Islam attaches the utmost importance to intentions (niyyah). Umar ibn al-Khattab reported: The Messenger of God said, “Verily, deeds are only with intentions, and every person will have only what they intended. Whoever emigrated to God and His Messenger, his emigration is for God and His Messenger. Whoever emigrated to get something in the world or to marry a woman, his emigration is for that to which he emigrated.” (Sahih al-Bukhari, Hadith No. 54, Sahih Muslim, Hadith No. 1907)
No action is acceptable to God purely on the basis of its outer appearance. He accepts only such actions as are performed with proper intention, and rejects those performed with ill intention. Right intention is the moral purposiveness, which underlies all actions performed solely for God’s pleasure. One who acts on such feelings will be rewarded by God in the Hereafter.
Abdullah, the son of, Imam Ahmad ibn Hanbal said to his father one day, “O father, instruct me.” Ahmad, may God be pleased with him, said, “O my son, have a good intention. You will always be good as long as you intend good.” (Al-Adab al-Shar’iyah by Ibn Muflih 1/104)
Source: Principles of Islam
Chapter 46 of the Quran states: “We have enjoined on man kindness to his parents: his mother bore him in pain and in pain she gave birth to him, and his bearing and weaning takes thirty months. At length, when he reaches the age of full maturity and attains forty years, he says, ‘O my Lord! Help me to be grateful for Your favours which You have bestowed upon me, and upon both my parents, and to do good deeds that will please You. Grant me righteousness in my offspring. Truly, I have turned to You and, truly, I submit to You.’ We accept from such people the best of what they do and We overlook their bad deeds. They will be among the people of Paradise—this is a true promise that has been given to them.” (46:15-16)
Human procreation takes place through a father and a mother who nurture their offspring through infancy to adulthood. This is, so to say, the natural system of a person’s training, which ensures that he develops a keen consciousness of his duties towards human beings along with the feeling that he must acknowledge the grace of his Benefactor and discharge his duties towards Him. This feeling cultivates two principles in every person: firstly, to honour his pledges towards other people and, secondly, to fulfil important obligations to God, the Creator and Lord.
Those who learn a lesson from nature, the great teacher, who activate their sense of moral awareness to the extent that they properly identify and appropriately fulfil their duties towards all, ranging from their parents right up to God, are the ones who will be treated as deserving of the eternal grace of God in the Hereafter.
Everyone’s home is his first training ground. This training begins with one’s parents and then spreads out into the entire society. If a person fully accepts this training in the initial training ground, he will be able to fulfil not only the rights and obligations of God’s servants but also on a vaster scale, the obligations he owes to God as well.
The home is the training ground of informal education. Education means the training of the mind, with special emphasis on inculcating high values. To spread spiritual values in society, we need value-based education, especially during schooling, which is a preparatory period of life, and if we want to build a spiritual society, we must adopt a spirituality-oriented form of education. The home is the training ground for such education.
Source: The Spirit of Islam
Islam encourages the education of women. A study of the life of the Prophet of Islam tells us that education is as essential for women as it is for men. The actual goal of education from the Islamic point of view is to make a person aware. And without doubt it is only aware men and women who can conduct the practical matters of life smoothly.
We find an example in this connection in the life of the Prophet of Islam in relation to his wife Aisha. There are many reports that tell us that the Prophet’s conversations with Aisha were aimed at educating her.
Aisha says that when the Prophet of Islam would get up at night after a few hours, in that peaceful atmosphere he would converse with her for a long time. (Sahih al-Bukhari, Hadith No. 1161; Sahih Muslim, Hadith No. 743) This course of informal education continued uninterrupted, for Aisha used to accompany the Prophet even on his journeys.
This informal education was so important for Aisha that she became the most distinguished personality so far as religious knowledge was concerned. She survived the Prophet for a full fifty years. Throughout this period she remained a very valuable source for the acquisition of religious knowledge. Her house served as a school of religious learning.
