muhtaaj and many other Shaafi Kutub as well.
 Hambali Math-hab: “And the face is Aurah outside Salaah as far as gazes
(of ghair-Mahram men) are concerned just like the rest of the body.” [AlIqnaa’ and other Hambali Kutub] In fact, Imaam Ahmed Bin Hambal has
mentioned that even the finger-nail of a woman is Aurah (i.e. it is Waajib to
conceal). What then should be deduced regarding the face???
The scope of this article precludes us from presenting all the Qur’aanic Aayaat,
Ahaadeeth, names and quotes of the authorities of the Shariah which prove that
women should cover their faces. The Aimmah-e-Mujtahideen, Fuqaha of the four
Math-habs, Muhadditheen, Mufassireen, etc. have mentioned that it is Waajib upon
women to conceal their faces from ghair-Mahram men. Their consensus is sufficient
for the sincere seeker of the truth.
HIGHEST DEGREE OF HIJAAB
A Mu’min strives for the highest degree of Hijaab. When speaking about modesty,
then the highest degree of Hijaab should be expounded on. Allah Ta’ala commands:
‘And (O Women!) Remain firmly in your homes.’ (Surah 33 – Aayat 33)
Women must remain at home. They may not emerge from their homes
unnecessarily. It is known as Hijaabul Ash-Khaas Bil Buyoot which means that a strange man (Ghair Mahram man) will not see the woman at all to the extent that he
does not see her even with her clothes on. Since he does not see her at all, her face,
palms and her entire body is automatically concealed from him.
This is the highest level of Qur’anic Hijaab (Purdah) commanded in at least two
Aayaat and proven by several Ahaadeeth. There are at least 24 Ahaadeeth which
substantiate the Shar’i Law that women must remain glued to their homes and they
may only emerge from their homes for necessities deemed imperative by the
Shariah – not so-called necessities which human minds fabricate.
The command is for women to be glued to their homes – not an exposed yard or the
outside of one’s home which exposes a woman to passing traffic. It is not permissible
for the man’s wife and/or daughter to emerge from their homes into their exposed
yards even for the sake of relaxation. This is because they are exposing themselves
to Ghair Mahareem for no valid reason which is shameless.
A woman may not emerge from her home without valid Shar’i reason even if she is
covered from head to toe. The Burqah, Niqaab, Jilbaab, etc. are not a license to
emerge from the home without valid Shar’i reason.
2. When a woman emerges from her home for a reason deemed imperative by the
Shariah, the Jilbaab is a requirement. This vital Qur’aanic injunction may not be
omitted. The masses should be given Ta’leem pertaining to the Jilbaab.
Women wearing pyjamas, exposing their hair, the bodily shape and/or also exposing
their faces to Ghair Mahrams, are indeed shameless. Part of modesty is for a woman
to cover her face as well. Read carefully the following articles:
1. The Indisputable Wujoob of The Niqaab
2. Menk & The Female Pilot.
3. More Hijaab Articles
MARAAQIL FALAAH – THE MISUNDERSTOOD TEXT
In regards to a woman, it is compulsory for her to cover her entire body from head
to toe including the face with the exception of her hands and feet in front of strange
(non-Mahram) men. JamiatKZN quoted “(Maraaqil Falaah 1/91)” as a reference
that it is not compulsory for her to cover her face in front of strange (nonMahram) men.

Since the text is misleading, it is necessary to elaborate. The text of Maraaqil Falaah is as
follows:
“ومجيع بدن احلرة عورة إال وجهها وكفيها” ابطنهما وظاهرمها يف األصح وهو املختار
Translation: “And the entire body of a free woman is AURAH except her face and palms
– the front and back (of the face and hands) according to the most authentic view and this
is the chosen opinion.” [Emphasis ours]
The Mas’alah mentioned in Maraaqil Falaah pertains to Aurah – not Hijaab. Even the
Qur’aan explains the Mas’alah pertaining to Aurah (Satr). This is not disputed. We agree
that the face is not included in the Aurah (Satr) of a woman. However, as far as Hijaab is
concerned, a woman must cover her face. The references to prove that women MUST cover their faces in front of Ghair Mahrams are innumerable.
Why did they omit the Sharah (commentary) on this Mas’alah mentioned by Allamah
Tahtaawi Rahimahullah on the issue of a woman exposing her face?
قوله: “إال وجهها” ومنع الشابة من كشفه خلوف الفتنة ال ألنه عورة
Translation: “And the young woman is prohibited from exposing her face due to the
fear of Fitnah – not because it is Aurah.”
There is a need to ask the JamiatKZN and Mufti Ebrahim Desai: Is there Fitnah
when women expose their faces to Ghair Mahrams?
Since there is Fitnah, why does the JamiatKZN claim that there is a difference of
opinion when it is acknowledged that unveiling is a cause of temptation for men
and women?
In the article they sent to the brother, the following is what Mufti Ebrahim Desai
mentioned:
“Unveiling has a number of disadvantages. Some of them are as follows:
1. It is a violation of the Quran and Hadith;
2. It shows woman’s weakness in belief;
3. It is a cause of temptation for men and women;
4. It strips off her modesty that is an integral part of Faith;
5. It subjects her to adultery and sexual harassment (especially now in Egypt with
the vaginal kit, adultery has become so easy. Had all the women been veiled, the
government would not have so much difficulty in trying to outlaw this kit);
6. It hurts her dignity and feelings and it stains her chastity;

