CLOTHING AND BEAUTIFICATION IN ISLAM BY LAWAL MUHAMMED G
INTRODUCTION
‘And say, praise is due to God and peace upon His servants whom he has chosen, Is God not better than what they associate with Him?’
Praise be to Almighty God and may His blessings be upon the noble prophet, Muhammad , his household, his companions and those who follow his foot step till the day of judgment.
‘The best among you is the one who learns the Quran and teaches it’ ‘That Allah guides through you a man is better for you than the spoils of war’. Thus enjoining what is good and forbidding what is evil as well as giving sincere advice (naseeha) to the whole Ummah is an obligation on every Muslim depending on their level of knowledge and proficiency in the religion. The issue of clothing and beautification is still confusing to many people especially in those parts of the Muslim world where the Quran and Sunnah has been abandoned for superstitious believe and innovations. Adult Muslims as well as the youth are ignorant of the basic knowledge of their religion while those designated as scholars are busy amassing wealth through the spread of innovations and association including various acts of shirk. I therefore deem it fit to bring to fore a brief explanation of the ruling on Islam concerning both male and female clothing and beautification. In this write up I have enumerated with evidences in brief the understanding of Hijab in Islam. Thereafter, I proceeded to explain rulings on beautification for both male and female Muslim.
This and I pray Allah purifies my work and make it acceptable on the day wealth and children will have no benefit except for the one who return to Allah with a pure soul. And may the peace and blessings of Allah be upon our noble prophet Muhammad, his household, companions and their followers till the Last day.
LAWAL MUHAMMED GBESINGA.
CLOTHING AND BEAUTIFICATION IN ISLAMIC JURISPUDENCE
Allah [SWT] says in Q7V26: ‘O children of Adam We have bestowed upon you clothing to cover your private parts and as adornments. But the clothing of righteousness-that is best, that is from the signs of Allah that perhaps they will remember.’
Allah [SWT] has stressed two rationales for clothing: covering the nudity and for beautification. However it must be born in mind that its main objective is to cover the nudity. This covering is a form of beautification and honour for man as opposed to other creatures.
The male and female has been made to be naturally different from one another both physiologically and psychologically. They both have their respective responsibilities and objectives in life. Nonetheless, Allah [SWT] has naturally made between them a powerful force of attraction to each other. This force is natural is for the purpose of a healthy social life in the human community. Allah says Q30V21: ‘and of His signs is that He created from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought’
This sexual lust must be controlled hence Allah [SWT] has established the institution of marriage for the satisfaction of this lust objectively and not just as an animalistic desire...In order to prevent the unlawful sexual relationship Allah [SWT] has instructed both gender to conceal the parts of their bodies which serve as a source of attraction to each other, thus man becomes different from the animals. Clothing is primarily to conceal the centres of attraction from strangers. Inorder not to put man in a chaotic situation. lAlahl [SWT] has noted some people as ‘Mahram’ and with them man is allowed to be less concealing [Q4V23].
Hijab is simply the veil covering the centres of attraction in man in order to prevent sexual violence. It is not just about the outer garment of the woman, it is a general word used to describe the kind of barrier placed between the male and the female in the human community. It entails the following:
HIJABUL QAWLI [SPEECH]: Q33V32: ‘...then do not be soft in speech to men, lest he in whose heart is disease should covet, but speak with appropriate speech’.
HIJABUL MUBASHARA: [TOUCHING]: Upon receiving the pledge of obedience from women, the prophet said to them: ‘I do not shake hands with women’. Aishat the wife of the prophet [SAW] asserted: ‘By Allah, the hand of the messenger of Allah never touched that of a woman. He only accepted their pledges verbally. Allah [SWT] says: ‘Verily you have in the messanger of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much’.
HIJABUL KHALWAT [ISOLATION]: The prophet [SAW] said: ‘ None of you should be with a woman except with a mahram.’ He also said: ‘ A man is never alone with a woman except that Shaytan is the third.’
Men have also been prohibited from entering into the apartments of the women without a mahram. The istihdhan [saying teslim and seeking permission before entering] has also been established for this purpose.
After all these comes the Hijab [veil] of clothing for the woman when she is going out of her house or in the company of non-mahram.
WHO IS A MAHRAM?
A mahram is that whom Allah [SWT] has prohibited one from marrying. Allah [SWT] says in Q4V23—24: ‘Prohibited for you are your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives’ mothers, and your step daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And the wives of your sons who are from your own loins, and that you take in marriage two sisters simultaneously, except for what has already occur. Indeed, Allah is ever forgiving and merciful.’