Source: Hijab in Islam
Islam inspires and propels its followers to seek knowledge for the pleasure of their Lord, and to work towards and facilitate promotion and welfare of humanity. In other words, the motto of education in Islam is acquisition of knowledge for the sake of serving God and His creatures. That is why throughout Islamic history, equal attention has been paid to the learning of both the religious sciences and the natural sciences.
Islam places great emphasis on learning. The Quran and Hadith both hold men of knowledge preferable to the ignorant (39: 9). The books of Hadith have a whole lengthy chapter devoted to the importance of knowledge, and the rewards of teaching and learning.
For instance, there is a saying of the Prophet that, one who treads a path in search of knowledge has his way paved to Paradise by God as a reward for this noble deed. (Sahih Muslim, Hadith No. 2699) According to another saying, angels in heavens, fish in the water and ants in their dwellings pray for the well-being of a seeker of knowledge. (Sunan al-Tirmidhi, Hadith No. 2682)
In another Hadith, the Prophet of Islam observed, those who learn virtues and teach it to others are the best among humankind. (Shu'ab al-Iman by Al-Bayhaqi, Hadith No. 1767)
The mission of the Prophet of Islam has been introduced in the Quran as an instructor of the Book and a teacher of wisdom.
At the time of the revelation, few people could read and write. They made the maximum use of their abilities to memorize their learnings, preserving their entire literary heritage in their memory. There was no trace of any systematic or organized activity of learning or teaching in Arab society of the time. But soon after the revelation of the Quran, the trend of education set in. Everyone who accepted Islam learnt the Quran from the Prophet, and after learning taught others who desired to learn. In this way, the homes of the early Muslims—Abu Bakr Siddiq, Al-Arqam bin Al-Arqam, Fatima bint Khattab—turned into centres of learning.
Source: Spirit of Islam July 2020
The following words come in the Quran, “My Lord! Increase my Knowledge.” (20: 114)
The mission of the Prophet of Islam has been introduced in the Quran at more than one place as an instructor of the Book and a teacher of wisdom. Here is a verse from the Quran: “It is He who has raised among the unlettered people a messenger from among themselves who recites His revelations to them, and purifies them, and teaches them the Book and wisdom.” (62: 2)
Similarly, on another occasion, the Prophet of Islam presented himself before the people saying, “I have been sent only as a teacher.” The first word revealed in the form of the Quran was ‘Iqra’ or ‘Read’ (96: 1). The fourth verse of the first revelation forming part of the chapter Al-Qalam says: “God has taught man by the pen.” (96: 4)
We find more than 1500 derivatives and synonyms of the word Ilm, that is, knowledge in the Quran. In this light, it becomes easy to understand how the revelation of the Quran, in this almost illiterate nation of Arabia set off such a wave of receiving and imparting education which can rightly be called a learning explosion.
The revolution brought about by this learning explosion ushered in a new age of highly developed culture and civilization not only in Arabia but all over the world. This is a fact that has been acknowledged by historians. For instance, the Indian historian, T. Rama Rao, begins his biography of the Prophet of Islam with these words: “When he appeared, Arabia was a desert—a nothing. Out of nothing of the desert, a new world was fashioned by the mighty spirit of Muhammad. A new life, a new culture, a new civilization, and a new kingdom, which extended from Morocco to India and influenced the thought and life of three continents—Asia, Africa, and Europe.” (Life of Muhammad)
Source: Spirit of Islam June 019
Iman means reaching God while living in this world. Let me explain this through an example. The connection of an electric bulb with a powerhouse is no simple matter. It entails the connecting up of a non-lighting element with something which has the exceptional power to light things up. The immediate result of such an action is that an ostensibly “dead’ bulb becomes ‘alive’. Somewhat similar is man’s relation to God. Just as a dark bulb will pour forth a fountain of light as soon as it is connected with a power source, so will a man become radiant with divine energy as soon as he makes contact with God.
