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QDear
scholars, As-Salamu `alaykum. For the past three-and-a-half years, I've been
suffering from a condition called scalp folliculitis. This is an inflammation
of the hair follicles caused by excessive heat and sweat, and at times this
problem of mine becomes an infection because of the heat and bacteria
triggered by the sweat. When I first discovered the problem, I began to wear
cotton scarves and cut my hair very short, and thinned my hair, as well, to
accommodate my hijab. This worked and gave me some relief at the time. I took
the medications prescribed by my dermatologist and, al-hamdu lillah, my
condition disappeared. However, the doctor did tell me that this condition is
known to be chronic and that this would not be the last time I'd see it.
Being optimistic, I didn't believe him, and put my trust in Allah and believed I would not have this problem again. To my dismay, I continually had this problem and it reappeared time and time again over the past three years. Since then, I have ingested so many antibiotics that I've developed a resistance to the medication and now they don't give me any relief. I sought the advice of two other dermatologists; each gave me the same diagnosis. Because I work full-time, I find it very difficult to wear my scarf now, as it irritates my skin and worsens my problem. I don't know what to do. I know I have to wear my hijab, but it is very itchy and intolerable. My dermatologist told me that if I take it off for a couple of months, I would notice a difference in my scalp. I would like to take off my hijab to heal my scalp, and then return to it as soon as I am healed, but I don't know if this is the best decision. Please advise.
In Islam there are exceptions allowed for people in times of necessity. If your medical condition requires that you should take off your hijab, you may do so until your condition improves, without incurring sin. However, it is best advised to try other alternatives such as taking a vacation in order to avoid displaying your hair in front of non-mahrams. You can also cover your hair only in the presence of male non-mahrams. If this is not possible, then you may uncover your hair until your condition improves.
Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
If your condition is unbearable for you and the dermatologist has advised you that you can only get relief by temporarily taking off your hijab, then I think you fall in the category of those who are excused. In Islam there are exceptions allowed for people in similar cases. This can be proven by pointing to the concession the Prophet (peace and blessings be upon him) allowed to some of his Companions to wear silk because of their medical condition, even though wearing silk in general is haram (unlawful).
But I must caution you against resorting to this action purely on your own
personal likes or dislikes; it can only be done if there is a genuine medical
reason. For exceptions in Shari`ah are simply exceptions and not general
rules. They are bound by specific conditions and circumstances in such a way
that the allowance is lifted as soon as the condition or circumstance changes.
Sheikh `Abdul-Majeed Subh, a prominent Azhar scholar, adds:
First of all,
try to take a vacation at this period and to stay home in order to avoid
displaying your hair in front of non-mahrams. If this is not possible
and you are in need to work, then you can try to cover your hair only while
working and when you come back home, uncover your hair. Also, if, depending on
your work, there are times at work when male non-mahrams are not
present, you can uncover your hair.
But if we suppose that this is not enough, then this is an excuse for you to
uncover your hair until your condition improves.
Having stated the above, we advise you, dear sister, to try to use henna after
consulting the doctor, and we ask Allah Almighty to cure you.
QRespected scholars, As-Salamu `alaykum. Please enlighten us — according to Islam — on how we, Muslim women, should conduct ourselves especially when getting out. Can we go out to fulfill our needs? If so, how should our behavior and dress be? Jazakum Allah khayran.
Islam does not prohibit women from going out to fulfill their needs, but it lays down a proper code of behavior, which is primarily intended to safeguard the modesty, dignity and honor of both men and women. Allah, the Creator of humans, knows our nature better than ourselves, and thus He has prescribed appropriate rules of behavior and appearance to be observed when men and women interact with one another in a social milieu. These rules of interaction also include a prescription for modesty in dress, talk and walk, etc.
In his well-known book, The Lawful and the Prohibited in Islam,
Sheik Yusuf Al-Qaradawi, states:
“The correct Islamic behavior required of Muslim women which keeps them from
wantonly displaying their attractions is characterized by the following:
1- Lowering the gaze: Indeed, the most precious ornament of a woman is
modesty, and the best expression of modesty is in the lowering of the gaze, as
Almighty Allah says, “...And tell the believing women that they should lower
their gazes...” (An-Nur: 31)
2- Not intermingling with men in such a way that their bodies come in
contact or that men touch women, as happens so often today in the movies,
theaters, university classrooms, auditoriums, buses, streetcars, and the like.
