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Arguments For and Against Niqab (2 of 3)

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There is no clear-cut Quranic verse or authentic hadith to the effect of making the face veil obligatory. The conclusions drawn by scholars are based upon their interpretations (human work) of practice by wives of Prophetﷺ (mothers of believers) and other women who followed them. The honourable wives of Prophetﷺ are not like ordinary women (Quran;33:32), their status is much higher. Some instructions are peculiar to them, i.e they were not allowed to remarry after death of Prophetﷺ. Other women may like to emulate them after death of their husbands but its does not become obligation for others. If the wives of Prophetﷺ covered their face, it would only become obligatory for all other women if it was commanded in Quran or by the Prophetﷺ otherwise it remains optional practice.


Read: Niqab Is NOT Required, Extract from "he Book "Jilbaab Al-Mar’ah Al-Muslimah" By Shaykh Naasiruddeen Al-Albaanee

The Hadith which clearly mentions the woman may not cover the face and hands:

Chapter: What A Woman May Show of Her Beauty
باب فِيمَا تُبْدِي الْمَرْأَةُ مِنْ زِينَتِهَا
باب: عورت اپنی زینت اور سنگار کس قدر ظاہم  کر سکتی ہے؟

حَدَّثَنَا يَعْقُوبُ بْنُ كَعْبٍ الأَنْطَاكِيُّ، وَمُؤَمَّلُ بْنُ الْفَضْلِ الْحَرَّانِيُّ، قَالاَ حَدَّثَنَا الْوَلِيدُ، عَنْ سَعِيدِ بْنِ بَشِيرٍ، عَنْ قَتَادَةَ، عَنْ خَالِدٍ، - قَالَ يَعْقُوبُ ابْنُ دُرَيْكٍ - عَنْ عَائِشَةَ، رضى الله عنها أَنَّ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ، دَخَلَتْ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَعَلَيْهَا ثِيَابٌ رِقَاقٌ فَأَعْرَضَ عَنْهَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ ‏ "‏ يَا أَسْمَاءُ إِنَّ الْمَرْأَةَ إِذَا بَلَغَتِ الْمَحِيضَ لَمْ تَصْلُحْ أَنْ يُرَى مِنْهَا إِلاَّ هَذَا وَهَذَا ‏"‏ ‏.‏ وَأَشَارَ إِلَى وَجْهِهِ وَكَفَّيْهِ ‏.‏ قَالَ أَبُو دَاوُدَ هَذَا مُرْسَلٌ خَالِدُ بْنُ دُرَيْكٍ لَمْ يُدْرِكْ عَائِشَةَ رضى الله عنها ‏.‏

ام المومنین عَائِشَةَ رضی اللہعنها فرماتی ہیں کہ اسماء بنت ابی بکر رضی اللہ عنہا رسول اللہ صلی اللہ علیہ و سلم کے پاس آییں . وہ باریک  کپڑے پہنے ہوے تھیں . آپ ﷺ نے ان سے منہ پھر لیا اور فرمایا :"اسماء جب عورت بالغ ہو جائے تو درست نہیں کہ اس کی کوئی چیز نظرآے سواے اس کہ اور اس کہ"، آپ ﷺ نے اپنے چہرہ اور ہتھیلیوں کی جانب  اشارہ کیا۔ ابو داوود کہتے ہیں : یہ روایت مرسل ہے خالد بن وریک نے ام المومنین َعَائِشَةَ رضى الله عنها کو نہیں پایا.
شیخ البانی نے اسی موضوع پر مزید  حدیثوں کے ساتھ ملا کر اس کو صحیح ثابت کیا جس کو آج تک علماء چلینج نہیں کر سکے بلکہ شیخ بن باز بھی درست مانتے ہیں. بحر حال شیخ البانی کہتے ہیں کہ نقاب بہتر ہے.<<<< .پڑھیں.. نقاب ، حجاب: قرآن , حدیث اور اجماع >>>

Narrated Aisha, Ummul Mu'minin:
Asma, daughter of Abu Bakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.
Grade: Sahih (Al-Albani),  Reference  : Sunan Abi Dawud 4104
http://sunnah.com/abudawud/34/85

Quran 24:31

"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof... (Al-Qur'an 24:31)
When Ibne Abbaas (RA), the leading commentator of the Qur'an was asked about the verse mentioned above as to what it meant, he replied, "it refers to the face and hands".
(Collected by Ibn Abee Shaybah in al-Musannaf, Vol. 3, p. 540 & 541, hadith no. 16997 & 17012 and al-Bayhaqi in Sunan al- Kubraa. Al-Albaanee ruled in Jilbaab al-Mar'ah al-Muslimah, pp 59-60, that the isnaad of this statement is saheeh.)

