Aug 12, 2015

Beware of Fake Hijaab

Source: Pearls

Many young women who are said to be adhering to Hijab are not actually wearing the real Hijab. They assign fanciful names to disobedience and thus, call the fake Hijab real, and disobedience as obedience. 

The enemies of the Islamic awakening endeavored to eliminate it during its formative years by oppressing it, but Allah The Almighty frustrated their plots and kept Muslims steadfast on obeying Him. Hence, they thought of dealing with the Islamic awakening in a wicked way to make it deviate from its upright march. To that end, they spread styles of Hijab that do not comply with the Sharee'ah as a middle solution for Muslim women to please their Lord and simultaneously cope with the society by maintaining their own elegance.  

Fashion houses had concerns that they would lose their trade owing to the spread of Hijabs that comply with Sharee'ah. Therefore, they deluged the market with fake styles of Hijab, namely the so-called "modern Hijab" that was received with reservation and condemnation when it first emerged.  

The phenomenon of the Hijab that complies with Sharee'ah embarrassed a group of women who were not adhering to Hijab. Therefore, they hastened to the middle solution to free themselves from social embarrassment that was caused by the spread of real Hijab. With the passage of time, the phenomenon of fake Hijab, i.e., the modern Hijab, became widespread and those who wore it considered themselves the best daughters and wives, although they wore a form of Hijab that was alien to Islam.  

Women who wear "modern" Hijab  Do not think that your Hijab complies with Sharee'ah and that it pleases Allah The Almighty and His Messenger, sallAllahu 'alayhi was sallam. Do not be deceived by the people who bless your attitude of wearing this style of Hijab and who do not recommend what you should wear. Do not be deluded into saying that you are better than the women who do not wear Hijab at all, since you should not take them as role models, noting that Hell has downward steps and Paradise has upward ones. Hence, you should imitate your sisters who meet the requirements of Hijab that conforms with Sharee'ah.  

Also, ‘Umar ibn Al-Khattaab, may Allah be pleased with him, recited (what means): {Indeed, those who have said, “Our Lord is Allah” and then remained on a right course - the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.} [Quran 41:30]  Then he commented, “By Allah, they remained on the right course, consistently obedient to Allah The Almighty without deviating or maneuvering.”  

Al-Hasan, may Allah have mercy upon him, said, “If the devil finds that you obey Allah consistently and tries from time to time to make you deviate but finds you steadfast, then he will get fed up with you and will stop his endeavors. However, if you are sometimes consistent and other times not, then his hopes will be boosted to tempt you.”  

Thus, be consistent when obeying Allah The Almighty and never deviate. Seek guidance so that you will not go astray. Repent sincerely to Allah The Almighty and do not commit further sins. Allah The Almighty Says (what means): {And turn to Allah in repentance, all of you, O believers, that you might succeed.} [Quran 24:31]  

The true Muslim receives the Divine orders and executes them because he loves Islam and honors it. He also does so because he is proud of the legislation of Allah, The Most Merciful. Furthermore, he hears and obeys the Sunnah (tradition) of the Prophet, sallAllahu 'alayhi was sallam, irrespective of the people who are astray who are distracted from knowing the truth and are oblivious of their destination.  Allah The Almighty declared as a disbeliever anyone who does not obey Allah The Almighty and His Messenger, sallAllahu 'alayhi was sallam, and thus, He Says (what means): {But the hypocrites say, “We have believed in Allah and in the Messenger, and we obey”; then a party of them turns away after that. And those are not believers. And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]…. The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful. And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers.} [Quran 24:47-52] 

Hence, you have no choice but to carry out the Divine order. Do not hesitate to comply with the ruling of Allah The Almighty. Muslim sister, repent to Allah The Almighty if you are really satisfied with Him as a Lord, Muhammad, sallAllahu 'alayhi was sallam, as a Messenger, and his wives, daughters and believing women as an example to follow.  

Hasten to repentance, and do not say, “I shall repent, I shall pray, I shall wear Hijab,” since delaying repentance is a sin that you must repent of.  Say what Moosaa (Moses), may Allah exalt his mention, said: {And I hastened to You, my Lord, that You Be Pleased.} [Quran 20:84]  Say what the believing men and women said: {We hear and we obey.[we seek] Your forgiveness, our Lord, and to You is the [final] destination.} [Quran 2:285]

Jun 16, 2015

Types of Hayaa

Imaam Ibn al-Qayyim (d.751) in his book Madaarij as-Saalikeen:

Al-Hayaa (modesty) is divided into 10 subdivisions:  Hayaa Jinayah (the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency), Hayaa Ijlaal (the modesty regarding the magnificence of Allaah), Hayaa Karm (modesty in being hospitable), Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs (modesty and humbling one’s soul), Hayaa Muhabbah (bashfulness of love), Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of one who is modest from his own self.  

