WOMEN IN ISLAM (PART II  CLOTHING)

About the Author
 The author, Shaikh Muhammad Iqbal, started his educational career at Nadvatul Ulema under the supervision of the learned Shaikh Abul Hassan Ali Nadvi. He then benefited for a long period of time from the training and company of the Late Shaikhul Hadith M. Zakariya Kandhalvi, who along with Shaikh Abul Hassan Ali Nadvi conferred deputy ship to the author in the line of Tariqet. The respected Shaikul Hadith entrusted the author to write numerous works on current issues. The present book was written during the author's visit to Canada from Madina Munawarra in 1986.

 THE SOLE BESTOWER OF RESPECT AND FAVOURS

We are dependent on Allah for our existence and for the attainment of respect and comfort. He is also our sole Protector against harm, worry and humiliation. Besides Him, there is no one through whom we could fulfill our needs. But Allah, Most High, is invisible. Our belief in Him, is through faith (Iman) in the unseen. Owing to our infirmity in faith we start believing that material things can fulfill our needs. Thus wealth, positions in government and vanity are misconstrued as the means of peace and comfort. However, Allah makes it clear that the wealthy do not have peace of mind. There is none who, having forsaken Allah, achieved respect and inner harmony. Anyone from this class who appears to have peace and comfort is, in reality, agitated by numerous anxieties. On the other hand, there is not a single pious one not blessed with real peace and comfort.

Therefore, the believers should affirm that Allah is the Bestower of good and the only One who fulfils all needs. He is Most Compassionate, Merciful and Loving towards the believers. To convey His message, He also instilled immense mercy in His Prophet (sallallaho alaihi wasallam). Allah has revealed that the kind and beneficent Prophet (sallallaho alaihi wasallam) yearns for the good of believers and is grieved when they suffer any loss.

Thanksgiving for Allah’s favours

 Allah, Most High, has given us innumerable favours and He has declared:

 “If you would count the favours of Allah you cannot reckon it.” (Quran).

 “If you give thanks, I will give you more: but if you are thankless, lo! my punishment is severe.” (Quran)

Clothing  a favour of Allah

 Clothes are one of the biggest favours of Allah as revealed in the Holy Quran:

“O’ children of Adam! We have provided you with clothing to conceal your private parts and to serve as an adornment. Yet the raiment of righteousness (piety) is best!”

Two inner meanings have been enunciated by scholars for the dress of restraint. Firstly, good deeds serve as an attire for concealment of our nakedness within as the clothes we wear for avoiding physical nudity. The verse elaborates that merely hiding outer physical nudity and beautifying our exterior is not sufficient. Besides apparent beauty, it is vital to attain inner beauty as well. This is possible through virtuous deeds and good character. According to the second interpretation, a simple dress which connotes humbleness and having no element of show or formality, is the implied meaning.

Therefore, in many ahadith the virtues of simplicity have been outlined. Simplicity is also defined as a facet of faith. The interpreters say that the above verse is a conclusive proof for clothes being mandatory for covering nudity (satr-aurah).(2)  There is a consensus of all scholars on this issue. Thus clothes and Hijab (veil in front of non-mahram men) is enjoined by Islamic Law, whereas nudity or partial nakedness is totally prohibited. Therefore, clothes which fail to cover the body adequately are against the Will of Allah. However, achieving beauty while observing Hijab (veil) is not contrary to the orders of Allah. The provision of clothes is a great favour and they are a commendable means of enhancing one's beauty as well.

The Prophet (sallallaho alaihi wasallam) has remarked: “Allah, Most High, is beautiful and likes beauty.” Muslim transmitted it. (Mistake V.2, p. 1058).

He has also said: “Allah likes the mark of His favour to be seen on His servant.” Tirmidhi transmitted it. (Mistake V.2, p. 917).

And according to another narration, “When Allah gives you property, let the mark of his favour and honour be seen on you.” Nasal transmitted it. (Mistake V.2, p. 918).

Therefore, those who can afford should wear good clothes. It is more praiseworthy if the style of clothing is made beautiful. Clumsiness is not approved by Shariah in any aspect of life. Allah, Most High, has said: “Who has forbidden the adornment of Allah; which He has produced for His servants and the good things of His providing?”

Embellishment is commendable for women in specific situations. For example, the Shariah approves of a woman who decorates herself for her husband. Thus silk and jewellery are permissible for women while they are forbidden for men.