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا ﴿33:59﴾ 

Those scholars, who insist that covering the face is obligatory for Muslim women, interpret 'al-idnaa' in the verse of the jilbaab (Al-Qur'an: 33:59) to mean, "covering the face". This interpretation is erroneous because the basic meaning of the word in Arabic is "to come close", as the well-known scholar, ar-Raaghib al-Asbahaanee mentions in his authoritative dictionary 'al-Mufradaat'. Some people claim that jilbaab is "a garment which covers the face". This too is a misinterpretation as it is contrary to the interpretation of the leading scholars of past and present as well, who define jilbaab as a garment which women drape over their head scarves (khimaar).
Some people claim that the khimaar (headscarf) in Al-Qur'an 24:31 covers the head and the face, whereas linguistically the word only means a head covering. The Prophet ﷺ is reported to have said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimaar". (Sunan Abu Dawood, vol. 1, hadith No. 641)

However, no scholar insists on covering the face in Salaah for women based on the hadith quoted above, which further substantiates that khimaar does not mean covering the face. Shaykh Naasiruddeen al-Albaanee, one of the foremost scholars of recent times has clarified in detail, the errors made by these scholars who insist on the obligatory nature of the face veil in his books ar-Radd al-Mufhim & Jilbaab al-Mar'ah al-Muslimah (3rd edition, 1996, al-Maktabah al-Islaamiyyah). Likewise, other scholars like Ibn Muflih al-Hambalee, an-Nawawee, al-Qaadee 'Iyaad are too of the opinion that covering the face is not obligatory.

One can find several ahadith which prove that covering the face is not compulsory in Islam but there is not a single authentic hadith that makes covering the face obligatory. 

For instance, once while the Prophetﷺ was admonishing and preaching to a group of women after having admonished the men on the Id day, "...a woman having a dark spot on her cheek stood up..." seeking clarification on the subject the prophet was discussing. (Sahih Muslim, Vol. 2, Hadith No. 1926)

Narrated Ata bin Abi Rabah (R.A.)
Ibn 'Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said..." (Sahih Bukhari, Vol. 7, Hadith No. 555 - Dar Al Arabia- Beirut- Lebanon & Sahih Muslim Hadith No. 6571-Darusslam- Arabic)

During the day of Nahr (10th Dhul-Hijja), when Al-Fadl bin 'Abbas was riding behind the prophet on his she -camel, "...a beautiful woman from the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her..." (Sahih Bukhari, Vol. 8, Hadith No. 6228)
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Three Articles on Hijab & Niqab:
  1. Sharia doesn’t ask women to cover face - Niqab (1 of 3)  
  2. Arguments For and Against Niqab (2 of 3)     
  3. Women Modesty & Piety in Islam - Niqab (3  of 3)
  4. <<<< .پڑھیں.. نقاب ، حجاب: قرآن , حدیث اور اجماع
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ٓArguments in favour of Niqab:
The claimed rationale of the niqab comes from Hadith. It was known that the wives of the Prophet Muhammad covered themselves around non-mahram men. However the Quran explicitly states that the wives of the Prophet are held to a different high standard.
يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا ﴿33:32﴾ 
"O, Wives of the Prophet, you are not like other women. If you have fear of God, do not be tender in your speech lest people whose hearts are sick may lust after you."(Quran;33:32)
It is claimed that under Islam the niqab is a requirement for the wives of Prophet Muhammadﷺ The following verse from the Qur'an is cited as support for this: 
"O Prophet! Tell your wives and your daughters, and the believing women, to draw their cloaks (veils) over their bodies. That will be better that they should be known (as respectable woman) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful."(Quran;33:59). 

