Page: 1/2
 (15948 Reads)(7073 total words in this text)
|
The Book of Adhab & Etiquettes "“ Manners |
The covering of one's nakedness
(awra) is of utmost importance for a male and female in Islam, thus the Qur'an
and Sunnah have laid great emphasis with regards to this. We also see the
various books of Islamic Jurisprudence (fiqh) discussing the issues relating
to the Awra of both the male and female in great detail. In this brief article,
I will attempt to shed some light and look comprehensively as to what is
a woman's
Awra.
Awra is an Arabic term the plural of which is Awrat. Linguistically, it means
a hidden and secret place, and a person's Awra is that which must be kept
hidden. It also refers to everything that causes shame when exposed, thus,
the Awra of an individual is the area of the body which (normally) causes
embarrassment if exposed. (Ibn Manzur, Lisan al-Arab, 9/370).
In the terminology of Islamic Jurisprudence, Awra refers to the area or part
of the body that must be covered with appropriate clothing. In the English
language, it is normally translated as 'nakedness' or 'area of the body that must be concealed'. Many people (normally form the Indo/pak) refer to it as 'Satar'. For the purpose of simplicity, I will use the term 'Awra' in
this article, Insha Allah.
THE AWRA OF A WOMAN
A woman's Awra can be initially
divided into two categories:
1) Inside
prayer
2) Outside
prayer
The latter is then divided into further sub-categories:
a) In seclusion
b) In front of the husband
c) In front of Muslim women
d) In front of Mahram males (unmarriageable kin)
e) In front of non-Mahram males
f) In front of non-Muslim women
g) In front of non-Muslim Mahram males
1) Awra
inside prayer (Salat)
A woman's Awra whilst performing Salat consists of the whole body except the
face, hands and feet. Allah Most High says: "O children of Adam! Wear your beautiful
apparel (zeenah) at every time and place of prayer." (Surah al-A'raf, 31)
The majority of the Companions (Allah be pleased with them all), their followers
(tabi'un), Jurists and exegetes of the Qur'an have deduced from this verse (along
with the other evidences) the obligation of covering one's Awra in prayer. (See:
Abu Bakr ibn al-Arabi, Ahkam al-Qur'an, 4/205, Ma'arif al-Qur'an (English), 3/565)
Sayyida Aisha (Allah be pleased with her) narrates that the Messenger of Allah
(Allah bless him & give him peace) said: "Allah does not accept the prayer of
a woman who experiences menstruation (i.e. who has reached puberty, m) except
with a head cover (khimar)." (Sunan Abu Dawud, no. 641, Sunan Tirmidhi, Sunan
Ibn Majah and others)
The great Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states in
his renowned Durr al-Mukhtar:
"The Awra for a free woman (i.e. not a slave, m) is her full body including her
descending hair according to the correct opinion, except for the face, hands....
and feet". (See Radd al-Muhtar, 1/405).
Therefore, a woman must cover herself properly when performing Salat. Everything
besides the face, hands and feet must be covered. The face must be covered properly
so that no hair is exposed. Also, care should be taken that no part from above
the wrists and ankles is exposed.
It must be remembered that the Awra whilst performing Salat must be covered regardless
of another person being present or otherwise, and regardless of whether one is
performing Salat in dark or light. (Maraqi al-Falah, 210)
The feet, according to the more correct opinion, is not regarded as part of Awra.
However, due to the difference of opinion with regards to it, it would be more
precautious and advisable to cover them, as it will be explained in detail later.
With regards to the area below the chin, it should be remembered that the limit
of the face in length starts from the point where the hairline usually begins
to the bottom of the chin, and in breadth the portion between the two earlobes.
(Maraqi al-Falah, P. 58)
Keeping this in mind, it becomes clear that the area below the chin is not included
in the face, thus it would fall within the legal definition of Awra, and one
should try to cover it. However, because of the difficulty in covering it, if
a little part of it became exposed, there should not be a problem.