Allah has said: “(Would they ascribe to Allah females) who adorn themselves with jewellery.” (Quran).

Clothing and Gratitude

Clothing and jewellery are gifts from Allah. As an expression of gratitude these should be used at their proper place and time. Thankfulness multiply these blessings. But if one is ungrateful, the same dresses become a source of curse depriving the user of Allah’s Mercy. Honour and comfort in this world, eternal respect and paradise are all lost in the sight of Allah. That dress is good which is in line with stipulations of the Islamic Law. It is obvious that the one wearing such a dress, (as an expression of gratitude), becomes near to Allah.

The main emphasis in the sayings of the holy Prophet (sallallaho alaihi wasallam) is that clothes should cover the body adequately, also keeping in view one's dignity and good looks. The clothes should fulfill the requirement of proper concealment. They should not be so clumsy that rather than enhancing beauty they mar the appearance. It must also be ensured that one does not spend indiscriminately on one's apparel. The motive for wearing elegant clothes should not be to express pride, nor should they resemble men's clothes or those of disbelievers.

The Holy Prophet (sallallaho alaihi wasallam) instructed the believers with good means to wear clothes that make the bounties of Allah evident as a way of expressing thanks. However, excessively ceremonious dresses and lavish spending should be avoided. In wearing fine clothes the feelings of the poor should not be injured nor should they be worn as an expression of superiority. In brief, clothes should be considered a favour from Allah and one should wear them and be thankful. Undoubtedly if all clothes are worn being mindful of the orders and instructions of Allah it will be a kind of worship and a means of nearness to Him. (Ma’arifal-Hadith).
 Now “gratitude” and “ingratitude” will be discussed in greater detail.

Thanksgiving in acquiring clothes

 The first way of expressing thanks for Allah’s favour of clothes is to obtain them by lawful means. Women are not burdened to work for their living, hence purchase dresses from their husband's earnings. The meaning of the word lawful with regard to women is that they should demand only that which is within the means of their husbands or guardians. The dress that is affordable must therefore be regarded as a favour and a reward from Allah. If a lady is gifted with clothes inferior to what the other lady has, she should consider her own as being the very best. Allah is Wise and loves His believers, therefore He bestows only that which is adequate and good.

Therefore, one should become content with the favours of Allah and not crave for more. Greed is a tremendous wrong in Allah’s sight. There is no benefit in thinking otherwise because the world is in Allah’s control, hence whatever one gets is from Allah. For example, an ordinary gift of a saint or one's beloved is valued highly.  The more we thank our real Lover and Master, the better, irrespective of the gift's monetary worth. This attitude is an expression of thanks for clothes. A tremendous virtue has been narrated about expressing thanks when putting on a garment and saying: (Du'a) “Praise be to Allah, who has clothed me with this and provided me with it through no might or power on my part.” (Mistake V.2, p. 917).

The Prophet (sallallaho alaihi wasallam) has cautioned: “O women! I saw you in great numbers amongst the dwellers of Hell.” The women inquired the reason for it. The Prophet (sallallaho alaihi wasallam) replied. “You curse too much and are ungrateful to your husbands (and grumble about things given by them).”

Thanksgiving in wearing clothes

Clothes should be worn to earn Allah’s pleasure and not as a means of disobedience or immodesty. Clothes are worn to worship Allah and to please the husband by their good looks. If they are donned for “show” it results in His anger. Displaying beauty in front of non-mahrams is obviously immodest and prohibited.

The Holy Prophet (sallallaho alaihi wasallam) has said: “Whoever wears a dress of fame in this world, Allah will clothe him with a dress of humility on the day of resurrection, then set it afire.”
 The ladies should themselves put to fire such dresses for which clear warnings have been revealed that they are to be burnt in Hell.

Thanksgiving in clothing styles

 Following is a remark of the Holy Prophet (sallallaho alaihi wasallam) regarding fine clothes through which the body is visible or tight clothes which reveal the contours of the body.
 

 “Many are the women who are naked inspite of being finely clad..., such women will neither enter heaven nor even enjoy its fragrance from a distance.” (Ahkam Al Quran V.2, p. 1 14).

It is stated in Shariar-ul-lslam that women should not wear fine clothes through which skin colour is visible because wearing it is a cause of curse. The defaulting ladies should realize that the Prophet (sallallaho alaihi wasallam) has declared them naked.