This verse was in response to harassment on the part of the "hypocrites", although it does not clearly refer to covering the face itself. It is also argued by some Muslims that the reasons for the niqab are to keep Muslim women from worrying about their appearances and to conceal their looks. 
There are many Hadiths refered to prove that women used Niqab to cover face, but no direct commandment, which could make it obligatory. Hence it remains an optional, recommended practice. The Arabic word jilbāb is used in the following traditions:
  • Narrated Aisha: The woman is to bring down her Jilbāb from over her head and [then place it] upon her face. Bukhari:6:60:282, Sunnan Abu Dawud 32:4091
  • Narrated Aisha: The riders used to pass by us when we were with the Messenger of Allaah in ihrām When they came near, each of us would lower her Jilbāb from her head over her face, and when they passed by we would uncover our faces. 
  • Narrated Aisha: Safwaan ibn al-Mu'attal al-Sulami al Dhakwaani was lagging behind the army. She said, "He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before Hijāb was enjoined. I woke up when I heard him saying 'Inna Lillaahi wa inna ilayhi raaji'oon (verily to Allaah we belong and unto Him is our return),' and I covered my face with my Jilbāb Sahih Muslim.
  • Narrated 'Aasim al-Ahwal: We used to enter upon Hafsah bint Sirīn who had put her Jilbāb thus and covered her face with it, and we would say to her: May Allah have mercy on you. Allaah says (interpretation of the meaning): "And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment" [al-Noor 24:60]. And she would say to us: What comes after that (of the āyah)? We would say: "But to refrain (i.e. not to discard their outer clothing) is better for them." And so she said: [Referring to, 'But to refrain is better for them'], "It is to keep the Jilbāb." Sahih al-Bukhari.
  • Narrated Ibn 'Abbās: Allah commanded the believing women, when going out of their homes for some need, to cover their faces from above their heads with their Jilbābs, leaving one eye(or both) to see the path.
  • From Asmā' bint Abi Bakr, that she said, "We are used to cover our faces from the men, and cut our hair before that in Ihrām (for Hajj)."
  • From Asmā' bint Abi Bakr, We would cover our faces while we were Muhrim, and while doing that we would be with Asmā' bint Abi Bakr As-Siddeeq.
  • From Ibn Abi Khaythamah, We entered upon Umm Al-Mu'minīn on Yawm At-Tarwayah and we said to her, 'O Mother of the Believers! Here is a woman who refuses to cover her face and she is a Muhrimah (in ihrām). So 'Aa'ishah lifted her Khimār from her chest, and covered the woman's face with it.
  • Narrated Aisha: "When (the Verse): "They should draw their veils over their Juyubihinna," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces. Sahih al-Bukhari.
  • Narrated 'Aisha: The Apostle of Allah used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized Sahih al-Bukhari.
  • Narrated Um 'Atiya: We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a niqab?" He said, "Let her share the veil of her companion." Sahih al-Bukhari.
  • From Anas that the Muhammad said: "And if one of the women of Paradise looked at the earth, she would fill the whole space between them the earth and the heaven with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it."Sahih al-Bukhari.
  • Narrated Thabit ibn Qays : "A woman called Umm Khallad came to the Prophet while she was veiled. She was searching for her son who had been killed in the battle. Some of the Companions of the Prophet said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. The Apostle of Allah said: You will get the reward of two martyrs for your son. She asked: Why is that so, O Prophet of Allah? He replied: Because the people of the Book have killed him."Sahih al-Bukhari
  • All of a woman is awrah. Whenever she leaves her home Satan reaches by her.
The opinions of the main traditional schools of jurisprudence are as follows:
  • Maliki: In the Maliki madhhab, the face and the hands of a woman are not awrah; therefore covering the face is not obligatory. However, Maliki scholars have stated that it is highly recommended (mustahab) for women to cover their faces.
  • Hanafi: The Hanafi school does not consider a woman's face to be awrah; however it is still obligatory (wajib) for a woman to cover her face. While the Hanafi school has not completely forbidden a male’s gaze towards a female’s face when there exists absolutely no fear of attraction, the woman has no way of knowing whether the gazes directed towards her are free of desire or not, especially when she is out in public. The Hanafi school has thus obliged women to cover their faces in front of strangers.
  • Shafi'i: The Shafi'i school has had two well-known positions on this issue. The first view is that covering the face is obligatory at all times when in presence of non-mahram men. The second view is that covering the face is preferred in general, but obligatory only in a time of fitnah (where men do not lower their gaze; or when a woman is very attractive).
  • Hanbali: According to the Hanbali school, there are two differing views on whether a woman's whole body is awrah or not. Mālik, Awzāʿī, and Shafiʿī suggest that the awrah of a woman is her entire body excluding her face and her hands. Hence, covering the face would not be obligatory (fard) in this madhhab. According to scholars like Tirmidhī and Ḥārith b. Hishām, however, all of a woman's body is awrah, including her face, hands, and even fingernails. There is a dispensation though that allows a woman to expose her face and hands, e.g. when asking for her hand in marriage, because it is the centre of beauty. 
  • The modern Salafi movement (with the only exception of Muhammad Nasiruddin al-Albani) state that it is obligatory for a woman to cover her entire body when in public or in presence of non-mahram men. Some interpretations say that a veil is not compulsory in front of blind, asexual or gay men. Salafi women in several countries, including Saudi Arabia, veil their faces because they believe the face of a woman is considered awrah. Wearing the niqab, however, is not exclusive to the Salafi movement, and other Sunni Muslims may regard niqab either as mubah (permitted), mustahab (recommended, an additional act of worship) or fard (obligatory). 