God is the greatest reality of our world. That is why finding God is not a particularly simple matter. But once a man has done so, it has the most profound effect upon his whole psyche. It is like a volcanic eruption which shakes up his whole existence, an outpouring of lava which engulfs his total personality. After the discovery of God, no one can remain the same as he was before. A believer in God, in the true sense of the word, is one whose life undergoes a complete transformation the moment he finds the Almighty.
The realization of God, which is called faith (iman) in the Shariah, is the greatest experience of a man’s entire life. To believe in God means that this belief has become the basis for his way of living. It is like a beam of light which illuminates his whole existence. It is the hue which colours every facet of his lifestyle.
Faith is another name for having realized the presence of God. It means losing oneself in the greatness of God, becoming totally immersed in knowledge of the divine. It so moves one that one’s feelings are transformed into a hymn to God, and one’s lips start spontaneously praising the Almighty. Iman, indeed, is an earthquake which is produced within a man through the realization of God. It is a flood which courses through man’s being, replenished as it is by the blessings and inspiration of God. If iman means to find God, then finding God means finding everything, what more is there left to find, once having found God?
Source: Al Risala March 1991
The concept of iman, or faith, that people generally have is wrong. They think that the mere recitation of the kalimah (Islamic creed) gives a person iman. This is a wrong concept. Iman is another name for discovery of the truth. When you observe and study the universe, reflect on the creation and ponder over the phenomena of nature, you are led to the discovery of the Creator. This realization is really faith. This is such a significant event that it transforms your entire personality. Imagine if you are able to observe the solar system from space! This would be a very compelling scene—so many planets are orbiting around the sun—in the middle there is the tiny earth where we have our tiny houses. This will be a mind-boggling thought! Iman, or faith, is another name of discovery of the Creator and His creations. When this happens, the personality of such a person will be completely transformed. His belief will remain alive at all times as he has discovered it himself.
Source: The Seeker’s Guide
The essence of faith is maarifah, (realization or discovery of God). When a man consciously seeks out and finds God, and thereby has access to divine realities that is what constitutes faith.
This discovery is no simple matter. God is the Creator and Owner of all things. He will award or punish all, according to their deeds; none is free from His grip. The discovery of such a God shakes to the core of the whole life of man. His thinking is revolutionized, for God becomes the centre of all His emotions.
With God as the principal focus of his attention, man becomes God’s servant in the fullest sense of the word. He becomes a man whose living and dying is all for God.
Such a faith ultimately results in all of man’s behaviour and his dealings taking on the hue of God. When the believer speaks, he is conscious of the fact that God is listening to him. When he walks, he does so with modesty so that his gait may not be displeasing to God. When he deals with people, he is always worried lest he deal unjustly and be punished by God in the next life.
The impact of this degree of faith makes the entire life of man Hereafter-oriented. In all matters his eyes are focused on the Hereafter. Instead of immediate gain he makes gain in the next life his goal. Whenever there are two aspects of any matter, one pertaining to this world and the other to the next world, he always prefers the latter.
Faith, another name for the recognition of the Supreme God, becomes for the believer a fountainhead of limitless confidence in his Creator. When this recognition takes root in an individual’s heart and soul, his whole personality becomes regenerated. Knowing that in all circumstances he may depend upon God, he becomes a new man.
Source: Spirit of Islam November 2018
The shahadah consists of two parts: one, a negation, the other an affirmation. The first part— La ilaha illa Allah (there is no other God) negates the existence of each and every false God, and condemns false worship. The word ‘ilaah’ means ‘god’ or any object of worship; it could refer to any being, person, matter or concept, which is taken as an object of adoration or worship.