 In the hereafter they will be debarred from smelling the fragrance of Paradise.

 The Prophet (sallallaho alaihi wasallam) has said: “O ladies! The pious among you will enter Paradise before pious men. (When husbands enter Paradise) they will find them bathed and perfumed and presented to them. These women will be on red and yellow coloured conveyances having beautiful children like scattered pearls.”

The Pros and Cons of Fashion

 The word ‘fashion’ has somehow gained notoriety without justification. In fact there is nothing wrong in being fashionable. Allah has placed the urge for good taste in our temperament. All inherent characteristics of human nature are therefore good. We have the will to utilize these natural urges and drives. It is only the incorrect use of this discretion which makes the person sinful and renders these inherent urges blameworthy. For example, when Allah bestows wealth on a person he is also vested with a tendency of spending it. And Allah causes it to grow when spent on something virtuous. The persons earns Paradise, which is the real goal. Such expenditure is also a source of peace and good repute in this world. But if the same urge is directed towards sinful things or is wasted, then instead of abundance, the wealth shrinks due to the withdrawal of blessings. Such extravagance causes difficulties in this world plus punishment in the hereafter. Similarly, wearing good clothes and offering prayers in them is praiseworthy.

The virtues of beauty have already been outlined, stating that Allah is beautiful and likes beauty, and that He likes to see the mark of the favours He has bestowed on the believers. If Allah blesses someone with clothes they should not be stored away. To earn Allah’s pleasure, they should be worn or else deposited for the hereafter (by giving them in charity). Hence one should wear nice clothes when offering prayers. Similarly, (to please Allah) wearing good clothes for one's husband is also virtuous. But it is reprehensible if the same desire is applied for someone besides Allah. For example, displaying good clothes to express superiority over other women is blameworthy. The warnings about such ostentation have been stated previously.

The Prophet (sallallaho alaihi wasallam) has said: “Whoever wears a dress of fame in this world, Allah will clothe him with a dress of humility on the Day of Resurrection, then set it afire.” And another hadith forewarns the person who raises hope after doing some good that others would appreciate and acknowledge his act, indulges in pride.

The Prophet (sallallaho alaihi wasallam) has said: “He who has in his heart as much pride as a grain of mustard-seed will not enter Paradise.” Muslim transmitted it. (Mistake V.2, p. 1059).

Being in presence of non-mahrams (marriageable males) in an immodest dress, displaying one's beauty, is sinful.

Allah, Most High, says:

“And stay in your homes, and do not make a display of yourselves like the displays of the times of ignorance.” (Quran 33:33).

According to a hadith: “The fornication of the eyes is in the (unlawful) gaze... the heart lusts and wishes, and the private parts accord with that or reject it.” (Mistake V.1, p. 25).

Women's beauty is in their face as well as in the shape of their body. The secondary source of beauty lies in their clothes, especially when pervading perfume is also applied.

The Prophet (sallallaho alaihi wasallam) has said: “When a woman perfumes herself and passes by people, she is such and such meaning an adulterous.” (Mistake V.1, p. 218).

In another hadith it is said: “The prayers of a woman who has perfumed herself to go to the mosque is not accepted till she bathes as she would for sexual defilement.” Abu Dawud. (Mistake V.1, p. 218).

When the use of perfume is prohibited even while frequenting the mosques, how major a sin it must be to visit markets in this condition! Now if a pious lady goes in the public wearing clothes (to please herself or earning Allah’s pleasure) which reveal the shape of her body for being tight or due to their fine texture, the looks of men will fall on her. Her good intentions cannot prevent their gaze. Unlike the angels, non-mahrams are merely human, with the capacity of sinning. Furthermore, how many men lower their gazes while going about. Perhaps one in a thousand. All the rest look at her irrespective of how virtuous, pure and sincere her intention may be. The men become sinful because of her by committing fornication with her, (with their eyes and their hearts). Since she provides men with the opportunity of sinning, she is involved in their crime. According to a hadith, the one who sees and the one who is looked at are both cursed. Men alone would be sinful if they peep at her in the privacy of her house. So give this issue a serious thought. Watch, whether the devil has disguised this immodesty with “good intentions”?

 According to a hadith, “Modesty and faith are interrelated.” And in another hadith, it is said: “Modesty is a part of faith.”

