Your Hijab Questions Answered

What do you want to know about the way Muslim women dress, the headscarf, and the hijab? Beliefnet answers your questions here.

The hijab, or headscarf, is one of the most noticeable and misunderstood badges of Muslim women. But there’s much more to the Islamic dress code for women than the hijab. It’s a total package that deals with clothing, behavior, and demeanor. For some hijab means pairing a headscarf with Western-style clothes. For others it means wearing loose robes as well. Still others add a niqab, or face veil, to their ensembles.

What do Islam and the Qur’an exactly say about modest clothing for women? What does Islamic dress exactly entail? Why do some Muslim women cover up while others don’t? Are there any dress requirements for Muslim men? Check out our Muslim clothing FAQs for the answers to your burning questions.

What is hijab?


The word "hijab" comes from the Arabic "hajaba," which means to conceal or hide from view. In general terms, it refers to Islamic modest dressing for women. But it has come to signify the headscarf, which is the covering many Muslim women use to hide their hair, neck, and often bosom.


What does Islamic dress for women exactly entail?


Islam has no fixed uniform of dress for Muslim women. But there are two requirements, which come from the Qur’an and
hadith (verified sayings of the Prophet Muhammad): First, a woman’s body should be covered such that only her face, hands, and feet are revealed. Secondly, the clothing must be loose enough so that the shape of a woman’s body is not visible.


Other parameters (as stated in hadiths) are that women shouldn’t dress so as to look like men, women shouldn’t dress in a way similar to those who don’t believe in God, and the clothing should be modest, neither ragged nor overly fancy.


It is important to remember that Islam teaches Muslims that the concept of modest dress doesn’t just mean covering the body, but it also has to do with behaviors, manners, speech, and public appearance. Modesty is a total package, with dress being one part of it.


Why is covering the head important?


Strictly speaking, covering the hair is just one part of a Muslim woman’s dress. Covering all other parts of the body (except for the face, hands, and feet) is also important. But as women around the world adapt Islamic dressing to the fashions of their country, more and more it is the hijab, or headscarf, that is constant and marks a woman as a Muslim.


Is covering up mandated by the Qur’an?


Hijab and modest dressing is mandated in the Qur’an, though some Muslims argue that it is not a strict requirement but merely a strong suggestion (that is open to individual interpretation. A few passages in the Qur’an refer to an Islamic dress code:


"Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments ..." (Qur'an 24:30-31)


This verse highlights three points: That a woman shouldn’t show her beauty except when faced with uncontrolled factors, like the wind blowing her clothes; that the headscarf should cover the hair, neck, and the bosom; and that women need not cover up in front of certain men (husbands, fathers, sons, etc.).


Further hadiths give other details. One of the most quoted is the following:


“Ayesha reported that Asmaa, the daughter of Abu Bakr came to the Messenger of Allah (SWT) while wearing thin clothing. He approached her and said, ‘O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this.’ He pointed to the face and hands.” (Abu Dawood)
    

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Beautiful Muslim Women in History

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What comes to your mind when I say, “A beautiful Muslim woman”? Many of us may think of a woman in hijab (headscarf) or modest attire. Hijab is indeed beautiful, but by thinking Islamic beauty is only because of hijab, we are perpetuating the idea that beauty exclusively applies to an image.
While our religion teaches us to take care of our bodies and to maintain a pleasant physical appearance, it also emphasizes the need for every individual to develop an inward beauty: a beauty that comes with knowing Allah subhanahu wa ta`ala (exalted is He) and obeying Him, and that transcends the mere image of a person.  This inward beauty can actually become so radiant that it manifests in a person’s external appearance. It is for this reason that some of the righteous people of the past would comment on the physical beauty of those who prayed during the night or performed other righteous deeds.  Our Prophet ﷺ (peace be upon him) mentioned again and again the beauty of he or she who embodies good character. He ﷺ also emphasized to those seeking marriage to look for the one who is beautiful as a result of their character and religion. In this way, Islam defines beauty as something more profound than just the physical.
Our history is filled with beautiful women, women who were devout in their service to God and who lived lives of purpose and meaning.  Their beauty is so much more than physical appearance; we see in them the beauty of character, morals, deeds, speech and lifestyle.
While there are multitudes of incredible women to select from in our tradition, I have specifically chosen not as well known women who will shatter our narrow perceptions of beauty and break the stereotypes of how a “righteous Muslim woman” should or should not be. Here is a brief glimpse into their lives.
A West African Beauty: Princess Nana Asma’u
We begin with the story of Nana Asma’u, the daughter of Uthman don Fodio, who was not only a renowned scholar of her time, but a poet, a political and social activist, and a creative intellectual. She is considered to be one of the greatest women of 19<sup>th</sup> century Islamic communities. She was born in 1793 in modern-day Nigeria. A princess with an impressive lineage, she was named after a hero in Islamic heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her support of Islam. She was raised in a supportive Islamic household, having not only memorized the Qur’an, but extensively learned the Islamic sciences and four languages as well.
Asma’u believed in women having a role in society and she led the women of her time by example throughout her life. One of her greatest achievements was compiling the extensive collection of writings of her father after he passed away when she was 27. The degree of respect the scholarly community had for Asma’u is seen here because they chose her to complete such a monumental task. Not only did this job require someone trustworthy, but also someone who was familiar with his writings and was well-versed in the Islamic sciences.
When she was a mother of two and pregnant with her third child, Asma’u completed the translation of the Qur’an in her native tongue and also translated her father’s work into the various dialects of the community. This shows her concern for her community and her desire to bring the knowledge of the Qur’an and Islam to her people.
Asma’u saw a dire need for the teachings of Islam to reach the women in her community and beyond the Sokoto region. She saw that women were absent from the circles of knowledge and stayed in their homes as they tended to their familial duties. Asma’u came up with a brilliant idea to not only teach these women but to teach them in the comfort of their homes. It was then that she gathered knowledgeable women in her community and trained them as teachers. This group, known as jajis, traveled to neighboring communities to bring Islamic knowledge to secluded women. This movement was called the Yan-taru movement, which means “those who congregate together” and “sisterhood”. Asma’u taught the jajis to use lesson plans, poetry, and creative mnemonic devices in their teachings.