The second part of Shahaadah—illa Allah— stresses that only Allah, the one and only God, the Creator and Sustainer of all being, merits our reverence. No one else is to be worshipped or turned to for help or refuge. Neither angels, nor prophets nor saints, nor any other object share in His divinity. There is only One God, One Creator, One Sustainer— the Almighty Allah,
Source: Simple Guide to Islam
Without Iman, the individual’s espousal of Islam as his religion would lack credibility. That is why, if he is to be a true believer, he must not only testify to his faith by word of mouth (Shahaada bil Lisan), but must also accept it with all his heart and soul and then staunchly adhere to it. Furthermore, he is obliged to do good works in keeping with the fundamentals of the faith. Both belief (iman), and right action (amal) are absolutely vital.
The Creed, or article of faith, called Shahaadah, literally means ‘witness’ or ‘testimony.’ The first of the five pillars of Islam, its nomenclature derives from the word ‘Ashhadu,’ which means ‘I declare,’ or ‘I bear witness.’ As an Islamic term, it means testifying to faith in Islam. The words of the Shahaada in Arabic are: La ilaha illa Allah Muhammad ur-rasul Allah. This means: There is no god but Allah and Muahammad is the Messenger of Allah. Its recital is called the ‘Kalimah.’
For Muslims there are certain requirements which have to be observed regarding the Kalimah of Shahaadah. They are as follows:
It has to be repeated aloud, at least once in a lifetime.
Its meaning has to be fully understood.
It should be believed in “with the heart.”
It should be professed in until death.
When spoken in Arabic and with sincerity, it is a commitment to obey God and follow the Prophet: ‘I bear witness that there is no god but Allah; I bear witness that Muhammad is the Messenger of God.’
These are the first words that are breathed into a child’s ear at birth. These are also the last words which a Muslim would utter with his dying breath.
Even if someone recites the shahaadah hypocritically— which is not acceptable to God—he will still, for practical purposes, continue to be regarded as a member of the Muslim community. Nevertheless, a proper understanding of the basic tenets is a prerequisite for all true believers. And sincere and heartfelt faith is a sine qua non if salvation is to be ensured in the life Hereafter.
Source: The Man Islam Builds
There are seven things which are essential for a Muslim to believe in. These come under the heading of Iman Mufassal, which requires a longer, more detailed declaration of faith. They are to believe in God, in His angels, in His revealed Book, in all of His messengers, in the Last Day (the Day of Judgement), in Taqdir, (the doctrine of predestination, which means that everything good or bad is decided by God), and in Life After Death.
Source: The Man Islam Builds
The Arabic word for belief is “Iman.” It literally means ‘to know,’ ‘to believe,’ ‘to put one’s trust in something or someone.’ In the Islamic Shariah, Iman means putting one’s trust in, or having complete faith in Allah, His Prophet and His message.
By accepting iman one enters the fold of Islam. But Iman is not simply a recitation of kalima (creed of Islam). According to the Quran, it is maarifah (5:83) that is, realization. Thus realization of truth is the door to Islam. When one discovers that Islam is truly God’s religion and that it is the same truth one has been seeking all along, one undergoes a unique experience of realization which is known in Islamic terminology as maarifah.’
Making any kind of discovery revolutionizes a person’s life but when this discovery is of the truth with a capital T, this intellectual revolution becomes synonymous with the emergence of a new life in the individual.
This kind of intellectual revolution is no simple event: it turns a man into a superman, and gives him the greatest mission of his life. It regulates his life in such a way that no part of it remains unaffected. He begins to see all of humanity as his family and the entire universe as his abode. Such a discoverer becomes a maker of history rather than a product of history.
This is iman. And it was this iman which enabled the Prophet and his companions to produce, as one historian remarked, “the most miraculous of all miracles.”
Source: Simple Guide to Islam
Man has been advised in the Quran to be steadfast in his prayer, for prayer fends away indecency and evil. When the Prophet of Islam was asked about this verse he said: If a person’s prayer does not fend away indecency and evil then his prayer is not really prayer at all.