7. It prompts woman to take part in commercial advertisements and films as a
showpiece and a source of enjoyment for the viewers.”
DIFFERENCE OF OPINION
Firstly, there is a difference between Hijaab and Aurah. We are discussing Hijaab
here – not Aurah. Secondly, there is a difference of opinion amongst the Fuqaha
whether the face of a woman is included in her Aurah or not. Thirdly, whilst we agree
that a woman’s face is not Aurah; her face has to be concealed from Ghair Mahrams
due to Hijaab. Fourthly, there is no valid difference of opinion as far as Hijaab is
concerned. Those who claim that there is a difference of opinion amongst the Fuqaha,
should send their dalaa-il for scrutiny. When a person requires a Shar’i Masalah,
then the Masalah is obtained from the Kutub of the Fuqaha. Referring directly to
Qur’aan and Hadeeth for deriving Masaail, is the function solely of the Mujtahideen.
It seems as if the JamiatKZN realized that they committed a huge blunder in their
newsletter. The following statement of Imaam Shaafi’ (Rahmatullahi Alaih) should
be salutary: “Whenever I put forward Shari’ Hujjat (Evidence from the Shariah) in
regard to any mas-alah to someone and he accepted it, honour for him in my heart
grew.”
IT IS INCUMBENT (WAAJIB) UPON WOMEN TO COVER THEIR FACES IN FRONT OF GHAIR MAHRAMS. THERE IS NO VALID DIFFERENCE OF OPINION ON THIS ISSUE!
IT WOULD BE EXCELLENT IF ‘MUFTI’ EBRAHIM DESAI AND THE JAMIATKZN PUBLICLY CLARIFY THIS ISSUE! IN FACT, THIS IS NECESSARY. MAY ALLAH GUIDE THEM AND US. AAMEEN

Jamiatul Ulama Northern Cape

YOUR BELOVED DAUGHTER

YOUR DAUGHTER, DON’T RUIN THEIR HAYA

After Imaan, the greatest and most precious attribute of the Muslim female is her Hayaa (modesty and shame). While hayaa is intrinsic with feminity in general, its perfection co-exists only with Imaan. It is therefore, impossible for a non-Muslim female to possess the same degree of hayaa as her Muslim counterpart whose nature has not been corrupted by the kufr influences of western culture. Rasulullah (sallallahu alayhi wasallam) said: “Hayaa is a branch of Imaan.” This treasure of hayaa incrementally decreases with the increase of the attributes of kufr. When hayaa is lost, its opposite, viz. shamelessness/audacity fills the vacuum. Shamelessness has reached its lowest ebb in western civilization which has by far surpassed even barbarians and asses in its exhibition of immorality and lewdness.

Muslim females of this era have also become the victim of the onslaught of western lewdism and shamelessness to such an extent that even the females who don niqaab lack the hayaa which Islam advocates for them. The niqaab has become an outer façade of deception. Most females who don niqaab nowadays treat it as a deceptive symbol to project the image of piety while in reality almost all of their natural Imaani hayaa has been extinguished.

The fundamental problem is the failure in the home. From the very inception, parents miserably fail to develop the natural attribute of hayaa of their daughters. In fact, parents are instrumental in the destruction of the hayaa of their daughters from a very tender age. The quality of hayaa, like all other natural attributes of excellence, has to be developed, nurtured and nourished until it attains its degree of perfection. It is for this reason that the Shariah commands the inculcation of Hijaab from a very early age.

