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

"May the Peace and Blessings of Allah be Upon You"

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from
the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be
led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that
there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala


Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

They should be known so as not to be


annoyed
A Summary of the Ruling on the Islaamic Clothing
of Male and Females
Compiled by Imran Ayub

Alhamdulilah. Indeed, all praise is due to Allaah. We praise Him and


seek His help and forgiveness. We seek refuge in Allaah from our
souls’ evil and our wrong doings. He whom Allaah guides, no one
can misguide; and he whom He misguides, no one can guide. I bear
witness that there is no (true) God except Allah – alone without a
partner, and I bear witness that Muhammad (peace be upon him) is His
‘Abd (servant) and messenger.

A. For Females:
1. It should cover all the body apart from whatever has been
exempted.

Allah says, “O Prophet (peace be upon him)! Tell your wives and
your daughters and the women of the believers to draw their cloaks
(veils) all over their bodies.[1] That will be better, that they should be
known so as not to be annoyed. And Allâh is Ever Oft Forgiving, Most
Merciful.”[2]

And He, the Most High, says, “And tell the believing women to
lower their gaze (from looking at forbidden things), and protect their
private parts (from illegal sexual acts, etc.) and not to show off their
adornment except only that which is apparent , and to draw their veils
all over Juyubihinna (i.e. necks and bosoms, etc.) and not to reveal
their adornment except to[3] their husbands, their fathers, their
husband's fathers, their sons, their husband's sons, their brothers or
their brother's sons, or their sister's sons, or their (Muslim) women (i.e.
their sisters in Islâm), or the (female) slaves whom their right hands
possess, or old male servants who lack vigour, or small children who
have no sense of the shame of sex.[4] And let them not stamp their
feet so as to reveal what they hide of their adornment. And all of you
beg Allâh to forgive you all, O believers, that you may be
successful.”[5]

Narrated ‘Aa’ishah (may Allah be pleased with her): ‘Asma


(may Allah be pleased with her), daughter of Abu Bakr (may Allah be
pleased with him), entered upon the Apostle of Allah (peace be upon
him) wearing thin clothes. The Apostle of Allah (peace be upon him)
turned his attention from her. He said: “O ‘Asma, when a woman
reaches the age of menstruation, it is not fitting that any part of her
should be seen[6] except this, “and he pointed to her face and
hands.”[7]

This includes the feet:

The Female awrah also includes the tops of her feet. When the
Messenger of Allah (peace be upon him) told his companions to raise
their lower garments well above their ankles, his wife, Umm Salamah
(may Allah be pleased with her) asked, “What about woman, O
Messenger of Allah?” He replied, “Let her lower it a palm’s
width.” Umm Salamah inquired, “But her feet will be exposed.â€
 He responded saying, “A forearm’s length, then, but no
more.”[8]
2. It should not be an adornment in and of itself

Allah says, “…and not to reveal their adornment …”[9]

Fadala ibn 'Ubayd (may Allah be pleased with him) reported that the
Prophet (peace be upon him) said, “Do not ask about three: a man
who parts company with the community, rebels the ruler and dies
while he is a still a rebel. Do not ask about him.

Or a slave or slave girl who runs away from his master.

Or a woman whose husband is absent and who has sufficient provision


and then displays her adornments to strangers and mixes freely.

Do not ask about three: a man who contends with Allah regarding His
cloak. His cloak is pride and His wrapper is His might.

Also a man who doubts the command of Allah and someone who
despairs of Allah's mercy.”[10]

3. It should be thick and not transparent or “see-thru”[11]

Aboo Hurayrah (may Allah be pleased with him) reported Allah's


Messenger (may peace be upon him) having said this: “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 be inclined (to evil) and make their husbands incline towards it.
Their heads would be like the humps of the bukht camel inclined to
one side. They will not enter Paradise and they would not smell its
odour whereas its odour would be smelt from such and such
distance.”[12]

Ibn ‘Abd al-Barr said: “What the Prophet (peace be upon him)
meant was women who wear clothes made of light fabric which
describes and does not cover. They are clothed in name but naked in
reality.”[13]

4. It should be loose, not tight so that it describes any part of the


body[14]

Usaamah ibn Zayd (may Allah be pleased with him) said: “The
Messenger of Allaah (peace be upon him) gave me a thick Egyptian
garment that was one of the gifts given to him by Duhyat al-Kalbi, and
I gave it to my wife to wear. He said, ‘Why do I not see you wearing
that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’
He said, ‘Tell her to wear a gown underneath it, for I am afraid that
it may describe the size of her bones.’”[15]

5. It should not be perfumed with bakhoor or fragrance

Abu Moosa (may Allaah be pleased with him) that the Prophet (peace
and blessings of Allaah be upon him) said: “If a woman puts on
perfume and passes by people so that they can smell her fragrance,
then she is such and such,” and he spoke sternly - meaning an
adulteress.[16]

The Prophet (peace be upon him) said: “Any woman, who puts on
perfume and passes by people so that they can smell her fragrance, is
an adulteress.”[17]

al-Mannaawi (may Allaah have mercy on him) said: ““She is an


adulteress” means: because of that she is exposed to zina, and
implementing the means that lead to it and calling those who seek it.
Hence she is called an adulteress in a metaphorical sense, because
desire may prevail and real zina may take place. Her passing by men
is likened to her sitting in their path so that they pass by her.”[18]