Finally, (in this section), the Awra must be concealed from before entering into
Salat and must remain concealed until the end. If quarter of a part/organ that
requires concealment is exposed before initiating Salat, then Salat will not
be valid from the outset. If however, quarter of the organ which is included
in the Awra becomes exposed during Salat, then, if this remains to the duration
of reciting Subhan Allah thrice, Salat will become invalid, otherwise, it will
be valid. (See: Maraqi al-Falah, P. 242)
Note) One should consult a scholar with regards to how the parts of the body
are categorized and divided, for at times, one may regard a organ of the body
to be one part, whereas, legally, it may be considered to be two parts.
2) Awra Outside Prayer
a) Awra in privacy and seclusion
It is necessary (wajib) (and recommended according to another opinion) in the
Hanafi school, to cover one's minimum nakedness (between the navel and knee for
both men and women) even when alone. The exception to this is when there is a
need, such as taking a shower, relieving oneself, or changing one's clothes.
Even in such situations, it is recommended to minimize the exposure.
The Messenger of Allah (Allah bless him & give him peace) said: "Modesty is part
of faith (iman)." (Sahih al-Bukhari & Sahih Muslim)
Ya'la ibn Umayya reports that the Messenger of Allah (Allah bless him & give
him peace) said: "Verily Allah is modest and discreet and He likes modesty and
discretion. When one of you takes a bath, one should cover one's self." (Sunan
Abu Dawud, Sunan Nasa'I & Musnad Ahmad). This is a command of recommendation
when alone.
Imam al-Haskafi (Allah have mercy on him) said in his Durr al-Mukhtar:
"(And to cover one's Awra), this is a general obligation, even when alone, according
to the correct opinion, unless it is for a valid reason."
Allama Ibn Abidin (Allah have mercy on him) writes whilst commentating on the
above in his Radd al-Muhtar:
"(al-Haskafi's statement "Even when alone") That is: Outside of prayer, it is
obligatory to cover one's Awra in front of others by scholarly consensus, and
even when alone according to the correct opinion"¦..
Now, the apparent meaning of covering one's Awra when alone outside of prayer
(in this context) is that only which is between the navel and knees, such that
even women do not have to cover other than that (when alone) even if it is of
their Awra in front of others"¦.
(al-Haskafi's statement "According to the correct opinion) For Allah Most High,
even though He sees the covered just as He sees the naked, sees the one with
their nakedness uncovered leaving proper manners and sees the covered exhibiting
proper manners. These proper manners (here) are obligatory whenever there is
ability to exercise them.
(al-Haskafi's statement "Unless it is for a valid reason") Such as, using the
toilet or cleaning one self (istinja)". (See: Radd al-Muhtar, 1/405, matlab fi
satr al-awra).
Therefore, (according to the more correct opinion), a woman must cover even in
privacy between her navel and (including) knees except when there is a need,
such as relieving herself, showering, changing her cloths, etc"¦
b) Awra in front of the husband
In principle, it is permissible for the spouses to look at any part of each others
body. As such, there is no Awra in front of the spouse (for this will be exempted
from the ruling of concealing in privacy due to need).
Scholars mention however, that although it is permissible for the spouses to
look at any part of the partner's body, it is disliked that they become completely
naked during cohabitation. A cover or sheet over the naked bodies would be sufficient.
Sayyida Aisha (Allah be pleased with her) said: "I never saw the Messenger of
Allah's (Allah bless him & give him peace) private parts". (Sunan Ibn Majah,
Hadith no. 662)
c) Awra in front of Muslim women
The Awra of a woman in front of fellow Muslim women is the same to that which
is a man's Awra in front of other men, i.e. from the navel up to and including
the knees.
It is stated in al-Hidaya:
"A woman may see of another (Muslim, m) woman that which is permitted for a man
to see of another man, due to them being from the same sex, and the non-existence
of desire (shahwa) between them normally"¦..Similarly, due to the need and requirement
of them exposing amongst themselves". (See: al-Marghinani, al-Hidaya, 4/461).