The relationship of modesty and faith implies that if one is taken away the other also disappears. How can a pious lady tolerate that someone should contemplate evil thoughts about her? Or how can parents bear that someone should even think of doing evil to their daughter? Just consider how commendable it is to speak tenderly and sweetly. However, due to the concern for women's purity and protecting the hearts of men, Allah has prohibited women from talking to men in a tender voice (even from behind a curtain). According to a hadith, even the woman's voice is to be concealed. Let alone her voice, even the jingle of her jewellery should be restrained. All these teachings are in the ahadith, and are stated for the religious and modest women, otherwise there is no admonishment for the senseless.

Allah has created both men and women, so He is fully aware of their psychological make-up, needs, and the things that are harmful. Thus He says:

“Should He not know what He created? And He is the Subtile, the Aware.” (Quran).

 While it is true that the pious ladies are virtuous and sincere but the same is not true for the devil and the evil-self.  No one is secure from both these enemies. Therefore, the Islamic Law (Shariah) ordain precautions against their evil designs. A story concerning the most modest and pious lady is narrated.

“Umm Salmah (radhiallaho anha) narrates that once she was with the holy Prophet (sallallaho alaihi wasallam) along with Maimunah (radhiallaho anho), called on the holy Prophet (sallalaho alaihi wasallam). The holy Prophet told us to screen from him.”   Umm Salmah says that she asked the Holy Prophet (sallallaho alaihi wasallam) whether Ibn-e- Umm-e Maktoom was not blind who could not see them. Allah’s Messenger (sallallaho alaihi wasallam) replied: “Are the two of you blind too and cannot see him?” (Abu Dawud).

In this incident there was not the slightest doubt about anyone's intentions, because on the one hand were the wives of the Holy Prophet (sallallaho alaihi wasallam) who have been addressed in the Quran as “the mothers of the Ummah,” while on the other hand was a pious companion, who was also blind. Despite all this, the Prophet (sallallaho alaihi wasallam) bid his wives to veil themselves. The necessity and importance of Hijab (veil) in our age can be well imagined especially when those who think evil are in great abundance.

The Holy Prophet (sallallaho alaihi wasallam) has also said: “When a (non-mahram)³  male is alone with a woman, the third among them is the devil.”

The respected saints have remarked: “If a pious lady like Rabia Basariya were alone with a pious man such as Junaid, the third among them will be the evil.” Now those who are mindless about these injunctions are even heedless of duties like prayers, yet they are considered civilized and of a good character. However the Shariah categorizes them as immoral, sinful and unchaste. This discourse is only meant for those who believe in Islamic Shariah. Those who do not consider Islam to be the criterion of nobility and morality should first worry about their faith.

 The above discussion concerned permissible adornment in front of other women and non-marriageable men. The only condition in their company is to cover the body adequately according to Shariah. The clothes which do not conceal the body are not permissible even in their presence. One can only leave the face, hands and adornment uncovered in front of mahrums.⁽⁴⁾ There is, however, a definite commandment in the Quran about observing Hijab⁽⁵⁾  in front of non-mehrams.  The face and all the adornment must be veiled by a suitable cloak. Hijab is required only when leaving the home or when coming in the presence of non-mehrams. However, the body must always remain adequately covered.

The outer-garment should not be flashy. The purpose of the veil (Hijab) is served only if it is simple. The object of wearing the cloak is to prevent the gazes of marriageable men from falling on the adornment of women. If the outer-garment is itself alluring, then what is the use of wearing it?  To illustrate the above point, we have an example of an umbrella used for protecting the face from sunlight. This purpose cannot be served if an unintelligent person puts a glass canopy instead of  linen on the frame of the umbrella. To make matters worse, if the glass is such that it attracts and converges the light on the face then the damage can be well imagined.  In fact such an umbrella will burn the face.

Similarly, for Hijab why use a glaring cloak that attracts the gazes of men, who normally would not be attentive were it simple? Some women adorn the outer-garment in a way that their legs remain visible. And some others walk with their arms not covered. Some modern cloaks are tailored like tight-fitting coats. Consequently, those irreligious people who have no intention of submitting to the Shariah are now abandoning even these modern outer-garments on the plea that they attract attention.  In reality, such clothes attract attention only due to innovative styles which defeats their very purpose. Needless to say that ladies wearing charming outer-garments are provoking others to rebel against the Shariah.