Nana Asma’u, by the grace and guidance of Allah (swt), revolutionized the way her community learned Islam. She brought the knowledge of the religion to the people in an easy to remember fashion and wrote in their language. Her legacy is a legacy of scholarship and activism, and her name is still used today in West Africa.
A Beautiful Healer: Al-Shifa bint Abdullah
Al-Shifa was one of the early Muslims at the time of the Prophet ﷺ. Her given name was Layla and she embraced Islam in Makkah. Al-Shifa (which means a healer by God’s permission) was the nickname given to her because of her extensive knowledge of ruqya (the art of reciting supplications to use for healing), which she practiced during her days before accepting Islam. She remained in Makkah until the community of Muslims migrated to Madinah.
Until she gained the permission from the Prophet ﷺ, Al-Shifa did not practice ruqya. The Prophet ﷺ   not only gave her permission to do so, but he asked her to teach it to his wife, Hafsa.
Al-Shifa had another valuable skill, which was literacy. Having learned to read and write early on in her life, she used this skill to help the Muslim community. She taught many of the Muslim women to read and write, including some of the wives of the Prophet ﷺ.
We see her name today in the collections such as Bukhari as a narrator in the chain. Her son and some of her grandchildren as well are mentioned in these chains as having narrated from her. Al-Shifa was a special member of the community, having unique skills that made her stand out amongst the early women of Islam.
A Beautiful Worshipper: Mu’adha al-‘Adawiyah
Our next beauty, while known for her scholarly endeavors, is a woman I would like to highlight for her worship and asceticism. Mu’adha, from Basra (Iraq), was from the generation of Muslims who were born during the era of the Companions. She studied with the major companions including A’isha radi Allahu `anha (may God send peace and blessings on her), ibn Abbas (ra), and Ali (ra). This generation, known as Al-Tabi`in (those who followed), was the generation of many luminaries of Islamic history.
Whenever her name is mentioned in classical books of history and hadith (prophetic narrations), two things are always mentioned: her worship and her marriage. Her husband, also a scholar, was Silah ibn Ashim. Whenever he is mentioned, it is noted that he was her wife, and vice-versa when she was mentioned. They were a tag-team of knowledge and their love for each other was visible to those around them. Their relationship was narrated to us through her students who would share how she spoke of him after he died. In one instance she said, “I do not wish to live a longer life in this world for the sake of pleasures or comfort; rather I wish to live longer to come closer to my Lord so that He may unite me with my husband and children in Paradise.”
She was known for her worship, especially the night vigils (qiyam al-layl). She used to stand up during the night, supplicating to Allah (swt) and asking for His salvation. She would discipline and admonish herself by telling herself things like, “I am amazed at how I can sleep now while I know there will be a lengthy rest in darkness of the grave.” She also advised her daughter as she cried, “My dear daughter, be of those who worship Allah with hope and fear. Hope will fill us with serenity on the Day we meet our Lord, and fear will keep us safe on the Day mankind stands before their Lord.”
While on her deathbed, these two qualities of her worship and her marriage were displayed again. When one of her students visited her, she saw her cry and then laugh. Those around her asked, “What made you cry, and what made you laugh?” She said, “The thought of not being able to fast, pray, and remember Allah made me cry. As for my laughing, I saw my husband who died before me wearing two beautiful green garments among a large group of people. By Allah, I have never seen more beautiful people in this world—so I laughed at him.” She died before the next prayer time.
A Modern-Day Beauty: Bint al-Shati’
Our final beauty is from a more recent generation, close to our time. Aisha bint AbdulRahman, known by her pen name Bint al-Shati’, died in 1998 at the age of 85. She was born in Damietta, Egypt, in 1913. She began her studies early, memorizing the Qur’an at age five. It was accepted during that time period for women not to go to school, yet Aisha convinced her family to let her enroll in school and study in a neighboring city. Her father, a scholar at the prestigious Al-Azhar University, opposed this idea at first but embraced it at the urging of Aisha and her grandfather, the grand Imam of Al-Azhar. By 1950, Aisha became a lecturer at various universities and completed up to a doctorate degree. In 1962, she was appointed the president of the Arabic and Islamic Studies Department at Ain Shams University in Cairo.
Aisha recognized the need for positive Muslim women role models during this time in Egypt. Using her knowledge and writing abilities, Aisha began an extensive collection of writings from books, research papers and newspaper articles advocating for women’s rights and bringing Islam to the common folk. She chose the pen name Bint al-Shati’, meaning “daughter of the riverbank” to pay homage to her childhood near the Nile delta. She wrote about issues of social reform such as a woman’s role in advancing her family and raising awareness of the issues surrounding the peasants of the countryside. She wrote about Arabic literature, the Prophetic biography (seerah) and Qur’anic exegesis. One of her most famous works was the detailed biographies of the wives of the Prophet ﷺ, a work which was geared towards the Muslims of her generation.
Aisha’s home life was strong as well. Her husband not only encouraged her as she wrote and taught, but he even supervised her masters. This shows how their relationship was based on mutual support and love for one another. She won many awards during her life, including the prestigious King Faisal’s Award for Literature and Islamic Studies from Saudi Arabia in 1994. Aisha left over 40 books and hundreds of articles when she died in 1998, and her name is still mentioned as a modern woman scholar and social worker.
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Now that you have read about these women, do you not think they are beautiful? Do you not think the beauty of a woman goes beyond her physical features? We learned from the creativity and scholarship of Asma’u, the pioneering qualities of Al-Shifa, the spirituality and worship of Mu’adha, and the courage and advocacy of Aisha. These women who were from all over the world with many centuries between them teach us the importance of having high aspirations. Each of them had beautifully distinct qualities that they used to better themselves and those around them. They knew of their talents and aspired to do great things with them. By expanding our notions of beauty to outside of the purely physical realm, we can focus on what is really important: utilizing our God-given talents to help ourselves in this life and the next. Let us focus more on our inward beauty, the beauty that comes with believing in and worshipping God, and pray we can be like these women in their beautiful devotion.
Sources
Yusha’u, Jameel M. (2004). Nana Asma’u Tradtion: An Intellectual Movement and a Symbol of Women Rights in Islam During the 19^th Century DanFodio’s Islamic Reform. Retrieved from: http://www.gamji.com/article3000/NEWS3642.htm
Al-‘Affani, S. (2009) Ruhban al-Layl. Cairo: Dar al-‘Affani (Arabic).
Bint al-Shati’ article (2008). Retrieved from: http://www.alarab.co.uk/Previouspages/North%20Africa%20Times/2008/04/27-04/NAT242704.pdf

