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2)          Women: Choosing a husband

3)          Women: Working AS NURSE



6)          WOMEN CREATION








14)       Hijab (NIQAB) (FACE COVERING)




16)      Is women using perfume - adulterous ?






19)      WOMEN AURAH




21)      WOMEN DRESS






Can women live alone? If they can live alone, why can't they travel alone?

Answer:  Praise be to Allah.  

A woman may live alone subject to the condition that she is trustworthy and is not a woman of dubious character. With regard to a woman travelling without a mahram, it is clearly not allowed, as in the hadeeth narrated by al-Bukhaari (1729) and Muslim (2391) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Prophet (peace and blessings of Allah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon her unless a mahram of hers is present.” A man said: “O Messenger of Allah, I want to go out with such and such an army and my wife wants to go for Hajj.” He said: “Go out (for Hajj) with her.” 

This is completely wise, because travel involves hardship and exhaustion, and because of her weakness a woman needs someone to help her and stay by her side. Things may happen to her that may cause her to lose control when her mahram is not with her. This is well known nowadays when there are so many accidents involving cars and other means of transportation. 

Moreover, if a woman travels alone, that exposes her to temptation and men may make approach her, especially when there is a great deal of corruption. Someone may sit near her, as he does not fear Allah, and he may tempt her to do something haraam. 

If we assume that a woman is travelling alone in her car, she is exposed to other dangers, such as her car breaking down, or evil people ganging up on her, etc. 

This makes its clear that Islam is the first of all systems to take care of women, protect their honour, respect them and regard them as precious pearls that must be protected from evil. 

We submit to the command of Allah and His Messenger (peace and blessings of Allah be upon him), and we know that it contains complete wisdom and mercy, because Allah only forbids to His slaves that which is harmful for them. 

It is not correct to compare travel to a woman staying alone in a house in her own land, because there are more dangers in the place that a woman travels to. If a woman is in her own town, if anything happens to her or she needs someone to help her, she will find someone to help her. The fear of evil people attacking her is less when she is in her own town and her own house than when she is travelling. 


2. Women: Choosing a husband


Can a Muslim girl select or choose her husband? What are her rights, duties and responsibilities? What are the duties and responsibilities of parents in respect of selecting a husband for their daughter? What should parents do if the daughter insists on her own choice?


Islam has established that every marriage must be preceded by the consent of the woman who is to be married. Whether she is a virgin or a woman who had a previous marriage, her consent must be obtained before her father or guardian can act for her in any marriage contract. Indeed, when a marriage is conducted, the government registrar or other official must satisfy himself that it has the woman's full agreement. If someone is acting for her as her guardian, the government official will ask him to produce two witnesses who testify that she has authorized him to act for her in this marriage.

Several are the Hadiths which tell us that "a previously married woman has more authority over herself than her guardian. A virgin must be asked concerning her marriage. Her consent may be given by keeping quiet" (Related by An-Nassaie and Ibn Majah).

The distinction here between a previously married woman and a virgin is merely in the form of how consent is granted. A virgin may be too shy to state in words and she accepts to be married, while a previously married woman has learned practically that there is nothing to be shy about in marriage. The idea of a woman being forced into a marriage against her own wishes is not acceptable from the Islamic point of view.

A woman came to the Prophet and complained that her father had married her to his nephew without asking her consent first. She stated that the purpose of that marriage was that her father wanted his reputation enhanced through that marriage. The Prophet annulled that marriage. When he had done, and the woman was free again, she said to the Prophet: "Now I am free. I willingly consent to this marriage. I only wanted it to be known that men have no say over women in their marriages."

It is often thought that because a father acts for his daughter in marriage, he can marry her to whoever he likes, without seeking her consent. People who suggest that make a very superficial judgment. By requiring a father or a guardian to act for the woman in her marriage, Islam emphasizes the woman's honor. Marriage in Islam is the way to establish a family, and this is conducted through families. Therefore, the woman appears to have the consent of her family to her own marriage. She does not appear as the weaker party in a civil contract. In the light of the foregoing, we can state without equivocation that if a woman is forced into a marriage, then that is totally unacceptable from the Islamic point of view. Since her consent is a prerequisite for the validity of her marriage, therefore it is acceptable that she chooses her future husband. What we have to understand is that there is no rigid process of choosing a husband. If a man proposes to a family seeking to marry one of their daughters, then he must have based his choice on either first hand knowledge or proper investigation.

Similarly, if the approach is made by the woman's family, then it must be based on a good knowledge of the man and his character. As we all know, Islam does not allow the sort of free mixing between the sexes which is known in Western societies. If some aspects of that social mixing is practiced among certain sections of society in Muslim countries, then that is something Islam disallows. I wish it to be understood that I am not speaking of this type of free mixing when I am giving this answer. I am simply explaining that if a woman chooses a man as her future husband and the marriage is based on her choice, this is acceptable.