6. It should not resemble men’s clothing

It was narrated that Aboo Hurayrah (may Allaah be pleased with him)
said: “The Messenger of Allaah (peace and blessings of Allaah be
upon him) cursed the man who wears women’s clothing and the
woman who wears men’s clothing.”[19]

Narrated ‘Aa’ishah (may Allaah be pleased with her) said:


“The Messenger of Allaah (peace be upon him) cursed masculinised
women.”[20]

Al-Mannaawi (may Allaah have mercy on him) said: “As Imaam al-
Nawawee said, this indicates that it is haraam for men to imitate
women and vice versa, because if it is haraam with regard to clothing
then imitating them in one’s movements and tone of voice is even
more abhorrent. So it is haraam for men to imitate women and vice
versa with regard to clothing that is unique to one sex, and the one
who does that is subject to the threat of being cursed.”[21]
7. It should not resemble the dress of Kaaffir women

Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Prophet (peace be upon him) said, “Whoever imitates a people is of
them.”[22]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“This at the very least indicates that it is Haraam to imitate them,
although the apparent meaning is that the one who imitates them is a
Kaaffir.”[23]

8. It should not be a garment of fame and vanity

Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Prophet (peace be upon him) said: “Whoever wears a garment of
fame and vanity, Allaah will clothe him in a similar garment on the Day
of Resurrection.”[24]

Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Messenger of Allaah (peace be upon him) said: “Whoever wears a
garment of fame and vanity, on the Day of Resurrection Allaah will
clothe him in a garment of humiliation.”[25] Some reports add:
“Then He will set it ablaze.”[26]

Ibn al-Qayyim said: “That is because his intention in wearing it was


to show off and act proud, so Allaah will punish him with the opposite
of that and will humiliate him, just as He punished the one who made
his garment long by causing him to be swallowed up by the earth, and
he will continue sinking into it until the Day of Resurrection.”[27]

Shaykh al-Islam Ibn Taymiyah said: “It is makrooh to wear a


garment of fame and vanity, which is anything that stands out from
the ordinary, whether it is by wearing the finest and most expensive
garments or by wearing the cheapest and scruffiest. The salaf disliked
both extremes. According to the hadeeth, “Whoever wears a
garment of fame and vanity, Allaah will clothe him in a garment of
humiliation.” The best of all matters is that which is moderate.”
[28]

B. For Males:
Sheikh Al-Albaanee said, “Every nation of people may wear
whatever they desire of clothing, but under the condition that they
avoid these contradictions (to the Sharee’ah).” [29]

1. It should cover from the navel to the knees[30]

On the authority of Sawwar ibn Daawood, who reported on the


authority of ‘Amr Ibn Shu’aib, who in turn reported in the
authority of his father, who reported on the authority of his grandfather
that he said: The messenger of Allah (peace be upon him) said,
“Order your children to pray when they reach seven years of age,
and beat them if they do not pray by the time they are ten, and make
them sleep in separate beds. And if one of you marries his slave-girl to
his male slave or his worker, he should not look at what lies below the
navel or above the knees, for what is below the navel, down to the
knees is part of the ‘Awrah.”[31]

Narrated that Muhammad ibn Jahsh (may Allaah be pleased with him)
said: The Prophet (peace and blessings of Allaah be upon him) passed
by Ma’mar when I was with him, and his thighs were uncovered. He
said: “O Ma’mar, cover your thighs, for the thigh is ‘awrah.â€
[32]

Sheikh al-Albaanee (may Allah have mercy on him) said, “So one
should not have any doubt of hesitation in declaring the thigh to be
part of the ‘Awrah, based on the verbal evidences, and most
certainly most of the scholars held it to be so. Ash-Shawkani it as a
positive fact in ‘Nail al-Awtar’, (2/52-53) and ‘As-Sail Al-
Jarrar’ (1/160/161). Yes, it is possible to say that the ‘Awrah of
the thighs is less than that of the private parts, and that was the
opinion of Ibn al-Qayyim in ‘Tahzeeb As-Sunan’, as cited in
‘Irwa’ al-Ghaleel’ (1/301).”[33]

2. It should not resemble the dress of Kaaffir women

Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Prophet (peace be upon him) said, “Whoever imitates a people is of
them.”[34]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“This at the very least indicates that it is Haraam to imitate them,
although the apparent meaning is that the one who imitates them is a
Kaaffir.”[35]
Sheikh Al-Albaanee said, “Wear whatever you wish, but this is only
as long as your garments do not resemble the garments of the
disbelievers. This is a condition.”[36]

3. It should not extend to beneath the two ankles.

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet
(peace be upon him) said, “The part of an Izar which hangs below
the ankles is in the Fire.”[37]

Narrated Abu Sa'id al-Khudri (may Allah be pleased with him):


AbdurRahman said: I asked Abu Sa'id al-Khudri about wearing lower
garment. He said: You have come to the man who knows it very well.
The Apostle of Allah (peace be upon him) said: “The way for a
believer to wear a lower garment is to have it halfway down his legs
and he is guilty of no sin if it comes halfway between that and the
ankles, but what comes lower than the ankles is in Hell. On the day of
Resurrection. Allah will not look at him who trails his lower garment
conceitedly.”[38]