Therefore, a woman must cover from the navel up to and including her knees in
front of other Muslim women.
d) Awra in front of (Muslim) Mahrams (unmarriageable kin)
The Awra of a woman in front of her Mahram men (those with whom marriage is permanently
unlawful), such as the father, brother, son, paternal uncle (father's brother),
maternal uncle (mother's brother), father in-law, grandson, husband's son (from
another marriage), son in-law, etc consists of the area between the navel and
knees, and also the stomach and back.
Thus, it will be permissible for a woman to expose the following parts of her
body in front of Mahram males: head, hair, face, neck, chest, shoulders, hands,
forearms, and legs from below the knees. It will not be permissible to expose
the stomach, back or any area which is between the navel and knees. (See: al-Fatawa
al-Hindiyya, 5/328 & al-Hidaya, 4/461).
This ruling is based on the verse of the Qur'an in Surah al- Nur:
They (believing women) must not display their beauty except to their husbands,
their fathers, their husband's fathers, their sons, their husband's sons, their
brothers, their brother's sons, their sister's sons or their women"¦" (24-31).
It will also be permissible for a Mahram to touch those parts that are permissible
to expose in front of them, provided there is no fear of temptation or desire.
Imam al-Quduri (Allah have mercy on him) states:
"There is nothing wrong in touching those parts that are permissible to see" (Mukhtasar
al-Quduri).
However, it should be remembered that if there is a fear of temptation (fitna),
then it will be impermissible to expose these parts even in front of Mahrams,
neither will it be permissible to see or touch those areas of a Mahrams body.
(See: al-Lubab fi Sharh al-Kitab, 3/218).
e) Awra in front of non-Mahram males>
The Awra in front of non-Mahram males (those with whom marriage is lawful), which
includes cousin brother, brother in-law, paternal uncle (one's father's sister's
husband), maternal uncle (one's mother's sister's husband), husband's uncle,
husband's nephew, etc) consists of the whole body except the face, hands and
feet. It is similar to that which is considered Awra in prayer (salat).
Imam al-Marghinani (Allah have mercy on him) states:
"It is impermissible for a man to look at the whole body of a non-Mahram woman
(due to it being part of Awra, m) except for her face and hands, for Allah Most
High says: "Women must not display their beauty and ornaments except what appear
thereof" (al-Nur, 31). Sayyiduna Ali and Sayyiduna Ibn Abbas (Allah be pleased
with them) interpreted this verse with the face and hands... This is textual
evidence on the impermissibility of looking at her feet (for it is awra, m),
but Imam Abu Hanifa (Allah have mercy on him) said that it is permitted to look
at her feet due to need". (al-Hidaya, 4/458).
Imam al-Tumurtashi (Allah have mercy on him) states in Tanwir al-Absar:
"A woman's Awra consists of her whole body except her face, hands and feet. However,
she will be prevented from exposing her face in amongst men due to the fear of
temptation (fitna)".
Therefore, a woman's Awra in front of non-Mahram men is her whole body except
her face, hands and feet.
It must be remarked here that there is a difference between Awra and Niqab or
Hijab. Due to the failure of distinguishing between the two, many people become
victims of misinterpreting Islamic law in one way or another.
The face according to the scholars is not part of the Awra, yet, as we have seen
in the text of Imam al-Tumurtashi, it will be necessary to cover it due to the
fear of temptation and incitement. Ibn Abidin states: "(A young woman will be
prevented from exposing her face), not because it is part of Awra, rather (for
the fear of temptation)". (Radd al-Muhtar, 1/406)
Thus, our discussion is solely regarding Awra, and not Hijab or Niqab. As far
as the decisive ruling with regards to the covering of the face or otherwise
is concerned, we leave that for another time.
It is also worth mentioning here that although the Fatwa position in the Hanafi
Madhab is that the feet are not included within the Awra, but there is another
strong opinion (within the madhhab and according to other Madhabs, such as the
Shafi'is), that they are part of Awra, and must be covered. As such, legally,
one will not be sinful for exposing them, but it would be advisable as a precautionary
measure to cover them.