What we are considering here is that in a certain situation, a woman is able to know the character and nature of a man and she feels, on the basis of her knowledge, that he can make her a very good husband. It is perfectly conceivable that a woman can acquire such a knowledge of a man, either because he is her colleague at work, or because she has had a chance to see him acting in different situations. Such a knowledge would enable her to understand his character and to find out that he can be a good family man. When a woman has known such a man and wishes to marry him, she should speak to her family about it. Her father or guardian will take over and speak to the man either directly or through intermediaries. All this is appropriate.

What is not appropriate from the Islamic point of view is that the woman should try to get the man into a love relationship with her as it happens in films or in Western societies. As I have emphasized on several occasions, marriage is a means to establish a family, and the family figures very prominently in any marriage right from the beginning. In cases where the admiration is mutual, as may happen if the two are colleagues at work, the man goes to the woman's father and puts his proposal. She indicates her consent to her father and the process is carried through. If a woman selects a man as her future husband and he is considered to be good for her from the social point of view, then the father is required to facilitate her marriage.

He may have to go to the extent of offering his daughter to the man as a wife. If some people find this strange, let me remind them of the Hadith which is reported by Umar Ibn Al-Khattab: "Hafsah bint Umar (Khalifa Umar's daughter) became a widow when her husband, Khunais ibn Huthafah, who was a companion of the Prophet, died in Madinah. I went to Usman ibn Affan and offered him Hafsah saying: 'If you wish, I will give you Hafsah as a wife.' He said: 'I will consider the matter.' I waited for a few days, then Usman met me and said: 'I have considered the matter and I do not wish to be married now'." Umar goes on in his report: "I then met Abu Bakr and said: 'If you wish I will give you Hafsah in marriage.' Abu Bakr kept quiet and made no answer whatsoever. I felt more aggrieved with him than I was with Usman. After a few days, Allah's messenger proposed to marry Hafsah and I gave her away in marriage to him. I then met Abu Bakr, and he said: 'You might have felt something against me when you offered me Hafsah and I made no reply.' I answered in the affirmative. He said: 'What prevented me from answering your proposal is that I had learned that Allah's messenger had expressed his wish to marry her. I was not one to reveal the Prophet's secret."

All this makes absolutely clear that it is appropriate from the Islamic point of view that the marriage is initiated by the woman's family, either through her choice or that of her guardian.


3. Women: Working AS NURSE


Is a woman allowed to become a nurse in the U.S? If so they have to do all the Haram stuff as the teacher order.


In Islam, women are the counterparts of men. Every Islamic injunction addressed to man is also addressed to woman. The Islamic law is gender neutral. Both men and women are permitted to work and seek Allah’s Provision. Allah Almighty says: “And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost…..” (Aale-`Imran 3 : 195)  
In her response to the question, Dr. Su`aad Ibrahim Salih, head of the department of Islamic Jurisprudence at the Girl’s College, Al-Azhar University, states the following:  
Basically, men and women are permitted to work. However, the prime obligation here is on men, as they are the breadwinners of the family.  
Women, on the other hand, are permitted to work in public, if there is a necessity that warrants it. But in the context of her work, the Muslim woman has to keep away from what may jeopardize her religion and honor.  
For example, working in Journalism, there is a possibility that a woman will find herself entangled in mixed social gatherings with different media-related sources and personnel, especially when she works as a correspondent, that’s why I think that it is better for a Muslim woman to avoid working in that field. This view is based on what is known in Islamic Jurisprudence as ‘blocking the means’ or Sad Adh-Dhara` (i.e. blocking the means leading to evil).  
But in working as TV announcer, I say that there is nothing wrong in that as long as the announcer sticks to the Islamic dress code, avoids any form of illicit privacy or Khalwah, softening her voice beyond the normal, and avoiding wearing perfumes. This is based on the following Qur’anic verse:
“O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.” (Al-Ahzab 33 : 32)  

It is not allowable for a Muslim woman if this involves the uncovering of the `Awrah Mughalazah (the private parts) which is totally rejected in Islam unless there is a necessity for doing so.  And Allah Almighty knows best. 



Question :

I am working in an export based company , I have a question, Is it permissible in Islam that A Female can work in the office along with non Mehram persons or she works as a Assistant ( Sectary) of non Mehram Manager while she is practicing HIJAB during working

Answer :                                                                                                                  

Dear questioner, we commend you for your earnest desire to learn and practice your religion. Clearly, there is nothing wrong with a Muslim woman working as a secretary for a non-mahram male manager.

However, there are certain rules that govern this professional relationship. As a working Muslim woman should wear her hijab and abide by the ethical rules set by Islam especially when it comes to the relationship between members of the opposite sexes.

As a Muslimah, a woman’s first priority is to please her Creator, Allah the Almighty. She should never compromise her basic principles. And, she should do her best not to be with her manager alone in the office without a third party or without leaving the door wide open.

Excerpted, with slight modifications, from:




‘Can a woman work as an Airhostess, since it is a decent and highly paid job?


Why does Islam allow a woman to work as an Airhostess, since it is a highly paid job, and a decent job. I do agree with the first part, I do agree it is very highly paid - But the second part, let us analyze.

