Section 2: Parts of Body That We Are Obliged to Cover
First topic: Body parts of a man that must be covered
First requirement: Parts of a man’s body that should be covered around other men
The four schools of jurisprudence hold the view in agreement that the man has to cover his body part from his navel to his knee in the presence of other men. [7] A man should not unclothe his back, chest, or abdomen - if there is no need to do so - under the pretext that these parts are permissible to show. This is because revealing such body parts in public or in the presence of other people is not from the good and courteous manners of people. This is the view of the Hanafi Madhab, [8] Tabyeen Al-Haqaa’iq by Al Zayla’ee (1/95); Al-Bahr Al-Raa’iq by Ibn Nujaym (1/283) - according to the Hanafi Madhab, the navel is permissible to unclothe whereas the knee is not. the Maliki Madhab, [9] Al-Taaj wal Ikleel by Al Mawwaaq (1/498); Mawaahib Al-Jaleel by Al Hattaab (2/179) the Shafi’i Madhab, [10] Al-Majmoo’ by Al Nawawi (3/167); Nihaayatul Muhtaaj by Al Ramlee (2/7) and the Hanbali Madhab. [11] Al Furoo’ by Muhammad Ibn Muflih (2/34); Al-Insaaf by Al Mardaawee (1/317); Kashful Qinaa’ by Al Buhootee (1/266)
Evidence from the Sunnah:
1- Jarhad Al-Aslamy (may Allah be pleased with him) related that one time the Prophet (blessings and peace of Allah be upon him) walked by him while he was revealing his thigh. The Prophet (blessings and peace of Allah be upon him) told him, ‘‘Did not you know that the thigh is impermissible to unclothe?” [12] The abridged version of the hadeeth is recorded in Saheeh Al-Bukhaaree and Al-Bukhaaree related it in a Mu’aallaq format (lit. suspended), which means he omitted one or more narrators from the beginning of its chain (371) and the hadeeth was recorded with a connect full chain of narrators in Sunan Aboo Daawood (4014) and Musnad Ahmed (15926) and Al Tirmithee (2795) with slight differences in wording. The wording quoted here is of Musnad Ahmed. Al Tirmithee commented on it by saying it is a hasan hadeeth whose chain of narrators I believe to be connected. Al-Tahaawee declared it authentic in Sharh Ma’aanee Al-Athaar (1/475). Al Bayhaqee reported in Al-Sunnan Al-Kubraa (2/228) and said it can be used as evidence. Al-Albaanee declared it authentic in Saheeh Sunnan Aboo Daawood (4013)
The relevance:
This hadeeth is evidence that uncovering one’s thigh is impermissible in front of other people. [13] The Fatawaa of the Permanent Committee- First Collection (6/165)
2- Al Miswar ibn Makhramah (may Allah be pleased with him) related, “I was carrying heavy rock, and I was clothed in a light-fabric wrap kilt. My kilt was unwrapped while I was carrying the rock, and I could not wrap it back on until I had put the rock down. The Prophet (blessings and peace of Allah be upon him) said to him, ‘Go back to your garment and take it back and do not walk around naked.’” [14] Saheeh Muslim (341)
The relevance:
The hadeeth is an order to wear a wrap kilt (Izaar), which is used to cover the body part between one’s navel and one’s knee. [15] Subul Al-Salaam by Al San’aanee (1/133), Al-Sharh Al-Mumti’ by Ibn ‘Uthaymeen (2/162)
Evidence that supports the view that unclothing the navel and the knee is not obligatory:
1- Aboo Moosaa Al-Ash’aree (may Allah be pleased with him) related, “The Prophet (blessings and peace of Allah be upon him) entered an orchard [16] See Sharh Al Qastalaanee (6/106) and ordered me to watch the gate to the orchard. A man came asking to enter. The Prophet (blessings and peace of Allah be upon him) said, ‘Let him in and give him the good auspices that he will go to Paradise.’ I looked, and it was Aboo Bakr. Another man came asking for permission to enter. The Prophet (blessings and peace of Allah be upon him) said, ‘Let him in and give him the good auspices that he will go to Paradise.’ I looked, and it was ‘Umar. Another man came asking for permission to enter. The Prophet (blessings and peace of Allah be upon him) was silent [17] See Al Nihaayah by Ibn Al-Atheer (5/279) and Fath Al Baaree by Ibn Hajar (7/55) for a second, then said, ‘Let him in and give him the good auspices that he will go to Paradise in reward for a calamity that will befall him.’ [18] Saheeh Al-Bukaaree (3695) and Saheeh Muslim (2403). The quoted wording is of Saheeh Al-Bukhaaree, "I looked, and it was ‘Uthmaan.” In another narration, he added that “the Prophet (blessings and peace of Allah be upon him) was sitting in a place with water with his knee or knees revealed, but when ‘Uthmaan came in, the Prophet (blessings and peace of Allah be upon him) covered his knees.”
