Sources of Islamic Law
The sources in Islamic law are
primarily the Qur’an and Sunnah[1]. The Qur’an, the book held sacred by
Muslims, contains approximately 500 verses dealing with diverse topics which
are of a legal relevance. The Sunnah represents the repository of reports of
sayings, acts and consent of the Prophet Muhammad. The role of the Sunnah is
seen as an elaboration of the Quranic injunctions. There are other sources
which derive from the two primary sources and they are the Ijma’ (legal
consensus), Qiyas (analogical deduction) and other disputed sources but they
are not relevant to the discussion at hand.
The Notion of an Islamic Dress Code
Islamic law is comprehensive in its
enunciation of a code of conduct with respect to an individual’s life and
dealings with others. Parts of this are the rules pertaining to dress and
attire. The dress code includes rules for men and women. So for example, a man
is obliged to cover a certain part of his body whilst in front of others and he
is not allowed to wear gold and silk which women are allowed to do. On the
other hand women are also obliged to cover a certain part of their person when
going out of the family home wearing a headscarf (khimar) and an outer garment
(jilbab) which men are not required to do. Thus, the jilbab is not a new
innovation but part of the well known attire of the dress code for Muslim
women.
Explicit Mention of Jilbab in Primary
Muslim Religious Sources
The authority of the requirement for
women to wear the jilbab is the Qur’an itself. In the chapter of al-Ahzab (The
Confederates) the following verse instructs Prophet Muhammad:
'O Prophet! Say to your wives and your
daughters and the women of the faithful to draw their jalabib (pl. of jilbab)
close around them; that is better that they will be recognized and not annoyed.
And God is ever Forgiving, Gentle.’ [2]
The divine wisdom for instructing women
to wear the jilbab mentioned in the above verse is so that women be modestly
attired and not be subject to the irreverent insults of the unscrupulous.
The obligation of jilbab is also
derived from the Sunnah of Muhammad (peace and blessings be upon him) which is
the second primary source of law for Muslims.
Narrated Umm Atiyya: We were ordered to bring out our menstruating
women and screened women to the religious gatherings and invocation of the
Muslims on the two Eid festivals. These menstruating women were to keep away
from the musalla. A woman asked: "O Messenger of Allah! What about one who
does not have a jilbab?” He said: "Let her borrow the jilbab of her
companion". [3]
The above understanding was practiced
by women at the time of the revelation of the above verse as the following
reports indicate:
A report narrated Umm Salama, (A wife
of the Prophet): When the verse,
"That they should draw their jalabib close around them" was revealed,
the women of Ansar (inhabitants of Madinah) came out as if they had crows over
their heads by wearing jalabib. [4]
A report narrated by Aisha (Another
wife of the Prophet): The wife of
Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was
showing the fringe of her jilbab. [5]
The Opinion of Reputable Experts in
Quranic Exegeses
The classical experts of Quranic
exegesis all support the legitimacy of the jilbab with only difference being
whether it extends to covering that face. Here are some quotes from the most widely
recognised Sunni sources.
Ibn Jarir At-Tabari (d.310 [6]):
‘God Almighty said to His Prophet
Muhammad (pbuh [7]): Tell your wives, daughters and the wives of the
believers…that they should draw over themselves their jilbabs.’
Al-Qurtubi (d.671):
‘Jalabeeb is the plural of jilbab, and
it is a garment larger than a khimar (headscarf). It has been narrated by Ibn
‘Abbas and Ibn Masud that it is a ridaa (large sheet of cloth). It is said that
it is a qina’/veil but the correct view is that it is a garment which covers
the whole body. It has been reported in Sahih Muslim on the authority of Umm
‘Atiyyah who asked; "O Messenger of Allah! What about one who does not
have a jilbab?". He said, "Let her borrow the jilbab of her
companion".