As for:
1. Al-Hayaa (the shamefulness) of committing a crime:  From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.  Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’  

2. Hayaa Taqseer (the shamefulness of deficiency):  This is like the Hayaa of the Angels who glorify Allaah day and night and do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out Your worship.’  

3. Hayaa Ijlaal (modesty regarding the magnificence of Allaah):  This Hayaa is of having knowledge, it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this, will be in accordance to his level of knowledge of Allaah.  

4. Hayya Karam (modesty in being hospitable):  Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time and he stood up and was shy from telling them to leave.     

5. Hayaa Hishmaa (Shyness regarding personal matters):  Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.  

6. Hayaa Istissghar lilnafs (modesty and humbling one’s soul):  Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.  There could be two reasons for this type of Hayaa:  a) The questioner regards himself as small and insignificant and regards his sins as great in number.  b) He (the questioner) regards the One he is asking (Allaah) as Great.     

7. Hayaa Muhabbah (bashfulness of love):  This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart and reaches his face (bashfulness) and he does not know why he feels this is.        

8. Hayaa Uboodeeyah (shyness in worship):  This Hayaa is combined with love and fear and one witnesses that his worship of the One being worshipped (Allaah) is not good enough and the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.     

9. Hayaa Sharaf wa Izzah (being ashamed of nobility and honour):  If the value and the goodness of his sacrifice, giving and goodness is less (than he is capable of) then Hayaa emanates from this  great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).     

10. As for the Hayaa of the person from his own self:  It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls one soul feels shy from the other.  This is the most complete type of Hayaa, because if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’  

[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na’eem’ 5/1798]

May 19, 2015

Women and Perfume outside of the house

أَخْبَرَنَا إِسْمَاعِيلُ بْنُ مَسْعُودٍ، قَالَ حَدَّثَنَا خَالِدٌ، قَالَ حَدَّثَنَا ثَابِتٌ، - وَهُوَ ابْنُ عُمَارَةَ - عَنْ غُنَيْمِ بْنِ قَيْسٍ، عَنِ الأَشْعَرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَيُّمَا امْرَأَةٍ اسْتَعْطَرَتْ فَمَرَّتْ عَلَى قَوْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَةٌ" ‏

It was narrated that Al-Ash'ari said: "The Messenger of Allah  said: 'Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress.'"

Grade: Hasan [Reference: Sunan an-Nasa'i 5126 In-book reference: Book 48, Hadith 87 English translation: Vol. 6, Book 48, Hadith 5129]

أَخْبَرَنِي أَحْمَدُ بْنُ سَعِيدِ بْنِ يَعْقُوبَ الْحِمْصِيُّ، قَالَ حَدَّثَنَا عُثْمَانُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ بُكَيْرِ بْنِ الأَشَجِّ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْنَبَ الثَّقَفِيَّةِ، أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ أَيَّتُكُنَّ خَرَجَتْ إِلَى الْمَسْجِدِ فَلاَ تَقْرَبَنَّ طِيبًا ‏"‏ ‏.

It was narrated from Zainab Ath-Thaqafiyyah that : The Prophet of Allah  said: "If any one of you (women) goes out to the Masjid, let her not go near perfume."

Grade: Sahih [Reference: Sunan an-Nasa'i 5131 In-book reference: Book 48, Hadith 92 English translation: Vol. 6, Book 48, Hadith 5134]

أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ الْهَاشِمِيِّ، قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، قَالَ سَمِعْتُ صَفْوَانَ بْنَ سُلَيْمٍ، - وَلَمْ أَسْمَعْ مِنْ صَفْوَانَ غَيْرَهُ - يُحَدِّثُ عَنْ رَجُلٍ ثِقَةٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا خَرَجَتِ الْمَرْأَةُ إِلَى الْمَسْجِدِ فَلْتَغْتَسِلْ مِنَ الطِّيبِ كَمَا تَغْتَسِلُ مِنَ الْجَنَابَةِ ‏"‏ ‏.‏ مُخْتَصَرٌ ‏.‏

It was narrated that Abu Hurairah said: "The Messenger of Allah  said: 'If a woman goes out to the Masjid, let her perform Ghusl to remove perfume as she would perform Ghusl to remove Janabah (impurity following sexual activity).'" This is an abridged form of it.

Grade: Sahih [Reference: Sunan an-Nasa'i 5127 In-book reference: Book 48, Hadith 88 English translation: Vol. 6, Book 48, Hadith 5130]

May 11, 2015

Sewing tutorials

Are you interested in sewing your own jilbabs, khimars, underscarves, children's amira headscarves etc? Take a look at for sewing classes, detailed sewing tutorials and patterns in shaa Allah. The sister who runs the website has shared several sewing tutorials and photos of her own designs. If you don't speak Russian many of the tutorials are available in English as well. 

