There are three main areas regarding the Muslim woman's dress code in Islam:
1. Concealing the parts of the body that the Islamic law has determined
(al-'Awrah)
2. What to wear in public
3. The dazzling display (at-Tabarruj)
The judgement of al-'Awrah (the private parts):
In Islam, the Sharee'ah has defined the 'Awrah (private part) of a woman to be her whole body except from her face and her hands. Therefore, her neck, arms, hair, feet, and legs are all part of her 'Awrah and must be covered in public, from foreign men (Muslim or non-Muslim) and non-Maharim (plural for Mahram i.e. a male guardian by Sharee'ah). Allah says in the Qur'aan: "They should not display their beauty and ornaments except what (must ordinarily) appear thereof." (an-Noor, 24: 31)
What 'must ordinarily appear' is the face and the hands, as this used to be the case with Muslim women whether during prayer or Hajj or in front of the Messenger of Allah (pbuh) who kept silent about this matter which proves that he did not object. Another evidence comes from the Messenger of Allah (pbuh) who said to Asmaa: 'O Asmaa, when a woman reaches puberty, no part of her body should be revealed except for this and this (pointing to the face and hands).'
Apart from what is allowed to be seen by the Sharee'ah (the face and hands) the colour of the skin of a woman should not be seen through her clothes, for example transparent material. And the evidence on this issue is derived from what 'Aa-ishah (may Allah be pleased with her) narrated: "Asmaa the daughter of Abou Bakr entered the house of the Messenger of Allah (pbuh) to visit her sister and she was wearing a transparent garment, so the Prophet (pbuh) turned his head and said: 'O Asmaa! If a woman reaches puberty it is not right for her to reveal any part of her body except this and this (pointing to the hands and face).'''
So the transparency of the clothes was considered by the Prophet (pbuh) to be revealing and invalid as a cover for the 'Awrah. Another evidence comes from what Usaamah bin Zayd (ra) narrated when the Prophet (pbuh) asked him about what he did with the Kobtya (a thin dress); Usaamah said that he gave it to his wife to wear. Upon this the Prophet (pbuh) said: 'tell her to wear some lining underneath the Kobtya (thin dress), for I fear that her figure may otherwise still be seen.' This saying clearly demonstrates the Prophet's serious concern about thin clothes which do not properly cover the woman's curves.
The judgement of what a woman should wear:
Islam has commanded the Muslim woman to dress as follows when outside her home:
1. The Khimaar, (the veil or the head cover), this is what the scholars call the upper garment
2. The Jilbaab, (the wide dress), and this is what the scholars call the lower garment
As far as the upper garment is concerned, Islam has commanded the Muslim woman to wear a 'Khimaar' (a veil or a head cover) if she is to go outside to the public arena. The Khimaar should cover the whole head, the whole neck (including the ears), the collar bone and the woman's chest.
As for the Jilbaab or the lower garment, Islam has commanded the Muslim woman to wear this over her everyday clothing; therefore the Jilbaab must be wide enough to the extent where a woman is able to wear an outfit underneath it. The Jilbaab should cover the whole of her body down to the feet. If she has not got a Jilbaab, she has to exhaust the effort to borrow one from a neighbour or a relative; otherwise it would not be right for her to go outside to the public arena without to comply by Sharee'ah rules.
The Muslim woman should also observe other recommendations and interdictions before stepping out of the home. For example, asking the husband or parent(s) for permission, the Muslim woman's dress must not imitate the disbelievers or men for that matter, not to apply make-up to dazzle herself, not to display her beauty before any foreign men (i.e. sparkly watches, bracelets, nose studs, rings etc.), to cover the 'Awrah (no transparent or thin clothing), and not to put on perfume (as this is prohibited in Islam). If the woman does not abide by these rules, she will be considered sinful for violating the Sharee'ah.
It is not allowed for the Muslim woman to go outside without to observe these strict rules set by the Sharee'ah unless the woman is under duress and her life is in danger, or if she is obliged to preserve her life, for example if her house is on fire or if she is attacked by a man (or woman!). If these situations are to occur she is allowed to flee outside with or without khimaar, with or without clothes with the purpose of preserving her honour. Preserving the life or honour of any person is compulsory in the Sharee'ah. In any other situation, the Muslim woman has no valid excuse but to abide by what the Sharee'ah has prescribed. Evidence on this issue comes from the Qur'aan. Allah says: "That they should not display their beauty and ornaments except what (must ordinarily) appear thereof; they should draw their veil over their bosoms." (an-Noor, 24: 31)
Allah said, in regards to the lower garment: "O Prophet! Tell your wives and daughters and the believing women that they should cast their outer garments over their persons."