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Proactive Women and the Prophet

Proactive Women and the Prophet ﷺ

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A group of women from the tribe of Ghifar approached the Prophet Muhammad ﷺ (peace be upon him) to seek his permission to tend to the wounded during the battle of Khaybar. The Prophet ﷺ welcomed their request, giving them permission, stating, “By the blessings of God.”
With this group of women was a young girl named Umayyah bint Qays radi allahu `anhu (may God be pleased with her). She shares with us her own part of the story.
“Then we set out with him. I was a young girl. He made me sit on his she-camel behind the luggage. I saw the bag had got traces of blood from me. It was the first time I had a period. Then I sat forward on the camel [to hide it] and I was embarrassed. When the Messenger of God ﷺ saw what happened to me and the traces of blood, he said, “Perhaps you have had menstrual bleeding?” I said, “Yes.” He said, “Attend to yourself. Then, take a container of water, then put salt in it, then wash the affected part of the bag, then come back.” I did so. When God conquered Khaybar for us, the Prophet ﷺ took this necklace that you see on my neck and gave it to me and put it on my neck with his own hand. By God it will never be parted from me.” She wore the necklace her entire life and stipulated that she should be buried with it.<sup>1</sup>
Let us take a few lessons from this incredible narration. From it, we can take lessons on the perspectives and proactive attitudes of these female companions of the Prophet ﷺ. From it, we can also take incredible lessons in chivalry and beautiful interactions between the Prophet ﷺ and the women in his community.
Let us begin by considering the perspective of the women who came to offer their skills to the Prophet ﷺ. They didn’t say, “What’s up with Islam? Why aren’t women obligated to fight in this battle just like men?!”
These women understood the wisdom of Allah subhanahu wa ta`ala (exalted is He) in every ruling and situation. They knew they could participate and be rewarded if they did so (like Nusayba bint Kab who personally defended the Prophet ﷺ in the Battle of Uhud), but were not mandated to do so. They realized that there was mercy in the lifted obligation and they were of those who realized the wisdom in the fact that there were differences in obligations.
Nevertheless, simply because they were not mandated to participate in the battle did not stop them from doing their part, in whatever way they felt they could be most effective. They did not sit around complaining or waiting to be asked; they simply did. Perhaps we can take from their examples as Muslim women in our own communities.
How many of us complain about the men’s side of the prayer hall being vastly greater in size or in cleanliness? How many of us feel incredible frustration when we cannot hear the prayer because small children are screaming around us or because the microphone stops working? We have tangible issues to complain about, no doubt. However, what are we doing, as women, with the means that we already have? What are we doing in our current situation?
Are we talking throughout the khutbah (Friday sermon) when we know we are supposed to remain silent and listen attentively? When two of us cannot pray, are we speaking while everyone else is praying and potentially disturbing those struggling to concentrate in their prayers? Are we watching after our own children or helping other sisters watch after theirs? Are we bringing in food for ourselves or our children and leaving crumbs and spilled drinks on the once-clean prayer carpet, despite the specific signs which request that all food remain outside? Are we dumping our shoes in front of the shoe racks instead of on the shoe racks and creating potential blockages for the elderly and hazards in the case of emergencies? (I know of a masjid who had to call 911 because a child’s life was at risk and the firefighter could not access the child immediately because he tripped over a pile of women’s shoes!)
What are we doing with what we have, considering the situations that we are in? Look at these women. They proactively took a leadership position in offering to help in a battle and service the community. How can we also learn to follow their example in our own lives?
Additionally, let’s look at their approach and perspective. They didn’t say, “If we go out and offer to help in this battle, some men may be intimidated because we’re so aggressive.” They did not tie their responsibility to Allah (swt) and their community to the possibility of attracting or not attracting men. I am constantly approached by young women who are told by their parents or those in their communities that they should stop being involved with Islamic work because “men are scared by women who are assertive and passionate about activism.” In my personal role as the Muslim Student Association President, I was told more than once that men were intimidated by me because of my position in leadership. In some of our families and some of our communities, we sometimes focus on tying our sisters’ abilities to attracting or not attracting a potential spouse, instead of developing our sisters’ incredible skills and potentials for the sake of Allah (swt) and the benefit of the community.
On the other end, the women in this example also did not say, “We’re just going to sit around and once Prince Muslim comes along, then we’ll get involved and work on becoming better Muslimahs.” This might seem far-fetched, but how many of us have heard or said statements such as, “I want to get married because then my husband will wake me up for qiyam (late night prayer) and Fajr!” However, oftentimes, those of us who say things like this are not doing those actions on our own.
Getting married isn’t going to solve our inabilities to wake up for Fajr or get up for qiyam. We need to develop our own selves without expecting marriage to somehow magically change our lives. Marriage can be a great tool of self-improvement and can help us change for the best, with Allah’s will. Marriage is amongst the greatest blessings that Allah (swt) can bestow on a person; and the creation of a family, and taking care of that family, is amongst the greatest acts of worship. But if we are not personally working on ourselves now, how can we expect that it will be easier with the additional baggage of another individual who is also imperfect?
What we see in the example of these women is that they took action and sought to benefit the community through their work for the sake of Allah (swt). These women looked at their personal situations, considered their personal skill sets and realized that they could use the skills they had, in the time that they were needed, to benefit their society in a proactive manner. They did not dwell on how they could be perceived or make continuous excuses for why someone else should do it. How, too, can we follow their example?
Let us now look at the interaction of these women with the Prophet ﷺ and his conduct toward them. First, let’s address the incredible manhood of the Prophet Muhammad ﷺ. As “the walking Qur’an,” the Prophet ﷺ had such an incredible demeanor that the women knew they could easily approach him and offer their services to the community. The relationship he had built with women in his community was one of trust, empowerment, dignity and appreciation. This is evident, most specifically, in the way that he (peace and blessings of God be upon him) turned one of the most embarrassing moments Umayyah, the young girl, could have ever imagined into one of the fondest moments of her life.
When the Prophet ﷺ saw her blood, he did not embarrass her and shout, “Astaghfirillah! (I seek refuge in God!) Sister! Haraam! Now you are a fitna (trial)!” His first advice to her did not consist of ordering her to leave his presence now that she was an accountable young woman. Instead, he taught her purification in that moment. He showed her ease and naturalness in that moment. He gave her a necklace, which he personally placed on her with his blessed hands, and helped her feel honored and special in that moment.
How many young women do we know who are struggling with their self-esteem? What are we doing, as a community, to help build it up instead of tear it down? How many young women have we told, “Cover up,” because they are a temptation to men? Instead of linking hijab (modesty) to loving Allah, (swt), we have often linked it to protecting men from women within the Muslim community. How many men have made comments such as, “Fitna just walked in,” without realizing the painful consequences on a female’s psyche when the only frame of reference her Muslim brother has for her is that she’s temptation?
All of these experiences have happened to me personally within the Muslim community and also to many women that I know. The methodology in which women are made to feel that they are the ultimate fitna psychologically damages women’s understanding of Islam and their self-esteem. It cripples a natural, normative relationship in which men and women work together for the benefit of society and forces men and women to fear being around one another in unnatural ways. This is not from the Prophet ﷺ.
We take from the example of the Prophet ﷺ that he let people live comfortably around him so that even when something which could have turned into the most humiliating experience a woman could have ever imagined, that girl, in that moment, gained knowledge, nearness to Allah (swt), and love of being with the Prophet ﷺ in the Hereafter. In our communities too, we need to re-evaluate the ways through which men and women interact and the rhetoric we use to describe women.
Let us look at the rhetoric of the Prophet ﷺ when he was asked by the women if they could participate. In his interaction with them, he verbally encouraged them. He didn’t say, “No. The men might be distracted by you and be tempted to leave the battlefield.” Instead, he specifically gave them the blessings of God.
We need to begin truly exemplifying the incredible character of the Prophet ﷺ who didn’t imply that Umayyah (ra) and the women she was with would cause chaos in the battlefield if they were present. He knew his community; he had developed the men and women in his community. And the women in his community followed his example; they felt comfortable and confident approaching him (peace and blessings of God be upon him).
This is the type of respectful brotherhood and sisterhood we need to embody in our Islamic work, in our marriages, and in our lives.  Their example teaches that men and women both have something to contribute and we need to be supportive of one another’s contributions when used for societal benefit. Allah (swt) tells us in Surat al-Tawbah, “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah [charity] and obey Allah and His Messenger. Those—Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Qur’an 9:71)
The Prophet ﷺ taught us how to achieve natural, healthy, balanced and beneficial community relationships. He taught us how to teach people about Allah (swt) with mercy, humility and respect. How many more members of our communities are we going to lose before we follow his example?
The above narration is full of lessons for us as a community in the West especially. Transforming challenges into opportunities is the methodology of the Prophet ﷺ. The women in this example were empowered to take action because of the teacher who built them and taught them to do so. This is Islam; the liberating, societally-benefiting and revolutionary way of life which can transform even the most embarrassing experience into the fondest memory, cherished for life.
If this is Islam, if this is our religion, when will we put it into practice? When will we follow the example of these female companions of the Prophet ﷺ in our attitudes and our own lives? And even more urgently, is it not time that the beauty of the Prophet ﷺ began to touch those in our own communities through the virtue of our own actions?

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Is Hijab an Obligation? Don’t Religious Rules Change?

Is Hijab an Obligation? Don’t Religious Rules Change? 

Question:

Why do we have to wear Hijab in America? Don’t religious laws change according to time and place? Isn’t there room for this to change?

Answer:
Asalamu `alaykum dearest Sister,
I pray that this message reaches you well and full of faith.
I would like to thank you for taking the time to write this email. Such questions are a sign of one’s faith and concern for Islam. I ask Allah to reward you greatly for this concern and pray that He will bless us all. Indeed, as you noted in your question, there are certain rulings in Islam that can change according to place, time and situation. The general principle is that the rulings themselves don’t change, but the articulation of such rulings can. This means the ruling – whether permissible, forbidden or disliked – is still met; however, it is done so in a manner that facilitates its practice for Allah’s servants, while meeting the requirements set by the faith. Examples of this would be how buying and selling has changed (with the introduction of checks and credit cards), what type of prayer rug one uses, the instrument one might use to hunt, or the means by which one travels to Hajj. However, there are times where one is excused from doing religious acts due to abnormal circumstances. Such situations would need to be addressed by a qualified mufti.
On the other hand we have rulings which are fixed and unchangeable. The only way a change would be possible is under dire circumstances like the threat of death, harm, sickness and other things.
Examples

• Fasting. This is an obligation; however, in the face of sickness, one is allowed to break his fast.
• Prayer. It is an obligation for one to pray while standing; if one cannot do so for health reasons, she can do so sitting.
• Hajj. Although an obligation, its obligatory status is based on one’s ability.
• Even faith itself. If one is threatened with death, he is allowed to deny his faith.

