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Guidelines on Children’s Clothes with Pictures and on Dolls – Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Guidelines on Children’s Clothes with Pictures and on Dolls 

Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Question:
Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?
So, the Sheikh replied:
Answer:
Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.
So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.
So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (may Allah be pleased with her) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.
However, there is a principle of fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.
If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (may Allah be pleased with her) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their share ‘ah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.
So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere – according to our claim – to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Friday prayer, there comes to the Friday prayer, as you know, the one who does not pray except on the day of Friday, and most of his life he spends in play and amusement and despite that he (stills) attends the Friday prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture (whilst praying).

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three- dimensional images which have a shadow. As for that which is not three- dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.
So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.
And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:
‘Indeed, the picture is but the head’.
So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.
Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil- Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him).
Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

Adab of Islam

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© Nuh Keller 2001

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(13) The Prophet (Allah bless him and give him peace) said, “When two vituperate each other, [the sin of] what they say is borne by the one who first began, as long as the one wronged does not transgress [the bounds of merely defending himself, by answering back with worse]” (Muslim, 4.2000: 2587. S). And when a group of Jews covertly cursed the Prophet (Allah bless him and give him peace) by using a play on the words “as-Salamu ‘alaykum,” ‘A'isha noticed it and gave them a rounding, and he said, “Enough, ‘A'isha; for Allah does not like vulgarity or making a display of it” (ibid., 1707: 2165(4). S). And in another version, “O ‘A'isha, always have gentleness, and always shun harsh words and vulgarity” (Bukhari, 8.15: 6030. S). This is the adab of Islam with hardened enemies, so how should it not apply to our fellow Muslims, let alone family and loved ones?

(14) It is of the adab of the high path of Islam to be honest when one speaks. The Prophet (Allah bless him and give him peace) said, “Honesty certainly leads to goodness, and goodness leads to paradise. Truly, a man keeps speaking the truth until he is inscribed as being true through and through. And lying leads to going wrong, and going wrong leads to hell. Truly, a man lies and lies until he is inscribed as being a liar through and through” (Muslim, 4.2012–13: 2607. S).  

(15) It is of the adab of the high path of Islam to completely abandon and shun guile, deceit, scornfulness, or sarcasm because these are unlawful. Allah Most High says, “O you who believe, let no men scorn other men, for they might well be better than they are. And let no women scorn other women, for they might well be better than they. And do not find fault with one another, or give each other insulting nicknames” (Qur’an 49:11). And Allah Most High says, “Woe to whoever demeans others behind their back or to their face” (Qur’an 104:1). And the Prophet (Allah bless him and give him peace) said, “Let there be no harming another, or harming him back. Whoever harms another Allah shall harm, and whoever gives trouble to another Allah shall give trouble to” (Hakim, 2.58. Hg). 

(16) It is of the adab of the high path of Islam to abandon lying, for it is unlawful. Allah Most High curses liars by saying, “May liars be slain” (Qur’an 51:10), in which slain means “cursed” according to the Arabic idiom likening the accursed, who loses every good and happiness, to the slain, who loses life and every blessing. The Qur’anic exegete al-Khazin notes that “May liars be cursed” originally referred to those who sat on the various roads outside Mecca warning people against the words of the Prophet (Allah bless him and give him peace) to keep them from becoming Muslim. The verse, however, like other Qur’anic verses, is not limited to the original circumstances in which it was revealed, but applies universally, to the end of time. Those who lie, except in circumstances in which Sacred Law permits it, are cursed by Allah. 

(17) It is unlawful to lie, except when making up between two people, or lying to an enemy in war, or to one’s wife. It is also unlawful to praise or blame another with an untruth. The Prophet (Allah bless him and give him peace) said, “Lying is wrong, except in three things: the lie of a man to his wife to make her content with him; a lie in war, for war is deception; or a lie to settle trouble between people” (Ahmad, 6.459. H). Ibn Jawzi has said, “The criterion for it is that every praiseworthy objective in Sacred Law that cannot be brought about without lying is permissible to lie for if the objective is permissible, and obligatory to lie for if the objective is obligatory.” When lying is the only way to attain one’s right, one may lie about oneself or another, provided it does not harm the other. And it is obligatory to lie to if necessary to protect a Muslim from being murdered. But whenever one can accomplish the objective by words that merely give a misleading impression with actually being false, it is unlawful to tell an outright lie, because it is unnecessary.  

