Muslim Women Hijab

Muslim Women Hijab

By: ash-Shaykh Muhammad Al-Albany Nashiruddin

Our study of the verses of the Quran, Sunnah and Salaf atsar-atsar in this important issue, provide an answer to us that if a woman came out of his house, then she should cover all of his limbs and showed no jewelry at all, except face and two palms, he should wear clothing (headscarf) which meets the requirements as follows:

1. AGENCY OTHER THAN THAT COVERS ALL EXCLUDED

This requirement is contained in Allah's word in Surat an-Nur: 31 reads: "Say to the believing women:" Let them hold their gaze and preserve their genitals and let them show off their adornment except that (usually) visible from them. And let them put her veil cloth to their chests, and not to show off their adornment except to their husbands or their fathers or their husbands' fathers (law) or their sons or sons of their husbands or their brothers (brother and sister ) or sons of their brothers or sons of their sisters (= nephew) or Islamic women or slaves that they have or the servants of men who have no desire (against women) or children children who do not understand female aurat. And let them not strike their feet so that they are known to hide jewelry.

And return to Allah, O people who believe that you're lucky. "

Also the word of Allah in Surah Al-Ahzab: 59 reads: "O Prophet tell your wives, your daughters and wives of the Mumin:" Let them extend their scarf around your body. "

That is so they are more easily recognizable, because they were not molested. And Allah is Oft-Forgiving, Most Merciful. "

Al-Hafiz Ibn Kathir says in his commentary: "Let not the women appeared at all of their jewelry for men Ajnabi, except that it is impossible to hide." Ibn Masud said: For example shawls and other fabrics. "That is a cloth veil worn by Arab women over the bottom clothes clothing fibers that are visible, then it's not a sin for him, because it can not be hidden."

Al-Qurtubi said: The exception that is on the face and palms. Which shows it is what is narrated by Abu Daud of Aisha that Asma bint Abu Bakr meet the Prophet while he was wearing thin clothes. So the Prophet turned away from him and said to him: 'O Asma! Surely if a woman's menstrual period has been reached, no good if there are parts of his body is visible, except this. " Then he pointed to his face and palms. Taufik and Giver of Allah there is no lord besides Him. "

2. NOT FUNCTIONING AS JEWELRY

It's based on Allah's word in Surat an-Nur verse 31 reads: "And let not women's show off their adornment." In general, the content of this paragraph also includes regular clothes if decorated with something, that causes men glance view of him. This is strengthened by the word of Allah in Surah Al-Ahzab verse 33: "And be ye remained in your houses and do not ornate and behave like men oang ignorance."

Also based on the words of the Prophet: "There tida factions will not be asked is, a man who left the congregation and disobeys his priest and died in a state of lawlessness, a slave woman or a man who fled (from master) and he died, as well as a woman who was abandoned by her husband, when her husband had sufficient worldly purposes, but after that he did tabarruj. They will not be asked. " (Issued Al-Hakim 1 / 119 and agreed Adh-Dzahabi; Ahmad VI/19; Al-Bukhari in Al-Adab Al-simplex; At-Tabaraani in al-Kabeer, Al-Bayhaqi in As-Shu'aib).

Tabarruj is the behavior of women who appeared jewelry and beauty and everything that must be closed because it can arouse male lust. (Fathul Bayan VII/19).

3. Fabric must be THICK (NOT THIN)

Because the name close it will not be realized except to be thick. If thin, then it will only further provoke fitnah (temptation) and the means to show the jewelry. In this regard the Prophet has said: "At the end of my Ummah there will be women who are dressing up but (virtually) naked. On top of their head like there is a hump (hump) camel. Curse them because they are actually women who are damned." In another hadith contained in addition: "They will not enter heaven, and also will not smell it, even though it may smell heavenly smell of the trip so and so." (At-Tabaraani in Al-As-Sagheer Mujam things. 232; the other hadith was issued by Muslim from Abu Hurayrah history. See Al-Hadith Al-Saheehah no. 1326).

Ibn 'Abd al-Barr said: What is meant by the Prophet are women who wear thin clothes, which can mensifati (describe) body shape and can not cover or hide it. They were

still dressed in his name, but essentially naked. (Quoted by As-Suyuti in Tanwirul Hawalik III/103).