Narrated 'Abdullah bin 'Umar (may Allah be pleased with him)s: The
Prophet (peace be upon him) said: “Allah will not look, on the Day
of Resurrection at the person who drags his garment (behind him) out
of conceit.” On that Abu Bakr said, "O Allah's Apostle! One side of
my Izar hangs low if I do not take care of it." The Prophet (peace be
upon him) said, 'You are not one of those who do that out of conceit.â€
[39]

Sheikh Al-Albaanee said, “Whatever garment it may be, and


whatever kind of garment it is; whether it is a shirt, or a cloak, or pants
or any garment that you know its name. It is not permissible that it be,
in reference to men, long where it falls beneath the two ankles.”[40]

Al-Hafidh Ibn Hajar in his commentary about some of the Ahaadeeth


mentioned (concerning isbaal) above said: “The Isbaal mentioned
in these Ahadeeth is a grave sin if it is done out of Makheelah,
otherwise the apparent meaning of the Ahadeeth indicates that it is
forbidden.”[41]

Shaykh ‘Abd al-‘Azeez ibn Baaz said: “The point is that the
Prophet (peace and blessings of Allaah be upon him) explained all that
is good and called us to all that is good, and he warned us against all
that is evil….The izar (lower garment), trousers, thobe (dishdasha)
and abaya (cloak) should not come down below the ankles; whatever
comes below the ankles is subject to the warning mentioned in the
hadeeth, with regard to men. With regard to women, they have to
make their clothes long enough to cover their feet, because the feet
are ‘awrah. It is not permissible for a man to imitate women by
dragging his garment or in any other way.”[42]

Dr. Sahel as-Saleh says, “The hadeeth supports the Tahreem of


Isbaal rather than the opinion which permits the Isbaal as long as it is
not done out of conceit. In fact the hadeeth clearly makes it obligatory
on the Muslim not to let his Izaar hang lower than his ankles, and that
he must tuck it up even though his intention was like that of Abu Bakr
in the hadeeth i.e. not done out of conceit. In fact Abu Bakr said:
“One side of my Izaar hangs low if I do not take care of it”. In our
times, however, people let their Izaars hang low, unlike Abu Bakr, and
then they claim: “Well we do not do it out of arrogance!”.
Don’t they realize the commands of Allaah’s Messenger to tuck
up the Izaar and that his Izaar was extending to the middle of his
shanks? Don’t they know that He œ never thinks about
Makheelah? Isn’t he our example?

It is also clear that Abu Bakr did not say that: “I made my Izaar
trailing”. In fact he said in one narration: “Sometimes my Izaar
hangs low”. So, it’s his Izaar that goes down when as he said:
“I do not take care of it”. It’s clear that when he takes care of
it it stays above his ankles, but when it gets loose it hangs low. Al-
Hafidh Ibn Hajar reported that Ibn Sa’dd reported a narration from
the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that
‘Aa’ishah (may Allah be pleased with her) said: “Abu Bakr
was Ahnaa (had an inclination in his back), his Izaar could not hold on
him, it used to get loose around his loins”. Al-Hafidh also reported a
narration from the way of Qayess Ibn Abee Haazim who said: “I
visited Abee Bakr and he was a thin person.”[43]

Those who design garments, pants, etc. whose lower ends abide by
the Sunnah, but when they wear them they get loose and sometimes
trail below the ankles, resemble the case of Abu Bakr. The Prophet
(peace be upon him) considered that Abu Bakr was not “one of
those who hang their garments out of conceit”, because Abu Bakr
did not intend to lower his Izaar below the ankles, and it only trailed
when he did not take care of it.”[44]

4. It should not be a garment of fame and vanity


Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Prophet (peace be upon him) said: “Whoever wears a garment of
fame and vanity, Allaah will clothe him in a similar garment on the Day
of Resurrection.”[45]

Narrated Abdullah Ibn Umar (may Allah be pleased with him): The
Messenger of Allaah (peace be upon him) said: “Whoever wears a
garment of fame and vanity, on the Day of Resurrection Allaah will
clothe him in a garment of humiliation.”[46] Some reports add:
“Then He will set it ablaze.”[47]

Ibn al-Qayyim said: “That is because his intention in wearing it was


to show off and act proud, so Allaah will punish him with the opposite
of that and will humiliate him, just as He punished the one who made
his garment long by causing him to be swallowed up by the earth, and
he will continue sinking into it until the Day of Resurrection.”[48]

Shaykh al-Islam Ibn Taymiyah said: “It is makrooh to wear a


garment of fame and vanity, which is anything that stands out from
the ordinary, whether it is by wearing the finest and most expensive
garments or by wearing the cheapest and scruffiest. The salaf disliked
both extremes. According to the hadeeth, “Whoever wears a
garment of fame and vanity, Allaah will clothe him in a garment of
humiliation.” The best of all matters is that which is moderate.”
[49]

Sheikh Al-Albaanee said, “Every nation of people may wear


whatever they desire of clothing, but under the condition that they
avoid these contradictions (to the Sharee’ah): imitating the
disbelievers, wearing the garment too long, being extravagant (or
wasteful) in it, and arrogance in it.” [50]

5. It should be loose, not tight so that it describes any part of the


body[51]