MALE CLOTHING
The clothing of a male Muslim must cover the parts regarded as nudity [a’orat] which is between the nipple and the knee [minimum in cases of necessity]. This opinion rests on the fact that the prophet has said: ‘ If a man HAS NOTHING MORE THAN A GARMENT let him wrap it...’. However, the prophet has also prohibited a man from praying while exposing his shoulders. Thus, the male Muslim must put on clothes that covers him very well. The prophet has been very unambiguous about the length of the clothings of a male Muslim as he says: ‘ The clothing of a male Muslim is to the half-shin, but there is no sin if he draws it lower, so far it is still between the half-shin and the ankle, but whatever is above the ankle shall be in Hellfire [i.e. the person shall be punished for it in Hell]. Abdullahi ibn Umar said: ‘ I passed by the messanger of Allah wearing a long garment, then Igreeted him so he replied and ordered me to roll up my trousers and so I did, and he said: roll it up again and I did until he said that is okay and that his where you should leave your clothings, his students asked him of the length he replied: to the half-shin.’
Furthermore, a male Muslim must not put on clothes having pictures of living things [ human and animal]. The clothes must not resemble that of the female gender, it must not resemble that of the unbelievers and it must be from a lawful means.
FEMALE CLOTHING
The female Muslim can put on her ordinary garment [Dir’u, Qamis...] covering her from the neck downwards when with her Mahram or women folk for Allah has allowed her to reveal her adornments to these people as He says in Suratu Nur Q24V31: ‘...and not to expose their adornments except to their husbands, their fathers, their husband’s fathers, their husband’s sons, their brothers, their brother’s sons, their sister’s sons, their women, that which their right hand possesses (slaves), or those male attendants having no physical desire (abnormal situation), or children who are not yet aware of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance all of you O believers that you may succeed.’
However she is given an exclusive right to beautify herself for her husband, she can therefore put on whatever she desires in the presence of ONLY her husband.
Furthermore, Allah (SWA) has forbidden a matured female Muslim from revealing her adornments (centres of attraction) to non-Mahram men as He says in Q24v31: ‘...and not to expose their adornments except...’. He also said in Q33V33: ‘ ...and do not display yourselves as the display of the former times of ignorance...’. It is therefore compulsory for her to put on hijab (veil/over-garment) to cover her body. Allah (SWA) says in Q33V59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’.
Allah (SWA) also said in Q24V31: ‘and not expose their adornment except that which appears there of and to wrap their Khimar (head-covers) to cover their chests...’.
HIJAB OF THE MUSLIMAH
Hijab is the veil, the general barrier between the male and the female gender. The prescribed over-garments are often referred to as hijab and is of two categories:
1. AL-HIJABUL WAJIB: This is the compulsory hijab. This level of Hijab is obligatory for all female Muslims from puberty till old age. It is the use of Khimar and Jalbab exposing nothing other than the face and the hands up to the wrist. This is found in Q33V59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’. This is the verse that mandates a Muslimat to put on the Jilbab and it is compulsory.
FACE AND HANDS: Scholars among the Sahaba, Tabieen and others after them differed as to whether the face and hands (up to the wrist) are part of the ‘aorat (nudity) or not. Ibn Abbas, Aishat and their followers among the salaf are of the opinion that the face and the hands (up to the wrist) are not part of the nudity and covering them is not compulsory but superogatory for Muslim women other than the wives of the prophet. Ibn Abbas says about Q24V31: ‘...except that which appears...’ He and some other companions said it refers to the face and the hands (up to the wrist). Also Aishat (RA) said: the Messenger of Allah (SAW) said: ‘When a Muslimat attains puberty, nothing should be seen in her except for her face and palms.’ Ibn Abbas says: ‘She must draw the over-garment to her face but not to cover it with it’. A popular exponent of this view among contemporary scholars is the Eminent Sheikh Muhammad Nasirudeen Al-Albany is his ‘Jilbabul mar-atul Muslimat’.
However, Abdullah bn Mas’ud and some other Sahaba, Tabieen and of the salaf said the face and palms are part of the ‘aorat (nudity) and must be covered. Thus, not covering it is a Kabair (a major sin that may take one to Hellfire). Ibn Mas’ud said about Q24V31: ‘...except that which appears...’- it refers to the ‘ridau’ (i.e. the outer part of her Jilbab). Scholars with this view also explained that the verse of Hijab (of the whole body) Q33V53: ‘And when you ask them for anything you want, ask them from behind a screen’ was revealed concerning the wives of the prophet, however all Muslim women MUST follow them in the practice. They further argued that while the prophet is the model in all affairs pertaining to men alone his wives are the models for the women to follow. Also, the verse is argued to enjoin other things not limited to the prophet’s wives alone such as Piety, Solat... and therefore cannot be said to be limited to the wives of the prophet alone as all women must practice these injunctions as well.
These claims has been answered by the opposing scholars accordingly, a summary of their responses is given below:
-Q33V53 is solely about the wives of the prophet as it contains something that cannot be extended to other women i.e. Prohibition of marrying them after the demise of their husband (the prophet).