'Abdullah bin Abu Salamah; that Umar ibn al-Khattab Qubthiyah never wear clothes (of Egyptian type garments are thin and white) and then Umar said: Do you put the clothes are for your wives!. Someone then asked: O Amir al Muminin, I have already put the it to my wife and I have seen in the house from front and rear, but I tidk see it as a thin dress! Umar then said: Even if not thin, but he gives the properties (curves describe). (Reported by al-Bayhaqi II/234-235; Muslim wanton Bitthin of Ani-Salih from 'Umar).

Atsar above shows that the clothes are thin or who gives nature and describe the contours of the body is prohibited. A thin (transparent) was more severe than that described the curves (but thicker). By

So Aisha once said: "Whose name is khimar that can hide the skin and hair."

4. MUST LOOSE (NOT TIGHT) SO CAN NOT REPRESENT SOMETHING From his body

Usama bin Zaid said: Messenger of Allah never gave me a thick Quthbiyah dress shirt which is awarded by Al-Kalbi Dihyah to him. Even then I put the clothes on my wife. The Prophet asked me: "Why do not you wear Quthbiyah?" I answered: I give to my wife's dress shirt. The Prophet then said: "Tell it to wear clothes in Quthbiyah behind it, because I am worried that outfit can still describe the form of bones." (Ad-Dhiya Al-Maqdisi in al-Hadith al-Mukhtarah I/441; Ahmad and al-Bayhaqi with a sanad Hasan). Aisha once said: A woman in prayer should wear three garments: shirt, scarf and khimar. Aisha was ever held out his izar (a type of clothing robes) and covered with it. (Ibn Sad VIII/71).

Similar opinions are also said by Ibn Umar: If a woman pray, then he should wear the clothes: Clothes, khimar and milhafah (coat). (Ibn Abi Al-Mushannaf Syaibah in II: 26 / 1).

It also strengthens the opinion that all of us cling to the necessity of uniting between khimar and headscarves for women if out of the house.

5. PERFUME OR unscented

From Abu Musa Al-Asyari Praise be to Allaah he said: Messenger of Allah said: "Anyone who wore women's fragrances, and then he passed the men so that they get the scent, then he is the adulterer." (An-Nasa'i II/283; Abu Daud II/192; At-Tirmidhi IV/17; IV/100 Ahmad, Ibn Khuzaimah III/91; Ibn Hibban 1474; Al-Hakim II/396 and agreed upon by the Adh-Dzahabi).

From Zainab Ats-Tsaqafiyah Praise be to Allaah Prophet said: "If one of you (women) out to the mosque, then do not ever approach it (wear) fragrances." (Muslim and Abu Awaanah

in both his Sahih; Ash-Sunan Shabus other dn).

From Abu Hurayrah that he said: Messenger of Allah said: "Anyone woman who wears bakhur (fragrances derived from fumigation), then let him pray with us in the late evening." (Ibid)

Of Musa ibn Yasar from Abu Huraira: That a woman passed him and hit him smell fragrances. Then Abu Hurayrah said: O slaves of Allah! Are you going to the mosque? He replied: Yes. Abu Huraira then said: Go home alone, then take a bath! for verily I have heard the Messenger of Allah said: "If a woman out to the mosque while the smell of fragrances waft then Allah does not accept his prayer, so she went to her house and then a shower." (Al-Bayhaqi III/133; Al-Mundziri III/94).

Ban reason is obvious, namely that it will arouse lust. Daqiq Ibn Al-Ng said: This hadeeth indicates illegitimate wear fragrances for women who want out to the mosque, because it will be able to arouse lustful men (Al-Munawi in Fidhul Qadhir in giving Sharah hadeeth of Abu Hurayrah).

I (Al-Albany) said: If it is only forbidden for women who want out to the mosque, then what is legal for those who want to market, or other crowded places? No doubt that it

far more illegitimate and a greater sin. Al-Haitsami in the book-Zawajir AZ II/37 mention that out of his house with a woman wearing an ornate nd fragrances are included deed 'kabair' (great sin) even if her husband permits.

6. Not resemble men's clothing

Because there are few authentic hadiths that cursed woman who equate themselves with men, both in terms of clothing or other.

From Abu Hurayrah said: The Prophet cursed men who wear women's clothing and women who wear men's clothing (Abu Daud II/182; Ibn Majah I/588; Ahmad II/325; Al-Hakim IV/19 agreed upon by the Adh-Dzahabi).