According to Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), a girl should adopt Purdah for the ghair mahram males of the family (cousins, brothers-in-law, etc.) from the age of seven years, and for outsiders from the age of six years. True purdah – that is, Purdah of the heart – cannot be achieved instantaneously and simultaneously with the advent of buloogh (maturity). The Hijaab dress, niqaab, concealing the hair and arms introduced to a girl only at the advent of buloogh is adopted as a social imposition without her understanding the value of Hijaab. The girl nurtured in the western cult of shamelessness, feels the sudden imposition of Hijaab at the age of buloogh to be claustrophobic, burdensome and even loathsome. While she will adopt Hijaab as a consequence of social pressure and norm of her ‘pious’ family, inwardly she rebels against the concept of Hijaab which Allah Ta’ala has decreed for females.

The development of hayaa and adoption of hijaab have to be inculcated and ingrained in girls from the cradle. However, since parents themselves lack understanding of the Islamic concept of Hijaab, they sow the seeds of aversion for Hijaab in their little daughters. They achieve this dastardly feat by cladding their infant daughters with kuffaar western garments. In so doing they betray their hidden preference for the ways and styles of kufr. They may have adopted an outward display of hijaab due to social considerations, but their hearts are bereft of hijaab, hence it is seen that most Muslim parents have no qualms in dressing their little girls like prostitutes, with tight-fitting pants and skin-tight tops. The girl’s hair is perpetually exposed. She is allowed to mingle with boys and outsider males.

She is allowed to ruin all vestiges of natural and Imaani hayaa by peddling a bicycle. It is thus seen that the muraahiq (near to buloogh) daughters of even Ulama are furiously peddling bicycles. Shaitaan has succeeded in his plot of deception. He has managed to deceive even the Ulama with talbees-e-iblees logic – “she is riding the bicycle in an enclosure which conforms to Hijaab standard”. This type of deceptive argument is whispered into the hearts of pious parents to achieve the satanic objective of ruining every vestige of a girl’s natural hayaa.

When Rasulullah (sallallahu alayhi wasallam) has cursed females who ride horses, such admonition was not the product of his whim and desire. The Qur’aan Majeed states: “He (i.e. Muhammad) does not speak of desire (whim and fancy). It (i.e. whatever he says) is Wahi revealed to him.” Thus, the Muslim lady who drives a car should not labour under self-deception that she is observing Hijaab simply because only her two eyes are on exhibition while her nose, cheeks and lips are concealed by the semblance of niqaab she dons behind the steering wheel. She should remember, and make constant thikr behind the steering wheel of the fact that every second she is under Divine La’nat. The plethora of arguments fabricated to justify her exploits behind the steering wheel and the surreptitious exploits of her eyes and heart from behind the flimsy ‘niqaab’, have no validity in the Shariah. The fact that she is able to steer away the vehicle in a public swarming with fussaaq and fujjaar of a million persuasions, is adequate evidence for her audacity bordering on immorality in terms of the Islamic concept of Hayaa. A woman behind a steering wheel is a mal-oonah (accursed) in the same class as the mal-oonah in the saddle.

A little girl – a five and six year old – who is allowed to ride a bicycle, ruins her natural hayaa. To display tomboy antics on the bicycle – to peddle furiously – requires audacity. Audacity is the opposite of hayaa. The little girl, instead of her hayaa being developed, and instead of her being schooled in greater hijaab as she grows, her natural shame is neutralized by acts of self-expression. Whereas Islam commands Ikhfa’ (Concealment) for its female adherents, parents nurture their little daughters in Izhaar (self-expression) and audacity by encouraging and aiding them with dress, mannerisms and activities which only promote abandonment of hayaa.

The programme of developing the hayaa of girls requires that they be clad with Islamic attire from infancy. Western lewd styles are absolutely haraam for even little girls. All aspects of Hijaab, barring the niqaab, should be incumbently inculcated in little girls from infancy. Hijaab should become an inseparable constituent of the morality of Muslim females. If parents adopt the proper Islamic concept of Hijaab for their little daughters, the girls will feel ‘naked’ even if an arm is momentarily bared in the presence of a non-Muslim female.

The hair of a female is extremely delicate. Hijaab applies to a greater degree to her hair than to her face. A female’s exposed hair attracts even spiritual and unseen calamities and curses. Allah Ta’ala is The Creator. He knows why He has ordained that not a single hair of the female should be exposed. While evil beings such as the jinn and shayaateen are attracted by the female’s exposed hair, the pious celestial beings such as the Malaaikah (Angels) cherish a natural abhorrence for a female whose hair is exposed. Therefore, the Malaaikah of Rahmat do not frequent a home where the females habitually wander around with their hair exposed, and this applies even if there are no ghair mahaareem males present.

