Quran & Hadeeth

Proof form Quran - tafseer

(1) Tell the believing men to (i)lower their gaze, and (ii)protect their private parts. That is purer for them. Verily, Allah is All-Aware of what they do. [An-Nur:30]

From this ayat, Allah swt commanded men to:

(a) lower their gaze from looking at things that have been prohibited for them. They should look only at what is permissible for them to look at, and lower their gaze from forbidden things. If it so happens that a person's gaze unintentionally falls upon something forbidden, he should quickly look away, as recorded by:

• Muslim in his Sahih that Jarir bin ` Abdullah Al-Bajali said, "I asked the Prophet about the sudden glance, and he commanded me to turn my gaze away.

• In the Sahih it is narrated that Abu Sa` id said that the Messenger of Allah said: “Beware of sitting in the streets.” They said, "O Messenger of Allah, we have no alternative but to sit in the streets to converse with one another.'' The Messenger of Allah said: “If you insist, then give the street its rights.” They asked, "What are the rights of the street, O Messenger of Allah'' He said, “ Lower your gaze, return the greeting of Salam, enjoin what is good and forbid what is evil.”

• Narrated Abdullah ibn Abbas (radi Allahu anhu): "Al-Fadl bin Abbas rode behind Allah's Messenger (sal Allahu alaihi wa sallam) as his companion rider on the back portion of his she-camel on the day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet (sal Allahu alaihi wa sallam) stopped to give the people verdicts (regarding their matters). In the meantime, a beautiful woman from the tribe of Khatham came, asking the verdict of Allah's Messenger. Al-Fadl started looking at her as her beauty attracted him. The Prophet (sal Allahu alaihi wa sallam) looked behind while Al-Fadl was looking at her; so the Prophet (sal Allahu alaihi wa sallam) held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her… [Sahih Bukhari] This hadeeth is discussed in full here

• Abu Al-Qasim Al-Baghawi recorded that Abu Umamah said, "I heard the Messenger of Allah say: “ Guarantee me six things and I will guarantee you Paradise: when any one of you speaks, he should not lie; if he is entrusted with something, he should not betray that trust; if he makes a promise, he should not break it; lower your gaze; restrain your hands; and protect your private parts.” explaining that not restraining the sight and hands can provoke the heart to desires of the private parts.

• In the Sahih it is recorded that Abu Hurayrah said that the Messenger of Allah said: “The son of Adam has his share of Zina decreed for him, and he will commit that which has been decreed. The Zina of the eyes is looking; the Zina of the tongue is speaking; the Zina of the ears is listening; the Zina of the hands is striking; and the Zina of the feet is walking. The soul wishes and desires, and the private parts confirm or deny that.) This was recorded by Al- Bukhari without a complete chain. Muslim recorded a similar report with a different chain of narration. Many of the Salaf said, "They used to forbid men from staring at beardless handsome boys. ''

(b) lower their gaze as a means of protecting their private parts

(c) protect their private parts from inviting or getting attention of others’ eyes by provoking them to look

Sa`id bin Jubayr said: [protect their private parts ] "From immoral actions.''

(2) And tell the believing women to (i)lower their gaze, and (ii)protect their private parts and (iii)not to show off their adornment except that which is apparent, and to (iv)draw their veils all over their Juyub and (v)not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons, or their women, or their right hand possessions, or the Tabi` in among men who do not have desire, or children who are not aware of the nakedness of women. And let them (vi)not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. [An-Nur:31]

From this ayat, veiling constitutes that women:

(a) abide by the same rules commanded onto men;

(i) to lower their gaze from looking at things that have been prohibited for them. They should look only at what is permissible for them to look at, and lower their gaze from forbidden things. If it so happens that a person's gaze unintentionally falls upon something forbidden, she should quickly look away. Scholars say that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that:

• the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of ` Id, and ` A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.

(ii) to lower their gaze as a means of protecting their private parts

(iii) to protect their private parts from inviting or getting attention of others’ eyes by provoking them to look, as mentioned by Muqatil bin Hayyan for the reason for its revelation:

• when he said: "We heard -- and Allah knows best -- that Jabir bin ` Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: ` How ugly this is!' Then Allah revealed: And tell the believing women to lower their gaze...''

(iv) to protect their private parts from immoral acts

(b) should not show anything of their adornment except for whatever it is impossible to hide. Ibn Mas`ud said:

"Such as clothes and outer garments,'' Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Al- Hasan, Ibn Sirin, Abu Al-Jawza', Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud. according to Ibn `Abaas (RAA), this includes "the face, the two hands, and rings. This view is shared by Ibn `Umar, `Ata'a, and others from the Tabi'een." [Tafseer Ibn Kathir] Also, Imam Ash-Showkani states concerning this same ayaat, that it includes: "The dress, the face, and the two hands"; Ibn `Abaas and Qatadah have stated: "The adornments include eye shadow (i.e., Kuhul), bracelets, hand dye, and rings, and it is permissable for women to (uncover) them." [Fateh Al-Qadeer]

(c) should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests not covered completely, and with their ankles, necks, forelocks, hair and earrings uncovered. Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head.