The relevance:
The knee of the Prophet (blessings and peace of Allah be upon him) was not covered in the presence of his companions, which indicates the permissibility of unclothing one’s knees. [19] Omdatul Qaari’ by Al ‘Ayni (4/82)
2- It was reported that Aboo Al Ddardaa, may Allah be pleased with him, said, “I was sitting with the Prophet (blessings and peace of Allah be upon him) when Aboo Bakr came holding the tip of his garment showing his knee. The Prophet (blessings and peace of Allah be upon him) said, “Your friend is in a dispute.’” [20] See Fathul Baari by Ibn Hajar (7/25) [21] Reported by Al Bukhaaree (3661)
The relevance:
This tradition indicates that the Prophet (blessings and peace of Allah be upon him) approved and did not condemn revealing the knee, which stands as evidence that it is not obligatory to cover the knees. [22] Nayl Al Awtaar by Al Shawkaani (2/79)
3- On the authority of ‘Umair ibn Ishaq, he said, “I was with Al Hassan bin ‘Ali when we met Aboo Hurayrah (may Allah be pleased with him), who said, ‘Let me kiss you where I saw the Messenger of Allah (blessings and peace of Allah be upon him), kiss you.’ He lifted his shirt [23] Naylu Awtaar by Al Shawkani (2/78) and he (i.e. Aboo Hhurayrah) kissed his navel.” [24] This prophetic tradition was reported by Ahmad (10398) -and the wording is his; Al Tahawi in Mushkil Al-Athaar (1712), Ibn Hibban in Saheeh (5593), Al-Tabarani in Al-Mu’jam Al-Kabeer (3/31) (2580), and Al-Bayhaqi In Al-Sunan Al-Kubraa (3248).
The relevance:
Had the navel been impermissible to unclothe, he would not have revealed it to him. [25] Fathul Qadeer by Ibn Humaam (10/28)
Second requirement: What a man must cover around women who are marriageable to him
A man has to cover the area between the navel and the knee in the presence of non-mahram women (i.e. women who are marriageable to him), [26] Unless there is a need for it, a man must not unclothe his back, chest or abdomen under the pretext that these parts are permissible to show, since this is not considered honorable manners and is impermissible if enticement is feared which is the view of the majority of scholars: [27] According to the Maaliki Madhab, it is not permissible for a woman to see any part of a man’s body except those parts that a man is permitted to see from non-marriageable kin, i.e., the face and the limbs. See: Mawahib Al Jaleel by Al-Hattab (1/500), Al-Adawi’scommentary on Kifayatul Taalib Al Rabbaani (1/171). the Hanafi Madhab, [28] Mmukhtasar Al Qudoory (p. 241); Tibianul Haqaa’iq by Al Zulaimy (6/18) the most correct opinion in the Shafi’i Madhab, [29] Al Azeez Sharhul Wajeez by Al Raaf’I (7/477); Rawdatul Talibeen by Al Nawawi (7/25), Minhaajul Taalibeen by Al Nawawi (p. 204) and the Hanbali Madhab, [30] Sharh Muntada Al-Iraadaat by Al Buhooti (2/626), Mataalib Ulnoha by Al Ruhaibaani (5/15) because the body part between the navel and the knee is impermissible to unclothe and it is impermissible for a woman to look at the parts that should be covered in a man’s body.
Second topic What is obligatory for a woman to cover
First requirement: What is obligatory for a woman to cover around men who are marriageable to her
It is obligatory for a woman to cover her entire body, including the face and two hands, [31] Unfortunately, many women these days do not abide by the Sharia-compliant dress code. Some of those who cover up their faces let their hands, forearms and around the eyes show in front of men who are marriageable to her. This is the opinion of the majority of scholars: the Hanafi Madhab, [32] Al Mabsoot by Al-Sarakhsi (10/119), Fath Al-Qadeer by Ibn Al-Hammaam (2/514),Al-Bahr Al-Ra’iq by Ibn Nujaim (1/284), Majma’ Al-Anhaar by Sheikhi Zadeh (1 / 81), Ibn Abdeen’s commentary (1/406) (2/528). the most predominant opinion of the Shafi’i Madhhab [33] Tuhfat Al-Muhtaaj by Ibn Hajar Al-Haytami (7/193), Mughni Al-Muhtaaj by Al-Sharbiny (3/129). and the most correct opinion of the Hanbali Madhab. [34]Al-Insaa by Al-Mardawi (1/319), Al-Iqnaa’ by Al-Hajjawi (1/88), Kashif Al-Qinaa’ by Al-Bahouti (1/266). It is the opinion of some of the scholars of the Maliki Madhab [35] Ibn Al-Arabi said: “Permission was given to request something from them (i.e. women) or ask them about a ruling, if there is a need, from behind a partition. Everything about a woman should be covered, both her body and her voice, so it is not permissible to reveal this except for a necessity or a need, such as in cases of testimony or illness”. Ahkaamul Qur’an (3/616). Ibn al-Qattan said, “Most of these - that is to say, works such as buying, selling, or taking a profession do not constitute necessity that permits uncovering. A woman can buy, sell and take a profession while covering up. Women must not be denied going out to look after their interests or go to the mosque, even if they are in a mourning period. However, they should be