It has also been narrated on the authority of Umm Tanya that she said: 'The Messenger of Allah (pbuh) ordered all us women, whether single or menstruating or housewives, to go out on the days of 'Eid al-Fitr and 'Eid al-Ad-hah. The menstruating women should not perform prayer but can join in the festivities. I said: 'O Messenger of Allah! What if one of us does not have a Jilbaab?' He (pbuh) said: 'She can borrow a Jilbaab from her sister.''
These events are clear evidence about what the Muslim woman should wear in public. Allah has described in the two verses the dress that he commanded the Muslim woman to wear in public. The description of the dress is detailed, very clear and comprehensive. On the upper garment, he says: "…that they should draw their veils over their bosoms." This means the women are to draw their Khimaar around the neck and bosom therefore covering anything that may be in between such as the ears and neck.
As for the lower garment, Allah says: "That they should cast their outer garments over their persons." This means the women should draw a Jilbaab over the whole body right down to the feet making sure her body is well covered without her curves being apparent or her skin colour. About the general state of the Jilbaab, Allah says: "That they should not display their beauty and ornaments except what (must ordinarily) appear thereof."
This means the Muslim women should not reveal any part of the body where beauty could be displayed like the ears and the arms and legs etc. except for what must ordinarily appear in public like the face and the hands. This was the case when these two verses were revealed i.e. during the life of the Prophet (pbuh).
Supported by this detailed and clear evidence the dress a Muslim woman should wear in public should be easy to determine and define. What Umm 'Atiyyah narrated confirms and clarifies the obligation of wearing the Jilbaab over the normal dress for any woman wanting to go outside.
It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (pbuh) said: 'He who trailed his garment out of pride, Allah would not look towards him on the Day of Reckoning.' Upon this Umm Salamah said: 'What should the women do with their dresses then?' He (pbuh) said: 'They should lower about the length of a span (from the ankle).' She said: 'In this case their legs will be revealed!' So he (pbuh) said: 'They should lower an arm's length and no more.' This evidently demonstrates that the Muslim woman should wear a Jilbaab over her usual dress while outdoors and it should cover her all the way down covering her legs.
2. What to wear in public
3. The dazzling display (at-Tabarruj)
The judgement of al-'Awrah (the private parts):
In Islam, the Sharee'ah has defined the 'Awrah (private part) of a woman to be her whole body except from her face and her hands. Therefore, her neck, arms, hair, feet, and legs are all part of her 'Awrah and must be covered in public, from foreign men (Muslim or non-Muslim) and non-Maharim (plural for Mahram i.e. a male guardian by Sharee'ah). Allah says in the Qur'aan: "They should not display their beauty and ornaments except what (must ordinarily) appear thereof." (an-Noor, 24: 31)
What 'must ordinarily appear' is the face and the hands, as this used to be the case with Muslim women whether during prayer or Hajj or in front of the Messenger of Allah (pbuh) who kept silent about this matter which proves that he did not object. Another evidence comes from the Messenger of Allah (pbuh) who said to Asmaa: 'O Asmaa, when a woman reaches puberty, no part of her body should be revealed except for this and this (pointing to the face and hands).'
Apart from what is allowed to be seen by the Sharee'ah (the face and hands) the colour of the skin of a woman should not be seen through her clothes, for example transparent material. And the evidence on this issue is derived from what 'Aa-ishah (may Allah be pleased with her) narrated: "Asmaa the daughter of Abou Bakr entered the house of the Messenger of Allah (pbuh) to visit her sister and she was wearing a transparent garment, so the Prophet (pbuh) turned his head and said: 'O Asmaa! If a woman reaches puberty it is not right for her to reveal any part of her body except this and this (pointing to the hands and face).'''
So the transparency of the clothes was considered by the Prophet (pbuh) to be revealing and invalid as a cover for the 'Awrah. Another evidence comes from what Usaamah bin Zayd (ra) narrated when the Prophet (pbuh) asked him about what he did with the Kobtya (a thin dress); Usaamah said that he gave it to his wife to wear. Upon this the Prophet (pbuh) said: 'tell her to wear some lining underneath the Kobtya (thin dress), for I fear that her figure may otherwise still be seen.' This saying clearly demonstrates the Prophet's serious concern about thin clothes which do not properly cover the woman's curves.