(18) If one needs to swear a false oath in order to save a person whose life is unlawful to take from being killed, then one must swear it, for saving such a person’s life is obligatory, and if doing so depends on an oath, it is obligatory. Suwayd ibn Handhala (Allah be well pleased with him) said: “We set out to the Messenger of Allah (Allah bless him and give him peace) and Wa’il ibn Hajar was with us, and he was captured by an enemy. The group was forced to swear an oath [that all were of the same clan, which was under a protection agreement], so I swore that he was my brother, and they released him. We reached the Messenger of Allah (Allah bless him and give him peace) and I told him that the group had been forced to swear, and that I had sworn he was my brother, and he said, “You told the truth: the Muslim is the bother of the Muslim” (Abu Dawud, 3.224:3256. S). 

(19)  The “Farewell Sermon” of the Prophet (Allah bless him and give him peace) at hajj:All praise is Allah’s. We praise Him, seek His help, ask His forgiveness, and we repent unto Him. We seek refuge in Allah from the evils of our selves and our bad actions. Whomever Allah guides none can lead astray, and whomever He leads astray has no one to guide him. I testify that there is no god but Allah alone, without any partner, and I testify that Muhammad is his slave and messenger. I enjoin you, O servants of Allah, to be godfearing towards Allah, I urge you to obey Him, and I begin with that which is best.    

To commence: O people, hear me well: I explain to you. For I do not know; I may well not meet you again in this place where I now stand, after this year of mine.     

O people: your lives and your property, until the very day you meet your Lord, are as inviolable to each other as the inviolability of this day you are now in, and the month you are now in. Have I given the message?—O Allah, be my witness. So let whoever has been given something for safekeeping give it back to him who gave him it.     

Truly, the usury of the Era of Ignorance has been laid aside forever, and the first usury I begin with is that which is due to my father’s brother ‘Abbas ibn ‘Abd al-Muttalib. And truly the blood-vengeance of the Era of Ignorance has been laid aside forever, and the first blood-vengeance we shall start with is that which is due for the blood of [my kinsman] ‘Amir ibn Rabi‘a ibn Harith ibn ‘Abd al-Muttalib. Truly, the hereditary distinctions that were pretensions to respect in the Era of Ignorance have been laid aside forever, except for the custodianship of the Kaaba [by Bani ‘Abd al-Dar] and the giving of drink to pilgrims [by al-‘Abbas].     

A deliberate murder is subject to retaliation in kind. An accidental death from a deliberate injury means a death resulting from [something not usually used or intended as a deadly weapon such as] a stick or a rock, for which the indemnity is one hundred camels: whoever asks for more is a person of the Era of Ignorance.    

O people: the Devil has despaired of ever being worshipped in this land of yours, though he is content to be obeyed in other works of yours, that you deem to be of little importance.    

O people: postponing the inviolability of a sacred month [claiming to postpone the prohibition of killing in it to a subsequent month, so as to continue warring despite the sacred month’s having arrived] is a surfeit of unbelief, by which those who disbelieve are led astray, making it lawful one year and unlawful in another, in order to match the number [of months] Allah has made inviolable. Time has verily come full turn, to how it was the day Allah created the heavens and the earth. Four months there are which are inviolable, three in a row and forth by itself: Dhul Qa‘da, Dhul Hijja,  and Muharram; and Rajab, which lies between Jumada and Sha‘ban. Have I given the message?—O Allah, be my witness.    

O people: verily you owe your women their rights, and they owe you yours. They may not lay with another men in your beds, let anyone into your houses you do not want without your permission, or commit indecency. If they do, Allah has given you leave to debar them, send them from your beds, or [finally] strike them in a way that does no harm. But if they desist, and obey you, then you must provide for them and clothe them fittingly. The women who live with you are like captives, unable to manage for themselves:  you took them as a trust from Allah, and enjoyed their sex as lawful through a word [legal ruling] from Allah. So fear Allah in respect to women, and concern yourselves with their welfare. Have I given the message?—O Allah, be my witness.    

O people, believers are but brothers. No one may take his brother’s property without his full consent. Have I given the message?—O Allah, be my witness. Never go back to being unbelievers, smiting each other’s necks, for verily, I have left among you that which if you take it, you will never stray after me: the Book of Allah. Have I given the message?—O Allah, be my witness.    

