Datasets:

kingkaung

/

english_islamqainfo

like 0

Is it permissible to take off the khimar in front of a blind man?

Question Is it ok to take off the kimar and niqab infront of a blind man?.

Praise be to Allah. There is nothing wrong with a woman taking off her niqab or khimar in front of a blind man.  It was narrated from Faatimah bint Qays (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) told her to observe her ‘iddah in the house of Umm Shareek (that was when her husband died), then he said: “She is a woman whom my companions visit. Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and you can take off your garment.” Narrated by Muslim (1480). In another report it says: “If you take off your khimar he will not see you.”  Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on observing hijab in front of a blind teacher?  He replied:  There is no hijab in front of a blind teacher because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Qays: “Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and you can take off your garment.” End quote.   Fataawa Noor ‘ala al-Darb by Shaykh Ibn ‘Uthaymeen (Fataawa al-Nisa’/ 170).  Shaykh Saalih al-Fawzaan said in al-Muntaqa min Fataawa al-Fawzaan (3/question no. 410):  The correct view – and Allaah knows best – is that she does not have to observe hijab in front of a blind man, i.e., covering her face in his presence. End quote.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/92753/is-it-permissible-to-take-off-the-khimar-in-front-of-a-blind-man

Their government forces them to uncover their heads when having pictures taken

Question We live in XXX and when getting a passport here we need to take a photo. But the problem is that when muslim women take photo in their headscarves the officials don't accept and permit them, saying that the woman must be without a headscarf on a photo. That's why at the current moment many muslim women aren't able to get their passports ( because they don't want to take off their headscarves) and can't do some personal business where they need to use the passport. I want to ask whether or not this situation is considered by Islam as a necessety and if it is a necessity maybe it allows them in this situation to take off their headscarves. If it's not allowed again, then what should they do in this situation? And one more thing. During jahiliyya many women took pictures for passport without their headscarf, and now they've embraces Islam, but they walk with this passport everywhere and where necessary show this passport( in some institutions). What should they do in this situation? ( note that government officials don't allow to be on photo with the headscarf, although according to their law there are no problems).

Praise be to Allah. Undoubtedly what some countries are doing, by preventing Muslim women from adhering to hijab, is a great evil and serious crime. If it is done by a kaafir country, there is no sin greater than kufr, but the tragedy is that such things are being done by people who call themselves Muslims. Equally abhorrent is what some countries do by forcing women to have pictures taken without hijab for official documents such as passports and ID cards. While we find kaafir countries that allow women to apply for official documents with a picture in hijab, at the same time we see some so-called Muslim countries refusing to allow that and going to extremes in that. What some kaafir countries and cities are doing now, trying to stop Muslim women from submitting pictures in hijab, is of secondary concern when compared with these so-called Muslim countries.  On 26/4/2004 news agencies reported that German courts had allowed Muslim women to submit pictures in which they appeared in hijab when applying for passports.  The Russian Supreme Court annulled the rulings of the Ministry of the Interior which required Russian citizens to have their pictures taken without a head cover, and the Supreme Court ruled that “female citizens whose religious beliefs do not allow them to appear in front of strangers without a head cover may have a picture with a head cover in the passport.”  Look at how the courts in some kaafir countries uphold the rights of Muslim women, whilst this right is opposed in countries that are supposedly Muslim.  Whatever the case, it is not permissible for a woman to obey anyone who tells her to disobey Allaah and take off her hijab in the street or in a picture. It is not permissible for a woman to do that unless it has reached the point of necessity, such as being compelled by force to do that, or if these documents are essential for the necessities of life.   It is not permissible to go against Islamic rulings in this case unless one is certain of the necessity or thinks it most likely. It is not permissible to do that for the sake of non-essential travel, rather it should only be done in the case of necessity and for essential documents such as residence permits and ID cards.  Whoever is forced to do that should not let a stranger (non-mahram) take her picture, rather (the photographer) should be a mahram to her or a woman like her, unless she cannot find anyone who meets that criterion, in which case she is excused. And it is not permissible for her to do any more than uncover the head. Some countries accept a picture in which the ears or the front of the head can be seen, so she should not go beyond that.  We ask Allaah to grant relief to the Muslims and to make strong their religion that He has chosen for them, and to help them and make them steadfast in obeying Him.  See also question no. 45672.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/74322/their-government-forces-them-to-uncover-their-heads-when-having-pictures-taken

Our attitude towards the differences of opinion among the imams with regard to covering the face

Question There is an important matter that is giving me sleepless nights, which is: what is the meaning of the differences of the imam concerning a certain issue? If I say to someone that Shaykh So and so says that something is haraam, he says to me that is according to his madhhab or the madhhab of his country, and we follow a different madhhab that says it is halaal. This led me to the issue of hijab. For example, my country follows the Maaliki madhhab, the imams of which say that “that which is apparent” [al-Noor 24:33] refers to the face and hands. In addition to that, the face-veil is virtually banned in my country, i.e., you could never wear it in your daily life, such as wearing it at work or in school. There are laws that ban it and the gloves. Although personally I am fully convinced about the face-veil, I cannot wear it. What is your ruling on that? Because every time I listen to tapes about hijab from Shaykhs from another madhhab, I feel that my hijab is not Islamically acceptable, and I understand from their words that I am currently unveiled and making a wanton display of myself (tabarruj) and I am a cause of fitnah among this ummah. What should we do, as we are confused?.

Praise be to Allah.Firstly:  At the time of the Revelation, the Muslims learned the rulings of Islam from the Prophet (peace and blessings of Allaah be upon him) through the verses of the Holy Qur’aan and the ahaadeeth of his Sunnah. Hence there were no differences of opinion among them except with regard to some minor issues. If that happened, the Prophet (peace and blessings of Allaah be upon him) would explain to them what was correct.  When the Prophet (peace and blessings of Allaah be upon him) died and the Sahaabah spread out to various regions to teach the people Islam, there appeared some differences with regard to some matters of fiqh which arose at different times and in different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars:  1-The evidence had not reached the one who held a different opinion, and he made a mistake in forming his opinion. 2-The hadeeth had reached the scholar, but he did not regard the transmitter as trustworthy, and he thought that it went against something that was stronger, so he followed that which he thought was stronger than it. 3-The hadeeth had reached him but he forgot it. 4-The hadeeth had reached him but he understood it in a way other than the intended meaning. 5-The hadeeth reached him but it was abrogated, and he did not know the abrogating text. 6-He thought that it contradicted something that was stronger than it, whether that was a text or scholarly consensus (ijmaa’) 7-The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments. For a detailed discussion of these reasons and others, see Raf’ al-Malaam ‘an al-A’immati’l-A’laam by Shaykh al-Islam Ibn Taymiyah, and al-Khilaaf bayna al-‘Ulama’: Asbaabuhu wa Mawqifuna minhu by Shaykh al-‘Uthaymeen.  We think that what we have mentioned about the reasons for differences among the scholars i.e., with regard to matters of fiqh, will be clear to you, in sha Allaah.  Secondly:  What should the Muslim’s attitude be towards differences that arise between the scholars? In other words, which scholarly opinion should the Muslim follow in matters where they differed? The answer depends:  1 – If the Muslim is one who has studied shar’i knowledge and learned its basic principles and minor issues, and he can distinguish right from wrong with regard to scholarly views, then he has to follow that which he thinks is correct and ignore that which he thinks is wrong.  2 – If he is one of the rank and file, or has not studied shar’i knowledge, and thus cannot distinguish between right and wrong with regard to scholarly views, then he must follow the fatwa of a scholar whose knowledge he trusts and who he believes to be trustworthy and religiously committed, whether he is from his own country or another country, and differences between scholars will not matter after that. He does not have to change what he is doing because he hears another scholar issuing a fatwa that differs from the one he is following, unless he realizes that what he learned later on is the correct view, on the basis of his confidence in the religious commitment and knowledge of the second Shaykh.  Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:  The one who has knowledge of evidence is required to follow the evidence, even if it goes against some of the imams, if it does not go against the consensus of the ummah.  The one who does not have any knowledge should ask the scholars, because Allaah says (interpretation of the meaning): “So ask  of those who know the Scripture, if you know not” [al-Nahl 16:43]. He should ask one who he thinks has more knowledge and is more religiously committed, but that does not mean that doing so obligatory, because the one who is better may make a mistake with regard to a particular issue, and the one who is regarded as less knowledgeable may be right with regard to it. But priority should be given to following the one who is more knowledgeable and more religiously committed.  See also the answers to questions no. 8294 and 10645.  Thirdly:  If you ask about our view on the issue of covering the face, the most correct scholarly view in our opinion is that it is obligatory to cover the face in front of non-mahram men. There is a great deal of evidence and scholarly views concerning that, as among the Maalikis. Many of them said that it is not permissible for a woman to uncover her face in front of non-mahram men, not because it is ‘awrah but because uncovering it runs the risk of fitnah. But some of them think that it is ‘awrah. Hence women, in their view, are forbidden to go out in front of non-mahram men with their faces uncovered.  Allaah says (interpretation of the meaning):  “And when you ask (his wives) for anything you want, ask them from behind a screen” [al-Ahzaab 33:53] al-Qaadi Abu Bakr ibn al-‘Arabi al-Maaliki (may Allaah have mercy on him) said:  The entire woman is ‘awrah, her body and her voice, so it is not permissible to uncover that except in cases of necessity, such as when testimony is given against her, or medical treatment, or asking her about her health issues. End quote.  Ahkaam al-Qur’aan by Ibn al-‘Arabi (3/1578, 1579).  Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:  This verse indicates that Allaah has given permission to ask of them from behind a screen if there is some need, or when they ask a question about something. That includes all women. Because it is a basic shar’i principle that the entire woman is ‘awrah, her body and her voice – as stated above –it is not permissible to uncover that except in cases of necessity such as when testimony is given against her, or medical treatment, or asking her about her health issues. End quote.  In al-Jaami’ li Ahkaam al-Qur’aan (14/227) it says:  For more information on the views of Maaliki fuqaha’ concerning the obligation for women to cover their faces, see: al-Ma’yaar al-Mu’arrab by al-Wanshireesi (10/165 and 11/226 and 229), Mawaahib al-Jaleel by al-Hattaab (3/141), al-Dhakheerah by al-Quraafi (3/307) and Haashiyat al-Dasooqi ‘ala al-Sharh al-Kabeer (2/55).  We have discussed this issue and its evidence in more than one answer on this site. Please see the answers to questions no. 11774, 12525, 13998, 21134 and 21536.  Fourthly:  With regard to what you mention about the laws in your country forbidding women to cover their faces, that is something that makes us feel very sad, to hear that covering and chastity are being opposed and wanton display and unveiling are being encouraged everywhere, especially when that happens in a country that is supposed to be Muslim.  If the laws forbid women to cover, and you fear persecution because of covering your faces, then there is no sin on you if you do not do it in that case, so long as that is based on necessity. So a woman should not go out of her house with her face uncovered except in cases of necessity. If she can break the law and put up with a little bit of hassle, let her do so for there is no obedience to any created being if it involves disobedience towards the Creator.  See also the answer to question no. 2198 and 45672.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/68152/our-attitude-towards-the-differences-of-opinion-among-the-imams-with-regard-to-covering-the-face

Should she give them a copy of her ID even though she wears niqaab?

Question I am studying public speaking and da’wah, and they have asked me for a copy of my national ID. I started to study and until now I have not given them the copy because I wear niqaab and I do not want the one who is in charge of collecting papers and the professor who teaches us to see my face. My question is: Is there any sin in handing it in?.

Praise be to Allah. If this study will benefit you and your society, and will increase you in knowledge and help you to do good deeds and call people to Islam, then we hope that there will be no sin in your giving those who are in charge of the study a copy of your national ID. So long as they want a copy of the ID and not the original, you can darken the picture with something so that it will not show the features clearly.  We ask Allaah to guide you and make you steadfast.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/91907/should-she-give-them-a-copy-of-her-id-even-though-she-wears-niqaab

She lives with her husband’s family even though there is a separate apartment available

Question This is not my situation only, rather it is faced by many women who wear shar’i hijab (niqaab). We live with our husbands and their families in the same house, i.e. his brothers, who are men, live with us in the same house, and there is no servant, so we have to take care of the housework, which is plentiful and hard. There is nothing to stop one of the husband’s relatives, such as his paternal or maternal uncle, entering upon us without permission, so the house is open. When we clean the balconies, the neighbours and everyone in the street can see us.  Is it correct for us to wear niqaab only when going out? Or should we wear it in the house from morning to night? Please note that this will be extremely difficult for us. I have a flat of my own, but we only go there to sleep. We live with my husband’s family that is composed of one brother and his mother. Please note that we can afford to live separately, but my husband does not want that. What should we do?.

Praise be to Allah.Hijaab is enjoined in all cases where it is thought that fitnah (temptation) may occur. For a large family to live together in one house, where the wife is together with her husband’s brothers or with his cousins (paternal or maternal) is a situation where the barrier of modesty may be lifted and shaytaan may instil evil ideas in people’s minds. In that case it is essential for a woman to cover her face in front of non-mahrams, and put up with any hardship involved.  On this site we have a number of similar questions in which we have confirmed the obligation to wear hijab and cover oneself. Please see questions no. 6408, 13261, 40618, 47764 and 52814.  Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) said:  The husband’s brother, sister’s husband, cousins and so on are not mahrams, and they have no right to look at a woman’s face. It is not permissible for her to take off her jilbab in front of them, because that may lead to them being tempted by her. It was narrated from ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Beware of entering upon women.” An Ansaari man said: O Messenger of Allah, what do you think of the in-law? He said: “The in-law is death.” Agreed upon. What is meant by the in-law is the husband’s brother, uncle and so on. That is because they can enter the house without any suspicion, but they are not mahrams by mere virtue of their relationship to her husband. Based on that, it is not permissible for her to uncover her adornments in front of them, even if they are righteous and trustworthy, because Allah has limited the permissibility of showing one's adornments to mahrams only, and the husband’s brother, uncle, cousin and so on are not among the mahrams. The Prophet (peace and blessings of Allah be upon him) said in a hadeeth whose soundness is agreed upon: “No man should enter upon a woman except with a mahram.” What is meant by a mahram is one for whom it is permanently forbidden to marry her because of blood ties, ties of marriage or breastfeeding, such as a father, son, brother, paternal uncle, and so on. The Messenger of Allah (peace and blessings of Allah be upon him) forbade that lest the Shaytaan tempt them to commit evil and make sin attractive to them. It is proven that the Prophet (peace and blessings of Allah be upon him) said: “No man is alone with a woman but the shaytaan is the third one present.” Narrated by Imam Ahmad with a saheeh isnaad from ‘Umar ibn al-Khattaab (may Allah be pleased with him).  Those who follow the customs of their countries that go against that on the grounds that this is their family’s tradition or the custom of their people have to strive hard to give up this custom. They should cooperate to put an end to it and rid themselves of its evil, so as to protect their honour and help one another in righteousness and piety, and in obedience to the command of Allah and His Messenger (peace and blessings of Allah be upon him). They should repent to Allah, may He be glorified and exalted, from what they have done in the past, and strive to enjoin what is good and forbid what is evil, and persist in doing so. They should not fear the blame of the blamers when supporting the truth and combating falsehood, and they should not let the fact that some people mock them or make fun of them put them off. What is required of every Muslim is to follow the laws of Allah willingly, seeking that which is with Allah and fearing His punishment, even if that means going against the closest and dearest of people to him. End quote.  Fatawa al-Shaykh Ibn Baz (4/256-258)  Our advice to the husband is to strive hard to provide accommodation that is separate from his family, and not to take such matters lightly. Allah has entrusted his wife to him and he must take care of her. Insisting on living in the same house as his family and brothers is not taking care of her.  It is not one of the husband’s rights over his wife to force her to live with his family, rather he is obliged to provide her with separate accommodation when she asks for that. This has been discussed in detail, with evidence and the comments of the scholars, in the answer to question no. 7653.  Situations such as that which you describe are not free of evils. It is very hard for the woman to wear full hijab – even in the house – from morning till night. She cannot do her housework when she is wearing full hijab; she has to uncover her face and hands, and so on, and in that case she will be seen by her husband’s brothers and others for whom it is not permissible to see her and in front of whom it is not permissible for her to uncover.  It is not permissible for the husband to impose this on his wife, as it will gradually weaken her faith and lessen her modesty. He is a shepherd and is responsible for his flock.  You say in your question that you have a separate flat. What is keeping your husband from treating you properly and looking after you in your own flat, instead of making you stay with your husband’s family all day even though that is difficult for you and leads to that which Allah has forbidden?  We ask Allah to guide your husband to that which is best for you both in this world and in the Hereafter.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/85162/she-lives-with-her-husbands-family-even-though-there-is-a-separate-apartment-available

She lives with her husband’s family; does she have to wear hijab all the time?

Question I want to ask about the woman who covers her face, if she marries a man who lives with his family and he has grown-up brothers, and he does not have enough money to buy a house or even a room, and she finds that she has no choice but to help his mother in the kitchen, for example, and her husband’s brothers come and go from the kitchen as they need to.  Can she take off the khimaar and gloves from her face and hands in front of her husband’s brothers and keep them on in front of other people who are non-mahrams, even though the Messenger (peace and blessings of Allah be upon him) said of the in-law “The in-law is death” and warned against them more than other non-mahrams? Does that also apply to other relatives who are non-mahrams (such as the paternal uncle or sister’s husband)?.

Praise be to Allah.What a woman is obliged to do is to cover her hands and face in front of all non-mahram men, and avoid being alone with them, especially her relatives who are not mahrams, since because of their closeness fitnah (temptation) is likely to occur more rapidly than with others. It is more essential for her to cover in situations such as that which you asked about, where you live with your husband’s brothers in the same house. That is because mixing a great deal with non-mahrams weakens one’s modesty and makes one more likely to sin. If that is accompanied with uncovering the face and taking the matter of covering lightly, then it is more likely to lead to fitnah and sin. How many such incidents have occurred and families have been destroyed and family ties severed, because of carelessness in such situations.  The scholars of the Standing Committee were asked:  I am a man who is working and married, but due to my father’s health and financial situation we live in one house. Please note that I have two brothers, the youngest of whom is about 17 years old. What is your opinion on my wife and me staying with my father and brothers in one house?  They replied:  There is nothing wrong with your brothers living with you in one house, so long as your wife is modest in her dress and wears hijab, and is not alone with either of your brothers in the house. End quote.  Fatawa al-Lajnah al-Daa’imah (19/366, 367).  On our site there are a number of similar questions which you can refer to. See questions no. 6408, 13261, 40618, 47764 and 52814.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/83971/she-lives-with-her-husbands-family-does-she-have-to-wear-hijab-all-the-time

Should he pray behind someone who says that it is not obligatory for women to cover their hair?

Question We live in America and there is a person in the mosque who has a certain status among the Muslims. This man said to the Muslims in the mosque that America is more of a land of Islam than the land of the two sacred mosques. When a journalist asked him a question after an American woman became Muslim and started to observe hijab, he answered that Allaah has enjoined modesty on both men and women, but some Muslims say that women must cover their heads, but he does not believe in their covering their heads.  My question is: Is what this man says true or false? Please provide evidence. Because many Muslim women here follow what he says about it not being obligatory to cover their heads. If he insists on what he says, is it permissible to pray behind him?.

Praise be to Allah. Firstly:  What this man says about America being more of a land of Islam than the land of the two sacred mosques is false, and there is no need to produce evidence that it is false, because there is no wise man, let alone any scholar, who would say that America is a land of Islam, and America itself makes no such claim.  Secondly:  It is obligatory for women to cover their heads according to scholarly consensus, based on a great deal of evidence which includes the command to observe hijab, the clearest of which is the words of Allaah, may He be exalted (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59] This indicates that it is obligatory to cover the face too, because the jilbab is lowered from the top of the head until it covers the face and chest.  We have explained the evidence for it being obligatory to cover the face in the answer to question no. 11774, and this evidence applies even more so to covering the head.  The scholars differed with regard to covering the face, but they did not differ concerning the fact that it is obligatory for a woman to cover her head and hair in front of non-mahram men.  Imam Abu Bakr al-Jassaas said in his tafseer, Ahkaam al-Qur’aan (3/485), commenting on the verse (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower” [al-Noor 24:60]: There is no dispute that the hair of an old woman is ‘awrah and it is not permissible for a non-mahram man to look at it, just as in the case of a young woman. If she prays bareheaded, then her prayer is invalid, just as in the case of a young woman. End quote.  It should be said to this pseudo-scholar and his ilk: This hijab or modesty that you speak of: what is the evidence for it, what are its limits, where does Allaah mention it in His Book or His Messenger (peace and blessings of Allaah be upon him) in his Sunnah? If he mentions the verses of hijab, he should be asked to study their tafseer. If he ignores the verses of hijab, they should be mentioned to him, “so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence” [al-Anfaal 8:42].  Thirdly:  What the Muslims should do is respect the Qur’aan and Sunnah, and adhere to the limits set by them, strive to learn their rulings and not accept whatever any charlatan says, especially in these times when there are so many who have the audacity to interpret sharee’ah according to their whims and speak without guidance.   Our Muslim sisters have to fear Allaah. Let their example be ‘Aa’ishah, Faatimah, Khadeejah and the first generation of righteous Sahaabi women who hastened to cover their entire bodies when the verses of hijab were revealed, and when they went out they could not be recognized because of the black garments they wore, and their faces could not be seen, let alone their hair.  Fourthly:  This speaker should be advised and told of the rulings on hijab and its nature from the Qur’aan and Sunnah, and the teachings of the scholars. If he responds, then praise be to Allaah, and this is what we hope for him. If he persists in his attitude, then he should not be allowed to teach or exhort the Muslims. He should not be allowed to lead the Muslims in prayer and they should not pray behind him, rather he should be shunned and forsaken until he comes back to the truth.  We ask Allaah, may He be glorified, to guide the misguided Muslims, and to make us steadfast in following His religion until we meet Him.   And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/87735/should-he-pray-behind-someone-who-says-that-it-is-not-obligatory-for-women-to-cover-their-hair

What Is a Woman’s ‘Awrah?

Question What is the definition of the ‘awrah between a woman and her brother? What is the ‘awrah between a girl and her mother or sister?

Praise be to Allah.Woman’s ‘awrah in front of mahrams The ‘awrah of a woman in front of her mahrams such as her father, brother and nephew is her entire body except that which usually appears such as the face, hair, neck, forearms and feet. Allah says (interpretation of the meaning):  “…and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women.” [al-Nur 24:31]  So, Allah has permitted a woman to show her adornment in front of her husband and mahrams.  What is meant by adornment is the places where adornments are worn: the place for a ring is the hand, for a bracelet is the forearm, for an earring is the ear, for a necklace is the neck and chest, and for an anklet is the leg.  Abu Bakr al-Jassas (may Allah have mercy on him) said in his Tafsir:  “The apparent meaning indicates that it is permissible to show one’s adornment to one’s husband and to those who are also mentioned in the verse, such as fathers etc. It is well known that what is meant is the places where adornments are worn, which are the face, hand and arm… this implies that it is permissible for those who are mentioned in the verse to look at these places, which are the places where hidden adornments are worn, as it says in the beginning of the verse that only outward adornments may be seen by strangers (non-mahrams), but the husband and mahrams are permitted to see hidden adornments. It was narrated from Ibn Mas’ud and al-Zubayr that this refers to earrings, necklaces, bracelets and anklets.  This applies both to the husband and to the others who are mentioned along with him. The general meaning implies that it is permissible for those who are mentioned to look at the places where these adornments are worn just as it is permissible for the husband.” Al-Baghawi (may Allah have mercy on him) said:  “The words of Allah, may He be exalted, “and not to show off their adornment”, mean that they should not show their adornments to a non-mahram. What is meant here is the hidden adornments, as there are two kinds of adornment, hidden and apparent. Hidden adornments include anklets, henna on the foot, bracelets on the wrist, earrings and necklaces. It is not permissible for a woman to show these, or for a stranger (non-mahram) to look at them. And what is meant by adornment is the place where the adornment is worn.” It says in Kashshaf al-Qina’ (5/11):  “A man may also look at the face, neck, hand, foot, head and calf of a woman who is his mahram. According to this report al-Qadi said: It is permissible (to look at) that which ordinarily appears such as the head and hands up to the elbows.” These mahrams differ in the degree of closeness and risk of fitnah (temptation). Hence a woman may show to her father what she may not show to her husband’s son. Al-Qurtubi (may Allah have mercy on him) said:  “Allah mentioned husbands first, then He mentioned mahrams, and described them all as equal with regard to showing the adornment. But they may differ according to what is in their hearts. There is no doubt that for a woman to uncover in front of her father or brother is more safe than to uncover in front of her husband’s son. The extent of what she may show may differ, so she may show to her father that which it is not permissible for her to show to her husband’s son.” Woman’s ‘awrah in front of other women What is established among the jurists is that the ‘awrah of a woman with another woman is the area between the navel and the knee , whether the woman is her mother or sister or is not her mahram.  It is not permissible for a woman to look at the area between the navel and the knee of another woman, except in cases of necessity such as medical treatment and the like.  This does not mean that a woman may sit among other women with all of her body uncovered except the area between the navel and the knee. No one does that except women who are promiscuous and negligent, or immoral and evildoers.  The words of the scholars, “The ‘awrah is the area between the navel and the knee” should not be misunderstood, because this does not mean that this is how women should always dress and show themselves among their sisters and friends. No wise person would accept that and it is not what the fitrah (sound human nature) calls for.  Rather the way a woman should dress among other women is in clothes that cover properly and express her modesty and dignity. She should not show anything except that which appears when she is working and serving others, such as the head, neck, forearms and feet, as we have mentioned when discussing mahrams above.  The Standing Committee for Issuing Fatwas has explained what a woman is not permitted to uncover in front of her mahrams and other women. We have quoted this in the answer to question no. 34745 .  We ask Allah to guide us and you.  For more, please see these answers: 43289 , 26304 , 102187 , 310812 And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/82994/what-is-a-womans-awrah

Can Muslim Women Wear Pants?

Question Is it permissible to wear wide pants with a garment that covers the entire body and comes a hand span above the ankles, with no slits in the garment, and the garment is not see-through or tight?

Praise be to Allah.Islamic dress code for females The clothing in which a woman appears before non-Mahram men must meet eight conditions:  It should cover the entire body , including the face and hands.  It must be wide and loose , not showing the size of her limbs or the shape of her body. It should not be thin, showing the colour of her skin. It should not be an adornment in and of itself, such as clothing decorated with embroidery. It should not be perfumed. It should not resemble the clothing of men. It should not resemble the dress of disbelieving women. It should not be a dress of fame and vanity. (See Adab Az-Zifaf by Shaykh Al-Albani (may Allah have mercy on him), p. 177; Hijab Al-Mar’ah Al-Muslimah, p. 16-111; ‘Awdat Al-Hijab, 3/145-163)  Can Muslim women wear pants? Based on this, a woman should not appear in front of men wearing pants or trousers because: They show the shape of the woman’s legs Wearing them is an imitation of men  Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: “I think that the Muslims should not follow these fashions and kinds of clothes that come to us from here and there. Many of them are not in accordance with proper Islamic dress which involves covering the woman completely, like the short or very tight or thin clothes. That includes pants, because they show the size of a woman’s legs, as well as her stomach, waist, breasts, etc. Wearing it comes under the description given in the authentic Hadith: “there are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”  This Hadith was narrated by Muslim, 2128.” (Majmu` Faaawa Ash-Shaykh Ibn `Uthaymin)  Can Muslim women wear pants under a Jilbab? With regard to wearing pants under a Jilbab, there is nothing wrong with that, rather it is more covering and more protective, if the Jilbab is wide and concealing and does not have any splits that show what is underneath it.  Shaykh `Abd Ar-Razzaq `Afifi (may Allah have mercy on him) said:  “If a woman wears pants and puts over them a wide garment then she will not be resembling men, so long as she wears them underneath her garments.” (Fatawa Ash-Shaykh`Abd Ar-Razzaq `Afifi, p. 573)  The basic principle is that the woman’s Jilbab should be wide and cover the tops of her feet, because of the report narrated by At-Tirmidhi (1731), An-Nasa’i (5336), Abu Dawud (4117) and Ibn Majah (3580) from Ibn ‘Umar (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah said: “What should women do with their hems?” He said: “Let them down by a handspan.” She said: “But then their feet will be uncovered.” He said: “Then a cubit, but no more than that.” This Hadith was classed as authentic by Al-Albani in Sahih Sunan At-Tirmidhi.  Al-Baji (may Allah have mercy on him) said:  “The words of Umm Salamah (may Allah be pleased with her) regarding lengthening the hem by a hand span – “But then their feet will be uncovered” – show that this length was not sufficient to cover them, because the movement of her feet when walking quickly, combined with the shortness of the hem, would lead to them being uncovered. When she pointed that out to the Prophet (peace and blessings of Allah be upon him), he said: “Then a cubit, but no more than that.”” (Al-Muntaqa) Shaykh Salih Al-Fawzan (may Allah preserve him) was asked: Is it recommended or mandatory for a woman to make her dress long? Is wearing socks on the feet sufficient if the dress is shortened only so much that nothing of the calf shows? How should a woman lengthen her dress by a cubit – below the ankle or below the knee?  He replied:  “What is required of the Muslim woman is to cover all her body in front of men, hence she is allowed to lengthen her garment by a cubit so as to cover her feet, whereas men are forbidden to let their garments hang below their ankles. This indicates that women are required to cover all of their bodies. If a woman wears socks that is doing something extra to be more on the safe side with regard to covering, which is something good. She should also make her garment long, as described in the Hadith. And Allah is the Source of strength.” (Al-Muntaqa min Fatawa Ash-Shaykh al-Fawzan, 5/334)  The point is that a woman’s Jilbab should be wide and come down to her ankles or more. If it is short and comes a hand span above the ankles, that is not permissible even if she covers her calves and feet with pants or socks, because that is imitating men who are enjoined to make their garments short, above the ankles. It also shows the shape and size of her feet.  For more detail, please see the following answers: 32993 , 46529 , and 23329 . And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/60131/can-muslim-women-wear-pants

Is it permissible for her sister’s husband to stay overnight with them in their house?

Question My sister and her husband stay overnight with us. I am still unmarried and am older than her. Our flat has two bedrooms and a living room.  Is it haraam for them to stay overnight with us? Because I am not yet married and when he is here he uses every part of the flat. Is it haraam to go out shopping with him to buy things for the house?.

Praise be to Allah. Your sister’s husband is regarded as a stranger (non-mahram) to you, so it is not permissible for you to be alone together or for you to sit with him without a mahram being present, or to go out of the house with him, or to uncover your face in front of him. He is like any other non-mahram man.  It says in Fataawa al-Lajnah al-Daa’imah (17/420):  The sister’s husband is not a woman’s mahram, and he is regarded as a stranger (non-mahram) to her. It is not permissible for her to uncover her face in front of him, or to shake hands with him, or to be alone with him, or to travel with him. He is like all other non-mahram men. But if she sits with him in the presence of one of her mahrams and observing proper hijab, there is nothing wrong with that. End quote.  The following question was mentioned in Fataawa al-Lajnah (17/160):  My brother’s daughter and I are married to two brothers, and I am his cousin. We have lived together in one house for a long time, and I sit with my husband’s brother wearing hijab that is not complete, in the sense that my face is uncovered, but I do not make a wanton display of myself (tabarruj). What is the ruling on this?  The committee replied:  A woman is obliged to cover her face in front of the husband of her female cousin and the husband of her sister, and the husband of her brother’s daughter, because they are strangers (non-mahrams) to her. It is not permissible for her to uncover her face in front of them, as is the case with all other non-mahram men, because the face is one of the most important ‘awrahs that must be covered in front of men, because it is the site of fitnah (temptation) and looking. End quote.  His simply staying over at your house is not haraam in and of itself, if all precautions are taken and there is no danger of anything happening that Allaah has forbidden.  But, since the house in which you live is small as you describe, then your sister and her husband should look for another house and move there, if they are living with you on a permanent basis, or reduce the length of their visits to you, if they are just visiting you. During those times you must not be negligent with regard to observing hijab in front of him, even if that is difficult for you, because this is the command of Allaah and He knows best what is fit for His slaves.  And Allaah knows best.  See also questions no. 6408, 13261, 13728, 40618.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/52814/is-it-permissible-for-her-sisters-husband-to-stay-overnight-with-them-in-their-house

Ruling on selling haram clothes to the kuffaar

Question I am a dealer in stock lot of garments which are being exported to U.S.A. and other European countries.I live in Sri Lanka where majority are non-muslims, and I supply these clothes to retail outlets and I also come across women's clothes such as short skirts, shorts, tight fitting pants, blouses which are forbidden in Islam.Please let me know whether my income is halal if I buy and sell these kind of garments.