Ma`qal ibn Yasar narrated that the Messenger of Allah (peace and blessings be
upon him) said, “It is better for one of you to be pricked in the head with an
iron pick than to touch a woman whom it is unlawful to touch.” (Reported by
at-Tabarani and al-Bayhaqi)
3- Her clothing must conform to the standards laid down by the Islamic
Shari`ah, which are as follows:
a) Her dress must cover her entire body with the exception of “that which is apparent”, which, according to the most preferable interpretation, refers to the face and hands.
b) It must not be transparent, revealing what is underneath it. The Prophet
(peace and blessings be upon him) has informed us that, “Among the dwellers of
hell are such women as are clothed yet naked, seducing and being seduced.
These shall not enter the Garden, nor shall (even) its fragrance reach them.”
Here, the meaning of “clothed yet naked” is that their light, thin,
transparent garments do not conceal what is underneath. Once some women of
Bani Tamim, who were clad in transparent clothes, came to see `A'ishah, and
she remarked, “If you are Believers, these are not the clothes which befit
believing women.” On another occasion, when a bride wearing a sheer and
transparent head-covering was brought into her presence, she commented, “A
woman who dresses like this does not believe in surat an-Nur.” (This is
surah 24, which together with surah 33 (al-Ahzab) contains many
injunctions concerning purity and propriety, man-woman relations, and dress.)
c) Her dress must not be too tight so as to define the parts of her body,
especially its curves, even though it may not be transparent. This describes
many of the styles of clothing current in the sensuous, materialistic
civilization of the Western world, whose fashion designers compete with one
another in devising clothing for women which tantalizingly emphasizes the
bustline, waist, and hips, etc., in order to elicit the lustful admiration of
men. Women who wear such clothes likewise fall under the definition of
“clothed yet naked”, since such a dress is often more provocative than one
which is transparent.
d) She must not wear clothes which are specifically for men, such as trousers
in our time. The Prophet (peace and blessings be upon him) cursed women who
try to resemble men and men who resemble women, and prohibited women from
wearing men's clothing and vice-versa.
e) In her choice of clothing, she should not imitate non-Muslims, whether they
are Jews, Christians, or pagans, for Islam disapproves of conformity to
non-Islamic modes and desires its followers to develop their own distinctive
characteristics in appearance, as well as in beliefs and attitudes. This is
why Muslims have been asked to be different from non-Muslims in many aspects,
and why the Prophet (peace and blessings be upon him) has said, “Whoever
imitates a people is one of them.”
4- The Muslim woman walks and talks in a dignified and business-like
manner, avoiding flirtatiousness in her facial expressions and movements.
Flirting and seductive behavior are characteristics of wrong-minded women, not
of Muslims. Allah Almighty says:
“Then do not be too pleasant of speech, lest one in whose heart there is a disease should feel desire (for you)...” (Al-Ahzab: 32)
5- She does not draw men's attention to her concealed adornment by the
use of perfume or by jingling or toying with her ornaments or other such
things. Allah says:
“They should not strike their feet in order to make known what they hide of their adornment...” (An-Nur: 31)
The women of the time of jahiliyyah (pre-Islamic period) used to stamp
their feet when they passed by men so that the jingling of their
ankle-bracelets might be heard. The Qur'an forbade this, both because it might
tempt a lecherous man to pursue her and also because it demonstrates the evil
intention of the woman in attempting to draw the attention of men to herself.
Similar is the Islamic ruling concerning the use of fragrant perfumes, since
here again the intention is to attract men by exciting their desire. A hadith
states, “The woman who perfumes herself and passes through a gathering is an
adulteress.” (Reported by Abu Dawud and at-Tirmidhi) This hadith has also been
reported by an-Nasa'i, Ibn Khuzaymah, and Ibn Hibban in the following words:
“Any woman who perfumes herself and passes by a group of people so that her
scent reaches them is an adulteress.” Al-Hakim also reported this hadith and
said that it has sound transmitters.
From all this we know that Islam does not require, as some people claim, that
a woman should remain confined to her house until death takes her out to her
grave. On the contrary, she may go out for prayer, for her studies, and for
her other lawful needs, both religious and secular, as was customary among the
women of the families of the Companions and the women of later generations.