O people, your Lord is One, and your father is one: all of you are from Adam, and Adam was from the ground. The noblest of you in Allah’s sight is the most godfearing: Arab has no merit over non-Arab other than godfearingness. Have I given the message?—O Allah, be my witness.    —At this, they said yes.    

He said, Then let whomever is present tell whomever is absent.    

O people:, Allah has apportioned to every deserving heir his share of the estate, and no deserving heir may accept a special bequest, and no special bequest may exceed a third of the estate. A child’s lineage is that of the [husband who owns the] bed, and adulterers shall be stoned. Whoever claims to be the son of someone besides his father or a bondsman who claims to belong to other than his masters shall bear the curse of Allah and the angels and all men: no deflecting of it or ransom for it shall be accepted from him.    

And peace be upon all of you, and the mercy of Allah. 

(20) ‘Ata' ibn Abi Rabah, Mufti of Mecca (d. 114/732), of the generation that followed that of the prophetic Companions (Sahaba) said of them, “They used to dislike talking more than necessary, and considered “more than necessary” to mean more than your reciting the Qur’an, enjoining the right, forbidding the wrong, or speaking about making a living, in the amount strictly necessary.” 

(21) The Prophet (Allah bless him and give him peace) said, “Whoever believes in Allah and the Last Day should say something good or else be quiet” (Bukhari, 8.13: 6019. S). He also said (Allah bless him and give him peace) “Whoever is silent is saved” (Ahmad, 2.159. S). And the Prophet (Allah bless him and give him peace) said, “Verily the slave will say a word he thinks nothing of that Allah loves, for which Allah raises him whole degrees. And verily the slave will say a word he thinks nothing of that Allah detests, for which he plummets into hell” (Bukhari, 8.125: 6478. S).  

(22) It is of the adab of Islam to know the value of one’s word, not to give unless one intends to keep it, and to keep it once it has been given. The Prophet (Allah bless him and give him peace) said, “The signs of a hypocrite are three: when he speaks he lies, when he promises he breaks it, and when entrusted with something he betrays it” (Bukhari, 1.15: 33. S).     

When Abu Bakr was dying, he sent for ‘Umar ibn al-Khattab (Allah be well pleased with both of them), and told him, “O ‘Umar, if you are given authority over the people, fear Allah and hold fast to what is right. For the balance of those whose scale pans are heavy on Resurrection Day [with good deeds] shall only be heavy for their having followed what is right and its heaviness upon them; and it befits the balance scale when what is right is placed in it tomorrow to be heavy. And the balance of those whose scale pans are light on Resurrection Day [because of few good deeds] shall only be light for their having followed what is wrong and its ease upon them; and it befits the balance scale when what is wrong is placed in it tomorrow to be light. And know that there are works for Allah at night that He does not accept during the day, and that there are works during the day that He does not accept at night. And that He does not accept a supererogatory work of worship until the obligatory has been done.”

ISLAM QA Ruling on women wearing gold rings

11886: Ruling on women wearing gold rings

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Some of the women among us are confused because of the fatwa of the scholar Muhammad Naasir al-Deen al-Albaani, the muhaddith (hadeeth scholar) of Syria, in his book Adaab al-Zafaaf (The Etiquettes of Marriage and Wedding) concerning the prohibition of wearing gold rings in general. There are women who have given up wearing them, and they describe the women who do wear them as being misguided and misguiding others. What do you say about the wearing of gold rings in particular? We urgently need your evidence and fatwa, because the matter has gotten out of control. May Allaah forgive you and increase you in abundance of knowledge.