Usaamah ibn Zayd (may Allah be pleased with him) said: “The
Messenger of Allaah (peace be upon him) gave me a thick Egyptian
garment that was one of the gifts given to him by Duhyat al-Kalbi, and
I gave it to my wife to wear. He said, ‘Why do I not see you wearing
that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’
He said, ‘Tell her to wear a gown underneath it, for I am afraid that
it may describe the size of her bones.’”[52]
Sheikh Al-Albaanee said, “And the ‘Awrah of the woman of
course, is larger (broader) than the ‘Awrah of the man. So a
condition is that the garment should not be descriptively tight. Pants,
for example, it is not permissible to wear them from two aspects. The
first aspect is that they are from the garments of the disbelievers. And
the second aspect is that they describe the shape of the thighs, and
the buttocks. Rather, they also describe what is between them as well,
with much regret. This garment (pants) also contradicts the Islamic
law.” [53]

6. It should be thick and not transparent or “see-thru”

Aboo Hurayrah (may Allah be pleased with him) reported Allah's


Messenger (may peace be upon him) having said this: “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 be inclined (to evil) and make their husbands incline towards it.
Their heads would be like the humps of the bukht camel inclined to
one side. They will not enter Paradise and they would not smell its
odour whereas its odour would be smelt from such and such
distance.”[54]

Sheikh Al-Albaanee said, “So a condition is that the garment does


not allow that which is beneath it to be seen. These see through
garments, it is as if they increase the ‘Awrah in its Fitnah
(seductiveness, temptation). For this reason he (the Prophet – peace
be upon him) said in a well-known hadeeth (mentioned above). They
are women who have on clothes but yet they are still naked, because
they wear garments that are transparent. And this is also from that
which is not permissible.”[55]

C. Related Rulings
1. Gold

The Prophet (peace be upon him) said: “These two [gold and silk]
are forbidden for the males of my ummah and permissible for the
females.”[56]
Imam Al-Nawawi said, “The Muslims are agreed that it is
permissible for women to wear various kinds of adornment, of silver,
gold and silk, by consensus, because of the saheeh ahaadeeth.”[57]

However, Sheikh al-Albaanee reconciled the reports with the


ahaadeeth which permit (gold to women) by interpreting the
prohibition as applying to gold formed into circles and it is only
permissible when applying to other kinds of jewellery.

On the authority of Thaubaan (may Allah be pleased with him) who


said, "Bint Hubaira came to the Prophet (peace be upon him) wearing
large rings of gold on her hand. The Prophet began hitting her hand
with a small stick, saying, “Would it please you for Allah to put
rings of fire on your hand?” And so she went to Fatimah to plead her
case.

Thaubaan (may Allah be pleased with him) said, “The Prophet


(peace be upon him) went to Fatimah and I was with him. She had
taken a gold chain from around her neck and she said, “ This was
given to me by Abu Hassan (i.e. Ali, her husband), and the chain was in
her hand. The Prophet then said, “O Fatimah would you be pleased
if the people were to say that Fatimah the daughter of Muhammad has
a chain of fair on her neck?” Then he became harsh with her, and
left without sitting. She took the chain, sold it, and bought the freedom
of a number of slaves. When they reached the prophet he said, “All
praise be to Allah who has saved Faatimah from the fire.”[58]

On the authority of Aa'ishah (may Allah be pleased with her) that the
Prophet (peace be upon him) saw two twisted bracelets made of gold
on her wrist. He said, “Cast them away from yourself, and put in
their place two bracelets made of silver and dye them yellow with
Saffron.”[59]

On the authority of Umm Salama (may Allah be pleased with her), wife
of the Prophet (peace be upon him) who said, “I put some gold
bead-shaped ornaments around my neck. The Prophet (peace be upon
him) came in and turned away from it. I said to him, “Will you not
look at its beauty?” He said, “It is from your ornaments which I
have turned away,” Then I broke the necklace, and he turned to face
me.” The narrator said, “They believed that the Prophet (peace
be upon him) then said, “How will it harm one of you women if you
make earrings out of silver, and then dyed them yellow with Saffron?â€
[60]
2. Red Clothes

From Ibn ‘Abbaas (may Allah be pleased with him) who said: “I
was forbidden (to wear) red garments and gold rings, and to recite
Qur’aan in rukoo’.”[61]

It is permissible if the garment is not plain red, but a mixture.[62]

Al Bara' (b. Azib) (may Allah be pleased with him) said: “The
Apostle of Allah (peace be upon him) had hair which reached the lobes
of his ears, and I saw him wearing red robe. I did not see anything
more beautiful than it.”[63]

3. Silk

The Prophet (peace be upon him) said: “These two [gold and silk]
are forbidden for the males of my ummah and permissible for the
females.”[64]

Narrated Hudhaifa (may Allah be pleased with him): The Prophet


(peace be upon him) said, “Do not drink in gold or silver utensils,
and do not wear clothes of silk or Dibaj, for these things are for them
(unbelievers) in this world and for you in the Hereafter.”[65]