People fit to be emulated

 In this world numerous styles of clothing and adornment are in vogue. It is but natural that one should desire to have an elegant style and fashion. The Prophet (sallallaho alaihi wasallam) has also commanded us to adopt good ways of doing things. In selecting an elegant style one is in fact following the Sunnah, for which there are rewards. Each society favours its own style which differs from others, depending on their values. In any sphere, be it selection of clothes or anything else, one cannot simultaneously adopt all the ways and fashions prevalent in the world, nor can one succeed in pleasing everyone. Therefore, when adopting any fashion, the sensible people always try to emulate those who are considered wise and dignified. No one wishes to adopt the ways of the foolish, vulgar or the ignorant.

Now one has to discern who are the wise and honourable people fit enough to be emulated. The question also arises who are the ignorant and who are the ill-mannered. The assessment of people will differ on this issue. But for the faithful believers, Allah’s judgement is the most correct because the keys of honour and wisdom are in His power. In fact He is the Creator of wisdom, therefore, the most qualified to pass judgement about the wise. Allah, Most High, has ruled:

“Respect belongeth to Allah and to His Messenger and the believers.” (Quran).

“These are as cattle. Nay, but they are worse.”

By emulating their styles one is counted as a disbeliever. What a sorry state of affairs! We have been forbidden particularly from emulating the People of the Book. How can we achieve respect by adopting something about which the Holy Prophet (sallallaho alaihi wasallam), the beloved of Allah, has passed severe criticism?

A great scholar has remarked: “Just reflect! Even the divine law of such nations has been annulled through the Quran and the Sunnah, and obtaining any guidance directly from their abrogated scriptures is clearly forbidden! How wrath-invoking it would be in Allah’s sight if the Muslims should adopt the self-styled manners and views of those people, and uphold their ways as being correct. Even from a logical point of view, it is a tremendous blunder to emulate their ways and fashions while what was revealed to our Holy Prophet (sallallaho alaihi wasallam) is still intact. Isn’t this a sheer disrespect of the teachings revealed to our Holy Prophet (sallallaho alaihi wasallam)?”

Unlawful clothing

Clothing is a distinctive quality of the human race. Other creatures lack this boon and capacity. Hence nakedness is the trait of animals. In obeying Allah, the real motive for wearing clothes, is to conceal those parts of the body that the Islamic Shariah commands us to cover as discussed previously.

Embellishment is also achieved by clothes, but is a secondary consideration. If the main objective (hiding the body) remains unfulfilled, then wearing such clothes is quite inadequate. Such clothes may satisfy the prevalent views and norms, but the ruling of the Shariah goes against them. Having said all this, now ponder over the following evils in the clothing of the disbelievers.

The most heinous aspect of their dress is that it has the resemblance of our foes and the enemies of Allah. Secondly, the neck, arms and legs remain exposed. The purpose of wearing clothes is therefore negated, because such display is not even allowed before the mahrams. Some dresses even leave the belly and the back uncovered. At times, the body is covered, fulfilling the conditions of concealment, but the shape of the body remains prominent. Thus the requirements of Hijab are not met. The wearers of such clothes have been classified as nude.

The Prophet (sallallaho alaihi wasallam) has said: “There are two groups of dwellers of hell whom he has not seen because they will come after his time.” Regarding one, he said: “Those women who would be dressed but appear to be naked. Who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of  ‘Bukht’ (camels) and inclined to one side (their hair will be done-up in a knot). These will not enter Paradise nor smell its fragrance although its scent would be smelt from such and such distance.” (Muslim V.4, p. 1167)

Iman Nauvi says that this hadith is indeed from the miracles of prophethood. What was foretold has actually taken place. This prophecy has come to be so true in our times.

More so, in adopting the current fashions a lot of money is wasted. One hardly wears the clothes when the enemies suddenly change the fashions, making them outdated. Resultantly the clothes are discarded. Such waste is extravagance and a serious ingratitude and disrespect of the great blessings of Allah. Allah, has addressed the extravagant people as, ‘brothers of the devil’.

Such clothes cause quarrels between spouses and they also give rise to hatred, envy, greed and the burden of loans (for purchasing clothes to keep pace with the current fashions). All this is done to express one's greatness and affluence. Pride is the root cause of all evils pertaining to the society and religion.

Specifications of proper clothing

Allah and His Prophet (sallallaho alaihi wasallam) has enumerated tremendous virtues of the pious women. The ladies should think about their clothes and adopt fashions and the ways of religious people. No one prevents them from appearing charming, and beautiful. They just have to adopt styles according to the way allowed by Allah, for being included amongst His loved ones. When Allah loves them, He will forgive their sins and will grant them lofty ranks.