prohibited from displaying themselves, uncovering, accessorising and wearing perfume for going out”. (Ihkaamul Nadhar, p. 493). Al-Qurtubi said, “It was the habit of Arab women to put on revealing clothes and to uncover their faces, as female slaves do. This was a reason for men to look at them and think about them, Therefore, the Prophet (PBUH) ordered them to put over themselves an outer garment when they go out for a need” (Tafseer Al-Qurtubi) (14/243). Ibn al-Hajj said: “The entire woman body has to be covered, except for her limbs around her non-marriageable kin.” (Al Madkhal, 1/242). Al-Muwaq said: (And she should cover up her face if she fears seeing a man.” (Al Taaj wal Ikleel) (1/502). Al-Nafrawi said: “It is obligatory according to Sharia that women should cover their faces in this era.” (Al-Fawakeh Al-Dawani) (2/277). and some others. [36] Al-Ghazaali said: “If a woman goes out, she should lower her gaze from men, and we are not saying that a man’s face to a woman is the same as a woman’s face to a man, rather it is like the face of a beardless boy to a man- that is a man should abstain from looking at a beardless boy only if temptation is feared. Over the course of time, men have had their faces uncovered, and women go out wearing their face veils. If the faces of men had to be covered from women, they would have been commanded to cover up, or women would have been forbidden to go out except for necessity.” (Ihyaa’ ‘Uloom Al-Deen) (2/47). Al-Nawawi said: “If a woman is to call to prayer, she should only raise her voice to the extent that her companions can hear her. This opinion is agreed upon by the Companions and was mentioned in Al Umm. It is forbidden for her to raise her voice above that as it is forbidden for her to uncover around men, as a woman’s voice is alluring and so is her face.” (Al Majmoo’) (3/100). Ibn Taymiyyah said: “It was said: It is not permissible for a man to look at a woman who is marriageable to him - and this is the predominant opinion of Ahmad’s school- that everything about a woman is impermissible to look at, even her fingernails.”(Majmoo’ Al Fatawaa). Muslims’ agreement is also reported in this respect.
Evidence:
First: From the Quran
1- Allah, Most High says, “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (al-Ahzab: 59)
The relevance:
The phrase “To bring down over themselves [part] of their outer garments,” indicates that the woman is commanded to cover her face and all her body up when she is around men who are marriageable to her, so nothing would be showing. [37] See: Ahkaam Al Qur’an by Al-Jassas (5/245), Ahkaam Al Qur’an by Al-Kia Al-Harassi (4/350), Tafsier Al-Baydawi; (4/104, 238),Tafseer Al-Sherbiny (3/271), Adwaa’ al-Bayaan by Al-Shinqeetee (6/243 - 245).
2- Allah, Most High, says, “And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.” (al-Ahzab: 53)
The relevance:
The phrase “from behind a partition,” meaning from behind a cover [38] Tafseer Ibn Jareer (19/166) is a general and not specific to the Mothers of Believers (the wives of the Prophet (blessings and peace of Allah be upon him) [39] See Tafseer Al Qurtubee (14/227); Adwaa’ Al Bayaan by Al Shinqeetee (3/256) in an indication that the entire body of a woman has to be covered up around marriageable men. [40] Adwaa’ Al Bayaan by Al Shinqeetee (6/248)
3- Allah, Most High, says, “… and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their head covers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess [i.e., slaves], or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment…” (an-Nur: 31)
The relevance:
1- The phrase “and not expose their adornment except that which [necessarily] appears thereof,” is a command to cover up the entire body but allows a woman to let what she would not be able to cover show, i.e. such as her own garment. [41] Tafseer Ibn Katheer (6/45); See Sharh Al Omda- the chapter on prayer by Ibn Taymia (p.268)
2- If a woman is forbidden to stamp her feet so that the sound of her accessories (e.g., anklet) may not be heard by men and allure them, her face would then be worthier of covering up for the same reason.
Second: Evidence from the Sunnah
1- It was narrated that Abdullah ibn Masoud (may Allah be pleased with him) said that the Prophet (blessings and peace of Allah be upon him) said, “A woman is ‘awrah.” [meaning vulnerable, worthy of protection or worthy of covering].” [42] Reported by Al Tirmithee (1173); Ibn Khuzaymah (1685) and Ibn Hibbaan (5599) in a longer version Al Tirmithee rated it as good and strange; Ibn Al Qattaan authenticated in Ihkaam al-Nazar (137); Ibn Rajab authenticated its chain of transmission in Fath al-Baaree (5/318); its narrators were authenticated by al-Haythamee in Majma’ Al Zawa’id (2/38); it was authenticated by Al Albaanee in Saheeh Sunan Al-Tirmidhee (1173) and by Al-Wadi’i in Al Saheeh Al Musnad (881) following the conditions of Muslim.