-Being models for women generally is not enough a reason to make it compulsory for not all what is compulsory for the prophet is compulsory for the Muslims especially when there is evidence to the contrary.
-Conclusively, it is not obligatory for all Muslim women to cover their hands and palms as this is the best for them. Doing so attracts additional reward from Allah(SWT) if it is done solely for the pleasure of Allah *and the Day of Judgement. All scholars agreed on this (i.e. that covering the face and palm is nafl{not obligatory} not fard{obligatory}).
2. AL-HIJABUL MASNUN: This is the non-obligatory hijab as explained above. It is found in Q33V53 and is compulsory for the wives of the prophet but not obligatory for the others.
OVER GARMENTS FOR THE MUSLIMAH:
KHIMAR: covers the head, neck and chest. Compulsory for all women.
JILBAB: covers the whole body from head to toe with or without the exclusion of the face and palms. It can be of many types such as:
NIQAB: covers the whole body excluding the eyes.
BARQU’: covers the whole body including the eyes.
CHARACTERISTICS OF THE HIJAB OF A MUSLIMAH
By compiling evidences from the Quran and the Sunnah, we are able to affirm 8 conditions for the hijab of a Muslimah. Some of these conditions also apply to her ordinary clothes as well as the clothing of a male Muslim. They are:
Large enough to cover the whole body except for the face and palms. This is derived from the words of Allah (SWA) in Q24 v31: ‘and not expose their adornment except that which appears there of and to wrap their Khimar (head-covers) to cover their chests...’. as well as Q33 v 59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’.
It must not be an adornment: Q24 v31: ‘and not expose their adornment...’ and Q 33 V33: ‘... and they must not engage in self display (Tabarruj) like the display of the former times of ignorance...’. The primary objective of the Hijab is to conceal the details of the woman’s body and her finery which she employs to enhance her appearance, but when the overgarment is itself an adornment (decorative) it defies its own purpose. Hence the Hijab should be plain not decorative.
It must be opaque not transparent.
It must be loose not tight.
These two conditions can also be derived from verses quoted above. The prophet (SAW) said: ‘There will be in the later days of my Ummah, women who will be dressed and yet undressed. They will be wearing on their heads things resembling camel’s humps-curse them, they are accursed. He also said: ‘ They shall not be admitted into the paradise nor shall they smell its fragrance...’
‘Dressed yet undressed’ refers to clothes that are transparent or tight, so they are literally dressed but in reality they are in nude. This is because transparent and tight clothes make a woman more attractive to men. Hafsa the daughter of Abdurrahman the son of Abu Bakr entered Aishat’s apartment wearing a transparent Khimar, Aishat tore the Khimar and told her: ‘don’t you know what Allah Has revealed in Suratu-Nur?!’ Aishat (wife of the Prophet) also said when she was asked about the Khimar: ‘Surely the Khimar is the one that conceals the skin and the hair’.
It must not be perfumed: She must not wear a perfume in public. The prophet (SAW) said: ‘Any woman who wears a perfume and then passes by people who would smell her perfume is a fornicator (Zaniyat-commiting zina). Even if she is going to the mosque the prophet said: ‘Any woman who goes to the mosque wearing perfume, Allah does not accept her Solat unless she returns home washes off the smell of her perfume’. However she is allowed to use perfume while at home. It should be noted that the perfume must be non-alcoholic.
IT SHOULD NOT RESEMBLE MEN’S CLOTHES: The prophet (SAW) said: ‘He is not one of us, he who imitates women nor is she who imitates men’.
IT SHOULD NOT RESEMBLE THE DISBELIEVERS’ CLOTHES: Q45V18 says: ‘Then We put you (O Muhammad) on an ordained way concerning the matter (of religion); so follow it and do not follow the inclinations of those who do not know’.The clause ‘who do not know’ includes all those who opposes the Deen of Muhammad while their ‘inclinations’, signifies all the falsehood and whims the disbelievers hold as part of their religion. Furthermore, Q57V16 says: ‘Has the time not come for those who have believed that their hearts should become humbly submissive at the rememberance of Allah and what has come down of the truth? And let them not be like those who were given the scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient’. Sheikh Ibn Kathir said in his exegesis: ‘hence Allah (SWA) has forbidden His believing servants to imitate the deeds and expressions of the disbelievers’.
IT MUST NOT BE CONSPICUOUS OR OSTENTATIOUS: The noble prophet (SAW) said: ‘Whosoever wears a dress for pretentious show in this world, Allah will give him to wear a dress of humiliation on the day of resurrection, then it will be set on fire.’ A conspicuous or ostentatious dress is that which a person wears to be distinguished from others either because is too expensive or just to show it off. It may also be rags to show one’s renunciation of the worldly things or out of hypocrisy.