Here are some extracts form book "Jilbaab Al-Mar’ah Al-Muslimah" against Niqab:

Read: Niqab Is NOT Required, Extract from "he Book "Jilbaab Al-Mar’ah Al-Muslimah" By Shaykh Naasiruddeen Al-Albaanee 

The frequent use of inauthentic hadith  and unreliable narrations.

For example, the hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, “Are you both blind?” They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind.

The classification of some authentic hadeeths and confirmed narrations from the Companions as inauthentic.

The extremists have declared well-established reliable narrations as unreliable and feigned ignorance of strengthening narrations. They have further declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands.” They have persistently declared it inauthentic – the ignorant among them blindly following others devoid of knowledge.
Other strengthening factors may be added to the above.
(a) The hadeeth has been narrated by Qataadah from ‘Aa’ishah.
(b) It has been narrated in another chain from Asmaa.
(c) All three narrators of the hadeeth ruled according to it.

Placing unreasonable conditions

Among the amazing practices of some latter day blind following hanafite scholars and others is that on one hand they agree with us regarding the permissibility of women exposing their faces, because that was the position of their Imaams, but on the other hand they agree with the extremists in opposition to their Imaams. They make ijtihaad (while claiming taqleed) by adding the condition that the society be safe from fitnah to the position of the Imaams. This refers to the fitnah caused by women to men. Then one of the ignorant contemporary blind followers went to the extreme of actually attributing this “condition” to the Imaams themselves. Among some of those having no knowledge, this resulted in their concluding that there is essentially no difference between the position of the Imaams and the extremists.

Conclusion:

Thus, it can be concluded that covering the face is not obligatory for women. However, covering the face was obligatory for the Ummul Mu'mineen, the wives of the Prophet (pbuh) as was Tahajjud obligatory for the Prophet (pbuh). Although Muslims are exempted from its obligation, it is still a highly recommended Sunnah for the Muslims. The scholars unanimously agree that it is preferable for Muslim women to cover their faces. Thus it is not compulsory for Muslim Women to cover their faces but those women who cover their faces may continue to do so if they wish. [Allah knows the best].

Read full  details here:
  1. Face Veil Obligatory or Mustahab? : http://goo.gl/oNvUfq
  2. Niqab Is NOT Required, Extract from "he Book "Jilbaab Al-Mar’ah Al-Muslimah" By Shaykh Naasiruddeen Al-Albaanee  
  3. Sharia doesn’t ask women to cover face - Niqab (1 of 3)   
  4. Arguments For and Against Niqab (2 of 3)     
  5. Women Modesty & Piety in Islam - Niqab (3  of 3) 
  6. http://womenfolks.blogspot.com/2015/10/women-not-required-to-cover-faces-under.html  
  7. پ<<<< .پڑھیں.. نقاب ، حجاب: قرآن , حدیث اور اجماع

Women Modesty & Piety in Islam - Hijab and Niqab (3 of 3)