Ibn al-Qayyim said, “Among those who believe that there is reason
and wisdom (behind the rulings of Islam) – and they are the majority
– are some who answer that Islam has forbidden it so that people
will keep away from it and give it up for the sake of Allaah, so they will
be rewarded for that. Others reply that it was basically created for
women, as is the case with gold jewellery, so it was forbidden for men
because it can corrupt them by making them resemble women. Some
of them said that it was forbidden because of what it may lead to in
the way of pride, showing off and self-admiration. Some of them said
that it was forbidden because when it touches the body, it makes a
man effeminate and goes against his masculinity and manliness, so if
he wears it his heart gains the characteristics of femininity and
softness, as is obvious, even if he was the most masculine and
chivalrous of men. There is no doubt that wearing silk will diminish
these manly characteristics, if not take them away altogether.
Whoever is too dense to understand this should just submit to the Wise
Lawmaker.”[66]
And It is Only Allah Who grants success. May Allah Exalt the mention of
His slave and Messenger Muhammad, and render him, his household
and companion safe from Evil

References

· ‘Hijaab al-Mar’ah al-Muslimah’, p. 54-67, by Sheikh al -


Albaanee; http://www.islam- qa.com/index. php?ref=6991&ln=eng

· ‘The Face Veil’, edited translation of a summary of ar-Radd


al-Mufhim by Shaykh Naasiruddeen al-Albaanee found in pages 5-20 of
the introduction of his book Jilbaab al-Mar’ah al-Muslimah, 3rd
edition, 1996, al-Maktabah al-Islaamiyyah, by Dr. Abu Ameenah Bilal
Philips; edited translation of a summary of ar-Radd al-Mufhim by
Shaykh Naasiruddeen al-Albaanee found in pages 5-20 of the
introduction of his book Jilbaab al-Mar’ah al-Muslimah, 3rd edition,
1996, al-Maktabah al-Islaamiyyah. www.bilalphilips. com and 'Islamic
Studies Book 3'

· ‘The Three Letters’, By Dr. Saleh as-Saleh,


http://www.understa nd-islam. net/Books/ TheThreeLetters. pdf

· www.islam-qa. com

· Dr. Muhammad al-Jibaly’s Book, ‘A Quest of Lover and


Mercy’

· http://groups. yahoo.com/ group/kitaab_ sunnah

· Saheeh Bukhaari, Saheeh Muslim and Sunan Aboo Daawood,


http://www.usc. edu/dept/ MSA/fundamentals /hadithsunnah

· The Noble Qur’aan, translated by Dr. Muhsin Khan,


www.thenoblequran. com

· http://www.paklinks .com

· Sheikh Muhmmad Subhi bin Hasan Hallaaq, in ‘Fiqh Volume 1


[1] Sheikh al-Albaanee says: (a reply to The interpretation of al-idnaa’ in the
verse of the Jilbaab to mean “covering the face) “This misinterpretation is
contrary to the basic meaning of the word in Arabic which is “to come close†,
as is mentioned in authoritative dictionaries like al-Mufradaat by the well-known
scholar, ar-Raaghib al-Asbahaanee. However, there is sufficient evidence in the
interpretation of the leading commentator on the Quran, Ibn ‘Abbaas, who
explained the verse saying, “She should bring the jilbaab close to her face
without covering it.” It should be noted that none of the narrations used as
evidence to contradict this interpretation are authentic.” [as quoted in ‘The
Face Veil’]

[2] The Noble Qur’aan, Soorah Al-Ahzab 33:59

[3] Allah lists who the Mahrams of a woman are. A Mahram is, “a man closely
related to a woman and permanently prohibited from marrying her, such as her
father, son, brother uncle, nephew, father-in-law, son-in-law, suckling son, etc.
Examples of non-Mahrams: first cousins, step-brothers, and brothers-in- law.”[For
a full list, please refer to Dr. Muhammad al-Jibaly’s Book, ‘A Quest of Lover
and Mercy’]

[4] Shaykh Muhammad Saalih ibn ‘Uthaymeen said: “In front of her Mahrams
she can uncover her face, head, neck, hands, forearms, feet and calves, and she
should cover everything else.” [Fataawaa al-Mar’ah al-Muslimah, 1/417; as
quoted in http://www.islam- qa.com/index. php?ref=6596&ln=eng]

[5] The Noble Qur’aan, Soorah An-Nur 24:31

[6] This is the female ‘Awrah. The ‘Awrah is, “A weakness that requires
protection or body-parts that must be covered from others.” [as quoted in ‘The
Quest of Love and Mercy’, p. 172] It should be noted that some Muslim women
think that covering the head is sufficient. However, this is incorrect as the ahadeeth
states, only the face (not including neck) and hands can be left free.

[7] Sunan Aboo Daawood, Book 32, Number 4092; authenticated by Sheikh al-
Albaanee in Saheeh Sunan Aboo Daawood, Vol. 2, p. 774, Number 3458; as quoted
in ‘Islamic Studies Book 3’

This hadeeth itself has a weak chain, however there are other chains which
therefore raise it up the level of Hasan. Here is the authentication by Sheikh al-
Albaanee: “... Recorded from Sa`eed Bin Basheer from Qataadah from Khaalid
Bin Durayk from `Aa'ishah. Ibn `Adiyy added that he (Khaalid) once attributed it to
Umm Salamah instead of `Aa'ishah. Abu dawood said after citing it, 'This is mursal,
because Khaalid Bin Durayk did not meet `Aa'ishah.' Also, Sa`eed Bin Basheer is
weak according to al-Haafiz Ibn Hajar in at-Taqreeb. However, this hadeeth has been
reported via other ways that strengthen it:

(1) A mursal report recorded by Abu Dawood (no. 437) from Qataadah with an
authentic chain that includes neither Ibn Durayk nor Ibn Basheer: 'Indeed, once a
young girl reaches menses, it is not right for her to expose except her face and
hands to the wrists.'