What is prayer? It is to remember the fact that man is living before a God who—though man cannot see Him—can see man. Whoever leaves the mosque with this fact firmly embedded in his mind cannot live forgetful of God. In prayer man testifies to the fact that God is the greatest of all beings. If one is truthful in one’s testimony, then one will not claim greatness for oneself when one has finished praying. Whatever one recites in prayer is a covenant before God that one will keep his commandments; then how is it possible that one should leave the mosque and treat people with arrogance and contumacy? The actions of prayer are a manifestation of the fact that one’s heart is full of fear and love for God. How can one claim to be full of fear and love for God in the mosque, and then live as if one knows neither fear nor love for Him when one goes outside?
If one prays in the true spirit of prayer, then one’s prayer will surely fend away indecency and evil. But if one’s prayer is devoid of spirit, then it will be no more than a perfunctory action, which has no connection with one’s real life. It will be prayer in form, but not in reality: for it will not fend away indecency and evil.
It is as if one were to say: a son who stays lying down while he sees his father standing does not respect his father; a brother who sees his sister hungry and does not give her something to eat is not really a brother at all; the friendship of a person who hears of his friend’s death and does not stop laughing is not really friendship at all.
Source: Principles of Islam
Prayer strengthens a believer’s resolve to remain a peaceful member of the society, and to harbour no ill-feelings towards anyone. Prayer in one respect is to surrender before God, attributing all kinds of greatness to Him alone. In yet another respect, prayer prepares the individual to lead a worthy life among fellow human-beings, adopting an attitude of modesty, sympathy and good-will in all his dealings. In short, prayer perfects a person’s relation with God as well as with other human beings. According to a verse, a believer is enjoined thus:
“Prostrate yourself and come closer to God.” (The Quran, 96:19)
The cadence of praying five times formally was prescribed so that congregational prayers could be undertaken. A believer otherwise must engage in prayer in an informal way throughout the day, whereby he remembers the blessings of God and shows gratefulness to his Creator. This has been alluded to in the Quran in the following words:
“When you have finished the prayer, remember God while standing, and sitting, and lying on your sides. When you feel secure, say your prayers in the prescribed form.” (4:103)
Source: The Seeker’s Guide
Prayer is form of worship of God. Prayer has been enjoined on believers five times a day at appointed hours, as given in the Quran in these words:
“Believers are under the obligation to say their prayers at the appointed hours. (4:103)
These prayers are performed either individually at home or in congregation in mosques. A believer begins his prayer by uttering the words “God is Great”. These words acknowledge that all greatness belongs to God and that the worshipper will lead a life of modesty and humility. Each prayer is segmented into several rak’ahs, or units. In each rak’ah a person stands, bows and prostrates, reciting verses from the Quran and other prayers. These are the five obligatory prayers:
1. Early morning prayer (Fajr): Two rak’ahs between dawn and sunrise
2. Noon prayer (Zuhr): Four rak’ahs, between noon and mid-afternoon
3. Afternoon prayer (Asr): Four rak’ahs. The time for prayer starts when the length of any object’s shadow reaches a factor (usually 1 or 2) of the length of the object itself plus the length of that object’s shadow at noon. The time for the prayer ends at sunset.
4. Sunset prayer (Maghrib): Three rak’ahs between sunset and early evening
5. Evening prayer (Ishaa): Four rak’ahs from the disappearance of twilight until dawn
During the prayer, a believer refreshes his memory about God’s commandments regarding himself. Then he kneels and prostrates himself before God, in physical expression of the idea that the only course that befits him is to lead his life according to the creation plan of God. The prayer is concluded by turning the face first to the right side, then to the left, and uttering the words Assalamu-alaykum, which means, ‘May the peace and blessings of God be upon you!’ This is a demonstration that spiritually conditioned by prayer, the worshipper is now entering into the world with no other thoughts and feelings in his mind but those of mercy towards others and peace for all mankind.
