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[MADRASA] What is Hijab?
mispk
07/10/01 at 00:45:04
Assalam alaikum This is the first time I am writing in this forum. I have read many discussions on hijab. I want to know that in the light of Islam what actually Hijab is. I have seen women just wearing a headscarf, and not covering their face. Others hide their faces. There are other womne who hide their whole self, including eyes hands and feet, by wearing dark glasses, socks and gloves. There are some other sisters who wear a coat, but that coat is so much dacorated (by embriodery etc.) that I feel the purpose of wearing it fails. What is the right way Thankyou Wassalam alaikum A female from Pakistan

Re: What is Hijab?
SA
11/22/00 at 14:41:31
Assalaamu alaikum wa rahmatullah, The Qur'aan 31:24 is usually used to explain generally what is to be covered and in front of whom. The Prophet (s) elaborated on this in the sunnah and said in an authentic or at least hassan hadith, that a woman past the age of puberty should cover everything except the face & hands.  Some scholars differ in how much of the arm can show, and whether or not women must cover the feet.  Also on whether covering the face is obligatory, which a minority of scholars agree with. As for decoration, I'm not sure what the Qur'aan or Sunnah says, but your point on extravagance is insightful, I fully agree with you.  The point is to be modest, male or female.  The Prophet (s) once changed his red kamees because it distracted him in prayer (or something to this affect, astaghfirAllah if I'm wrong).  Imagine how much excessive showiness distracts those with a disease in their hearts. It also seems too much of a waste of my time to figure out what hijaab style to wear & w/ what color tunic.  Two main pieces (at least) more than suffices; i.e., jilbaab or one piece loose dress and a hijaab.   Of course, variations can change with culture, but the basic message of non-form fitting clothing, covering the 'awrah, still stands.   On a personal note, it's sooo much more comfortable than jeans!  And definitely cooler in the summer too, depending on fabric. WAllah'alim.

Re: What is Hijab?
hermit
11/23/00 at 10:17:41
Assalam-u-Alaikum,  I am a male, but what the heck ;)  I think you must cover your hair and your body except your face(optional) and hands(dunno if optional or not)  Hope this helps.  Insha'allah.

Re: What is Hijab?
bhaloo
11/23/00 at 12:31:36
slm I think I posted this from Fiqh us Sunnah before, but here it is: Fiqh-us-Sunnah Fiqh 1.113 Woman's aurah & hijab There is no such dispute over what constitutes a woman's 'aurah. It is stated that her entire body is 'aurah and must be covered, except her hands and face. Says Allah in the Qur'an, "And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face)." It has been authentically related from Ibn 'Abbas, Ibn 'Umar and 'Aishah that the Prophet said, "Allah does not accept the prayer of an adult woman unless she is wearing a headcovering (khimar, hijab)." This is related by "the five," except for an-Nasa'i, and by Ibn Khuzaimah and al-Hakim. At-Tirmidhi grades it as hassan. It is related from Umm Salamah that she asked the Prophet, "Can a woman pray in a long shirt (like a night shirt) and headcovering without a loincloth?" He said, "If the shirt is long and flowing and covers the top of her feet." This is related by Abu Dawud. The scholars say it is sahih in mauqoof form (as a statement of Umm Salamah and not that of the Prophet.) It is also related that 'Aishah was asked, "In how many garments is a woman to pray?" She answered, "Ask 'Ali ibn Abu Talib and then return to me and tell me what he said." 'Ali's answer was, "In a headcover and a long flowing shirt." This was told to 'Aishah and she said, "He has told the truth." The clothes worn must cover the 'aurah, even if they are tight enough to highlight those features. If the clothes are so thin that one's skin color can be seen, they are not suitable for prayer.
NS