Praise be to Allah.Allah has commanded the believers to cooperate amongst themselves in righteousness and piety, and He has forbidden them to cooperate in sin and transgression. He said (interpretation of the meaning):  “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa’idah 5:2] According to the shar’i principle set out by the scholars: “The means are subject to the same ruling as the ends.” So everything that leads to haram is also haram.  Selling haram clothing such as short skirts and tight pants etc in which women go out is undoubtedly haram because it leads to forbidden wanton display of their charms, by means of which women tempt men.  Those who buy these clothes usually go out and appear in them in front of people, so selling them is helping in sin and transgression, and spreading immorality and evil among the people.  Shaykh al-Islam Ibn Taymiyah said:   All clothes which one thinks most likely will be used for sinful purposes, it is not permissible to sell them or sew them for one who will use them for sinful and wrongful purposes.  Sharh al-‘Umdah, 4/386.  Even if the clothes are being exported and sold to kaafir women, it makes no difference to the ruling, because the minor rulings of sharee’ah are also addressed to the kaafirs, according to the correct scholarly view. This is the view of the majority of scholars. So everything that is obligatory for Muslims is also obligatory for kaafirs, and everything that is forbidden to Muslims is also forbidden to kaafirs. They will be brought to account for that on the Day of Resurrection, and their torment will be increased.  The evidence for that is the verse in which Allah says of the people of Hell (interpretation of the meaning): “’What has caused you to enter Hell?’ 43. They will say: ‘We were not of those who used to offer the Salaah (prayers), 44. Nor we used to feed Al‑Miskeen (the poor); 45. And we used to talk falsehood (all that which Allah hated) with vain talkers. 46. And we used to belie the Day of Recompense’” [al-Muddaththir 74:42-46] The point here is that Allah tells us that He will punish them on the Day of Resurrection, and that their punishment will be Hell, and that when they are asked why they deserve this punishment, they will say that it is for the sins of not praying and not feeding the poor. This indicates that they will be punished for that as well as for their being kuffaar who did not believe in the Day of Reckoning.  In conclusion:  Selling these garments to those who you think will most likely use them for sinful purposes is haram, whether those who buy them are Muslims or kaafirs.  And Allah knows best.  See also the answer to question no. 34674. In the answer to question no. 3011 you will find an important discussion of a hadeeth from which it may be understood that it is permissible to sell things that are forbidden to Muslims if they are being sold to kaafirs.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/42564/ruling-on-selling-haram-clothes-to-the-kuffaar

What can a Muslim woman uncover in front of kaafir mahrams and women?

Question I was wondering is it permissible for me to mix, sit with and take off my hijab in front of my father-in-law who is kaafir? and how about my mother-in-law can i take my hijab off in front of her? can u also advice me how i should treat them?.

Praise be to Allah.Firstly:   There is nothing wrong with a Muslim woman mixing with her mahrams, including kaafirs who are forbidden to her in marriage (because of close ties of blood or marriage, such as the father-in-law), if there is no danger of fitnah from them. The same applies to kaafir women among her relatives or others whom she has to mix with for some reason, such as her husband’s mother. The Muslim woman should call them to Islam in ways that are better, by showing the best attitudes promoted in Islam, such as speaking and acting kindly, whilst adhering to Islamic rulings such as not being the first to greet them and not feeling love towards them in the heart.  With regard to the way she should dress in front of them, it is permissible for a Muslim woman to uncover in front of her mahrams and womenfolk as much as is customary among people of religious commitment and good manners, such as uncovering the head, neck, forearms and part of the calf.  Whether the women and mahrams are Muslims or kaafirs, there is no difference in the ruling.  But it is not permissible for a Muslim woman to wear short clothes in front of them, or thin (see-though) clothes, or tight clothes that show the shape of the ‘awrah. The scholars of the Standing Committee said:  A woman should be modest, even if no one can see her except other women, she should not uncover anything more than is customary or needs to be uncovered, such as going out in the kind of clothes that she wears when doing housework, showing the face, hands and feet and the like. That is more concealing and farther removed from any doubt or suspicion.  Fatawa al-Lajnah al-Daa’imah, 17/288, 289  Shaykh Muhamamd ibn Saalih al-‘Uthaymeen said:  With regard to her mahrams what she may uncover is the same as that which she may uncover in front of other women, so she may uncover her head, neck, feet, hands, forearms and calves, etc. But she should not make her clothes short.  Majmoo’ al-Fatawa, 12/276, 277  See the answers to questions no, 12371, 6569 for more quotations and explanations from the scholars concerning what a woman may and may not show in front of other women and her mahrams.  Secondly:  Some scholars differentiate between Muslim women and kaafir women, and do not allow taking off the hijab in front of kaafir women. This is a less correct view, because Jewish women used to enter upon ‘Aa’ishah and others among the women of the Sahaabah, and it is not known that they wore hijab in front of them.  The scholars of the Standing Committee were asked:  Is it obligatory to wear hijab in front of kaafir women, or can we interact with them as we interact with Muslim women?  They replied:  There are two views among the scholars regarding this matter. The more correct view is that it is not obligatory, because no such thing was narrated from the wives of the Prophet (peace and blessings of Allah be upon him) or from others among the women of the Sahaabah when they met with Jewish and idolater women in Madeenah. If that had happened it would have been transmitted as less serious matters were transmitted.    And they said:  There is no reason why a woman should not uncover her face in front of another woman, whether she is a Muslim or a kaafir, because women are only commanded to cover their faces in front of men who are not their mahrams. Allah says (interpretation of the meaning):  “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women…” [al-Noor 24:31] So Allah commanded them to draw their veils over their faces in front of men, except for the mahrams mentioned in this verse, or those who are their mahrams because of breastfeeding (radaa’ah), as mentioned in other verses.  What is meant by “women” in this verse is all women, both Muslim and non-Muslim. And Allah knows best.  Fatawa al-Lajnah al-Daa’imah, 17/287, 288  And Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked:  Is it permissible for a Muslim woman to uncover her hair in front of a non-Muslim woman, especially as she may describe the Muslim women to her male relatives who are not Muslim?  He replied:  This is a matter that is based on different scholarly interpretations of the verse in which Allah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women…” [al-Noor 24:31] The scholars differed concerning the pronoun in the word nisaa’ihinna (“their women”). Some of them said that what is meant is the gender, i.e., all women in general. And some of them said that what is meant is the type of women, i.e., believing women only. According to the first view, it is permissible for a woman to uncover her hair and face in front of non-Muslim women, but according to the second view it is not permissible. We are more inclined towards the first view because it is more sound, because among women there is no difference between a Muslim woman and a non-Muslim woman. This is so long as there is no fitnah (temptation). But if there is the fear of fitnah, such as if the woman may describe her (the Muslim woman) to her male relatives, then it is essential to take precautions in that case, and the woman should not uncover any part of her body, such as the feet or hair, in front of the other woman, whether she is Muslim or non-Muslim.  Fatawa al-Mar’ah al-Muslimah – compiled by Salaah al-Deen Mahmoud, p. 605.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/43480/what-can-a-muslim-woman-uncover-in-front-of-kaafir-mahrams-and-women

She wants to wear the Saudi abayah in her own country

Question I wear niqaab and dress Saudi style. The problem is that our situation is difficult in our country. My friends say to me: So that you will not be stared at, you should wear niqaab and dress as Moroccan women do. The difference between the Saudi style and the Moroccan style is that the Moroccan jilbab shows the shoulders and I cannot uncover the shoulders. The Saudi abayah that goes over the head is more comfortable for me but the stares in the street bother me and they look scared of me. My question is: What should I do? I only want to wear the Saudi style.

Praise be to Allah. So long as the Moroccan style is covering and wide, and covers all the body, it is better for you to wear it, so that you will be like other righteous women in your country, and you will avoid wearing clothes that single you out and attract stares and may cause you harm unnecessarily.  You can wear a khimar on your head that will come down over your shoulders, and this will serve the purpose of covering the shoulders. See also question no. 6991.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/91905/she-wants-to-wear-the-saudi-abayah-in-her-own-country

She wants to marry a kaafir on paper only

Question I am a single woman living on my own, and I work in a hotel in reception. Is my work haraam, knowing that I do not wear hijab and I afraid that I will be fired if I start to wear hijab, and I cannot find any other work? I am 34 years old. Can I get married on paper to a non-Muslim so that I will be able to emigrate and go and live abroad, because I am afraid of spinsterhood and the people talk a lot, and I cannot stand their watching me any more.

Praise be to Allah.Firstly:  We ask Allaah to guide you and make you independent of means by that which He has permitted so that you will have no need of that which He has forbidden, and by means of His bounty alone.   Secondly:  Your question implies that currently you are not wearing hijab, for fear of being fired from your work. We will never advise you to do anything but that which we would want for our own wives, sisters and daughters. No matter what the situation, as you say, the hijab is an important matter. It is the symbol of the believing woman and the sign of her modesty and chastity. It is not permissible to neglect it on the grounds of seeking provision, which Allaah has guaranteed to everyone, and has promised to give more to those who obey Him and seek His pleasure. Allaah says (interpretation of the meaning):  “And in the heaven is your provision, and that which you are promised” [al-Dhaariyaat 51:22] And Allaah says (interpretation of the meaning):  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2-3] So have certain faith and trust in Allaah, and be certain that your provision will not cease even if you wear hijab, rather we hope that this will bring a great relief and great provision as Allaah has promised. It is narrated in a saheeh report that our Prophet (peace and blessings of Allaah be upon him) said: “Whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it.” Classed as saheeh by al-Albaani in Hijaab al-Mar’ah al-Muslimah.  So wear your hijab and seek permissible work in which there is no free mixing with men, and Allaah will compensate you with good, for all things are in His hand, and His bounty is great, may He be glorified and exalted.  See also question no. 6666.  Thirdly:  It is not permissible for a Muslim woman to marry a non-Muslim, no matter what the reasons, even if that is only on paper as you say. Marriage is a serious matter and is to be taken seriously, regardless of how it is done. There is no such thing as marriage on paper only, as some people think, rather there is binding marriage. If it fulfils the conditions then it is valid and if it does not fulfil the conditions then it is a haraam marriage and it is not permissible for anyone to do it.  Allaah says (interpretation of the meaning):  “And give not (your daughters) in marriage to Al‑Mushrikoon (polytheists) till they believe (in Allaah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave, and makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember” [al-Baqarah 2:221] “then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [al-Mumtahanah 60:10] Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The Muslims are unanimously agreed that a kaafir cannot inherit from a Muslim and a kaafir man cannot marry a Muslim woman. End quote from al-Fataawa al-Kubra (3/130)  Once again we refer to the matter of provision (rizq) – as marriage comes under the general heading of provision. One of the greatest means of attaining provision is obedience to Allaah, may He be exalted. It is strange that people try to attain provision by disobeying Allaah. This is more likely to close the door to provision; even if it is open, this will cause a person to get carried away (and he will end up in Hellfire) –  we ask Allaah to keep us safe and sound.  There follows an important hadeeth which will increase us in faith and certain belief that provision comes through obedience to Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be tempted to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.  Do not pay any attention to the looks and comments of others, for their words do not in fact cause any harm or benefit. Late marriage may be for a good purpose willed by Allaah; we do not know where goodness lies. So delegate your affairs to Allaah, may He be exalted, and spend your time in doing good deeds and expiating bad deeds, for the appointed time will soon come, the Day on which the victors will attain victory and the losers will incur loss.  “And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)” [Aal ‘Imraan 3:185] How many married woman has Allaah blessed with children and wealth, but they will be driven to the Fire on that Day.  How many women do not attain wealth or find a husband, but they will be in the highest parts of Paradise.  Have faith, obey Allaah and remain chaste, for this world is transient and fleeting.  “Verily, the home of the Hereafter ___ that is the life indeed (i.e. the eternal life that will never end), if they but knew” [al-‘Ankaboot 29:64] May Allaah help us and you to obey Him and seek His pleasure.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=6

https://islamqa.info/en/answers/82515/she-wants-to-marry-a-kaafir-on-paper-only

She is going to fail her exam because of her hijab

Question I would like to know what a girl should do if she wants to wear hijab in a secular country, but she is studying in the school of medicine and she is afraid that they will flunk her in the exam because of that. So what should she do? Should she wait until she has finished her studies? May Allaah reward you with good.

Praise be to Allah.The Muslim woman is obliged to wear hijab in front of non-mahram men, because of a great deal of well-known evidence, such as the verses (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59]  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31] It is not permissible to take off hijab because of studying, because that is not a necessity that permits doing something that Allaah has forbidden. So this girl should adhere to her religion and keep her hijab, even if that means giving up her studies.  It should be noted that whoever puts his trust in Allaah, Allaah will suffice him and protect him, and that whoever fears Allaah, Allaah will make things easy for him, as Allaah says (interpretation of the meaning):  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2-3] She should bear patiently the annoyance and mockery that she may face, remembering the reward that Allaah has prepared for those who adhere to His religion, as the Prophet (peace and blessings of Allaah be upon him) said: “There will come a time of patience when the one who adheres (to Islam) will have the reward of fifty martyrs from amongst you.” Narrated by al-Tabaraani from the hadeeth of Ibn Mas’ood; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2234.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/39443/she-is-going-to-fail-her-exam-because-of-her-hijab

Is It Haram for Women to Wear Tight Clothes?

Question What is the ruling on women wearing tight clothes in front of women and mahrams?

Praise be to Allah.Wearing tight clothes that show off a woman’s charms and that may cause temptation is haram. The Prophet (peace and blessings of Allah be upon him) said: “There are two types of the people of Hell whom I have not seen: men with whips like the tails of cattle with which they strike the people – i.e., by way of wrongdoing and oppression – and women who are clothed yet naked, astray and leading others astray.”  The phrase “clothed yet naked” has been interpreted as meaning that they wear short clothes that do not cover the `awrah that should be covered, or as meaning that they wear thin clothes that do not prevent people from seeing the woman’s skin, or as meaning that they wear tight clothes which prevent others from seeing (the skin) but which show off the woman’s charms.  Based on this, it is not permissible for a woman to wear these tight clothes except in front of the one in front of whom she is permitted to show her `awrah, namely the husband , for there is no `awrah between husband and wife. Allah says (interpretation of the meaning):  “Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame” [al-Muminun 23:6] And `Aishah said: “The Prophet (peace and blessings of Allah be upon him) and I used to do ghusl (from janabah) from the same vessel, taking turns to dip our hands in it.”  So there is no `awrah between a man and his wife . But between a woman and her mahrams, she is obliged to cover her `awrah. It is not permissible to wear tight clothes in front of mahrams or other women, if they are very tight and show off the woman’s charms. And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/14302/is-it-haram-for-women-to-wear-tight-clothes

Hijab in Quran and Hadith

Question Could you please provide me with some quotes from the Hadith and Quran on the importance of hijab for women?

Praise be to Allah.Hijab in the Quran Verses that have to do with hijab are as follows:  Allah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.” [al-Nur 24:31]  Allah says (interpretation of the meaning):  “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.” [al-Nur 24:60]  “Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.  We shall see below the words of Hafsah bint Sirin and the way in which she interpreted this verse.  Allah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” [al-Ahzab 33:59]  Allah says (interpretation of the meaning):  “O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity.” [al-Ahzab 33:53]  Hadiths about hijab With regard to the Ahadith :  It was narrated from Safiyyah bint Shaybah that ‘Aishah (may Allah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izars (a kind of garment) and tore them from the edges and covered their faces with them. Narrated by al-Bukhari, 4481.  The following version was narrated by Abu Dawud (4102):  May Allah have mercy on the Muhajir women. When Allah revealed the words “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.  Shaykh Muhammad al-Amin al-Shanqiti (may Allah have mercy on him) said:  “This hadith clearly states that what the Sahabi women mentioned here understood from this verse – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allah in the verse where He said “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that a woman's observing hijab and covering her face in front of men is established in the sahih Sunnah that explains the Book of Allah. ‘Aishah (may Allah be pleased with her) praised those women for hastening to follow the command of Allah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allah says (interpretation of the meaning):  “And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought” [al-Nahl 16:44]  Ibn Hajar said in Fath al-Bari: There is a report of Ibn Abi Hatim via ‘Abd-Allah ibn ‘Uthman ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aishah and she said: “The women of Quraysh are good, but by Allah I have never seen any better than the women of the Ansar, or any who believed the Book of Allah more strongly or had more faith in the Revelation. When Surat al-Nur was revealed – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhari narrated above, where we see ‘Aishah (may Allah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allah and their faith in the Revelation. It also indicates that women observing hijab in front of men and covering their faces is an act of belief in the Book of Allah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Quran or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahabi women did that in obedience to the command of Allah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.” (Adwa al-Bayan, 6/594-595)  ‘Aishah narrated that the wives of the Prophet (peace and blessings of Allah be upon him) used to go out at night to al-Manasi’ (well known places in the direction of al-Baqi’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allah be upon him), “Let your wives be veiled.” But the Messenger of Allah (peace and blessings of Allah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allah be upon him), went out at ‘Isha time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allah revealed the verse of hijab. (Narrated by al-Bukhari, 146; Muslim, 2170)  Ibn Shihab narrated that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allah (peace and blessings of Allah be upon him) married Zaynab bint Jahsh, whom he married in Madinah, he invited the people to a meal after the sun had risen. The Messenger of Allah (peace and blessings of Allah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allah (peace and blessings of Allah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed. (Al-Bukhari, 5149; Muslim, 1428) ‘Urwah narrated that ‘Aishah said: The Messenger of Allah (peace and blessings of Allah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them. (Narrated by al-Bukhari, 365; Muslim, 645)  ‘Aishah narrated (may Allah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allah (peace and blessings of Allah be upon him) in ihram, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again. (Narrated by Abu Dawud, 1833; Ibn Majah, 2935; classed as sahih by Ibn Khuzaymah (4,203) and by al-Albani in Kitab Jilbab al-Marah al-Muslimah)  Asma bint Abi Bakr said: We used to cover our faces in front of men. (Narrated by Ibn Khuzaymah, 4/203; al-Hakim, 1/624. He classed it as sahih and al-Dhahabi agreed with him. It was also classed as sahih by al-Albani in Jilbab al-Marah al-Muslimah.)  ‘Asim al-Ahwal said: We used to enter upon Hafsah bint Sirin who had put her jilbab thus and covered her face with it, and we would say to her: May Allah have mercy on you. Allah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Nur 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab. (Narrated by al-Bayhaqi, 7/93) And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/13998/hijab-in-quran-and-hadith

Ruling on a woman covering her face when praying because non-mahram men may pass by

Question Is it obligatory to cover the face when praying if there are non-mahram men present or they may pass by, as happens in the Haram? Or is it o.k. to uncover the face?.

Praise be to Allah.Shaykh Saalih al-Fawzaan said:  When a woman is praying her whole body is ‘awrah and she must cover all of her body except her face, if there are no non-mahram men present.  If she is alone or with men who are her mahrams, then she may uncover her face when praying.  But if she is in the presence of non-mahram men, then she should cover her face when praying and at other times, because the face is ‘awrah.  Fatawah al-Mar’ah al-Muslim, 1/315.  See also the answer to question no. 21803 and 1046.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/45871/ruling-on-a-woman-covering-her-face-when-praying-because-non-mahram-men-may-pass-by

Ruling on covering the hands in the presence of non-mahram men

Question What is the ruling on covering the hands? Please note that I wear niqaab but because of my studies, where I have to write and use equipment like computers etc, I cannot always cover my hands because that hinders me, and the place is not free of men.

Praise be to Allah.It is not permissible for a woman – especially if she says that she wears niqaab – to mix with non-mahram men and to sit with them, whether that is in school or at work. We have stated the ruling on mixing and its evil consequences in our answers to questions no. 1200, 20784 and 12837.  The evil consequences of mixing include men and women looking at one another, which is haraam. Allaah has commanded the believing men and women to lower their gaze and avoid looking at that which is not permissible for them.  It is not permissible for non-mahrams to see anything of her, or for her to be careless about how she dresses so that anything appears of her that it is not permissible for her to show. Shaykh al-Islam Ibn Taymiyah said:  The truth of the matter is that Allaah has made two types of adornment: visible and invisible. It is permissible for a woman to show her visible, outward adornment to people other than her husband and mahrams. Before the verse of hijab was revealed the women used to go out without a jilbaab and the men could see their faces and hands. When it was permissible for a woman to show her face and hands, it was permissible to look at them because it was permissible for a woman to show them. Then when Allaah revealed the verse of hijab and said (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59] then the women began to observe hijab in front of men.  The jilaab is a wrapper, which Ibn Mas’ood and others called the rida’ (cloak), and which the common folk [i.e. at the time of Ibn Taymiyah] call the izaar. It is a large izaar with which a woman covers her head and the rest of her body. Moreover it may be said that when they were commanded to wear the jilbaab lest they be recognized, this refers to covering the face, or covering the face with a niqaab (face veil), hence it may be understood that the face and hands are part of the beautify which women are commanded not to show to non-mahrams. So there is nothing left that it is permissible for non-mahrams to see except the outer garments.  So the face, hands and feet are not to be shown to non-mahrams according to the more sound of the two scholarly opinions, unlike what used to happen before the abrogation, indeed nothing is to be seen but the garment.  Majmoo’ al-Fataawa, 22/110-114.  In the answer to questions no. 11774 and 21536 we have already stated the ruling on covering the hands and face.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/45869/ruling-on-covering-the-hands-in-the-presence-of-non-mahram-men

Does the prohibition on isbaal include women too?

Question I read a hadith about not wearing clothes that comes down below the ankle. Does this apply to women too? Or is it for men only?.

Praise be to Allah.The warning with regard to isbaal (wearing clothes that come below the ankle) in the case of men does not apply to women, because women and commanded to cover their feet, and it is permitted to them to lengthen their garments by a cubit.  It was narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever allows his garment to drag out of pride, Allaah will not look at him on the Day of Resurrection.” Umm Salamah said: “What should women do with their hems?” He said: “Lower it a handspan.” She said: “Then their feet will show.” He said: “Let them lower it a cubit, but no more than that.”  Narrated by al-Tirmidhi, 1731; al-Nasaa’i, 5336; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.  “And let them not stamp their feet so as to reveal what they hide of their adornment” [al-Noor 24:31] Ibn Hazm said:  This text applies to the feet and calves, which are hidden; it is not permissible to show them. Al-Muhalla, 3/216  Al-Qaadi ‘Iyaad said:  The scholars are unanimously agreed that this is forbidden to men, not to women.  Tarh al-Tathreeb, 8/173  Al-Nawawi said:  The scholars are unanimously agreed that it is permissible for women to let their garments hang below their ankles (isbaal). Clear permission has been narrated from the Prophet (peace and blessings of Allaah be upon him) for them to lower their hems by a cubit. Sharh Muslim, 14/62.  Shaykh ‘Abd al-‘Azeez ibn Baz said:  The point is that the Prophet (peace and blessings of Allaah be upon him) explained all that is good and called us to all that is good, and he warned us against all that is evil. He (peace and blessings of Allaah be upon him) said: “Whatever of the lower garment hangs down below the ankles is in the Fire.” Narrated by al-Bukhaari in his Saheeh. The izar (lower garment), trousers, thobe (dishdasha) and abaya (cloak) should not come down below the ankles; whatever comes below the ankles is subject to the warning mentioned in the hadith, with regard to men. With regard to women, they have to make their clothes long enough to cover their feet, because the feet are ‘awrah. It is not permissible for a man to imitate women by dragging his garment or in any other way.   Majmoo’ Fatawa al-Shaykh Ibn Baz, 5/28.  And he said:  There are many similar ahaadeeth, which indicate that isbaal is forbidden in general terms, even if the one who does it claims that he is not doing it for the sake of pride and showing off, because that is a means that leads to pride, and because it is a kind of extravagance and exposing clothing to dirt and impurities. But if a person does that with the intention of pride then the matter is more serious and the sin is greater, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever allows his garment to drag out of pride, Allaah will not look at him on the Day of Resurrection.” The defining point here is the ankles. The Muslim male is not allowed to let his garments come down below the ankles, because of the ahaadeeth mentioned.  But in the case of females, they may make their clothes longer so as to cover the feet. Majmoo’ Fatawa al-Shaykh Ibn Baz, 5/380  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/48953/does-the-prohibition-on-isbaal-include-women-too

Can she uncover her face in front of her sister’s husband?

Question My sister’s husband sleeps in our house sometimes and sometimes he stays all day, and I cannot cover my face in front of him. Am I sinning thereby? What is the solution?.

Praise be to Allah.Your sister’s husband is a stranger (non-mahram) to you, and you have to cover your face in front of him and not be alone with him. Similarly it is haraam for him to look at you or to be alone with you. Unfortunately people are careless in their homes with regard to the in-laws, even though sharee’ah speaks strongly concerning them more than others, because people mix freely with them in their houses and the family members trust them.  It was narrated from ‘Uqbah ibn ‘Aamir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said: “O Messenger of Allaah, what about the in-law?” He said: “The in-law is death.”  Narrated by al-Bukhaari, 4934; Muslim, 2172.  The in-law is the husband’s relative.  We notice here that the Sahaabi wanted to make an exception in the case of the husband’s relatives, but the ruling was re-emphasized in the strongest terms, because no one regards it as strange if he enters the house.  Al-Nawawi said:  With regard to the Prophet’s words, “The in-law is death,” what this means is that the fear in his case is greater than in the case of others, and evil is expected on his part and the fitnah (temptation) is greater, because he is able to reach the woman and be alone with her with no one denouncing him, unlike the stranger or non-mahram. What is meant by the in-law here is the husband’s relatives, except for his father/grandfather and sons/grandsons.His father/grandfather and sons/grandsons are mahrams of the wife and it is permissible for them to be alone with her; they are not described as “death”. Rather what is meant here is the brother, nephew, uncle, cousin and others who are not mahrams. People customarily take things lightly with regard to them, so a man will often be alone with his brother’s wife. This is what is described as death and it is more important that he be stopped than a stranger, for the reasons we have mentioned above. What I have mentioned is the correct meaning of the hadeeth… Ibn al-A’raabi said: This is something that the Arabs say, as in the phrase al-asad al-mawt (the lion is death), because meeting it is like dying. Al-Qaadi said: What is meant is that being alone with the in-laws leads to fitnah (temptation) and the destruction of one’s religious commitment, so this is described as being akin to the destruction of death.   Sharh Muslim, 14/154.  We advise this sister and others to fear Allaah and strive to wear proper hijaab in front of non-mahram men.  Please see also questions no. 13728, 6408, 13261  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/40618/can-she-uncover-her-face-in-front-of-her-sisters-husband

Can he take his mother to the market when she is wearing a short abayah?

Question If his mother wears a short abayah, is it permissible for him to respond to her request to take her to the market?.

Praise be to Allah.Firstly:  You have to advise your mother in a kind and gentle manner not to wear this kind of abayah that shows the shape of her body, and to adhere to the conditions of shar’i hijab, one of which is that the clothes should be wide and loose.  For more information on the conditions of correct shar’i hijab, please see questions no. 214 and 6991.  Secondly:  If your mother is going to go to the market in any case, whether you take her or not, and if you refuse to take her she will go alone, then in this case you should take her to the market to look after her and to reduce the evil action as much as you can.  And Allaah is the One Whom we ask to reform the Muslims.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/34696/can-he-take-his-mother-to-the-market-when-she-is-wearing-a-short-abayah

Woman taking off her clothes in a house other than her husband’s house

Question It is proven in the hadith that a woman is forbidden to take off her clothes anywhere other than her husband’s house. What is the purpose of that prohibition? Is she allowed to take off her clothes in the house of her own family or her relatives?.

Praise be to Allah.The hadith which was narrated by Imam Ahmad, Ibn Maajah and al-Haakim from ‘Aa’ishah (may Allah be pleased with her) says: “Any woman who takes off her clothes anywhere but in her husband’s house has torn the veil that was between her and Allah (i.e., He will expose her).”   A version that was narrated by Ahmad, al-Tabaraani, al-Haakim and al-Bayhaqi from Abu Umaamah (may Allah be pleased with him) says: “Any woman who takes off her clothes, Allah will tear His cover away from her (i.e., expose her).”   What the Prophet (peace and blessings of Allah be upon him) meant was to stop women treating as insignificant the matter of removing their clothes anywhere but in their husband’s houses in such a manner that their ‘awrah can be seen and that they may be accused of intending to commit immoral actions and the like. As for taking off their clothes in a safe place, such as in her family’s house or her mahram’s house, to change her clothes and the like, or to relax etc and for other permissible purposes that are far removed from fitnah, there is nothing wrong with that.  And Allah is the Source of strength.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/34750/woman-taking-off-her-clothes-in-a-house-other-than-her-husbands-house

Ruling on observing hijab in front of a Christian servant

Question We have a Christian servant. Do we have to observe hijab in front of her?.

Praise be to Allah.A Muslim woman does not have to observe hijab in front of a kaafir woman according to the more correct of the two scholarly opinions. Some scholars said that a Muslim woman should observe hijab in front of kaafir woman, quoting as evidence the verse in Soorah al-Noor where Allaah forbids the Muslim women to show their adornment to anyone except their husbands. Allaah says (interpretation of the meaning):  “…and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women …” [al-Noor 24:31] Some scholars said that “their women” means believing women; if the women are kaafirs then the believing woman should not reveal her adornment to them. Others said that “their women” means the feminine gender, whether they are believing women or not. This is the more correct view. So the Muslim woman does not have to observe hijab in front of a kaafir woman, because it was proven that Jewish women in Madeenah at the time of the Prophet (peace and blessings of Allaah be upon him), and also idol-worshipping women, used to enter upon the wives of the Prophet (peace and blessings of Allaah be upon him), and there is no mention of them observing hijab in front of them. If that had been done by the wives of the Prophet (peace and blessings of Allaah be upon him) it would have been reported, because the Sahaabah did not omit anything, rather they transmitted everything, may Allaah be pleased with them. This is the preferred view and that which is most likely to be correct.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/14018/ruling-on-observing-hijab-in-front-of-a-christian-servant

Ruling on women wearing pants and bathing suits

Question Is it permissible for a Muslim woman to sit with another Muslim woman wearing pants that are not loose, rather they are tight and show the shape of her ‘awrah, i.e. what is between the navel and the knee, such as if they show the shape of her thigh or are tight at the waist ?  My second question is:  Is it permissible for a Muslim woman to look at women at the beach who are wearing bathing suits which show some of what is between the navel and knee and only cover a little bit?.

Praise be to Allah.It is not permissible for a woman to wear pants even if that is in front of other women. It is not permissible for a woman to wear bathing suits and to appear in that in front of people, whether men or women. Whoever does that has done something that Allah has forbidden and thus deserves His punishment and curse. Muslim (2128) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There are two types of the people of Hell whom I have not seen…” one of whom was, “women who are clothed yet naked…” According to Ahmad (7043) he said: “Curse them, for they are cursed.” Classed as hasan by al-Albaani in Saheeh al-Targheeb (2043). Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: I think that the Muslims should not run after these fashions and styles of clothes that come to us from here and there. Many of them, such as the short and very tight clothes, or light clothes, are incompatible with Islamic dress which involves the woman being completely covered. That includes pants, because they show the size of the woman’s legs, stomach and waist, etc. So wearing them comes under the same category as that mention in the saheeh hadeeth, “Two types of the people of Hell… women who are clothed yet naked.” Majallat al-Da’wah, 1/1476 The woman who does that should be rebuked and reminded of the fearful punishment of Allah, and she should be called to repent. It is not permissible to look at a woman when she is wearing these “naked” clothes, because Muslim (338) narrated from Abu Sa’eed al-Khudri that the Messenger of Allah (peace and blessings of Allah be upon him) said: “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.” Al-Nawawi (may Allah have mercy on him) said: This shows that it is haraam for a man to look at the ‘awrah of another man and for a woman to look at the ‘awrah of another woman. There is no scholarly dispute on this point. Similarly it is haraam for a man to look at the ‘awrah of a woman and for a woman to look at the ‘awrah of a man, according to scholarly consensus.” The prohibition on looking at a woman when she is in this state does not apply to the husband, because each spouse may look at the ‘awrah of the other, because Allah says (interpretation of the meaning): “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, * for then, they are free from blame” [al-Mu’minoon 23:5-6] And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/23329/ruling-on-women-wearing-pants-and-bathing-suits

Hadeeth about women uncovering their faces

Question How sound is that hadeeth in which the Prophet (peace and blessings of Allaah be upon him) is reported to have said, “When a woman reaches the ages of adolescence, nothing should be seen of her except her face and hands”? How should the Muslim woman dress, based on this? What if extreme hijab will cause problems for a woman in the society in which she lives?.