Source: The Seeker’s Guide
The spirit of worship or ibadat is acknowledgement. It is inherent in human nature to acknowledge the Benefactor. Our Creator is our biggest benefactor who brought into existence the entire universe, which is custom-made to human needs and has a life support system to ensure our sustenance. How can we then not acknowledge the greatest of all Benefactors? Man, as a creation, has his limitations; no human being is all-powerful. When a person seeks to do something, he often finds out that he has limitations. It is this helplessness which leads him to pray to and seek help from God.
Source: The Seeker’s Guide
Ibadat or worship is not simply the observation of a set of rituals. It is more a profound kind of religious experience. In fact, it is the physical and spiritual expression of the human personality on a higher plane of consciousness.
Addressing man, the Quran says, “Prostrate yourself in adoration and bring yourself closer (to God)” (96:19). The Prophet Muhammad, may peace be upon him, was once asked ‘What is the essence of ibadat? He replied: “The worship of God as though you are seeing Him. Or if you are not seeing Him, He is seeing you.”
There are two kinds of ibadat, or worship, in Islam, the first kind of ibadat have been prescribed at specified times—salat, sawm, zakat, hajj, (prayer, fasting, almsgiving, pilgrimage). These forms of devotion are called the pillars of Islam. Then there are unspecified forms of ibadat, which consists of dhikr and fikr (3:191), meaning to remember God with feelings of fear and love.
This second form of ibadat aims at mental activation of the human soul so that he may be enabled to see God’s signs in everything he comes.
Source: Al Risala January-February 2001
Nasiruddin al-Albani, a famous scholar, has written a book titled Hijab al-Mar’ah al Muslimah fil Kitab was Sunnah. The author has discussed the subject in the light of the Quran and Hadith. He says that whenever a woman steps out of her home it is incumbent upon her to cover herself completely so as not to show any apart of her body except the face and the hands.
According to his findings the following rules of Hijab must be observed by a woman:
The whole body, except for the exempted parts should be covered. Any veil which in itself becomes an attraction is to be avoided. Garments should not be transparent. Dress should not be tight-fitting accentuating the body. The first rule of Hijab has been derived from the following verse of the Quran.
“Say to believing women that they should lower their gaze and remain chaste and not reveal their adornments save what is normally apparent thereof....” (24: 31)
Allama Nasiruddin al-Albani interprets the wording “to cover their adornments except such as are normally displayed”, to mean that the hands and face are exempt from covering.
He has drawn extensively from the Hadith in support of his argument. After studying the interpretations in connection with the Quranic verses (24: 31, 33: 59) he writes: “It is clear from the instances drawn from the Quran and the Hadith that though it is preferable for a woman to cover her face, it is not compulsory for her to do so.”
“It would be better if women followed this practice, but there is no harm if they do not.” He concludes his argument with these words: “The garment should cover the entire body of a woman except the face and hands, and should not become an attraction in itself. Neither should it be thin or tight. It should not accentuate the body.”
This exemption of face, hands and feet, derived from verse 31 of chapter 24 is extremely important. This shows that Islam does not intend to stop women from going out to receive education or to work but rather desires them to observe the Islamic culture known as Hijab.
Hijab requires a dress which properly covers the body, for a woman is obliged to observe the rules of modesty.
These days, many Muslims use the term hijab as equivalent to burqa, but the word hijab is not used in the Quran in this sense. 'Hijab' literally means curtain. 'Hijab' is used in the Quran seven times, but not in the sense that is prevalent among Muslims today, that is, it is used in its literal sense of 'curtain'.
Regarding women's purdah, two words have been used in the Quran: jilbab (33:59) and khimar (24:31). But again these words are not used in their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or duppatta, that covers the body of a woman and not her face. So it is very clear that the present 'burqa' or 'hijab' are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments.