The Airhostesses are normally chosen, mainly on the criteria of beauty. You will never find an ugly Airhostess. They are selected because they are young, they are selected because they are attractive. They are made to wear clothes, which are against the Islamic ethics - they are made to wear cosmetics to attract the customers. They have to tend to certain needs of the passengers, which are mainly men, in which there is close proximity between the man and woman. And many a times the gents passeng­ers unnecessarily, they involve in conversation with the Airhostess, and even if the Airhostess wants to give fitting reply, she can not, because her job is at stake.

Many a times, the passenger may say, ‘Madam please tie my seat belt and the Airhostess has no option, but she has to tie the seat belt. What is going to happen? There is going to be close proximity between the opposite sex. Many Airlines also serve alcohol and Islam prohibits any man or woman to serve alcohol. That is the reason, all the Airhostesses are women.

Having girls beautiful and sometimes sexy, you can imagine how some people may be seeing those airhostesses. I have myself listened words in a flight by men (using descriptive words) which can not be written over here, Imagine, can a modest Islamic women, his brother or husband can bear that. He may get the passenger killed without consequences. Also airhostesses has to be living alone in hotels, and also they have to keep happy flight crew specially pilot, imagine how a young women can keep happy to them.

There are gents pursers in the flight, but they rarely attend to the customers and they are mostly in the kitchen. It is the opposite in the plane. And believe me, an Airlines cannot do without employing ladies and even the Saudi Airlines, have ladies Airhostesses. But since they can not have Saudi girls, they import the girls, they have foreign Air­hostess.

Airline is a professional entity, in which you have to hire ladies to attract the customers - and you will be shocked to know that certain rules of Airlines. For example, Indian Airlines as well as Air India. It states that, ‘After you are selected, you cannot marry for 4 years’.  Some Airlines tell you that… ‘If you get pregnant, your job is terminated.’ Imagine, some Airlines say that… ‘You retire at the age of 35’ – Why? Because you are no longer attractive. Do you call it a decent job?




What is the meaning of the following hadith?

Narrated Abu Huraira: Allah's Apostle said, "Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked.  So treat women nicely"  Sahih Bukhari Volume 4 Book 55 # 548

The Bible says that Eve was created from Adam's rib, but the Quran does not say this.  Was the Prophet (pbuh) saying that the Torah is correct, so that it is just that the Qur'an did not mention this part of the story?  Or is this a saying that has been incorrectly attributed to the Prophet (pbuh)?

And what does it mean that women will 'remain crooked' if left alone?  Surely women are not crooked by nature!


The referred saying has been ascribed to the Prophet (pbuh) in slightly varying words. It seems that the implication of the phrase "woman is created from rib" is similar to what the Qur'an has implied by the phrase: "Man is created from haste", which is quite accurately translated by Yusuf Ali as "Man is a creature of haste", implying that 'man is hasty, in nature'. Similarly, it seems that the referred phrase ascribed to the Prophet (pbuh) is not meant to imply the origin of a woman's creation, but to point out one of her attributes. Thus, the particular phrase, in my opinion, implies that a woman is like a rib, in her nature. A related narrative has also been reported in Bukhari and Muslim in the words "A woman is like a rib", rather than 'a woman is created from rib'. It is also possible that the particular narrative may have been (unintentionally) altered in its transmission - due (may be) to a mistake on the part of any one or more of its narrators - in such a way that the words "A woman is like a rib" may have transformed into "A woman is created from the rib".

Keeping the foregoing explanation in perspective, in the referred narrative, the Prophet (pbuh), in my opinion, is reported to have advised that a person should not enforce his will upon his woman (wife). On the contrary, if the person wants to enjoy a pleasant life with his wife, he should ignore her faults and benefit from her positive qualities and should try to alter her (undesired) qualities with love and affection, rather than through force. Using force at such instances may break a woman rather than straighten her (as it would a rib).

The referred narrative should not be construed to imply that all women are, generally, unbending and uncompromising, in response to force. The statement ascribed to the Prophet (pbuh) should be construed as a general statement, based upon general exposure and experience. It should not be construed as a universal law for all women.



Question :

Do you think that a woman these days can travel without a mahram to attend conferences in foreign countries? And can she travel to these countries for study without being accompanied by a mahram?

Answer :                                                                                                                  

It should be clear that Islam cares for the dignity and honor of the woman. Because of her weakness and vulnerability to being targeted by vile men, Islam is keen to close the doors to such situations by insisting that a woman should not travel long distances or stay away from home by herself unless she has taken adequate measures to ensure her protection.

In her response to your question, the prominent Muslim scholar and da`i Zienab Mostafa states:

“Nowadays the world has become a small village as the advanced means of transportation have gathered its parts, but we still follow our Islamic teachings. A woman can travel without a mahram if she finds a company of trustworthy people. This applies to performing Hajj or any other travel that is meaningful or is meant to achieve any important aim in her life, such as education or attending an Islamic function like Islamic conferences and international meetings. We can understand this from the Prophet (peace and blessings be upon him) when he promised `Adi ibn Hatim At-Ta’iy (may Allah be pleased with him) three signs when he accepted Islam: that Islam would reach the east and the west; that the companions would obtain the treasures of Kisra, the king of Persia; and that peace would be spread all over the world when Islam reached the east and west so that a woman would be able to travel alone from Yemen to Hadramout not fearing anything but Allah and the wolf, meaning she would fear nothing.