Praise be to Allah.The hadeeth mentioned in the question was narrated by Abu Dawood (4104) from al-Waleed from Sa’eed ibn Basheer from Qataadah from Khaalid ibn Durayk from ‘Aa’ishah (may Allaah be pleased with her), that Asma’ bint Abi Bakr entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) wearing a thin dress. The Messenger of Allaah (peace and blessings of Allaah be upon him) turned away from her and said, “O Asma’, when a woman reaches the age of puberty, nothing should be seen of her except this and this” – and he pointed to his face and hands.  Abu Dawood said: This is mursal; Khaalid ibn Durayk did not meet ‘Aa’ishah (may Allaah be pleased with her).  This hadeeth is da’eef (weak) and is not fit to be used as evidence. The reasons why it is da’eef are as follows:  1 – Its isnaad is interrupted, as was stated by Imam Abu Dawood (may Allaah have mercy on him) when he said, “This is mursal; Khaalid ibn Durayk did not meet ‘Aa’ishah.”  2 – Its isnaad includes Sa’eed ibn Basheer al-Azdi (or it was said al-Basri) Abu ‘Abd al-Rahmaan. Some scholars of hadeeth regarded him as thiqah (trustworthy), but Ahmad, Ibn Ma’een, Ibn al-Madeeni, al-Nasaa’i, al-Haakim and Abu Dawood regarded him as da’eef. (weak).  Muhammad ibn ‘Abd-Allaah ibn Numayr said of him: His hadeeth is to be rejected and he does not amount to anything, and he is not strong in hadeeth. He narrated munkar reports from Qataadah.  Ibn Hibbaan said of him: He has a bad memory and makes grievous mistakes.  Al-Haafiz ibn Hajar said of him: (he is) da’eef.  3 – Its isnaad includes Qataadah who is mudallis (i.e., gives false impressions concerning the narration of the hadeeth) and did not clearly state that he heard the hadeeth from another. It also includes al-Waleed ibn Muslim of whom al-Haafiz said: (he is) trustworthy but he was also mudallis and did not clearly state that he heard the hadeeth from another.  These are the faults in the hadeeth because of which the hadeeth was judged to be da’eef (weak). See Fataawa al-Lajnah al-Daa’imah, Majallat al-Buhooth, 21/68.  Even if we assume that the hadeeth is saheeh or is strengthened by corroborating reports, the scholars have also noted that this incident occurred before hijab was enjoined. Ibn Qudaamah said: “With regard to the hadeeth of Asma’, it is to be understood as having occurred before the verse of hijab was revealed.”  Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Even if we assume it is saheeh, it is to be interpreted as referring to the time before hijab was revealed.” See ‘Awdat al-Hijaab, 3/336.  If we study the text of the hadeeth , we will find that it is extremely unlikely, because Asma’ (may Allaah be pleased with her) was very pious and modest, so she would not have worn these thin clothes and appeared in them in front of the Messenger (peace and blessings of Allaah be upon him).  The correct view on this matter is that it is obligatory for women to cover their entire bodies in front of non-mahram men. See question no. 21134.  If hijab is going to lead to problems for a woman in the society in which she lives, then she must be patient and seek reward for the problems she encounters for the sake of adhering to her religion and obeying her Lord. We have a good example in our righteous forebears, may Allaah be pleased with them, because they were persecuted severely for the sake of Allaah, but that did not turn them away from their religion, rather the persecution and torment only increased their adherence to their religion. Perhaps the days we are living through are the days of patience of which the Prophet (peace and blessings of Allaah be upon him) told us when he said: “There will come a time of patience when the one who adheres steadfastly to his religion will be like one who holds a burning coal.” Narrated by al-Tirmidhi, 2260; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 957.  Al-Qaari said: The apparent meaning of this hadeeth is that just as it is impossible to hold on to a burning coal except with intense patience and great difficulty, at that time no one will be able to adhere to his religion and the light of faith except with great patience.   From Tuhfat al-Ahwadhi.  Al-Mannaawi said in Fayd al-Qadeer:  The one who is patient in adhering to the rulings of the Qur’aan and Sunnah is likened, in the difficulties that he encounters from the followers of innovation and misguidance, to one who takes hold of fire; it may be even more difficult than that. This is one of the miracles of the Prophet (peace and blessings of Allaah be upon him): he spoke of the unseen and it came to pass.  We ask Allaah to make us steadfast in adhering to His religion until we meet Him.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/23496/hadeeth-about-women-uncovering-their-faces

Confused about women covering their faces

Question First of all I must make clear that I have read your articles related to this topic. Although I have heard other evidences to suggest that the FACE veil is optional, due to the following: (1)When the ayah was revealed commanding the believing women to cover (24:31) only the wives of the prophet covered themselves with a facial veil. The other Muslim women did not take steps to veil their faces. (2)When some of the sahabah intended to propose to a women they would go and look at her without her knowledge. And of course if she had worn a facial veil they would not have been able to see her? This topic is causing me much confusion please clarify the importance of the niqaab, I only want to do the correct thing for the sake of Allah.

Praise be to Allah.Firstly:  We appreciate your keenness to find out the truth and follow it, and we ask Allaah to show us the truth as truth and enable us to follow it, and to show us falsehood as false and enable us to avoid it. The correct view regarding this matter is that it is obligatory for women to cover all of their bodies in front of men. See question no. 21134.  Secondly:  Your saying that “the rest of the Muslim women did not cover their faces” is not correct. Rather the command to observe full hijab applied to the wives of the Prophet (peace and blessings of Allaah be upon him) and his daughters and the believing women. The evidence for that is the verse in which Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59]  And Allaah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” [al-Noor 24:31] The command in these two verses is general and applies to all believing women.  Al- Bukhaari narrated that ‘Aa’ishah said: “May Allaah have mercy on the first Muhaajir women. 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.” See also question no. 6991.  Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘to draw their cloaks (veils) all over their bodies’ [al-Ahzaab 33:59] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of the covering.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.  The Muhaajir and Ansaari women obeyed this command and covered their faces.  Thirdly:  With regard to a man looking at the woman to whom he wishes to propose marriage, this is part of the Sunnah. Abu Dawood (1783) narrated that Jaabir ibn ‘Abd-Allaah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When any one of you wants to propose marriage to a woman, if he can look at that which will motivate him to go ahead and marry her, then let him do so.’ I proposed marriage to a girl and I used to hide myself until I saw that which motivated me to go ahead and marry her, then I married her.” Classed as hasan by al-Albaani in Saheeh Abi Dawood, no. 1832. In the report narrated by Ibn Maajah it says that he hid in her garden to see her.  This hadeeth indicates that the women of the Sahaabah used to cover their faces, because if it had been the custom for women to uncover their faces, there would have been no need to hide, because he would have been able to see her in any place if she had been uncovering her face.  But because it was the custom for women to cover their faces, he needed to hide. It is well known that if there are no non-mahram men around, a woman does not cover her face, such as when she is in her house or in her garden, as in this hadeeth.  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/13646/confused-about-women-covering-their-faces

An objection about women covering their faces

Question As I browse some of the answers I found this phrase the most correct ruling, this was about the ruling of covering woman face, while I found that most scolars say the oppisite regarding this issue, I found it in the "al-fiqh alaa almathahib al arbaa'a by abdelrahman aljazeeri".   Then how come the shiekh did not mention this and just state one opinion, I can understand if the sheikh sees the strongest opinion for that is his, but the others too see theirs as well. Then why did not he tell us that this is based on his opinion and not the majority of scholars.

Praise be to Allah.This phrase, “the most correct opinion”, means that the opinion chosen is the strongest opinion in terms of evidence. It does not mean that it is the view of the majority of fuqaha’; it may be so, or it may be the view of some of them.  The view which we chose – which is that it is obligatory for women to cover their faces – is what is indicated by the Qur’aan and Sunnah, and was the practice of the believing women for many centuries. It is also the view expressed in fatwas by contemporary scholars such as ‘Abd al-‘Azeez ibn Baaz, Ibn ‘Uthaymeen, the scholars of the Standing Committee (al-Lajnah al-Daa’imah) and others.  The Standing Committee, under the leadership of Shaykh ‘Abd al-‘Azeez ibn Baaz, was asked the following question: Is the woman’s face ‘awrah?  They replied:  “Yes, the woman’s face is ‘awrah according to the more correct of the two scholarly opinions.”  Majallat al-Buhooth al-Islamiyyah, 24/75.  It should be noted that when there is a difference of opinion, Muslims are obliged to refer to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), as Allaah commanded when He said (interpretation of the meaning):  “(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day” [al-Nisa’ 4:59] By referring to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), it becomes clear that the Muslim woman is obliged to cover her face in front of non-mahram men. There follows some of the evidence for that:  1 – Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59] Al-Bukhaari narrated that ‘Aa’ishah said: “May Allaah have mercy on the Muhaajir women! When Allaah revealed the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] they tore their aprons and covered their faces with them.” See also question no. 6991.  2 – Allaah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent” [al-Noor 24:31] In this verse, Allaah forbids showing all adornment except that which is apparent, which is that which a woman cannot avoid showing, such as the outer garment. Hence Allaah said “except only that which is apparent”, and He did not say, except that which they show. Then He again forbade showing any adornment, except to those for whom an exception is made [“and not to reveal their adornment except to their husbands, their fathers…” al-Noor 24:31 – interpretation of the meaning]”. This indicates that the adornment mentioned in the second phrase is not like the adornment mentioned in the first; the first adornment is that which appears in all cases and cannot be hidden, and the second adornment is that which is hidden, and is done deliberately [but concealed from all but those mentioned in this verse]. If it were permissible for everyone to see the hidden adornment, then there would be not point of speaking in general terms about the first and making an exception in the case of the second adornment.  3 – Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59] Ibn ‘Abbaas (may Allaah be pleased with him) said: “Allaah commanded the believing women, when they go out of their houses for some need, to cover their faces from the top of the head with the jilbaab, and to leave only one eye showing.”  There is a great deal of evidence. Please see also questions no. 13646, 21536, 23496  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/12525/an-objection-about-women-covering-their-faces

Is Covering the Face Obligatory?

Question I would like to know those verses in the Quran which talk about the covering the face by women as I need to show it to a few persons who want to know whether covering the face by women is compulsory or optional.

Praise be to Allah.Is covering the face obligatory? You should note that women’s observing hijab in front of non-mahram men and covering their faces is something that is obligatory as is indicated by the Book of your Lord and the Sunnah of your Prophet (peace and blessings of Allah be upon him), and by rational examination and analogy.  Evidence for covering the face from the Quran ·        Allah says (interpretation of the meaning): “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces , necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.” [al-Nur 24:31] The evidence from this verse that hijab is obligatory for women is as follows:  1. Allah commands the believing women to guard their chastity, and the command to guard their chastity is also a command to follow all the means of doing that. No rational person would doubt that one of the means of doing so is covering the face, because uncovering it causes people to look at it and enjoy its beauty, and then to initiate contact. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The eyes commit zina and their zina is by looking…” then he said, “… and the private part confirms that or denies it.” Narrated by al-Bukhari, 6612; Muslim, 2657. If covering the face is one of the means of guarding one’s chastity, then it is enjoined, because the means come under the same ruling as the ends.  2. Allah says (interpretation of the meaning): “…and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)  …”. The jayb (pl. juyub) is the neck opening of a garment and the khimar (veil) is that with which a woman covers her head. If a woman is commanded to draw her veil over the neck opening of her garment then she is commanded to cover her face, either because that is implied or by analogy. If it is obligatory to cover the throat and chest, then it is more appropriate to cover the face because it is the site of beauty and attraction.  3. Allah has forbidden showing all adornment except that which is apparent, which is that which one cannot help showing, such as the outside of one's garment. Hence Allah says (interpretation of the meaning): “…except only that which is apparent …” and He did not say, except that which they show of it. Some of the salaf, such as Ibn Mas’ud, al-Hasan, Ibn Sirin and others interpreted the phrase “except only that which is apparent” as meaning the outer garment and clothes, and what shows from beneath the outer garment (i.e., the hem of one’s dress etc.). Then He again forbids showing one’s adornment except to those for whom He makes an exception. This indicates that the second adornment mentioned is something other than the first adornment. The first adornment is the external adornment which appears to everyone and cannot be hidden. The second adornment is the inward adornment (including the face). If it were permissible for this adornment to be seen by everyone, there would be no point to the general wording in the first instance and this exception made in the second.  4. Allah grants a concession allowing a woman to show her inward adornments to “old male servants who lack vigour”, i.e. servants who are men who have no desire, and to small children who have not reached the age of desire and have not seen the ‘awrahs of women. This indicates two things: I.1 – That showing inward adornments to non-mahrams is not permissible except to these two types of people. II.2 – That the reason for this ruling is the fear that men may be tempted by the woman and fall in love with her. Undoubtedly the face is the site of beauty and attraction, so concealing it is obligatory lest men who do feel desire be attracted and tempted by her.  5. The words (interpretation of the meaning): “And let them not stamp their feet so as to reveal what they hide of their adornment” mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?  Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it?  Every man who has any desire for women will know which of the two temptations is greater and which deserves to be hidden and concealed.  ·        Allah says (interpretation of the meaning):  “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.” [al-Nur 24:60] The evidence from this verse is that Allah states that there is no sin on old women who have no hope of marriage because men have no desire for them, due to their old age (if they discard their outer clothing), subject to the condition that their intention in doing so is not to make a wanton display of themselves. The fact that this ruling applies only to old women indicates that the ruling is different for young women who still hope to get married. If the ruling on discarding the outer clothing applied to all, there would be no point in singling out old women here.  The phrase “in such a way as not to show their adornment” offers further proof that hijab is obligatory for young women who hope to marry, because usually when they uncover their faces the intention is to make a wanton display (tabarruj) and to show off their beauty and make men look at them and admire them etc. Those who do otherwise are rare, and the ruling does not apply to rare cases.   ·        Allah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” [al-Ahzab 33:59] Ibn 'Abbas (may Allah be pleased with him) said: “Allah commanded the believing women, if they go out of their houses for some need, to cover their faces from the top of their heads with their jilbabs, and to leave one eye showing.”  The tafsir of the Sahabah is evidence, indeed some of the scholars said that it comes under the same ruling as marfu’ reports that go back to the Prophet (peace and blessings of Allah be upon him).  The comment “and leave one eye showing” is a concession because of the need to see the way; if there is no need for that then the eye should not be uncovered.  The jilbab is the upper garment that comes above the khimar; it is like the abaya.  ·        Allah says (interpretation of the meaning):  “It is no sin on them (the Prophet’s wives, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brother’s sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies), fear (keep your duty to) Allah. Verily, Allah is Ever All-Witness over everything.” [al-Ahzab 33:55] Ibn Kathir (may Allah have mercy on him) said: When Allah commanded the women to observe hijab in front of non-mahram men, he explained that they did not have to observe hijab in front of these relatives, as He explained that they are exempted in Surat al-Nur where He said (interpretation of the meaning): “and not to reveal their adornment except to their husbands…”   Evidence from the Sunnah that it is obligatory to cover the face ·        The Prophet (peace and blessings of Allah be upon him) said: “When any one of you proposes marriage to a woman, there is no sin on him if he looks at her, rather he should look at her for the purpose of proposing marriage even if she is unaware.” Narrated by Ahmad. The author of Majma’ al-Zawaid said: its men are the men of sahih.  The evidence here is the fact that the Prophet (peace and blessings of Allah be upon him) said there is no sin on the man who is proposing marriage, subject to the condition that his looking be for the purpose of proposing marriage. This indicates that the one who is not proposing marriage is sinning if he looks at a non-mahram woman in ordinary circumstances, as is the one who is proposing marriage if he looks for any purpose other than proposing marriage, such as for the purpose of enjoyment etc.  If it is said that the hadith does not clearly state what is being looked at, and it may mean looking at the chest etc, the response is that the man who is proposing marriage looks at the face because it is the focus for the one who is seeking beauty, without a doubt.  ·        When the Prophet (peace and blessings of Allah be upon him) commanded that women should be brought out to the ‘Eid prayer place, they said, “O Messenger of Allah, some of us do not have jilbabs.” The Prophet (peace and blessings of Allah be upon him) said, “Let her sister give her one of her jilbabs to wear.” Narrated by al-Bukhari and Muslim.  This hadith indicates that the usual practice among the women of the Sahabah was that a woman would not go out without a jilbab, and that if she did not have a jilbab she would not go out. The command to wear a jilbab indicates that it is essential to cover. And Allah knows best.  ·        It was narrated in al-Sahihayn that `Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to pray Fajr and the believing women would attend the prayer with him, wrapped in their veils, then they would go back to their homes and no one would recognize them because of the darkness. She said: If the Messenger of Allah (peace and blessings of Allah be upon him) saw from the women what we have seen, he would have prevented them from coming to the mosques as the Children of Israel prevented their women.  A similar report was also narrated by ‘Abd-Allah ibn Mas’ud (may Allah be pleased with him).  The evidence from this hadith covers two issues:  1.      Hijab and covering were the practice of the women of the Sahabah who were the best of generations and the most honourable before Allah.  2.      `Aishah, the Mother of the Believers, and ‘Abd-Allah ibn Mas’ud (may Allah be pleased with them both), who were both known as scholars with deep insight, said that if the Messenger (peace and blessings of Allah be upon him) had seen from women what they had seen, he would have prevented them from coming to the mosques. This was during the best generations, so what about nowadays?!  ·        It was narrated that Ibn ‘Umar said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah said, “What should women do with their hems?” He said, “Let it hang down a handspan.” She said, “What if that shows her feet?” He said, “Let it hang down a cubit, but no more than that.” Narrated by al-Tirmidhi; classed as sahih by al-Albani in Sahih al-Tirmidhi.  This hadith indicates that it is obligatory for women to cover their feet, and that this was something that was well known among the women of the Sahabah (may Allah be pleased with them). The feet are undoubtedly a lesser source of temptation than the face and hands, so a warning concerning something that is less serious is a warning about something that is more serious and to which the ruling applies more. The wisdom of shari’ah means that it would not enjoin covering something that is a lesser source of temptation and allow uncovering something that is a greater source of temptation. This is an impossible contradiction that cannot be attributed to the wisdom and laws of Allah.  ·        It was narrated that `Aishah said: The riders used to pass by us when we were with the Messenger of Allah (peace and blessings of Allah be upon him) in ihram. When they came near us we would lower our jilbabs from our heads over our faces, and when they had passed by we would uncover our faces. Narrated by Abu Dawud, 1562.  The words “When they came near us we would lower our jilbabs from our heads over our faces” indicate that it is obligatory to cover the face, because what is prescribed in ihram is to uncover it. If there was no strong reason to prevent uncovering it, it would be obligatory to leave it uncovered even when the riders were passing by. In other words, women are obliged to uncover their faces during ihram according to the majority of scholars, and nothing can override something that is obligatory except something else that is also obligatory. If it were not obligatory to observe hijab and cover the face in the presence of non-mahram men, there would be no reason not to uncover it in ihram. It was proven in al-Sahihayn and elsewhere that a woman in ihram is forbidden to wear the niqab (face veil) and gloves.  Shaykh al-Islam Ibn Taymiyah said: This is one of the things which indicate that the niqab and gloves were known among women who were not in ihram, which implies that they covered their faces and hands.  These are nine points of evidence from the Quran and Sunnah. Evidence for covering the face from rational analogy  The tenth evidence is rational examination and analogy which form the basis of this perfect Shari`ah, which aims to help people achieve what is in their best interests and encourages the means that lead to that, and to denounce evil and block the means that lead to it.  Bad consequences of women showing their faces to non-mahram men If we think about unveiling and women showing their faces to non-mahram men, we will see that it involves many bad consequences. Even if we assume that there are some benefits in it, they are very few in comparison with its negative consequences. Those negative consequences include:  1.      Fitnah (temptation). By unveiling her face, a woman may be tempted to do things to make her face look more beautiful. This is one of the greatest causes of evil and corruption.  2.      Taking away haya (modesty, shyness) from women, which is part of faith and of a woman’s nature (fitrah). Women are examples of modesty, as it was said, “more shy than a virgin in her seclusion.” Taking away a woman’s modesty detracts from her faith and the natural inclination with which she was created.  3.      Men may be tempted by her, especially if she is beautiful and she flirts, laughs and jokes, as happens in the case of many of those who are unveiled. The Shaytan flows through the son of Adam like blood.  4.      Mixing of men and women. If a woman thinks that she is equal with men in uncovering her face and going around unveiled, she will not be modest and will not feel too shy to mix with men. This leads to a great deal of fitnah (temptation) and widespread corruption. Al-Tirmidhi narrated (5272) from Hamzah ibn Abi Usayd from his father that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say, when he was coming out of the mosque and he saw men mingling with women in the street; the Messenger of Allah (peace and blessings of Allah be upon him) said to the women, “Draw back, and do not walk in the middle of the road; keep to the sides of the road.” Then the women used to keep so close to the walls that their garments would catch on the walls because they kept so close to them. (Classed as hasan by al-Albani in Sahih al-Jami’, 929)  Adapted from the words of Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) in Risalat al-Hijab.  And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=7

https://islamqa.info/en/answers/11774/is-covering-the-face-obligatory

She wants to study in America and her father is telling her not to wear hijaab

Question I am a 21 year old muslim girl I have been wearing the hijab for the past one and a half years against the wishes of my parents. The next year insha allah I'll be moving to United States for pursuing my Higher studies. My father strongly advised me not to wear the hijab there cause people do not like to be distinguished there . I am facing a dilemma now. I strongly prefer to wear the hijab cause I was told it is sin not to wear hijab.   Could you please advise on this?

Praise be to Allah.You have done well, may Allaah bless you, when you followed the laws of Allaah and put on hijaab. You should note that there is no obedience to any created being if it involves disobedience to Allaah. You have to continue to wear hijaab and follow all the other laws of sharee’ah. But we are afraid that if you go to America to study, you will face waves of fitnah from all directions, all kinds of doubts and forbidden desires. If you can study in a university or college which pays attention to the rules of sharee’ah such as wearing hijaab and avoiding mixing, then that is what you should do. May Allaah help us and you to do all that is good.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/5176/she-wants-to-study-in-america-and-her-father-is-telling-her-not-to-wear-hijaab

Women going out to markets and shops

Question can women go to the shops and markets? alee (r.a.a) said have you no ghairah that you let your women folk go where they go(the market)

Praise be to Allah.Undoubtedly it is better for women to stay at home, as Allah says (interpretation of the meaning): “And stay in your houses” [al-Ahzaab 33:33] And the Prophet (peace and blessings of Allah be upon him) said: “Their houses are better for them.” (Narrated by Abu Dawood, al-Salaah, 480. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 530). Undoubtedly, giving women absolute freedom to go out is contrary to the commands of sharee’ah. Guardians have to be guardians in the fullest sense. Allah says (interpretation of the meaning): “Men are the protectors and maintainers of women” [al-Nisa’ 4:34] Women should not go out unless it is necessary, and when it is necessary for a woman to go out, it should be with her husband’s permission. She should be careful to avoid that which Allah has forbidden, and she should wear full hijaab, covering her face, etc. If she goes out wearing adornments and makeup or perfume, then this is not permitted. If there is no danger of fitnah and women go out in the manner required by sharee’ah, there is nothing wrong with their going out. Women at the time of the Prophet (peace and blessings of Allah be upon him) used to go out to the market-places without mahrams.  The Prophet (peace and blessings of Allah be upon him) permitted women to go out if there is an urgent need. He said, “It is permissible for you (women) to go out for your needs.” (Narrated by al-Bukhaari, Tafseer al-Quran, 4421). Ibn Hajar said in Fath al-Baari, Ibn Battaal said: The interpretation of this hadeeth is that it is permissible for women to engage in dealings according to their needs.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/9937/women-going-out-to-markets-and-shops

It is not permissible for a man to obey his parents by making his wife not wear niqaab

Question if parents of the man wouldn't like his wife to wear nikab,does he has a right to ask from his wife or future wife to wear it,contrary to their will?

Praise be to Allah.It is obligatory on the husband to make his wife observe proper hijaab as prescribed in sharee’ah and cover her face. The evidence of the Qur’aan and Sunnah indicates that it is obligatory for women to cover their faces, for example, the aayah in which Allaah says (interpretation of the meaning): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies…” [al-Ahzaab 33:59] The jilbaab (translated here as “cloak”) is a garment which a woman places on her head and lets it drop over her face. And Allaah says (interpretation of the meaning): “and not to reveal their adornment except to their husbands…” [al-Noor 24:31] The focal point of beauty and adornment is the face, so it is ‘awrah. So he [the husband] should fear Allaah and not obey his parents in this matter. He should make his wife observe proper hijaab, for there is no obedience to any created being if it involves disobedience to the Creator, as it says in the hadeeth of Ibn ‘Umar (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘To hear and obey is a duty unless there comes an order to commit sin. If there comes an order to commit sin, then there is no hearing and no obeying.” (narrated by al-Bukhaari, al-Jihaad wa’l-Siyar, 2735).  How can he anger his Lord by pleasing his parents? Let him fear Allaah and remember that the Prophet (peace and blessings of Allaah be upon him) has made him responsible for his family, when he said, “Every man is in charge of his family and is responsible for those who are under his care.” (narrated by al-Bukhaari in al-Jumu’ah, 844). So praise Allaah for giving you a wife who is content to observe proper hijaab. May Allaah help us and you to do all that is good. Fataawa al-Mar’ah al-Muslimah, 1/443-444

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/9155/it-is-not-permissible-for-a-man-to-obey-his-parents-by-making-his-wife-not-wear-niqaab

It is better for a woman to wear socks even if her garment covers her feet

Question If a womans abiah is long enough to cover her feet does she have to wear socks?

Praise be to Allah.The Muslim woman is required to cover all of her body in front of men. Hence she is allowed to let her garment drag by being a cubit longer in order to cover her feet. What the woman has to do is to cover her feet either by wearing a loose and long garment or by wearing socks or the like. If she covers her feet then she does not have to wear socks, but if she wears socks this will be more covering, so it is recommended. And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/12503/it-is-better-for-a-woman-to-wear-socks-even-if-her-garment-covers-her-feet

Importance of Hijab in Islam

Question Is it right for someone to say that since wearing Hijab is not one of the five pillars of Islam therefore it is really not that important?

Praise be to Allah.This is a mistake, because Hijab is obligatory for women . Allah is the One Who has commanded women to cover their adornments , including the face, bosom and all their adornments.  Hijab has been enjoined upon women as a protection against abuse and temptation. That is because women are the focus of desire, and the focus of what those who are tempted look at. So if a woman uncovers her beauty she will provoke desire, and people will become attracted to her and will follow her. This is the cause of many immoral actions such as adultery and the things that lead to it. So Hijab is obligatory for women and was enjoined upon them in the verse (interpretation of the meaning): “…and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)…” [An-Nur 24:31] The veil (Khimar ) is that which comes down from the head and covers the face, and the Jilbab is an outer garment with which a woman covers herself, leaving no part of her body showing. And Allaah says (interpretation of the meaning):  “…And when you ask (his [the Prophet’s] wives) for anything you want, ask them from behind a screen…” [Al-Ahzab 33:53]  So Hijab is a protection for women so that there will be no room for people to treat them as playthings. And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/9515/importance-of-hijab-in-islam

Further explanation of the ruling which says that it is permissible for kaafir women to see Muslim women without hijaab

Question you said kaafir women can see you without hijaab,i'm not convinced since you mentioned only 1 hadeeth of aaishah (r.a)revealing herself to a jew.can you explain some more cause my inlaws are kaafirs?

Praise be to Allah.Your keenness to be modest in dress in front of kaafir women is something to be commended and appreciated, especially at a time when there is so little modesty and gheerah (protective jealousy – of men over their womenfolk) is so weak.  With regard to the issue of kaafir women seeing what ordinarily appears of the Muslim woman, this is an issue concerning which the Muslim scholars of the past and present have differed. Under Question no. 2198 you will find a summary of what the scholars have said and the evidence for each opinion. You will notice that those who say that it is permissible for a kaafir woman to see a Muslim woman without hijaab have more than one piece of evidence to support their view.  But it is worth pointing out the following:  1 – If a Muslim woman has saheeh evidence concerning some matter of sharee’ah, and the evidence is clear and the meaning is apparent, then she should follow it; it is not essential to have two or more pieces of evidence for every issue.  2 – If the kaafir woman is not trustworthy and there is the fear that she may describe the Muslim woman to her husband or say something that will harm her honour, then the Muslim woman has to beware of her by wearing hijaab, not mixing with her and so on.  3 – The view that Muslim women should wear hijaab in front of kaafir women is a valid opinion and is correct to some extent. Many of the salaf (first generations of Islam) expressed this view. So if a Muslim woman wants to be on the safe side regarding her religion and follow this opinion, she may do that. It is hoped that her caution and her keenness to avoid something doubtful will bring good results. But she should not denounce those who differ from her in that, so long as the matter is subject to ijtihaad and differences of scholarly opinion, especially when there is no fear of fitnah from the kaafir women.  4 – Women should not go too far in uncovering in front of their mahrams or Muslim women, let alone in front of kaafir women. Rather they should not show any more than that which ordinarily appears, namely the hands, calves, neck and hair. Modesty is a branch of faith. You will find more details and further explanation under Question no. 6596. And Allaah knows best.  May Allaah bless our Prophet Muhammad.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/9934/further-explanation-of-the-ruling-which-says-that-it-is-permissible-for-kaafir-women-to-see-muslim-women-without-hijaab

Can Women Read Quran Without Hijab?

Question What are the rituals before reading the Quran? And, does a sister have to be covered (full hijab) when reading it?

Praise be to Allah.It is not obligatory for a woman to put on hijab in order to read the Quran, because there is no evidence to indicate that this is obligatory.  Shaykh Ibn ‘Uthaymin said that reciting the Quran does not require covering the head.  Shaykh Ibn ‘Uthaymin said in his comments on sujud al-tilawah (prostration required when reading certain verses of the Quran): “Sujud al-tilawah is to be done when reading the Quran. It may be done in any state, even with the head uncovered , etc., because this prostration is not subject to the rulings on prayer.” (Fatawa al-Jami’ah li’l-mar-ah al-Muslimah, 1/249)  “With regard to reading Quran, it is not permissible for one who is in a state of janabah (impurity following sexual activity) to read Quran either from the Mus-haf or otherwise until he has done ghusl, because it was narrated that nothing prevented the Prophet (peace and blessings of Allah be upon him) from reading Quran except janabah. But if a person has broken his wudu (minor impurity), then it is permissible for him to recite the Quran from memory because of the general meaning of the evidence.” (Majmu’ Fatawa al-Shaykh Ibn Baz, 10/150)  It is better, and is mustahabb, to do wudu before reciting, because this Quran is the Word of Allah. So it is better to do wudu before reading it as a sign of respect. But touching the Mus-haf is not permissible unless one has done wudu, because Allah says (interpretation of the meaning):  “Which (that Book with Allah) none can touch but the purified.” [Al-Waqi’ah 56:79] (Majmu’ Fatawa al-Shaykh Ibn Baz, 10/150)  With regard to women who are menstruating or bleeding following childbirth, please see Question no. 2564 . And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/8950/can-women-read-quran-without-hijab

Punishment for Not Wearing Hijab

Question If a girl doesn't wear hijab, does that mean she will go to Hell?  But what if she prays Salat, recites Quran regularly, acts decently, doesn't look at boys, doesn't gossip/backbite, etc, will not wearing hijab take her to hell despite all her good attributes?