'Abdullah bin' Amr who said: I heard the Messenger of Allah said: "Not including our group of women who likening themselves to men and men who are likening themselves as women." (Ahmad II/199-200; Abu Al-Hilyah Nuaim in III/321)

From Ibn Abbas who said: The Prophet cursed the men who act effeminate and women who act masculine. He said: "Get them from your home. The Prophet took out the so and so and so's Umar also issued." In other lafadz: "The Messenger cursed the men who equate themselves with women and women who are likening themselves to men." (Al-Bukhari X/273-274; Abu Daud II/182, 305; Ad-Darimy II/280-281; ​​Ahmad no. 1982,2066,2123,2263,3391,3060,3151 and 4358; At-Tirmidhi IV/16 -17; Ibn Majah V/189; At-Thayalisi no. 2679).

From Abdullah ibn Umar who said: Messenger of Allah said: "Three groups are not going to heaven and Allah will not look at them on the Day of Resurrection; People who rebel against their parents, women who

acting masculine and likening himself to the men and dayyuts (people who have no sense of jealousy). "(An-Nasa'i! / 357, Al-Hakim agreed IV/146-147 I/72 and Adh-Dzahabi; Al- X/226 and Ahmad Bayhaqi II/182).

In this hadith haits-contained clear instructions about the law prohibited women act like men, so is better.

It is general, including clothing and other problems, except for the first hadith which mentions only the law on the issue clothing only.

7. DO NOT WEAR WOMEN resembles INFIDELS

Islamic Law has determined that the Muslims (men and women) should not be doing "tasyabuh" (like) to unbelievers, both in worship, to celebrate the feast, and their distinctive dress. The evidence: The Word of Allah Al-Hadid: 16, reads: "Has not the time come for those who believe, to subject their hearts to the remembrance of Allah and the truth which has come down (to them) and they do not like people who previously had revealed the Book to him, then passed over a long period of their last their hearts became hardened. And most of them are the ones who rebel. " Shaykh al-Islam Ibn Taymiyah said in al-Iqtidha things. 43: And Allah said, "Do not they like ..." is an absolute prohibition of acts like them, in addition to a specific prohibition of actions resemble them in terms of the severity of the liver caused by disobedience. Ibn Kathir when interpreting this verse (IV/310) said: So Allah forbid believers resemble them in basic matters as well as branches.

He said: "O ye who believe, do not you say (to Muhammad):" Raaina "but say" Unzhurna "and listen. And for those who disbelieve a painful doom." Ibn Kathir I/148 says: Allah forbids His servants who believe, to resemble the sayings and actions of unbelievers. Therefore, Jews prefer to use a play on words with the purpose of mocking. If they want to say "Listen to us" they say "Raaina" as a play on the word "ruunah" (meaning

large spots) as Allah says in Surat an-Nisa verse 46.

Allah has given them know (preformance of Al-Mujadalah: 22) that no one believer who loves the unbelievers. Whoever loves those who disbelieve, then he is not a Mumin, while the action

likening himself outwardly is suspected as a form of love, therefore forbidden

8. CLOTHES FOR NOT SEEKING POPULARITY (CLOTHES greatness)

Based on the hadith of Ibn Umar who said: Messenger of Allah said: "Whoever dressed (libas) syuhrah in the world, Allah will disgrace him dressed on the Day of Resurrection, then burn

with the fire of hell. "(Abu Daud II/172; II/278-279 Ibn Majah).

Libas Syuhrah is any clothing worn in order to gain popularity in the midst of crowds, good clothes are expensive, which is used by someone to take pride in the world and jewels,

clothing and low-value, which is used by a person to reveal his ascetic and with the aim of riya (ash-Syaukani in Nailul Authar II/94). Ibn al-Athir said: "Syuhrah sighting means something.

The purpose of libas clothes Syuhrah is well known among the people who lift their gaze to him. He is proud of another person with an attitude of haughty and arrogant. "

The conclusion is:

Ought to cover the entire body, except face and two palms with the details as pointed out, the veil is not jewelry, not thin, not tight so manifest in body shape, not sprayed perfume, do not resemble the clothing of men or women clothing heathen and not a clothing to seek popularity.

Excerpted from The Book of Hijab Al-Marah al-Muslimah fil Kitabi was Sunnah (Shaykh al-Albaani)