The status of women in Islam is often the target of attacks in the Western media. The veil (Hijaab) worn by Muslim women is considered by many as an example of the ‘subjugation’ of women in Islamic law. Hijaab (veil) is a type of cloth worn by women over the head, shoulders, and bosoms (excluding the face; however some cover the face as well). The Muslim women are dressed up modestly which not only enhances their status to a respectable position but also help in controlling indecencies, forbidden by Allah: “ Say: "My Lord has forbidden only indecencies whether , such of them as are apparent and such as are within, and sin...”(Qur’an;7:33). It may be kept in view that modest dress for women has always been a part of biblical traditions, but now Christians are themselves defying Bible: “A woman shall not wear anything that pertains to a man, nor shall a man put on a woman's garment; for whoever does these things is an abomination to the LORD your God.”(Deuteronomy;22:5); “also that women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire.”(1Timothy;2:9). Veil, as a covering for the head was usually worn by Jewish women (Genesis;38:14). It was worn, as a token of modesty (Genesis;24:65), as a token of subjection (Corinthians;11:3,6-7,10) and for concealment (Genesis;38:14). The removing of veil was considered rude and insolent (Song of Solomon;5:7) and  threatened as a punishment to ungodly women (Isaiah;3:23). It is also mentioned: “but any woman who prays or prophesies with her head unveiled dishonors her head -- it is the same as if her head were shaven”.(1 Corinthians;11:5). 
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Women in Islam vs Women in Christianity & Judaism - YouTube

www.youtube.com/watch?v=3idEHFXspkw

Dec 21, 2013 - Uploaded by Moey Slats
Women in Islam vs Women in Christianity &Judaism ... Why do Muslim women wear Hijab
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Historic Background:
Rabbi Dr. Menachem M. Brayer (Professor of Biblical Literature at Yeshiva University) in his book, ‘The Jewish Woman in Rabbinic Literature’ writes; it was the custom of Jewish women to go out in public with a head covering which, sometimes, even covered the whole face leaving one eye free. He quotes some famous ancient Rabbis saying," It is not like the daughters of Israel to walk out with heads uncovered" and "Cursed be the man who lets the hair of his wife be seen....a woman who exposes her hair for self-adornment brings poverty." Rabbinic law forbids the recitation of blessings or prayers in the presence of a bareheaded married woman since uncovering the woman's hair is considered "nudity". Dr. Brayer also mentions that "During the Tannaitic period the Jewish woman's failure to cover her head was considered an affront to her modesty. When her head was uncovered she might be fined four hundred ‘zuzim’ for this offense." Dr. Brayer also explains that sometimes, the veil symbolized a state of distinction and luxury rather than modesty. The veil personified the dignity and superiority of noble women. It also represented a woman's inaccessibility as a sanctified possession of her husband. The veil signified a woman's self-respect and social status. The fact that the veil was the sign of nobility was the reason that the prostitutes were not permitted to cover their hair in the old Jewish society.  Jewish women in Europe continued to wear veils, till their lives became more intermingled with the surrounding secular culture. The external pressures of the European life in the nineteenth century forced many of them to go out bare-headed. Some Jewish women found it more convenient to replace their traditional veil with a wig as another form of hair covering. Today, most pious Jewish women do not cover their hair except in the synagogue. Some of them, such as the Hasidic sects, still use the wig. 
  1. Veiled Christian Women - YouTube

    www.youtube.com/watch?v=N2A48DE-dmM

    Pictures of Veiled Christian Women in accordance with teachings of St Paul. ... Head Covering: An Inter-Religious Discussionby TheJewish  ...

  2. Jewish women wearing veils - YouTube

    www.youtube.com/watch?v=Mm_kmgQ24QE

    After the destruction of the Temple in Jerusalem, the synagogues that were established took the design of the ..
In the Christian tradition, it is well known that Catholic Nuns have been covering their heads for hundreds of years, but that is not all. St. Paul in the New Testament made some very interesting statements about the veil: St. Paul's rationale for veiling women is that the veil represents a sign of the authority of the man, who is the image and glory of God, over the woman who was created from and for man. St.Tertullian in his famous treatise 'On The Veiling of Virgins' wrote, "Young women, you wear your veils out on the streets, so you should wear them in the church, you wear them when you are among strangers, then wear them among your brothers..." Among the Canon laws of the Catholic church today, there is a law that requires women to cover their heads in church. Some Christian denominations, such as the Amish and the Mennonites for example, keep their women veiled to the present day. The reason for the veil, as offered by their Church leaders is that, "The head covering is a symbol of woman's subjugation to the man and to God”, the same logic is introduced by St. Paul in the New Testament. Jesus said: “But I say to you, that every one looks at a woman lustfully has already committed adultery with her in his heart”. (Mathew;5:28). This implies that while, the men should lower their gaze, the women should not display their beauty. 