Praise be to Allah.Importance of following the commands of Allah and His Messenger First of all it is essential to know that Muslim men and Muslim women are obliged to follow the commands of Allah and His Messenger, no matter how difficult that may be for people and without feeling shy of other people. The believer who is sincere in his faith is the one who is sincere in carrying out his duty towards his Lord and obeying His commands and avoiding that which He has forbidden. No believer, man or woman, has the right to hesitate or delay with regard to commands; rather he or she should hear and obey immediately, in accordance with words of Allah (interpretation of the meaning): “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.” [al-Ahzab 33:36]   This is the case with the believers who are praised by their Lord in the verse (interpretation of the meaning): “The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the successful (who will live forever in Paradise). And whosoever obeys Allah and His Messenger , fears Allah, and keeps his duty (to Him), such are the successful.” [al-Nur 24:51-52]   Look at the greatness and might of the One Whom you are disobeying Moreover, the Muslim should not look at how small or great the sin is, rather he should look at the greatness and might of the One Whom he is disobeying, for He is the Most Great, the Most High; He is Mighty in strength and Severe in punishment, and His punishment is severe and painful and humiliating. If He exacts vengeance on those who disobey Him, then utter destruction will be their fate. Allah says (interpretation of the meaning): “Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present.” [Hud 11:102-103]  A sin may appear insignificant in the eyes of a person when before Allah it is serious, as Allah says (interpretation of the meaning): “…you counted it a little thing, while with Allah it was very great.” [al-Nur 24:15]   This matter is as some of the scholars said:  “Do not look at the smallness of the sin, rather look at the One Whom you are disobeying.”  We have to obey Allah and do as He commands. We must remember that He is watching in secret and in public, and avoid that which He has forbidden.   With regard to belief, if a Muslim who prays commits some sins or bad deeds, he is still a Muslim so long as he does not commit any action which would put him beyond the pale of Islam or do any of the things which nullify Islam. This sinful Muslim will be subject to the will of Allah in the Hereafter; if He wills He will punish him, and if He wills He will forgive him. If he enters Hell in the Hereafter, he will not abide there forever. But no person can be certain as to his fate, as to whether the punishment will befall him or not, because this matter is known only to Allah.   Categories of sins Sins are divided into two categories, minor and major.  Minor sins may be expiated for by prayer, fasting and righteous deeds.  Major sins (which are those concerning which a specific warning has been narrated, or for which there is a specific hadd punishment in this world or torment in the Hereafter) cannot be expiated for by righteous deeds. Rather the one who commits such sins has to repent sincerely from them. Whoever repents, Allah will accept his repentance. There are many kinds of major sins such as lying, zina, riba (usury/interest), stealing, not wearing hijab at all, and so on.   Punishment for not wearing hijab Based on the above, we cannot say for certain whether a woman who does not wear hijab will enter Hell, but she deserves the punishment of Allah because she has disobeyed His command to her.  With regard to her specific fate, Allah knows best what it will be. We cannot speak about things of which we have no knowledge, because Allah says (interpretation of the meaning): “And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah).” [Al-Isra 17:36] It is sufficient deterrent for the Muslim whose heart is aware to know that if he does a certain action he will be exposed to the punishment of his Lord, because His punishment is severe and painful, and His Fire is hot indeed.   “The Fire of Allah, kindled which leaps up over the hearts.” [Al-Humazah 104:6-7]   On the other hand, for the woman who obeys her Lord’s commands – including observing complete hijab – we hope that she will enter Paradise and attain the victory of salvation from the Fire and its torments.  Useful tips  It is strange indeed that a woman whose character is good, and who prays and fasts and does not look at boys, and avoids gossip and backbiting, does not wear hijab . If a person really achieves these righteous deeds, this is a strong indication that she loves goodness and hates evil. Let us not forget that prayer prevents immorality and evil, and that good deeds bring more of the same. Whoever fears Allah concerning his nafs, Allah will support him and help him against his nafs.  It seems that there is much goodness in this Muslim woman, and she is close to the path of righteousness. So she should strive to wear hijab as her Lord has commanded her. She should ignore the specious arguments and resist the pressures of her family.  She should not listen to the words of those who criticize her, and she should ignore the specious arguments of those sinful women who want to make a display of themselves according to fashion, and she should resist the desires of her own self which may tempt her to show off her beauty and feel proud of it.  She should adhere to that which will afford her protection and modesty, and rise above being a mere commodity to be enjoyed by every evil person who comes and goes. She should refuse to be a source of temptation to the slaves of Allah. We appeal to her faith and her love for Allah and His Messenger, and we urge her  to  observe the hijab enjoined by Allah and to obey the commands of Allah (interpretation if the meanings):   “and not to show off their adornment.” [al-Nur 24:31] “and do not display yourselves like that of the times of ignorance, and perform As Salah (Iqamat as Salah), and give Zakah and obey Allah and His Messenger.” [al-Ahzab 33:33]   And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/7436/punishment-for-not-wearing-hijab

Is a Woman's Face `Awrah?

Question With regard to the Niqab, what are the Hadiths and verses that refer specifically to it

Praise be to Allah.The correct view is that a woman is obliged to cover her entire body, even the face and hands . Imam Ahmad said that even the nails of a woman are `Awrah, and this is also the view of Malik (may Allah have mercy on them both). Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “… It seems that the view of Ahmad is that every part of her is `Awrah, even her nails, and this is also the view of Malik.” (Majmu` Al-Fatawa, 22/110) Analyzing Views against Face Veiling in Islam In contrast to those who say that this is not obligatory , if we examine the views of those who say that it is not obligatory for women to cover the face, we will see that it is as Shaykh Bakr Abu Zayd (may Allah preserve him) said: “One of the following three scenarios must apply: There is clear, sound evidence, but it has been abrogated by the verses that enjoin Hijab… There is sound evidence but it is not clear, and it does not constitute strong evidence when taken in conjunction with the definitive evidence from the Quran and Sunnah that the face and hands must be covered … There is clear evidence, but it is not sound…” (Hirasat Al-Fadilah, p. 68-69) Evidence from the Quran on Covering the Face and Hands With regard to the evidence that it is obligatory to cover the face and hands : Allah says (interpretation of the meaning): {O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.} [Al-Ahzab 33:59] Ibn Taymiyah (may Allah have mercy on him) said: “Allah commands women to let the jilbab come down (over their faces) so that they will be known (as respectable women) and not be annoyed or disturbed. This evidence supports the first opinion. `Ubaydah As-Salmani and others stated that the women used to wear the Jilbab coming down from the top of their heads in such a manner that nothing could be seen except their eyes, so that they could see where they were going. It was proven in As-Sahih that the woman in Ihram is forbidden to wear the Niqab and gloves. This is what proves that the Niqab and gloves were known among women who were not in Ihram. This implies that they covered their faces and hands.” (Majmu` Al-Fatawa, 15/371-372) Allah says (interpretation of the meaning): {And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” [An-Nur 24:31] Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “With regard to the phrase ‘and not to show off their adornment except only that which is apparent’,  `Abdullah ibn Mas`ud said: the adornment which is apparent is the garment, because the word Zinah (adornment) was originally a name for the clothes and jewellery, as we see in the verses in which Allah says (interpretation of the meaning): {Take your adornment (by wearing your clean clothes.)} [Al-A`raf 7:31] {Say (O Muhammad): Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves.} [Al-A`raf 7:32] {And let them not stamp their feet so as to reveal what they hide of their adornment.} [An-Nur 24:31] Stamping the feet makes known the Khulkhal (anklets) and other kinds of jewellery and clothing. Allah forbade women to show any kind of adornment except that which is apparent, but He allowed showing the hidden adornment to Mahrams. It is known that the kind of adornment that usually appears, without any choice on the part of the women, is the clothing, as for the body, it is possible to either show it or to cover it. All of this indicates that what appears of the adornment is the clothing. Ahmad said: the adornment which is apparent is the clothing. And he said: every part of a woman is `Awrah, even her nails. It was narrated in the Hadith, ‘The woman is `Awrah,’ This includes all of the woman. It is not disliked to cover the hands during prayer, so they are part of the `Awrah, just like the feet. Analogy implies that the face would be `Awrah were it not for the fact that necessity dictates that it should be uncovered during prayer, unlike the hands.” (Sharh Al-`Umdah, 4/267-268) Hadith Supporting Face Veiling in the Presence of Non-Mahrams It was narrated that `Aishah said: “The riders used to pass by us when we were with the Messenger of Allah (peace and blessings of Allah be upon him) in Ihram. When they came near, each of us would lower her Jilbab from her head over her face, and when they passed by we would uncover (our faces).” (Narrated by Abu Dawud, 1833 and Ahmad, 24067) Shaykh Al-Albani said in Jilbab Al-Mar’ah Al-Muslimah (107): its chain of narration is sound because of the existence of corroborating reports. It is well known that a woman should not put anything over her face when she is in ihram, but `Aishah and the female Companions who were with her used to lower part of their garments over their faces because the obligation to cover the face when non-Mahrams pass by is stronger than the obligation to uncover the face when in ihram. It was narrated that `Aishah (may Allah be pleased with her) said: “May Allah have mercy on the women of the Muhajirin. When Allah revealed the words (interpretation of the meaning): {and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)…} [An-Nur 24:31], they tore their aprons and covered their faces with them.” (Narrated by Al-Bukhari, 4480) It was narrated from `Aishah… that Safwan ibn Al-Mu`attal As-Sulami Adh-Dhakwani was lagging behind the army. He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before Hijab was enjoined . I woke up when I heard him saying ‘Inna Lillahi wa inna ilayhi raji`un (verily to Allah we belong and unto Him is our return),’ when he saw me, and I covered my face with my Jilbab.” (Narrated by Al-Bukhari, 3910 and Muslim, 2770) It was narrated from `Abdullah that the Prophet (peace and blessings of Allah be upon him) said: “The woman is `Awrah  and when she goes out the Shaytan gets his hopes up.” (Narrated by At-Tirmidhi, 1173) Al-Albani said in Sahih At-Tirmidhi (936): It is authentic. And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/21536/is-a-womans-face-awrah

Difficulties encountered by a woman who wears hijaab

Question My problem is that i recently began wearing hijab. in my city there are very few women who wear this and my town is very small. i am newly convert to islam and african american, my husband is pakistani and we have been married 4 yrs. he does not seem to like the fact that i am wearing hijab. he does not want to go out in public with me wearing this. i dont know what to do..this is very hard for me to wear it but this is something that i know i must do , for we all have to make our own path to paradise. should i consider divorce, because my religion is very seriouse to me. my husband does prayer only at masjid on fridays, and i am constantly into my islam. this problem causes me to cry often..if you are able.

Praise be to Allah.First of all, we would like to congratulate you for having been guided by Allah to embrace Islam, the true and final religion. I ask Allah to help us and you remain steadfast in adhering to it until we die.  I give you the glad tidings of the words that the Prophet (peace and blessings of Allah be upon him) said to the Sahaabah: “There will come a time when patience is required of the one who adheres (to Islam), and he will have the reward of fifty of you.” They said, “Of them?” He said, “No, of you.” (Narrated by Ibn Nasr; classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 494)  Before you think of divorce, try to play the role of a daa’iyah, calling your husband and those around you to Islam. This will benefit others and help you to remain steadfast. You have an example of that in the righteous believing women such as Umm al-Mu’mineen (the Mother of the Believers) Khadeejah (may Allah be pleased with her), who played a great role in making the heart of the Prophet (peace and blessings of Allah be upon him) remain firm and steadfast when his mission began. Whenever he mentioned her after she had died, he would praise her in glowing terms, as was narrated by ‘Aa’ishah who said: “The Messenger of Allah (peace and blessings of Allah be upon him) mentioned Khadeejah one day, and he praised her highly.” (Musnad al-Imam Ahmad, 24684; classed as hasan by al-Haythami in al-Majma’)  Another example is Umm Sulaym (may Allah be pleased with her). Abu Talhah [who was not yet a Muslim at that time] proposed marriage to her, and she said: “By Allah, O Abu Talhah, a man like you is not to be refused, but you are a kaafir man and I am a Muslim woman. It is not permissible for me to marry you, but if you become Muslim, that will be my mahr (dowry).” So he became Muslim, and that was her mahr. (Narrated by al-Nasaa’i, 3341; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 3133)                                                   So start – may Allah help you – by calling your husband and convincing him by all kinds of means to adhere to Islam and its obligations, such as prayer, wearing hijaab, etc, especially since he is already Muslim. Calling one’s husband is one of the ways that lead to Paradise.  I hope that Allah will guide your husband through your sincere advice. Also make a lot of du’aa’ for him. If after some time you do not see any improvement, or you think that you will be able to find someone to marry who is better than this husband, then think of divorce. This is only if this man is negligent about his prayers, praying sometimes and not at other times. But if he has forsaken prayer altogether and does not even pray on his own, then it is not permissible for you to stay with him, because forsaking prayer constitutes disbelief in Allah.  The Prophet (peace and blessings of Allah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives it up is a kaafir.” (Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463 and others. It is a saheeh report. Al-Mishkaat, 574)  And he (peace and blessings of Allah be upon him) said: “Between a man and shirk and kufr, there stands his giving up prayer.” (Narrated by Muslim, 82).  For yourself, be patient in adhering to hijaab even though it may be difficult. How much did our examples, the men and women of the Sahaabah, suffer for the sake of Allah; we suffer only a fraction of what they suffered. This is the path to Paradise. For Hell is surrounded with whims and desires and Paradise is surrounded with difficulties.  Be certain that hijaab is only difficult because it is new to you. If you are patient and have faith, this difficulty will fade – in sha Allah – and it will become easy and you will become comfortable with the hijaab. If you remember the reward, that which is difficult will become easier.  The fact that you are wearing hijaab even though you find it difficult is a sign that your faith is strong.  I ask Allah to make us and you steadfast in adhering to the religion. Ameen.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/11967/difficulties-encountered-by-a-woman-who-wears-hijaab

Ruling on taking off hijaab when travelling abroad

Question What is the ruling on taking off hijaab and uncovering the face when traveling abroad in obedience to my mother’s demands, on the grounds that I attract unwelcome attention?

Praise be to Allah. It is not permissible for you or for any other woman to take off your hijaab in the kaafir countries, just as that is not permissible in any Muslim country. It is obligatory to observe hijaab in front of non-mahram males whether they are Muslims or kaafirs; indeed it is more obligatory in the case of kaafirs, because they have no faith to keep them from doing that which Allaah has forbidden.  It is not permissible for you or any other woman to obey parents or anyone else in doing that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden. Allaah says in Soorat al-Ahzaab (interpretation of the meaning):  “And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53] In this aayah Allaah explains that for women to observe hijaab and be screened from non-mahram men is purer for the hearts of everyone. And Allaah says in Soorat al-Noor (interpretation of the meaning): “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…” [al-Noor 24:31] And the face is the greatest part of beauty or adornment.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/22137/ruling-on-taking-off-hijaab-when-travelling-abroad

Wearing revealing and short clothes, and the limits of women’s ‘awrah in front of other women

Question It is becoming common for some women to wear short and tight clothes which show off their charms and which may be sleeveless or show the chest or back, so that the woman is virtually naked. When we try to advise them, they say that they only wear these clothes in front of other women, and that the ‘awrah of a woman in front of other women is the area from the navel to the knee. What is the ruling of Islam, in your opinion, with evidence from the Qur’aan and Sunnah, on this matter and on wearing these kind of clothes in front of mahrams? May Allaah reward you with good on behalf of the Muslims, men and women, and make your reward great.

Praise be to Allah.In response to this it might be said that it is reported in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen yet. People with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.”  The scholars interpret “clothed yet naked” as referring to women who wear tight clothes or light clothing that does not cover what is beneath it, or short clothes. Shaykh al-Islam (Ibn Taymiyah) mentioned that what women wore inside their houses at the time of the Prophet (peace and blessings of Allaah be upon him) covered everything from the heel of the foot up to the palm of the hand. All of this was covered when they were inside the house, and when they went out to the market, it was known that the women of the Sahaabah used to wear loose garments which would drag along the ground. The Prophet (peace and blessings of Allaah be upon him) allowed them to let it trail up to a cubit, but no more than that.  With regards to the doubts that some women have, concerning the words of the Prophet (peace and blessings of Allaah be upon him), “Let no woman look at the ‘awrah of another woman and let no man look at the ‘awrah of another man; the ‘awrah of a woman in front of another woman is from the navel to the knee”, which they interpret as indicating that women may wear short clothes – the Prophet (peace and blessings of Allaah be upon him) did not say that  it is sufficient for women’s clothing to cover the area from the navel to the knee, so this cannot be used as evidence. What he did say was that no woman should look at the ‘awrah of another woman, so he forbade them to look, because the ‘awrah of the woman who is wearing loose clothing may sometimes be exposed when answering the call of nature or for some other reason, so the Prophet (peace and blessings of Allaah be upon him) forbade women to look at one another’s ‘awrahs.  Because the Prophet (peace and blessings of Allaah be upon him) said that no man should look at the ‘awrah of another man, does this means that the Sahaabah wore izaars (waist wrappers) or trousers only between the navel and the knee? Does anyone think that women can go to meet other women wearing nothing but clothes that cover her from the navel to the knee? No one would say such a thing. That only happens among the kaafir women. The confusion that some women feel has no basis; what some women understand from this hadeeth is not correct. The meaning of the hadeeth is clear. The Prophet (peace and blessings of Allaah be upon him) did not say that women's clothing should cover only the area between the navel and the knee. Women have to fear Allaah and feel that sense of modesty which is part of the nature of women and which is part of faith, as the Prophet (peace and blessings of Allaah be upon him) said: “Modesty is a branch of faith.” And it is said in the proverbial sense, “more shy than the virgin in her seclusion.” It was not even known among the women of the jaahiliyyah to cover only the area from the navel to the knee, such a thing was not known among either women or men; do these women want the Muslim women to be even worse in appearance than the women of the jaahiliyyah?  In conclusion: the clothing is one thing and looking at the ‘awrah is another thing. With regard to clothing and what a woman wears in front of other women, it is prescribed for her to cover everything from the palm of the hand to the heel of the foot, but if a woman needs to pull up her dress in order to do some work etc., she may pull it up to her knees, and if she needs to roll up her sleeves to the upper arms she may do that too, if she only does it as much as is necessary. But if this is the way she usually dresses, then that is not allowed. The hadeeth does not indicate this under any circumstances at all, hence it addresses the one who is looking, not the one who is looked at. The Prophet (peace and blessings of Allaah be upon him) was not referring to how women should dress; all he was referring to was the ‘awrah. He did not say that women’s dress may cover only the area between the navel and the knee, as these women mistakenly think.  With regard to mahrams, they may see as much as another woman may see, i.e., it is permissible for a woman to uncover in front of a mahram what she uncovers in front of other women, so she may uncover her head, neck, feet, hands, forearms, calves, etc, but she should not wear short clothes.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/12371/wearing-revealing-and-short-clothes-and-the-limits-of-womens-awrah-in-front-of-other-women

Wearing short clothes in front of one’s sons

Question I have four sons and I wear short clothes in front of them. What is the ruling on that?

Praise be to Allah. It is not permissible for a woman to wear short clothes in front of her sons or mahrams, or to uncover anything in front of them except that which is customarily uncovered and will not cause any fitnah (temptation). Rather she should only wear short clothes in front of her husband.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/22846/wearing-short-clothes-in-front-of-ones-sons

Is the hijaab only for a specific class of women?

Question Is this true that -- "Honorable or good muslim women wear hajab But low class muslim women don't"? This is the understanding of few muslims in my community. They base their understanding from the following hadith. Please clarify. I'm producing the hadith for your convinience. This hadith is recorded in the Sahih of Al-Bukhari with the following wording: The Companion Anas ibn Malik narrates: The Prophet stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslims to his marriage banquet and there was neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet ) or just (a lady captive) of what his right-hand possesses?" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his camel) and made her observe the veil. Few thing I'd like to know more are time frame of this incident, before or after the revelation of Al-Ahzab( 33:59) etc. I'm seeking your opinion as par on-line hadithsearch's recommendation.

Praise be to Allah.The hadeeth came after the revelation of the hijaab and after it was made obligatory  for the believing women. But the full hijaab is only for free women; slaves and concubines should not resemble free women by wearing the full hijaab. A slave woman does not have to cover her face, and ‘Umar (may Allah be pleased with him) used to forbid them to do so. This is the case if there is no fear of fitnah from them; but if there is fitnah, then they have to do whatever will prevent that fitnah.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/8489/is-the-hijaab-only-for-a-specific-class-of-women

Uncovering one’s face in front of non-mahram relatives

Question There are two married brothers living in one apartment. Is it permissible for their wives to uncover their faces in front of one another’s husband, knowing that both of them are righteous?

Praise be to Allah. If the families are living all together, then the women must observe hijaab in front of those who are not their mahrams. It is not permissible for the wife of one brother to uncover her face in front of his brother, because his brother is like any other man in the street with regard to looking and being non-mahram. It is also not permissible for his brother to be alone with her if he (the husband) is outside the home. This is a problem which is affecting many people, such as when brothers are living in the same home and one of them is married. It is not permissible for the one who is married to leave his wife with his brother if he goes out to work or to study, because the Prophet (peace and blessings of Allaah be upon him) said: “No man should be alone with a [non-mahram] woman.” And he said: “Beware of entering upon women.” They said, “O Messenger of Allaah, what do you think about the brother-in-law [meaning the husband’s relatives]?” He said, “The brother-in-law is death.”  There are always questions about the crime of adultery (zina) in such cases, where a man goes out and leaves his wife and his brother in the house, then the Shaytaan tempts them and he commits adultery with her – Allaah forbid – with his brother’s wife. This is worse than committing adultery with his neighbour’s wife, indeed it is more terrible than that. I want to say something that so that I will have discharged my responsibility before Allaah. It is not permissible for a man to leave his wife in the same house as his brother, no matter what the circumstances, even if his brother is one of the most trustworthy, sincere and righteous of people, for the Shaytaan flows through the son of Adam like blood, and sexual desire knows no bounds, especially among young people.  But what should we do if two brothers are living in the same house and one of them is married? Does that mean that when he goes out he must take his wife out to work with him?  The answer is no, but the house may be divided in two, one half for the brother on his own, with a door that can be locked, for which the key should be kept by the husband when he goes out to work. So the wife will be in a separate part of the house, and the brother will be in another separate part of the house. But the brother may argue with his brother and say, “Why are you doing that? Don’t you trust me?”  The answer to that is to tell him, “I am doing this in your own best interests, because the Shaytaan flows through the son of Adam like blood. Maybe he will tempt you and desire may overwhelm reason, in which case you will do something haraam. I am doing this to protect you. It is in your best interests as well as mine.” If he gets angry because of this then let him get angry and do not worry about him.  I am telling you these things so as to discharge my responsibility before Allaah, and your reckoning will be with Allaah.  With regard to uncovering the face, it is haraam; it is not permissible for a woman to uncover in front of her husband’s brother because he is a stranger (non-mahram) to her, so he is just like any other man in the street.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=8

https://islamqa.info/en/answers/13261/uncovering-ones-face-in-front-of-non-mahram-relatives

Should she take off her hijaab because her husband tells her to?

Question I am wearing hejab for 1 year naw and my husband wants me to take it off and i think it will cause me problems with my husband if i dont what should i do

Praise be to Allah.You have to persevere in obeying the command of Allaah and not remove your hijaab, because there is no obedience to any created being if it involves disobedience to the Creator. You should advise him and deal with him kindly and gently, and seek the support of righteous people among your family and his, if it comes to that. We also recommend you read the book "Wasaail Thabat" (Ways to Steadfast Faith) published under the heading Books on this web site. We ask Allaah to help you to be steadfast, and to guide him (your husband).

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/5188/should-she-take-off-her-hijaab-because-her-husband-tells-her-to

Why Do Women Cover Their Hair?

Question Why do Muslim women cover their hair and what happens if they do or if they don’t?

Praise be to Allah.Muslim women cover their hair because Allah has commanded them to do so, and it is not permissible for them to go against what He says and disobey His command. Allah has only commanded them to do this because there is great wisdom in it.  Part of that wisdom is that it protects a woman’s honour from the “human wolves” who are looking for easy prey to attack and devour, and a morsel cannot be eaten unless it is prepared and ready – which is what we see in those woman who make a display of themselves, who by their appearance are calling those wolves to come and take whatever they want! Confirmation of this is to be found in the words of Allah (interpretation of the meaning): “… That will be better, that they should be known (as free respectable women) so as not to be annoyed…” [al-Ahzab 33:59].  If a woman covers herself , then immoral and corrupt men will know that this is not part of their prey, thus Allah will protect them and take care of them. Allah and His Messenger (peace and blessings of Allah be upon him) have issued a stern warning to women who make a display of themselves. An example of this is: Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen: a people with whips like the tails of cattle, with which they beat the people, and women who are clothed but naked, walking with an enticing gait and with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise and will not even smell its fragrance, although its fragrance can be detected from such and such a distance.” (Narrated by Muslim, 2128). A woman [or a man] should not try to comprehend Islamic rulings with her reason – which is unable to encompass the wisdom of Shari’ah. She should know that whatever Allah has enjoined upon her contains nothing but goodness and happiness for her, her family and society as a whole.  It is known that a woman’s uncovering her hair makes her more attractive to men, which could lead to them forming hopes about her and committing immoral actions.  Islam wants society to be clean, with no provocation of desires, outrage or uncovering of women’s charms – which include their hair – which can lead to others being tempted by her and which opens the door to evil and its people. We need to point out again that Islam means submitting to Allah. The believer follows the command of Allah even if he does not know the wisdom behind it or he does not find anything to convince his reason for it, because his obedience of his Lord and his submission to His command take priority over all other things, and worship is based on obedience and submission. We ask Allah to show us the truth and help us to follow it, and to show us falsehood and help us to avoid it. And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/6244/why-do-women-cover-their-hair

Conditions of women’s niqaab

Question Is the niqab a pre-islamic custom if not what is the evidence (qur'an or hadith) to support the wearing of niqab, and is it preferred for sisters to wear the niqab? jazakumallaahu khairan.

Praise be to Allah.We have already spoken about the fact that it is obligatory for women to cover their faces in Question #2198, so please refer to that question. With regard to the niqaab, this is a cover or veil with a hole in it for the eyes. It is a way of dressing that was known to Muslim women at the beginning of Islam, and it is mentioned in the hadeeth of the Prophet (peace and blessings of Allaah be upon him) in which he mentions what women in ihraam (for Hajj or Umrah) are not allowed to do. He said: The woman in ihraam should not cover her face with a veil or wear gloves. (Reported by al-Bukhaari, 1707). Some of the scholars mentioned that a woman may uncover her left eye in order to see where she is going, and if necessary she may uncover both eyes. The opening should only be wide enough for the eyes, and the woman should beware of wearing a niqaab with wide openings lest the beauty of her eyes becomes apparent and the niqaab becomes a means of temptation instead of a veil covering her beauty and adornment.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/1496/conditions-of-women146s-niqaab

Having a relaxed attitude towards wearing Islamic dress in front of non-mahrams

Question What is the Islamic ruling on a woman whose attitude towards wearing Islamic dress is too relaxed and who sits with her brother in law?

Praise be to Allah.The Qur’aan and Sunnah both direct women to cover themselves and avoid displaying their adornments in front of “strangers” (non-mahram men). The Qur’aan tells the Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59]. Allaah commanded His Prophet (peace and blessings of Allaah be upon him) to start by telling his wives and daughters to wear the jilbaab (i.e., the abaayah or an outer garment), because he and his family are examples for the believing men and women, then he was to command the believing women to do likewise: “That will be better, that they should be known (as free respectable women) so as not to be annoyed” means, if a woman wears the jilbaab, it will be known that she is a decent woman who covers herself and desires chastity, unlike the women of the Jaahiliyyah who uncovered their adornments and temptations in front of all men, so she herself would be tempted and she would tempt others, she was misled and she misled others, as the Prophet (peace and blessings of Allaah be upon him) described them in the hadeeth narrated by Muslim: “There are two types of the people of Hell whom I have not seen: men with whips like the tails of cattle with which they strike the people, and women who are clothed but naked, walking with an enticing gait, with something like the humps of camels on their heads. They will not enter Paradise nor even smell its fragrance, and its fragrance can be smelled from such and such a distance.” The Messenger (peace and blessings of Allaah be upon him) also warned against having too relaxed an attitude towards the matter of women mixing with men who are not her mahrams, or who are only temporarily her mahrams, like her sister’s husband or her husband’s brother and so on. He (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” They said, “O Messenger of Allaah, what do you think about the brother-in-law?” he said: “The brother in law is death.” I.e., many people have a relaxed attitude towards the brother-in-law entering upon women, until some disaster happens as a result, that they never thought would happen because they trusted their brother-in-law! This is neglecting reality, because no man is alone with a (non-mahram) woman but the Shaytaan is the third one present with them, and no woman is exposed to temptation but she will give in, except for those on whom Allaah has mercy. We ask Allaah to keep us all safe from that, and to help us follow His words (interpretation of the meaning): “And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31]

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/6408/having-a-relaxed-attitude-towards-wearing-islamic-dress-in-front-of-non-mahrams

Her parents are threatening to hit her if she covers her face

Question I am a moslam woman from XXX,I wear higab (cover my hear). I belive that I have to cover my face but my mother and father think that higab is to cover my hear only I try my best to convince them but no use. my mother threaten me to hit if I ever mention it agin. I don't know what to do I am in bad need for any advice.

Praise be to Allah.Know that wearing hijaab is a duty for women, and it is not optional. Allaah says (interpretation of the meaning): and to draw their veils all over Juyubihinna (i.e., their bodies, faces, necks and bosoms, etc.) [al-Noor 24:31] and: and do not display yourselves like that of the times of ignorance [al-Ahzaab 33:33] Know that the complete hijaab which you are observing is something which is very good, so you should thank Allaah for it and ask Him to make you steadfast. Be steadfast and Allaah will strengthen your heart. What your mother has told you about hijaab meaning to cover the hair only is not correct. A womans beauty is in her face, not only in her hair, and Allaah has commanded that her beauty should be covered, as He says (interpretation of the meaning): and not to reveal their adornment [beauty] [al-Noor 24:31]. The focal point of beauty is the face, so it must be covered, according to the most correct view among the scholars. Know that Allaah is testing you by means of your mother, so see whether you will obey Him or her. You have to advise your mother in a number of ways, including the following: Speaking to her directly, or giving her a tape by one of the scholars which clearly outlines the ruling on hijaab, or giving her a book on this topic. Or you could call one of the shaykhs on the phone and ask your mother to listen to his answer; or take your mother to an Islamic lecture where the correct ruling on this issue will be discussed or some other means. If you are patient, keep hammering the point and pray to Allaah to open her heart at the times when duaas are answered, you will get results in sha Allaah. If your mother does not respond, then you do not have to obey her in this particular matter, because the Prophet (peace and blessings of Allaah be upon him) said: Obedience is only in matters that are right and good. And there is no obedience to any created being if it involves disobedience to the Creator. At the same time, you have to be kind and respectful towards her, because Allaah says (interpretation of the meaning): As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e., Allaahs Religion Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good doers). [alAnkaboot 29:69] and: 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 which the enemy can attack you, and fear Allaah, so that you may be successful. [Aal Imraan 3:200]. And Allaah is the True Guide, there is no god besides Him.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/5393/her-parents-are-threatening-to-hit-her-if-she-covers-her-face

Wearing short or tight clothes in front of other women and mahrams

Question What is considered a woman's aurah in the presence of her children (both male and female) and in the presence of other Muslim Women? I am asking this question because I received second hand information concerning a woman's aurah (without the daleel). This person stated that a muslim woman should not wear summer clothes (i.e. tank tops or shorts) in her home around her son (who has not yet gone through puberty but close to it). Additionally, It is the thought of some Muslim husbands that when sisters are together, they should not remove their jilbabs. Please clarify!