The above rulings, and their exceptions, are prescribed in our holy texts. Scholars say that if one of the following five things are threatened, that is enough for a ruling, even when dealing with a fixed ruling, to change:

• Faith
• Intellect
• Life
• Lineage
• Property

With some adding honor.
Ruling on Hijab
The hijab is identified by all the scholars [except for a few non-Orthodox scholars over the last 20 years] as a fixed obligation which cannot change unless a qualified legal scholar deems that a sister’s situation demands it. Examples of this would be the Inquisition in Spain and the recent wars in Bosnia and Rwanda. However, it should be noted that such a change is, at least most of the time, considered temporal at best as it would fall under what are known as nawazil - temporary trials whose outcomes, for the most part, are not permanent.
In the West
Scholars state that there is nothing that meets this requirement in the West that would allow our sisters, in the general sense, to remove their hijabs. Thus, I hold the opinion of all major scholars, males and females, that sisters must observe the Hijab.
A Look at the Hadith of Asma’ and Other Sound Texts that Support Hijab/Niqab
I certainly understand people’s contentions about the hadith of Asma’ narrated by Abu Dawood where the Prophet ﷺ scolded her saying that the only thing a pubescent woman should show is “these two,” pointing to his face and hands.
Proofs for Hijab and Niqab

In a sound hadith, we have the Prophet ﷺ telling his wife Sawda, “Cover yourself in front of him.” The word he used is ihjabi which means “Cover yourself.” It is an order, and in Islamic law an order means an obligation.
A proof for Hijab (and not Niqab) is found in al-Bukhari’s collection where one of the companions could not remember a woman’s name. He said, “I cannot recall her name, but I remember the mole on her face.”
Niqab was the practice of the Prophet’s ﷺ wives, including Sawda, so if a woman wanted she can choose wear it.
The hadith of Asma’ bin Abi Bakr, mentioned above, is found in the Sunnan of Abu Dawood; it is strengthened by the narrations above, as well as the Hadith of Fadil ‘Abbas found in Bukhari’s collection that clearly mentions him seeing the face of a woman. Thus, taking these  two sound narrations, the narration of Asmah found in Abu Dawood’s collection is at least Hassan li Gharihi or as our scholars noted, “sound.”
One of the Proofs for Niqab
In another narration, found in al-Bukhari’s collection as well as Malik’s Muwatta, we find the hadith of Habibba bin Sahl. She needed to speak to the Prophet ﷺ so she waited for him after the morning prayer. When the Prophet ﷺ approached her, he could not recognize her because she was completely covered [in Niqab] as noted by al-Baji. The Prophet ﷺ asked her, “Who are you?” This is one of the many proofs that, as the Hanbali school holds, a woman should cover her entire body save her eyes.
What We Don’t Have: a Third Option
We do not have an opinion that says hijab is not fardh, that one can show the neck, etc. There are no authentic reports of the Companions taking off their Hijab at all.
I advise you to wear the Hjiab instead of the Niqab. I base this on the fact that it is a contentious issue and we have a legal axiom that allows us, in the face of contentious issues, to take the more appropriate course for our time and place.
Secondly, adapt the method you wear the Hijab. There is nothing wrong with wearing Western clothes as long as they meet Islamic requirements. I hold this opinion is at is articulated by the Maliki school. Abu Barkat in al-Sharh al-Saghir [one of the most reliable books for Fatwa in the school] states that a woman’s  `awrah is in general, “Everything save her face and hands.”
Islam means to surrender and surrender involves struggle. I encourage you to struggle and continue to ask Allah for His help.
Your brother,
Suhaib Webb

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Taking Off the Hijab

Taking Off the Hijab

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Question:

I understand that hijab is required, and I’ve been wearing it for some time now but I feel like putting it on might have been a mistake.  I don’t feel like it’s made me become a better Muslim, and I feel almost like I’m deceiving people because they look at me as an example even though I’m still struggling with a lot of things. Also, if I take it off, is it really something Allah will punish me for? It seems like such a petty thing. Isn’t the most important thing having a clean heart?
Answer:
Assalaamu `alaykum dear questioner,
Thank you for asking this question which opens up a number of important issues, and for entrusting us enough to share with us some of what you’re struggling with. I ask Allah (subhanahu wa ta`ala – exalted is He) that He makes the words that I write beneficial to you and others who are reading, and that He leads you to the best decisions.
I’d like to start by addressing what I believe is the least important factor in this equation, and that is ‘what other people might think.’ It should never be the case that we alter our practice of Islam or our worship for the sake of other people, or what they might think or assume. People may be quick to judge or jump to conclusions, but whatever thoughts or opinions they have are strictly their responsibility, and not something we should be overly concerned with.
You said that you’re worried that wearing hijab may be deceiving, because people see you as better than you really are. But in truth all of us are sinners, and it is only from Allah’s mercy upon us that He is as-Siteer - the One who veils our faults and our flaws, and makes us seem better than we really are in others’ eyes. One famous scholar said, “If sins had a smell no one would come near me because of the stench!” Every single one of us has deficiencies and weaknesses, has made mistakes, has taken missteps or is presently taking them. We only do the best that we can, and any good deed that Allah grants us the opportunity to perform should be considered a blessing that we take advantage of. Instead of worrying about not being good enough, we can instead consider this as an opportunity to be thankful to Allah for concealing our negatives, and pray, “O Allah, forgive me for what they do not know about me, and make me even better than what they think.”
You will be hard-pressed to find anyone on this earth who can be considered ‘worthy’ of being a representative of Islam, because everyone has one dimension or another in their faith or practice in which they are lacking. However that doesn’t mean we should stop encouraging each other by whatever means are available to us.  There is a very beautiful hadith related to this issue:

Anas relates that, “We asked the Prophet ﷺ, ‘O Messenger of Allah ﷺ, shouldn’t we refrain from calling others to goodness if we don’t practice all good things ourselves, and shouldn’t we refrain from forbidding wrong things until we ourselves have abstained from all the bad?’ ‘No,’ he replied, ‘You should call others to goodness even if you don’t do all good, and you should forbid bad things even if you don’t abstain from all of them yourselves.’” (Al-Tabarani)

Remember that by wearing hijab you are not saying to others ‘I am Islam’, but simply that ‘I am a Muslim’, meaning – I am someone who is trying to follow this religion, who accepts it as truth, sees beauty in it and hopes to beautify myself with it.  I remember a quote attributed to Yusuf Islam: “Islam is not a state of being but it is a process of becoming,” – becoming more, become better, striving to reach that state of perfect submission and connection with Allah Most High, and May He help all of us achieve that, ameen.

You also said that you feel hijab has not really made you a better Muslim. A lot of times when a person first starts performing a good deed they feel an iman ‘rush’, a feeling of happiness at doing something good for the sake of Allah and energy to do more, improve themselves, etc. However, after some time, when that action starts to become just another part of a daily routine, it loses that power, and that increase in iman and excitement dissipates.
What a person needs, instead of focusing on those ‘rushes’, is a steady and constant diet of good deeds and spiritual nourishment. We cannot rely on one particular deed to ‘make’ us better Muslims. Instead, we have to take the reigns and make sure we are doing things regularly that increase us in iman, like recitation of the Qur’an, performing salah with consciousness and focus, dhikr, and so on. Wearing hijab can definitely be one of those things, but it is only one part of a whole that needs to be constructed. Just like exercise is important for good health, yet it has to be combined with eating right and many other things in order for the person to see the desired results in the end.
Also know that there is a direct relationship between a person’s actions and their inner state. We know that when someone is in a high state of iman it’s natural for him or her to start performing more good deeds. However, we may overlook the fact that the opposite is true as well – that just performing good deeds, even if one may not be ‘feeling it’, can affect us and change us. The limbs are inroads, and performing good deeds with them can soften a hardened heart, bring enlightenment to a closed mind, and give a person a feeling of rejuvenation and desire to come closer to Allah and do more positive things. I heard a scholar say that if one is feeling troubled, confused or in a low state of iman, “go quickly to action”; because good deeds can bring about that inner reawakening one may need. If we don’t see a change happening in us when we do a good deed, that doesn’t mean we should stop it but that perhaps we need to supplement it with others in order to gather the momentum needed to see results.
Thirdly, you are absolutely correct when you say that the most important thing is for us to have purified hearts. Allah (swt) emphasizes this in the Qur’an when He states that on the Day of Judgment nothing will be of benefit to the servant except “one who brings to Allah a clean, sound heart” (26:89). The question is, how does one achieve that? What purifies us and cleanses our hearts?
In our times we find that some people feel that we’ve reached a more ‘enlightened era’ in which spirituality can be derived solely from philosophy and ideas, and need not be bound by rituals and details of religion. However those who propound this notion forget that Allah did not create us as minds and souls alone – but coupled them with our physical bodies. We cannot deny the fact that we are body and soul, content and form, together, and each has its own needs and specifications for refinement. This is a sunnah of Allah in the way that we were created, and why prayer, fasting, and all our spiritual endeavors have very specific physical components. These forms house within them dimensions of meaning, but it is only from enacting them precisely that a profound spirituality can be achieved.
Purifying our hearts is the goal, but the means to reaching that goal is through the very real and specific physical prescriptions and commandments that Allah (swt) has given us. It is through His obedience and through following the teachings of our deen that we clean and polish our hearts. It is for this reason that I have to say that hijab is not something trivial. Anything that leads us to spiritual awareness, elevation, and purification – that helps us come closer to Allah – cannot be considered trivial or petty. Perhaps it is more likely that there are hidden depths within it that we do not perceive, or that we are not putting it in the proper context of its deeper purpose and meaning.
About punishment from Allah: a better way of looking at this issue is not considering the smallness or pettiness of the sin, but the greatness of the One whom we are sinning against. From His infinite wisdom, all-encompassing knowledge and vast mercy, in accordance to His Law – which is at its core about attaining benefit and warding off harm – He has instructed us to perform this action. In the Qur’an Allah says, ‘It may be that you dislike something and in it is goodness for you’ (2:216); ‘It may be that you dislike a thing but Allah brings about from it a great deal of good.’ (4:19) If someone chooses to step away from a prescribed action knowingly, we cannot deny that this is a sin, and that Allah holds us to account for our sins. However we always have hope in and pray for Allah’s mercy and kindness, as we know He can forgive all sins if He chooses.
In closing, I want to leave you with a beautiful quote from a Hadith Qudsi. Allah subhanahu wa ta’ala said:
“My servant draws not near to Me with anything more beloved by Me than the religious duties I have enjoined upon him.” (Bukhari)
Know, dear questioner, that if you feel far from Allah, the solution is not to stop what you are doing and find a different way, but to persevere and continue on the path you are on, even though it is hard. This will make you beloved to Allah, and one who feels the happiness of being close to Him and being shaded by His Loving Mercy and care.
May Allah enliven and enlighten our hearts and grant us closeness to Him. May He make us people who love to worship Him, and through our worship become close to Him and gain His love. May He make our hearts firm and steadfast on our deen, and grant us strength and bravery in our spiritual struggles. May He guide us to the best decisions and make easy for us the path of khayr [goodness]. Ameen ya Rabb.
WAllahu a`lam – and He alone knows best.
Wasalaamu alaykum.