Fakhr ad-Din ar-Razi (d. 606):
‘In the days of Jahiliyyah (pre-Islamic
times) the free and women in bondage would go out uncovered and they would be
followed by those intent on fornication and consequently allegations would be
levelled against them. So that is why God ordered the free women to wear the
jilbab.’[8]
Ibn Kathir (d.774):
‘God Almighty commands His Messenger
(Muhammad) to command the believing women - especially his wives and daughters –
to draw the jilbab over their persons’ [9]
In Safwat at-tafasir, a modern work by
Muhammad Ali as-Sabuni, which compiled the exegeses from most of the reputable
works of Quranic exegesis, said that verse 59 of chapter Ahzab is saying to the
Prophet to ‘tell the women that they should wear a wide outer garment.’[10]
This is the consensus view of the traditional Sunni scholars.
This view is not confined only to
Sunnis but is the view of the Imami Shia as well:
Al-Janabizi said:
‘The women did not cover their faces
and chests with their jilbabs, hence God Almighty ordered them to cover their
faces and chest with jilbabs so that they can be distinguished from other
women. The woman’s jilbab is a wide garment worn over the normal clothes…’ [11]
Views of Contemporary Scholars
The classical position that that the
jilbab is obligatory is the view generally held by contemporary scholars as
well. Like the classical scholars their difference was on whether the jilbab
should cover the face or not and not on the conditions of the jilbab. As an
example of the contemporary position the following are words of the deobandi
Mufti Ibn Adam al-Kawthari which is representative of the general view: ‘The
above and other interpretations of jilbab are clear that a jilbab is the outer
garment that women must wear when emerging in front of strangers. This garment
must be wide, loose, and modest and covers the body completely.’
Sheikh Muhammad Al-Hanooti:
‘The verse 59 of Surah Al-Ahzab urges a
woman to wear a Jilbab. A Jilbab means the outer garment over her inner clothes
to guarantee that everything of her body is covered and doesn’t show or shape
any of her figures. That is the objective of Shari’a.’
What is a Jilbab?
The jilbab is an outer garment which
covers the whole body. This definition is discerned from a lexical and textual
basis:
Lexical description of jilbab as an
Outer Garment:
The nature and description of the
jilbab can be understood from the lexical definition of the word jilbab as
explained in classical Arabic dictionaries. These sources also explain the
function of the jilbab as an outer garment:
Ibn Manzur:
"The jilbab is the outer garment,
mantle, or cloak. It is derived from the verb tajallbaba, which means to
clothe. Jilbab is the outer sheet or covering which a woman wraps around her on
top of her garments to cover herself from head to toe. It hides her body
completely"[12]
Al-Fayruz abadi:
"The jilbab...is that which
conceals the clothes like a cover"[13]
As for modern dictionaries it is worth
citing from the monumental work of the 19th-century British scholar and
lexicographer Edward William Lane (1801-76):
Arabic-English Lexicon: ‘jilbab: …one
that envelopes the whole body: (TA) and a wide garment for a woman, less than
the milhafah (sheet): or one with which a woman covers over her other garments…’
[14]
This description has also been given in
the Oxford Dictionary of Islam edited by John L. Esposito where it states:
Jilbab Generic term for women’s outer
garment (shawl, cloak, wrap) in Arabian sedentary communities before and after
the rise of Islam. The Qur’an (333:59) instructs Muslim women to cloak
themselves as a mark of status and as a defensive measure against sexual
harassment in public places. [15]
The textual definition as enunciated by
the law giver is of jilbab as an outer garment.
The reasons for concluding that the
jilbab is an outer garment are textual as well as linguistic. What is meant by
textual in this context is the primary corpus of Islamic legal text obligated
by the law giver i.e. the Qur’an and the practice of Prophet Muhammad. So for
example in chapter 24 the following verse gives elderly women the option to set
aside their outer garment:
‘And as for women past child-bearing who do not
expect wed-lock, it is no sin on them if they discard their (outer) clothing in
such a way as not to show their adornment. But to refrain (i.e. not to discard
their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.’
[24:60]
The garment mentioned must be an outer
garment as the verse could not possibly be saying they should discard their
normal everyday clothing. That is why companions of Muhammad, such as Ibn
‘Abbas and Ibn Mas’ud, both understood the garment to refer to the jilbab,
since that is the outer garment that is worn by women.[16] Both of whom
are considered experts in Quran exegesis.
