Footnotes
2 A
distinction should be made between:
a) the acceptance of Allah's word as true and supreme
in itself while not succeeding to implement it fully in one's life
hoping and trying to reach that goal, and
b) regarding one's own opinions or other social values
and pressures as more valid than Allah's injunctions and trying to
find various excuses to justify one's breaking of the law of Allah It
is the latter attitude which is not only blameworthy but akin to disbelief.
3 Yusuf
Ali, op. cit. p.904.
4 M.M.
Pickthall, The Meaning of the Glorious Koran. p.25.
5 According
to Lisan-ul- 'Arab (Dictionary of Arabic language), the term zeenah includes
"all
that which beautifies," quoted in (Mrs.) Ne'mat Sidqy.
At-Tabarruj, 17th Printing, Dar-ul-l'tisam.
Egypt, 1975 pp.20-21.
6 The
term zeenah is used in the Qur'an to refer to children, wealth, and
natural beauty in Allah's creation. See example
Qur'an 17:47, 16:8, 37:6 and 3:14.
7 This
is the interpretation of Malik, Ash-Shafi'i. Abu Hanifa and a
version of Ahmad b. Hanbal. See Al-Albani op.
cit.. pp.41.42.
8 Al-Albani
provides ample evidence that the covering of the face and hands is not required.
Suffice it to say that the woman is allowed to uncover her face and
hands during such spiritual acts as the prayers and pilgrimage. See pp.25-46.
9 One
weakness with this more stringent interpretation is that
"uncontrollable" factors are automatically forgiven without
any need for specification. The fact that Qur'an 24:31 exempts from
all "zeenah" that which is regarded as "ma dhahara
minha" is itself an indication of a concession. This concession
is confirmed by the Hadith (related to Asma' as will be seen in the
discussion of the third requirement. See Al-Albani, Ibid.. pp.25-46
10 According
to Al-Albani, this meaning of "khimar" was explained in
such authoritiesas lbn-ul-Atheer's An-Nihayah and Tafseer-ul-Hafiz
Ibn-Kathir and others. Al-Albani reports that
he knows of no difference on this point. See Al-Albani, Ibid, pp.33-34.
11 This
Hadith appears in Musnad Ahmad, also in Al-Bayhaqi. and is confirmed
in other sources of Hadith such as Sunan
Abi-Dawood. See Al-Albani, Ibid, p.59-63.
12 See
Sayyid Sabiq's Fiqh-us-Sunnah, Dar-ul-Kitab-il-'Arabi, Beirut,
Lebanon, 1969, vol. 1, p. 127.
13 At-Tabarani
and Sahih Muslim. See al-Albani, op. cit., p. 56.
14
At another occasion when the Prophet (pbuh) saw a bride in a thin
dress he said, "She is not a woman who beleives in Surat-un-Noor
who wears this." Surat-un-Noor is the Surah where the main
requirements of the Muslim woman's dress are outlined. Still on
another occasion some women from the tribe of Bani Tameem came to
visit 'A'ishah in thin clothes. Upon seeing them, the Prophet (pbuh)
said, "If you are beleivers, then these are not beleivers'
clothes." See Yusuf Al-Qaradawi, op. cit., p. 160.
15 The
term used in the Qur'an is tabarruj which means displaying of
beauty. Another derivative of tabarruj is burooj which is used in the
Qur'an (e.g. 4:77,15:16, 25:61, 85:1). Burooj means towers because of
their clear visibility. Clear "Visibility" of the woman may
result from the type of dress, the way she walks, or the way she behaves.
16 According
to Al-Albani, a further requirement is that the dress should not be
perfumed. In fact, this requirement extends beyond dress. There are
several ahadeeth which make it clearly forbidden fora Muslim woman to
wear perfumes when she goes out of her home even if she is going to
the mosque. See Al-Albani, op. cit., pp.64-66.
17 Al-Bukhari, Abu-Dawood, Ahmad, Ad-darimi. For this and other ahadeeth on the
same subject see Al-Albani, Ibid, pp.66-69.
18 For
an excellent discussion of this principle on the basis of Qur'an and
Sunnah, see Al-Albani. Ibid, pp.78-109.
19 For
this and other versions of the hadeeth see Al-Albani, Ibid, pp.110-ill.
20 Difference
exists, however, among jurists whether the knees and the thighs
should be included in the definition of the man's 'awrah. For a good
discussion on the evidence related to both views, see Sayyid Sabiq's
Fiqh-us-Sunnah. op. cit. vol.1. pp. 125-127