Scholars understand from this hadith that a time will come when women can travel alone when they feel secure.

So, I can say that women can travel alone if the aforementioned conditions are fulfilled. If she really can’t find any mahram to accompany her during the period of study, she can stay alone with good, trustworthy sisters, such as a Muslim hostel for women or any other.”

Excerpted, with slight modifications, from:



Question :

Must I have a mahram with me while traveling between Cairo and al-qalyoubiyyah (about 100km)? My father has passed away and my only brother lives close to his university, and he does not come except in the weekends. This will delay many important matters of mine.

Is it essential for a woman to have a mahram with her for a short journey?

Answer :  Praise be to Allah.  

The saheeh Sunnah indicates that it is not permissible for a woman to travel without a mahram. This includes both long and short journeys, according to the majority of scholars. Everything that is called traveling is forbidden to a woman unless she has a mahram with her. 

Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon her unless there is a mahram present.” A man said: O Messenger of Allah, I want to go out with such and such an army, and my wife wants to go for Hajj. He said: “Do Hajj with her.” 

Al-Nawawi (may Allah have mercy on him) said, explaining that travel here does not refer to a particular distance: 

What is meant is that everything that is called travel is forbidden to a woman without a husband or mahram, whether it is three days or two days or one day or twelve miles or anything else, because of the report of Ibn ‘Abbaas (may Allah be pleased with him), “No woman should travel except with a mahram.” This includes everything that is called traveling. And Allah knows best. End quote. 

Al-Nawawi, Sharh Muslim (9/103). 

In Fataawa al-Lajnah al-Daa’imah (17/339) it says: It is haraam for a woman to travel without a mahram in all cases, whether the distance is short or long. End quote. 

What counts here is what is customary among people. If people regard it as traveling, then it is traveling, and it is not permissible for a woman to set out on such a journey except with a mahram. 

Going from al-Qalyoobiyah to Cairo is not customarily regarded as traveling, rather there are many areas in al-Qalyoobiyyah to which it is easier and closer to travel than between one part of Cairo and another. 

Based on this, there is nothing wrong with going from al-Qalyoobiyyah to Cairo to attend to your needs without a mahram. 

And Allah knows best.

Excerpted, with some modifications, from:



Question :

What is for women in regards to men having many females in Heaven?

Answer :

As regards your question, we’d like to inform you that in Paradise believing men and women will be showered with blessings; there is no room for discrimination based on sex in Paradise. The life of women in jannah will be as pleasant and happy as the life of men. Allah is not partial to any sex. He created both of them and He will take care of both of them according to their needs and desires. Let us all work to achieve the jannah and then, in sha’ Allah, we will find there what will satisfy all of us fully.

In his response to your question, Dr. Sano Koutoub Moustapha, professor of Fiqh and its Principles, International Islamic University, Malaysia, states the following:

Thank you so much for your very interesting comments and understanding of the issue of polygamy and the blessings given to men in Heaven.

I congratulate you for your logical ability and critical way of looking at things. However, I shall also confirm to you the issue of polygamy, be it in this life or the hereafter, it should not be classified as a privilege but rather a solution as you correctly mentioned in your arguments.

In other words, Islam does not open the door of polygamy for all men as it does not open it to women at all. As you may know well that each ruling or law has an exception and the exception is not the principle, therefore, we can not judge a law through its exceptions.

In this regard, I shall remind you that rewarding a mujahid with many wives doesn’t mean betraying the female mujahid.

It simply means there is a such reward for those mujahids who are looking for it. In other words, there is no compulsion upon all mujahids to accept or reject this reward. It is exactly the same thing as the polygamy in this life.

It is meant for those who want it, not for every single mujahid. Yet every Muslim man and woman who is allowed to enter Heaven is given the opportunity to get whatever he or she wants as clearly stated in the Qur’an and many Hadiths of the Prophet (peace and blessings be upon him). This means that those women who don’t want their husbands to have more could be granted this wish and desire. At the same time if the husbands of those women want to have more than them Allah is great and can satisfy each of them in the way He, the Almighty, wants.

Therefore, a woman should not be frustrated for a privilege of polygamy offered to men. This is not, for sure, at the expense of woman. Heaven is meant for both men and women, both of them are equally entitled to get what they wish for.

Certainly, there would be no clashes in their wishes, if any, the Almighty knows how to please each of them. Having said that, I shall inform you that the existing setup of humans in terms of desire, would be changed on the Day of Judgment.

In other words, both men and women would not be allowed to enter Heaven in their existing physical makeup. They will be in a better and greater form as stated by the Prophet (peace and blessings be upon him). Both of them would enjoy living together and having whatever they wish and like.