The relevance:
Describing the woman as being ‘awrah indicates that it is necessary for a woman to cover up all of her body, including the face and the hands. [43] Kashaaf Al Qinaa’ by Al Mabhootee (1/266); Adwaa’ Al Bayaan by Al Shinqeetee (6/596)
2- It was narrated that Ibn Umar (may Allah be pleased with him) said that the Prophet (blessings and peace of Allah be upon him) said, “A woman in the state of Ihraam should not put on face veil or gloves.” [44] Reported by Al Bukharee(1838) longer version
The relevance:
The hadith indicates that face veil and gloves were well-known amongst women, which means that it is necessary for women to cover their faces and hands if they are not in the state of Ihraam. [45] ‘Aaridah Al Ahwathee by Ibn Arabee (4/56); Majmoo’ Al Fataawee by Ibn Taymiah (15/370)
3- It was narrated that ‘Aisha (may Allah be pleased with her) in the story of Ifk, “...Safwaan Ibn Al-Mu’ta’al Al-Salami, then Al-Dhakwani were behind the army, and he came to where I was and he saw a person lying down in black, so he came to me, and he used to see me before the [verse commanding] covering up [was revealed]” [46] Reported by Al Bukharee(1838) longer version In another version, she said, “So I covered my face with my robe.” [47] Reported by Al Bukhaaree (1414) and Muslim (2770); in Al Tabaraani’s version, she said “so I hid my face with my garment.”
The relevance:
The phrases “so I covered my face with my robe,” and “he used to see me before the [verse commanding] covering up [was revealed]” stand as evidence that after the revelation of the verse of the veil, women were commanded to cover the face. [48] Majmoo’ Fataawaa Ibn Baaz (5/46)
4- It was narrated that Anas (may Allah be pleased with him), speaking about the incident of the marriage of the Prophet (blessings and peace of Allah be upon him) to Safiyah (may Allah be pleased with her), that he said, “The Muslims talked about whether she (i.e. Safiyah) was going to be one of the Mothers of the Believers (i.e. the Prophet’s wife) or one of the concubines. They said if he (the Prophet) covers her up [behind a partition], then she is his wife and it he let her show up, then she is a concubine. When the Prophet (blessings and peace of Allah be upon him) departed, he made a place for her behind him [on his mount] and extended a veil between her and the people.” [49] Reported by Al Bukhaaree (5085) (the quoted wording is his) and by Muslim (1365)
The relevance:
The Prophet (blessings and peace of Allah be upon him) covered up her face and her entire body, which was not exclusive to Mothers of Believers, as the people’s saying, “if he covers her up then she is his wife and if he doesn’t then she is a concubine,” shows that slave women did not have to cover up and that the verse commanding covering up was addressed to free women and not to slave females. [50] Sharh Al Omda- the chapter on prayer by Ibn Taymiah (p.271)
Third: Evidence from general tradition
1- It was narrated that ‘Urwah said that Aisha (may Allah be pleased with her) had said, “May Allah have mercy on the first immigrant women; when Allah revealed, ‘…and to wrap [a portion of] their head covers over their chests...,’ they tore up their wraps and covered up with [parts] of them.” [51] Reported by Al Bukhaaree (4758)
The relevance:
The phrase “covered up” refers to that they covered their faces. [52] See Fath Al Baaree bi Ibn Hajar (8/490) He described the act saying, “A woman would put the cover on her head and throw it back from the right side to the left shoulder, which is masking.”
2- It was narrated that Fatimah bint Al-Munthir (may Allah be pleased with her) said that Asmaa’ bint Abi Bakr (may Allah be pleased with her) had said, “We used to cover our faces from men, and we used to comb [our hair] before that while in the state of Ihraam.” [53] Reported by Ibn Khuthaymzh (2690) and Al Haakim (1668) (the quoted wording is his) and it was rerated as authentic following the conditions by Al Haakim and Al Albaanee, in Irwaa’ Al Ghaleel (4/212)
The relevance:
Her saying, “We used to cover our faces from men” indicates that it is obligatory for a woman to cover her face from men who are marriageable to her even if she is in the state of Ihraam. [54] Majmoo’ Fatawaa Ibn Baaz (3/356)
Second requirement: What a woman must cover in front of men who are not marriageable to her
If she is around men who are not marriageable to her, a woman has to cover all of her body except for what is often visible, such as the neck, hair, feet, and so on, [55] Some women take letting their clavicles, legs and other parts show in front of persons who are not marriageable to her, which is a wrongdoing especially if she is young and so is her non-marriageable kin. It is forbidden to do that if enticement is feared. which is the view of the Maliki Madhab, [56] Mawaahib Al Jaleel by Al-Hattaab (2/182); Al Sharh Al Kabeer by Al-Dardeer (1/214). the Hanbali Madhab, [57] Kashaf al-Qinaa’ by Al-Bahotee (5/11), and see: Al-Mughnee by Ibn Qudamah (7/99). and one of the opinions of the Shafi’I Madhab. [58] Al-Bayaan fi Madhab Al-Imam Al-Shafi’i by Al-Omraani (9/129), Mughni Al-Muhtaaj by Al-Sherbeenee (3/129)
Evidence:
First: From the Quran
Allah, Most High, says, “And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion] of their headcovers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess [i.e., slaves], or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.” (an-Nur: 31)
The relevance:
This Ayah stands as evidence that it is permissible for a woman to show the adornment to her husband, father and the other persons listed. It is known that what is meant by adornment is the body parts where the adornment is, which are the face, the hand and the arm. This indicated that the persons listed in the verse may only see those body parts. [59] Ahkaam Al Qur’an by Al-Jassas (3/409).