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A Helpful Guide to Underscarves

The purpose of this article is to help Sisters understand, especially those new to hijab, what an underscarf is, the various types of underscarf available and how to wear one.
Under scarf, under hijab, full underscarf, bonnets, bonnet cap, bone cap, bonnet hat, turban, tie back cap, hijab cap, headband, hairband, bandana, bandanna, kylie band, snood….everyone has their own name for it but when it comes to wearing them, they generally serve the same purpose.
What is an Underscarf?

 An underscarf is a small piece of fabric used to cover the head. It is normally worn under a scarf or hijab. It comes in many different shapes, colors and designs and is useful for the following:

• Worn to keep the hair away from the face, always convenient for if your hijab slips or becomes loose, you don’t have to keep tucking those stray wisps back under.
• Worn under sheer or slippery hijabs. As nearly all underscarves are made of non-slip fabric, they will help keep those gorgeous chiffon hijabs where they should.
• Also useful in providing coverage for under see through hijabs. Though it should be remembered that most (besides the full underscarf) do not provide coverage around the neck area.
• Worn as an accessory, the underscarf for the hijab is the equivalent of earrings to an outfit. Different underscarves can give you different looks with the same hijab or scarf. And due to the low value of an underscarf, this is always an added benefit.

Types Of Underscarf
Wherever you are, online sat in front of your pc or browsing through a crowded shopping centre, you will come across many types of underscarves posing under many different names and styles. And depending on what purpose you need it for, it can be worn under your hijab.
In fact, why restrict your self to one, there are certain types that can be worn together, known as the layering effect.....
Lace Underscarf

 

A lace underscarf is a tube like underscarf, open from both ends. It is made of stretch lace, normally polyester and is non slip. This type of underscarf is ready made and is a one size fits all due to it’s stretch. To wear, it is usually easier to pull completely over the head so it falls around the neck, then pull back over the front of the head where it will take all the hair with it, giving you a hair free fit. Very lightweight, perfect for addding a colorful touch to your hijab. It is especially useful if you want to add layers as it does not add bulk. Available at Hijab Store Online in many colors. Tie Back Bonnet Cap

This bonnet cap is probably one of the most common and popular type of underscarf that you will come across. It is made of a jersey type cotton fabric and is also non slip. It is placed over the head and fastened at the back using the ties attached at the end. It has a small opening at the back once tied, so you can let the hair through.
The tie back bonnet cap is also good for layering with the lace underscarf, simply slip on the lace underscarf first and then the bonnet cap, leaving a strip of lace underscarf to show through at the front. Choose colors which will complement the whole outfit rather than just the hijab for a more coordinated look.
The tie back bonnet cap comes in different designs, the two main ones being either completely plain or beaded at the front. The tie back bonnet cap is suitable for all head sizes as it can adjusted to your fit. Available at Hijab Store Online in many designs, including stretch lace bonnet caps and satin bonnet caps, plain or beaded, giving you even more choice for your hijab.
Bonnet Hat

The bonnet hat is a relatively new addition to the underscarf range. It is made of a stretch lycra/spandex type of fabric, normally polyester. It is designed in a pull on style, much like a hat, hence the name. The bonnet hat is elasticated at the back to accommodate any hair or hair styles but it is usually more comfortable to let the hair out rather than tuck it in.
The bonnet hat is very easy to wear, it really is as simple as slipping it on over the head and tucking in any stray wisps that escape. Available at Hijab Store Online in plain and print designs.
Tube Underscarf

The tube underscraf probably rivals the tie back bonnet cap in terms of popularity due to the variety of designs available. This underscarf is a tube like underscarf, just like the lace underscarf, and open from both ends. It is made either of stretch cotton or polyester and is non slip. This type of underscarf is ready made and is a one size fits all due to it’s stretch.
Like the tie back bonnet cap, the tube underscarf is also available in many different designs, such as beaded, sequined, studded, printed and the top favorite every Sister has in her hijab drawer…..completely plain.
The tube underscarf is very easy to wear, simply slip on over the head. It is usually easier to pull completely over the head so it falls around the neck, then pull back over the front of the head where it will take all the hair with it, giving you a hair free fit.
The tube underscarf is also good for layering with the lace underscarf, simply slip on the tube underscarf first and then the lace underscarf, leaving a strip of tube underscarf to show through at the front. Depending on preference, you can also layer the other way round. Choose colors which will complement the whole outfit rather than just the hijab for a more coordinated look. Available at Hijab Store Online in many colors and designs.
Headband Bonnet

The headband bonnet is an innovative way of wearing an underscarf and is another alternative to tie back bonnet caps. It is elasticated at the back with variable front width by folding as required. The headband bonnet is made of a variety of fabrics, including cotton and polyester including lovely designs in solid prints and lightweight chiffons.
Very easy to wear, simply slip on over the head and arrange the front as required. It is usually easier to pull completely over the head so it falls around the neck, then pull back over the front of the head where it will take all the hair with it, giving you a hair free fit.
The headband bonnet is available at Hijab Store Online in a large variety of colors and designs.
Full Underscarf

The full underscarf is a concept that Hijab Store Online first introduced and has proved to be very popular with all of you. The full underscarf provides a working solution for those who wish to wear sheer or see through hijabs while maintaining full coverage of the head as well as the neck area.
 
The full underscarf can be described by some as a similar version of 1 piece al amirah hijab, but here at Hijab Store Online, we have made sure that the full underscarf we offer provides ease of use and ease of wear.

Listed below are just a few of the benefits of our full underscarves and why they‘d be more suited for you to wear under your hijabs than an al amira -

• The fabric of the underscarf is a stretchy viscose cotton mix, (not polyester), super soft and comfortable to ensure ease of wear.
• Beautifully soft and breathable fabric, making it suitable for all year round.
• The shape of the bottom of the hem of the underscarf is such that it covers more of the back of the neck, curves in at the shoulders and goes out again slightly for the front of the neck.
• This is to ensure full coverage when wearing sheer/small hijabs, especially useful for ready made dresses which have v-necks.
• We've also reduced the bulk from the shoulders as no coverage is needed there.
• The measurements of the underscarf are as follows: length from top of head to bottom hem is 17 inches, length from under chin to hem is 12 inches (approx).