• Sa`id bin Jubayr said: “... all over their Juyub] means, over their necks and chests so that nothing can be seen of them.

• Al-Qurtubi said: "Women in the past used to cover their heads with the khimar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar."

• Al-Bukhari recorded that `A'ishah, may Allah be pleased with her, said: "May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah: and to draw their veils all over their Juyub, they tore their aprons and veil themselves with them.''

• He also narrated from Safiyyah bint Shaybah that `A'ishah, may Allah be pleased with her, used to say: "When this Ayah: and to draw their veils all over their Juyub was revealed, they took their Izars (waistsheets) and tore them at the edges, and veil themselves with them.''

(d) do not attract unnecessary attention like the women of the Jahiliyyah who used to stamp their feet intentionally to make their presence known to men. During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume.

• Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said: “Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such” -- meaning an adulteress. He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.'' It was also recorded by Abu Dawud and An-Nasa'i.

By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display.

• Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women: “Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.” The women used to cling to the walls so much that their clothes would catch on the walls.

(e) observe veiling in the presence of non-mahram men

Allah commanded the believing men and women: And all of you beg Allah to forgive you all, O believers, that you may be successful; meaning - practice what we are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength, so ask Allah for this strength.

(1) O Prophet! Tell your wives and your daughters and the women of the believers to (vii)draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed. [Al-Ahzab:59]

In addition, veiling constitute that women:

(f) adorn themselves with loose outer garments, as inferred from the term cloak

And Allah swt commanded that it is much better for women to:

(g) bring the loose outer garment over the whole of themselves

(h) as a form of identification and distinction that they are muslim women who are not to be abused (ie. this appearance is to deter indecent acts)

Proof form Ahadeeth

(1) Sayyiduna Abu Hurayra narrates that the Messenger of Allah said: “There are two types of people who will enter the Hell-fire, whom I have not (as yet) seen: People having whips similar to ox-tails with which they will beat people, and (secondly) women who (i)will be dressed yet appear to be naked. They (ii)will seduce men and (iii)be inclined towards them. Their (vi)heads will be like the swaying humps of bacterial camels. They will neither enter paradise, nor smell its fragrance, even though its fragrance can be smelt from such and such distance.” (Sahih Muslim, no. 2128)

From the hadith, veiling constitute that women:

(i) should not “be dressed yet appear to be naked”, as explained by Imam al-Nawawi and others, is to be semi-nude. Part of their body will be covered whilst the other will remain exposed. Imam al-Nawawi also mentioned some scholars stating that this also means that women will wear see-through and transparent clothing in a way that the colour of their body will be visible.

(j) and hence, intentionally or unintentionally, such women seduce men, and hence, intentionally or unintentionally, tend towards unnecessary interactions with men

(k) do not adorn their headwear in a way that resembles the camel humps

(2) Usamah ibn Zaid said: Allah's Messenger gave me a gift of thick Coptic cloth he had recieved as a gift from Dihyah Al-Kalbi, and so I gave it to my wife. Thereafter the Prophet asked me: Why didn't you wear the Coptic cloth? I replied: I gave it to my wife. The Prophet then said: Tell her to wear a thick gown under it (the Coptic garment) for I fear that it may describe the size of her limbs. [Abu Dawud, Ahmad, Al-Bayhaqi, and Al-Haakim]

In addition, proper covering entails that:

(l) women wear garments that do not reveal the size and/or shape of her body parts

(3) Bin 'Umar narrated that the Prophet said: "On the Day of Judgment Allah will not look upon one who trails his garment along out of pride." Um Salamah then asked: "What should women do with their garments?" The Prophet (saws) said: "They may lower them a hand span." She said: "Their feet would still be uncovered." The Prophet (saws) said: then lower them a forearm's length, but no more." [Tirmithi]

(4) `Umar (RAA) reported that Allah's Messenger (SAAWS) said: Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the Day of Resurrection, and then set it on fire. [Abu Dawood]

(m) men & women should not wear excessively long garments that trails on the floor feeling proud of wearing it; in the time of Jahiliyyah, long garments were representative of showcasing their pride in themselves (in any way, eg. looks, wealth, status). By the same token, any garment that gives the individual a sense of pride in any way should be avoided.