Praise be to Allah.Shaykh Muhammad ibn Saalih al-Uthaymeen was asked about this and he replied: Tight clothing which reveals a womans charms is forbidden, because the Prophet (peace and blessings of Allah be upon him) said: There are two types of the people of Hell whom I have not seen: men with whips like the tails of cattle with which they strike the people meaning wrongfully and aggressively and women who are clothed yet naked, and walk with an enticing gait. The phrase clothed yet naked was interpreted as meaning that they wear short clothes which do not cover that which should be covered of the awrah. It was also interpreted as meaning that they wear light clothes that do not prevent others from seeing the womans skin underneath. And it was interpreted as meaning that they wear tight clothes, so that they are covered and cannot be seen, but their bodily charms can be seen. On this basis, it is not permitted for a woman to wear these tight clothes, except in front of the one before whom she is permitted to show her awrah, who is the husband for there is no awrah between husband and wife, because Allah says (interpretation of the meaning): And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, ¾ for then, they are free from blame [al-Muminoon 23:5-6] And Aaishah (may Allah be pleased with her) said: The Prophet (peace and blessings of Allah be upon him) and I used to do ghusl i.e., from janaabah (impurity following intercourse) from one vessel, taking it in turns to dip our hands into the vessel. So there is no awrah between a man and his wife. But between a woman and her mahrams, she has to cover her awrah. It is not permissible to wear tight clothing, either in front of one's mahrams or in front of other women, if it is excessively tight and shows the womans charms. (Fatawa al-Shaykh Muhammad ibn Saalih al-Uthaymeen, 2/825) Shaykh Saalih al-Fawzaan, may Allah preserve him, said: It is not permissible for a woman to wear short clothes in front of her children and mahrams, or to uncover more than is customary in front of them of that which will not cause any fitnah. She may wear short clothes in front of her husband only. (Al-Muntaqaa min Fatawa Fadeelat al-Shaykh Saalih al-Fawzaan, 3/170) (See: Fatawa al-Marah al-Muslimah, 1/417, 418 compiled by Ashraf Abd al-Maqsood). Shaykh Saalih al-Fawzaan also said: Undoubtedly for a woman to wear something tight that shows her bodily charms is not permitted, except in front of her husband only, but in front of anybody else, it is not permitted, even if it is in the presence of other women, because she could be a bad example to others if they see her dressing like this they may do the same. Also: a woman is commanded to cover her awrah with loose and concealing clothes in front of everyone, except for her husband. She should cover her awrah in front of women just as she does in front of men, except for what women customarily uncover in front of other women, such as the face, hands and feet, whatever it may be necessary to uncover. (al-Muntaqaa min Fatawa Fadeelat al-Shaykh Saalih al-Fawzaan, 3/176, 177). Al-Mardaawi (may Allah have mercy on him) said: It is permissible for a man to see the face, neck, head and calf of women who are his mahrams. (Sharh al-Muntahaa, part 3, p. 7). And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/6569/wearing-short-or-tight-clothes-in-front-of-other-women-and-mahrams

Ruling Concerning Ridiculing a Woman who Wears the Proper Hijab and Covers Her Face

Question What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?

Praise be to Allah.Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (peace be upon him) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (peace be upon him) was simply saying the verse of the Quran], "Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66). So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/7844/ruling-concerning-ridiculing-a-woman-who-wears-the-proper-hijab-and-covers-her-face

Requirements of Proper Hijab

Question I wanted to know about a matter concerning the right hijab. What is the proper hijab? I mean so many different hijabs are to choose from. I have a friend from Denmark and she converted to Islam for a while now, and she's pleased ( Alhamdulilllah) and she wants to wear the right Hijab. Could you please tell us where it says that the hijab should be long (jilbab) over the chest? She really needs this! Thank you

Praise be to Allah.Shaykh al-Albani (may Allah have mercy on him) said: Conditions of proper hijab  It should cover all the body apart from whatever has been exempted. Allah says (interpretation of the meaning): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.”  This verse clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (strangers) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up. Al-Hafiz ibn Kathir said in his Tafseer: “This means that they should not display any part of their adornment to non-mahrams , apart from that which it is impossible to conceal. Ibn Mas’ud said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.” It should not be an adornment in and of itself. Allah says (interpretation of the meaning): “And not to show off their adornment.” [al-Nur 24:31] The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the verse in Surat al-Ahzab (interpretation of the meaning): “And stay in your houses, and do not display yourselves like that of the times of ignorance.” [al-Ahzab 33:33].  It is also supported by the hadith in which the Prophet (peace and blessings of Allah be upon him) said: There are three, do not ask me about them: a man who leaves the jama’ah (larger Muslim community), disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.” (Narrated by al-Hakim, 1/119; Ahmad, 6/19; from the hadith of Faddalah bint ‘Ubayd. Its isnad is sahih and it is in al-Adab al-Mufrad). It should be thick and not transparent or see-through because it cannot cover properly otherwise. Transparent or see-through clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allah be upon him) said: “During the last days of my ummah, there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed. Another hadith adds: They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” (Narrated by Muslim from the report of Abu Hurayrah) Ibn ‘Abd al-Barr said: “What the Prophet (peace and blessings of Allah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.” (Transmitted by al-Suyuti in Tanwir al-Hawalik, 3/103)  It should be loose, not tight so that it describes any part of the body. The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men.  The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usamah ibn Zayd said: The Messenger of Allah (peace and blessings of Allah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Dihyah al-Kalbi, and I gave it to my wife to wear. He said, Why do I not see you wearing that Egyptian garment? I said, I gave it to my wife to wear. He said, Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.” (Narrated by al-Diya al-Maqdisi in al-Ahadith al-Mukhtarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnad) It should not be perfumed with bakhur or fragrance . There are many hadiths which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have good chains of narration: Abu Musa al-Ash’ari said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress. Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allah be upon him) said: If any one of you (women) goes out to the mosque, let her not touch any perfume. Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Any woman who has scented herself with bakhur (incense), let her not attend ‘Isha prayers with us. Musa ibn Yasar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, O female slave of al-Jabbar, are you going to the mosque? She said, Yes, He said, And have you put on perfume because of that? She said, Yes. He said, Go back and wash yourself, for I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: If a woman comes out to the mosque and her fragrance is overpowering, Allah will not accept any prayer from her until she goes home and washes herself. These hadiths are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadith, where bakhur (incense) is mentioned, because incense is used specifically to perfume the clothes. The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. (Fath al-Bari, 2/279) Ibn Daqiq al-’Id said: “This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manawi in Fayd al-Qadir, in the commentary on the first hadith of Abu Hurayrah quoted above.”  It should not resemble the clothing of men . It was reported in the authentic hadiths that a woman who imitates men in dress or in other ways is cursed. There follow some of the hadiths that we know: Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes. ‘Abd-Allah ibn ‘Amr said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: They are not part of us, the women who imitate men and the men who imitate women. Ibn ‘Abbas said: The Prophet (peace and blessings of Allah be upon him) cursed effeminate men and masculine women. He said, Throw them out of your houses. He said: The Prophet (peace and blessings of Allah be upon him) expelled So and So, and ‘Umar expelled So and So. According to another version: The Messenger of Allah (peace and blessings of Allah be upon him) cursed men who imitate women and women who imitate men. ‘Abd-Allah ibn ‘Amr said: The Messenger of Allah (peace and blessings of Allah be upon him) said: There are three who will not enter Paradise and Allah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the dayyuth (cuckold, weak man who feels no jealousy over his womenfolk). Ibn Abi Malikah whose name was ‘Abd-Allah ibn ‘Ubayd-Allah said: It was said to ‘Aishah (may Allah be pleased with her), What if a woman wears (men’s) sandals? She said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed women who act like men. These hadiths clearly indicate that it is forbidden for women to imitate men and vice versa. This usually includes dress and other matters, apart from the first hadith quoted above, which refers to dress only. Abu Dawud said, in Masail al-Imam Ahmad (p. 261): I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, “Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawud said: I said to Ahmad, ‘Can he give her bachelor sandals to wear?’ He said, ‘No, unless she wears them to do wudu. I said, ‘What about for beauty?’ He said, ‘No.’ I said, ‘Can he cut her hair short?’ He said, ‘No.’  It should not resemble the dress of disbelieving women . It is stated in Shari`ah that Muslims, men and women alike, should not resemble or imitate the disbelievers with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of non-Muslims in Europe. This was one of the causes of the Muslims decline and weakness, which enabled the foreigners to overwhelm and colonize them. “Verily, Allah will not change the condition of a people as long as they do not change their state themselves.” [al-Ra’ad 13:11 interpretation of the meaning]. If only they knew. It should be known that there is a great deal of sound evidence for these important rules in the Quran and Sunnah, and that the evidence in the Quran is elaborated upon in the Sunnah, as is always the case.  It should not be a garment of fame and vanity. Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wears a garment of fame and vanity in this world, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.” (Hijab al-Marah al-Muslimah, p. 54-67) And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/6991/requirements-of-proper-hijab

He sponsored her when she was an orphan and he does not want her to wear hijaab in front of him

Question I am a female. and, me and my brother are both adopted. We were brought into the house when we were only a few days old. We lived our lives with our adoptive parents, not knowing our conditon. After practicing Islam, I came to know that i was adopted. My age is now XXX. I lived with my parents until 18, then i married. My husband told me that i must start to wear hijaab in front of my father, and that he is not considered a mahram. We aksed, and someone said that we are Rabaa'b that Allah mentioned in the Qur'an and that hijaab need not be done. We did not feel comfortable and after asking further, we came to believe that He is not my Mahram, and that I must do hijab. My adoptive father and mother are both very emotional people. Whenever i mentioned adoption before, they imediately started to cry and could not talk. This happens all the time. Me and my husband were both scared that they would take this very badly, so we decided that we would be subtle in the way we took this issue. When i visited my adoptive parents last, i covered my hair with a type of pakistani scarf which is not transparent, giving the excuse that many people work around the house. Also, i did not wear a jilbaab, but wore lose clothes, Qamees and Sharwaal. Also i ate at the table, and also freely talked to my adoptive father. In front of all other non mahrams, i fully cover myself in black, even cover my eyes, and do not talk to men without necessity.Allah knows that the reason i am not doing full hijab is because of my adoptive parents would react. They are old Father XXX, mother XXX, and they are weak in their imaan in that they would not be able to understand nor accept this ruling in Islam. My father tries to pray, but misses it much, and my mother prays regularly, though missing some and making them up.What am I supposed

Praise be to Allah.We have to accept the rulings of sharee'ah and put them into practice even if it goes against our emotions and feelings. Since there is no relationship of mahram, either by blood or by radaa'ah (breastfeeding)(see Question #5538) between you and the person who sponsored you and brought you up, you have to observe hijaab in front of this person. (For the conditions of hijaab according to sharee'ah, see Question #6991). The evidence that this generous person who sponsored you has mentioned is not correct and is contrary to sharee'ah. The good deeds that he has done will be rewarded by Allaah if he was sincere.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/8476/he-sponsored-her-when-she-was-an-orphan-and-he-does-not-want-her-to-wear-hijaab-in-front-of-him

Do You Have to Wear Hijab in Front of Non-Muslim Women?

Question I have heard that a kaffir woman isforbidden to look at a muslim woman without her hijab. Is this applicable to my mother-in-inlaw who is an unbeliever?

Praise be to Allah.The scholars differed concerning the ruling on whether Muslim women can take off their Hijab in front of non-Muslim women , because they differed in their interpretation of the verse in Surah An-Nur (interpretation of the meaning): “… and not to reveal their adornment except to their husbands… or their women…” [An-Nur 24:31] There are three views concerning the Tafsir of this phrase: That it means Muslim women; That it means all women, Muslim and non-Muslim; That it means Muslim women preferably but this is not binding. The more correct view – and Allah knows best – is that it is permissible for a Muslim woman to appear (without Hijab) in front of a non-Muslim woman , unless she fears that the woman may describe her to her husband or to any other stranger (non-mahram man). In that case she has to keep her Hijab on in front of that woman. There is no difference between a non-Muslim woman and a corrupt Muslim woman in this case. Among the evidence that it is permissible to take off Hijab in front of a non-Muslim woman is the Hadith of `Aishah (may Allah be pleased with her) in which she mentions that a Jewish woman came in to see her and said, “May Allah protect you from the torment of the grave…” (Narrated by Al-Bukhari, 1007; Muslim, 584). Shaykh `Abd Al-`Aziz ibn Baz (may Allah have mercy on him) said: “It is not obligatory to wear Hijab in front of them – non-Muslim women – because they are like all other women according to the more correct of the two scholarly views.” (Fatawa Al-Mar’ah Al-Muslimah, 2/582) What the Muslim woman can uncover in front of a non-Muslim woman is the same as what she can uncover in front of her Mahrams, i.e., the places of adornment or the places of Wudu. Shaykh Muhammad Salih ibn `Uthaymin said: “In front of her Mahrams she can uncover her face, head, neck, hands, forearms, feet and calves, and she should cover everything else.” (Fatawa Al-Mar’ah Al-Muslimah, 1/417) And Allah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/6596/do-you-have-to-wear-hijab-in-front-of-non-muslim-women

His wife does not want to wear hijaab and he fears for his young daughter

Question My wife is not wearing Hijab although she is a strong beleiver and practicing all Salats on time etc. We are both Engineers and we have 2 young daughters (2 and 5 Years. I am worried that my children will also go away from wearing hijab if they see their mother not wearing it as well. I've tried many times to convince her to put it (she has read the relevant sourates) but I've stopped doing that when I felt that she would reject whatever she was already on. My question is as a husband and father, shall I force her to wear it anyway to preserve the future of the daughters or shall I keep patient untill Allah guides her? My second question is are we (the husbands) responsible in front of Allah regarding weather or not our wives / daughters wear hijab or not?

Praise be to Allah.Strong faith must have effects which can be seen in a person's appearance and conduct. If a person persists in sin, this is a sign of weak faith.  What you have to do is try to plant the seeds of faith in her heart and help it to grow strong. What is meant by that is the kind of faith that will motivate a person to behave in accordance with the sharee’ah. Then try to instill in her a love of the hijaab and of righteous deeds, such as explaining the benefits of hijaab and how good it is, and giving her books and audio tapes, if these are available, which speak about that. One of the most important means which will help to achieve this is to put her in touch – in an indirect manner – with righteous women who wear the hijaab and try to have frequent family gatherings with righteous relatives. If you do this, you will have tried various means of convincing her. Then you will have to oblige her in an appropriate fashion and not allow her to go out to public places without hijaab. (It is important to explain to your daughter that hijaab is obligatory and tell her about Allaah’s ruling on hijaab, even if she realizes that her mother is falling short. You have to explain it to her at a level that she can understand so that she will see that there is a difference between the rulings of sharee’ah and the way her mother is behaving. Who knows – perhaps she will advise her mother, in the moving and innocent manner of children – to wear hijaab).  With regard to the second question, there is no doubt that fathers are responsible if their wives and daughters do not wear hijaab and do not adhere to the rulings of sharee’ah, 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” [al-Tahreem 66:6] And as the Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and is responsible for his flock… the man is a shepherd over the members of his household and is responsible for his flock…” But if a person does all that he can and strives his utmost, but does not achieve any results, Allaah will excuse him and will not punish him; on the contrary, He will reward him for his efforts, and Allaah does not cause the reward for any good deed to be lost.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/7721/his-wife-does-not-want-to-wear-hijaab-and-he-fears-for-his-young-daughter

It is not permissible for women to wear shoes that look like men’s shoes

Question Recently there have appeared in the marketplace women's shoes which from the front look like men’s shoes, sandals with a separate space for the big toe, but from the back and the bottom they look like women's shoes. Is it permissible to buy them and wear them?

Praise be to Allah.If they look like men’s shoes, and if a person sees them he will think that they are men’s shoes, then it is not permissible for women to wear them. Similarly, if a man were to find shoes which looked like women’s shoes although the soles and heels looked like men’s shoes, it would not be permissible for him to wear them, because what counts is the way things look. My advice to my sisters is not to wear them, because this is a serious matter. It was reported that the Prophet (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/10824/it-is-not-permissible-for-women-to-wear-shoes-that-look-like-mens-shoes

Should she cover her face and hair in front of her father?

Question Here in the United States, many of the books available in English have conflicting messages.  In regards to the dress of women some books state that the women's hands, face and feet can show, some say the hands and face only, some say the hands only, and some say nothing except the eyes if necessary.  How do we reconcile these differences?  Is there proof for each different opinion?      I am a woman who covers my whole body including hands and face.  I recently came across some books about purdah that say that a woman should cover herself in front of even her brother and father, except they can see her face and hands only.  Is this true that I can not show my hair in front of my father, or is this statement just reflecting the culture of the countries that the writers are coming from?  Jazakallah khairun.

Praise be to Allah.The differences concerning women's hijaab mentioned here stem from ijtihad. The most correct view is that it is obligatory for a woman to cover all of her body, including the face, hands, hair and all the rest of her body in front of non-mahram men, because of the general meaning of the aayah (interpretation of the meaning): “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” [al-Noor24:31] this cannot be achieved without covering the face, and it is even more appropriate that the hair and other parts of the body should be covered; it is haraam to show them.  And because the Prophet (peace and blessings of Allaah be upon him) said: “All of the woman is ‘awrah.”  And because fitnah may arise by looking at all of that. The hadeeth that says that it is permissible to uncover the face and hands is not saheeh.  With regard to a woman’s ‘awrah in front of her brothers, father, uncles etc., and other women, it is everything apart from that which ordinarily appears of her. So it is permissible for her to show her head, face, hands, neck and feet, because it is too difficult for her to cover them in front of them, and because there is no fear of fitnah in this case.  Shaykh Waleed al-Firyaan.  Ibn Katheer said in his Tafseer of the aayah (interpretation of the meaning) “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” [al-Noor24:31]:  “’…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…’ means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the jaahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allaah commanded the believing women to cover themselves, as He says (interpretation of the meaning): ‘O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed’ [al-Ahzaab 33:59] And concerning this aayah (interpretation of the meaning) – ‘… and to draw their veils all over juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ – he said: khumur (veils) is the plural of khimaar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa’eed ibn Jubayr said: ‘and to draw’ means to pull it around and tie it securely. ‘their veils all over juyoobihinna’ means, over their necks and chests so that nothing can be seen of them. Al-Bukhaari (4758) said: Ubayy told us from Yoonus from Ibn Shihaab from ‘Urwah that ‘Aa’ishah (may Allaah be pleased with her) said: ‘May Allaah have mercy on the early Muhaajir women. When Allaah revealed the aayah (interpretation of the meaning) – “… and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”, they tore their aprons and covered themselves with them.’ Al-Bukhaari also said (4759): Abu Na’eem told us, Ibraaheem ibn Naafi’ told us, from al-Hasan ibn Muslim, from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: when this aayah (interpretation of the meaning) – ‘…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…’ – was revealed, they took their izaars (waistsheets) and tore them at the edges, and covered themselves with them. Ibn Abi Haatim said: my father told us, Ahmad ibn ‘Abd-Allaah ibn Yoonus told us, al-Zanji ibn Khaalid told me, ‘Abd-Allaah ibn ‘Uthmaan ibn Khaytham told us, that Safiyah bint Shaybah said: whilst we were sitting with ‘Aa’ishah, mention was made of the women of Quraysh and how good they were. ‘Aa’ishah said that the women of Quraysh were indeed good, ‘but by Allaah I have never seen any better than the women of the Ansaar, or any women who believed more strongly in the Book of Allaah and had more faith in the Revelation. When Soorat al-Noor was revealed – “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” [al-Noor24:31] – their menfolk came back to them and recited to them what Allaah had revealed. No sooner had a man recited it to his wife, daughter, sister and all other female relatives, but they all went and picked up their embroidered aprons, and covered their heads with them, in obedience to the words of His Book that Allaah had revealed. The next morning they stood behind the Messenger of Allaah (peace and blessings of Allaah be upon him) with their heads covered, as if there were crows on their heads.’ (Narrated by Abu Dawood, 4100 with more than one isnaadfrom Safiyyah bint Shaybah).Ibn Jareer said (18120): Yoonus told us, Ibn Wahb informed us that Qarqarah ibn ‘Abd al-Rahmaan told him from Ibn Shihaab from ‘Urwah that ‘Aa’ishah said: ‘May Allaah have mercy on the first muhaajir women. When Allaah revealed the words (interpretation of the meaning) – “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” [al-Noor24:31] – they tore the edges of their aprons and covered their heads with them.’ (narrated by Abu Dawood, 4102, from the hadeeth of Ibn Wahb). Tafseer Ibn Katheer, 3/283  What you have mentioned about some books saying that women have to wear hijaab in front of their brothers and fathers is extreme and is a mistake. Allaah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31]  And Allaah knows best.

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/11059/should-she-cover-her-face-and-hair-in-front-of-her-father

The Hijab of a Young Girl

Question What is the ruling concerning the young girls who have not reached the age of puberty? Is it allowed for them to go out without covering themselves? Can they pray without wearing a head covering?

Praise be to Allah.It is a must that their guardians bring them up and teach them the manners of Islam. They should tell them not to go outside unless their bodies are covered. This is in order to avoid any temptation and to get them used to the virtuous manners so that they will not be a source of spreading evil. They should be ordered to pray with head coverings. If they pray without it, their prayers are sound. This is because the Prophet (peace be upon him) said, "Allah does not accept the prayer of a female who has reached the age of puberty except if she is wearing a head covering (khimaar)." This was recorded by al-Tirmidhi, Ahmad, Abu Dawud and ibn Majah. Sahih aljam'e 2/1280

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/7845/the-hijab-of-a-young-girl

Can a Muslim woman uncover in front of her non-Muslim father, and can she travel with him?

Question Can a Muslim woman uncover in front of her non-Muslim father, and can she travel with him?

Praise be to Allah.Ibn Qudaamah (may Allaah have mercy on him) said: “A kaafir is not a mahram for his Muslim female relative. Ahmad said concerning a Jew or Christian whose daughter becomes Muslim: ‘He cannot travel with her, he is not a mahram for her.’ Apparently he meant that he is not her mahram for the purposes of travelling. As far as looking is concerned, she does not have to wear hijab in front of him, because Abu Sufyaan came to Madeenah at the time when he was still a mushrik, and visited his daughter Umm Habeebah. She folded up the Prophet’s bed so that he would not sit on it, but she did not wear hijab in front of him, and the Prophet (peace and blessings of Allaah be upon him) did not command her to do so.” (al-Mughni, part 7, Ahkaam al-Khutbah).

Womens clothing

https://islamqa.info/en/categories/topics/186/womens-clothing?page=9

https://islamqa.info/en/answers/4034/can-a-muslim-woman-uncover-in-front-of-her-non-muslim-father-and-can-she-travel-with-him

Rulings Pertaining to Woman Taking Care of Severely Mentally Challenged Man

Question As a recent revert to islam i am always trying to gain extra knowledge and guidance, inshallah. My question relates to my current job. I work as a home carer, taking care of the needs of a severely handicapped person, who suffered brain damage during birth. This person is 42yrs old, although his brain activity and mental capabilities are that of a baby, he has no control what so ever over his body and is unable to do anything for himself i.e he can not wash dress or feed himself and wears pads for toileting, he is also unable to walk or talk at all and is confined to a wheel chair. I've already been told i am able to work with this person but now i'm wondering whether being in close contact with this person will break my wudoo, as i have to touch him on a daily basis. Inshallah you are able to answer my question.

Praise be to Allah. First: We ask Allah, the Exalted, to keep you firm on His religion and we advise you to educate yourself regarding religious matters and work righteous deeds as much as possible as that will assist you in remaining steadfast and calling to Allah.  Second: As for your work in taking care of the mentally challenged man, then it is in principle allowed and it would be appropriate for us to mention some rulings concerning it at this time. 1. The basic principle concerning the ‘awrah (generally the private regions which are not to be seen by others) of the handicapped is that it is impermissible to look at it or touch it without a barrier. Therefore, while cleaning his private parts, you should cover them and not look at them and clean them using something like gloves. A further benefit of the gloves would be that they protect the hands from becoming tainted with impurities. The scholars of the Permanent Committee were asked: My father was granted three sons who were all handicapped and mentally challenged, and this is a favour Allah bestows upon His select believing slaves, and all praise belongs to Allah, Lord of the worlds. These three are my brothers and I as I mentioned to you they are handicapped and incapable of taking care of themselves. Therefore, their mother looks after them and cares for them with regard to their food, drink and clothing. However, they have all matured, with the eldest being 25 years old, so is it permissible for my mother or myself to clean my elder brother and bathe him as he does not know how to clean his own body due to his handicap, keeping in mind that his ‘awrah may be exposed. They answered: It is permissible for you to clean these disabled individuals by bathing them and other means but while keeping the ‘awrah covered and cleaning it from behind a barrier like a cloth or something like it and while wearing something on the hand to avoid dirtying the hand with impurities. You should do everything you can to look after these challenged boys, and Allah does not allow the rewards of those who do well be squandered.” End quote Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd al-‘Aziz aal ash-Sheikh, Sh. ‘Abdullah ibn Ghudayyan, Sh. Salih al-Fauzan and Sh. Bakr Abu Zayd. Verdicts of the Permanent Committee (4/425-426) 2. The mentally challenged who feel no lust towards women are included in the saying of Allah (which means): “or those male attendants having no physical desire”. The woman may reveal before them what she would normally reveal before her mahrams (close relatives whom she may not marry), which is what would normally be exposed such as the head, face, forearms and feet. Ibn Qudamah (may Allah have mercy on him) said: “Men who have no physical desire due to old age, impotence, a terminal illness, castration…or a hermaphrodite with no desire for women: The ruling for them is the same as that of the mahram in terms of looking due to the saying of Allah, the Exalted (in meaning): “or those male attendants having no physical desire”. i.e. no desire for women. Ibn ‘Abbas said: He is the one who women are not shy in front of. And from him: He is the hermaphrodite who is incapable of an erection.” End quote from al-Mughni (7/462) In al-Mawsoo’ah al Fiqhiyyah it states (3/8): “The Malikis, Shafi’ees and Hanbalis said (and it is one opinion of the Hanafis): The ruling of those men who has no desire for women is that of the mahrams in regard to looking at women; they see the places of beauty such as the hair and the forearms, and the rules for entering upon them is also like that of the mahrams due to the saying of Allah , the Exalted (in meaning): “or those male attendants having no physical desire”. End quote. 3. For your work, if you need to look at or touch his ‘awrah, then it is permissible since it is a dire need or necessity as is the case with a doctor if he needs to look at or touch the ‘awrah of a patient. In al-Mawsoo’ah al-Fiqhiyyah it states (14/19): “There is no difference among the jurists that looking at the ‘awrah of another is impermissible with the exception of a married couple each looking at the other, so it is not permissible for anyone to look at another’s ‘awrah (besides them) as long as there is no need for it such as a doctor looking at the patient and a caregiver assisting a patient in wudhu (ablution), isntinjaa (cleansing after answering the call of nature), and such things or a midwife for they are permitted to look at that part of the ‘awrah which it is necessary to look at. When necessary for the purposes of treatment or care, it is permissible as necessity makes the warned against (forbidden) permissible and (dire) need is treated as necessity. Looking is restricted to what is necessary because what is allowed due to necessity must be well assessed/evaluated.” End quote 4. If it happens that you touch the man for the purpose of cleaning and grooming him, then we differentiate between touching ‘awrah (private part) directly and the rest of the body; touching his private part directly (no barrier) nullifies the wudhu while touching the rest of his body does not. With regard to touching his private part, the scholars of the Permanent Committee said: “Touching the private part without a barrier nullifies the wudhu whether the one touches is big or small due to what is established from the saying of the Prophet (may peace and blessings be upon him): “Whoever touches his private part, let him take wudhu.” An-Nasai, Ibn Majah and authenticated by al-Albani. Touching the private part of another is like touching one’s own private part. Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd ar-Razzaq ‘Afifi, Sh. ‘Abdullah ibn Ghudayyan, Sh. ‘Abdullah ibn Qu’ood. Verdicts of the Permanent Committee (5/265). As for the issue of a woman touching the body of a man and it not nullifying the wudhu, then we have explained that in detail in the answer to question 76115. 5. Finally, we see that the woman should look after those of her gender and the man should look after men. Therefore, if you could find work taking care of a woman, that would be best without doubt. And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/177015/rulings-pertaining-to-woman-taking-care-of-severely-mentally-challenged-man

He owns an café in which men and women mix

Question A man owns a high-quality café which has a mixed clientele of men and women. He feels uneasy because of this mixing and fears that the income from this café may come under the heading of things which are forbidden or are doubtful and therefore disallowed in sharee’ah, even though he has told his employees not to sell anything that is forbidden in sharee’ah, such as cigarettes, and he has forbidden his customers to do anything that goes against Islamic etiquette. We would like you to please shed some light on this issue by quoting some verses of Qur’aan and ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), so that we may find some peace of mind and avoid falling into sin, and we may meet our Lord when He is pleased with us. We hope that the answer will be detailed.

Praise be to Allah. The owner of this café has done well by refusing to sell forbidden substances in his café, such as refusing to sell cigarettes and refusing to allow people to do things that go against Islamic etiquette. May Allaah reward him with good.  But it remains for him to forbid mixing, because of the evil and temptation that it involves. The Qur’aan and Sunnah indicate that mixing is haraam. For example:  Allaah says (interpretation of the meaning):  “And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53] Ibn Katheer (may Allaah have mercy on him) said, commenting on this verse: i.e., just as it is forbidden for you to enter upon them, it is also forbidden for you to look at them at all; even if one of you has a need to ask them for anything, he should not look at them or ask of them except from behind a screen.  Al-Qurtubi (may Allaah have mercy on him) said: This verse indicates that Allaah has given permission to ask of them from behind a screen in the case of necessity, or when consulting them about some matter. This meaning includes all women, because the basic principle of sharee’ah is that the whole of a woman is ‘awrah.  And Allaah says (interpretation of the meaning):  “O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32] If there is this warning against being soft of speech lest the one in whose heart is a disease be moved with desire, then what about men sitting with women who are clothed yet naked, who go astray and lead others astray, chatting and laughing together, and looking at one another? What fitnah can be greater than that? What heart can remain free of sickness when this is the case?  The Prophet (peace and blessings of Allaah be upon him) took care to prevent men mixing with women even in the dearest spots on earth to Allaah, namely the mosques, when he separated the rows of men and women, and he stayed for a while after saying the salaam so that the women could depart, and he designated a door of the mosque specifically for women. The evidence for that is as flows:  1 – It was narrated that Umm Salamah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had said the salaam, the women would get up and leave when they had said the salaam, and he would stay for a while before getting up to leave. Ibn Shihaab said: I think – and Allaah knows best – that he stayed a while so that the women could disperse before the men got up to leave. Narrated by al-Bukhaari, no. 793.  2 – It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why don’t we leave this door for the women?” Naafi’ said: Ibn ‘Umar never entered through that door until he died. Narrated by Abu Dawood, 462; classed as saheeh by al-Albaani in Saheeh Abi Dawood.  3 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “The best rows for men are the first ones and the worst are the last, and the best rows for women are the last ones and the worst are the first.” Narrated by Muslim, 664.  This is among the greatest evidence that Islam forbids mixing. The further away the men are from the women’s rows the better, and the further away the women are from the men’s rows the better.  If these precautions are to be taken in the mosque which is a pure place of worship, then taking them in other places is undoubtedly more important.  4 – It was narrated from Abu Usayd al-Ansaari that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, when he was outside the mosque and the men were mixing with the women in the road. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to the women: “Move aside, for you have no right to walk in the middle of the road; you should walk at the sides of the road.” Then a woman would walk so close to the walls that her garment would catch on the wall because she walked so close to it.” Narrated by Abu Dawood, 5272; classed as hasan by al-Albaani in Saheeh Abi Dawood.  For more details on the dangers of mixing, please see the answer to question no. 1200.  Since mixing is haraam, the owner of this café is committing sin by allowing it and refraining from denouncing it, and by helping these people to commit sin by providing a place for them where they can disobey Allaah.  What he has to do is to fear Allaah and not help to spread evil and corruption among the believers. He should be keen to make his food good (i.e., from halaal sources), for “every body that is nourished on haraam, the Fire is more befitting for it,” as the Prophet (peace and blessings of Allaah be upon him) said. Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 4519.  Another version was narrated from Ka’b ibn ‘Ajrah: “No flesh grows that is nourished by haraam but the Fire is more befitting for it.”   If he can prevent mixing, then this is what he must do, or else he can restrict the café to men only. Otherwise he should look for other, permissible work. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it.  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 3. And He will provide him from (sources) he never could imagine” [al-Talaaq 65:2-3] And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/39799/he-owns-an-cafe-in-which-men-and-women-mix

Can Women Work in Islam?

Question I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear a Niqab, and sometimes feel that no religious man proposes to me for this reason.