(2) At-Tabaraanee (in al-Kabeer 24/143/378 and al-Awsat 2/230/8959) and al-
Bayhaqee recorded via Ibn Lahee`ah from `Iyaadh from `Abdullaah from Ibraaheem
Bin Rufaa`ah al-Ansaaree from his father from (he believed) Asmaa' Bint `Umays
that Allaah's Messenger (peace be upon him) entered `Aa'ishah's house while she
had with her her sister Asmaa Bin Abee Bakr who was wearing wide-sleeved clothes
... (like the previous report) ... There is no doubt that a report by Ibn Lahee`ah does
not go below the level of Hasan when it has supportive narrations, as is the case
here ..." [(Jilbaab ul-Mar'at il-Muslimah pp. 58-59]

However, wearing the face veil is commendable. Sheikh al-Albaanee said,


“Whoever adheres to the obligation, it is good enough; and whoever does the
recommendation, it is better.” [(Jilbaab ul-Mar'at il-Muslimah p. 28, which is part
of the Preface to the 2nd Edition; as quoted in http://groups. yahoo.com/
group/kitaab_ sunnah/message/ 470]

[8] Sunan Aboo Daawood, Book 32, Number 4105 ; authenticated by Sheikh al-
Albaanee in Saheeh Sunan Aboo Daawood, Vol. 2, p. 776, Number 3467; as quoted
in ‘Islamic Studies Book 3’

[9] The Noble Qur’aan, Soorah An-Nur 24:31

[10] Reported by Imam Bukhaari in Al-Adab al-Mufrad, Chapter 29, Number 590 ;
Classed Saheeh by Sheikh al-Albaanee in Hijaab al-Mar’ah al-Muslimah, p. 54-
67; as quoted in http://www.islam- qa.com/index. php?ref=6991&ln=eng

[11] After colonisation, some Islamic cultures, like that of Pakistan , were corrupted.
At first, Muslim women would cover their hair fully, but later on, they started
wearing see through scarves and scarves that only covered part of the hair. These
are both not permissible and are a kind of mockery to Allah’s commandment.
Women should fear Allah and fulfil their obligations correctly.

[12] Saheeh Muslim, Book 024, Number 5310 and Book 040, Number 6840

[13] Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103; as quoted in Hijaab al-


Mar’ah al-Muslimah, p. 54-67; as quoted in http://www.islam- qa.com/index.
php?ref=6991&ln=eng

[14] As in Pakistan , some countries like Iran , turkey, etc have been affected by this
new ‘trend.’ Ignorant Muslim women think that they can cover their hair and
wear tight jeans and T-shirts (or tight tops). This is a great deviation and Muslim
women should return to path of modest and Haya (shame).

[15] Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442.


Classed Hasan by Sheikh al-Albaanee in Hijaab al-Mar’ah al-Muslimah, p. 54-67;
Ibid.,
[16] Sunan Aboo Daawood, Book 33, Number 4161; Sunan at – Tirmidhi, Number
2786; Classed as Saheeh by Shaykh al-Albaanee in Saheeh Sunan at-Tirmidhi; as
quoted in http://www.islam- qa.com/index. php?ref=102329&ln=eng

[17] Sunan an – Nasaa’i, Number 5126; Sunan at – Tirmidhi, Number2783;
Classed as Hasan by Sheikh al-Albaanee in Saheeh al-Targheeb wa’l-Tarheeb,
2019; as quoted in http://www.islam- qa.com/index. php?ref=36856&ln=eng

[18] Fayd al-Qadeer (1/355); as quoted in http://www.islam- qa.com/index.


php?ref=102329&ln=eng

[19] Sunan Aboo Daawood, Book 32, Number 4087; Classed as Saheeh by Imaam
an-Nawawee in al-Majmoo’ (4/469) and Sheikh al-Albaanee in Saheeh Sunan
Aboo Daawood; as quoted in http://www.islam- qa.com/index.
php?ref=81994&ln=eng

[20] Sunan Aboo Daawood, Book 32, Number 4088; Classed as Hasan by Imaam an-
Nawawee in al-Majmoo’ (4/469) and as Saheeh by Sheikh al-Albaanee in Saheeh
Sunan Aboo Daawood; Ibid.,

[21] Fayd al-Qadeer (5/343); Ibid.,

[22] Sunan Aboo Daawood, Book 32, Number 4020; Classed as Saheeh by Sheikh al
– Albaanee in Irwa’ al-Ghaleel (5/109); as quoted in http://www.islamqa.
com/index. php?ref=82103&ln=eng

[23] Iqtida’ al-Siraat al-Mustaqeem, 1/237; as quoted in http://www.islam-


qa.com/index. php?QR=47060&ln=eng

[24] Sunan Aboo Daawood, Book 32, Number 4018; Classed as Hasan by Sheikh al-
Albaanee in Saheeh Sunan Aboo Daawood, Number 3399; as quoted in
http://www.islamqa. com/index. php?ref=20125&ln=eng