Finally, the Prophet (peace and blessings be upon him) describes Heaven as a place where there are many things which no eyes have ever seen, no ears have ever heard before and no heart has ever felt. Let us pray the Almighty to grant us this great and wonderful place. Let us work harder and harder to be in this place. It is only through our full submission to the will and the orders of Allah that we will one day be granted this place.

Excerpted, with slight modifications, from:



Question :

Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34?

Answer :             

By Jamal Badawi, Muzammil Siddiqi

The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.

Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum 30:21)

The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty says: And live with them honourably. If you dislike them, it may be that you dislike a thing and Allâh brings through it a great deal of good.” (An-Nisa’ 4:19)

It is important that, in Islam, a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.

However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.

The Qur'an is very clear on this issue. Almighty Allah says: “Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)”  (An-Nisa’ 4:34)

"If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, God will cause their reconciliation: For God hath full knowledge, and is acquainted with all things"  (An-Nisa 4:35)  

It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.

Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said,
"How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)

It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."

Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:

"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.

Even here, that maximum measure is limited by the following:

a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.

b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so common place that they are seen as national concerns.

c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:

"Do not beat the female servants of Allah";

"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."

In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”

d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.

e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.

f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."

Excerpted, with slight modifications, from:





What is the Islamic legal ruling concerning female circumcision?


In response to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

Actually, this is a controversial issue among jurists and even among doctors. It has sparked off fierce debate in Egypt whereby scholars and doctors are split into proponents and opponents.

However, the most moderate opinion and the most likely one to be correct is in favor of practicing circumcision in the moderate Islamic way indicated in some of the Prophet's hadiths – even though such hadiths are not confirmed to be authentic. It is reported that the Prophet (peace and blessings be upon him) said to a midwife: "Reduce the size of the clitoris but do not exceed the limit, for that is better for her health and is preferred by husbands". The hadith indicates that circumcision is better for a woman's health and it enhances her conjugal relation with her husband. It’s noteworthy that the Prophet's saying "do not exceed the limit" means do not totally remove the clitoris.

Actually, Muslim countries differ over the issue of female circumcision; some countries sanction it whereas others do not. Anyhow, it is not obligatory, whoever finds it serving the interest of his daughters should do it, and I personally support this under the current circumstances in the modern world. But whoever chooses not to do it is not considered to have committed a sin for it is mainly meant to dignify women as held by scholars.

As for male circumcision, it is one of the obligatory practices in Islam. Scholars even hold that whoever finds that some Muslims have stopped practicing male circumcision should force them to revert to this Sunnah that characterizes the Muslim nation.

Excerpted, with slight modifications, from:




I study in USA. When I go to my University I cover myself with loose clothes and wear hijab. But, still that University is coeducation. I try to avoid talking to Non Mahram but sometimes I have to talk to them. 

I want to complete my education here and then want to live in some Islamic country. Is it right for me to study in USA? Does this hadith "Even if u have to go to China to learn knowledge, go" applies to woman too?

Answer: Praise be to Allah.

With regard to the hadeeth mentioned, “Seek knowledge even if you have to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in Da’eef al-Jaami’: “(It is) fabricated.” (no. 906). 

The proven hadeeth is that which was narrated by Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah).

What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.” And Allah knows best.




Is co-education allowed in Islam?


Allah says, "O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy." (Al-Baqarah 2:208)

Islam prohibits intermingling of sexes at all levels. Wherever combined sex education is conducted, the chances of getting raped are full and you may be reading all this in newspapers. These news comes out only where a girl is raped by multiple students, whereas individual rapes are not reported because this is common in school, colleges and universities. Allah says :

Say to the believing men to lower their gazes and guard their chastity… (30) And say to the believing women to lower their gazes and guard their chastity and not to display their charms in public...” (An-Nur 24:30-31)  

The Prophet, peace and blessings be upom him, is reported to have stated that “whenever two strangers of the opposite gender are alone with each other, Satan becomes the third one between them.” (Tirmidhi)” He also said, “Staring is one of the arrows of Satan.”

It is required both men and women to guard their modesty and don’t give or make a chance that you come close to start forbidden relations between both sexes. Shaitan incites you to think it just like nothing serious if you intermix each other, but this is his trick to trap human. Having close proximity of male and female, it creates an environment, which finally leads to illegal sexual relations. First you talk frankly, then shake hands, then going alone in restaurants or homes, then kissing and then finally willingly or unwillingly sexual relations. Allah says  :

“And come not near to unlawful sex: for it is a shameful (deed) and an evil, opening the road (to other evils)” (Al-Isra’ 17:32)

It is proven that girls feel much safe in unisex and the result of unisex schools and colleges are much better than co-education. When interviews are being taken of the teachers, they say that, ‘Students in Unisex schools, concentrated more than the Co-Ed. schools.’

However when interviews of students are taken, they preferred studying in Co-Ed. schools, than Unisex schools, and you know the reason very well, why? ‘Girls and boys in school, spent more time in picking up illicit sex techniques from the classmates, than acquiring knowledge from the teachers.’