Authority for it as an outer garment is
also to be found in the Sunnah. The above report of Umm ‘Atiyyah is clear in its
indication that the jilbab is an outer garment. This is because the Prophet
stipulated that before going out she needs to wear a jilbab and if she does not
have one she must ‘…borrow the jilbab of her companion".[17] The
fact that she was not allowed to go outside without it indicates its function
as an outer garment.
Also Abu Dawud records a report on the
authority of Umm Salama (a wife of the Prophet) which indicates that jilbab is
an outer garment. It is reported that she asked the Prophet: "Can a woman pray in a long dress and a
headscarf without wearing an izar (a type of jilbab)?" He (pbuh) replied,
"If the long dress is ample and covers the surface of her feet."
(Abu Dawud [18]) The fact that Umma Salmah asked if she can wear a long
dress and headscarf without the izar (jilbab), this indicates that the izar
(jilbab) is normally worn on top of the regular clothes.
This is supported by the view of
companions who said that the clothing of women during prayer is the above three
items, which means the izar (jilbab) must have been worn above the normal
clothes. So for example it is narrated that Umar (ra) said: ‘The woman should pray in three items of
clothing: long dress, headscarf and izar (jilbab).’ It is
also reported that his son Abdullah b. Umar said: ‘The woman should pray
wearing long dress, headscarf and milhafa [19] (jilbab).’[20]
It is due to the above narrations that
Al-Shirazi took the view that the jilbab is the outer garment as the following
excerpt shows: ‘It is recommended that when a woman prays that she wears three
items of clothing: a headscarf by which to cover the head and neck. A dress to
cover the body and feet and a milhafa (jilbab) by which to cover her clothes.
This is due to the report that Umar (ra) said: ‘The woman should pray in three items of
clothing: dress, headscarf and izar (jilbab).’ It is also reported
that Abdullah b. Umar who said: ‘The
woman should pray wearing dress, headscarf and milhafah (jilbab).’
Also, it is recommended that her jilbab is thick so that it does not describe
parts of her body and does not move away when she assumed the bowing and
prostration positions so that it does not describe her clothes.’
An-Nawawi (d.676) [21], a
commentator of Al-Shirazi’s Muhazzab explained the latter’s comments and
attributed it to Shafi’i (the founder of the Shafi’i school of thought): ‘This
ruling has been stated by ash-Shafi’i and the scholars of the school are agreed
on this.’ Then he quotes the view that the jilbab: ‘is a sheet worn over the
clothes i.e. that it is an outer garment)’ saying: ‘This view is correct and it
is the view of ash-Shafi’i (i.e. that the jilbab is worn over the ones
clothes). [22]
Ibn Hazm stated in his al-Muhalla: ‘In
the Arabic language of the Prophet, jilbab is the outer garment which covers
the entire body. A piece of cloth which is too small to cover the entire body
could not be called jilbab.’[23]
Thus, the fact that the jilbab is an
outer garment is established by the Qur’an and Sunnah and it is the same
meaning understood by the companions of Muhammad (pbuh) and attested by the
scholars.
Other conditions:
There are other conditions which are
not specific to jilbab but generally applicable to all clothing when women go
before non-mahrams (close relations to whom marriage is impermissible) whether
inside or outside the home. They are the following:
i.
It must be loose-fitting
ii.
Should not be semi-transparent
iii.
Should not become an attraction
(tabarruj)
iv.
Should not resemble the clothing of
men.
These conditions are well known and
accepted and there is no need to dwell on them, for further discussion of their
evidences one can consult the relevant books of Islamic jurisprudence. [24]
Is Selwar Kameez Sufficient?