BEAUTIFICATION OF THE BODY
The prophet (SAW) said: ‘surely Allah is beautiful and He loves beauty’. A man or woman is allowed to beautify him/herself in Islam. However there are some general rules which guide this act. They include:
It must not be that of the opposite gender.
It must not be an imitation of the unbelievers.
It must not bring about a change in the creation of Allah.
MALE BEAUTIFICATION
A male Muslim can use silver, diamond or other materials as rings but not gold; he must not put on silk; tattoo his body; file his teeth; weave or plait his hair like that of the women; dye or tin the hair except changing the grey hair to a colour other than black.
HAIR: A man can do any of these in relation to his hair whether long or short.
Cut everything i.e. shave it. The prophet said: ‘Shave it all or leave it all’.
Cut it low i.e. cut everything to the same level. However if one part is more than the other, this is called Al-Qaza’ and it is strictly forbidden by the prophet.
Keep everything: If he can look after it i.e. combing, creaming, washing, etc. To make sure it looks fine and prevents lice and other diseases.
SUNANUL FITRAH: These are etiquettes observed pertaining to some natural objects in the body. It concerns the beautification of both the male and the female Muslim. The prophet said: ‘The Fitrah are five: Circumcision, shaving the pubic hair, shaving/reducing the moustaches, cutting the finger nails and removing the hair on the armpit’ (Bukhari and Muslim).
Circumcision must be done for the boy on or before puberty without which his solat and other acts of worship will not be accepted by Allah (SWA) as he harbour impurity in his body.
Shaving of hair of the harm pit, pubic, moustaches and the cutting of finger nails are better done weekly but must not be left for more than forty days as the Prophet has stipulated.
GROWING THE BEARDS: It is compulsory for a male Muslim to keep and take care of his beard. The prophet (SAW) said: ‘Reduce the moustaches and grow the beards’ (Bukhari).
FEMALE BEAUTIFICATION
A female Muslim must observe the sunanul fitra as explained above. However, circumcision is not compulsory for her but meritorious. Female circumcision should be done with utmost care in order to avert possible accidents resulting in future complications. Thus, it has to be done observing contemporary safety standards in medicine as well as the religious injunctions. As explained by the prophet (SAW) it is simply to cut a small part of the clitoris. This will help in moderating her sexual urge and protect her and her society from promiscuity.
Aside from the sunanul fitrah she must beautify herself as much as she can using her ornament and jewellery. Her beautification must however be reserved for her husband alone and must be covered from strange men (non mahram). To this end, she is allowed to use all sorts of ornaments including gold except:
Anyone carrying the image of human being or animal.
Anyone carrying the signs of the unbelievers e.g. cross.
Anyone peculiar to the unbelievers.
She must however observe the following prohibition pertaining to beautification:
She must not shave or trim the eyebrow.
She must not colour her lips.
She must not tattoo her body.
She must not file her teeth. However, if the tooth is broken or worm-eaten, and she needs an operation to correct this defect, or they are crooked and she needs to straighten them in order to remove this defect, then no sin is involved as this is a medical treatment and removal of a defect and this should preferably be done under the hands of a female specialist doctor.
She must not attach anything to her hair to add to her hair and beauty. Nonetheless, she can weave or plait her hair. If the hair is too long, she can reduce its length.
It is meritorious for a woman to dye her hands and feet with henna but she must not paint her nails with substances which solidify and prevent water from touching them, thus stopping her from making ablution. As regards the hair, if it is grey she may dye it as long as she is not dyeing it black. However, if it is not grey she must not dye it.
She can use the eyelid whether for medication or beautification.
HADITHS ON THE PROHIBITIONS ABOVE
The messenger of Allah cursed the woman who joins her hair with a false hair (attachment) and the one who does that for another woman. (Bukhari and Muslim).
The prophet said: ‘Allah Has cursed the tattooist and the one who is tattooed, the one who has her eyebrows trimmed, and the one who creates gaps between her teeth to increase her beauty, those who alter the creation of Allah’.
The prophet said about the grey hair of Abu Quhafa father of Abu Bakr: ‘Change it with other than black’.
The prophet (SAW) prohibited Al Qaza’ i.e. cutting a part of the hair lower than the other.
May the peace and blessings of Allah be upon the unlettered prophet, the greatest of mankind, the teacher of all humanity and the Jin, Muhammad the son of Abdullah, his household, his companions and those who follows his foot-steps till the day of accountability.
Author: LAWAL MUHAMMED G.
Lawalgbesinga@gmail.com
www.thecriterion2017.blogspot.com
WRITTEN: 12-6-2010 A.D. 1-7-1431 A.H.
REVISED AND PUBLISHED: JUNE 2017 RAMADAN 1438 A.H.