May be one get saved by its strong character, but would you like to send your children to a school to get educated, or you want to send them to pick up illicit techniques or be sexually harassed?’ If it is the first, better put them in Unisex schools and colleges, if available. And Allah knows best.




Why does Islam degrade women by keeping them behind the veil?

Answer: Praise be to Allah.  

Islam stresses modesty on both men and women. This all is to maintain dignity of humanity for both, and avoid maltreatment of women. Women have by nature a strong attraction for men, so one who created us wanted that this attraction should be limited within some rules. When we abide by these rules, we will not only be rewarded, but also there will be less cases of women rape, misuse of her body and her modesty.

Hijab for men

People usually only discuss ‘hijab’ in the context of women. However, in the Glorious Qur’an, Allah (swt) first mentions ‘hijab’ for men before ‘hijab’ for the women. The Qur’an mentions in Surah Noor:

“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.” (An-Noor 24:30)

The correct view is that a woman is obliged to cover her entire body, even the face and hands. Imam Ahmad said that even the nails of a woman are ‘awrah, and this is also the view of Maalik (may Allah have mercy on them both).

Six criteria for Hijab.

According to Qur’an and Sunnah there are basically six criteria for observing hijab:

1.    Extent: The first criterion is the extent of the body that should be covered. This is different for men and women. The extent of covering obligatory on the male is to cover the body at least from the navel to the knees. For women, the extent of covering obligatory is to cover the complete body except the face and the hands upto the wrist. If they wish to, they can cover even these parts of the body. Some scholars of Islam insist that the face and the hands are part of the obligatory extent of ‘hijab’.

All the remaining five criteria are the same for men and women.


2.   The clothes worn should be loose and should not reveal the figure.


3.    The clothes worn should not be transparent such that one can see through them.


4.    The clothes worn should not be so glamorous as to attract the opposite sex.


5.    The clothes worn should not resemble that of the opposite sex.


6.  The clothes worn should not resemble that of the unbelievers i.e. they should not wear clothes that are specifically identities or symbols of the unbelievers’ religions.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

“… It seems that the view of Ahmad is that every part of her is ‘awrah, even her nails, and this is also the view of Maalik.” 

(Majmoo’ al-Fataawa, 22/110). 

In contrast to those who say that this is not obligatory, if we examine the views of those who say that it is not obligatory for women to cover the face, we will see that it is as Shaykh Bakr Abu Zayd (may Allah preserve him) said: 

“One of the following three scenarios must apply: 

1 – There is clear, sound evidence, but it has been abrogated by the verses that enjoin hijaab… 

2 –  There is sound evidence but it is not clear, and it does not constitute strong evidence when taken in conjunction with the definitive evidence from the Qur’aan and Sunnah that the face and hands must be covered… 

3 – There is clear evidence, but it is not sound…” 

(Hiraasat al-Fadeelah, p. 68-69) 

With regard to the evidence that it is obligatory to cover the face and hands: 

1 – Allah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful (Al-Ahzaab 33:59) 

Ibn Taymiyah (may Allah have mercy on him) said: 

“Allah commands women to let the jilbaab come down (over their faces) so that they will be known (as respectable women) and not be annoyed or disturbed. This evidence supports the first opinion. ‘Ubaydah al-Salmaani and others stated that the women used to wear the jilbaab coming down from the top of their heads in such a manner that nothing could be seen except their eyes, so that they could see where they were going. It was proven in al-Saheeh that the woman in ihraam is forbidden to wear the niqaab and gloves. This is what proves that the niqaab and gloves were known among women who were not in ihraam. This implies that they covered their faces and hands.” 

(Majmoo’ al-Fataawa, 15/371-372) 

2 – Allah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”  (An-Noor 24:31) 

Shaykh al-Islam Ibn Taymiyah said: 

“With regard to the phrase ‘and not to show off their adornment except only that which is apparent’,  ‘Abd-Allah ibn Mas’ood said: the adornment which is apparent is the garment, because the word zeenah (adornment) was originally a name for the clothes and jewellery, as we see in the verses in which Allah says (interpretation of the meaning):

‘O Children of Adam! Take your adornment (by wearing your clean clothes) while praying and going round...’ (31)‘Say (O Muhammad): Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves’ (Al-A’raaf 7:32) 

...And let them not stamp their feet so as to reveal what they hide of their adornment....’ (An-Noor 24:31)

Stamping the feet makes known the khulkhaal (anklets) and other kinds of jewellery and clothing. Allah forbade women to show any kind of adornment except that which is apparent, but He allowed showing the hidden adornment to mahrams. It is known that the kind of adornment that usually appears, without any choice on the part of the women, is the clothing, as for the body, it is possible to either show it or to cover it. All of this indicates that what appears of the adornment is the clothing. 

Ahmad said: the adornment which is apparent is the clothing. And he said: every part of a woman is ‘awrah, even her nails. It was narrated in the hadeeth, ‘The woman is ‘awrah,’ This includes all of the woman. It is not makrooh to cover the hands during prayer, so they are part of the ‘awrah, just like the feet. Analogy implies that the face would be ‘awrah were it not for the fact that necessity dictates that it should be uncovered during prayer, unlike the hands.” 