Moreover, (according to the Fatwa opinion), it is only allowed to uncover the
feet up to the ankles. Anything above the ankles is from the Awra without a doubt.
Many women wear veils, Burqas and Jilbabs that normally cover the ankles, but
reveal the leg area above this while walking (especially in the wind, sitting
and coming out of a car, etc), thus they commit the sin of exposing What is considered
Awra according to all.
Therefore, we need to emphasise the importance of covering the feet. Covering
the feet is just as important as covering the face if not more, for the face
is not considered part of Awra, whilst, there is a strong opinion in the Hanafi
Madhhab (and the Fatwa opinion in the other madhhabs) that the feet are.
Those who strongly call for and emphasise the necessity of covering the face
(not that I object to them) must also realise that the feet are just of the same
importance. At times, all the emphasis is laid upon the face, whilst the woman
is seen to expose the area above the ankle while walking and there is no realisation
that a sin is being committed.
f) Awra in front of non-Muslim women
The Awra of a woman in front of non-Muslim women is, strictly speaking, the same
that is in front of non-Mahram men, i.e. the whole body besides the hands, face
and the feet.
The verse of Surah al-Nur that we quoted earlier details the list of people besides
whom a woman is not allowed to expose her beauty. Such people (as explained earlier)
are known to be her Mahrams (unmarriageable kin). Also, in that verse, Allah
Almighty states: "their women" (al-Nur, 31) indicating that a woman must only
expose herself to her woman and not others.
The exegetes of the Qur'an differ with regards to the interpretation of this
statement of Allah. Imam Fakhr al-Din al-Razi (Allah have mercy on him) states:
"With regards to the statement of Allah "or their women", there are two opinions.
The first is that it refers to those women who are on the same religion (din)
as them (i.e. Muslims, m). This is the opinion of the majority of the predecessors
(salaf). Ibn Abbas (Allah be pleased with him) states: "It is impermissible for
a believing/Muslim woman to uncover herself in front of non-Muslim women, and
she is only allowed to expose that what is allowed in front of non-Mahram men"¦ Sayyiduna
Umar ibn al-Khattab (Allah be pleased with him) wrote to Abu Ubaida ibn al-Jarrah
(Allah be pleased with him) to stop non-Muslim women from entering bath areas
(hammam) with Muslim women.
The second opinion is that, it refers to all the women (i.e. she may uncover
in front of all the women, m). This is the adopted opinion, and the opinion of
the predecessors is based on superiority (istihbab)". (See: Tafsir al-Kabir,
8/365).
As we have seen, that Imam al-Razi (Allah have mercy on him) adopted the second
view in that a woman may uncover in front of non-Muslim women to the extent of
what she is allowed to uncover in front of Mahram men.
However, many scholars chose the first view, and it is the view that is adopted
by the Hanafi School. Imam al-Haskafi (Allah have mercy on him) states:
"An unbelieving woman is similar to a non-Mahram man according to the correct
opinion. Thus, she is not allowed to see the body of a Muslim woman". (Radd al-Muhtar,
6/371)
Allama Ibn Abidin (Allah have mercy on him) explains:
"It is impermissible for a Muslim woman to uncover in front of a Jewish, Christian
or a atheist woman except if she is her slave"¦It is also disliked that a corrupt
woman (fasiqa) sees the body of a pious woman, for she may describe her to the
men, thus she should avoid taking off her outer garment (jilbab) or scarf (khimar)".
(ibid).
It is evident from the text of Ibn Abidin that the main reason for the impermissibility
of uncovering in front of a non-Muslim woman is that she may describe her to
other men. If this is feared from a corrupt Muslim woman, then one should avoid
uncovering in front of her also.
Therefore, the Awra of a woman in front of non-Muslim women is all her body except
her face, hands and feet. Thus, a woman should cover in front of non-Muslim women
whenever reasonably possible. However, scholars say that if this is difficult,
then it will be permissible to expose some part of the body in front of them.