Apr 15, 2015

Modesty adorns

حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَنْبَأَنَا مَعْمَرٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَا كَانَ الْفُحْشُ فِي شَىْءٍ قَطُّ إِلاَّ شَانَهُ وَلاَ كَانَ الْحَيَاءُ فِي شَىْءٍ قَطُّ إِلاَّ زَانَهُ 

It was narrated from Anas that the Messenger of Allah ﷺ said: "There is never any obscenity in a thing, but it mars it and there is never any modesty in a thing, but it adorns it."

Grade: Sahih [Sunan ibn Majah, Arabic reference: Book 37, Hadith 4325, English reference: Vol. 5 Book 37, Hadith 4185]

The Jilbaab - Statements of The Scholars concerning the Jilbaab

Allah the Most High said in the Noble Qur'an:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (jalaabeeb, pl. of jilbab) 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 OftForgiving, Most Merciful. 

[Quran 33:59, translation of the meaning Hilali & Khan]

The Jilbaab in Shari'ah is what women wear in the form of a cloak that covers the entire body from head to toe. Unlike some of the styles of garments that are popularly known and worn today among the muslim women, the Jilbaab for women is actually an outer garment that starts from the head, not the shoulders. The definition of the Jilbaab is not clear to many sisters, so I would like to share a link to an ebook that I found very beneficial. The ebook is a compilation of statements of the Scholars throughout the ages on the definition of the Jilbaab in Shari'ah. It is a very important reminder for all of us and a detailed description of the proper Jilbaab. After reading this, nothing should remain unclear in sha Allaah. The link below opens in a new window or a tab.

Apr 13, 2015

The Jilbaab and what garments can substitute it

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Masaa'il Nisaa'iyyah Mukhtaarah (pg. 125-131)

The following excerpt was taken from the book "Masaa'il Nisaa'iyyah Mukhtaarah min Fiqh al-'Alaamah Al-Albaanee" [Selected Women's Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee's opinions on various issues related to women transcribed from his books, recorded lessons and lectures.

Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”

The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”

The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”

The Shaikh said: “It states that the jilbaab is a khimaar?”

The questioner said: “Yes.”

So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.

You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu 'alayhi wa sallam) said: 'Allaah does not accept the prayer of a mature woman unless she has a khimaar.'

What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu 'alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.

My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.

It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.

So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)

Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.

In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.

This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:

(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]

Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilbaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”

The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”

The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:

The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.

So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.

There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”

The questioner replied: “We have something called a Malaa’ah (cloak).”

The Shaikh said: “No, I said Malaa’at-uz-Zamm.”

The questioner replied: “No, not with this term. We say Malaa’ah.”

The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”

The questioner said: Yes.”

The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.

A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”

The questioner replied: “Yes.”

The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”

The questioner said: “Yes.”

The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”

The questioner answered: “Yes.”

The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”

The questioner[1] said: “We call it a Hijaab.”

The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.

So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]



[1] The questioner was from Algeria.
[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)

Modesty and Imaan

حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، قَالَ‏:‏ أَخْبَرَنَا عَبْدُ اللهِ، قَالَ‏:‏ أَخْبَرَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ يَعْلَى بْنِ حَكِيمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ قَالَ‏:‏ إِنَّ الْحَيَاءَ وَالإِيمَانَ قُرِنَا جَمِيعًا، فَإِذَا رُفِعَ أَحَدُهُمَا رُفِعَ الآخَرُ‏

Ibn 'Umar said, "Modesty and belief are together. If one of them is removed, the other is removed."

Grade: Sahih, according to Al-Albani.
[Al-Adab al-Mufrad, Arabic reference: Book 1, Hadith 1313, English reference: Book 56, Hadith 1313]

Apr 12, 2015

Shopping links

This is a list of Islamic clothing stores online. If you would like to add your own favorites to the list, you may leave a comment below in sha Allah.

Al Moultazimoun
Located in France, worldwide delivery available. Islamic clothing for the entire family - women, men, teenagers, children and babies. Al Moultazimoun jilbabs are great, a wide range of colors, styles, cuts and sizes, are available, even childrens and teenagers styles and sizes are available.

Sunnah Style 
Located in Canada, worldwide delivery. Simple and plain abayas, hijaabs and niqabs in several colors and styles. Very nice quality and fast delivery.

Maktaba Ahloul Hadith
This one is a book store, but also jilbabs, niqabs and gloves by Umm Hafsa are available. Very reasonable shipping costs!

Tasnim Collections
Located in Morocco. Jilbabs, overhead, bisht and batwing abayas in different colors and materials. Also kaftans and accessories.

Located in France, Islamic clothing and accessories for women. A wide range of plain abayas, jilbabs etc in a variety of colors and styles. 

Apr 4, 2015

Hijaab and Hayaa

This is a link to transcription from a lecture on Hijaab and Modesty, by Sheikh Badee'ud-Deen Shaah as-Sindee. Click below to read to benefit from this lecture in sha Allah. Link opens in a new tab or a new window.