‘And say, praise is due to God and peace upon His servants whom he has chosen, Is God not better than what they associate with Him?’
Praise be to Almighty God and may His blessings be upon the noble prophet, Muhammad , his household, his companions and those who follow his foot step till the day of judgment.
‘The best among you is the one who learns the Quran and teaches it’ ‘That Allah guides through you a man is better for you than the spoils of war’. Thus enjoining what is good and forbidding what is evil as well as giving sincere advice (naseeha) to the whole Ummah is an obligation on every Muslim depending on their level of knowledge and proficiency in the religion. The issue of clothing and beautification is still confusing to many people especially in those parts of the Muslim world where the Quran and Sunnah has been abandoned for superstitious believe and innovations. Adult Muslims as well as the youth are ignorant of the basic knowledge of their religion while those designated as scholars are busy amassing wealth through the spread of innovations and association including various acts of shirk. I therefore deem it fit to bring to fore a brief explanation of the ruling on Islam concerning both male and female clothing and beautification. In this write up I have enumerated with evidences in brief the understanding of Hijab in Islam. Thereafter, I proceeded to explain rulings on beautification for both male and female Muslim.
This and I pray Allah purifies my work and make it acceptable on the day wealth and children will have no benefit except for the one who return to Allah with a pure soul. And may the peace and blessings of Allah be upon our noble prophet Muhammad, his household, companions and their followers till the Last day.
LAWAL MUHAMMED GBESINGA.
CLOTHING AND BEAUTIFICATION IN ISLAMIC JURISPUDENCE
Allah [SWT] says in Q7V26: ‘O children of Adam We have bestowed upon you clothing to cover your private parts and as adornments. But the clothing of righteousness-that is best, that is from the signs of Allah that perhaps they will remember.’
Allah [SWT] has stressed two rationales for clothing: covering the nudity and for beautification. However it must be born in mind that its main objective is to cover the nudity. This covering is a form of beautification and honour for man as opposed to other creatures.
The male and female has been made to be naturally different from one another both physiologically and psychologically. They both have their respective responsibilities and objectives in life. Nonetheless, Allah [SWT] has naturally made between them a powerful force of attraction to each other. This force is natural is for the purpose of a healthy social life in the human community. Allah says Q30V21: ‘and of His signs is that He created from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought’
This sexual lust must be controlled hence Allah [SWT] has established the institution of marriage for the satisfaction of this lust objectively and not just as an animalistic desire...In order to prevent the unlawful sexual relationship Allah [SWT] has instructed both gender to conceal the parts of their bodies which serve as a source of attraction to each other, thus man becomes different from the animals. Clothing is primarily to conceal the centres of attraction from strangers. Inorder not to put man in a chaotic situation. lAlahl [SWT] has noted some people as ‘Mahram’ and with them man is allowed to be less concealing [Q4V23].
Hijab is simply the veil covering the centres of attraction in man in order to prevent sexual violence. It is not just about the outer garment of the woman, it is a general word used to describe the kind of barrier placed between the male and the female in the human community. It entails the following:
HIJABUL QAWLI [SPEECH]: Q33V32: ‘...then do not be soft in speech to men, lest he in whose heart is disease should covet, but speak with appropriate speech’.
HIJABUL MUBASHARA: [TOUCHING]: Upon receiving the pledge of obedience from women, the prophet said to them: ‘I do not shake hands with women’. Aishat the wife of the prophet [SAW] asserted: ‘By Allah, the hand of the messenger of Allah never touched that of a woman. He only accepted their pledges verbally. Allah [SWT] says: ‘Verily you have in the messanger of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much’.
HIJABUL KHALWAT [ISOLATION]: The prophet [SAW] said: ‘ None of you should be with a woman except with a mahram.’ He also said: ‘ A man is never alone with a woman except that Shaytan is the third.’
Men have also been prohibited from entering into the apartments of the women without a mahram. The istihdhan [saying teslim and seeking permission before entering] has also been established for this purpose.
After all these comes the Hijab [veil] of clothing for the woman when she is going out of her house or in the company of non-mahram.
WHO IS A MAHRAM?
A mahram is that whom Allah [SWT] has prohibited one from marrying. Allah [SWT] says in Q4V23—24: ‘Prohibited for you are your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives’ mothers, and your step daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And the wives of your sons who are from your own loins, and that you take in marriage two sisters simultaneously, except for what has already occur. Indeed, Allah is ever forgiving and merciful.’