Second: From the Sunnah
It was narrated that Aisha (may Allah be pleased with her) said, “Sahlah bint Suhail bin Amr al-Qurashi, then al-Amiri, who is the wife of Aboo Hudhaifah, came and said, ‘O Messenger of Allah, we used to consider Salim a son and he sees me in clothes that are not fully covering. Now that Allah the Almighty has revealed [those verses] that you know, what do you see? The Prophet (blessings and peace of Allah be upon him) said to her, ‘Breastfeed him," so she breastfed him five feedings, so he became her son by nursing.” [60] This tradition was reported by Aboo Dawood (2061) (the wording is his); Al Nasa’i in Al Sunnan Al-Kubraa (5449); and Ahmad (25650). Ibn Hazm said in Al Muhallaa (15/10): “It is very authentic,” and Ibn Al Arabi said in “Ardah al-Ahwadhi” (3/80); “It is undoubted and strong”; Ibn Al-Qattaan authenticated it in Ihkaam Al Nathar (314); its chain of transmission was verified by Ibn Hajar in Fath Al-Baaree (9/53); Al-Albaanee classed it as authentic in Saheeh Sunnan Aboo Daawood (2061). The hadith is originally included in the two Saheeh books: it was reported by Al-Bukhaaree (5088) and Muslim (1453).
The relevance:
The hadith in it is evidence that Sahlah did not fully cover up in front of Salim, as she put on clothes that revealed her limbs. [61] Al Mughnee by Ibn Qudaamah (7/98)
Since it would be too difficult to cover parts of the body that normally appear, it is permissible to show the face. It is impermissible, however, to show parts that do not normally appear, since there is not a need for showing those parts. Moreover, revealing such parts of the body is feared that it may entice lustful behaviour and, consequently, sinful acts. [62] Al Mughnee by Ibn Qudaamah (7/98)
Third requirement: What a woman has to cover around Muslim women
When around other Muslim women, it is obligatory for a woman to cover her body except for parts that are usually visible, such as the neck, hair, feet, and the like, [63] The revealing clothes women wear these days to wedding parties and events are not Sharia compliant even though the events are attended by Muslim women only. Ibn ‘Uthaymeen said: Some women misunderstand the saying of the Prophet (PBUH) ‘A woman must not look at another woman’s ‘Awrah and a man must not look at another man’s ‘Awrah.”As the word ‘Awrah refers to the area of the body between the navel and the knees, some women think that they should only cover this area of the body around other women. However, the Prophet (PBUH) here mentions thae act of looking and not the act of dressing- he did not say ‘women should clothe the area between the navel and the knees,’ rather, he said, ‘a woman must not look…’ The warning is for the looker, as sometimes a woman needs to reveal this area of her body when she needs to answer the call of nature or for any other reason. This is why the Prophet (PBUH) prohibited women from looking at this area of other women’s bodies. The Prophet (PBUH) said, “A man must not look at another man’s ‘Aawrah.” Does this mean that the Companions used to wear wrap kilts covering between the navel and the knees or shorts covering that area? Is it conceivable now that a woman would show up in from of other women only covering the area between the navel and the knee?! This is not logical. Only infidel women would do something like that. Women’s interpretation of this Tradition is incorrect. The intended meaning of the Tradition is clear, as the Prophet (PBUH) did not mention the clothes but the act of looking at the area between the navel and the knees. It is hoped that women will fear Allah and will show modesty which should be typical of women and which is a trait of faith, as the Prophet (PBUH), “Modesty is a trait of faithfulness.” which is the opinion of Aboo Hanifa, [64] Al Hidaayah by Al Mirghinaany (4/370), Tabyeen Al Haqaaiq by Al Zayla’ee (6/18) Ibn al-Qattan from the Maliki Madhab, [65] Ibn Al Qattaan said, “A woman is permitted to let appear around Muslim women those body parts that she is permitted to let appear in front of men who are non-marriageable to her. It is impermissible, however, to let showbeyond that.” (Ihkaam Al-Nnathar) (284) Al Albaani, [66] Al Albaani said: (A woman’s body should not be unclothed around another woman, except for the parts where accessories are usually worn; i.e. the head, the ear, the neck, the top of the chest – the area for the necklace, the arm, the foot, and the ankles. Parts beyond that are not permitted to be revealed nor looked at around other women just as around men who are not marriageable to her, as Allah, Most High, says; and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women [Quran: 24:31] (Talkkees Ahkaan Al Janaaiz) (p. 30). and Ibn ‘Uthaymeen, [67] Ibn ‘Uthaymeen said: (It is not permissible for a woman to wear clothes that only cover the part between the navel and the knees. I do not think anyone permits a woman to go out to other women uncovering her chest and abdomen above her navel.” (Collection of Al-Uthaymeen ‘s Fatwas and Letters) (12/271). He also said, “It is permissible for a woman to uncover around men who are not marriageable to her what she usually uncovers around other women. She should not, however, put on short clothes.” (Collection of Al-Uthaymeen ‘s Fatwas and Letters) (12/276). This is also the opinion of the Standing Committee of Fatwa. [68] One of the Fatwas issued by the Permanent Committee states that, ”The explicit interpretation of the Qur’anic verse indicates that a woman is not permitted to show around other women the same parts that she is permitted to show around men who are not marriageable to her, which is what she would usually let show when she is doing the house chores, as Allah, Most High, says, and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women [Quran: 24:31] (Fatwas of the Standing Committee - First Collection) (17/291)
Evidence:
First: From the Quran
Allah, Most High, says, “…and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women…” (an-Nur: 31)
The relevance:
The phrase “their women” in the verse signifies that Muslim women may see of a Muslim woman’s body only as much as men who are not marriageable to her may see. [69] See Tafseer Yahyaa Ibn Salaam (1/441), Al-Ikleel fi Istinbaat Al-Tanzeel by Al-Suyutee (p. 192).