The question that needs to be answered
is that does it fulfill the key requirements of a jilbab i.e. is it a loose
fitting outer garment which covers the entire body? The Selwar Kameez normally
does not cover the whole body but leaves some parts exposed and nor is it
always loose fitting and provided even these are met it is certainly not an
outer garment. It is not worn over ones normal clothes; rather it is an everyday
garment worn by south Asian women. An outer garment by definition is worn over
the home clothes and outside the home whereas the Selwar Kameez is the normal
home clothes worn inside the home. Therefore, the Selwar Kameez fails the first
basic criteria of being an outer garment before one looks at the other
criteria’s that have been mentioned.
Is modest clothing enough to fulfill
the requirement of Jilbab?
The answer to the question depends
whether one includes the conditions mentioned above as part of what constitutes
modest clothing. It is valid that the outside garments do not all have to be
uniform in their design but they nevertheless have to fulfill the criteria set
down by Islamic law. Modesty is not left to the subjective interpretation of
individuals but rules have been laid down governing the requirements of modesty
i.e. modesty cannot transcend the conditions but must incorporate them. Hence,
it is not enough that the garments cover the whole body but is tight fitting
and not is it enough that it is loose fitting but not an outer garment. In this
respect, the outer garment can be of diverse forms as long as the individual
conditions have been met.
Juristic Difference and the Muslim
Individual
Those not familiar with Islamic law
wonder why certain Muslims insist on following a rule which other Muslims do
not follow and consequently assume that the one insisting is extreme or
un-necessarily strict. So for example, a particular Muslim scholar might say a
certain dress as acceptable, but this does not mean others are bound or even
allowed to follow this view. The reason for the difference is that like any
other legal tradition Muslim jurists differ on the details of law and it is up
to the individual to follow the verdict of the jurist s/he regards as the most
trustworthy and competent. The criterion for following a particular ruling is
not self interest and expediency but the competence of the jurist who derived
it. Having followed a particular verdict this becomes God’s law for that
individual and cannot be changed for considerations of public approval or
disapproval. This because not following the rule is an abandonment of a
religious obligation which has to be accounted for in the Hereafter. Thus, in
the context of the jilbab for a Muslim woman who follows a particular jurist’s
understanding of what is required by Islamic law, she is obliged to follow that
even if others hold different views simply because she believes that view to be
sound. In this respect, it does not matter what contrary views exist out there
as the obligation on her is to follow the jurist she trusts and not what is
expedient. Particularly in this case as the view that jilbab is necessary is
something that is expressed in both the letter of the law and in harmony with
the spirit of the law. In fact it is a rule that traditionally has not been a
matter of dispute amongst early jurists both Sunnite and Shiite.
Religious Duty or Political Statement?
Jilbab is essentially a religious duty
first and foremost. The authority for it is derived directly from Islamic
sources and not the political writings of contemporary Muslims. It was
advocated by the classical jurists who expounded its requirement a thousand
years before the phenomenon of resurgent Islam. The jilbab predates the current
political controversies and therefore the motivation for adhering to it is born
of a feeling of religious obligation and not a political statement.
The legislative wisdom behind the
jilbab dress code is for women to be modestly attired as mentioned in the
aforementioned verse and commentary of the Qur’an. The motivation is religious.
Had the motive been other than religious then it would not be accepted as an
act of worship which requires that the act be of exclusive devotion to God.
Wearing it as a political statement or even a fashion statement and not a
religious obligation will still be considered as sinful act because the
motivation was not adherence to the religious obligation which is the only
motive that is acceptable in matters of obeisance to God.
Is Jilbab a symbol of Oppression?
The Muslim woman’s attire are viewed by
some non-Muslims as oppressive because, it is claimed, the jilbab represents
the inferior status of woman, that they are compelled against their will or
that it inhibits their participation in public life. This view is not born of
an understanding of the divine wisdom for legislating the dress and nor from
the positive effects that accrue from its adherence. Rather, the origins of
such thinking are the abuse of women by some Muslim men which Islamic law
itself denounces or the stereotypical perceptions of role of women in Islam [25].