Re: What is Hijab?
proudtobemuslim
11/24/00 at 10:47:20
Assalam-u-Alaikum, Welcome Misbah! Here is the answer to your question from islam-qa.com Praise be to Allaah. Shaykh al-Albaani (may Allaah have mercy on him) said: The conditions of hijaab: Firstly: (It should cover all the body apart from whatever has been exempted). Allaah says (interpretation of the meaning): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful.” This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up. Al-Haafiz ibn Katheer said in his Tafseer: This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it. Secondly (it should not be an adornment in and of itself). Allaah says (interpretation of the meaning): “… and not to show off their adornment…” [al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning): “And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33]. It is also supported by the hadeeth in which the Prophet  (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.” (Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad). Thirdly: (It should be thick and not transparent or “see-thru”) - because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet  (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” (Narrated by Muslim from the report of Abu Hurayrah). Ibn ‘Abd al-Barr said: what the Prophet  (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality. Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103. Fourthly: (It should be loose, not tight so that it describes any part of the body). The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad). Fifthly: (It should not be perfumed with bakhoor or fragrance) There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads:   1.Abu Moosa al-Ash’ari said: the Messenger of Allaah  (peace      and blessings of Allaah be upon him) said: “Any woman who      puts on perfume then passes by people so that they can smell      her fragrance, is an adulteress.”   2.Zaynab al-Thaqafiyyah reported that the Prophet  (peace and      blessings of Allaah be upon him) said: “If any one of you      (women) goes out to the mosque, let her not touch any      perfume.”   3.Abu Hurayrah said: the Messenger of Allaah  (peace and      blessings of Allaah be upon him) said: “Any woman who has      scented herself with bakhoor (incense), let her not attend ‘Ishaa’      prayers with us.”   4.Moosa ibn Yassaar said that a woman passed by Abu Hurayrah      and her scent was overpowering. He said, “O female slave of      al-Jabbaar, are you going to the mosque?” She said, “Yes,” He      said, “And have you put on perfume because of that?” She said,      “Yes.” He said, “Go back and wash yourself, for I heard the      Messenger of Allaah  (peace and blessings of Allaah be upon      him) say: ‘If a woman comes out to the mosque and her      fragrance is overpowering, Allaah will not accept any prayer      from her until she goes home and washes herself.’” These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes. The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279. Ibn Daqeeq al-‘Eed said: This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above. Sixthly: (It should not resemble the clothing of men) It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know:   1.Abu Hurayrah said: “The Messenger of Allaah  (peace and      blessings of Allaah be upon him) cursed the man who wears      women’s clothes, and the woman who wears men’s clothes.”   2.‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah      (peace and blessings of Allaah be upon him) say: ‘They are not      part of us, the women who imitate men and the men who imitate      women.’”   3.Ibn ‘Abbaas said: “The Prophet  (peace and blessings of      Allaah be upon him) cursed effeminate men and masculine      women. He said, ‘Throw them out of your houses.’” He said:      “The Prophet  (peace and blessings of Allaah be upon him)      expelled So and so, and ‘Umar expelled So and so.” According      to another version: “The Messenger of Allaah  (peace and      blessings of Allaah be upon him) cursed men who imitate      women and women who imitate men.”   4.‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah      (peace and blessings of Allaah be upon him) said: ‘There are      three who will not enter Paradise and Allaah will not even look      at them on the Day of Resurrection: one who disobeys his      parents, a woman who imitates men, and the duyooth (cuckold,      weak man who feels no jealousy over his womenfolk).”   5.Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn      ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be      pleased with her), ‘What if a woman wears (men’s) sandals?’      She said: ‘The Messenger of Allaah  (peace and blessings of      Allaah be upon him) cursed women who act like men.’” These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only. Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.” Seventhly: (It should not resemble the dress of kaafir women). It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” [al-Ra’d 13:11 – interpretation of the meaning]. If only they knew. It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case. Eighthly: (It should not be a garment of fame and vanity). Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’” (Hijaab al-Mar’ah al-Muslimah, p. 54-67). And Allaah knows best. Wassalam-u-Alaikum Uzer