[25] Sunan Ibn Maajah, Number 3606; Classed as Hasan by Sheikh al-Albaanee,
Saheeh Sunan Ibn Maajah, Number 2905; as quoted in http://www.islamqa.
com/index. php?ref=101165&ln=eng

[26] I think this one is found in: Sunan Ibn Maajah, Number 3607; Classed as Hasan
by Sheikh al-Albaanee in Saheeh al-Targheeb, Number 2089; please refer to
http://www.islamqa. com/index. php?ref=36891&ln=eng

[27] Zaad al-Ma’aad, 1/145, 146; as quoted in http://www.islamqa. com/index.


php?ref=40752&ln=eng

[28] Majmoo’ al-Fataawa, 22/138; Ibid.,

[29] Transcribed and translated from a tape of the Shaikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329
[30] See al-Majmoo’, 3/173; al-Mughni, 2/286; as quoted in http://www.islam-
qa.com/index. php?ref=34976&ln=eng

[31] Ad-Daraqutni, 1/230; Classed as Hasan by Sheikh Muhmmad Subhi bin Hasan
Hallaaq, in ‘Fiqh Volume 1’, p. 280-281]

This was narrated by Aboo Daawood in his ‘Sunan’ (Book 2, Number 0494)
but he did not say in it: “for what is below the navel, down to the knees is part
of the ‘Awrah.” It is also narrated by Ahmad in his ‘Musnad’ (2/187) and
the wording was: “for what lies under the navel, down to the knees is from the
‘Awrah.”

And It was narrated by Al-‘Uqaili in his book, ‘Adh-Dhu’afa’, (2/176-


168) and he declared Sawwar ibn Daawood (of the narrators) to be weak.

The author of ‘At-Tanqeeh’ said, “Sawwar ibn Daawood is Aboo Hamzah


al-Basri and he was deemed reliable by ibn Ma’een and Ibn Basrah”

Ahmad said, “There is no objection, he is a Sheikh from al-Basrah.”

It has another source narrated by Ibn ‘Adiyy in ‘Al-Kamil’ (3/929); he


narrated from the authority of al-Khaleel ibn Murrah, who reported in the authority
of Laith ibn Abi Saleem, who in turn reported in the authority of ‘Amr ibn
Shu’aib. He deemed Khaleel ibn Murrah to be weak.

It was also transmitted from al-Bukhaari in ‘At-Tareekh al-Kabeer’, (2/199)


that he said, “There is some doubt in him.”

Ibn ‘Adiyy said: “He is one of those who ahadeeth are recorded, because he is
not munkar (evil) in hadeeth.”

In Summary, the hadeeth is sound. And Allah knows best. See ‘Nasb Ar-
Rayah’ (1/296) and ‘Irwa’ Al-Ghaleel, Number 271; as quoted in ‘Fiqh
Volume 1’, p. 280-281

[32] Reported by Imam Bukhaari in a ‘Mu’allaq’ (suspended) form (1/478


– with Fath al-Bari’) and in ‘At Tareek al-Kabeer’ (1/13). Classed as
Saheeh by Sheikh Muhmmad Subhi bin Hasan Hallaaq, in ‘Fiqh Volume 1’, p.
280-281]

Sheikh al-Albaanee said, “Although their isnaads (of supporting narrations) are
not entirely free of weakness, they strengthen one another, because there is no
narrator among them who may be regarded as suspicious, rather their weakness
has to do with confusion and ambiguity. And there are similar reports which make
one confident that the hadeeth is saheeh, especially since some of them were
classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. And al-Bukhaari
narrated it in a mu’allaq report in his Saheeh… But a number of these isnaads
give the hadeeth strength, and raise it to the level of being saheeh, especially
sincere there are similar, corroborating reports on the same issue.” [al-
Irwa’(1/297); as quoted in http://www.islam- qa.com/index.
php?ref=34976&ln=eng]

[33] See: ‘Tamam Al-Minnah’, p. 160; as quoted in ‘Fiqh Volume 1’, p.


281-282

[34] Sunan Aboo Daawood, Book 32, Number 4020; Classed as Saheeh by Sheikh al
– Albaanee in Irwa’ al-Ghaleel (5/109); as quoted in http://www.islamqa.
com/index. php?ref=82103&ln=eng

[35] Iqtida’ al-Siraat al-Mustaqeem, 1/237; as quoted in http://www.islam-


qa.com/index. php?QR=47060&ln=eng

[36] Transcribed and translated from a tape of the Sheikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329

[37] Saheeh Bukhaari, Volume 7, Book 72, Number 678

[38] Sunan Aboo Daawood, Book 27, Number 4082; authenticated by Sheikh al -
Albaanee in Saheeh Sunan Aboo Daawood, Vol. 2, p. 776, Number 3467; as quoted
in ‘Islamic Studies Book 3’

[39] Saheeh Bukhaari, Volume 7, Book 72, Number 675

[40] Transcribed and translated from a tape of the Sheikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329

[41] Fathul Baaree, V. 10, P. 263; as quoted in ‘The Three Letters’