Moreover, this early period of Islam is considered by all Muslims to be the
best and most exemplary period in the history of Islam. Among the women of
this time were those who took part in battles in the company of the Prophet
himself (peace and blessings be upon him), and after that under the caliphs
and their commanders. The Messenger of Allah (peace and blessings be upon him)
told his wife Sawdah, “Allah has permitted you to go out for your needs.”
(Reported by al-Bukhari) He also said, “If someone's wife asks his permission
to go to the mosque, he should not deny it to her.” (Reported by al-Bukhari)
On another occasion he said, “Do not prevent the bond-maids of Allah from
(going to) Allah's mosques.” (Reported by Muslim.)
Some very strict scholars are of the opinion that a woman is not allowed to
see any part of a man who is not her mahram (unmarriageable relative).
They base their ruling on a hadith reported by at-Tirmidhi on the authority of
Nabhan, the slave of Umm Salmah, that the Prophet (peace and blessings be upon
him) told Umm Salmah and Maymunah, his wives, to veil themselves when Ibn Umm
Maktum entered. “But he is blind,” they said. The Prophet (peace and blessings
be upon him) replied, “Are you blind, too? Do you not see him?”
However, researchers say that the manner in which this hadith has been transmitted renders it unsound. While the narrator here is Umm Salmah, the transmitter is her slave Nabhan, who had no concern with the incident nor any need to report it. Even if the hadith is sound, it simply shows that the Prophet (peace and blessings be upon him) was very strict in respect to his wives because their exceptional status required greater modesty on their part; Abu Dawud and other great scholars have commented on this exceptional position of the wives of the Prophet (peace and blessings be upon him). In any case, the significance of the following well-established and sound hadith remains uncontested: The Prophet (peace and blessings be upon him) instructed Fatimah bint Qays to spend the required period of confinement (`iddah or waiting period) following the death of her husband at the house of Umm Sharik. But he later changed his mind, saying, “My Companions gather in her house. Go and stay with Ibn Umm Maktum, since he is a blind man. If you uncover yourself he will not see you.” (Tafsir al-Qurtabi, vol. 11, p. 228.)”
QDear dignified scholars, I would like to know what does Islam say about mixing between men and women as many say that it is haram (unlawful) while others give a loose rein to themselves in this regard.
The eminent Islamic scholar Sheikh Yusuf Al-Qaradawi says:
In principle, contacts between men and women are not totally rejected; rather, recommendable so long as a noble objective is intended and the subject itself is lawful such as acquiring beneficial knowledge, good work, charitable project, obligatory Jihad or many other deeds that require the efforts and the co-operation the both sexes.
However, this by no means calls for transgressing the limits and forgetting about the nature of both sexes. In all their dealings, both men and women are to abide by the teachings of Islam that call for co-operation on the basis of goodness and piety while observing the rules of morality and politeness.
The following are the conditions that must be met when there is a contact between both sexes:
1- Both parties should adhere to lowering the gaze. No lustful look should exist. Almighty Allah says:
“Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (An-Nur: 30-31)
2- A Muslim woman should observe the Muslim dress code. The Muslim dress
for women, as well-known, covers the whole body except for the face and the
hands. It is neither tight nor light in a way that describes the features of
the body.
3- General morality should be adhered to. In other words, a woman
should be serious in speech and decent in way of walking, nipping any trial of
Satan to spread immorality in the bud. Also, no perfumes are to be worn while
being away from home, for the Prophet (peace and blessings be upon him) says:
“Any woman who wears perfumes and then passes by a group of men and they smell
it, she is an adulteress.”
4-No man and woman are allowed to be together in a place where no other people exist, for the Prophet (peace and blessings be upon him) says: “(Doing so) their third mate will be Satan i.e. leading them to sin.” This applies also to the relatives of the husband as the Prophet (peace and blessings be upon him) says: “Beware of sitting with women alone!” They (the Companions) said: “What about the relative of the husband, O Messenger of Allah?” He said: “A relative of the husband is death i.e. the cause of death.” This is because a relative of a husband may stay for a long time and thus the danger of sin becomes greater.
5- Finally, we would like to note that all these contacts are not to be given loose rein. They are to be carried out according to need and reasonable interaction. Contacting men, no Muslim woman is allowed to forget about her nature or her role as a woman and an instructor of all Muslim generations.
Courtesy: www.islamonline.net
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