Re: What is Hijab?
mispk
11/25/00 at 03:31:36
Assalam alaikum Thanks for your replies. One question still arises in my mind, that what was the practice followed by our Ummahatul Momineen and other Sahabiat. Anybody knows the answer? Misbah

Re: What is Hijab?
destined
11/25/00 at 16:09:54
slm, [color=Red]source: AbuZubair discussion board[/color] Allah swt knows best Allaah (swt) says in His Book: "O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments [Jalaabeeb] close around them. That will be better, that they may be known and so not be bothered. And Allaah is Oft-forgiving, Most Merciful." [Surah al-Ahzaab, 33:59] Thus the aayah is clearly addressed to all believing women, all Muslimahs, that is you and me, that we are commanded by Allaah to wear the jilbaab [plural - jalaabeeb]. So what is the Jilbaab? How did the Messenger of Allaah (saw), the Sahaabiyat [the female companions] and the great 'ulema of Islaam, who based their opinions on Qur'aan and Sunnah as understood by the first three generations of Islaam, as-Salaf as-Saalih, understand and implement this command? The Jilbaab is the outer garment, mantle or cloak. It is derived from the verb tajalbaba which means to clothe. Jilbaab is the outer sheet or covering which a woman wraps around on top of her garments to cover herself from head to toe. It hides her body completely." [Lisaan al-'Arab vol 1 p. 273 - a famous classical Arabic dictionary which preserves the classical understanding the Companions would have had of these words] The great Andalusian Scholar, Ibn al-Hazm writes: "In the Arabic language of the Prophet, Jilbaab is the outer sheet which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called Jilbaab." (al-Muhalla, vol. 3, p. 217) Ibn 'Abbaas (ra) one of the most knowledgeable of the companions of the Prophet describes it as follows: "Allah commanded the muslim women to cover this sheet on top of them to cover their bodies" (Tafseer Ibn Katheer) Imaam Muhammad bin Sireen said: "When I asked Ubaida bin Sufyan bin al-Harith (ra) the meaning of this verse and how the jilbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" (Commentary by Ibn Jareer at-Tabari and Ahkam-ul-Quran, Vol.III, p.457) al-Alu'see writes in his commentary: ""Adna" literally means to bring something closer. Here it means to hang something close to you, or over you, since it is followed by '"ala" in the phrase. In my opinion "adna" followed by "'ala" points towards covering themselves with the sheet hanging on top of them in a way so that they can see the road as they walk. (Ruh-ul-Ma'ani, vol, 22 pp.88-89) After quoting and discussing many interpretations al-Alu'see writes in conclusion: "All the above discussions deal with the gist (of the term). The apparent meaning of the word 'alayhinna is clearly to cover one's body completely, although some have interpreted it to mean covering the head and face, because in the olden days of jahilliyah, women usually left their faces uncovered." The wording in al-Qur'aan is clear - al-Jilbaab. An Outergarment. The garments of skirts and trousers were avaliable and known, this is proved from the sources. Yet Allaah did not use these words and the women of the believers did not wear these in the public life in front of non-mahrem. There is not a single example to support such a claim. We know from the hadith that the dress must be loose and that it must be trailing on the ground: Narrated Umm Salamah, that Safiyyah Bint Abu Ubayd, said: When the Messenger of Allah (saw) mentioned lower garment [the izaar that men wear - that they were forbidden from trailing below the ankles], Umm Salamah, wife of the Messenger of Allah (saw), asked him: "And a woman, O Messenger of Allah?" He replied: "She may hang down a handspan". Umm Salamah said: "Still it (the feet) will be uncovered". He said: "Then a forearm's length, not exceeding it." [Sunan Abu Dawud: Book 32, Number 4105. See also at-Tirmidhi] "The Messenger of Allaah (saw) gave me a thick Egyptian garment that was one of the gifts given to him by Dihyah ibn Khalifah al-Kalbi, and I gave it to my wife to wear. He said, 'Why do I not see you wearing that Egyptian garment?' I said, 'I gave it to my wife to wear.' He said, 'Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.'" [Narrated by