[42] Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/28; as quoted in http://www.islam-


qa.com/index. php?ref=48953&ln=eng

[43] Fathul Baaree V. 10, P. 255; Ibid.,

[44] For more details and a further discussion, refer to ‘Isbaal & the Approved
Length of the Lower Garment,’ Dr. Saleh as-Saleh; Ibid.,

[45] Sunan Aboo Daawood, Book 32, Number 4018; Classed as Hasan by Sheikh al-
Albaanee in Saheeh Sunan Aboo Daawood, Number 3399; as quoted in
http://www.islamqa. com/index. php?ref=20125&ln=eng
[46] Sunan Ibn Maajah, Number 3606; Classed as Hasan by Sheikh al-Albaani,
Saheeh Sunan Ibn Maajah, Number 2905; as quoted in http://www.islamqa.
com/index. php?ref=101165&ln=eng

[47] I think this one is found in: Sunan Ibn Maajah, Number 3607; Classed as Hasan
by Sheikh al-Albaanee in Saheeh al-Targheeb, Number 2089; please refer to
http://www.islamqa. com/index. php?ref=36891&ln=eng

[48] Zaad al-Ma’aad, 1/145, 146; as quoted in http://www.islamqa. com/index.


php?ref=40752&ln=eng

[49] Majmoo’ al-Fataawa, 22/138; Ibid.,

[50] Transcribed and translated from a tape of the Sheikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329

[51] Some scholars say that the hadeeth of Usaamah proves that infact men may
wear tight clothes and the prohibition is only for women.

In Al-Majmoo` 2/176, it states, “Our friends (the Hanaabilah) said, 'It is an


obligation to cover to `Awrah by what would distance the looker from knowing the
color of a person', therefore, it is not enough to wear a thin Thawb that, from
behind, one's darkness or lightness of skin can be seen. Also, it is not enough to
wear a thin woven clothing which reveals the `Awrah from between [the weaves],
however, if the color is not revealed (is covered), but the size of the person, such as
his knees or the crupper or something like that, then the Prayer would be correct,
because of the presence of the condition that the `Awrah is covered, however, ad-
Daarimi and others said that it (the Salaat) is not accepted if the Hajm (size) [of the
body] is revealed, however, that is clearly wrong.”

And in Al-Mughnee 1/804, “Chapter: What is Waajib (obligatory) is to cover the


`Awrah with what would conceal the colour of the person, therefore, if it (the
clothing) is thin and makes the colour of the person's skin from behind clear,
thereby one's whiteness or redness to be known, it is not permissible to Pray in;
because what is wanted from as-Satr (covering the `Awrah) is not achieved
thereby. Furthermore, if the colour [of the skin] is covered, but his shape is
apparent, then it is permissible to make Salaat in that piece of clothing, because it
is not possible to guard from that, even if the one trying to cover his `Awrah was
very keen thereon.” [Translated by br Amr Abualrub, http://groups. yahoo.com/
group/kitaab_ sunnah/message/ 1840]

[52] Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442.


Classed Hasan by Sheikh al-Albaanee in Hijaab al-Mar’ah al-Muslimah, p. 54-67;
Ibid.,

[53] Transcribed and translated from a tape of the Sheikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329
[54] Saheeh Muslim, Book 024, Number 5310 and Book 040, Number 6840

[55] Transcribed and translated from a tape of the Sheikh entitled Hum al-
Ghurabaa’, by Aqeel Walker; as quoted in http://www.salafita lk.net/st/
viewmessages. cfm?Forum= 10&Topic=329

[56] Sunan Ibn Maajah, Number 3640; classed as Saheeh by al-Albaanee in Saheeh
Sunan Ibn Maajah; as quoted in http://www.islam- qa.com/index.
php?ref=36891&ln=eng

[57] al-Majmoo’ (vol. 6, p. 40); as quoted in http://www.islam- qa.com/index.


php?ref=11886&ln=eng

[58] Ahmad, an-Nasaa'ee and others: Classed Saheeh by Sheikh al-Albaanee; as


quoted in http://www.paklinks .com/gs/showthre ad.php?t= 41005

[59] An-Nasaa'ee and others: Classed Saheeh by Sheikh al-Albaanee; Ibid.,

[60] Ahmad and others: Saheeh

[61] Sunan an-Nasaa’i, Number 5171. Classed as Saheeh by Sheikh al-Albaanee


in Saheeh Sunan al-Nasaa’i, Number 1068; as quoted in http://www.islam-
qa.com/index. php?ref=8341&ln=eng

[62] This is the view of a number of scholars, such as al-Haafiz Ibn Hajar (Fath al-
Baari Sharh ‘ala Saheeh al-Bukhaari, no. 5400) and Ibn al-Qayyim (Zaad al-
Ma’aad, 1-137); Ibid.,

[63] Sunan Aboo Daawood, Book 27, Number 406; Classed as Saheeh by al-
Albaanee in Saheeh Sunan Aboo Daawood, Number 768; Ibid.,

[64] Sunan Ibn Maajah, Number 3640; classed as Saheeh by Sheikh al-Albaanee in
Saheeh Sunan Ibn Maajah; as quoted in http://www.islam- qa.com/index.
php?ref=36891&ln=eng

[65] Saheeh Bukhaari, Volume 7, Book 69, Number 537

[66] Zaad al-Ma’aad, 4/80; as quoted in http://www.islam- qa.com/index.


php?ref=3662&ln=eng