We hope you found the above guide useful.
Wassalaam
Hijab Store Online
Copyright © Hijab Store Online

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Advice To A Believing Girl Whose Family Do Not Let Her Pray Or Wear

Advice To A Believing Girl Whose Family Do Not Let Her Pray Or Wear

I am a 16 year old muslim girl, from a "non-practising muslim family". I am the only one in the family who prays and try to follow Islam as good as I can. My family is against me praying and being a practising muslim. My mother dosnt want me to pray Isha and fajr prayer because it is too late/early. But I do it anyways, and I try to hide it as good as I can.

And when she asks me if I pray those prayers I always lie about it and say I don't, is it okay to lie in such a situation? Also I have quitted my job, I used to work at a pizza place and I sold pork pizza to the customers, my mother dosn't know about this yet, and I have considered to lie, and say I got fired. Is it permissible for me to lie in such a situation?

And I have another issue: We are going to another country in next month, and I'll miss zuhr and asr prayer, I am not allowed to pray at all in the train while we're travelling. And when we arrive to our destination I am afraid that I'll not be allowed to pray Isha and fajr prayer there... I don't know what to do, and I have read that you can pray two prayers together, but I don't know how? Should zuhr and asr prayer be prayed together like, you pray zuhr at the time of zuhr and right after that you pray asr? Or in some other way? And if I miss more than one prayer, in what orders should they be made up? And I am also not allowed to wear the hijab, but I try my best to dress modestly..

Now that it's summer my mother wants me to wear t-shirts & shorts. But I refuse totally to wear shorts, but sometimes I do wear t-shirts outside, she complains alot about my skin, because I'm pale, and she thinks the sun is healthy for me. But I hate to disobey Allah, and wear t-shirts, but I just get very upset when she yells at me and says she worries about me etc. I get really sad because I want to see her happy too.. But I don't want to sin either.

Praise be to Allaah. 

Firstly: We were very happy to receive this message and we praise Allah, may He be exalted, for having enabled you to be keen to follow your religion, adhere to the commands of your Lord and be patient in putting up with the harm you encounter because of that.

Allah, may He be exalted, commanded His slaves to be patient and persevere, and to be steadfast in obeying Him, no matter what harm they face. Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful” [Aal ‘Imraan 3:200] “As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allahs Religion - Islamic Monotheism). And verily, Allah is with the Muhsinoon (good doers)” [al-‘Ankaboot 29:69].

You should understand that whatever you face of difficulty and harm for the sake of doing what Allah has enjoined upon you of acts of worship, obligatory duties and wearing hijab, all of that is for the sake of Allah, and your putting up with that harm and these problems is the best kind of patience that Allah has enjoined upon His slaves: patience in obeying Allah and patience in putting up with the harm that one may encounter for the sake of his religion and his adherence to it. Allah, may He be exalted, has told us that His Messengers announced to their people that they would remain steadfast on the path of their Lord to which He had guided them, no matter what befell them of harm from their people: “And why should we not put our trust in Allah while He indeed has guided us our ways. And we shall certainly bear with patience all the hurt you may cause us, and in Allah (Alone) let those who trust, put their trust” [Ibraaheem 14:12].

In the hadeeth, it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Ahead of you there are days of patience when patience will be like grasping live coals, and the one who does good deeds will have the reward of fifty men who do deeds like his.” Someone else added: He said: O Messenger of Allaah, the reward of fifty of them? He said: “The reward of fifty of you.” Narrated by Abu Dawood, 4343; classed as qawiy by al-Albaani.

Think about this living example of one of those who came before, their keenness to obey the Lord of the Worlds and how they put up with hardships and horror in order to achieve that. It was narrated that Khabbaab ibn al-Aratt said: “We complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was reclining on his cloak in the shade of the Ka’bah. And we said: Why don’t you ask Allah to make us prevail? Why don’t you make du‘aa’ for us? He (peace and blessings of Allaah be upon him) said: “Among the people who came before you, a man would be taken and put into a hole dug for him in the earth, then a saw would be brought and put on his head and he would be cut into two pieces, and that did still not turn him away from his religion. And an iron comb would be used to tear the flesh from his bones or sinews, but this still did not turn him away from his religion.” Narrated by al-Bukhaari, 3612 With regard to your mother, hers is a very strange case that is very sad. Instead of the mother adhering to her religion and being an example for her daughter and teaching her, she has become as you describe. Verily to Allah we belong and verily to Him we shall return. We ask Allah to guide her to His religion, open her heart to it and protect you against her evil.

And beware of letting your mother and her stubbornness prevent you from following the religion of Allah, may He be exalted, or divert you from His path. Her anger with you for obeying your Lord does not matter, because obedience to Allah takes precedence over obedience to anyone else. The Prophet (blessings and peace of Allah be upon him) said: “There is no obedience to anyone if it involves sin; rather obedience is only in that which is right and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840. And he (blessings and peace of Allah be upon him) said: “There is no obedience to any created being if it involves disobedience towards Allah, may He be glorified and exalted.” Narrated by Ahmad, 1098 Thirdly: If you are not able to offer the prayers or follow any other commands of your Lord or keep away from anything that Allah has forbidden except by telling lies to your mother, there is no blame on you, in sha Allah, for telling her lies, although it is better for you to employ double entendres in your speech, i.e., tell her things that will make her feel comfortable and spare you from her harm, whilst you intend a correct meaning without drawing her attention to it. For example, if she asks you, “Did you pray?” you can say, “No,” but what you intend in your heart is that you did not pray Taraweeh, for example, or qiyaam al-layl, or you did not pray anything except the fard (obligatory) prayer, and so on.

With regard to wearing hijab, try to convince her that this is the command of your Lord and that it is also your choice, and strive hard to avoid her evil and harm as much as you can. Seek the help of your Lord and ask Him to guide her and keep you safe from her evil. Thirdly: The traveller may avail himself of the concessions of travelling, which include offering the four-rak‘ah prayers (Zuhr, ‘Asr and ‘Isha’) with two rak‘ahs only. This will make it easier for you to pray when you are with your mother, because the time needed to pray two rak‘ahs is shorter than the time needed to pray four. Another concession granted to the traveller is that he may put two prayers together, so he may pray Zuhr and ‘Asr together at the same time, praying Zuhr with two rak‘ahs, then praying ‘Asr with two rak‘ahs. That may be done at the time of the earlier prayer, i.e., offering the two prayers at the time of Zuhr, before the usual time for ‘Asr begins, or it may be done at the time of the later prayer, so if the time for Zuhr has begun and he did not pray, he may wait until the time for ‘Asr begins, then offer the two prayers together. Similarly, Maghrib and ‘Isha’ prayers may be offered at the time of the earlier or later prayer, but it should be noted that Maghrib cannot be shortened when travelling; rather it should be offered with three rak‘ahs as usual. With regard to Fajr, it should be offered with two rak‘ahs at the proper time, when dawn has broken, until the sun rises.

This putting together of prayers will be helpful for you, because you can choose the time when your mother is not paying any attention to you, or she is busy with something, or you can give her the impression that you have gone to the bathroom, and the like, or you can pray when you stop for a break, far away from her, or after you reach your destination, if you are going to arrive before the time for the second prayer ends, and so on. See also the answers to questions no. 82658, 105109, 38079 Finally, we advise you to remain steadfast in your obedience to your Lord, and be keen to please Him; always remember your Lord and read His Book, so that your mind and heart will be at rest and you will increase in guidance. Strive hard to learn the rulings of your religion and adhere to them as much as you can, until Allah grants you relief and a way out from the situation you are in. And Allah knows best.

Source : http://islamqa.info

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Advice To A Believing Girl Whose Family Do Not Let Her Pray Or Wear Hijab

Advice To A Believing Girl Whose Family Do Not Let Her Pray Or Wear Hijab

I am a 16 year old muslim girl, from a "non-practising muslim family". I am the only one in the family who prays and try to follow Islam as good as I can. My family is against me praying and being a practising muslim. My mother dosnt want me to pray Isha and fajr prayer because it is too late/early. But I do it anyways, and I try to hide it as good as I can. And when she asks me if I pray those prayers I always lie about it and say I don't, is it okay to lie in such a situation? Also I have quitted my job, I used to work at a pizza place and I sold pork pizza to the customers, my mother dosn't know about this yet, and I have considered to lie, and say I got fired. Is it permissible for me to lie in such a situation?