The judgement of what a woman should wear:
Islam has commanded the Muslim woman to dress as follows when outside her home:
1. The Khimaar, (the veil or the head cover), this is what the scholars call the upper garment
2. The Jilbaab, (the wide dress), and this is what the scholars call the lower garment
As far as the upper garment is concerned, Islam has commanded the Muslim woman to wear a 'Khimaar' (a veil or a head cover) if she is to go outside to the public arena. The Khimaar should cover the whole head, the whole neck (including the ears), the collar bone and the woman's chest.
As for the Jilbaab or the lower garment, Islam has commanded the Muslim woman to wear this over her everyday clothing; therefore the Jilbaab must be wide enough to the extent where a woman is able to wear an outfit underneath it. The Jilbaab should cover the whole of her body down to the feet. If she has not got a Jilbaab, she has to exhaust the effort to borrow one from a neighbour or a relative; otherwise it would not be right for her to go outside to the public arena without to comply by Sharee'ah rules.
The Muslim woman should also observe other recommendations and interdictions before stepping out of the home. For example, asking the husband or parent(s) for permission, the Muslim woman's dress must not imitate the disbelievers or men for that matter, not to apply make-up to dazzle herself, not to display her beauty before any foreign men (i.e. sparkly watches, bracelets, nose studs, rings etc.), to cover the 'Awrah (no transparent or thin clothing), and not to put on perfume (as this is prohibited in Islam). If the woman does not abide by these rules, she will be considered sinful for violating the Sharee'ah.
It is not allowed for the Muslim woman to go outside without to observe these strict rules set by the Sharee'ah unless the woman is under duress and her life is in danger, or if she is obliged to preserve her life, for example if her house is on fire or if she is attacked by a man (or woman!). If these situations are to occur she is allowed to flee outside with or without khimaar, with or without clothes with the purpose of preserving her honour. Preserving the life or honour of any person is compulsory in the Sharee'ah. In any other situation, the Muslim woman has no valid excuse but to abide by what the Sharee'ah has prescribed. Evidence on this issue comes from the Qur'aan. Allah says: "That they should not display their beauty and ornaments except what (must ordinarily) appear thereof; they should draw their veil over their bosoms." (an-Noor, 24: 31)
Allah said, in regards to the lower garment: "O Prophet! Tell your wives and daughters and the believing women that they should cast their outer garments over their persons."
It has also been narrated on the authority of Umm Tanya that she said: 'The Messenger of Allah (pbuh) ordered all us women, whether single or menstruating or housewives, to go out on the days of 'Eid al-Fitr and 'Eid al-Ad-hah. The menstruating women should not perform prayer but can join in the festivities. I said: 'O Messenger of Allah! What if one of us does not have a Jilbaab?' He (pbuh) said: 'She can borrow a Jilbaab from her sister.''
These events are clear evidence about what the Muslim woman should wear in public. Allah has described in the two verses the dress that he commanded the Muslim woman to wear in public. The description of the dress is detailed, very clear and comprehensive. On the upper garment, he says: "…that they should draw their veils over their bosoms." This means the women are to draw their Khimaar around the neck and bosom therefore covering anything that may be in between such as the ears and neck.
As for the lower garment, Allah says: "That they should cast their outer garments over their persons." This means the women should draw a Jilbaab over the whole body right down to the feet making sure her body is well covered without her curves being apparent or her skin colour. About the general state of the Jilbaab, Allah says: "That they should not display their beauty and ornaments except what (must ordinarily) appear thereof."
This means the Muslim women should not reveal any part of the body where beauty could be displayed like the ears and the arms and legs etc. except for what must ordinarily appear in public like the face and the hands. This was the case when these two verses were revealed i.e. during the life of the Prophet (pbuh).
Supported by this detailed and clear evidence the dress a Muslim woman should wear in public should be easy to determine and define. What Umm 'Atiyyah narrated confirms and clarifies the obligation of wearing the Jilbaab over the normal dress for any woman wanting to go outside.