Praise be to Allaah.
Women are permitted to wear gold, in the form of rings and otherwise, because of the general meaning of the aayah (interpretation of the meaning), 
“(Like they then for Allaah) a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?”
[al-Zukhruf 43:18], 
where Allaah mentions that wearing adornments is an attribute of women; this includes gold and other things. And Ahmad, Abu Dawood and al-Nasaa’i narrated with a jayyid isnaad from Ameer al-Mu’mineen ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that “These two [gold and silk] are forbidden for the males of my ummah.” Ibn Maajah added in one narration, “and permitted for the females.” 
It was narrated by Ahmad and al-Nasaa’i, and by al-Tirmidhi who classed it as saheeh, and by Abu Dawood, and by al-Haakim who classed it as saheeh, and by al-Tabaraani, and classed as saheeh by Ibn Hazm, from Abu Moosa al-Ash’ari (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said:
“Gold and silk have been permitted for the females of my ummah, and forbidden for the males.”
It was criticized for there being a gap [in the isnaad] between Sa’eed ibn Abi Hind and Abu Moosa, but there is no reliable evidence for that. We have mentioned above those who classed it as saheeh. Even if we assume that the criticism mentioned is valid, it is still supported by other saheeh ahaadeeth, as is the well-known principle among the imaams of hadeeth. 
This was the view of the scholars of the salaf. More than one of them narrated that there was consensus (ijmaa’) that it is permissible for women to wear gold. We will mention the views of some of them in order to make the matter more clear. 
Al-Jassaas said in his Tafseer (vol. 3, p. 388) in his discussion of gold: “The reports narrated from the Prophet (peace and blessings of Allaah be upon him) and from the Sahaabah stating that it is permitted for women are clearer and more well-known than the reports which suggest that it is not allowed. The evidence of the aayah [he is referring to the aayah which we have quoted above] also indicates that it is permissible for women. 
The practice of women wearing jewellery has been widespread from the time of the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah until the present day, without anyone denouncing them for doing that. Such a widespread practice cannot be objected to on the grounds of some aahaad reports.” 
Ilkiya al-Harraasi said in Tafseer al-Qur’aan (vol. 4, p. 391), in his commentary on the aayah “a creature who is brought up in adornments” [al-Zukhruf 43:18 – interpretation of the meaning]: 
“This indicates that jewellery is permissible for women. There is proven scholarly consensus (ijmaa’) on this point, and the reports concerning that are innumerable.” 
Al-Bayhaqi said in al-Sunan al-Kubraa (vol. 4, p. 142), when he mentioned some of the ahaadeeth which indicate that gold and silk are permissible for women, without discussing the texts in detail:
“These and similar reports indicate that it is permissible for women to adorn themselves with gold. The fact that there is consensus that this is permissible for them indicates that the reports which indicate that it is haraam for women have been abrogated.” 
Al-Nawawi said in al-Majmoo’ (vol. 6, p. 40):
“The Muslims are agreed that it is permissible for women to wear various kinds of adornment, of silver, gold and silk, by consensus, because of the saheeh ahaadeeth.” 
He also said (vol. 6, p. 40):
“The Muslims are agreed that it is permissible for women to wear various kinds of adornment, of both silver and gold, of all types, such as necklaces, rings, bracelets, bangles, and everything that is worn on the neck and elsewhere, and everything that is ordinarily worn. There is no dispute on this matter at all.” 
He said in his commentary on Saheeh Muslim, in the chapter on the prohibition of gold rings for men, and the abrogation of their being permissible which had existed at the beginning of Islam:
“The Muslims are agreed that gold rings are permissible for women.” 
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in his commentary on the hadeeth of al-Baraa’ – “The Prophet (peace and blessings of Allaah be upon him) forbade seven things, he forbade gold rings…” – (vol. 10, p. 317): 
“The Prophet (peace and blessings of Allaah be upon him) forbade gold rings, or making rings of gold, to men only, not women. It has been reported that there is scholarly consensus concerning their being permissible for women.” 
The fact that gold is permitted for women in general, whether it is formed into rings or not, is proven by the two hadeeth quoted above, and by the comments of the scholars mentioned above, and by the scholarly consensus that the following ahaadeeth are to be accepted:
 1 – The hadeeth narrated by Abu Dawood and al-Nasaa’i from ‘Amr ibn Shu’ayb from his father from his grandfather, that a woman came to the Prophet (peace and blessings of Allaah be upon him) with a daughter of hers, on whose hand were two heavy bangles of gold. He said to her, “Do you pay zakaah on these?” She said, “No.” He said, “Would you be happy if Allaah were to give you two bracelets of fire on the Day of Resurrection because of these?” So she took them off and threw them to the Prophet (peace and blessings of Allaah be upon him), saying, “They are for Allaah and His Messenger.” The Prophet (peace and blessings of Allaah be upon him) explained to her the obligation to pay zakaah on the two bangles mentioned, but he did not rebuke her for putting them on her daughter. This indicated that that is permissible, although they were formed into the shape of circles. The hadeeth is saheeh and its isnaad is jayyid, as was pointed out by al-Haafiz in al-Buloogh. 
2 – It was narrated in Sunan Abi Dawood with a saheeh isnaad from ‘Aa’ishah (may Allaah be pleased with her) that she said: “Some jewellery came to the Prophet (peace and blessings of Allaah be upon him) as a gift from the Negus (the ruler of Abyssinia), as a gift to him. It included a gold ring in which was set an Abyssinian stone. The Messenger of Allaah (peace and blessings of Allaah be upon him) picked it up hesitantly with a stick or with his fingers, then he called Umaamah the daughter of Abu’l-‘Aas and his daughter Zaynab. He said, ‘Adorn yourself with this, O my daughter.’” The Prophet (peace and blessings of Allaah be upon him) gave a ring to Umaamah, which was formed from a circle of gold, and said, “Adorn yourself with this.” This indicates that gold formed into a circle is permissible on the basis of this report. 
Abu Dawood and al-Daraaqutni narrated, and al-Haakim classed as saheeh, as stated in Buloogh al-Maraam, a report from Umm Salamah (may Allaah be pleased with her) that she used to wear anklets of gold. She said, “O Messenger of Allaah, is this kanz (stored wealth)?” He said, “If you pay the zakaah on it, it is not kanz.” 
With regard to the ahaadeeth which appear to forbid women wearing gold, they are shaadhdh (“odd”), and contradict those which are more saheeh and stronger. The imams of hadeeth have stated that what is said in the ahaadeeth with jayyid isnaads but goes against ahaadeeth which are more saheeh, and they cannot be reconciled, and the chronology is not known, such reports are to be regarded as shaadhdh (“odd”) and unreliable, and they are not to be followed. Al-Haafiz al-‘Iraaqi (may Allaah have mercy on him) said in al-Alfiyyah: 
“A shaadhdh (odd) report is one in which a thiqah (trustworthy) person says something which goes against the majority.  
Al-Haafiz Ibn Hajar said in al-Nukhbah: 
“If it is contradicted by something that is more correct, then the correct report should be adopted and the one that contradicts it is shaadhdh (odd) 
They also stated that the condition for a saheeh hadeeth to be accepted is that it should not be shaadhdh (odd). There is no doubt that the ahaadeeth which state that gold is haraam for women, even if we accept that their isnaads are free of faults, cannot be reconciled with the saheeh ahaadeeth which indicate that gold is permissible for females, when we do not know which reports came first. So they have to be regarded as shaadhdh and not saheeh, following this shar’i principle which is accepted by the scholars. What our brother ‘Allaamah Shaykh Muhammad Naasir al-Deen al-Albaani has mentioned in his book Adaab al-Zafaaf, reconciling these reports with the ahaadeeth which permit (gold to women) by interpreting the prohibition as applying to gold formed into circles and the permission as applying to other kinds of jewellery, is not correct and is not in accordance with the ahaadeeth which indicate that gold is permitted, because the ahaadeeth permit rings, which are in the form of a circle, and they permit bangles, which are in the form of a circle. So what we have mentioned becomes clear. Moreover the ahaadeeth which indicate that gold is permitted are general and are not restricted in meaning. So we must follow them because they are general in meaning and because their isnaads are saheeh. This is supported by the reports narrated by a group of the scholars that there was consensus that the ahaadeeth which indicate that gold is forbidden were abrogated, as we have quoted from them above. This is the truth beyond a doubt. Hence confusion may be dispelled and the ruling of sharee’ah becomes clear: there is no doubt that gold is permitted to the females of this ummah and is forbidden to the males. And Allaah is the Source of strength. Praise be to Allaah the Lord of the Worlds, and may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