Allah, Most High, has said:

“Say, (O Muhammad to mankind); if you love Allah, follow me; Allah will love you and forgive your sins.” (Quran).

Secondly, the clothes should not be against the stipulations of Shariah. The dress must be of sufficient length so as to cover the entire body. The shirts should have full sleeves. The cloak should not be so fine so as to expose hair colour, nor so tight that it describes the shape of the body. The dress should neither resemble men's clothing nor that of the disbelievers. The trend of the immodest is that women wear trousers like men and their dresses are like those of unbelievers, which keeps them partially nude.

Ibn Abbas (radhiallaho anho) narrated that the Prophet (sallallaho alaihi wasallam) cursed those men who achieve resemblance with women and those women who achieve resemblance with men. (Bukhari V. 7, p. 513).

Similarly, women are advised not to apply perfumes with the intention of exhibitionism.
 If a lady meets these conditions, she may wear any dress which is comfortable and also suits her family traditions. May Allah bless and reward such women. Islam has not ordained any set uniform, nor has it fixed any particular colour. It has only stipulated the rules to be observed. Any dress of one's liking is therefore allowed provided it does not violate the said conditions. One also has to be self-respecting without imitating the mean and the low. It would be a sad day if waywardness were to exist in the homes of the pious!

Faith and Simplicity

According to Islam, the real excellence is in poverty, wearing ordinary clothes and in being content with little. (Even old clothes with patches should not be discarded.) This brief life should be possible with worn clothes also. The blessings of total adherence to the teaching and ways of the Holy Prophet (sallallaho alaihi wasallam) can thus be earned entitling one to excellent clothes in the eternal life.

Abu Umama Ilyas bin Thalaba (radhiallaho anho) narrates that the Holy Prophet (sallallaho alaihi wasallam) has said: “Listen, listen! Wearing old clothes is a part of faith, wearing old clothes is a part of faith.” (Mistake V. 2, p. 917).

Thus the outward simplicity, adverse circumstances, and lack of concern about dress and embellishment are all due to the excellent level of one's faith. This simplicity in fact is a branch of faith and one of its manifestations.

In another (sallallaho alaihi wasallam) said: “He who gives up wearing beautiful garments when he is able to do so (out of humility) will be clothed by Allah with the robe of honour...” (Mistake V.2, p. 917).

The ahadith quoted earlier which recommend the use of dresses reflecting prosperity were intended for those who remain ill-clad owing to stinginess despite their ability to maintain a good standard of living. Also quoted was the saying that if there is a favour of the Lord on anyone, his clothing and manner of living ought to bear testimony to it. However, the hadith about simplicity conveys glad tidings to the believers whom Allah has blessed with wealth and who can easily manage to wear costly clothes, but refrain from doing so out of regard for the feeling of the less fortunate ones.
 The hadith that recommends simplicity also addresses those who attach undue importance to their clothes and appearance, as if the worth and value of the person depended entirely on it. (Ma’Arif Al-Hadith).

In another (sallallaho alaihi wasallam) admonished A’isha (radhiallaho anha), “If you wish to join me (in the hereafter), be satisfied with wordly things to the extent of a rider’s provision, avoid sitting with the rich, and do not consider a garment worn out till you patch it.”

 Urwa bin Zubair (radhiallaho anho) said that to act on this advice she would not wear new clothes until she had used the old ones to the extent that they were patched and completely worn out.

This was not on account of insufficient means. She used to receive lots of wealth and gifts but would give them away in charity. We should read and learn about the conditions of our mothers [the wives of the Holy Prophet (sallallaho alaihi wasallam)], the Prophet’s daughters, companions, and also about other great Muslim women.

Once a person visited A’isha (radhiallaho anha) (also present was a slave girl) who was wearing a loose-fitting dress which had cost 5 dirhams. A’isha (radhiallaho anha) remarked: “In the time of Allah’s Messenger, I also had a similar dress. There was not a woman in Medina who was being adorned (for marriage) and who did not borrow it.” Bukhari transmitted it. (Mistake V.2, p. 921).

A saint once remarked: “I am not in favour of giving clothes in dowry, because those expensive clothes are seldom worn in the house. They just decay in wardrobes. However, if a few expensive dresses are made there is no harm as they can be worn while visiting someone. But having many expensive dresses is nothing but extravagance.”