And I have another issue: We are going to another country in next month, and I'll miss zuhr and asr prayer, I am not allowed to pray at all in the train while we're travelling. And when we arrive to our destination I am afraid that I'll not be allowed to pray Isha and fajr prayer there... I don't know what to do, and I have read that you can pray two prayers together, but I don't know how? Should zuhr and asr prayer be prayed together like, you pray zuhr at the time of zuhr and right after that you pray asr? Or in some other way?

And if I miss more than one prayer, in what orders should they be made up? And I am also not allowed to wear the hijab, but I try my best to dress modestly.. Now that it's summer my mother wants me to wear t-shirts & shorts. But I refuse totally to wear shorts, but sometimes I do wear t-shirts outside, she complains alot about my skin, because I'm pale, and she thinks the sun is healthy for me. But I hate to disobey Allah, and wear t-shirts, but I just get very upset when she yells at me and says she worries about me etc. I get really sad because I want to see her happy too.. But I don't want to sin either.

Praise be to Allaah.

Firstly:

We were very happy to receive this message and we praise Allah, may He be exalted, for having enabled you to be keen to follow your religion, adhere to the commands of your Lord and be patient in putting up with the harm you encounter because of that. Allah, may He be exalted, commanded His slaves to be patient and persevere, and to be steadfast in obeying Him, no matter what harm they face. Allah, may He be exalted, says (interpretation of the meaning):

“O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful”

[Aal ‘Imraan 3:200]

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allahs Religion - Islamic Monotheism). And verily, Allah is with the Muhsinoon (good doers)”

[al-‘Ankaboot 29:69].

You should understand that whatever you face of difficulty and harm for the sake of doing what Allah has enjoined upon you of acts of worship, obligatory duties and wearing hijab, all of that is for the sake of Allah, and your putting up with that harm and these problems is the best kind of patience that Allah has enjoined upon His slaves: patience in obeying Allah and patience in putting up with the harm that one may encounter for the sake of his religion and his adherence to it. Allah, may He be exalted, has told us that His Messengers announced to their people that they would remain steadfast on the path of their Lord to which He had guided them, no matter what befell them of harm from their people:

“And why should we not put our trust in Allah while He indeed has guided us our ways. And we shall certainly bear with patience all the hurt you may cause us, and in Allah (Alone) let those who trust, put their trust”

[Ibraaheem 14:12].

In the hadeeth, it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Ahead of you there are days of patience when patience will be like grasping live coals, and the one who does good deeds will have the reward of fifty men who do deeds like his.” Someone else added: He said: O Messenger of Allaah, the reward of fifty of them? He said: “The reward of fifty of you.”

Narrated by Abu Dawood, 4343; classed as qawiy by al-Albaani.

Think about this living example of one of those who came before, their keenness to obey the Lord of the Worlds and how they put up with hardships and horror in order to achieve that.

It was narrated that Khabbaab ibn al-Aratt said: “We complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was reclining on his cloak in the shade of the Ka’bah. And we said: Why don’t you ask Allah to make us prevail? Why don’t you make du‘aa’ for us? He (peace and blessings of Allaah be upon him) said: “Among the people who came before you, a man would be taken and put into a hole dug for him in the earth, then a saw would be brought and put on his head and he would be cut into two pieces, and that did still not turn him away from his religion. And an iron comb would be used to tear the flesh from his bones or sinews, but this still did not turn him away from his religion.” Narrated by al-Bukhaari, 3612

With regard to your mother, hers is a very strange case that is very sad. Instead of the mother adhering to her religion and being an example for her daughter and teaching her, she has become as you describe. Verily to Allah we belong and verily to Him we shall return. We ask Allah to guide her to His religion, open her heart to it and protect you against her evil.

And beware of letting your mother and her stubbornness prevent you from following the religion of Allah, may He be exalted, or divert you from His path. Her anger with you for obeying your Lord does not matter, because obedience to Allah takes precedence over obedience to anyone else. The Prophet (blessings and peace of Allah be upon him) said: “There is no obedience to anyone if it involves sin; rather obedience is only in that which is right and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840. And he (blessings and peace of Allah be upon him) said: “There is no obedience to any created being if it involves disobedience towards Allah, may He be glorified and exalted.” Narrated by Ahmad, 1098

Thirdly:

If you are not able to offer the prayers or follow any other commands of your Lord or keep away from anything that Allah has forbidden except by telling lies to your mother, there is no blame on you, in sha Allah, for telling her lies, although it is better for you to employ double entendres in your speech, i.e., tell her things that will make her feel comfortable and spare you from her harm, whilst you intend a correct meaning without drawing her attention to it. For example, if she asks you, “Did you pray?” you can say, “No,” but what you intend in your heart is that you did not pray Taraweeh, for example, or qiyaam al-layl, or you did not pray anything except the fard (obligatory) prayer, and so on.

With regard to wearing hijab, try to convince her that this is the command of your Lord and that it is also your choice, and strive hard to avoid her evil and harm as much as you can. Seek the help of your Lord and ask Him to guide her and keep you safe from her evil.

Thirdly:

The traveller may avail himself of the concessions of travelling, which include offering the four-rak‘ah prayers (Zuhr, ‘Asr and ‘Isha’) with two rak‘ahs only. This will make it easier for you to pray when you are with your mother, because the time needed to pray two rak‘ahs is shorter than the time needed to pray four.

Another concession granted to the traveller is that he may put two prayers together, so he may pray Zuhr and ‘Asr together at the same time, praying Zuhr with two rak‘ahs, then praying ‘Asr with two rak‘ahs. That may be done at the time of the earlier prayer, i.e., offering the two prayers at the time of Zuhr, before the usual time for ‘Asr begins, or it may be done at the time of the later prayer, so if the time for Zuhr has begun and he did not pray, he may wait until the time for ‘Asr begins, then offer the two prayers together.

Similarly, Maghrib and ‘Isha’ prayers may be offered at the time of the earlier or later prayer, but it should be noted that Maghrib cannot be shortened when travelling; rather it should be offered with three rak‘ahs as usual.

With regard to Fajr, it should be offered with two rak‘ahs at the proper time, when dawn has broken, until the sun rises.

This putting together of prayers will be helpful for you, because you can choose the time when your mother is not paying any attention to you, or she is busy with something, or you can give her the impression that you have gone to the bathroom, and the like, or you can pray when you stop for a break, far away from her, or after you reach your destination, if you are going to arrive before the time for the second prayer ends, and so on.

See also the answers to questions no. 82658, 105109, 38079

Finally, we advise you to remain steadfast in your obedience to your Lord, and be keen to please Him; always remember your Lord and read His Book, so that your mind and heart will be at rest and you will increase in guidance. Strive hard to learn the rulings of your religion and adhere to them as much as you can, until Allah grants you relief and a way out from the situation you are in.

And Allah knows best.

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Her Husband Is Asking Her To Take Off Her Hijab

Her Husband Is Asking Her To Take Off Her Hijab

What should a wife do if her husband asks her to take off her hijab, knowing that she has tried hard to convince him that it is obligatory, and that there is no obedience to any created being if it involves disobedience towards the Creator?.

Praise be to Allaah.

If what is meant is that he is ordering her to uncover her hair and neck, etc, this is a command to disobey Allaah, and there is no obedience to any created being if it involves disobedience towards the Creator. There is no difference of opinion among the Muslim scholars that it is obligatory for a woman to cover her hair, neck and arms, and it is not permissible for her to take off her hijab in obedience to her husband or father, rather she should stand firm and seek help in that from righteous people in his family and hers, and those who have some influence on her husband.

Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad ??? ???? ???? ????) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65]

This husband has to submit to the command of Allaah, and accept His decree and not object to His commands. He should help his wife to follow the path of guidance and righteousness, and not prevent her from following the path of Allaah or call her to disobey Him.

But if what is meant by taking off hijab as mentioned in the question is that he is telling her to uncover her face and hands only, and to cover everything else, and she is afraid that the matter may lead to divorce, and she will be harmed by divorce, then we hope that there will be no sin on her if she uncovers her face and hands, if she is forced to do so.