Praise be to Allah.Can women go out in Islam? The basic principle is that a woman should remain at home, and not go out except for necessary purposes . Allah says (interpretation of the meaning):  “And stay in your houses, and do not display yourselves like that of the times of ignorance” [Al-Ahzab 33:33].  Although this is addressed to the wives of the Prophet (peace and blessings of Allah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allah be upon him) because of their honour and status with the Messenger of Allah (peace and blessings of Allah be upon him), and because they are leading examples for the believing women.  The Prophet (peace and blessings of Allah be upon him) said: “Woman is `awrah (i.e, she should not display herself in front of men), and if she goes out, the devil raises his hopes (of misguiding her). She is never closer to Allah than when she stays in her house.” (Narrated by Ibn Hibban and Ibn Khuzaymah; classed as authentic by Al-Albani in As-Silsilah As-Shahihah, no. 2688)  Moreover, he (peace and blessings of Allah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” (Narrated by Abu Dawud (567) and classed as authentic by Al-Albani in Sahih Abu Dawud)  Can women work in Islam? It is permissible for a woman to go out of her house for work, provided she fulfils certain conditions, such as :  That she needs to work in order to acquire the money she needs, as in your case. The job should be suited to the nature of women , such as medicine, nursing , teaching, sewing, and so on. Her work should not lead to her travelling without a Mahram (her husband or any man whom she is never permitted to marry). The job should be in a place that is only for women, and there should be no mixing with non-Mahram men . Whilst at work, she should observe complete Shar`i Hijab. Her going out to work should not involve committing any prohibited action, such as being alone with the driver, or wearing perfume where non-Mahrams can smell it. The job should not lead to her neglecting things that are more essential, such as looking after her house, husband and children. Shaykh Muhammad ibn Salih Al-‘Uthaymin (may Allah have mercy on him) said:  “The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great source of Fitnah (temptation) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allah be upon him) said: “I have not left behind any Fitnah that is more harmful to men than women; the Fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of Fitnah and its causes in all circumstances." (Fatawa Al-Mar`ah Al-Muslimah  2/981)  If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allah.  We ask Allah to grant you a righteous husband, for He is able to do that.  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/106815/can-women-work-in-islam

Ruling on the salary of one who works in a mixed workplace

Question It is well known that for a woman to work in companies where she will mix with non-mahram men is not permissible. What is the ruling on this woman's wealth: is it halaal or haraam? What is the ruling on accepting a gift from someone who works in such a workplace?.

Praise be to Allah.Firstly:  It is haraam for a woman to work in a mixed workplace, because of the evils and bad consequences that result from that. This has been discussed in the answers to questions no. 50398 and 1200.  Secondly:  It is essential to differentiate between doing haraam work or working in a haraam job, and committing haraam actions whilst doing one’s job.  The first case includes working in riba-based banks, or dealing in alcohol, drugs and lottery tickets, and other haraam things. In this case, the money that comes from that job is haraam and he has to get rid of it by spending it on various charitable causes, as has been explained in the answer to question 78289.  The second case includes doing permissible work, in which case his wages or salary from this job are permissible and there is nothing wrong with it, but he is sinning if he falls into sins that may accompany that job, such as mixing, smoking and so on. But that does not make the money he earns haraam.  To sum up:  The money that this woman earns is not haraam just because her job involves mixing, unless the work of the company itself is haraam, such as if it is a company that sells tobacco or a riba-based bank and so on.  Hence there is nothing wrong with accepting an invitation from someone who works in such a company or accepting gifts from them or benefiting from their money, but it is essential to advise her about the issue of free mixing and tell her to try to avoid it, if that is possible, or else look for another place to work where there will be none of this free mixing.  Please note that if a person’s earnings are dubious or are a mixture of halaal and haraam, there is nothing wrong with eating his food or accepting gifts from him, as the Prophet (blessings and peace of Allah be upon him) used to eat the food of the Jews and accept gifts from them.  Please also see the answer to question 87747  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/143127/ruling-on-the-salary-of-one-who-works-in-a-mixed-workplace

Is it permissible for his wife to take care of a non-mahram man who is paralysed?

Question What is the ruling on a woman taking care of her husband’s paternal uncle who is elderly, because of his health situation? He is paralysed and cannot take care of himself. This means that the wife will be changing his diapers and clothes, and looking after him in all ways, because his wife is also elderly and sick, and she cannot look after him, and all his relatives are also elderly.

Praise be to Allah.If this old man does not have anyone such as a wife, sons or daughters who can take care of him, and there are no men who can take care of these matters, even in return for payment if he or whoever is looking after him can afford it, then there is nothing wrong with a non-mahram woman taking care of him, so long as she tries to avoid looking at or touching the private part. If that must be done, then it should be done using a barrier, such as gloves and the like. If she does these things hoping for and seeking reward with Allah, acknowledging her husband’s rights, and helping one who is sick and paralysed, then she will be rewarded, in sha Allah. For more information, please see the answer to questions no. 26788, and 177015 And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/200620/is-it-permissible-for-his-wife-to-take-care-of-a-non-mahram-man-who-is-paralysed

She works in a kindergarten where they serve pork once a month

Question I work as a teacher in a kindergarten in Canada, where they offer food that contains pork once a month. Please note that I do not serve it to the children myself, but I do not feel comfortable about it. I want to know the Islamic ruling on that and on the money I earn from my work.

Praise be to Allah. If there are Muslims among these children, then you should not approve of the kindergarten offering this haraam meat to them; you have to make sure that the administration knows that they should not give this food to the Muslim children.  But if these children are not Muslim, then they regard it as permissible to eat pork and the Muslims have no authority over them in their own country.  In this case, it is sufficient for you not to help with this haraam action or be present when this food is served. In that case it is permissible for you to remain in this job.  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/159009/she-works-in-a-kindergarten-where-they-serve-pork-once-a-month

Woman working in the perfume business

Question What is the ruling on a woman selling perfumes in trade fairs and shopping centres to which men and women go? And selling perfumes and bakhoor (incense) to men and women, and burning bakhoor in the store constantly so as to attract customers, when it is possible that some of the fragrance may get onto her, such as the bakhoor and perfumes that she is offering for sale?.

Praise be to Allah. There is nothing wrong with a woman working in buying and selling, so long as she adheres to proper Islamic etiquette in her dress, speech and dealings.  In the early days of Islam, women used to buy and sell in a modest and reserved manner, and none of the scholars objected to that.  In Fataawa al-Lajnah al-Daa’imah (17/13), it says: It is permissible for her (a woman) to go to the marketplace to buy and sell, if she needs to do so, and if she covers her entire body in clothes that do not show her shape, and she does not mix freely with men. But if she does not need to engage in that buying and selling, then it is better for her not to do that. End quote.  But if a woman’s engaging in trade will lead to her uncovering that which Allah has forbidden her to uncover, such as her face, or to her travelling without a mahram, or to her mixing with non-mahram men in a manner that it is feared will lead to fitnah, then it is not permissible for her to do that; rather she should not do it. End quote.  Fataawa al-Lajnah al-Daa’imah, 13/16  For a woman to work in a perfume shop, selling to men, exposes her to fitnah and may encourage foolish men to approach her.  There is nothing wrong with a woman selling perfume and bakhoor so long as she is careful not to let any of the fragrance get onto her, because of the warning against women wearing perfume in front of non-mahram men. See the answer to question no. 102329.  And it is not permissible for her to burn bakhoor in her shop to attract customers, because the fragrance of the bakhoor will undoubtedly get onto her, and the Prophet (blessings and peace of Allah be upon him) said: “Any woman who has got the fragrance of bakhoor on her should not attend ‘Isha’ prayer with us.” Narrated by Muslim, 444.  If the woman who is going to the mosque is forbidden to use perfume and bakhoor, then how about the one who is sitting in the marketplace to buy and sell, where men will inevitably smell the fragrance of bakhoor from her?  So it is better for that woman, if she needs to work, to limit it to selling to women only, so that she will not mix with men.  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/148581/woman-working-in-the-perfume-business

She works for a company that is partly owned by two riba-based banks. Is her work haraam?

Question I am single and work for a company that is owned by five different entities, among which are two riba-based banks they are: the Bank of Egypt, which hold 22.5% of the capital and the National Investment Bank, which holds 22.5% of the capital, in addition to a foreign (Chinese) company, which holds 10% of the capital, an Egyptian construction company, which holds 22.5% of the capital; and the Suez Canal Company, which holds 22.5% of the capital.   This company which was formed by the above-mentioned entities owns a piece of land and its role is to put in services such as drainage, electricity and water, then they divide it and sell it to investors, a transaction which is either immediate or in instalments, with annual fixed interest of 7%. Please note that these sales sometimes stop. My job in this company is in the secretarial department (administrative work). I used to spend and save from my salary during the period I worked in the company, which was five years, without knowing that this money might be dubious. These savings are in an Islamic bank. Is my work in this company whose earning are mixed halaal or haraam? What is the ruling on what I saved -- which is a large amount? How should I dispose of it? Please advise me and save me from my confusion and torment.

Praise be to Allah. What seems to be the case is that it is permissible to work in this company so long as the work that you are doing is halaal. With regard to working in companies whose work is permissible, the ruling is different with regard to working in banks and other riba-based institutions. In the bank, the employee is sinning whether he is working as a clerk or witness or even as a guard, because the work is haraam in the first place, unlike if the bank has a share in part of the capital of a company whose work is permissible. In this case it depends on the nature of the company's work; for example, it is permissible to work with Jews, Christians and those who deal with riba, although it is makrooh.  Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:  Ahmad said: A Muslim may enter into a partnership with a Jew or a Christian, but he should not let the Jew or the Christian be in charge of the financial affairs to the exclusion of the Muslim, because they may engage in riba.  This is the view of al-Hasan and al-Thawri.  Al-Shaafa’i regarded such partnerships as makrooh in all cases. End quote.  Al-Mughni, 5/109  Ibn al-Qayyim (may Allah have mercy on him) said:  Iyaas ibn Mu‘awiyah said: If a Muslim goes into business with a Jew or a Christian, and the money is with the Muslim and he is the one who will do the buying and selling, there is nothing wrong with it, but he should not give it to the Jew or Christian to deal with it, because they deal with riba. End quote.  Ahkaam Ahl al-Dhimmah, 1/93  You will find more details on this issue in the answer to question number 48005, at the beginning of which we said:  If a person earns money in haraam ways such as riba, bribes, stealing and cheating, etc., and his wealth is a combination of halaal and haraam, then it is valid to do business with him, buying and selling and entering into partnerships, but it is makrooh. If it is known that the product in which the trade is to be done is haraam in and of itself, then it is not permissible to enter into a partnership with him or work with him in that business..  Based on that, the money that you are taking from this company (the salary) is halaal, in sha Allah, and there is nothing wrong with what you have spent or saved.   And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/82617/she-works-for-a-company-that-is-partly-owned-by-two-riba-based-banks-is-her-work-haraam

Ruling on female servants working in households, and are they female slaves?!

Question I'm an Indonesian Muslim, I need a fatwa regarding the status of Woman Labour, who work in midle east.   Does they who worked to family and living with that family is considering as a slave ?   It is very important to us know about The status about Woman Labour, because this issue used by christian misionaries to denigrating Islam in here. Please attached Fatwa from some Ulama Institution/authorithies..

Praise be to Allah. Firstly:  The servants who work in households do not come under the same rulings as slaves, whether male or female. Rather they come under the ruling of private workers who are hired to work for the employer, and are like any other employee.  We have already spoken about female servants and the ruling on bringing them from their countries, and the haraam actions committed by some families towards female servants. Please see the answer to question no. 26282.  Secondly:  What some of these heads of households have done to these servants is not condoned by Islam, rather Islam forbids it and warns against it. It is not permissible to use that as a means of attacking Islam or giving a bad impression of Islam, because these sins on the part of some Muslims are forbidden by Islam itself.  Al-Bukhaari (50) and Muslim (1661) narrated that Abu Dharr said: I cursed a man and slandered his mother, and the Prophet (peace and blessings of Allaah be upon him) said to me: “O Abu Dharr, are you slandering his mother? You are a man in whom there is still some jaahiliyyah (ignorance)! Your slaves are your brothers whom Allaah has put under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity and if you do so, then help them.” This is the justice of Islam towards slaves who are owned by a person, so how should it be with a servant who is not a slave who belongs to his or her employer, but is rather hired to do a job?  Thirdly:  It is not permissible to be alone with these female servants, or to look at them, because they are non-mahrams to the men of the household. Similarly male servants are non-mahrams to the women of the household so it is not permissible for them to uncover in front of them or to be alone with them.  Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:  What is the ruling on dealing with servants and drivers – do they come under the same heading as non-mahram men? My mother tells me to go out in front of the servants and to put a scarf on my head. Is that permitted in our pure monotheistic religion which tells us not to disobey the commands of Allaah?  He replied:  Drivers and servants come under the same rulings as all other men: it is obligatory to observe hijab in front of them if they are not mahrams. It is not permitted to uncover one's face in front of them or to be alone with any of them, because the Prophet (peace and blessings of Allaah be upon him) said: “No man is alone with a [non-mahram] woman but the third one present is the Shaytaan.” And because of the general meaning of the evidence which indicates that hijab is obligatory and that it is haraam to make a wanton display of oneself or to uncover oneself in front of non-mahrams. It is not permissible to obey your mother or anyone else in matters that involve disobedience towards Allaah.   Al-Tabarruj wa Khataruhu by Shaykh Ibn Baaz.  And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/20869/ruling-on-female-servants-working-in-households-and-are-they-female-slaves

He is threatening to divorce her if she does not work

Question I'm a young woman, converted to Islam - alhamdulillah. I'm married to a Muslim from Guinea. We doen't have children yet. I worked in a factory here in Europa. But they stoped the production and I losed the job. I'm happy about it, because I like to stay at home, I doen't want to work and the job was mixed. The problem is that my husband earns not a lot of money. His income is hardly enough for us, as life is very expensive here. And he has brothers in his county how are poor and need his help (his parents do not live anymore) . So he wants me to work. I was looking for a job that is not mixed. But I didn't finde one. I called a shaikh in Germany, which talked to my husband and explained him that it is my right to stay at home. My husband doesn't deny that but he sais that I must work as he doesn't earn a lot of money. Now he said to me: "f you don't work in one month I leave you (means: divorce)." My questions are: 1. Can I go to an interwiev where I have to talk to a woman and to her husband (for a job as babysitter) ? 2. Do I must work if I find a halal job ? 3. What do you advise me to do now ?.

Praise be to Allah. Firstly:  The husband is obliged to spend on his family, pay the rent, cover food expenses and so on, and the wife is not obliged to provide any of that, even if she is working or is wealthy.  Allaah says (interpretation of the meaning): “Let the rich man spend according to his means” [al-Talaaq 65:7].  And the Prophet (peace and blessings of Allaah be upon him) said: “Their rights over you are that you should provide for them and clothe them in a reasonable manner.” Narrated by Muslim (1218). And he (peace and blessings of Allaah be upon him) said to Hind the wife of Abu Sufyaan: “Take [i.e., from his wealth] what is sufficient for you and your child on a reasonable basis.” Narrated by al-Bukhaari (5364).  Secondly:  The basic principle is that women should stay at home and not go out except for necessary purposes. Allaah says (interpretation of the meaning): “And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33].  Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), the believing women are to follow them in that. It is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) as an honour to them due to their standing with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are an example for the believing women.  The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah and when she goes out, the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house,” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2688.  And the Prophet (peace and blessings of Allaah be upon him) said regarding women’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.  Thirdly:  It is haraam for a woman to work in a place where she mixes with men, because of the evils and problems that result from that mixing for both men and women. She may work outside the home in a permissible job in which there is no mixing with men, subject to the following conditions:  -That she needs to work -That the work is suited to women’s nature and suited to their femininity and physical constitution, such as working in medicine, nursing, teaching, sewing and so on. -That the work is in a place that is only for women, and there is no mixing with non-mahram men -That the woman adhere to proper shar’i hijab at work -That her work should not lead to her travelling without a mahram -That her going out to work does not involve her committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahram men may smell it -That it does not lead to her neglecting a more important duty such as taking care of her house and looking after her husband and children. Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The field of work for women is that a woman should work in areas that women specialize in, such as teaching girls, whether it is an administrative or teaching position, or she may work in her home, sewing clothes for women and the like. As for working in fields in which men specialize, it is not permissible for her to work where she will be required to mix with men, as this is a great fitnah which must be avoided. It must be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind after me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” A man must make his family avoid all areas and causes of fitnah in all circumstances. End quote from Fataawa al-Mar’ah al-Muslimah (2/981).  Fourthly:  There is nothing wrong with you working as a babysitter. If it is in your house there is no problem; if it is in the house of the family you are working for, it is essential that you avoid being alone with the father of the child and any other non-mahram men, and beware of other things that are haraam, such as looking, shaking hands, speaking to men unnecessarily.  You are not obliged to work even though it is permissible, so long as your husband did not stipulate that in the marriage contract. If you are afraid that your husband will divorce you, then you have the choice between working and getting divorced, and in this case it is better for you to look for permissible work, and you will find it in sha Allaah, for the bitterness of having to work may be less than the bitterness of divorce.  Allaah says (interpretation of the meaning): “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2-3] We ask Allaah to set your affairs straight and to bring you together in obedience to Him.  And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/119540/he-is-threatening-to-divorce-her-if-she-does-not-work

Ruling on appointing a woman as a judge

Question Is it permissible for a woman to be a judge?.

Praise be to Allah.The majority of scholars are of the view that it is not permissible for a woman to be appointed as a judge, and if she is appointed, the one who appointed her is sinning, and her appointment is invalid, and her judgements carry no weight, no matter what ruling she passes. This is the view of the Maalikis, Shaafa’is and Hanbalis, and of some of the Hanafis.  See: Bidaayat al-Mujtahid (2/531); al-Majmoo’ (20/127); al-Mughni (11/350).  They quoted a number of texts as evidence for that:  1 –Allaah says (interpretation of the meaning):   “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa’ 4:34] So the men are the protectors and maintainers of women, in the sense that they are in charge of them. So the verse may be understood as meaning that women cannot be appointed in charge, otherwise women would be the protectors and maintainers of men, which is the opposite of what the verse says.  2 – Allaah says (interpretation of the meaning):  “but men have a degree (of responsibility) over them” [al-Baqarah 2:228] Allaah has granted men a degree over women ,and if a woman were to be appointed as judge that would contradict the degree that Allaah has given men in this verse, because in order for a judge to judge between two disputants, he must have a degree over them.  3 – It was narrated that Abu Bakrah (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their ruler, he said: “No people will ever prosper who appoint a woman in charge of their affairs.” Narrated by al-Bukhaari (4425).  The fuqaha’ quoted this verse as evidence that it is not permissible to appoint a woman as a judge, because lack of prospering is a kind of harm, the causes of which must be avoided. The hadeeth is general in meaning and applies to all positions of public authority. So it is not permissible to appoint a woman, because the word “affairs” is general in meaning and includes all the public affairs of the Muslims.  Al-Shawkaani (may Allaah have mercy on him) said:  There is no stern warning greater than stating that they will never prosper, and the most important issue is to rule according to the rulings of Allaah, may He be glorified and exalted, and therefore this warning applies more emphatically to women. End quote. Al-Sayl al-Jaraar (4/273)  The Fatwa Committee of al-Azhar said:  The Messenger (peace and blessings of Allaah be upon him) did not intend by this hadeeth only to state that the people who appoint a woman in charge of their affairs will not prosper, because his task was to explain everything that is permissible for his ummah, so that they may succeed and prosper, and everything that is not permissible for them so that they may be safe from evil and loss. Rather he intended to forbid his ummah from imitating those people (the Persians) by delegating any of their public affairs to a woman, and he used this incident to convey this message to the people who were keen to be prosperous so that they would comply with this advice. The Prophet (peace and blessings of Allaah be upon him) used definitive language to state that lack of prosperity is inevitable when a woman is appointed in charge of any affairs. Undoubtedly the prohibition that is derived from this hadeeth applies to any woman in any era; women are not to be appointed to positions of public authority. This general meaning is understood from the wording of the hadeeth. End quote.  4 – Moreover, the nature of woman means that a woman should not be appointed to a position of public authority.  The Fatwa Committee of al-Azhar said, after mentioning the arguments based on the hadeeth:  This ruling is based on this hadeeth, which is that the ruling that women should not be appointed to positions of public authority is not a ruling which is to be followed as a religious ritual without necessarily understanding the wisdom behind it, rather it is one of the rulings that are based on reasons which are obvious to those who understand the differences between the two types of human beings, men and women. This ruling is not connected to anything other than the femininity which is indicated by the word “woman” in the hadeeth. So femininity alone is the reason. … Because of her nature, woman is designed to fulfil the mission for which she was created, which is the role of mother and caring for and raising children. This means that she is likely to be affected by emotion. In addition to that she is faced with natural events that happen repeatedly over the months and years, which may weaken her strength and resolve in forming opinions and adhering to them and in fighting for them. This is something which women themselves cannot deny, and we do not need to quote examples and evidence to prove the emotional nature of woman throughout the ages. End quote.  5 – The judge is required to be present among men’s gatherings and to mix with disputants and witnesses, and may need to be alone with them. Islam seeks to protect women and preserve their honour and dignity, and protect them from those who would toy with them. So Islam tells women to stay in their homes and not go out except in cases of necessity. And it forbids them from mixing with men and being alone with them, because that poses a threat to women and their honour.  See: Wilaayat al-Mar’ah fi’l-Fiqh al-Islami (p. 217-250) – Master’s Thesis by Muhammad Anwar.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/71338/ruling-on-appointing-a-woman-as-a-judge

Salary from Unlawful Work

Question For about six years I used to work in factories related to foreign companies. Men and women were mixing and of course we talked and joked together and saw haram (impermissible) things happening between men and women, especially during the night shifts. I was receiving my salary monthly. I left this work about two years ago. But I still have some things I bought using those salaries, like a sewing machine I bought to sew women’s clothes. I did not care if they were modest clothes or not. I used to just sew whatever they asked me for. Now I have repented to Allah, the Exalted, and stopped doing this. My question is: what is the ruling on the salary I received from this work? And what is the ruling on the things I bought using that money? What shall I do regarding those things, like the sewing machine, some gold and some furniture? Please guide me to Allah’s satisfaction. I want my repentance to be totally pure.

Praise be to Allah. Firstly:  We praise Allah for having guided you to repent, for the best thing that a person can do in this world is to turn sincerely to Allah. When Allah wills good for a person, He opens the door to humility for him, and makes him see his faults, ignorance, wrongdoing and transgression of His limits, and softens his heart so that he may repent, pray for forgiveness and regret his sins and shortcomings.   Your work in a mixed environment and manufacturing and producing things that may be used in haram ways was one of the haram things which are forbidden by Islamic sharee’ah (law) so as to protect religious commitment and to protect Muslim societies, in adherence to the limits set by Allah, so as to venerate His laws and in acknowledgement of His might, may He be glorified and exalted.  Ibn al-Qayyim said in al-Wabil al-Sayyib: As for the signs of being serious about keeping away from forbidden things, they are: keeping away from things that could lead to them, and avoiding all means of drawing close to them, such as the one who flees from places in which there are images that lead to fitnah (temptation), for fear of being tempted by them, and giving up things with which there is nothing wrong for fear of things that are wrong, and avoiding excessive indulgence in permissible things for fear of falling into that which is makrooh (disliked), and avoiding people who commit sin openly or regard it as good and promote it and take it lightly and do not care about what they do of sin. Mixing with such people is likely to incur the wrath and anger of Allah, so no one mixes with them except the one whose heart is lacking in respect for Allah and His sacred limits. End quote.  Secondly:  Sewing immodest women’s clothes – for those who will wear them for sinful purposes and use them to cause fitnah (temptation) – is a haram action, because it is helping with evil. What the Muslim must do is respect the sacred limits of Allah and not accept to be a means of Allah being disobeyed or agree to be one of the helpers and troops of the shaytan (devil).  Ibn Taymiyah said in Sharh al-‘Umdah: For any garment that it is thought will be likely to be used for sinful purposes, it is not permissible to sell it or sew it for the one who will use it for sinful purposes. The same applies to everything that is basically permissible, if it is known that it will be used for sinful purposes. End quote.  He also said, in Majmoo’ al-Fatawa: If he helps a man to disobey Allah then he is sinning, because he has helped in sin and transgression. Hence the Prophet (peace and blessings of Allah be upon him) cursed alcohol, the one who squeezes (the grapes, etc), the one for whom it is squeezed, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, the one who pours it, the one who drinks it and the one who consumes its price.  Most of these people, such as the one who squeezes (the grapes, etc), the one who carries it and the one who pours it are helping in drinking it. Hence it is forbidden to sell weapons to one who will use them in unlawful fighting, such as fighting the Muslims or fighting in fitnah (civil war). End quote.  Ibn Hazm said in al-Muhalla: It is not permissible to sell anything to someone who will certainly use it to disobey Allah and the transaction is null and void. For exampe, such as selling anything that may be squeezed or pressed to one who will certainly use it to make alcohol, or selling a slave to one who will certainly mistreat his slaves, or selling weapons or horses to one who will certainly use them for aggression against the Muslims, or selling silk to one (a man) who will certainly wear it, and so on with regard to all things, because Allah says (interpretation of the meaning):   “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.” [5:2]  The transactions that we have mentioned are obviously helping in sin and transgression, and annulling them is helping in righteousness and piety. If no such thing is certain then the transaction is valid, because it is not helping in sin, and if the purchaser disobeys Allah after that, then the sin is on him. End quote.  It says in al-Mawsoo’ah al-Fiqhiyyah: It is not permissible to practise a profession that leads to haram or that may help in committing haram, such as tattooing, because it involves changing the creation of Allah, or recording riba (interest), because this involves helping to consume people’s wealth unlawfully, and so on. End quote.  Thirdly:  One of the conditions of repenting from haram wealth is getting rid of it, by spending it in the interests of the Muslims and on various charitable causes.  Ibn Taymiyah said in Majmoo’ al-Fatawa: The one who accepts payment for haram things, such as payment for those who carry alcohol, or payment for the one who makes a cross, or the fees of a prostitute and so on, should give it in charity and repent from that haram action, and giving that payment in charity will be an expiation for what he has done. It is not permissible to make use of these payments because they are evil wages. End quote.   It says in al-Furoo’ by Ibn Muflih: In the case of haram wealth, what must be done is repentance and getting rid of it immediately. End quote.  What you must do is work out how much you earned from sewing clothes for immodest women, then give it to the poor and needy in the hope that it will expiate your previous sins. As for the property that you have acquired from working in that factory – including the sewing machine – you do not have to get rid of it, because the reason why it is haram is not directly connected to the original work, rather it is because of the mixing that accompanied it, which has nothing to do with the original work, unless the factory’s work was haram in the first place, such as manufacturing alcohol, cigarettes or haram machines, in which case you would have to get rid of the wages that you took from it.  If you are in difficulty and you cannot get rid of all the money that you acquired from sewing haram clothes, then there is no sin on you if you keep what you need.  Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fatawa: If this prostitute and this wine-maker have repented and they are poor, it is permissible to give them as much of this money as they need. But if he is able to engage in business or do a handicraft such as weaving or spinning, he should be given enough to serve as capital (to set himself up in business). End quote.  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/103918/salary-from-unlawful-work

Which is better, seeking knowledge or taking care of the house?

Question Which is better for a Muslim woman, taking care of her house and husband, or devoting her time to seeking knowledge, and bringing a servant to take care of the house?

Praise be to Allah. Yes, it is obligatory for a Muslim woman to strive to understand her religion as much as possible, but serving her husband, obeying her husband and raising her children are also important obligations.  She should make time to learn every day, even if it is only a little. Or she should put aside some time for reading and then the rest of her time will be for her daily work. In this way she will not be neglecting learning and she will not be neglecting her work and children and leaving them to a servant to look after.  Seeking balance in this matter, by setting aside time for learning, even if it is a little, and time for her housework, will be sufficient for her.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/20004/which-is-better-seeking-knowledge-or-taking-care-of-the-house

Ruling on those who say that Islam is unjust to women and that it has kept half of society idle

Question Some people started believing in what the media of the enemies try to spread, which is an intellectual planned invasion. Like when they say: “ Islam is unjust to women, Islam has kept women at their homes and thus kept half of the society unemployed”. What is your answer and comment on this lie?.

Praise be to Allah. My comment on this is that these words can only come from one who is ignorant of sharee’ah, ignorant of Islam, ignorant of the rights of women, and is impressed by the attitudes and ways of the enemies of Allaah who are far away from the truth. Islam – praise be to Allaah – did not take away women’s rights, but Islam is the religion of wisdom which gives everyone his or her rightful status. Women’s work is in the home, and her staying at home is for the purpose of looking after her husband, raising her children, taking care the household affairs, and doing work that is suited to her. The man has his own work to do, which is usually earning a living and benefiting the ummah. When she stays at home to look after him and her children, and the interests of her children, that is the work that is suited to her. It is also a protection for her, as it keeps her far away from immorality which may occur if she goes out and works with men. It is well known that when women work with men that also adversely affects the man’s work, because the man has a natural inclination towards the woman. If he works with her he will be distracted by this woman, especially if she is young and beautiful. He will forget his work and if he does it, he will not do it properly. The one who studies the situation of the Muslims at the beginning of Islam will see how they protected their womenfolk and how they did their work in the best manner. End quote.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/119400/ruling-on-those-who-say-that-islam-is-unjust-to-women-and-that-it-has-kept-half-of-society-idle

She works in a seniors’ home, cooks pork and serves wine

Question I live in the west. I study during the day; this is why I searched for a job to do during the night out of need; as my father does not have the ability to pay for my study. I am the only muslim working in the kitchen of this elderly home. I have to cook pork and pour wine into cups. What is the ruling on my work, bearing in mind that I looked for work in other places but they refused to hire me because I wear hejab?.

Praise be to Allah.Firstly:  Allah has prescribed rulings in Islam that are based on wisdom. The rulings are aimed at setting individuals and societies straight. The one who goes against these rulings exposes himself to punishment in the Hereafter and he may be punished in this world before that.  We are not going to discuss the greatness of Allah’s wisdom in His laws, rather we have to introduce our answer in this way because of the sister’s question, asking for the ruling on her studies or her work. She is living among the kuffaar, in their country, and they are causing trouble for her because of her religious commitment. How much pressure is this Muslim woman and many others like her living with? When will fathers and mothers pay attention and wake up from their heedlessness, and leave those lands which have caused many to lose their religion and identity? You will find that there are many wise people who regret paying too much attention to accumulating money at the expense of their religion and honour.   Secondly:  Staying in kaafir countries is haraam for the one who is unable to practice his religion openly or who is afraid that he may be led astray from his religion. See the answer to question no. 27211 .  Thirdly:  Your studying in that country is undoubtedly in a mixed environment, and there is no doubt that you are seeing sins and immorality in those places, which pains the heart of the chaste Muslim. If studying in a Muslim country is in a mixed environment it is not permissible, so how can it be permissible in a kaafir country?  The scholars of the Standing Committee for Issuing Fatwas said:  For a woman to study shar’i knowledge and other fields which a woman needs to know or which will help her to know matters of her religion is something that is prescribed, so long as it will not result in anything that is not allowed in sharee’ah. But if it will result in something that is forbidden in sharee’ah, such as mixing with non-mahram men or not observing hijab, then it is not permissible, because these are haraam things, and because that will lead to corruption. End quote.  Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-fawzan, Shaykh Bakr Abu Zayd  Fataawa al-Lajnah al-Daa’imah (12/170, 171).  They also said:   Mixing between men and women in schools and elsewhere is a great evil and leads to great corruption in religious and worldly terms. It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do so. End quote.  Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd  Fataawa al-Lajnah al-Daa’imah (12/156)  Fourthly:  Your working in the seniors’ home is also haraam, because it involves mixing with men; and because it involves making food using pork, which Allah has stated is haraam, and it is also haraam according to the Sunnah and scholarly consensus; and because it involves serving wine which is also haraam according to the Qur’aan, Sunnah and scholarly consensus.  The scholars of the Standing Committee said:  It is not permissible for a woman to work with men who are not her mahrams, because of the evils that result from her presence with them. She has to seek provision through ways that do not involve anything haraam. If a person fears Allah, He will make things easy for him. The Committee has issued a fatwa concerning that, the text of which is as follows:  As for the mixing of women with men in factories and offices, in non-Muslim countries, it is not permissible. But they have something that is worse than that, which is disbelief in Allah, so it is no surprise that such evils occur among them. As for women mixing with men in Muslim countries, at the time when they are Muslim, that is also haraam. The authorities in the places where this mixing occurs must take steps to put the women in one place and the men in another, because of the moral corruption that results from mixing, as is obvious to anyone who has the slightest insight. End quote.  Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Ghadyaan, Shaykh ‘Abd-Allah ibn Qa’ood  Fataawa al-Lajnah al-Daa’imah (12/232, 233)  For more information on women’s work and the conditions of it being permissible, please see the answer to question no. 22397.  In the answer to question no. 6666 you will find important advice to do with women working in mixed environments.  See also the answer to question no. 26788, which is similar to your question.  And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work

https://islamqa.info/en/answers/3288/she-works-in-a-seniors-home-cooks-pork-and-serves-wine

Ruling on Muslim women working as nurses and doctors

Question   My wife is studing to become a nurse at a University, is it lawful to: -examine patients(male or female) and give them baths which are apart of the class projects. -examine men as a nurse in non-emergency situations at a non-muslim hospital. -work at a home for the mentally ill where the co-workers are male and the patients are also.