Sharh al-‘Umdah, 4/267-268. 

3 – It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allah (peace and blessings of Allah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).”  Narrated by Abu Dawood, 1833; Ahmad, 24067 

Shaykh al-Albaani said in Jilbaab al-Mar’ah al-Muslimah (107): its isnaad is hasan because of the existence of corroborating reports. 

I have often quoted the Hadith which states that Asmaa', the Prophet's sister-in-law, once entered his home wearing a dress made of transparent material. The Prophet said to her: "Asmaa' when a women attains puberty, nothing should be seen of her body except this and this ( pointing to his face and forearms)."


The way this Hadith is phrased means that the face and forearms of a woman may be seen by others. This clearly means that it is not at all obligatory for Muslim women to cover their faces. No one may force a Muslim, woman or man, to do something Allah has not imposed.

It is well known that a woman should not put anything over her face when she is in ihraam, but ‘Aa’ishah and the Sahaabiyaat (women of the Sahaabah) who were with her used to lower part of their garments over their faces because the obligation to cover the face when non-mahrams pass by is stronger than the obligation to uncover the face when in ihraam. 

4It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “May Allah have mercy on the women of the Muhaajireen. When Allah revealed the words (interpretation of the meaning)  ...and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” (An-Noor 24:31) they tore their aprons and covered their faces with them.”  (Narrated by al-Bukhaari, 4480) 

5 – It was narrated from ‘Aa’ishah… that Safwaan ibn al-Mu’attal al-Sulami al-Dhakwaani was lagging behind the army. He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before hijaab was enjoined. I woke up when I heard him saying “ …. Inna Lillaahi wa inna ilayhi raaji’oon…. (verily to Allah we belong and unto Him is our return),’ when he saw me, and I covered my face with my jilbaab.” (Narrated by al-Bukhaari, 3910; Muslim, 2770) 

6– It was narrated from ‘Abd-Allah that the Prophet (peace and blessings of Allah be upon him) said: “The woman is ‘awrah and when she goes out the Shaytaan gets his hopes up.”  (Narrated by al-Tirmidhi, 1173)

USA has one of the highest rates of rape

United States of America is supposed to be one of the most advanced countries of the world. It also has one of the highest rates of rape in any country in the world. According to a FBI report, in the year 1990, every day on an average 1756 cases of rape were committed in U.S.A alone. Later another report said that on an average everyday 1900 cases of rapes are committed in USA. The year was not mentioned. May be it was 1992 or 1993. May be the Americans got ‘bolder’ in the following years. In the year 1996, every day on an average 2713 cases of rape were committed.

Consider a scenario where the Islamic hijab is followed in America. Whenever a man looks at a woman and any brazen or unashamed thought comes to his mind, he lowers his gaze. Every woman wears the Islamic hijab, that is the complete body is covered except the face and the hands upto the wrist. After this if any man commits rape he is given capital punishment. I ask you, in such a scenario, will the rate of rape in America increase, will it remain the same, or will it decrease?



Question :  

Is wearing niqaab one of the conditions of Islamic dress for women?

Answer:  Praise be to Allah.

The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body. 

But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly.  Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible. 

Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely. 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allah have mercy on him) said: 

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire. 

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allah and the Sunnah of His Prophet (peace and blessings of Allah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams. 

Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392) 

Shaykh Saalih al-Fawzaan (may Allah preserve him) said: 

The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face. 

For example, Allah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”  (An-Noor 24:31)         

Drawing the veil all over the juyoob implies covering the face. 

When Ibn ‘Abbaas (may Allah be pleased with him) was asked about the aayah (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies….”  (Al-Ahzaab 33:59) 

he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it. 

In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces. 

This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.” 

Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allah knows best. 

Fataawa al-Mar’ah al-Muslimah, 1/396, 397 

He also said: 

It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society. 

Fataawa al-Mar’ah al-Muslimah, 1/399 

And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid

Excerpted, with some modifications, from:


16. Is women using perfume - adulterous ?

Question :

Is women using perfume is adulterous?

Answer :                                                                            

The above referred hadith has been narrated in Sunan An-Nasa’i, chapter on Zeena or beautification. But I disagree with the translation of the last part of the hadith “she is an adulteress” because that sounds very literal and it is not the meaning meant in the hadith. The word zina has been used for one that has indulged in unlawful lustful relationship with the opposite gender, including talking, touching, looking, etc. So, when the woman wears perfume with the intention to cast evil glances to her, then the meaning of the hadith is that she would be inciting them to lustfully look at her, which would be “zina by looking”. But this can never be considered as actual “adultery”.

The second point in the hadith, as explained in many versions like the one in Sunan Abu Dawud, is that the woman has the intention to attract men’s attention to her and she wears outrageous perfume to fulfill this desire. That means if the woman’s perfume is not outrageous or causing others to get attracted and she has no intention to attract attention, she would not fall under the category of this hadith.