Islamic law views men and women the same in their worth and religiosity before
their Lord. The disparity in the rules arises not from a discriminatory view of
any one gender but the fact that Islamic law recognises that there is a gender
difference and hence prescribes rules accordingly. The great majority of rules
apply equally to men and women due to their identical nature and but differ in
a few cases due to the gender dissimilarity. Thus, Muslim women wear the jilbab
to remain modestly attired in public life and feel that it enhances their worth
rather than diminish it. Its practical effects are also appealing to women who
feel they can confidently [26] participate in the outside activities
such as work and study free from the disrespectful glances of men. So far from
obstructing women’s social participation the jilbab actually facilitates it by
empowering and liberating her from unwanted sexual advances and thereby
promoting an atmosphere which is conducive to the social interaction of men and
women.
Appendix I: legal verdict (fatwa) of
Mufti al-Kawthari[27]:
In the name of Allah, Most
Compassionate, Most Merciful, Allah Most High says:
“O Prophet! Tell your wives and
daughters and believing women that they should cast their outer garments over
their persons. That is most convenient that they should be known (as such) and
not molested. And Allah is Most Forgiving and Most Merciful”. (Surah al-Ahzab:
59).
The above verse is clear in determining
that it is obligatory (fard) upon a woman to cover herself with a jilbab. This
leaves us with a question, what is a jilbab?
It is stated in Lisan al-Arab: “Jilbab,
plural of Jalabib: an outer garment or a cloak with it a woman covers her head
and chest. And it is said: It is a long cloak that covers a woman completely”.
(Ibn Manzur, Lisan al-Arab, 2/317).
Sayyiduna Ibn Abbas (may Allah be
pleased with him) states: “Jilbab is long cloak that covers a woman from her
head to her feet”. (Ruh al-Ma’ani: 22/88).
The above and other interpretations of
Jilbab are clear that a jilbab is the outer garment that women must wear when
emerging in front of strangers. This garment must be wide, loose, and modest and
covers the body completely.
After the revelation of this verse,
many female Companions (Allah be pleased with them all) used to emerge outside
their homes with complete reticence as though birds were sitting on their
heads. They used to cover themselves with long black cloaks. (See: Ruh
al-Ma’ani: 22/89).
Therefore, a woman must cover herself
with a loose and modest cloak when emerging in front of strangers. This may be
a traditional veil (burqa) or some other garment.
And Allah knows best
Appendix II: Biographies of Scholars:
Contemporary Scholars:
Muhammad Ali as-Sabuni: a professor at
the College of Sharia and Islamic Studies, Mecca. Author of Safwat At-Tafasir
(Beirut: Dar Al-Qur’an Al-Karim, 1402 a.h., 1981).
Mufti Muhammad ibn Adam al-Kawthari:
Mufti Muhammad ibn Adam al-Kawthari completed the Dars-e-Nizami curriculum of
Islamic studies under traditional scholars in Britain, after which he completed
a specialization in hadith, in which he covered the 9 major works of hadith,
and culminated this with the attainment of a 2-year specialization in the
science of giving legal verdicts (ifta’), under Mufti Taqi Usmani and other top
scholars in Pakistan. He then went to Syria, where he completed a Master’s in
Advanced Fiqh through al-Azhar (Cairo), and studied under top Arab scholars.
One of these scholars, Shaykh Abd al-Latif Farfour said that Mufti Muhammad ibn
Adam has a tremendous future, and seems destined to become one of the top
scholars of our times. He presently teaches at a Darul Uloom in Leicester, and
answers people’s questions at Darul Iftaa.[28]
Sheikh Muhammad Al-Hanooti: Born: March
12, 1937 in Haifa, Palestine. Education: Learned Shari’a from his father,
Sheikh Ali Hanouti, and in Al-Azhar he studied Hadith at the hands of Sheikh
Muhammad Said Azzawi from 1953-1958. Previous Positions: Was an imam, teacher
and khatib in Baghdad from 1962-1965. Was an imam, teacher and khatib in Kuwait
from 1965-1978. He has served as the head of various Islamic centers in the
United States since 1978, including Jersey City, NJ, and Dar Al-Hijra, in
Virginia. He is a member of the North American Fiqh Council.