And Allaah knows best.
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Should He Shun his Sister or Beat Her Because She Does Not Wear Hijab?

Should He Shun his Sister or Beat Her Because She Does Not Wear Hijab?

Is it permissible for a brother to cut off ties with his sister if she refuses to wear shar’i hijab, even if he tries to force her to do that? Can he resort to beating her if all other attempts at persuasion have failed? Please note that the parents agree with her. I would like to point out that she covers her head and wears loose pants.

Praise be to Allaah.

Firstly:

A brother should help his sister to obey Allaah, which includes advising her to wear hijab which is enjoined by Allaah, and using wise methods in doing so, exhorting and calling her in the way that is best. He should avoid being harsh and cruel, for there is no kindness in a thing but it adorns it, and it is not taken away from a thing but it makes it defective. Allaah says (interpretation of the meaning):

“Invite (mankind, O Muhammad ??????? ???? ????) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided”

[al-Nahl 16:125]

“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you”

[Aal ‘Imraan 3:159]

“And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaytaan (Satan) verily, sows a state of conflict and disagreements among them. Surely, Shaytaan (Satan) is to man a plain enemy”

[al-Isra’ 17:53]

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Kind and loves kindness, and He rewards for kindness in a way that He does not reward for harshness or for anything else.” Narrated by Muslim (2593).

And he (peace and blessings of Allaah be upon him) said: “Whoever is deprived of kindness is deprived of goodness.” Narrated by Muslim (2592).

This kindness is required even more so of the daa’iyah if his words are addressed to his family and relatives, because of the rights they have of kinship, kindness and respect. 

Secondly:

Shunning those who follow innovation and commit sin is prescribed in Islam, if one thinks it most likely that it will be of benefit and have an effect, as the Prophet (peace and blessings of Allaah be upon him) shunned the three who stayed behind from the campaign to Tabook, until Allaah accepted their repentance.

But shunning may make a person more rebellious and stubborn, and prevent further opportunities to advise and call him; in that case it should not be done.

Shunning is like medicine; it may be used when needed, if it is thought most likely that it will be of benefit.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Shunning varies according to the strength or weakness of those who are doing it, and whether they are few or many. The purpose of it is to rebuke and discipline the one who is being shunned, and to put others off from being like him. If that is likely to serve an interest, so that shunning him will weaken and reduce the evil, then it is prescribed, But if neither the one who is being shunned nor anyone else will be deterred by that, rather it will make things worse, and the one who wants to shun him is weak, so that it will do more harm than good, then it is not prescribed to shun, rather softening people’s hearts may be more beneficial in some cases than shunning.

And shunning is more beneficial in some cases then softening hearts. Hence the Prophet (peace and blessings of Allaah be upon him) softened the hearts of some people and shunned others. End quote from Majmoo’ al-Fataawa, 28/206.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some young men – may Allaah guide us and them – are very negligent about prayer, to the extent of neglecting it altogether. These young men may be our relatives such as brothers and the like, and some of them are friends. How should we deal with them in your opinion? Should we shun them as prescribed in Islam or what?

He replied: undoubtedly neglecting prayer is a cause of doom, because if prayer is done properly all one’s deeds will be in order, but if it is not in order, all of one’s deeds will be spoiled. It is like the heart of one's deeds. Hence when the Reckoning comes on the Day of Resurrection, the first thing that will be examined will be one's prayer. If a person neglected it then he is more likely to have neglected other duties, but if he prayed regularly then the rest of his deeds will be examined. And prayer is the pillar (or foundation) of faith; if it falls, the entire structure will collapse. Allaah says (interpretation of the meaning):

“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.

60. Except those who repent and believe (in the Oneness of Allaah and His Messenger Muhammad ??? ???? ???? ????), and work righteousness. Such will enter Paradise and they will not be wronged in aught”

[Maryam 19:59-60].

If people take the matter of prayer lightly, whether they are fathers, sons, brothers, uncles, aunts, other relatives, friends or neighbours, we must advise them, warn them and explain to them what goodness, great reward and good effects there are in prayer, and what evil and doom there is in neglecting it. If they pay heed, this is what we want. If they do not pay heed, then we should look at the matter further. Will shunning them and keeping away from them serve any interest such as making them feel ashamed so that they will repent, or will it only make matters worse and put them off more? If it is the latter, then we should not forsake them. If it is the former, then we should shun them, i.e., if our shunning them will make them feel ashamed and mend their ways, then we should shun them until they mend their ways. But if shunning will not achieve anything, rather it will only make matters worse, then we should not shun them, because shunning is a medicine, and when is medicine used? It is used when needed and when it is thought it will be of benefit. If it is thought that the medicine will not be of benefit, then it should not be used. End quote from Liqa’ al-Baab il-Maftooh (5/209).

Secondly:

You have no right to resort to beating your sister if she insists on not wearing hijab, because you have no authority over her in this regard. It is sufficient for you to advise and explain, and to seek the help of your parents, and remind them of the responsibility that Allaah has given them to look after those who are under their care, as Allaah says (interpretation of the meaning):

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6]

And the Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.” Narrated by al-Bukhaari (893) and Muslim (1829).

We ask Allaah to guide your sister.

And Allaah knows best.
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Responding To Allaah’s Command Of Hijab And Warning Against Going Against That Command

Responding To Allaah’s Command Of  Hijab And Warning Against Going Against That Command

We are aware of hijab - covering of woman's face and hair. Some of my muslim lady friends donot cover their hair and there is an argument that if they tie their hair rather than keep it open, the degree of the sin (gunah) is smaller? Also keeping long hair open is a greater sin than keeping short hair open. Is it true? Plese help and reply.

Praise be to Allaah.

When Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him) enjoin something, it is obligatory for the Muslim to say, “We hear and we obey,” and to hasten to carry out what has been enjoined upon him. This is what is required by faith in Allaah.

Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

“It is not for a believer, man or woman” means: it is not appropriate or befitting for the one who is described as a believer to do anything other than to hasten to please Allaah and His Messenger, and to flee from incurring the wrath of Allaah and His Messenger, and to obey their commands, and to avoid that which they have prohibited. It is not appropriate for a believing man or a believing woman “when Allaah and His Messenger have decreed a matter” and enjoined it, “that they should have any option in their decision”. They do not have the choice of whether to do it or not, rather the believing man and the believing woman know that the Messenger is dearer to them then their own selves, so they should not let their own whims and desires form a barrier between them and obeying the command of Allaah and His Messenger.

“And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error” means, an obvious error, because he has forsaken the Straight Path which leads to the reward of Allaah, and has strayed to another path which leads to a painful torment. So Allaah mentions first the reason for not going against the command of Allaah and His Messenger, which is faith, then He mentions the deterrent for that, which is fear of going astray, which leads to punishment and humiliation. End quote.

Tafseer al-Sa’di, p. 612.

The Messenger (peace and blessings of Allaah be upon him) told us that the one who disobeys him is the one who does not want to enter Paradise! Al-Bukhaari (7280) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “All of my ummah will enter Paradise except those who refuse.” They said: “O Messenger of Allaah, who would refuse?” He said: “Whoever obeys me will enter Paradise and whoever disobeys me has refused.”

When the command of hijab came, the first Muslim women hastened to obey it, so much so that the women tore their clothes in order to hasten to obey this command. This is what is meant by faith.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: May Allaah have mercy on the women of the early muhaajireen. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore their aprons and covered their faces with them. Narrated by al-Bukhaari in a mu’allaq report and by Abu Dawood (4102); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Al-Haafiz Ibn Hajar said:

Muroot, sing. murt (translated here as “aprons”) refers to the izaar or lower garment.

Fath al-Baari, 8/490

Our advice to those sisters is to hasten to obey the command of Allaah without any hesitation, and not to try to obey part of the command and neglect part of it. It is obligatory for a woman to cover her hair, face and all of her body, and it is not permissible for her to show any part of that in front of non-mahram men. Whoever does that is exposing herself to the threat and is lacking in faith to the extent that she is failing to respond to the command of Allaah.

In the answer to question no. 11774 we have explained the ruling on women covering their faces, with detailed evidence.

In the answer to question no. 6244 we have answered the question: “Why should women cover their hair?”

In the answer to questions no. 214 and 6991 we have given a description of correct hijab.

And Allaah knows best.

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