MALE CLOTHING
The clothing of a male Muslim must cover the parts regarded as nudity [a’orat] which is between the nipple and the knee [minimum in cases of necessity]. This opinion rests on the fact that the prophet has said: ‘ If a man HAS NOTHING MORE THAN A GARMENT let him wrap it...’. However, the prophet has also prohibited a man from praying while exposing his shoulders. Thus, the male Muslim must put on clothes that covers him very well. The prophet has been very unambiguous about the length of the clothings of a male Muslim as he says: ‘ The clothing of a male Muslim is to the half-shin, but there is no sin if he draws it lower, so far it is still between the half-shin and the ankle, but whatever is above the ankle shall be in Hellfire [i.e. the person shall be punished for it in Hell]. Abdullahi ibn Umar said: ‘ I passed by the messanger of Allah wearing a long garment, then Igreeted him so he replied and ordered me to roll up my trousers and so I did, and he said: roll it up again and I did until he said that is okay and that his where you should leave your clothings, his students asked him of the length he replied: to the half-shin.’
Furthermore, a male Muslim must not put on clothes having pictures of living things [ human and animal]. The clothes must not resemble that of the female gender, it must not resemble that of the unbelievers and it must be from a lawful means.
FEMALE CLOTHING
The female Muslim can put on her ordinary garment [Dir’u, Qamis...] covering her from the neck downwards when with her Mahram or women folk for Allah has allowed her to reveal her adornments to these people as He says in Suratu Nur Q24V31: ‘...and not to expose their adornments except to their husbands, their fathers, their husband’s fathers, their husband’s sons, their brothers, their brother’s sons, their sister’s sons, their women, that which their right hand possesses (slaves), or those male attendants having no physical desire (abnormal situation), or children who are not yet aware of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance all of you O believers that you may succeed.’
However she is given an exclusive right to beautify herself for her husband, she can therefore put on whatever she desires in the presence of ONLY her husband.
Furthermore, Allah (SWA) has forbidden a matured female Muslim from revealing her adornments (centres of attraction) to non-Mahram men as He says in Q24v31: ‘...and not to expose their adornments except...’. He also said in Q33V33: ‘ ...and do not display yourselves as the display of the former times of ignorance...’. It is therefore compulsory for her to put on hijab (veil/over-garment) to cover her body. Allah (SWA) says in Q33V59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’.
Allah (SWA) also said in Q24V31: ‘and not expose their adornment except that which appears there of and to wrap their Khimar (head-covers) to cover their chests...’.
HIJAB OF THE MUSLIMAH
Hijab is the veil, the general barrier between the male and the female gender. The prescribed over-garments are often referred to as hijab and is of two categories:
1. AL-HIJABUL WAJIB: This is the compulsory hijab. This level of Hijab is obligatory for all female Muslims from puberty till old age. It is the use of Khimar and Jalbab exposing nothing other than the face and the hands up to the wrist. This is found in Q33V59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’. This is the verse that mandates a Muslimat to put on the Jilbab and it is compulsory.
FACE AND HANDS: Scholars among the Sahaba, Tabieen and others after them differed as to whether the face and hands (up to the wrist) are part of the ‘aorat (nudity) or not. Ibn Abbas, Aishat and their followers among the salaf are of the opinion that the face and the hands (up to the wrist) are not part of the nudity and covering them is not compulsory but superogatory for Muslim women other than the wives of the prophet. Ibn Abbas says about Q24V31: ‘...except that which appears...’ He and some other companions said it refers to the face and the hands (up to the wrist). Also Aishat (RA) said: the Messenger of Allah (SAW) said: ‘When a Muslimat attains puberty, nothing should be seen in her except for her face and palms.’ Ibn Abbas says: ‘She must draw the over-garment to her face but not to cover it with it’. A popular exponent of this view among contemporary scholars is the Eminent Sheikh Muhammad Nasirudeen Al-Albany is his ‘Jilbabul mar-atul Muslimat’.
However, Abdullah bn Mas’ud and some other Sahaba, Tabieen and of the salaf said the face and palms are part of the ‘aorat (nudity) and must be covered. Thus, not covering it is a Kabair (a major sin that may take one to Hellfire). Ibn Mas’ud said about Q24V31: ‘...except that which appears...’- it refers to the ‘ridau’ (i.e. the outer part of her Jilbab). Scholars with this view also explained that the verse of Hijab (of the whole body) Q33V53: ‘And when you ask them for anything you want, ask them from behind a screen’ was revealed concerning the wives of the prophet, however all Muslim women MUST follow them in the practice. They further argued that while the prophet is the model in all affairs pertaining to men alone his wives are the models for the women to follow. Also, the verse is argued to enjoin other things not limited to the prophet’s wives alone such as Piety, Solat... and therefore cannot be said to be limited to the wives of the prophet alone as all women must practice these injunctions as well.
These claims has been answered by the opposing scholars accordingly, a summary of their responses is given below:
-Q33V53 is solely about the wives of the prophet as it contains something that cannot be extended to other women i.e. Prohibition of marrying them after the demise of their husband (the prophet).