The ruling of covering in front of non-Muslim women is not as strict as the other
situations, for, firstly, there is a difference of opinion between the scholars
regarding it, and secondly, it may be at times very difficult to cover in front
of women. The great exegete, Imam al-Alusi (Allah have mercy on him) states:
"This opinion (of not covering in front of non-Muslim women) is more appropriate
these days, for it is almost impossible to cover in front of them". (Ruh al-Ma'ani)
In conclusion, a woman should cover whenever reasonably possible in front of
non-Muslim women, especially when there is fear that she may describe her to
other men. Also nowadays, Fitnahs such as lesbianism have become so wide spread
that it has become necessary for women to observe caution with non-Muslim women.
However, if it is difficult to fully cover, then one may take the concession
on not covering and minimising it to the minimum.
g) Awra in front of non-Muslim Mahrams
With regards to a woman's Awra in front of her Mahrams who are non-Muslim, such
as a non-Muslim father, brother, son, etc, I could not find an explicit ruling
on the issue in the Hanafi School.
However, it seems that non-Muslim Mahrams are similar to other Mahrams in that
a woman may expose herself besides from the navel to the knee and the stomach
and back, provided there is no fear of temptation (fitna).
There are two reasons for this:
Firstly, the verse of the Qur'an and the statements of the jurists (fuqaha) are
general when discussing Mahrams. They don't distinguish between a non-Muslim
and Muslim Mahram. The Qur'an permits a woman to expose herself (to a degree,
as explained above) in front of her father, brother, son, etc without specifying
that he be a Muslim.
Secondly, the Fuqaha explicitly mention that a Mahram with whom a woman may go
on a journey of Hajj includes also a non-Muslim. Imam al-Haskafi (Allah have
mercy on him) states:
"A woman may travel for Hajj with her husband or a Mahram, even though if he
(Mahram) is a slave or a non-Muslim or (he is considered a Mahram, m) due to
breastfeeding. He must have reached puberty and is sane, and a boy who is close
to puberty is like the one who has reached puberty, except a fire worshipper
and an immoral and corrupt person".
Allama Ibn Abidin (Allah have mercy on him) explains:
"The reason why travelling with a Mahram who is a fire worshipper is impermissible,
is that they (fire worshippers, m) consider marriage with a close relative to
be permissible". (Radd al-Muhtar, 2/464)
Imam al-Kasani (Allah have mercy on him) states:
"A Mahram is one with whom marriage is permanently unlawful"¦ whether this Mahram
is a free person or a slave, for slavery is not contrary to the close relationship
(mahramiyya), and whether he is a Muslim, a non-Muslim or an atheist (mushrik),
for a non-Muslim Mahram normally safeguards her, except that he is a fire worshipper,
for he considers marriage with her to be permissible". (Badai'i al-Sana'i, 2/124).
It is stated in Fath al-Qadir:
"It is permissible for her to travel with all types of Mahrams except a fire
worshipper, for he believes marriage with her to be permissible". (Ibn al-Humam,
Fath al-Qadir, 2/422).
In the Shafi'i Madhhab, we have a clear text permitting the uncovering in front
of a non-Muslim Mahram. Imam Ibn Hajar al-Haytami (Allah have mercy on him) states:
"It is not permissible to look at what lies between the navel and knee of one's
close relative (mahram); everything else is permissible, provided there is no
desire (shahwah), and even if he is a non-Muslim, because the close relationship
(mahramiyyah) makes marriage unlawful, so it is as if they were two males or
two females". (Tuhfat al-Muhtaj ala al-Minhaj)
Therefore, it would be permissible for a woman to uncover besides the area between
the navel and knees, and the stomach and back in front of her non-Muslim Mahrams,
provided two conditions are met:
1) That there be no desire (shahwah) or fear of temptation (fitna), especially
when we live in a age where evils such as incest among the non-Muslims is becoming
common,
2) That the non-Muslim close relative not be from among those who believe
that it is permissible to marry close relatives,
Finally before parting, I would like to mention in relation to our discussion
three points.