Praise be to Allah.If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from the Bayt al-Maal (treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment. But this permission is given on the condition that this work does not affect her duties towards her own home, husband and children, and that she has her husband’s permission, because these duties are her individual duties (fard ‘ayn), which take precedence over her responsibilities towards the community (fard kifaayah). When there is any conflict, her individual duties must come first. (Al-Mufassal by ‘Abd al-Kareem, 4/272). Another hadeeth which describes Muslim women at the beginning of Islam practising a profession was narrated by Hafsah, concerning a woman who used to treat the wounded. Al-Bukhaari, may Allah have mercy on him, reported in his Saheeh that Hafsah said: “A woman came and stayed at the fort of Bani Khalaf, and told us about her sister. Her sister’s husband used to go out on military campaigns with the Prophet (peace and blessings of Allah be upon him). He had been on twelve campaigns, and she (his wife) had accompanied him on six. She said, ‘We used to treat the wounded and take care of the sick…’” (Reported by al-Bukhaari, no. 313). But a woman’s work as a nurse or doctor is regulated by the rules indicated in other Islamic texts. Al-Haafiz ibn Hajar, may Allah have mercy on him, commenting on the above hadeeth, mentioned some of these conditions: “What we learn from this hadeeth is that a woman is allowed to offer medical treatment to a non-mahram man (one to whom she is not related), so long as this takes the form of bringing medicine to him, for example, or other forms of indirect treatment (i.e. with no touching or direct contact involved) – except in cases where it is necessary and there is no fear of temptation (such as in an emergency situation or in the event of a disaster).” If a woman works in complete hijaab, without touching a male patient, or being alone with him in any way, and as long as there is no fear that she may be the cause of temptation or be tempted herself, and she is not neglecting a more essential duty such as taking care of her husband or children, and she has the permission of her guardian, then it is permissible for her to work. In principle, men should be treated by male doctors and nurses, and women by female doctors and nurses. There should be no mixing of the sexes in medical treatment, except when it is necessary and as long as there is no fear of temptation. And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/286/ruling-on-muslim-women-working-as-nurses-and-doctors

Ruling on appointing women to positions of high public office

Question Is it legal islamicly to acknowledge females as our leader?

Praise be to Allah.Positions of leadership and high public office means taking on the mission of establishing Islam by reviving religious knowledge and establishing its foundations, engaging in jihad for the sake of Allah – which includes preparing armies and distributing war booty – establishing the judicial system, carrying out judicial punishments (hudud), fighting oppression, enjoining what is good and forbidding what is evil, acting as a deputy of the Prophet (peace and blessings of Allah be upon him). There is no dispute among the scholars that one of the conditions of the imam or leader is that he should be male. Ibn Hazam reported in his book Maratib al-Ijma’ that there was scholarly consensus on this point. In the section he says: “Out of all groups of the people of the Qiblah [i.e., all Muslim sects], there is not one that allows the leadership of women.” Al-Qurtubi reported something similar, and al-‘Allamah al-Shanqiti said, “There is no difference of opinion among the scholars on this point.” The evidence for this is the general meaning of the ayah (interpretation of the meaning): “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other…” [al-Nisa 4:34]. It is also clearly indicated by the hadith of Abu Bakrah who said that when the Prophet (peace and blessings of Allah be upon him) heard that the Persians had appointed the daughter of Chosroes as their queen, he said, “No people who appoint a woman as their leader will ever prosper.” (Reported by al-Bukhari, 13/53). This is because positions of leadership and government require a person to join men’s gatherings, which is not allowed for women according to shari’ah because of the ayah (interpretation of the meaning): “And stay in your houses, and do not display yourselves like that of the times of ignorance…” [al-Ahzab 33:33]. These positions also require perfect wisdom, reason and alertness, and the testimony of a man has been made equal to that of two women, the reason for which Allah has explained in the ayah (interpretation of the meaning): “… so that if one of them (two women) errs, the other can remind her…” [al-Baqarah 2:282]. Imam al-Muwaffaq Ibn Qudamah said: “For this reason the Prophet (peace and blessings of Allah be upon him) and his successors (khulafa) and those who came after them never appointed a woman to be a judge or a governor of a province, as far as we know. If it were permissible, it should have happened.” Imam al-Ghazali said: “The position of leader (imam) could never be given to a woman even if she possessed all the qualities of perfection and self-reliance. How could a woman take the position of leader when she did not have the right to be a judge or a witness under most of the historical governments?” Imam al-Baghawi said: “The scholars agreed that women are not fit to be leaders or judges, because the leader needs to go out to organize jihad and take care of the Muslims’ affairs, and the judge needs to go out to judge between people, but women are ‘awrah and it is not right for them to go out. Because of their weakness, women are not able to do many things. Women are imperfect, and the positions of leaders and judge are among the most perfect of positions for which only the most perfect of men are qualified.” Undoubtedly this is proven by reality. People know from experience that only men are fit for leadership, because women by nature are more emotional and more easily swayed by their feelings and compassion. These qualities have been created in women to enable them to carry out their most important duty, which is that of motherhood and nurturing children. Men, on the other hand, are not usually swayed by their emotions as women are. Their way is usually one of logic and deliberation, which form the essence of responsibility and leadership. With regard to the question of whether a woman may be appointed as a judge, the majority of Maliki, Shafi’i and Hanbali scholars say that a woman cannot be appointed as a judge, because of the general meaning of the hadith of Abu Bakrah quoted above. Al-Hafiz ibn Hajar said: “Ibn al-Tin said: Those who say that a woman cannot be appointed as a judge use the hadith of Abu Bakrah as evidence, and this is the view of the majority.” With regard to other administrative positions, there is no shar’i reason why women should not be appointed to run institutions where they will work with other women and not men, because in this case there are no shar’i reservations about their work. There is no validity in what most modern writers say about how women have to go out and take part in parliaments and public councils, and that these are part of the rights granted to women by Islam. These writers have not examined the issue from the correct Islamic viewpoint. The truth is clear, but unfortunately they look at it with minds filled with the heretic trends of East and West. Therefore you see them weakened and defeated, dazzled by the false civilizations of those nations, then they come and misinterpret the texts and change the words from their right places until they agree with their whims. We ask Allaah to keep us safe and sound.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/3285/ruling-on-appointing-women-to-positions-of-high-public-office

Does she have to obey her husband if he tells her to work outside the home?

Question   To begin, I state that I embraced Islam about 15 years ago, part of what is so impressive to me is the true revolution to women and their rghts which Islam has made, alhumdo lillah. But regretfully, so many Muslims do not acknowledge nor apply these standards and I have seen many women taken advantage of due to it. So my question is rgarding "Womens Rights"... men are obligated to certain maintanance of women, but women are not prohibited from certain things with her husbands permission. So how can a woman protect herself from being taken advantage of by her husband? For instance, he wants her to work within his business, still take care of the children an even have more children, bringing the infant to work following the delivery as early as the first week out of the hospital. She is repsonsible for the grocery shopping, taking the older child to day care, working at his business, preparing meals, and keeping the house neat. He will assist periodically but not without stating that he has done so as if she should have done it herself. Can she insist on staying home and being supported? Or must she obey her husband - since he is not asking her to do something haram? But she is tired of being tired and unable to convince him her place is in the home, or even be considerate of her needs and he is always unsatisfied by how she isn't performing to his level of satisfaction. Sorry this is so lengthy, but it is a common problem among many sisters I have seen, taking the rights Allah gave us and not being taken advantage of.

Praise be to Allah.Allah has made men the protectors and maintainers of women for two reasons, what Allah has given to men and what men earn. Allah says (interpretation of the meaning):  “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa’ 4:34] The fact that Allah has given men more than women in terms of reasoning, thinking and physical strength is something concerning which there is no dispute. This is what Allah has given to men. With regard to what men earn, this refers to the husband’s spending on his wife, which is something that is obligatory and is the basis for the man being the protector and maintainer of the wife.  It was narrated that Jaabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “Fear Allah with regard to women for Allah has entrusted them to you and intimacy with them has become permissible for you by the word of Allah. Their rights over you are that you should provide for them and clothe them on a reasonable basis.”  Narrated by Muslim, 1218.  Al-Nawawi (may Allah have mercy on him) said: This indicates that it is obligatory for the husband to spend on his wife and clothe her. This is established by scholarly consensus. Sharh Muslim, 8/184.  One of the reasons why it is obligatory for the husband to spend on the wife is that the wife is prevented from earning an income because of her duties towards her husband, children and house.  Al-Bukhaari (may Allah have mercy on him) said: “The obligation of spending on one's wife and children.”  Then he narrated the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allah be upon him) said: “The best of charity is that which leaves one independent of means, and the upper hand is better than the lower hand, and start with those who are dependent upon you.”  Al-Bukhaari, 1426; Muslim, 1034.  Al-Haafiz ibn Hajar said:  The reason why it is obligatory to spend on the wife is that she is prevented from earning because of her duties to fulfil the husband’s rights. There is scholarly consensus that this is obligatory.   Al-Fath, 9/625.  The husband has to fear Allah his Lord, and take care of the wife and children that Allah has entrusted to him. It is not permissible for him to force his wife to do that which she is unable to do. She does not have to work and spend on the house and on him; rather it is obligatory for him to spend on her even if she is rich.  The role that the woman plays in the home is very important, because she looks after the house and takes care of it, and she fulfils her husband’s rights by preparing the house for him, keeping it clean and tidy, making food, looking after the children, and many other things.  The woman does not have to work outside the house, especially if going out will expose her to mixing with non-mahram men and failing or falling short in her duties towards her house and children.  As mentioned above, it is obligatory for the husband to spend on her, according to scholarly consensus. He has to realize this and make his wife feel safe and protected in her house so that she can do that which Allah has enjoined upon her.  See also the answer to question no. 5591. And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/12465/does-she-have-to-obey-her-husband-if-he-tells-her-to-work-outside-the-home

Is it permissible for a father to force his daughter to work in a mixed environment?

Question Can a father force his daughter to work in a mixed environment?.

Praise be to Allah. Working in mixed environments is not free of the risk of some haraam things happening, such as looking, being alone with a person of the opposite sex, or feeling attracted. Hence the scholars have issued fatwas stating that it is haraam, based on what usually happens. It says in Fataawa al-Lajnah al-Daa’imah (12/156):  Mixing of men and women in schools and elsewhere is a great evil and has serious implications for people’s religious and worldly interests. It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do that.  Based on that, the father has no right to force his daughter to work in a mixed workplace. If he forces her to do that then she does not have to obey him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience in sinful matters, rather obedience is only (required) in that which is good and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840.  This daughter must explain to her father the dangers of working in a mixed environment, and that it is haraam. She should remind him of his duty to protect his family and save them from the Fire, and she should do so in a wise manner and with beautiful preaching.   And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/45905/is-it-permissible-for-a-father-to-force-his-daughter-to-work-in-a-mixed-environment

It is not permissible for a woman to be appointed as a judge

Question Is it permissible for a woman to be appointed as a judge (qaadi) in Islamic sharee’ah?.

Praise be to Allah.Shaykh Ibn Jibreen was asked whether it is permissible for a woman to be a qaadi. He replied:  It is not permissible for a woman to be appointed to public positions which generally require speaking with men, mixing with them and going out frequently, asking questions of non-mahram men, and answering their questions. Such behaviour indicates that a woman is careless and audacious, which will lead to her giving up her modesty. This position also requires her  to raise her voice. That is contrary to her femininity and modesty. Similarly a woman cannot become an imam or khateeb or lawyer who has to frequent the courts and offices which are filled with men.  This is also a kind of imitating men, and the Prophet (peace and blessings of Allaah be upon him) cursed women who imitate men.  With regard to jobs which a woman may need, there is nothing wrong with a woman being appointed to them, such as teaching female students, being a doctor or nurse treating female patients. A woman may also work in offices that are visited only by women, so that women will not be forced to mix with men, which may be a cause of spreading wanton display (tabarruj) and unveiling, and other things that lead to evil and immorality. And Allaah knows best.  Al-Lu’lu’ al-Makeen min Fataawa al-Shaykh Ibn Jibreen, p. 304.  For more information on the evidence, please see question no. 20677.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/21062/it-is-not-permissible-for-a-woman-to-be-appointed-as-a-judge

She wants to work but her husband refuses

Question My husband does not let me work or study, but I think that I am able for that. Does he have the right to prevent me from working or studying? He is not listening to me and that hurts my feelings.

Praise be to Allah.Both spouses must refer to the sharee’ah concerning all matters in their lives. Whatever is the ruling of sharee’ah is what they must apply and follow. This is the way that leads to happiness and ease in this world and in the Hereafter, as Allaah says (interpretation of the meaning):  “(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination” [al-Nisa’ 4:59] With regard to women working and going out of the home, we say:  1 – The basic principle is that women should stay in their houses. This is indicated by the verse in which Allaah says (interpretation of the meaning):  “And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33] Although this was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), all believing women should follow them in that. It was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honoured status and because they are the example for the believing women.  This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Woman is ‘awrah, and when she goes out the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house.” (Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 2688.  And the Prophet (peace and blessings of Allaah be upon him) said concerning women praying in the mosques: “Their houses are better for them.” (Narrated by Abu Dawood, 567’ classed as saheeh by al-Albaani in Saheeh Abi Dawood).  2 – It is permissible for a woman to work or study so long as a number of conditions are met:  -That this work is suited to the nature and aptitude of women, such as medicine, nursing, teaching, tailoring and so on. -The work should be in a place that is for women only, with no mixing between the sexes. It is not permissible for a woman to study or work in a mixed school. -The woman should wear proper Islamic hijaab at work. -Her work should not lead to her travelling without a mahram. -Her going out to work should not involve her committing any sin, such as being alone with the driver, or wearing perfume where non-mahram men will be able to smell it. -That should not lead to her neglecting her duties of looking after the house or taking care of her husband and children. 3 – What you have mentioned about your being able and willing to work, teach or study is something good. Perhaps that will help you to serve Allaah, such as teaching Muslim girls in your house or in the Islamic center – subject to the conditions mentioned above – or doing something that will benefit you and your family, such as sewing and the like, which will be a means of stopping boredom.  You could also join one of the Islamic Open Universities, which will let you enroll in a distance-learning program, so that you can increase your knowledge and understanding of Islam, as well as attaining a higher status before Allaah. For the angels lower their wings for the seeker of knowledge, and the inhabitants of the heavens and the earth pray for forgiveness for the scholar, even the fish in the sea, as it says in the hadeeth narrated by al-Tirmidhi (no. 2682), Abu Dawood (3641), al-Nasaa’i (158) and Ibn Maajah (223); this hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.  Ask Allaah to bless you with righteous offspring, because in raising these children a woman will fill her time and will not feel bored, and she will be rewarded for all of that, praise be to Allaah.  Remember that it is obligatory to obey your husband unless he tells you to do something sinful. So if a husband tells his wife not to go out to work or to study, she has to obey him, and this will lead to her happiness and salvation. According to a hadeeth narrated by Ibn Hibbaan in his Saheeh, “If a woman prays her five daily prayers, fasts her month (of Ramadaan), guards her chastity and obeys her husband, it will be said to her: ‘Enter Paradise from whichever of its gates you wish.’” (Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 661).  But the husband should not exploit this right to hurt his wife’s feelings or ignore her opinion or go against her wishes. Rather he has to fear Allaah and try to consult with his wife and discuss with her, and explain the shar’i ruling to her, and give her permissible alternatives that will make her happy, develop her potential and achieve some of what she wants.  We ask Allaah to help us all to do that which He loves and which pleases Him.  And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/22397/she-wants-to-work-but-her-husband-refuses

Woman working in a home for the elderly

Question Is it permissible for a women to work in a home for the elderly that is mixed, men and women together, where the workers have to wash the people, both men and women, and change their diapers, or she may have to give them forbidden drinks and meals containing pork? Can a Muslim woman work in this place if she avoids giving the people alcohol and haram meats? Also please note that she is not allowed to wear anything but a scarf on her head and a knee-length shirt over trousers, on grounds of necessity. Some people have told the women that doing this kind of work is better than being dependent on the social agencies that offer help to families whose head is out of work.

Praise be to Allah.With regard to offering alcohol and pork to the residents of the home for the elderly, this is undoubtedly haram, and the Prophet (peace and blessings of Allah be upon him) cursed ten types of people with regard to alcohol, including the one who carries it and the one who pours it. It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) cursed ten types of people with regard to wine: the one who presses (the grapes), the one for whom it is pressed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.” (Narrated by al-Tirmidhi, 1295; Abu Dawood, 3674). So it is not permissible to carry it or serve it and to be paid for that. The Prophet (peace and blessings of Allah be upon him) said: “When Allah forbids people to eat something, He also forbids its price to them [i.e., they are not allowed to sell it].” (Classed as saheeh by al-Albaani – may Allah have mercy on him) in Saheeh Abi Dawood, no. 2978).  It is also well known that alcohol and pork are forbidden in the Qur’aan.  There remain two further issues of concern:  The first is that the Muslim woman who works in this home is not wearing complete shar’i hijaab.  The second is that washing the elderly people and changing their diapers will lead to seeing and touching their ‘awrahs. This is permissible in cases of necessity, but I do not think they will appoint men to take care of men and women to take care of women; usually they bring all the people together in one place and both women and men work with both sexes.  So my advice is that a Muslim woman, in particular, should not work in this place. This work is also not desirable because it involves dealing with impure things. Accepting help from the social institution, even though it involves the humiliation of the Muslim taking aid from the kaafirs, is still easier to bear that this work which involves going against sharee’ah.  We ask Allah to cause Islam and the Muslims to prevail. And Allah is the Source of help.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/26788/woman-working-in-a-home-for-the-elderly

Islam cannot be divided into immutable matters and variables

Question Is it possible to divide Islam into immutable matters and variables?

Praise be to Allah. , and blessings and peace be upon the Messenger of Allaah, his family and companions, and those who follow him. Recently we have started to hear people saying that Islam can be divided into immutable matters and variables. But as far as we know these phrases were never used by any of the scholars, because the religion of Allaah is all immutable. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did not die until Allaah had completed the religion through him  and had established the rulings. So it cannot be altered or changed until Allaah inherits the earth and everyone on it. No one after the Prophet SAWS (peace and blessings of Allaah be upon him) has the authority to alter or change anything. Allaah says (interpretation of the meaning): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] The religion, with its concessions and definitive rulings, has been established and after the death of the Prophet SAWS (peace and blessings of Allaah be upon him) it cannot be altered; nothing can be added or taken away:  “Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise (Allaah)” [Fussilat 41:42 – interpretation of the meaning] These words – immutable matters and variables – which trip off the tongues of some seekers of knowledge may be abused by those who follow their whims and desires who may try to change some rulings which do not suit their wishes and desires.  Allaah says concerning this (interpretation of the meaning):  “And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!” [al-Mu’minoon 21:71] If these words which some students say may be interpreted in any correct way, they would mean the ijtihaad of the scholars with regard to matters concerning which no text has been narrated. For the opinion of the mujtahid may change from time to time, according to the evidence that is available to him and depending on the circumstances. ‘Umar (may Allaah be pleased with him) said, when his ijtihaad differed concerning matters of inheritance, “At that time, that was our decision, and this time this is our decision.” The ijtihaad of the mujtahid is no more than his opinion, which cannot be said to be the ruling of Allaah; rather it may coincide with the ruling of Allaah or it may go against it. The opinion of everyone except the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) may be accepted or rejected. The opinions of the mujtahids cannot be divided into immutable matters and variables because they are all open to being changed if it is proven that they go against sound evidence. But the rulings of Allaah and His religion cannot be changed or altered. So the seekers of knowledge must be cautious in their speech and not say anything which opens the way for those who follow their whims and desires and who promote false arguments, because they (seekers of knowledge) are speaking with the words of the scholars and what they say may be taken as evidence concerning matters of religion. May Allaah grant us all knowledge and help us to do righteous deeds. May Allaah bless our Prophet Muhammad and his family and companions.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/13467/islam-cannot-be-divided-into-immutable-matters-and-variables

Ruling on women selling their goods in the market

Question I have a wife who wants to go and buy and sell on Thursdays in a market where men and women come together. She is very modest and covers herself. Please advise us.

Praise be to Allah.It is permissible for her to go to the market to buy and sell, if she needs to do that and if she covers all of her body in clothes that do not describe its shape, and she does not mix with men in any way that would give rise to suspicion. If she does not need to go and buy and sell, then it is better for her not to do so.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/6799/ruling-on-women-selling-their-goods-in-the-market

Is it permissible for a woman to work selling products over the phone?

Question There are foreign companies in Morocco which also own companies in the west. These companies that are in Morocco offer customer service for the companies that are in the west over the phone, whereby western customers contact the companies in Morocco to ask questions or the company contacts customers who are obviously in the west – Europe – to sell their products over the phone, and the employee attempts to convince the person to buy. The companies market various products and services such as mobile phones, internet, insurance, computers and so on.  These companies have started to increase rapidly, and young men – and even young women – are clamouring to join them as they pay a good salary. The government is also helping with that. Please note that fitnah is widespread in these companies, such as uncovering of women.  What is the ruling on working for them? Is it halaal or haraam?.

Praise be to Allah. It is not permissible for a man or a woman to work in places where women mix with men. The evils of mixing are many. It is one of the most effective ways used by the shaytaan to make the Muslim fall into sin and immorality. Hence Islam blocks the ways that may cause a Muslim to fall into anything haraam.  We have discussed the prohibition on mixing in the answer to question no. 1200, where we mention incidents of female workers who have been exposed to annoyance and harassment. This confirms that the Islamic prohibition on mixing is what will protect a woman’s modesty and chastity, and it is what protects a man from allowing his gaze to wander, and protects him from bad consequences.  There is no reason why a woman should not work if she is with other women like her, or she is alone and answers calls from customers or calls them to offer the company’s products, so long as she observes proper etiquette when speaking and does not speak in an alluring tone to men, because Allaah says (interpretation of the meaning):  “O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32] See also the answer to question no. 27304, which discusses the ruling on how to address women at work, and the answer to question no. 20140, which explains the ruling on a woman working as a secretary for men in the workplace.   And Allaah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/60221/is-it-permissible-for-a-woman-to-work-selling-products-over-the-phone

Should she continue working in place where she mixes with men?

Question   I am a muslim woman raised with basic Islamic teachings but overall in a more Western way - educated abroad in a European university, and worked thereafter in a large multinational following what is traditionally known as the "career path". This way of life has been encouraged by the parents and the lifestyle under which I have been raised. Furtheremore as my parents are no longer working I have become the financial support for the family. I am currently living alone at 31 years in a Western country where there are no Arabs or Mulsims around. And due to my Islamic upbriging find myself islolated from my surroundings as I have no interest in going to parties, bars, dating etc.... My choices are 2. To return home under the parents umbrella and settle for any work to keep me busy and if lucky find a husband. This will however mean sacrificing income at least for the short term which will be difficult for the family as well as sacrificing a very good position at the company I am in. Or alternately continue in this career path hoping that someday I will meet a good muslim man who can help me live a more mulsim way of life. What is the isalmic point of view in such instances.

Praise be to Allah.The choice facing our sister is a choice between what is right and what is wrong, between what is halal and what is haram. Hence we can only advise our sister to protect the best thing that she possesses, which is her religion and chastity, and to stay with her family so as to protect herself and be among those who will protect her. Perhaps Allah will make it easy for her to find work that is acceptable according to sharee’ah, and a righteous husband. We give her the glad tidings of the hadeeth of the Prophet (peace and blessings of Allah be upon him): “Whoever gives up something for the sake of Allah, Allah will compensate him with something better than that.” (Classed as saheeh by Shaykh al-Albaani – may Allah have mercy on him – in Hijaab al-Mar’ah al-Muslimah). How many brothers and sisters have left their work– even when they were earning lots of money – leaving for the sake of Allah after learning that the environment they were in went against Islamic rulings, then Allah opened many ways for them and gave them a bountiful provision, and guided their hearts to something better than they had been following before. We also want to remind our sister about her parents, and tell her that staying with them and taking care of them is much better than being apart from them. She should not pay attention to their wishes that she should do work that is not acceptable according to sharee’ah. Many people are keen for worldly things, and they do not pay attention to the forbidden and objectionable things that may surround the work their daughters and sons do. Striving for the purpose of this transient world at the expense of one’s religion is not something that we accept for our sisters or daughters, or for the sister who is asking this question. You should not pay any attention to the fact that this is an international company or that the salary is tempting. That does not mean anything if it also brings the wrath of Allah. It is bad enough that you are with non-mahram men at work, let alone that you are in a country where there are no Muslims. Moreover, you may have to travel without a mahram to the kuffaar countries and stay among them. You may be living in a house on your own, which poses a danger to your religious commitment, your person and your honour, as is quite obvious. The Islamic texts indicate that it is haram for women to mix with men, to travel without a mahram and to settle among the kuffaar. Your idea of isolating yourself of which you speak may not last for long, because of the many temptations and the lack of help and support. The path of evil starts with one step, and if a person follows it, it may be difficult for him to think of himself and his Hereafter. By the Grace of Allah towards you, you are seeking advice and knowledge of the Islamic rulings, so do not feel any regrets about this world. Simple things are sufficient for the one who is content with what Allah gives him; it is greed that destroys taqwa and robs people of their common sense. There is nothing to stop you from looking for work that is acceptable according to sharee’ah, especially since some companies now employ people at home, letting them do their work via the Internet. This may be a suitable alternative, especially for Muslim women. We ask Allah to guide you to that which will be beneficial for you, and to protect your religious commitment, for He is the One Who is the Guardian of that and is Able to do that. May Allah bless our Prophet Muhammad. And Allah knows best.

Womens work

https://islamqa.info/en/categories/topics/169/womens-work?page=2

https://islamqa.info/en/answers/6666/should-she-continue-working-in-place-where-she-mixes-with-men

No zakaah is due on figs

Question Is zakaah due on figs?.

Praise be to Allah. No zakaah is due on vegetables, such as tomatoes and cucumbers, or on fruits, such as pomegranates, figs, peaches and melons, because they are not measured or stored; but if one deals in them then zakaah should be paid after one year if their value reaches the nisaab, as with all other trade goods.  It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no zakaah due on less than five wasqs of dates or grains.” Narrated by Muslim (979).  The relevant point here is “less than five wasqs”, which indicates that measures are relevant. That which is not measurable is not subject to zakaah.   Ibn Qudaamah said in al-Mughni (2/294): There is no zakaah on other fruits, such as peaches, pears, apples, apricots, figs and walnuts.   Al-Nawawi said in al-Majmoo’ (4/435): The texts of al-Shaafa’i and his companions are agreed that there is no zakaah on figs, apples, quince, pomegranates, peaches, walnuts, apricots, bananas, and so on.  The scholars of the Standing Committee for Issuing Fatwas said: Figs are not subject to zakaah, because they are fruits like pomegranates and pears and so on, and they are not things that are measured or stored.  Fataawa al-Lajnah al-Daa’imah (9/233).  Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Fataawa Noor ‘ala al-Darb: Is zakaah due on olives, olive oil, pomegranates, and figs? Because we live in an area where these crops are cultivated widely.  He replied: No zakaah is due on these crops; rather zakaah is due on dates and grapes. As for olives, pomegranates, oranges, apples and citrons, no zakaah is due on any of them. But if a person sells them and gets money for them and it stays with him for a whole year, then he has to pay zakaah, but this is zakaah on money, not fruit. End quote.  This was stated in a fatwa by Shaykh Ibn Baaz (may Allaah have mercy on him) in Majmoo’ al-Fataawa (14/70).  And Allaah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/99157/no-zakaah-is-due-on-figs

Zakah on cotton

Question Is zakah due on cotton?.

Praise be to Allah.No zakah is due on cotton, because it is not something that can be measured, so it comes under the same ruling as vegetables on which no zakah is due.  Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (2/296): There is no zakah on flowers such as saffron, safflower and cotton, because they are not like grains or crops, and they are not measurable, so no zakah is due on them, like vegetables. Ahmad said: Nothing is due on cotton.   It says in Fataawa al-Lajnah al-Daa’imah li’l-Ifta: No zakah is due on cotton plants according to the correct scholarly opinion. This is the view of the majority of scholars on this matter, because the basic principle is that zakah is not due, and there is no evidence to the contrary in sharee’ah. End quote.  Fataawa al-Lajnah al-Daa’imah li’l-Ifta (9/240).  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked in Fatawa Noor ‘ala al-Darb: Is zakah due on cotton? Because we have heard that zakah is due only on grains and crops.  He (may Allah have mercy on him) replied: zakah is due only on grains and crops. As for other vegetables, cotton and watermelon etc., no zakah is due on them, but if one prepares them for trade after harvesting them, then they become trade goods. End quote.  And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/99164/zakah-on-cotton

Zakaah on people’s wealth that is being held by the government

Question It is well known that the storehouses receive the crops of wheat and barley every year, then the people in charge pay the zakaah on it and give the farmers the value of their crops. But this money stays with the storehouse for a number of years. Is zakaah due on it for one year or for all the past years?.

Praise be to Allah. No zakaah is due on that which is with the government whether it is the value of crops or wages or anything else, until one takes possession of it. When you take possession of it, then pay zakaah for one year; even if it stays with the state for five or ten years or more; pay zakaah for just one year, because the fact that the government kept it indicates that there were circumstances that were beyond the creditor’s control.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/105323/zakaah-on-peoples-wealth-that-is-being-held-by-the-government

If the authorities calculate zakaah as less than it should be

Question If what is owed by a farmer is more than what was calculated for him by the committee for collecting zakaah, does the farmer have to give zakaah on the extra amount?.

Praise be to Allah. It is proven that the Prophet (peace and blessings of Allaah be upon him) said concerning zakaah on produce of the earth: “For that which is watered by the sky or a spring, or by its roots, (the rate of zakaah) is one-tenth, and for that which is watered by a camel, (the rate of zakaah) is half of one-tenth.”   The Muslim must give this amount of zakaah on that which is produced by the earth, if it reached the nisaab (minimum threshold).  If it so happens that those who are in charge of zakaah – namely the committee that estimates the crops and takes zakaah from them – underestimated it, then the owner must give zakaah on the additional amount of crops, whether this extra amount reaches the nisaab or not. That is because the Prophet (peace and blessings of Allaah be upon him) enjoined a specific share as stated above, one tenth or half of one tenth, so this must be paid.  Majmoo’ Fataawa Ibn ‘Uthaymeen (18/64).  And Allaah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/105317/if-the-authorities-calculate-zakaah-as-less-than-it-should-be

Zakah on grains and fruits: is it to be paid by the seller or the buyer?

Question A man planted some wheat in the desert, and Allah, may He be glorified and exalted, willed that there should be no rain, and the crops did not grow in a way that could produce any grains. So the one who had cultivated it sold some of the crop to a man who owned livestock, for use as animal food. Then the purchaser found some grains on part of the land that were fit to be harvested and reached the minimum threshold at which zakah becomes due. Should the zakah be paid by the one who planted then sold the crop, or should it be paid by the one who bought the crop as food for his livestock?

Praise be to Allah.Zakah on grains is due from the one who owned the crop at the time when the grains became ripe.  Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (2/300):  The time when zakah becomes due on grains is when the grain becomes ripe, and on fruits it is when they become ripe and sound. If a person disposes of the fruit or grains before they are ripe, then he does not have to pay anything, because he disposed of it before zakah became due. This is like the one who eats livestock or sells them before one year has passed. End quote.  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (6/80): When the grain becomes ripe  or fruit becomes ripe and sound, zakah becomes due; before that it is not due. Based on that, if ownership is transferred from one person to another before zakah becomes due, then it is not due from him (the original owner); rather it is due from the one to whom ownership was transferred, such as if the owner dies before zakah becomes due or before the grain becomes ripe or the fruit becomes ripe and sound, then no zakah is due from him, but it is due from his heir. Similarly, if a person sells palm trees on which there is fruit that has not yet been seen to be sound, or he sells land on which there are crops, the grains of which have not yet ripened, then zakah is due from the purchaser, because it passed from ownership (of the seller) before zakah became due. End quote.  Based on that, if the sale was done before zakah became due – which in the case of grains is before they ripen – then zakah is due from the buyer. But if he sold the grains after they became ripe, then zakah is due from the seller, because it became his responsibility before the sale.  And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/152552/zakah-on-grains-and-fruits-is-it-to-be-paid-by-the-seller-or-the-buyer

The nisab (minimum threshold) for agricultural produce and the amount of zakah that is due on it

Question What is the minimum threshold for zakah on agricultural produce? Is there a difference between crops that are irrigated by rainfall and crops that are irrigated by mechanical means? What is the rate that should be paid on dates and grains?.