al-Diyaa' al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad; see also Sunan Abu Dawud: Book 32, Number 4104] We can understand from this that the jilbaab is a loose outergarment that does not describe the shape of a woman's body, underneath which a muslimah must wear underclothes - the normal clothes she would wear in the house, as the Prophet [saw] said, "Tell her to wear a gown underneath it". It is also clear from this [and other ahadith] that the clothing cannot be transparent. We can see that the believing women of the past, the Sahaabiyaat - the best women of mankind whom we should all strive to emulate - would not leave their house UNLESS they were appropriately dressed, namely, wearing the jilbaab: Umm 'Attiyya (ra) said, The Messenger of Allaah (saw) ordered us to bring out the young women, the menstruating women and the veiled women for the two Eids. The menstruating women were to keep away from salaah but to witness the goodness adn address to the Muslims. I asked, "O Messenger of Allaah, what about one who does not have a jilbaab?" He (saw) said, "Let her use the jilbaab of her sister". If they did not possess a jilbaab there were two options - to borrow one, or to stay out of the sight of the non-mahrem. And it is known that when the aayah in Surah al-Ahzaab comamnding jilbaab was revealed the women did not hesitate to act upon it; they did not bring excuses, nor fear the people, nor wait days or months or years before doing so, saying "insha'Allaah.. soon", when I leave college or when I get married, rather, as Umm Salamah, the wife of the Prophet (saw), narrated "When the verse "That they should cast their outer garments over their persons" was revealed, the women of al-Ansaar came out as if they had crows over their heads" [Sunan Abu Dawud: Book 32, Number 4090] and narrated Aa'ishah (ra): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments." [Sunan Abu Dawud)] They implemented the command immediately. This was the same way the Sahaabiyaat responded to the aayah in Surah an-Nur commanding them to cover their heads, necks and chests with the khimar. As Safiyyah, daughter of Shaybah, said that Aa'ishah mentioned the women of al-Ansaar, praised them and said good words about them. She then said: "When Surah an-Nur came down, they took the curtains, tore them and made head covers (veils) of them." Sunan Abu Dawud: Book 32, Number 4089. Note that in both these hadith the examples are from the believing women of al-Ansaar, of Madinah - the regular muslimahs of their time, like you and I. Thus the application of this verse is general, upon all Muslim women. There is no proof that Khimar and Jilbaab are exclusively for the wives of the Messenger of Allaah (saw). We see how Faatimah (ra), the daughter of the Prophet (saw) applied this verse - Narrated Anas ibn Maalik, The Prophet (saw) brought Faatimah a slave which he donated to her. Faatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (saw) saw her struggle, he said: There is no harm to you: Here is only your father and slave". Sunan Abu Dawud: Book 32, Number 4094. Here we have some of the most knowledgeable women, such as Aa'ishah (ra), the women of the household of the Prophet (saw), thus those who were around him the most, and they are praising these women who were jilbaab and khimaar. If they had been incorrect and misunderstood these verses surely the Messenger of Allaah (saw) would have corrected them and the Mothers of the Believers would have censured them? At the very least, if they had been wrong, they would not praise them as these hadith prove they did. As one daa'iyah, Shariffa Carlo al-Andalusia put it, "Did our great Prophet, himself, not understand? Did his beloved daughter not understand? Did Aisha, the mother of the Believers, who is undisputedly one of the greatest scholars of al Islam, not understand? It is inconceivable that the Prophet and these great woman who lived with and learned from the Prophet himself, would understand Islam less than these Modern self-appointed scholars of Islam?" We also understand that this garment cannot be decorated, making it more beautiful than what is covered. Allah commands the believing woman to "not display their beauty" (24:31) and he orders them to "not strike their feet in order to draw attention to their hidden ornaments" (24:31). We are not to