Firstly, it should be remembered that all the parts of the body that need to
be covered (in the various situations discussed above) must be covered with clothing
that is loose and opaque. The clothing must not be close-fitting whereby the
figure of the body is visible or transparent by which the colour of the body
is able to be seen. If this is not taken care of, then it will not be regarded
to be sufficient covering of the Awra.
Imam al-Haskafi (Allah have mercy on him) states:
"Clothing that is considered to be sufficient covering is such that, it is not
possible to see thorough them".
Allama Ibn Abidin (Allah have mercy on him) explains:
"(It is not possible to see thorough them), meaning in a way that the colour
of the skin can not be visible. This exempts thin and other see-through clothing"¦ However,
if the clothing is thick in a way that the colour of the skin is not visible,
but it is tight to the body, then this should not prevent the validity of Salat"¦ However,
it is still impermissible to see that part of the body". (See: Radd al-Muhtar
ala al-Durr al-Mukhtar, 1/410)
This excerpt of Ibn Abidin explains that if the skin of the body becomes visible
in prayer, Salat will become invalid. However, tight clothing would not prevent
the validity of prayer, yet it is still necessary not to wear tight-fitting clothing.
Secondly, in all the foregoing occasions where it is permissible to uncover and
expose the body, if there is a fear of desire (shahwa) on either side or there
is fear of temptation (fitna), then it will be necessary to cover. A woman may
make this decision herself in accordance with the surroundings she is in.
Thirdly, it will be permissible to uncover and expose parts of the Awra in cases
of extreme need and necessity, such as medication. However, care should be taken
that this is limited to only the part that needs treatment. If treatment is needed
on the actual private parts, then it would be better to receive treatment from
someone of the same sex. However, if this is not possible, then it would be allowed
to receive treatment from a specialist of the opposite sex, with taking due care
of the injunctions and guidance of Shariah.
Allama Ibn Abidin (may Allah have mercy on him) states:
"It is permissible for a male physician to view the affected area of a woman
for the purpose of medication, provided it is minimised to only the area that
actually needs treatment, for necessity is restricted to only the actual need.
If the private parts need treatment, then a female should carry out the treatment,
as seeing someone of the same sex is less of an evil." (Radd al-Muhtar, 5/261)
The above was a comprehensive look at the Awra of a woman. The extent of the
Awra differs from one occasion to another and from one person to another. The
whole concept and idea behind this is that Islam desires its followers to live
a life that is chaste and free from any type of corruption or immorality. This
is a basis for every sound and pure society. May Allah guide us all to the straight
path, and that we are able to act upon the injunctions of Shariah in a manner
that is most pleasing to Allah Almighty.
FEMALE ISLAMIC DRESS-CODE
The Qur'an and Sunnah have
laid down certain principles with regards to the dress code of both males
and females. A Muslim and a Muslima are both required to adhere to the Islamic
teachings both internally and externally.
Allah Most High says:
"And abstain from all sins, internal or external." (Surah
al-An'am, 120)
Regarding dressing, Allah Almighty says:
"O children of Adam! Surely we have bestowed upon you a garment
to cover your shame, as well as to be an adornment to you, and the garment
of piety is the best." (al-A'raf, 26)
In view of the above-mentioned verse of the Holy Qur'an, other verses and sayings of our beloved Prophet (Allah bless him & give
him peace), the Jurists (fuqaha) have deduced certain rules and principles
with regards to the dress of males and females.
The following are the principles of dressing for females:
1) The whole body of the woman must be concealed. Only the hands and feet (and according to some scholars, the face, when there is no fear of Fitna) can be exposed. Allah Most High says in Surah al-Ahzab:
"And stay in your houses and do not display yourselves as in
the days of Jahiliyyah (Ignorance)." (V: 33)
Allah Almighty further says in the same Surah:
"O Prophet! Say to your wives and daughters and the women of
the believers, that they should cast upon themselves the outer garment (Jilbab).