(n) women strive to cover their feet with their garments without it trailing on the floor

(5) Abu Saeed al-Khudri, may Allaah be pleased with him, said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him." [Reported by Abu Dawud, no. 4093, with a saheeh isnaad.]

(o) it is best for men to wear pants no shorter than the mid-calf and no longer than the ankles

(6) It was narrated from Abu Moosa (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) was sitting in a place where there was water and his knee or knees were uncovered, then when ‘Uthmaan came in, he covered them. [Bukhari]

(p) Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: It is not permissible for a young man to play football, for example, wearing only shorts that do not reach the knees or that do not reach the navel. It is essential that the area between the navel and the knee be covered in the case of young men.

Permissibility

Of Culturally Influenced Garments

(1) Narrated al-Mughirah bin Su’bah “The Prophet pbuh wore the garments of the Romans, with their narrow sleeves” - and other hadith mention the robes of Syria. (Reported by al-Bukhari, Muslim, al-Tarmizi, al-Nasai)

(2) `Umar (RAA) narrated that `Abdullah ibn `Amr ibn Al-`Aas said: Allah's Messenger (SAAWS) saw me wearing two saffron-colored garments, so he said: Indeed, these are the clothes of kuffar (disbelievers), so do not wear them. [Sahih Muslim]

(3) `Abdullah ibn `Umar (RAA) said: Allah's Messenger (SAAWS) stated: Whoever resembles a people is one of them. [Abu Dawood]

(a) The Messenger of Allah wears culturally influenced garments, but does not permit the wearing of ritualistic garments of the disbelievers.

Of Colored Garments

(1) Hadith - Sahih Al-Bukhari 7.715

...'Aisha said that the lady (came), wearing a green veil ...

(2) Hadith - Sahih Al-Bukhari 7.733

that he had seen Um Kulthum, the daughter of Allah's Apostle (saaws), wearing a red silkgarment.

(3) Hadith - Sahih Al-Bukhari 7.713

The Prophet (saaws) was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful).

(4) Hadith - Sunan of Abu Dawood #4055

Narrated Abdullah ibn Amr ibn al-'As: We came down with the Apostle of Allah (peace be upon him) from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.

(b) There are no restrictions on colors and designs on garments, except for reddish yellow for men.

Of Beautifying Oneself

(1) Fudalah Ibn 'Ubaid reported that the Prophet (saws) said: There are three people that you should not concern yourself about: a man who parted from the Jama'ah and disobeyed his imam and died in that state; a slave who ran away from his master and died without returning; a woman whose husband departed from her after providing for her worldly needs and who then beautified herself in his absence. Do not worry (concern yourself) about any of them. [Ahmad]

(2) 'Abdullah ibn 'Umar said: A woman came to the Messenger of Allah (saws) to give her pledge for Islam. He said: "I accept your pledge that you will not associate partners with Allah, nor steal, nor fornicate, nor kill your child, nor commit a sin between your arms and legs, nor wail over the dead, nor beautify and display yourself (tatabarraji) after the fashion of the pre-Islamic days." [Ahmad]

(c) It is not permissible for women to beautify herself excessively (eg. with make-up or jewellery), especially in the absence of her husband. It is also worth considering to be wary of the make-up planting any sense of pride (looking and feeling good of one’s looks) in oneself.

(d) However to condemn the wearing of any make-up at all as a blanket rule in today’s context may be unrealistic. If a woman needs to work, she may perhaps require herself to appear flawless and blemish-free in complexion as part of her upholding a professional front and conduct. No doubt, how much of the make-up should be applied can become subjective and any adding of colours and hues to enhance the attractiveness of her skin should be avoided; hence it would benefit her greatly to try and find the time to find another job that would not require such a condition, at whichever time and space she can afford. May Allah Help her and grant her Baraqah in her Rizq.

Of Cross-Dressing

(1) Abu Hurairah said that: The Messenger of Allah (saws) cursed cursed a man who puts on the dress of women, and a woman who puts on the dress of men.

(e) It is not permissible to literally and directly cross-dress; wearing garments specifically meant for the opposite gender. Although quoted here are dresses, it is imperative to make a distinction between a male dress and a female dress.

Of Fine Dressing

(1) Ibn Mas'ud (May Allah be pleased with him) said: The Prophet (ﷺ) said, "The haughty, even with pride equal to a mustard seed in his heart, will not enter Jannah." A man enquired: "What about that a person likes fine dress and fine shoes?" He said: "Allah is Beautiful and likes beauty. Pride amounts to disclaiming truth out of self- esteem, and despising people ." [Muslim]

(f) It is not permissible to wear fine clothing out of self-conceit but it is permissible to wear them out of beauty.