Classical Scholars:
Ibn Hazm: born November 7, 994,
Córdoba, Caliphate of Córdoba died August 15, 1064, Manta Lisham, near Sevilla
in full Abu Muhammad 'Ali ibn Ahmad ibn Sa'id Ibn Hazm Muslim litterateur,
historian, jurist, and theologian of Islamic Spain, famed for his literary
productivity, breadth of learning, and mastery of the Arabic language. One of
the leading exponents of the Zahiri (Literalist) school of jurisprudence, he
produced some 400 works, covering jurisprudence, logic... [29]
Ibn Jarir At-Tabari (d.310): born c.
839, Amol, Tabaristan [Iran]died 923, Baghdad, Iraq in full Abu Ja'far Muhammad
Ibn Jarir At-tabari Muslim scholar, author of enormous compendiums of early
Islamic history and Qur'anic exegesis, who made a distinct contribution to the
consolidation of Sunni thought during the 9th century. Major works. His life's
labour began with the Qur'an Commentary and was followed by the History of
Prophets and Kings. At-Tabari's History became so popular that the Samanid
prince Mansur ibn Nuh had it translated into Persian (c. 963).[30]
Fakhr ad-Din ar-Razi (d. 606): born
1149, Rayy, Iran died 1209, near Herat, Khwarezm. Abu 'abd Allah Muhammad Ibn
'umar Ibn Al-husayn Fakhr Ad-din Ar-razi Muslim theologian and scholar, author
of one of the most authoritative commentaries on the Qur'an in the history of
Islam. His aggressiveness and vengefulness created many enemies and involved
him in numerous intrigues. His intellectual brilliance, however, was
universally acclaimed and attested by such works as Mafatih al-ghayb or Kitab
at-tafsir al-kabir (“The Keys to the Unknown” or “The Great Commentary”) and
Muhassal afkar al-mutaqaddimin wa-al-muta'akhkhirin (“Collection of the
Opinions of Ancients and Moderns”).[31]
Ibn Kathir (d.774): was an Islamic
scholar born in Busra, Syria in 1301 CE. He was taught by the Islamic scholar
Ibn Taymiyya in Damascus, Syria and Ibn al-Qayyim. Ibn Kathir wrote a famous
commentary of the Qur'an named Tafsir ibn Kathir which linked certain Hadith,
or sayings of Muhammad, and sayings of the Sahaba (companions of Muhammad) to
verses of the Qur'an, in explanation. Tafsir Ibn Kathir is famous all over the
Islamic world and among Muslims in the Western world, and is one of the most
widely used explanations of the Qu'ran today. [32]
An-Nawawi (d.676): (born 1233 - 1278),
author on Fiqh and Hadith, was born at Nawa near Damascus. In the latter city
he studied from his eighteenth year, and there, after making the pilgrimage in
1253, he settled as a private scholar until 1267, when he succeeded Abu Shama
as professor of hadith at the Ashrafiyya School. He died at Nawa at a
relatively young age, having never married. [33]
Al-Qurtubi (d.671): Imam Abu 'Abdullah
Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba,
Spain, at the summit of its great period of Islamic civilization. He was an
eminent Maliki scholar who specialized in fiqh and Hadith. The breadth and
depth of his scholarship are evident in his writings. The most famous of then
is his twenty-volume tasfir al Jami' li-ahkam al-Qar'an. [34]
Ash-Shafi’i: born, 767, Arabia died
Jan. 20, 820, al-Fustat, Egypt Muslim legal scholar who played an important
role in the formation of Islamic legal thought and was the founder of the
Shafi'iyah school of law. He also made a basic contribution to religious and
legal methodology with respect to the use of traditions.[35]
Classical Arabic Lexicographers:
Al-Fayruz abadi: Abu-t-Tahir Ibn