-Being models for women generally is not enough a reason to make it compulsory for not all what is compulsory for the prophet is compulsory for the Muslims especially when there is evidence to the contrary.
-Conclusively, it is not obligatory for all Muslim women to cover their hands and palms as this is the best for them. Doing so attracts additional reward from Allah(SWT) if it is done solely for the pleasure of Allah *and the Day of Judgement. All scholars agreed on this (i.e. that covering the face and palm is nafl{not obligatory} not fard{obligatory}).
2. AL-HIJABUL MASNUN: This is the non-obligatory hijab as explained above. It is found in Q33V53 and is compulsory for the wives of the prophet but not obligatory for the others.
OVER GARMENTS FOR THE MUSLIMAH:
KHIMAR: covers the head, neck and chest. Compulsory for all women.
JILBAB: covers the whole body from head to toe with or without the exclusion of the face and palms. It can be of many types such as:
NIQAB: covers the whole body excluding the eyes.
BARQU’: covers the whole body including the eyes.
CHARACTERISTICS OF THE HIJAB OF A MUSLIMAH
By compiling evidences from the Quran and the Sunnah, we are able to affirm 8 conditions for the hijab of a Muslimah. Some of these conditions also apply to her ordinary clothes as well as the clothing of a male Muslim. They are:
Large enough to cover the whole body except for the face and palms. This is derived from the words of Allah (SWA) in Q24 v31: ‘and not expose their adornment except that which appears there of and to wrap their Khimar (head-covers) to cover their chests...’. as well as Q33 v 59: ‘ O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer-garments, that is more suitable that they will be known and will not be abused, and Allah is Forgiving and Merciful’.
It must not be an adornment: Q24 v31: ‘and not expose their adornment...’ and Q 33 V33: ‘... and they must not engage in self display (Tabarruj) like the display of the former times of ignorance...’. The primary objective of the Hijab is to conceal the details of the woman’s body and her finery which she employs to enhance her appearance, but when the overgarment is itself an adornment (decorative) it defies its own purpose. Hence the Hijab should be plain not decorative.
It must be opaque not transparent.
It must be loose not tight.
These two conditions can also be derived from verses quoted above. The prophet (SAW) said: ‘There will be in the later days of my Ummah, women who will be dressed and yet undressed. They will be wearing on their heads things resembling camel’s humps-curse them, they are accursed. He also said: ‘ They shall not be admitted into the paradise nor shall they smell its fragrance...’
‘Dressed yet undressed’ refers to clothes that are transparent or tight, so they are literally dressed but in reality they are in nude. This is because transparent and tight clothes make a woman more attractive to men. Hafsa the daughter of Abdurrahman the son of Abu Bakr entered Aishat’s apartment wearing a transparent Khimar, Aishat tore the Khimar and told her: ‘don’t you know what Allah Has revealed in Suratu-Nur?!’ Aishat (wife of the Prophet) also said when she was asked about the Khimar: ‘Surely the Khimar is the one that conceals the skin and the hair’.
It must not be perfumed: She must not wear a perfume in public. The prophet (SAW) said: ‘Any woman who wears a perfume and then passes by people who would smell her perfume is a fornicator (Zaniyat-commiting zina). Even if she is going to the mosque the prophet said: ‘Any woman who goes to the mosque wearing perfume, Allah does not accept her Solat unless she returns home washes off the smell of her perfume’. However she is allowed to use perfume while at home. It should be noted that the perfume must be non-alcoholic.
IT SHOULD NOT RESEMBLE MEN’S CLOTHES: The prophet (SAW) said: ‘He is not one of us, he who imitates women nor is she who imitates men’.
IT SHOULD NOT RESEMBLE THE DISBELIEVERS’ CLOTHES: Q45V18 says: ‘Then We put you (O Muhammad) on an ordained way concerning the matter (of religion); so follow it and do not follow the inclinations of those who do not know’.The clause ‘who do not know’ includes all those who opposes the Deen of Muhammad while their ‘inclinations’, signifies all the falsehood and whims the disbelievers hold as part of their religion. Furthermore, Q57V16 says: ‘Has the time not come for those who have believed that their hearts should become humbly submissive at the rememberance of Allah and what has come down of the truth? And let them not be like those who were given the scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient’. Sheikh Ibn Kathir said in his exegesis: ‘hence Allah (SWA) has forbidden His believing servants to imitate the deeds and expressions of the disbelievers’.
IT MUST NOT BE CONSPICUOUS OR OSTENTATIOUS: The noble prophet (SAW) said: ‘Whosoever wears a dress for pretentious show in this world, Allah will give him to wear a dress of humiliation on the day of resurrection, then it will be set on fire.’ A conspicuous or ostentatious dress is that which a person wears to be distinguished from others either because is too expensive or just to show it off. It may also be rags to show one’s renunciation of the worldly things or out of hypocrisy.