It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (pbuh) said: 'He who trailed his garment out of pride, Allah would not look towards him on the Day of Reckoning.' Upon this Umm Salamah said: 'What should the women do with their dresses then?' He (pbuh) said: 'They should lower about the length of a span (from the ankle).' She said: 'In this case their legs will be revealed!' So he (pbuh) said: 'They should lower an arm's length and no more.' This evidently demonstrates that the Muslim woman should wear a Jilbaab over her usual dress while outdoors and it should cover her all the way down covering her legs.
The judgement of at-Tabarruj (the dazzling display):
Tabarruj is when the woman displays her beauty or ornaments in the public arena where she can be observed by foreign men. Tabarruj is forbidden by clear cut evidences from the texts of Sharee'ah. Allah says: "Such elderly women as are past the prospect of marriage - there is no blame on them if they lay aside their outer garments, provided they make not a wanton display of their beauty." (an-Noor, 24: 60)
We understand from this verse that Tabarruj is in any case completely forbidden. Allah permitted such women to lay aside their outer garments, on the condition that they should not make a dazzling display of their beauty. If the elderly women are forbidden from Tabarruj, this means that younger women for greater reason are forbidden as well. Allah says: "And that they should not strike their feet in order to draw attention to their hidden ornaments."
Allah in this verse forbids one form of Tabarruj in particular where women strike their feet in a way in which the ankle chain or heels release sounds that reveals their feminine beauty which attract the attention of foreign men.
It has been narrated on the authority of Abu Moosaa al-Ash'aree that the Messenger of Allah (pbuh) said: 'Any woman who puts on perfume and walks past a group of people and they scent it, she is considered to be an adulteress.' This hadeeth illustrates the seriousness of the sin of a woman wearing perfume outside her home which is detected by others. It has also been narrated on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said: 'There are two types of people of Hell whom I have not yet seen. The first are people that have whips like the tail of oxen, with which they beat people. And the second are women who are naked in spite of being dressed, they will be led astray and will lead others astray and their heads will look like the humps of camels. These women will not enter the Paradise; they will not even experience the faintest scent of it, even though the fragrance of the Paradise can be perceived from a great distance.'
These texts bear clear evidence about the interdiction of Tabarruj. We ought to also differentiate between the issues of Tabarruj and make-up. Tabarruj is forbidden in Islam in every form. However, applying make-up has not been forbidden by the Divine Law of Islam (Sharee'ah) except in times of mourning over the loss of a husband, as it has been narrated on the authority of Umm 'Atiyyah who said that the Messenger of Allah said: 'The woman should not mourn any dead person more than three days, except for the husband whom she should mourn his death for four months and ten days, during which period she is not to wear colourful clothes except if the colours are not bright; she is not to put on Kohl, nor perfume, nor to cut or trim anything except the excessive curls and the long nails.'
And on the authority of Abu Daawood the same hadeeth includes the phrase: 'nor should she dye her hair', and in the Nasaa-i version: 'she should not comb her hair.'
This saying (hadeeth) is an interdiction of applying make-up when in mourning, and this means that make-up is allowed otherwise. Though generally make-up maybe allowed inside the home in front of her Mahaarim (brother, father, husband etc.) she must not wear this outside in the public arena as it is a form of Tabarruj and beautifying oneself. The Sharee'ah has however forbidden some types of make up or beauty accessories like tattoos or adding artificial hair; for on the authority of Ibn 'Umar, the Messenger of Allah (pbuh) said: 'Allah curses the woman who adds artificial hair to herself, and the one who adds it for her. And the tattooed woman and the one who tattoos.'
These are the judgements of 'Awrah, and of the woman's garments (Khimaar and Jilbaab), and also that of Tabarruj (dazzling display). If there was a dress which covers the woman's 'Awrah, it does not mean that it is automatically allowed for her to wear it outdoors, because the Sharee'ah has determined in particular the type of garment that the woman is allowed to wear or rather should wear outdoors. Trousers for instance are not suitable for a woman to wear in public despite the fact that they cover the 'Awrah in the sense that you can not see the woman's legs. If a woman goes out wearing trousers, then according to the texts of Sharee'ah she is sinful, simply because she ignored one of her duties.
Clothing items such as trousers, wigs & hats which the Sharee'ah has not determined and deemed to be appropriate for the Muslim woman to wear in public are forbidden even if such items do cover the woman's 'Awrah. This is because a woman can wear such items and cover themselves but also dazzle and display their beauty. For example, by wearing tight figure hugging trousers (all trousers show the shape of a woman's legs) or colourful hats etc. may enhance a woman's beauty hence making these items Tabarruj.
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