That will be more convenient for them not to be known (as such) and not be
molested. And Allah is Forgiving and Merciful."(Surah al-Ahzab, 59)
In a Hadith recorded by Imam Tirmidhi (Allah have Mercy on him) with a authentic
chain of narrators, the Messenger of Allah (Allah bless him & give him peace)
said:
"A woman is supposed to be concealed. When she emerges outside (without covering herself properly), Shaytan makes her adorned in front of men." (Sunan
Tirmidhi)
It is clear from the above that a female must cover herself fully before coming in front of non-Mahram men. Even the hands and feet should be concealed, if possible.
2) The garment of the female must not be so thin that her body can be visible.
3) Her cloths must not be close-fitting and tight; rather they must be loose, as to avoid the figure and shape of the body being exposed and visible.
Sayyiduna Abu Hurayra (Allah be pleased with him) said: The Messenger of
Allah (Allah bless him & give him peace) said:
"There are two types of the people of Hell whom I have not seen: People with
whips like the tails of cattle, with which they beat the people, and women
who are clothed YET NAKED, inciting men and their heads looking like
the humps of camels, leaning to one side. They will not enter paradise and
even smell it's fragrance, even though it's fragrance can be detected from such and such a distance." (Sahih
Muslim, no. 2218)
The above Hadith is clear in that the clothing of a female must not be transparent
and/or tight-fitting. The meaning of "clothed yet naked" is nothing other
than that.
4) There should be no imitation of the Kuffar (non-believers). In
a Hadith recorded by Imam Abu Dawud (Allah have Mercy on him) and others,
the Messenger of Allah (Allah bless him & give him peace) said:
"Whosoever imitates a nation is amongst them." (Sunan Abu Dawud, no. 4031)
It should be remembered here that not everything what the non-Muslims wear and do, is Haram and unlawful. Imitation, which is prohibited, is effected in two ways:
a) One wears a particular type of clothing with the intention of imitating the Kuffar, meaning, one wears something because one wants to be like a particular non-believer or non-believers.
b) Wearing any clothing which is unique and exclusive to the non-believers and/or part of their religion, will be considered imitation, thus unlawful. (See the Fatwa of Shaykh Mufti Taqi Usmani in Taqrir Tirmidhi)
It becomes evident from the above that if a woman wears certain Western cloths for the sole reason of pleasing her husband, and no other men (Mahram or non-Mahram) see her, and she observes the full rules of Hijab when emerging outside, and the intention is not to imitate the Kuffar, then this would be permissible.
5) Any clothing which creates pride and arrogance in the heart must
be avoided. In a Hadith recorded by Imam Ibn Majah (Allah have Mercy on him),
the Messenger of Allah (Allah bless him & give him peace) said:
"Whosoever dresses himself out of pride in this world, Allah will dress him/her with the same clothing on the day of Qiyamah and he/she will be entered in to Hell." (Sunan
Ibn Majah)
6) Imitation of the opposite sex is also impermissible.
Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) relates, that the
Messenger of Allah (Allah bless him & give him peace) "Cursed those men who imitate women and those women who imitate men." (Sahih
al-Bukhari, 7/205)
7) One should avoid being extravagant and spending lavishly on cloths.
The meaning of being extravagant is to spend out on cloths to the amount
which is beyond one's normal capacity.
Allah Most High says:
<FONT 0000FFâ€>"And do not be extravagant, for Allah loves not the extravagant." (Surah
al-An'am, V: 141)
8) The cloths should be clean, pure and free from anything filthy and dirty, as purity is part of ones Faith (Iman).
The above are the Islamic principles with regards to the dressing of females.
Some of these rules may also apply to males. It is evident that this subject
is lengthy and needs much more elaboration than this small article. However,
one may able to get the gist of what the Islamic guidelines are. This humble
servant is, at present, working on this important subject and has an intention
(Insha Allah) to publish a book which deals with all aspects relating to
women's Awra, dress and adornment. It needs 5 to 6 months and allot of Duas.
|
Home Page 
Who Was the Young Boy?
Book of Belief