It is obvious that Islam did not invent the head cover. However, Islam did endorse it as a symbol of modesty and respect not of subjugation. The Qur’an instructs:  "Say to the believing men that they should lower their gaze and guard their modesty......And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms..." (Qur’an;24:30,31); “There is no blame on such elderly women who have no interest in getting married, if they lay aside their cloaks without displaying their adornment, but it is better for them if they do not discard. Allah is All-Hearing, All-Knowing.”(Qur’an;24:60). The Qur’an is quite clear that the outer garments (Jalabib) is an essential part of a recipe designed for the purposes of modesty. Allah says in Qur’an: "O’ prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molested" (Qur’an;33:59). Different methods were evolved with the expansion of Islam and intermixture with other cultures. The custom of veiling women as known at present (which originally arose as a sign of aristocracy but later served the purpose of segregating women from men; the pardah), was acquired in Iraq then under influence of Iranian culture. Much has been said about the synthesis of Hinduism and Islam in the period of Muslim dominance, but, as far as the Hindus were concerned, this was generally a matter of superficial observances. Thus, veiling (purdah), the strict seclusion of women, became commonplace among the Hindu upper classes of northern India.

The modesty is prescribed to protect women from molestation or simply, modesty is protection. According to Bible: “If a man meets a virgin who is not betrothed (engaged), and seizes her and lies with her, and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and SHE SHALL BE HIS WIFE, because he has violated her; he may not put her away all his days.(Deuteronomy;22:28-29), “If a man seduces a virgin who is not betrothed, and lies with her, he shall give the marriage present for her, and make her his wife. If her father utterly refuses to give her to him, he shall pay money equivalent to the marriage present for virgins.”(Exodus;22:16-17). The marriage of the victim of rape with the rapist is a punishment to her, she may not like to spend the rest of her life with such a criminal, payment of money equivalent to the marriage present will hardly deter such criminals. There is swear punishment for adultery and rape in Islam. The marriage is by choice and with mutual consent of the woman and man. The modestly and dignity of women is well guarded, leveling a false allegation (Qadhf) against chaste women is a hadd crime, having strict punishment mentioned in Qur’an;" And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations)- Flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors"(Qur’an;24:4). Islam has laid down harsh punishments for such crimes, which strictly guards the modesty of women.  

Piety: 

The status accorded to woman by Islam is unique and has no parallel in any other society. In Islam, the rights and responsibilities of a woman are equal to those of a man, but they are not necessarily the same. The variation in their functions does not imply that one is inferior to the other. In Islam, both men and women can rise in spiritual eminence. "Whoever works evil will not be requited but by the like thereof, and whoever works a righteous deed -whether man or woman- and is a believer- such will enter the Garden of bliss"(Qur’an;40:40); "Whoever works righteousness, man or woman, and has faith, verily to him/her we will give a new life that is good and pure, and we will bestow on such their reward according to the best of their actions"(Qur’an;16:97): “Allah has set an example to the unbelievers in the wife of Noah and the wife of Lot. They were married to two of Our righteous servants, but they betrayed them. In no way could their husbands protect them from Allah. Both of them were told: "Enter the fire, along with those who enter." And Allah sets forth, As an example to those who believe the wife of Pharaoh: behold she said: "O My Lord! build for me, In nearness to thee, a mansion In the garden, and save me from Pharaoh and His doings, and save me from those that do wrong"; And Mary the daughter of 'Imran, who guarded Her chastity; and we breathed into (her body) of Our spirit; and she testified to the truth of the words of Her Lord and of His Revelations, and was one of the devout (servants).(Qur’an;66:10-12). Islam grants highest respect to Mary, the mother of Jesus Christ, Chapter.19 is named ‘Mary’ [Maryam] in Quran. 

Revelation
The greatest honour bestowed upon man by Allah is Divine Revelation. Along with men, women have also received the gift of Divine Revelation, it is mentioned in Qur’an: “Behold! The angels said: ‘O Mary! Allah hath chosen thee and purified thee, chosen thee above the women of all nations’.” (Qur’an;3: 42); “So We sent this inspiration to the mother of Moses...”(Qur’an;28: 7).


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Read More: 

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  2. Sharia doesn’t ask women to cover face, hands or feet, Hijab not Niqab is Optional 
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  4. Honorable Status of Women in Islam
  5. Women Modesty & Piety in Islam
  6. Marriage: Right of Choice, Divorce & Dower
  7. Women's Inheritance
  8. Polygene, Polygamy
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  20. <<<< .پڑھیں.. نقاب ، حجاب: قرآن , حدیث اور اجماع >>>

WOMEN IN ISLAM



Subjugated or Emancipated?

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