There is no compulsion in the Shariah; only harmful things are forbidden. As for those things which are more virtuous, the Shariah induces persuasion instead of banning them outright. There are many examples pertaining to such things about which the learned are well aware.

For example, according to a hadith, the excellence of the woman's prayer is in its offering at home so much so that it is better⁽⁶⁾ than prayers said behind the Holy Prophet (sallallaho alaihi wasallam) in Masjid-e-Nabawi. However, if ladies opt to lose this excellence of saying prayers at home, they are not prevented from going to the mosque.

The same is true about embellishment and elegant dresses. Although it is not forbidden for women to wear beautiful clothes, many ahadith urge women to use simple clothes. However, anything that is against the principles of simplicity but remains within reason is classified as permissible. It cannot be arbitrarily branded as forbidden. None other than those who are firmly grounded in Islamic knowledge have any right to give rulings on such matters.

Concluding Remarks

 Let us consider the great value of the prayers led by the Prophet (sallallaho alaihi wasallam) at Masjid-e-Nabawi in Medina. As explained above, a lady would loose the excellence of her prayers if she went out to offer these led by the Holy Prophet (sallallaho alaihi wasallam). Keeping this in mind just imagine how objectionable and against the spirit of Islam ⁽⁷⁾ it must be for the women to go shopping as a matter of routine.

These exhortations are for those who are only aware of the importance of Islam, otherwise justification can be found for almost anything. There is usually some justification and convenience in all actions but mere convenience is not an acceptable reason for going to the markets for those who attach any importance to the religion. Rather than seeking justification, the Muslims should consider whether their Master has permitted a certain thing or not.

The ladies should realize their own value. They command lot of respect and the Prophet (sallallaho alaihi wasallam) has provided for them considerable leniency in matters of Shariah.

In the farewell pilgrimage, the Prophet (sallallaho alaihi wasallam) instructed the camel driver: “Anjasha, drive slowly, for you are carrying (on the camels, women delicate like fine) glassware.”
 The Prophet (sallallaho alaihi wasallam) once remarked: “When I stand for prayer, I intend to prolong it, but on hearing the cries of a child, I cut it short, as I dislike to cause distress to the child’s mother.” (Bukhari).

During the farewell pilgrimage, he also cautioned men, “Fear Allah, regarding women.”
 Should one still disobey the orders of our merciful and dear Holy Prophet (sallallaho alaihi wasallam), especially when all those instructions are for our own good? On the contrary, how incorrect and disgraceful it is to believe that respect lies in following our open enemies, namely: the devil, nafs (evil self), and the ill-wishing disbelievers. To avoid the displeasure of the Holy Prophet (sallallaho alaihi wasallam) and hell-fire, what is the hurdle in shunning such subservient mentality? One should think it over and make amends. May Allah bestow His help to act upon this rationale. Being in the company of the pious, remembering Allah and dua (invocations) are the means of getting Divine help to act on these injunctions. One can thus achieve true love of Allah and the Holy Prophet (sallallaho alaihi wasallam). The indication of true love is to become really obedient, and not merely profess verbal claims. All Muslims make claims about their love of Allah and His Prophet (sallallaho alaihi wasallam), but one should strive to inculcate truthfulness. All should persuade their sisters to wear Islamic clothes and prove to them that Muslims themselves are dignified. Therefore, others should imitate the dresses of Muslims rather than Muslims following the fashions of the disobedient.

According to a hadith: “Beware; each of you is a custodian and each of you will be questioned about your wards. Man is the guardian of his family. He will be questioned about his wife and children. The lady is the guardian of the husband's house and his offsprings; she will therefore be questioned about her children and the husband's wealth.” (Bukhari).

The niece of A’isha’s (radhiallaho anha) visited her, wearing a thin veil. A’isha (radhiallaho anha) tore it and put a thick veil on her. However, in another hadith, the permission to wear thin clothes is conditional with a thick cloth to make it opaque.

 The mature and sensible women should try to keep in view the commandments of Allah and show concern for the reformation of their sisters as well.

NOTES

1. See the author’s Paradise on Earth.

2. Satr: Concealment of the body except the face and hands in the company of mahrams. This requirement is distinct from hijab which is a complete body cover worn in the presence of non-mahrams. (See note on hijab).