Praise be to Allah.The Messenger (blessings and peace of Allah be upon him) explained the nisab for grains and crops, which is five wasqs, and a wasq is sixty saa‘s. So the nisab is three hundred saa‘s measured by the saa‘ of the Prophet (blessings and peace of Allah be upon him), of dates, grapes, and grains such as corn, barley, rice and so on. The saa‘ of the Prophet (blessings and peace of Allah be upon him) is equal to two handfuls scooped up by someone with hands of average size, and each handful is equivalent to a mudd. This is the amount of a saa‘. In terms of weight it is four hundred and eight (480) mithqaal, and a mudd is one hundred and twenty (120) mithqaal, of grains that are of an average size, neither very heavy nor light. [So the nisab is equal to approximately 612 kilograms]  If the grains are irrigated by rainfall and rivers, then (the rate of zakah) is one tenth, or one hundred saa‘s from every thousand saa‘s, and so on. If they are irrigated by mechanical means or using animals (to bring water) such as camels and so on, then one-half of one-tenth is due, i.e., fifty from every thousand. The same ruling also applies to dates. End quote.  Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him)

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/149115/the-nisab-minimum-threshold-for-agricultural-produce-and-the-amount-of-zakah-that-is-due-on-it

Is there any zakaah due from one who cut corn before it ripened to provide food for his animals?

Question There is a peasant who planted some acres of corn; approximately 3 months after planting it, he ground it when the grains and leaves were still green, then he put it together to give it as food to cattle. My question is: does he have to give zakaah? Please note that he irrigated it with well water.

Praise be to Allah. Firstly:  In the answer to question no. 99843 we explained that zakaah is due on grains of types that are measurable and storable, if what the land produces reaches five wasqs, i.e., three hundred saa‘s.  This is equivalent to 612 kg of good-quality wheat; some scholars give the amount as 653 kg. One-tenth is to be given if the crop was irrigated by rainwater, rivers or springs, and half of one tenth is to be given if it was irrigated by costly (artificial) means.  Based on that, if the corn is of a type that is measurable and storable, if the amount produced exceeds three hundred saa‘s, because the cultivated land covers a large area, then for the corn that is produced zakaah must be given at the rate of half of one tenth, because water was brought from the well to irrigate the crop, which can only be done by costly means such as machines, fuel and so on.  Secondly:  What we have mentioned above about the minimum threshold (nisaab) for zakaah on grains is the first condition for zakaah being obligatory. The second condition is that this minimum amount should have been in his possession at the time that zakaah became due.  The time when zakaah becomes due on grains is when they become hard, and on other crops it is when they become visibly ripe. This is the view of the majority of fuqaha’, apart from Abu Haneefah, who said that zakaah becomes due when the crops begin to appear; it is also different from the view of those, among the Hanbalis and others, who say that the time when it becomes due is when it is harvested.  In al-Mawsoo‘ah al-Fiqhiyyah (15/12 it says:  The majority of fuqaha’ are of the view that zakaah becomes due on crops when they have visibly ripened, because in that case the crop is fully developed. End quote.  Al-Maawardi (may Allah have mercy on him) said:  With regard to the zakaah on grains, it becomes obligatory when they become dry, hard, strong and been harvested. The zakaah should be paid after they have been threshed and sifted, when only the grain is left. Al-Haawi al-Kabeer, 3/243  Ibn Qudaamah (may Allah have mercy on him) said:  The time when zakaah becomes due on grains is when they become hard, and in the case of crops is when they have visibly ripened. Ibn Abi Moosa said: Zakaah becomes due on grains on the day of harvest, because Allah says (interpretation of the meaning): “but pay the due thereof (its Zakat) on the day of its harvest” [al-An ‘am 6:141].  To sum up: if he disposed of the crop or grains before zakaah became due, then he does not have to do anything, because he disposed of it before it became due. This is similar to the case if he had eaten or sold his livestock before zakaah became due on it. But if he disposed of it after zakaah became due on it, then zakaah is not waived, as would also be the case if he had done that with the livestock. According to both scholarly views, zakaah does not definitely become obligatory until the crops are in the basket and the grains are on the threshing floor. If they are destroyed before that, not by his actions or due to any negligence on his part, then he does not have to give zakaah.  Al-Mughni, 2/300  Based on that, if a person cuts a crop on which zakaah is ordinarily due in order to use it as animal feed, for example, he does not have to give zakaah on what he cut, because what he cut was not the grain or crop on which zakaah is due. What is left of hard (i.e., fully developed) grains should be examined, and if it reaches the minimum threshold (nisaab) then zakaah is due on it, otherwise it is not.  It is not permissible for the one who has grains to deliberately cut them before they are fully developed with the aim of evading zakaah, otherwise he is sinning, and some scholars regard it as obligatory for him to pay zakaah in this case. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:  In our opinion there are two conditions:  1.That the minimum threshold (nisaab) be reached 2.That this amount should be in his possession at the time when zakaah becomes due The words “when the grain becomes hard (i.e., fully developed) and the crop becomes visibly ripe, zakaah becomes due” – he previously stipulated that the minimum amount should be in his possession at the time when zakaah becomes due.  The time when it becomes due is when the grain becomes hard, i.e., when it becomes strong and fully formed, and does not yield if pressed (i.e. it is not soft).  The crop becoming visibly ripe, with regard to the fruit of a date palm, is when it turns red or yellow; with regard to grapes, it is when they soften up and become sweet. In other words, instead of being hard they become soft, and instead of being sour they become sweet.  When the grain is hard and the crop is visibly ripe, zakaah becomes due; before that it is not due.  In addition to that we could also say: if it is destroyed – even by his own actions – such as if the grain is harvested before it becomes hard (fully developed), or the crop was cut before it ripened, then no zakaah is due on them, because that happened before zakaah became due. But they said that if he did that in order to evade zakaah, it is still obligatory for him, as a punishment that fits his crime and because everyone who uses tricks to evade some duty, that duty becomes binding on him. Ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 6/75-80  To sum up:  If this farmer cut the grain before it became hard (i.e., fully-formed), then he does not have to pay any zakaah. He does have to pay zakaah if the grain was hard and fully-formed, if what was harvested reached the minimum threshold (nisaab).  And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/140442/is-there-any-zakaah-due-from-one-who-cut-corn-before-it-ripened-to-provide-food-for-his-animals

Zakah on agricultural produce

Question If two men enter into a partnership, one by providing the land only and the other by cultivating it and irrigating it, and if there are expenses, 1. should the first man pay one tenth, or half of one tenth if the harvest is artificially irrigated? Please note that he is not concerned whether the expenses are great or small, because he is not paying them, as his contribution is the land only 2. if the land is artificially irrigated when there is no rain, but when there is rain it is not irrigated (i.e., it is irrigated three or four times), what is the guideline to know whether the rate of zakah is one tenth or half of one tenth? 3. With regard to the owner of the land, is it permissible for him to pay the zakah in cash after selling the harvest, or must it be paid from the harvest? Please note that his partner will give him his share in cash after selling the produce.

Praise be to Allah.Firstly:  The rate of zakah to be given on crops and fruit varies according to the method of irrigation. If it is irrigated without any expenses, such as if it is irrigated by rainwater or springs, then the rate is one tenth. If it is irrigated with expenses, such as if it requires mechanical means of lifting up the water, then the rate is one half of one tenth.  Secondly:  It is not obligatory to give zakah on grains and fruits unless they reach the minimum threshold (nisaab), which is five wasqs. A wasq is sixty saa‘, and a saa‘ is four mudds, and the mudd is what may be held in the cupped hands of man of average build. Muslim (979) narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no zakah due on grains or dates unless they reach five wasqs.”  See also the answer to question no. 36778  Thirdly:  With regard to zakah on produce from the land, if it is a partnership in which one partner provides the land and the other works on the land, then the owner of the land must pay zakah from his share, and the one who works the land must pay zakah from his share, if the share of each of them reaches the minimum threshold mentioned above. If the share of one of them does not reach the minimum threshold, then the scholars differed as to whether zakah must be paid by the one whose share did not reach the minimum threshold.  We have explained previously that the more correct view concerning this issue is that the entire yield should be taken into account, as if it were the property of a single individual, and zakah should be worked out on that basis. So each of them must pay the one tenth, or half of one tenth, from his share, or the zakah must be paid from the yield as a whole before each of them takes his share.  Fourthly:  If the land is irrigated sometimes by rainfall and sometimes by mechanical means, then three quarters of one tenth must be paid on the harvest. This is the midpoint between the one tenth that must be paid on that which is irrigated without extra expenses, and half of one tenth which must be paid on that which is irrigated by mechanical means and at extra cost.  This applies if the land is irrigated by rainfall, and sometimes by mechanical means, equally.  But if it is not half and half, and one is done more than the other, and it cannot be worked out which is more, then reference should be made to whichever is more beneficial to the crop.  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:  “Three quarters” is the rate that must be paid on that which is irrigated equally by mechanical means and otherwise. zakah must be paid on it at a rate of three quarters of one tenth.  For example: if these palm trees are irrigated for half of the year at an extra cost and for half of the year without any extra cost – i.e., in the summer they are irrigated with extra cost and in the winter they are irrigated by rainfall, then three quarters of one tenth must be paid on their yield.  “If the ratios vary” i.e., if we are not able to work out whether it is half or less or more.  “That which is more beneficial” i.e., that which is of most benefit to the palm trees or the trees or the crops is what counts in this case. If the crops grow more with the irrigation that costs money than if they are irrigated without extra costs, then the rate in this case is half of one tenth, because irrigation with extra costs is more beneficial.  Hence we have four scenarios, as follows:  1. That which is irrigated with extra costs only 2. that which is irrigated without any extra costs at all 3. that which is irrigated with and without extra costs, and is evenly split between the two 4. that which is irrigated with and without extra costs, but the ratio varies. If it is irrigated with extra costs only, then the rate of zakah is one half of one tenth. If it is irrigated without extra costs, then the rate is one tenth. If it is irrigated with and without extra costs, and is evenly split between the two, then the rate is three quarters of one tenth. If it varies, then we should see which method is more beneficial.  When there is no certainty as to which is more beneficial, the rate is one tenth. In other words, if they vary and we do not know which is more beneficial, then the rate is to be regarded as one tenth, because that is more on the safe side and is more likely to discharge one’s duty. Whatever is more on the safe side is preferable.  End quote from ash-Sharh al-Mumti‘ (6/78)  Fifthly:  With regard to how zakah is to be paid – should it be from the harvest or should it be the equivalent value of what is due from the harvest? – what is required is to give zakah from the harvest itself, before it is sold, whether that is the zakah of the owner of the land or of the one who works the land.  The questioner asked: “With regard to the owner of the land, is it permissible for him to pay the zakah in cash after selling the harvest, or must it be paid from the harvest? Please note that his partner will give him his share in cash after selling the produce.” The answer to that is: it is not permissible to give the equivalent value instead of giving zakah from the harvest, according to the majority of scholars (may Allah have mercy on them), unless there is a necessity or need to do so, in which case there is nothing wrong with it.  An-Nawawi (may Allah have mercy on him) said: Our view is that it is not permissible to give the value of anything with regard to zakah. This is the view of Maalik, Ahmad and Dawood. But Maalik regarded it as permissible to give dirhams (silver coins) instead of dinars (gold coins) and vice versa. Abu Haneefah said: It is permissible, if a person is obliged to give a sheep, but he gives dirhams of equivalent value, or he gives instead of it something that has value to him, such as a dog or clothing, that is permissible.  End quote from Sharh al-Muhadhdhab (5/402)  He (may Allah have mercy on him) also said:  We mentioned that it is not permissible in our view to give equivalent value as zakah. Our companions said: That is if there is no necessity to dictate that, such as if a person is obliged to give a sheep (as zakah) for five camels, but he does not have a sheep and cannot acquire one; he may give the equivalent value in dirhams and that is acceptable. Another example is one who is obliged to give a she-camel in its second year but cannot find one, or a he-camel in its third year but he does not own one and cannot buy one from elsewhere; he may give its value instead. End quote from Sharh al-Muhadhdhab (5/402)  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Most of the scholars are of the view that it is not permissible to give the value in cash except in cases mentioned in shar‘i texts, such as the alternatives with regard to zakah on camels, “two sheep or twenty dirhams”. But the correct view is that it is permissible if doing that serves an interest or there is a need for it, whether that has to do with livestock animals or produce of the land.  End quote from ash-Sharh al-Mumti‘ (6/148)  And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/172973/zakah-on-agricultural-produce

Is There Zakah on Grains and Fruits?

Question What is the Zakah on grains and fruits, and what is the Nisab (minimum threshold at which Zakah becomes due) for them?

Praise be to Allah.Zakah on grains and fruits Zakah must be paid on grains and fruits according to scholarly consensus. Ibn Qudamah (may Allah have mercy on him) said in Al-Mughni (2/294):  “The scholars unanimously agreed that Zakah is obligatory on wheat, barley, dates, and grapes. This was stated by Ibn Al-Mundhir and Ibn ‘Abd Al-Barr.” The fact that Zakah must be paid on grains and fruits is indicated by the words of Allah, may He be Exalted (interpretation of the meaning): “but pay the due thereof (its Zakah, according to Allah’s Orders 1/10th or 1/20th) on the day of its harvest.” [Al-An`am 6:141]  Zakah must be paid on grains and fruits that can be measured and stored , whether they are foods or otherwise, because of the report narrated by Al-Bukhari (1483) from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) who said: “With regard to that which is irrigated by rainfall and springs, or has a taproot, (the Zakah) is one tenth, and with regard to that which is irrigated by drawing water, (the Zakah) is half of one tenth.” This Hadith is general in meaning and applies to everything that is produced by the earth, whether it is food or not.  Muslim (979) narrated from Abu Sa`id Al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no Zakah due on grains or dates unless they reach five Wasqs.” One Wasq equals sixty Sa`, and each Sa` is four Mudds, and a Mudd is what may be held in the cupped hands of man of average build. This indicates that what matters is measuring its volume using Wasq, which is a measuring unit. As for storing, that is because the blessing is only completed by that which could be stored, because the benefit thereof lasts for a longer time.  Al-Buhuti (may Allah have mercy on him) said in Kashshaf Al-Qina‘ (2/205):  “Zakah must be paid on every kind of fruit that can be measured or stored, such as dates, raisins, almonds, pistachios and hazelnuts.”  Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said in Ash-Sharh Al-Mumti` (6/70):  “Zakah must be paid on grains and fruits , on condition that they can be measured and stored. If that is not the case, then no Zakah is due on them.” What is the Nisab for grains and fruits? It is not obligatory to give Zakah on grains and fruits unless they reach the minimum threshold (Nisab) , which is five ًasqs. Muslim (979) narrated from Abu Sa`id Al-Khudri (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no Zakah due on grains or dates unless they reach five Wasqs.”  The rate of Zakah to be given on crops and fruit varies according to the method of irrigation. If it is irrigated without any expenses, such as if it is irrigated by rainwater or springs, then the rate is one tenth. If it is irrigated with expenses, such as if it requires mechanical means of lifting up the water (such as water pumps), then the rate is one half of one tenth.  The evidence for that is the Hadith of Ibn ‘Umar (may Allah be pleased with him) quoted above: “With regard to that which is irrigated by rainfall and springs, or has a taproot, (the Zakah) is one tenth, and with regard to that which is irrigated by drawing water, (the Zakah) is half of one tenth.”  Al-Hafiz (may Allah have mercy on him) said:  “has a taproot” – Al-Khattabi said: This refers to plants that take up water through their roots and veins, without being irrigated  “drawing water” – this refers to using camels to carry water. The camel is mentioned by way of example, otherwise oxen and other animals come under the same ruling. This is equivalent to irrigation by digging irrigation channels nowadays.  Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said in Ash-Sharh Al-Mumti` (6/77):  “The wisdom behind that is because there are many costs involved in that which is irrigated artificially, and few costs involved in that which is irrigated without artificial means, so the Lawgiver (Allah) considered these costs and reduced the rate of Zakah on that which is irrigated with extra costs.”  Shaykh Ibn Baz (may Allah have mercy on him) said (14/74):  “With regard to that which is irrigated by means of rainfall, rivers and springs, such as grains and fruits such as dates, grapes, wheat, and barley, the rate of Zakah is one tenth. As for that which is irrigated by machines and other artificial means, the rate is one half of one tenth.” For more details, please see this category: Zakah on crops and fruits And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/99843/is-there-zakah-on-grains-and-fruits

Zakaah on grapes

Question Are grapes subject to zakaah?.

Praise be to Allah. Zakaah is due on grapes if they reach the nisaab, which is five wasqs (i.e., 300 saa’s), because of the report narrated by al-Bukhaari (1405) and Muslim (979) from Abu Sa’eed al-Khudri (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no zakaah on anything less than five wasqs.”  Half of one-tenth of the grapes should be given if they were irrigated at a cost, such as if they were irrigated by machines. But if they were not irrigated at a cost, such as if they were irrigated by rainfall or rivers, then the full one-tenth must be given.  Al-Nawawi said in al-Majmoo’ (5/440): Zakaah is not due on dates and grapes unless their dry weight reaches the nisaab, which is five wasqs.  The Scholars of the Standing Committee for Issuing Fatwas said: If the grapes reach the nisaab, which is five wasqs, then zakaah is due on them, so one half of one tenth should be given on grapes. If he sells them he should pay one half of one tenth of their price. This applies if they were irrigated at a cost, such as if they were irrigated by machines or channels or sprinklers. But if they were not irrigated at a cost, such as if they were irrigated by rainfall or rivers, then the full one-tenth must be paid. End quote.  Fataawa al-Lajnah al-Daa’imah (9/229)  And Allaah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/99158/zakaah-on-grapes

He shared with another person in farming some land. Who should pay the zakaah?

Question I have dealt with a person to give him a piece of land to farm it in return for giving me 10% of its harvest. After harvest he gave me 10%. Do I have to pay Zakah on this? Or is it him who must pay Zakah in full from his share of the harvest?.

Praise be to Allah. If your share reaches the nisaab or minimum threshold for grains, then you must pay zakaah on it. If he paid zakaah on the whole amount before giving you your share, then that is sufficient. But if he gives you your share then he pays  zakaah on his share only, then you must pay zakaah on your share if it reaches the nisaab for grains, because you own it at the time when zakaah becomes obligatory – which is when the grain ripens. The nisaab of grains is three hundred saa’s of the Prophet’s saa’. End quote.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/105299/he-shared-with-another-person-in-farming-some-land-who-should-pay-the-zakaah

I have date palms, and gather the dates and sell them in the market. What is the rate of zakaah on them?

Question I have date palms, and gather the dates and sell them in the market. What is the rate of zakaah on them?.

Praise be to Allah. Firstly:  The scholars are unanimously agreed that zakaah must be paid on dates, but that no zakaah is due unless they meet the nisaab (minimum threshold at which zakaah becomes due), which is five wasqs. A wasq equals sixty saa’, and a saa’ is four mudds, and a mudd is what an average man scoops up in two hands.   See al-Mughni, 4/154  The evidence for that in the Sunnah is the report narrated by Muslim (979) from Abu Sa’eed al-Khudri, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no zakaah due on grains or dates unless they reach (the amount of) five wasqs.”  Secondly:   The rate of zakaah that is to be paid on crops and fruits differs according to the way in which they are irrigated.  If they are irrigated without any expenditure, such as if they are irrigated by rainfall or springs, or they are close to water and their roots can drink from it, then the rate of zakaah is one-tenth.  If they are irrigated with expenditure, such as if a machine is needed to irrigate them and bring water to them, then the rate of zakaah is half of one-tenth.  This is the view of the four Imams, and Ibn Qudaamah said in al-Mughni (4/164-166): We do not know of any differing opinion.  What is meant by expenditure is if a machine is needed in order to bring water to the land. This was stated in al-Mughni, 4/166. The evidence for that is the report narrated by al-Bukhaari (1438) from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “For that which is watered by the sky or a spring, or by its roots, (the rate of zakaah) is one-tenth, and for that which is watered by a camel, (the rate of zakaah) is half of one-tenth.”  Al-Haafiz said:  Al-Khattaabi said: “by its roots” means that which finds water through its roots without being irrigated.  “A camel” refers to a camel that is used to bring water. Camels are mentioned by way of example here; oxen and other animals used for the same purpose also come under this ruling.  Shaykh Ibn Baaz said (14/74):  Grains and fruits that are irrigated by rain, rivers and springs, such as dates, grapes, wheat and barley, are subject to zakaah at a rate of one-tenth. For those that are irrigated by means of machines etc, the rate is half of one-tenth.  It says in Fataawa al-Lajnah al-Daa’imah (9/176):  One-tenth is due on that which is watered without any effort, such as by rain, streams and that which drinks through its roots, and half of one-tenth is due on that which is irrigated by artificial means such as machines. If it is irrigated for half the year by one means and for half the year by the other, then the rate is three-quarters of one-tenth. If it is watered by one means more than by the other, then it should be worked out according to the means which is used more. If the ratio is unknown, then one-tenth must be paid.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/36778/i-have-date-palms-and-gather-the-dates-and-sell-them-in-the-market-what-is-the-rate-of-zakaah-on-them

One category of wealth cannot be added to another category to complete the minimum threshold (nisaab)

Question I have land on which there is wheat and barley. Do I have to give zakaah on it?

Praise be to Allah.Zakaah is due on grains and crops, if they reach the minimum threshold (nisaab), which is five wasqs. The wasq is sixty saa‘s, the saa‘ is four mudds, and the mudd is what can be scooped up in the two cupped hands of a man of average build. That is because of the report narrated by Muslim (979) from Abu Sa‘eed al-Khudri (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “No zakaah is due on grains or dates unless they reach five wasqs.” Wheat and barley are two categories of wealth on which zakaah must be given, according to scholarly consensus. So if the land produces enough wheat or barley to reach the minimum threshold, then you must give zakaah on it. If the yield of wheat and barley does not reach the minimum threshold, but if one of them is added to the other it does reach the minimum threshold, you do not have to give zakaah, because you do not own the minimum amount of barley or the minimum amount of wheat. To go into further detail: with regard to adding different categories of grains or crops together to complete the minimum threshold, there can only be two scenarios: The first scenario is when the category is the same, but there are different varieties. In this case, they can be added together to complete the minimum threshold. So sukkari dates can be added to barhi dates and, by the same token, different varieties of wheat should be added together, and different varieties of raisins should be added together, and so on. The fact that different varieties may be added together is supported by the general meaning of the hadith of Abu Sa‘eed al-Khudri that is quoted above. That is because the Prophet (blessings and peace of Allah be upon him) enjoined zakaah on dates as a category without further qualification, and it is well known that dates are of different varieties, but he did not enjoin separating one variety from another. Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (2/316): There is no difference of opinion among the scholars regarding the fact that all varieties of a category may be added to one another to complete the minimum threshold. End quote. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (6/73): Different varieties may be added to one another, so sukkari [dates] must  be added to barhi [dates]. The same also applies to wheat, so different varieties of wheat must be added together. End quote. The second scenario is when the categories differ. In this case, they cannot be added to one another to complete the minimum threshold. So wheat cannot be added to barley, dates cannot be added to raisons, and rice cannot be added to wheat to complete the minimum threshold, because they are different categories, just as cattle cannot be added to camels or sheep, because they are different categories. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (6/73): One category cannot be added to another. So if a person has a farm, half of which grows barley and the other half wheat, and each of them reaches half of the minimum threshold, he cannot put them together, because they are of different categories, just as cattle cannot be put together with camels or sheep, because they are of different categories. End quote. Based on that, whatever reaches the minimum threshold of the yield of wheat or barley that you have, you must give zakaah on it. Whatever does not reach the minimum threshold is not subject to zakaah. And Allah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/97727/one-category-of-wealth-cannot-be-added-to-another-category-to-complete-the-minimum-threshold-nisaab

Zakaah on domestic palm-trees

Question Many houses have palm trees which bear fruit. The amount of this fruit may reach or exceed the nisaab (the set minimum at which payment of zakaah becomes obligatory). Is it obligatory to pay zakaah on this? If a person gives some away as gifts or eats some, does this cancel out the obligation of zakaah or not? What is the amount of zakaah if it is obligatory? What is the amount of the nisaab? If seedlings from the tree are sold, is there any zakaah on that? If the tree was planted for the purpose of selling seedlings from it, is there any zakaah on it? May Allaah reward you.

Praise be to Allah.In the case of palm trees growing in people’s houses (gardens), zakaah is due on their fruits if it reaches the nisaab, because Allaah says (interpretation of the meaning): “O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you” [al-Baqarah 2:267]. This is one of the things that Allaah produces from the earth for us, so zakaah is obligatory on it whether it is given as gifts, eaten or sold. If it does not reach the amount of the nisaab, there is no zakaah due on it, because the Prophet (peace and blessings of Allaah be upon him) said: “No sadaqah (i.e., zakaah) is due on anything less than five wasq of dates.” A wasq is sixty saa’ of the Prophet (peace and blessings of Allaah be upon him), and the saa’ of the Prophet (peace and blessings of Allaah be upon him) is equivalent to 2.4 kilograms. So the nisaab is 612 kilograms. The standard in this case is the weight of good quality wheat; 2.4 kilograms of good quality wheat should be put in a vessel, and the goods to be assessed should be of the same volume as this, no more and no less. This is the saa’ of the Prophet (peace and blessings of Allaah be upon him): to measure goods other than wheat by volume. It is well known that things to be measured by volume may vary in weight; if it is heavy then the zakaah should be increased accordingly. The rate of zakaah is one-half of one-tenth [i.e., one twentieth, 1/20] because it is irrigated with water which is brought from wells or the sea, but there is effort and cost involved in pumping or desalinating the water. The Prophet (peace and blessings of Allaah be upon him) said: “For things which are watered by rain or springs, the zakaah is one-tenth; for things which are watered by bringing water to them, the rate is half of one-tenth.” (Narrated by al-Bukhaari). There is no zakaah on the seedlings, but if they are sold for cash and the money is kept for an entire (hijri) year, then zakaah becomes due on it. There is no zakaah on the palm-tree which is planted for the purpose of obtaining seedlings, just as there is no zakaah on the palm-tree which is planted for the purpose of selling its fruits. Whatever fruit of domestic palm trees is sold, zakaah should be paid on its value. Whatever dates are eaten fresh, zakaah should be paid in fresh dates of intermediate quality, if they are plentiful, and whatever dates are kept and dried, their zakaah should be paid in dried dates. And Allaah knows best.

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/11051/zakaah-on-domestic-palm-trees

When should zakah on crops and fruits be paid?

Question How should zakah be given on foul (fava beans) and peas? Should it be straight after they are harvested, or should we wait until they have dried?

Praise be to Allah.Firstly: Zakah on grains – which includes foul and peas – should be given after they have been shelled and any stalks removed, and they have been cleaned of any pebbles or dirt that may be on them. It is not valid to give zakah on them before that. This is the view of most of the scholars of the different fiqhi madhhabs. Ibn Jareer at-Tabari said: That is because all scholars are unanimously agreed, and there is no difference of opinion, that zakah on crops is not due until after threshing, cleaning and winnowing, and that the zakah on dates is not due until after they have dried. End quote from Jaami‘ al-Bayaan (9/611). Ibn Hazm az-Zaahiri said: There is no difference of opinion among the scholars that it is not permissible to pay zakah on the day of the harvest, but in the case of crops, it is to be paid after harvesting, threshing, winnowing and weighing, and in the case of dates, it is to be paid after drying, cleaning and weighing. End quote from al-Muhalla bi’l-Athaar (4/20). Al-Bahooti said: zakah must be paid on grains when the husk has been removed, and on dates when they have dried… Because that is when they reach peak quality and is the time when they could be picked, and is the time when zakah should be paid. If he does not do that, and gives zakah in the form of grain in the ear, fresh dates before they have dried and grapes, then that is not the right time to give zakah from these crops. End quote from Kashshaaf al-Qinaa‘ (2/212). In Fataawa al-Lajnah ad-Daa’imah (9/176) it says: zakah must be paid on grains when the husk has been removed and on dates when they have dried. With regard to the time when zakah becomes due, it is when the produce ripens and it looks ready and is in sound condition, and that is when the grain has filled out and the dates have turned red. In this case, zakah becomes due from the farmer, because at that time the crop is in peak condition. Ibn Qudaamah said: The time when zakah becomes due on grains is when they have filled out, and in the case of dates, it is when they look ready and are in sound condition. Al-Mughni (4/169). Knowing when zakah becomes due is important for the following reasons: The ruling on liability. If the crop is destroyed before the time when zakah becomes due, then no zakah is due at all, but if it is destroyed after zakah becomes due, zakah is not waived, unless it was destroyed by an “act of God” or by something over which the owner had no control. If he sells it before it appears to be ripe and in sound condition, then no zakah is due from him; rather zakah is to be given by the purchaser. But if he sells it after it appears to be ripe and in sound condition, then zakah is due from the seller. If he inherits the crop and fruit before it appears to be ripe and in sound condition, then he must pay zakah on it. If he inherits it after that, then no zakah is due from him. In Fataawa al-Lajnah ad-Daa’imah (9/176), it says: When the grain has filled out and the dates appear to be ripe and in sound condition, then zakah becomes due. The obligation is not confirmed until he puts (the harvest) into containers. If it is destroyed before that, through no fault on his part, then zakah is waived. End quote. For more information, please see the answer to question no. 99843. Secondly: What we mentioned above does not contradict the verse in which Allah, may He be exalted, says (interpretation of the meaning): “but give the dues (in charity) that are proper on the day that the harvest is gathered” [al-An‘aam 6:141]. This verse was revealed in Makkah, before zakah was made obligatory with its designated rates and thresholds. What is meant by “the dues” in this verse is something other than zakah; it is due in the sense of being mustahabb (recommended); therefore it is recommended for the owner of the fruits and crops to give some of the yield on the day of harvest and picking to the poor and needy, as much as he feels comfortable giving. Ibn Hazm said: It is something due other than zakah. What is meant is that the harvester gives at the time of harvesting whatever he feels comfortable giving; he must give something, and there is no set limit for it. This is the apparent meaning of the verse, and this is the view of a number of the salaf (early generations). End quote from al-Muhalla bi’l-Athaar (4/21). At-Tabari narrated in his tafseer that Ibn ‘Umar said: He should give something to the poor, other than what he gives of the one tenth and the half of one tenth [i.e., the prescribed zakah]. It was narrated that ‘Ataa’ said: He should give some of his harvest on the day thereof, whatever he wishes, and that is not zakah. It was narrated that Mujaahid said: If the needy come (when you are harvesting), give them something, and if you move onto another process and you start to weigh and measure (the harvest), then give them a few handfuls of it. When you know how much you have, then set aside the zakah from it.  When you start to pick bunches of dates, throw some bunches to them, and when you start weighing them give them some handfuls, and when you know how much you have, set aside the zakah from it. See Tafseer at-Tabari (9/600-604). Al-Qurtubi said: Some of the scholars said: The one who harvests grains or picks dates should give some of it to those present. This is the meaning of the verse (interpretation of the meaning): “but give the dues (in charity) that are proper on the day that the harvest is gathered” [al-An‘aam 6:141], and it refers to something other than zakah. End quote from Tafseer al-Qurtubi (18/239). Ibn Jizziy said: It was suggested that “the dues” here refers to zakah, but this view is weak for two reasons: The verse is Makki (i.e., revealed before the Hijrah); zakah was enjoined in Madinah. zakah is not given on the day of the harvest; rather it is given on the day when grains and dates are collected and put in containers. And it was said that “the dues” refers to what is given to the poor on the day of the harvest, and that was obligatory, then it was abrogated when the one tenth (i.e., zakah on produce) was enjoined. And it was said that it refers to whatever grain falls on the ground, and the command here is to be understood as encouraging people to give. End quote from at-Tas-heel li ‘Uloom at-Tanzeel (p. 474).

Zakah al zuroo wal thimaar zakah on crops and fruits

https://islamqa.info/en/categories/topics/106/zakah-al-zuroo-wal-thimaar-zakah-on-crops-and-fruits

https://islamqa.info/en/answers/243326/when-should-zakah-on-crops-and-fruits-be-paid