According to the Hanafi and Maaliki School of fiqh, three parts of a woman are exempted from satr (body covering). These three are wajh, kaffain, and qadmain. That is, face, hands and feet. According to the Shariah, women are required to cover their body with clothing which is not tight fitting and not meant to attract others. (Chapter 24, verse 31, Tafsir Usmani)
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Naasiruddin al-Albani, clearly endorses the above-mentioned position of the Shariah in his book on this subject, Hijab al-Mar'ah al-Muslimah fil Kitab was-Sunnah (The Veil of a Muslim Woman). He goes on to say that it is clear from the Quran, the Hadith and the practice of the companions and the tabiun (companions of the Prophet's companions) that, whenever a woman steps out of her home, it is incumbent upon her to cover herself completely so as not to show any part of her body except the face and the hands.
The religion of Islam focuses on spirit rather than on form. It lays emphasis on pious thinking and value-based character. According to Islam, Muslims must purify themselves in terms of ethics. Muslim women must develop themselves in terms of spirituality; they must develop their own feminine personality rather than imitate men and must play a constructive role in society rather than become objects of entertainment.
During the Prophet's time, Muslim women were active in different fields, such as agriculture, horticulture and social work. But at the same time, they constantly preserved their feminine character. In the early history of Islam there are many such incidents which show that a woman has equal freedom as that of man. In this respect there is no difference between the two. A woman enjoys the same freedom as a man in Islam. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Mariam, the mother of Jesus Christ; Khadija, the wife of the Prophet of Islam; Aishah, the wife of the Prophet of Islam. These women, accepted as models in the society of believers, are good examples for the women of today.
To understand the prevalence of Hijab in Muslim society in the present times it is necessary to keep in mind that there is a difference between Islam and Muslims. Islam is a name of an ideology while Muslims are a community which has its own culture, which keeps changing owing to various circumstances. In such a situation Muslim tradition will be judged in the light of the original teachings of Islam instead of regarding this culture as Islam itself.
Source: Spirit of Islam March 2020
The first rule of hijab has been derived from the following passages of the Quran:
“Say to the believing women to turn their eyes away (from temptation) and to preserve their chastity; to cover their adornments except such as are normally displayed; to draw their veils over their bosoms and not to reveal their finery except to their husbands, their fathers, their husbands’ fathers, their sons, their step-sons, their brothers, their brothers’ sons, their sisters’ sons, their women-servants, their slave girls, male attendants lacking in natural vigor, and children who have no knowledge of sex. And let them not stamp their feet when walking so as to reveal their hidden trinkets. Believers, turn to Allah together in repentance, that you may prosper.”(The Quran, 24:31)
The second Quranic verse in this connection is as follows: “Prophet, enjoin your wives, your daughters and the wives of true believers to draw their veils close round them. That is more proper, so that they may be recognized (as virtuous women) and not molested. Allah is Forgiving and Merciful.” (33:59)
Muhammad Nasiruddin al-Albani, (1914-1999), a famous Salafi hadith scholar, interprets the wording of 33:59, “to cover their adornments except such as are normally displayed,” to mean that the hands and face are exempt from covering. He draws his argument in support of this from the Hadith.
After studying many ahadith in connection with the verse from Surah 33 of the Quran, he writes: “It is clear from the instances drawn from the Quran and the Hadith that, although it accords with the shari’ah and it is preferable for a woman to cover her face, it is not compulsory for her to do so. It would be better if women followed this practice, but there is no harm if they do not.” (Hijab Al Mar'aa Al-Muslima, al-Albani, p. 31)
According to Muhammad Nasiruddin al-Albani’s findings the following rules of hijab are applicable (Hijab Al Mar'aa Al-Muslima, al-Albani, p. 37):
1. The whole body, except for the exempted parts should be covered.
2. But any veil which in itself becomes an attraction is to be avoided.
3. Garments should not be semi-transparent.
4. Dress should not be tight fitting.
5. Garments should not be perfumed.
6. The form of dress should not in any way resemble that of men.
7. It should not resemble that of non-believers.
8. Garments should not reflect worldly honor.
Source: Spirit of Islam October 2018