Therefore, the whole issue goes back to 1) the woman’s intention; 2) the passing by men; 3) and the type of perfume.




Is it haram to lengthen your nails long?

Answer :

As the Prophet (peace and blessings be upon him) has taught us in authentic traditions, we are supposed to clip our nails regularly. It is therefore not allowed for anyone to grow nails for beautification.

Excerpted from:



Question :                                                                                                  

Why is it unlawful for a Muslim woman to pluck her eyebrows? This is a common practice among women in the Middle East. Also, is it forbidden for a woman to change her hair color?

Answer :                                                                                                     

Plucking eyebrows is considered unlawful. The Prophet (peace and blessings be upon him) has cursed women who practice it.

However, a woman is allowed to fix her eyebrows so that they don't look ugly and out of shape. The wisdom behind this prohibition is that it amounts to interfering and mutilating the Creation of Allah. Having stated this, I would like to add that Islam allows women to beautify themselves as best as they can as long as they do not practice mutilation.

As far as dyeing is concerned, it is important to remember that we are not allowed to change hair color for purpose of deceiving people about our age and our natural hair colors. So long as this distinction is kept in mind, dyeing may be permissible, especially in case of a young girl who has turned prematurely grey.

Excerpted, with slight modifications, from:



Question :

I would like to know...What is the aurah between a Muslim woman and a non-Muslim woman?

Answer :

The aurah between a Muslim woman and a non-Muslim woman is the same as the aurah between a Muslim woman and another Muslim woman. It extends from the navel (belly button) to the knees. However, it is always better for the Muslim woman to cover more of herself when she is in the presence of a non-Muslim woman so that the non-Muslim woman doesn’t describe the Muslim woman’s body to her husband or to other non-Muslim men. Hence, a Muslim woman doesn’t have to cover her hair (hijab) in front of a non-Muslim if this brings her any embarrassment.

Excerpted, from:




Can Islamic woman work with a pant even if she needed that work, can Islamic woman work with a lot of men, if she goes with her husband,


The issue of the proper Islamic dress code (for men and women) is not a question of wearing one or two pieces, or wearing pants versus skirts/dresses, but it is the issue of respecting the proper guidelines. Hence, the most important guidelines for both the men and the women that should be respected are the following ones:

  1-   The clothes should not be tight on the body revealing the shapes of the body.

2-   The clothes should not be see-through (like seeing a bra or underwear underneath a shirt or pants.


3-   The clothes should reflect modesty and


4-   The clothes should cover the Aoura (Aoura is the part of the body which is illegal to keep naked in front of others. For men, the “aoura” extends from the navel to the knees, but for women, it is the entire body except the face and the hands). Hence, any cloth that you wear which meets this requirement and is not a clear imitation of the opposite sex is acceptable, regardless if it is one piece or two or three pieces, and if it is made of Jeans/denim material or cotton or polyester.

Regarding the issue of pants, not all pants are allowed for women. The ones which are loose and don't show the parts/shape of the body are allowed. Actually, if a woman wears pants and puts over them a long shirt or sweater or skirt or dress, like it is done in many parts in the world, then the pants are actually recommended. Also, pants existed a long time ago for both sexes in the Indian subcontinent, in the Middle East, and in Africa.

As to the issue of a woman working in a place where there are many men, it is allowed as long as she respects the Islamic guidelines of conducts and the men around her also respect the proper conduct, regardless if her husband works with her or not. She should not be in seclusion with any of them nor should she be engaged in conversation that are prohibited or that can lead her or lead them to commit anything un-Islamic. Thank you for asking and God knows best.


21. Women DRESS


Is there any type of clothes or dress that we can describe as Islamic for women?

Is there any harm if a Muslim wears a shirt, tie and a pair of trousers?

Is it true in the quran that a women has to cover her entire body. Or is she allowed to wear shorts and non-sleeve shirts?


Women “awrah” is whole body except face, therefore her dress should be accordingly. However some scholars say that her face is also part of “aurah” and therefore must be covered.

Therefore Muslim women must cover their whole body and head when they are in public as an act of obedience to God. There are several places in the Qur'an and several Hadiths regarding this issue. Among them are Surah al-Ahazab (33), verse 59 and Surah an-Nour (24), verse 31.

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful”   (Al-Ahzaab 33:59) 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) .…”  (An-Noor 24:31) 

The Islamic dress should be:

1)  Wide and loose and not tight to the point of shaping the body.

2)  Not transparent or seen through.

3)  Not carrying a symbol of un-Islamic faiths.

4)  Not having sheer flagrance that tempts.

5)  Does not display an excessive ostentation or showing off.

6)  Not to be a dress that is exclusive for men.

However Muslim women may wear no-sleeves t-shirts and shorts (shorts must cover the area that extends from the navel to the knees) in the presence of other women and in the presence of the male Mahrams. The Mahrams are the people a Muslim woman can never marry such as her father, brother, uncle, son, etc.

Thank you for asking and God knows best.

Reference: IslamiCity


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