Parents should treasure the amaanat of children and not ruin the hayaa and akhlaaq of their daughters and sons with the mannerism of the western cult of immorality in which self-expression is an emphasised demand while Islam teaches the exact opposite. And of vital importance to understand and never to forget is that secular school, especially the so-called ‘islamic school’, is the last nail in the coffin of the girl’s hayaa.

FEMALES AT THE HELM
Allah Ta’ala, commanding women, says in the Qur’aan Shareef:

“And remain (glued) within your homes, and do not make an exhibition of yourselves like the displays of jaahiliyyah (the times of ignorance of the mushrikeen era).”

Rasulullah (sallallahu alayhi wasallam) said:

“Never will prosper a nation who assigns its affairs to a woman.”

The domination of the kuffaar and the fall of the Ummah in prostration at the feet of the kuffaar, have disfigured the intellectual process of Muslims. The thinking of Muslims has become subservient to kuffaar ideologies, especially western kuffaar culture. What is enlightenment to the west, is accepted and adopted as an incumbent requisite of life. Minus the ‘progressive’ attitudes of the western cult, Muslims see no progress.

One of the most dehumanising aspects of western culture is its cult of immorality which hinges on female exposure, female exhibition and prostituting the female body. There is no sphere of western life which is devoid of the preponderance of female exhibition. In emulation of the western kuffaar cult of libertinism, Muslims too have adopted this vice of female exhibition. Following in the footsteps of the western shayaateen, Muslims of all walks of life, including the so-called religious sector, are portraying their adoption of the western cult of female exhibition with Islamic hues. People of the Deen are justifying female emergence, female exhibition and female participation in public activities by presenting deceptive ‘Islamic’ arguments.

While the Qur’aan vehemently proscribes female emergence from the home, we find in this era Ulama, the Madaaris, the Khaanqahs and the Tabligh Jamaat – all Deeni institutions – advocating the diametric opposite of the Qur’aanic prohibition. Thus, women are encouraged in their droves to emerge from their homes to participate in Salaat in the Musaajid, so-called Thikr and so-called Tableegh in public places. So-called deceptive shaitaani ‘separate’ facilities are supposedly arranged to cater for the droves of women who have been encouraged to violate the Qur’aanic prohibition. While the Sahaabah had unanimously forbidden women to leave their homes for performing Salaat in the Musaajid, the modern molvis, sheikhs and muballigheen sneer at the Qur’aanic injunction and have resolved to do the very opposite. By their devilish conduct they imply that the Qur’aanic command has been abrogated.

By their vigorous advocacy of female emergence, they rebelliously disregard the explicit Qur’aanic prohibition, the Ijma’ (Consensus) of the Sahaabah and the Ijma’ of the Ummah down the long corridor of Islam’s history. It is only in this century that the liberalized ulama reeling under western influence, have legalized female emergence and actively encourage them to follow in the footsteps of their western counterparts. A direct consequence of the corruption which have contaminated and derailed the Ulama, are the outdoor female activities such as:

ÆAttending secular educational institutions

ÆAttending the Musaajid

ÆAttending public halls for lectures and evil wedding functions

ÆAttending thikr programmes

ÆParticipating in Tabligh Jamaat activities.

ÆManaging shops

ÆGirls Madrasahs

Most of these outdoor activities which are in conflict with the Qur’aan and Sunnah, have been awarded Shar’i licence by misguided ulama who have strayed from Siraatul Mustaqeem. Thus, even Shaikhs of Khaanqahs invite females to come out of their homes to attend their thikr sessions; Ulama entice them from their homes to attend madrasahs, and the Tabligh Jamaat folk take women out of the homes to wander around on tableegh programmes. All these outdoor activities are presented to the women as acts of ibaadat, while in reality these are acts of deviation which open up the doors of fitnah. These Deeni personnel have destroyed the natural hayaa which Allah Ta’ala has endowed womenfolk. Self-exhibition has ruined their modesty, and has made them audacious.

The concept of gender-equality is nothing other than female exhibition to gratify the inordinate carnal lusts of the male ‘master’. Allah Ta’ala has created woman for only the home role. She has no share in outdoor activities which are the domain of the man. The consequence of elimination of the natural role of women is the collapse of the Islamic culture of morality which was handed to the Ummah by Rasulullah (sallallahu alayhi wasallam). The more this cult of female exhibition is promoted, the greater will be the fitnah in the community. There can never be prosperity in the Muslim community when women vie with men outside the precincts of the home.