show the decorations we place on ourselves or even to allude to that which we hide. Therefore, the things which do show, the jilbaab and the khimaar should be devoid of decoration or ornamentation. This forbidden form of ornamentation is called in Arabic, "Tabaaruj". It comes from the verb, "tabaraja", meaning to adorn oneself, spruce up, to be fake, to dress up showily. While the denotation is to make oneself pretty, the connotation is to display oneself, to play up one's charms for the purpose of exciting desire. It refers to not only dress, but to behavior, such as walking with a seductive gait or acting flirtatious or frivolous. It is related to the word bahraj which means false, spurious, fake, sham, worthless, cheap, trashy. And Allaah (swt) said: "Do not display your beauty [or, display your charms; or strut about] [wa-laa TABARRAJNA] in the manner of the former Jaahilleeyah [tabarruja l-jaahilleeyyati l-'ula]" (Surah al-Ahzaab 33:33) 'Abdullah ibn 'Umar said "A woman came to the Messenger (saw) of Allaah to give her pledge for Islam. He said: "I accept your pledge that you will not associate partners with Allaah, nor steal, nor fornicate, nor kill your child, nor commit a sin between your arms and legs, nor wail over the dead, nor beautify and display yourself (tatabarraji) after the fashion of the pre-Islaamic days (al-Jaahilleeyah)." (Ahmad) Dear sisters, we cannot deceive ourselves, deny the fardh and the importance of al-Hijaab [that is khimaar and jilbaab] and say that "Allaah knows what is in my heart", that I am a "good person", I believe in Allaah and "dress modestly", for Allaah's Messenger (saw) said: "The worst among women are those who freely leave their homes without hijaab. They are hypocrites and few of those will enter paradise." (Sunaan al-Bayhaqee) Dear sisters, I entreat you for the sake of Allaah - do not let yourself fall into the above category. Let us not follow the path of the worst of women, the hypocrites who will be in the lowest level of the Fire! May Allaah protect us from that! But let us follow the examples of the Wives and Daughter of the Messenger of Allaah (saw), and his noble female companions - those who were promised no less than Jannah! Let us follow the understanding of the inheritors of the Prophets, the Scholars of al-Islaam! Listen to what Aa'ishah, the most knowledgeable woman of the Saahabiyyaat and amongst the most knowledgeable of the Companions, said to the women of Bani Tameem who were wearing dresses of thin material when they visited her. "If you are mu'min this is not the type of dress suitable for mu'min women. But if you are not mu'min, then do as you please." [al-Qurtubee] Subhaanallaah sisters - do we not want to be mu'minaat? Believers in Allaah and His Messenger? Those whom Allaah has praised and promised success [Surah al-Mu'minoon, 23:1]? al-Qurtubee also narrates from Aa'ishah that the woman who does not cover does not believe in Surah an-Nur. These are very strong words, for the one who disbelieves in any part of the Qur'aan is not a believer and has committed shirk! Dear sisters, answer the call of your Rabb, and remember that being patient and overcoming our desires in this life will earn us silken garments in the next, insha'Allaah: "... and [Allaah] gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient." [al-Insaan 76:11-12]

Re: What is Hijab?
destined
11/25/00 at 16:06:48
slm, I forgot to check the "no smilies" box, how do I take out those smileys?? Well, I hope this answers your question Misbah.

Re: What is Hijab?
Saleema
11/25/00 at 17:09:01
Assalamoalykum, Clearly these answers are based on the Arab culture. wassalam

Re: What is Hijab?
Arsalan
11/26/00 at 02:36:29
Assalamu alaikum, Saleema - what do you mean?

Re: What is Hijab?
mispk
11/27/00 at 08:23:29
Assalam alaikum Thankyou very much dear sister Naila. I have no confusion reharding hijab now. Actually one of my friend who wears a hijab (covers her face), once said that after completion of her studies she will only wear a head scarf, because she wants to take up the profession of teaching and it is not possible to teach when your students cannot see your face expressions. I just wanted to confirm that whatever I am telling her was correct or not Jazaka-ALLAH Misbah
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