3. Non-mahram: Men with whom marriage is permissible according to Islamic Law.

4. Mahram: Any male whom, according to Islamic Law, a woman can never marry because of a close relationship.

5. Hijab, which is observed in the presence of non-mahram, means to cover the entire body and face with the exception of an eye (See Sahih Bukhuri V.1, p. 108, hadith no. 148). This requirement is enjoined in the Holy Quran (33:59). After this injunction was revealed the implementation of this requirement was described by Umm-e Salmah (radhiallaho anha) as follows:
According to Abdullah Ibn Abbas (radhiallaho anho), a companion or the Holy Prophet (sallallaho alaihi wasallam):

“Allah has enjoined on Muslim women that while leaving their home under necessity, they should cover the face by drawing part of their outer-garment over their head.” (Ibn Jarir) Allamah Abu Bakr al-Jassas says: “This (Quranic) verse shows that the young woman while going out of the house should hide her face from the people, and cover herself in a way which expresses modesty and chastity, so that people with evil intentions may not cherish false hopes from her.” (Ahkam-ul Quran, V. 3, p. 458). The following quotations concerning this ruling are from: Tafsir-i Kashaf; Tafsir-i Madarek, Tafsir-i Khazam, Tafsir-i Abu Saeed (in Tafsir-i Kabir):

According to Allamah Thanvi’s Bayan-al-Quran (V.3, p. 33): “In the case of a young woman, she must keep her face covered, because there is apprehension of trouble (if it is left uncovered), except when pressed by necessity allowed according to Shariah. And although the old women are allowed to reveal their faces, it would be better for them if they also cover them.” Ibn-al-Arabi writes: “This exemption (of leaving the face uncovered) has been granted to the elderly women only, and all others are not included (in this relaxation of the general rule). But if the elderly are particular about their outer-garments, it is better for them than this exception granted to them.” (Ahkam-al-Quram V. 2, p. 114). Also see Radd-al Muhtar V. 1, p. 284.
The women veiled themselves even in the presence of Allah’s Messenger (sallallaho alaihi wasallam). Ayesha (radhiallaho anha) says: “A woman extended her hand from behind a curtain towards the Prophet (sallallaho alaihi wasallam) to hand him a letter.” Na’sai and Abu Dawud transmitted it. Mistake).

Umm Khulad (radhiallaho anha) came wearing a veil on her face to ask Allah’s Messenger about the status of her son (in Paradise) who was martyred in Jihad. Some of those present in that gathering said to her that she had come properly veiled despite her tragedy (whose shock could make a person forgetful about hijab). She said, “My son is killed, but not my modesty.” (Abu Dawud. Kitab-al Jihad) It is quite clear from the examples of the Holy Prophet (sallallaho alaihi wasallam) and his companions (radhiallaho anhum) that covering the face in the presence of non-mahrams was the norm, and observed even during extraordinary circumstances. For example, the rules concerning hajj stipulate that it be worn by female pilgrims and should not touch their face. This condition was fulfilled while the ladies simultaneously veiled their face before non-mahrams.

Ayesha (radhiallaho anha) says:

“We (women) were with the Prophet (sallallaho alaihi wasallam) in the state of Ihram when the riders passed by us. So when they appeared before us, we drew our cloak from the head in front of the face. When they rode past us we uncovered our faces.” (Abu Dowud). It is also narrated from Ayesha (radhialluho anha) in Fath-al-Bari, Kitab-al Hajj: “A woman dressed in Ihram should draw her outer-garment over her head in front of her face.” The sayings and the examples of the Holy Prophet (sallallaho alaihi wasallam) and his companions are cited because it is through their practical implementation of the Quranic injunctions that the Muslim Ummah (community) has a precise, comprehensible and a definite picture of the Islamic way of life.

The lives of the Holy Prophet’s consorts serve as a practical model to be emulated by Muslim ladies of all times. The Holy Prophet (sallallaho alaihi wasallam) has affirmed that his companions are like the guiding stars. Detailed rulings of Fiqh and exceptions in extenuating circumstances (e.g., medical, legal matters) concerning the veil may be consulted in the authentic interpretations of the Holy Quran.

6. See hadith transmitted by Iman Ahmad and Tabarani, in which Umm-e Humain Sayyeda had asked Allah’s Messenger (sallallaho alaihi wasallam) about her desire to offer prayers under his leadership, and he told her about the excellence of offering her prayers in her closet. The following ahadith are also cited in this context:

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