Second: It was the habit of the wives of the Prophet (blessings and peace of Allah be upon him); the wives of the Companions; and that of other Muslim women who followed their good example up to our time to expose only those parts of the body that would appear when a woman is doing the house chores at home, because otherwise, it would be too difficult for her to cover them. [70] Fatwas of the Standing Committee - First Collection (17/292)
Third: Not only is exposing further parts of the body not supported by evidence from the Quran and the Prophetic Tradition, but also doing that is a way for women to be lured into sinning and to lure other women to following their example [71] Fatwas of the Standing Committee- First Collection (17/292) too.
Fourth: Revealing more areas of the body than a woman should is an act of imitating the way infidel and immoral women dress. [72] Fatwas of the Standing Committee- First Collection (17/292)
Fifth: Modesty is a command by both the Sharia and the social custom. It is expected of a woman to be modest and to adopt manners that would raise her above notoriety and the probability of sinning. [73] Fatwas of the Standing Committee- First Collection (17/292)
Fourth requirement: What parts of the body should a woman cover around non-Muslim women
The ruling pertaining to non-Muslim woman is same as the ruling pertaining to Muslim woman. This is the opinion of the Hanbali Madhab; [74] Al Insaaf by Al Mirdaawee (8/24); Sharh Muntahaa Al Iradaat by Al Mabhootee (2/262) ; one of the opinions of the Hanafi Madhab; [75] Ibn Abdeen’s Commentary (6/382) and a view of some of the scholars of the Shafi’I Madhab. [76] Mughnee Al Muhtaaj by Al Shirbeenee (3/132), Nehaayat Al Muhtaaj by Al Ramlee (6/194) It is also Ibn ‘Uthaymeen’s [77] Ibn ‘Uthaymeen said: “For women around other women, it does not make a difference whether some of them are non-Muslim, if committing unlawful acts is not likely. If committing unlawful acts, such as that some of the women might go and describe other women to a male relative of hers, however, Muslim women must, then be careful not to expose their bodies, such as their legs or hair in front of other Muslim or non-Muslim women. (Fatwas for Muslim Women, p 605). opinion and the ruling of the Fatwa Standing Committee. [78] In one of its Fatwas, the Standing Committee says, “The verse that reads; …and to wrap [a portion of] their head covers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women… [Quran 24:31] signifies that a woman has to cover her face with her head cover when she is around men other than those listed in the Quranic verse in addition to brothers-by-nursing, according to the other relevant Quranic verse. The word ‘women’ in the verse refers to both Muslim and non-Muslim women" (Fatwas of the Standing Committee - Group One, 17/287)
Evidence:
First: from the QuranAllah, Most High, says,
“…and to wrap [a portion of] their headcovers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women…” (an-Nur: 31)The relevance:The phrase,
“their women” refers to all women- Muslim and non-Muslim women.
[79] Fatwas of the Standing Committee - First Collection (17/288) Second: Evidence from the general traditionIt was narrated that ‘Aisha (may Allah be pleased with her) said, “Two elderly Jewish women from the Jews of Medina came in to see me and said to me that the dead were being tormented in their graves, so I belied them...”
[80] This tradition was reported by Al Bukhaaree (6366) and the wording is his and by Muslim (586) The relevance:Jews and Christian women used to see the wives of the Prophet (blessings and peace of Allah be upon him) in their homes and it was not reported that the Prophet (blessings and peace of Allah be upon him) commanded his wives to take veil in front of them.
[81] Ibn Baaz’s Collection of Fatwa (5/44)Third: There is a unanimous agreement that it is permissible for a non-Muslim man to see a Muslim’s man his chest, leg and head. By analogy, the same is permissible among Muslim women and non-Muslim women. Furthermore, there is no evidence that non-Muslim women were expelled.