"Sexual Morality"

"Sexual Morality"

First, we started by emphasizing that Islam considers the pursuit of the satisfaction of the sexual urge outside the boundaries of legitimate and recognized marriage a major sin.  Examples of this would be adultery, fornication, homosexuality or any other sexual perversion.

Secondly, we emphasis that the program that Islam lays out to achieve this purity is not done simply by preaching or by over emphasizing penal law but by integrating the activities of society and individuals to encourage people to follow the pure path.  We looked at some of the social measures that Islam suggests to helps improve the situation.  We said that first of all Islam calls for fighting against pornography in whatever form it may take, to resolve the problem of prostitution by getting at the roots of the problem (varies socio-economic problems that may have given rise to this) and thirdly to promote the standards of decency within society at large.

Then we looked at the individual’s responsibility in this pursuit.  We indicated that Quran warns against lusty looks at members of the other sex other than one’s own wife or husband.  We also said that this doesn’t mean that a person doesn’t look at all nor does it mean that there should be complete separation between males and females.  Lusty looks are to be avoided and the kind of mixing where the basic standard of behavior and Islamic dress are not observed.  The problem is not having men and women in the same place because men and women both occupied the mosque of the Prophet (PBUH) and he did not object to it so long as the rules were respected.

6.17     Modesty and Dress Code

Host:  Why does Islam have stipulations regarding the Islamic dress in its moral code?

Jamal Badawi:

The way a Muslim looks at it on the basis of the Quran is that dress performs more than one function.  Those who make this argument seem to over emphasize two aspects of the function of dress while leaving out the third.  One aspect is that dress protects from different weather conditions.  The second aspect is regarded as one aspect of beatification or decoration.

What seems to be forgotten is that according to Islam dress has a moral function.  The justification of this is found in the Quran in (7:26) “O ye Children of Adam! We have bestowed raiment (clothing) upon you to cover your shame (private parts), as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!”  First of all it emphasizes that piety the inner purity of the heart is very important.  On the other hand it shows that dress has a moral function because it is related to piety.  Covering the body is mentioned as well as covering the moral sins and trying to overcome impurities.

The other aspect is that the verse starts by addressing mankind in general as it is not addressing Muslims or the believers when it says “O ye Children of Adam!” This means that the question of the lack of dress or nudity is an evil that should be eradicated, an evil that does not only hurt Muslims but ultimately hurts the moral wellbeing of humanity at large.  This is not a matter of replacing the formal aspect of outwardly compliance of the dress codes with piety, but rather an effort to have both.  If piety is truly in the heart it will show on the outside.

Host:  Many people have the mistaken impression that the regulation regarding the dress code applies more to the females than to males how would you clarify this situation?

Jamal Badawi:

There are also Muslims who lack the understanding as to the true nature of Islam and the insightful comprehension of Islam.  Indeed the protection of moral standards in an ideal Muslim society in preservation of this purity is a responsibility that doesn’t fall only on the shoulder of one sex.  If we recall in the previous program we sighted verses from the Quran related to lusty looks in (24:30) “Say to the believing men that they should lower their gaze and guard their modesty.”  Then in the beginning of the following verse (24:31) it says “And say to the believing women that they should lower their gaze and guard their modesty.”  This is just one of many incidents in the Quran where it addresses both males and females at the same time on the same plane.  It is absolutely right when you say that some people mistakenly think that females have many restrictions and the male can do as he wishes.  We also find that when the Quran praises chastity and high moral ideals it addresses both males and females.

One of the most impressive citations in the Quran on this issue appears in (33:35) “For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah’s praise,- for them has Allah prepared forgiveness and great reward.”  Males and females are being referred to in each of the virtues which is clear evidence that the responsibilities are joint.

There may be differences between males and females in the specific restrictions on each or the extent of coverage of the body.  These differences are not in principle but have to do with the natural differences between the two sexes.

First of all, there are different classifications of the various acts as viewed in Islam starting with acts that are required or mandatory, acts that are commendable, acts that are permissible, acts that are detestable and finally acts that are forbidden.  There are acts under each of these classifications that apply to both males and females and then there are also specific requirements that are specific to men and others that specific to women.

For example under required acts both males and females are required to cover the awrah which is defined as navel to knee for males and for females it is the whole body except for the face and hands.  From the commendable classification cleanliness, tidiness and modesty are expected of both males and females.  Wearing a turban for a male would be more desirable and a cloak would be a commendable thing for a female.  In the detestable acts we find vanity and imitation detestable for both males and females.  And finally in the category of forbidden, we find immolation of the clothing of the other sex is forbidden for both males and females.  There is a prohibition that applies to males which forbids them from wearing gold or silk.

Host:  Could you expand more upon the required area?  What does awrah mean?

Jamal Badawi:

Usually when the word awrah is translated to English only a partial meaning is given.  One of the common translations of awrah is private parts.  Private parts, however, is only one aspect of awrah.  The original Arabic term is a lot more comprehensive.  The bare minimum, that a person should never expose to another person (even those of the same sex) are the private parts.  The Prophet (PBUH) put it very clearly when he said that a male should not see another male’s private parts and a female should not see another female’s private parts.  The only exception to this of course is if there is a necessity for saving a life, treatment, or medical examination.  This may sound strange for people who are used to going into swimming pools and showers with people who don’t have anything covering their waist.  Muslims should leave or not get involved in this kind of situation.  In addition to this the technical meaning of awrah also includes parts of the body that one should not expose to other people.