BEAUTIFICATION OF THE BODY
The prophet (SAW) said: ‘surely Allah is beautiful and He loves beauty’. A man or woman is allowed to beautify him/herself in Islam. However there are some general rules which guide this act. They include:
It must not be that of the opposite gender.
It must not be an imitation of the unbelievers.
It must not bring about a change in the creation of Allah.
MALE BEAUTIFICATION
A male Muslim can use silver, diamond or other materials as rings but not gold; he must not put on silk; tattoo his body; file his teeth; weave or plait his hair like that of the women; dye or tin the hair except changing the grey hair to a colour other than black.
HAIR: A man can do any of these in relation to his hair whether long or short.
Cut everything i.e. shave it. The prophet said: ‘Shave it all or leave it all’.
Cut it low i.e. cut everything to the same level. However if one part is more than the other, this is called Al-Qaza’ and it is strictly forbidden by the prophet.
Keep everything: If he can look after it i.e. combing, creaming, washing, etc. To make sure it looks fine and prevents lice and other diseases.
SUNANUL FITRAH: These are etiquettes observed pertaining to some natural objects in the body. It concerns the beautification of both the male and the female Muslim. The prophet said: ‘The Fitrah are five: Circumcision, shaving the pubic hair, shaving/reducing the moustaches, cutting the finger nails and removing the hair on the armpit’ (Bukhari and Muslim).
Circumcision must be done for the boy on or before puberty without which his solat and other acts of worship will not be accepted by Allah (SWA) as he harbour impurity in his body.
Shaving of hair of the harm pit, pubic, moustaches and the cutting of finger nails are better done weekly but must not be left for more than forty days as the Prophet has stipulated.
GROWING THE BEARDS: It is compulsory for a male Muslim to keep and take care of his beard. The prophet (SAW) said: ‘Reduce the moustaches and grow the beards’ (Bukhari).
FEMALE BEAUTIFICATION
A female Muslim must observe the sunanul fitra as explained above. However, circumcision is not compulsory for her but meritorious. Female circumcision should be done with utmost care in order to avert possible accidents resulting in future complications. Thus, it has to be done observing contemporary safety standards in medicine as well as the religious injunctions. As explained by the prophet (SAW) it is simply to cut a small part of the clitoris. This will help in moderating her sexual urge and protect her and her society from promiscuity.
Aside from the sunanul fitrah she must beautify herself as much as she can using her ornament and jewellery. Her beautification must however be reserved for her husband alone and must be covered from strange men (non mahram). To this end, she is allowed to use all sorts of ornaments including gold except:
Anyone carrying the image of human being or animal.
Anyone carrying the signs of the unbelievers e.g. cross.
Anyone peculiar to the unbelievers.
She must however observe the following prohibition pertaining to beautification:
She must not shave or trim the eyebrow.
She must not colour her lips.
She must not tattoo her body.
She must not file her teeth. However, if the tooth is broken or worm-eaten, and she needs an operation to correct this defect, or they are crooked and she needs to straighten them in order to remove this defect, then no sin is involved as this is a medical treatment and removal of a defect and this should preferably be done under the hands of a female specialist doctor.
She must not attach anything to her hair to add to her hair and beauty. Nonetheless, she can weave or plait her hair. If the hair is too long, she can reduce its length.
It is meritorious for a woman to dye her hands and feet with henna but she must not paint her nails with substances which solidify and prevent water from touching them, thus stopping her from making ablution. As regards the hair, if it is grey she may dye it as long as she is not dyeing it black. However, if it is not grey she must not dye it.
She can use the eyelid whether for medication or beautification.
HADITHS ON THE PROHIBITIONS ABOVE
The messenger of Allah cursed the woman who joins her hair with a false hair (attachment) and the one who does that for another woman. (Bukhari and Muslim).
The prophet said: ‘Allah Has cursed the tattooist and the one who is tattooed, the one who has her eyebrows trimmed, and the one who creates gaps between her teeth to increase her beauty, those who alter the creation of Allah’.
The prophet said about the grey hair of Abu Quhafa father of Abu Bakr: ‘Change it with other than black’.
The prophet (SAW) prohibited Al Qaza’ i.e. cutting a part of the hair lower than the other.
May the peace and blessings of Allah be upon the unlettered prophet, the greatest of mankind, the teacher of all humanity and the Jin, Muhammad the son of Abdullah, his household, his companions and those who follows his foot-steps till the day of accountability.
Author: LAWAL MUHAMMED G.
Lawalgbesinga@gmail.com
www.thecriterion2017.blogspot.com
WRITTEN: 12-6-2010 A.D. 1-7-1431 A.H.
REVISED AND PUBLISHED: JUNE 2017 RAMADAN 1438 A.H.
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