[82] Ibn Baaz’s Collection of Fatwa (5/44)
Third topic: Parts of the body that a Muslim has to cover when alone
It is obligatory to cover the private parts if there is no need to reveal them. This is the view of the majority of scholars: Hanafi Madhab, [83] Al-Bahr Al-Raa’iq by Ibn Nujaim (1/283), Al-Durr Al-Mukhtaar by Al-Hakfi (1/404) the Shafi’I Madhab, [84] In their view, it is obligatory for men and slave females to cover their private parts only, whereas it is obligatory for a freewoman to cover the area between the navel and the knees. Tuhfah Al-Muhtaaj by Ibn Hajar Al-Haytamee (2/110), see Nihaayah Al-Muhtaaj by Al-Ramli (2/5). the Hanbali Madhab, [85] The Hanbali Madhab scholars mentioned an exception in case a man is with his wife or his concubine. See: Al-Furoo’ by Muhammad bin Muflih (2/34), Al-Insaaf by Al-Mardaawee (1/315) , and one of the views of the Maliki Madhab. [86] Al-Adawee’s Commentary on the Kifaayat Al-Taalib Al-Rabaani (1/454), and see: Al-Thamar Al-Daane by Al-Aabee (p. 687)
Evidence from the Sunnah:
1- It was narrated that Al-Miswar bin Makhrama (may Allah be pleased with him) said, “I was carrying a heavy rock and I was clothed in a light-fabric wrap kilt. My kilt was unwrapped while I was carrying the rock and I could not wrap it back on until I had put the rock down. The Prophet (blessings and peace of Allah be upon him) said, ‘Go back to your garment and take it back and do not walk around naked.’” [87] Reported by Muslim (341)
The relevance:
The phrase “don’t walk around naked” is generalized which refers to whether a person was alone or with others. [88] Fayd al-Qadeer by al-Manawi (3/433)
2- It was narrated that Bahz bin Hakeem said that his father had told him that his grandfather (may Allah be pleased with him) said, “I asked the Messenger of Allah, ‘O Messenger of Allah, what parts of our ‘awrah should we cover?’ He said, ‘Protect your ‘awrah except from your wife and your concubines.’ Then I asked, ‘O Messenger of Allah [what should I do] if people are crowding?’ He said, ‘Try your best that no one see it.’ I asked, ‘O Messenger of Allah, ‘what if a person was alone?’ He said, ‘Allah is more deserving of showing modesty to than people are.’” [89] ) Al-Bukhari reported the last part of it summarized before Tradition number (278) and described it as suspended using the narration wording of the authentic tradition. Aboo Daawood reported it (4017) and described it as connected; the quoted wording is his. It was also reported by Al-Tirmidhee (2769), and al-Nasa’ee in Al-Sunan al-Kubraa (8972), Ibn Majah (1920), and Ahmad (20034). Al-Tirmidhi classed it as good. Ibn al-Qattaan authenticated it in Ihkaam Al-Nathar (94) and so did Ibn Al-Qayyim in Tahdheeb Al-Sunnan (11/56). Ibn Taymiyyah said in Majmoo’ Al-Fataawa (21/337): “It is firm.” Muhammad ibn Abd al-Haadi said in al-Muharrar (99); “Its chain of narrators is firm up to Bahz, who is considered trustworthy according to the majority.” Al Albaani improved its classification to ‘good’ in Saheeh Al- Thirmithi (2794) and so did Ibn Baaz as in Al Fawaa’id Al Ilmiyah min Al Duroos Al Baaziyah (6/104).
The relevance:
The phrase “Allah is more deserving of showing your modesty to than people are,” is interpreted as to mean: obey Allah and seek to please Him. [90] Al-Sanadi’s Commentary on Sunnan Ibn Maajah (1/593) This Prophetic Tradition commands refraining from nakedness when one is alone. [91] Majmoo’ Al Fataawa by Ibn Taimiyah (21/338)
Fourth topic: Wearing transparent and tight clothes
First requirement: Wearing thin, see-through clothes
It is forbidden for men and women to wear transparent clothes that reveal the shape of the body and the ‘awrah [92] This rule does not apply to married couples [i.e. any area of the body that must be covered including the private parts]. All four schools of jurisprudence agree on this: the Hanafi Madhab, [93] Ibn ‘abdeen’s Commentary (1/410) the Maliki Madhab, [94] Al-Adawaee’s Commentary on Kifaayah Al-Talib Al-Rabbanee (2/452) the Shafi'i Madhab, [95] Al-Majmoo’ by Al-Nawawee (3/170) and the Hanbali Madhab. [96] Al-Insaaf by Al-Mardaawee (1/315, 316); Kashaf Al-Qinaa’ by Al Buhootee (1/264)
Evidence from the Sunnah:
1- It was narrated that Aboo Hurayrah (may Allah be pleased with him) said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, “Two types of the people of Hell I have not [yet] seen [in this life]: People with whips that look like cow tails with which they hit other people, and women who are dressed but look like naked. They are deviated and causing others to deviate. Their heads look like slant camel humps. They do not go to Paradise nor even smell its scent, which can be smelled at a great distance.” [97] Reported by Muslim (2128)
The relevance:
The phrase “dressed but look like naked” means that they put on thin clothes that reveal the color of their bodies, as those clothes do not cover what must be covered. [98] See Al-Muntaqa Sharh Al-Muwatta by Al-Baajee (7/224), Al-Masaalik fi Sharh Muwatta Malik by Ibn Al-Arabi (7/289), Al-Nawawee’s explanation of Muslim’s books (14/110)
2- It was narrated that Bahz bin Hakeem said that his father had told him that his grandfather (may Allah be pleased with him) said, “I asked the Messenger of Allah, ‘O Messenger of Allah, what parts of our ‘awrah should we cover?’ He said, ‘Protect your ‘awrah except from your wife and your concubines.’ Then I asked, ‘O Messenger of Allah [what should I do] if people are crowding?’ He said, ‘Try your best that no one see it.’ I asked, ‘O Messenger of Allah, ‘what if a person was alone?’ He said, ‘Allah is more deserving of showing modesty to than people are.’” [99] Reporters mentioned above