The bare minimum for males is to cover the area between the navel and the knee.  There have been different opinions whether the thigh for a man must or is desirable to be covered.  The awrah for a female in Islamic law includes the entire body with the exception of the face and hands.  This definition of awrah could vary depending on the circumstances.  For example there are no restrictions between husband and wife.  Between a woman her son, brother, uncle or father for example the restrictions are less.  Thus the definition of awrah varies depending on circumstances.

Host:  When one looks at the fact that awrah for males is different than for females.  Some might argue that there are more restrictions on the female than on the male or that males are more attractive than females.  How would you respond to this?

Jamal Badawi:

There is no question that females find males attractive.  It is just part of the scheme of creation that there is an attraction between opposite sexes so that they can get married and raise a family and perpetuates human kind.  In fact in one of the sayings of Prophet Muhammad (PBUH) he said that even if a man comes from the far east and a woman comes from the far west (from totally different cultures) there can still be mutual attraction between both of them.

On the other hand it is unreasonable to say that men and women are 100% equal even in terms of physiological and physical structure.  Comparatively speaking a woman is definitely relatively more attractive than men.  My favorite example of this is that if a male meets the minimum requirements of covering from the navel to the knee where the wait up is exposed one can not argue that it is the same if a female did not have any cover from the waist up.  It is obvious that God created women with more beauty and attraction comparatively speaking.

Many times when the question of fairness is raised the perspective for where these instructions came from is not clear especially in the minds of non-Muslims.  Some people think that these are codes imposed by religious leaders, jurists or by the Prophet (PBUH) himself.  What is forgotten is that the dress code in Islam is not a matter that people came up with but it is actually based on the revelation itself, the Quran, and the sayings of the Prophet.  The sayings of the Prophet are not his own ideas as the Quran indicates that he speaks what is revealed to him.  A committed Muslim woman would never follow the dress code of Islam simply because of social pressure or because someone imposed it on her (in an ideal situation).  It is rather done with a sense of commitment, manifestation of the belief in God, trust in the validity of His teachings and instructions which is for the good of all.  When a woman follows the dress code she is obeying God rather than her husband or anybody else for that matter.

Throughout my travels in North America I have received complaints from ladies whose husbands want them to uncover which is a strange attitude on the parts of some males.  It boils down to the question of trust in God and in acceptance of His rules rather than the rules of any human beings.  Since God is neither male nor female we can not say that He is bias by having more or less restrictions on one or the other of the sexes.  This is a matter of His eternal wisdom that requires certain things for the benefit and morality of the entire society.

Host:  Are these requirements applicable at all times?  Are there some occasions or circumstances where there are exceptions?

Jamal Badawi:

This is perhaps another misunderstanding that some people may have that a Muslim woman must cover or observe it in the privacy of her own home.  When a woman is alone or when there are no forbidden males she is free to wear whatever she likes.  Second, with her husband (if they are alone) she is free to wear anything.  Islam encourages a woman to beautify herself for her husband and the man to beautify himself for his wife.  There is no restriction for a woman when she is with her husband.  In addition to this there are categories where the dress code is relaxed.  For example when a woman is in the presence of her mahram, who are men who do not qualify to marry her she doesn’t have to cover fully as long as she is covered with some degree of modesty.  She doesn’t have to cover her hair, arms, legs or neck for example.

Host:  What are the categories of exemptions? And why are they exempted?

Jamal Badawi:

These exceptions are listed in (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; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.”

First of all, there are no restrictions with one’s own spouse.  The second category is people that a woman could never marry even if she is unmarried which include her father, son, brother and nephew.  This set of people are exempt because after all it is a natural instinct that God has put in human kind that one doesn’t look with lust to these categories (mother, sister or daughter) unless the person is really sick.

There is also the exception for other women.  This doesn’t mean that a woman can uncover herself completely but that the rules are relaxed in regards to covering the hair, arms or legs.  There are differences of opinion as to whether these other women must be Muslim or if they can also be non-Muslim.  The reasonable explanation from my humble understanding is that the rule is relaxed when in the presence of any other women.  In return for observing the strict dress when one goes out there is complete relaxation in the privacy of one’s home.