Ibrahim Majd ud-Din ul-Fairuzabadi (1329-1414) was an Arab lexicographer born
at Karazin near Shiraz (in modern Iran) and educated in Shiraz, Wasit, Baghdad
and Damascus. He lived in Jerusalem for ten years and then travelled in western
Asia and Egypt, before settling in Mecca in 1368. He remained there for the
bulk of the next three decades, spending some time in Delhi in the 1380s, and
finally leaving Mecca in the mid-1390s to return to Baghdad, Shiraz (where he
was received by Timur), and finally travelling to Ta'izz in modern Yemen. In
1395, he was appointed chief qadi (judge) of Yemen and married a daughter of
the sultan. During the later years of his life, Fairuzabadi converted his house
at Mecca into a school of Maliki law and established three teachers in it. He
also wrote a huge lexicographical work uniting the dictionaries of Ibn Sida, a
Spanish philologist (d. 1066), and of Sajani (d. 1252). An abridgement of this
last work was published as Al-Qamus Al-Muhit (Comprehensive Dictionary) and has
over the centuries itself served as the basis of some later dictionaries.[36]
Ibn Manzur: Period: 1230 – 1311. Full name: Jamaluddin Muhamad Bin Mukkaram
Ibn Manzur, was born in Tunis and died in Cairo. The author of the most
comprehensive dictionary of Arabic called Lisan ul Arab, in twenty volumes. [37]
[1] For a good over view see: Sources
of Islamic Law: An Overview by Yasin Dutton. http://www.muhajabah.com/docstorage/dutton.htm
[2] Qur’an: (33:59)
[3] Sahih Bukhari Book 8/347
[4] Sunan Abu Dawud 32/4090
[5] Sahih Bukhari Book 72/684
[6] Date of death according to Hijri
calendar.
[7] pbuh is abbreviation for ‘peace be
upon him.’
[8] ar-Razi, Fakhr ad-Din, at-Tafsir
al-Kabir, p.231.
[9] Ibn Kathir, Tafsir al-Qur’an
al-‘Azim.
[10] as-Sabuni, Muhammad Ali, safwat
at-tafasir, p.538.
[11] al-Janabizi, Tafsir bayan
al-sa’adah fi muqaddimat al-ibadah, see commentary of verse 59 of surah Ahzab.
[12] Ibn Man.zur, Mu.hammad ibn
Mukarram, Lisan al-`Arab, (Bayrut : Dar .Sadir, 1955-56). Vol.7, p. 273.
[13] Al-Fayruzabadi, al-Qamus al-Muhit,
[14] Lane, Edward William, An
Arabic-English lexicon, (London 1863-1893) under the relevant root verb.
[15] Esposito, John L. (ed.), The
Oxford Dictionary of Islam, (Oxford University Press, 2003).p.160.
[16] al-Qurtubi, Jami li-ahkam
al-Qur’an, verse 60 of sura Nur.
[17] Sahih Bukhari Book 8/347
[18] This narration is mawquf and is
attributed more correctly to Umm Salama, the wife of the Prophet.
[19] Milhafa is a synonym of jilbab.
Notice here Abdullah b. Umar uses the word milhafa (jilbab) instead of izar,
indicating that izar here is the jilbab. See al-majmu’ sharh al-muhazzab,
p.259.
[20] Al-Nawawi, al-majmu’ sharh al-muhazzab,
(Beirut, 2002), pp.258.
[21] A major reference for Islamic law
who’s interpretation of law is canonized in the Malaysian legal code.
[22] An-Nawawi, al-majmu’ sharh al-muhazzab,
(Beirut, 2002), pp.258-9.
[23] Ibn Hazm, Al-Muhalla, vol. 3,
p.217
[24] For a contemporary source see
Badawi, Jamal, The Muslim Woman’s Dress According to the Qur’an and Sunnah,
(Ta-Ha Publishers Ltd,1980) or http://members.tripod.com/iaislam/TMWD.htm
[25] Bullock, Kathrine, Rethinking
Muslim Women and the Veil: Challenging and Historical and Modern Stereotypes,
(Herndon, VA: International Institute of Islamic Thought, 2002).p.73.
[26] Ali, Sayyid, ‘Why Here, Why Now?
Young Muslim Women Wearing Hijab,’ The Muslim World, vol.95, (2005), pp.515-530.
Or,
See this Link:
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