The relevance:
It indicates that it is obligatory to cover ‘awrah against onlookers with clothes that are thick enough to hide the skin, [100] Sharh ‘Umdah al-Fiqh - Book of Prayer by Ibn Taymiyyah (p. 255) because transparent clothes do not count as clothes since they does not cover the body. [101] Collection of Al-‘Uthaymeen’s Fatwas and Messages (12/264)
Second requirement: Wearing tight clothes
First branch: Wearing tight clothes for men
It is detestable for men to wear tight clothes. [102] A Muslim should not wear tight clothing that exposes the parts of the body and accentuates the private parts of the body, such as some pants and sports and swimming clothes. Undoubtedly, that conduct is not honorable and immodest. Additionally, wearing tight clothes is an enticement into sinning. The Standing Committee issued a fatwa reading that it is not permissible to wear the tight-fitting garment that shows the details of the ‘awrah, as this would be similar to unclothing the ‘awrah altogether, which is impermissible. See: Fatwas of the Standing Committee (3/430) (24/40). This is the opinion adopted by the Maliki Madhab [103] A-Dardeer’s Al-Sharh Al-Kabeer and Al-Desouki’s Commentary (1/217), Minah al-Jaleel by ‘Olaysh (1/226). and it is the opinion chosen by Ibn Baaz. [104] Ibn Baaz said, “Tight clothes are detestable for men and women to wear. To comply with Sharia, the clothes should be medium, not so tight as to reveal the shape of the ‘awrah nor too wide. The clothes should be moderate. If someone performs prayer in tight clothes, the prayer will be correct, however, as long as the clothes are covering. It is detestable for believing men to dress in tight clothes. Likewise, a believing woman should dress in moderate garments that are not too tight nor too wide. This is what should be done.” (Ibn Baaz’s Collection of Fatwa) (29/217). They base their view on the dishonor of the conduct.
Second branch: Tight clothes that reveal the details of the body parts for women
It is forbidden for women to wear clothes that are so tight that they reveal the shapes of their ‘awrah. [105] To follows fashion trends, some women put on clothes (trousers or dresses) that reveal the shapes of their body parts around women and men who are not marriageable to them. They may do this only in front of their husbands. Some women dress their young daughters in tight clothes which makes them used to it when they grow up. This is the opinion of the Maliki Madhab. [106] Al- Risaalah by Ibn Abi Zayd Al-Qayrawani (p. 157), Al-Adawi’s Commentary on the Kifayaah Al-Talib Aal-Rabbani (2/451), and see: Al-Fawaakh Al-Dawaanee by al-Nafraawee (2/310). This view is also adopted by Ibn Taymiyyah [107] Iibn Taymiyah said, “It for forbidden for women to wear clothes that men usually wear, such as turbans, leather socks, men’s short capes, clothes that have visible tears in them, and transparent clothes that do not cover up the color of the skin. Their male guardians have to forbid them from doing that. (Al-Fataawaa Al-Kubraa; 5/353). and Ibn ‘Uthaymeen. [108] Some women wear short clothes, light clothes through which the skin can be seen, and clothes that are so tight that the shapes of body parts are visible underneath them. It is forbidden for a woman to put on such clothes. (Noor ‘’Alaa Al-Darb Fatwaas, 11/85) The standing Committee follow the same ruling in their fatwas. [109] It is mentioned in the Fatwas of the Standing Committee that “Muslim men and women must be keen on upholding Islamic moralities and must follow the teachings of Islam in their joyous moments and their sad ones. They must follow the Islamic teachings pertaining to their clothing, food and drink, and all their affairs. It is not permissible for them to imitate non-Muslims’ way of dressing- that is they must not wear tight clothes that expose the shapes of their body part; thin or transparent clothes that reveal the parts that should be covered, or short clothes that do not cover the chest, the arms, the neck, the head or the face.” (Fatwas of the Standing Committee- First Collection 3/427). It is also mentioned it is not permissible to wear transparent clothes through which parts that must be covered can be seen; nor tight clothes that reveal the details of the body parts because such conduct does not comply with the Sharia and leads to corruption.” (Fatwas of the Standing Committee - First Group 17/24).
Evidence from the Sunnah:
1- It was narrated that Umm Salamah said, “The Prophet (blessings and peace of Allah be upon him) woke up one night and said, ‘Glory be to Allah! What trials have descended tonight and what stores opened! Wake the women in the rooms (i.e. the Prophet’s own wives) up! A woman covered up in this life may be naked in the hereafter.” [110] Reported by Al-Bukaaree (115)
2- It was narrated that Aboo Hurayrah (may Allah be pleased with him) said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, “Two types of the people of Hell I have not [yet] seen [in this life]: People with whips that look like cow tails with which they hit other people, and women who are dressed but look like naked. They are deviated and causing others to deviate. Their heads look like slant camel humps. They do not go to Paradise nor even smell its scent, which can be smelled at a great distance.” [111] Reported by Muslim
The relevance:
The phrase, “clothed but look like naked” signifies that they are actually wearing clothes, but those clothes do not cover their bodies, either because they are too tight or too light. [112] Ibn ‘Uthaymeen’s explanation of Riyaadh Al-Saaleheen (6/373)
feqhia
