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In The name of Allah,The Most Merciful,The Most gracious

My sister O my Sister [Short Beautiful Poem for


My sister, O my sister

So fragile, vulnerable and weak..

You’re a playful flower amidst the mature varying blossoms

Unmindful of the danger of deception..

 Beloved, you were innocent then..

But now,

Gone were the days when you shine purely ..

So brightly, peacefully and chastely..

I fear that the truth may give you harm

That your fading charm,

truly gave me an alarm..

 My sister, dear sister..

 Today, I know not what to do..

for what’s happening is because of you..

And you might shed tears but I might not dry them..

you may shout out of pain and I might not comfort you..

you might feel like dying and I might not do anything..

 Sister, O my sister..

We are too young to be old,

and too old to be young in the future..

You may deny,

  and I as well..

But then I know something that I would tell

 This shall give me ease if not bliss..

Today, I shall give my full trust and obedience

 to the One who loved me right from the start..

My Savior, My Rabb, My Whole

Yaa Allaah SWT. .

 Protect me and the whole Muslimat

Forgive us and grant us Jannaah.

 Allahumma Ameen.

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In The name of Allah,The Most Merciful,The Most gracious

The Role of Muslim Women in Daw’ah

“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah” [ Ale-Imran: 110] 

There many evidences in the Qur’an and Sunnah that obligates ALL Muslims, men and women to do da’wah, and enjoin good and forbid evil.

The Qur’an and Sunnah have expressed the idea of da’wa with the terms; tableegh (delivering the call), enjoining the good (ma’ruf) & forbidding the evil (munkar), recommending one another on the truth (tawaasi), being sent to give good tidings and to warn, clarifying the truth, advising (naseeha) and reminding the people, and debate and discuss with the people in the manner which is best and the struggling to make the Deen prevail.

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ

Allah (swt) says, “Invite to the way of your Lord (i.e. Islaam) with Hikmah (divine evidences), and argue with them in a way that is better.” [16: 125] 

What we can notice when we look at the evidences is that they have come in a general form, addressing Muslims as a whole – not being specific to men or women.

The fuqaha have explained that Da’wah to non-Muslims is in origin Fard Kifayah (obligation of sufficiency), meaning if some people are fulfilling it – the rest of the Ummah are not sinful and are encouraged to also perform it. However, it can become Fard Ayn (individual obligation) in the case where we know a non-Muslim who does not know about Islam and is unlikely to hear about it except through you – in this case it is our obligation to convey the message of Islam to them.

Da’wah to non-Muslims differs from da’wah to Muslims which includes enjoining the Ma’ruf and forbidding the Munkar which is an individual duty.

Ahmad narrated on the authority of Abu Bakrah that the messenger said:

 “If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment”. 

The Muslims, as individuals, are required to enjoin that which they are commanded with and forbid that which they are ordered to abstain from – if anything happens in front of them that necessitates that – according to the knowledge each individual has.

Furthermore, the Messenger (saw), when addressing the people used to say, 

“Let the one who is present convey what he has heard to the one who is absent” (Al-Bukhari). 

Consequently, enjoining the ma’roof and forbidding the munkar becomes an individual obligation (fard ayn) for which the Muslim will be sinful if he or she did not undertake it, and he is not excused for abandoning it. Thus the Muslimah, in her daily life with her husband, children, relatives, neighbours, customers, acquaintances or anyone else who they happen to meet; each one of such people needs be given the naseeha (advice), if they failed to perform a duty or was disobedient. How can this not be the case when there are sins that only she may be aware of. Such as a sin committed in front of her at a sitting where no one else is present. If she did not advise them then she will be sinful. No one else can take her place, and in his sphere, nobody other than her can fulfil it. For every munkar that appears in his sphere, no one other than the individual who witnesses it is responsible.

If one of our friends is not wearing the khimar, taking riba, has haram relations with men before marriage or engages in any other definitive haram – then you are obliged to forbid this munkar.

The Prophet (saw) said in a hadith narrated from Imam Muslim from Abu Sa’id al Khudri:

 “Whosoever sees a Munkar (an evil or wrong) let him change it by his hand, if he could not let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman” 

We are also obliged to work to establish the mechanism which will establish the Ma’ruf and ensure the removal of Munkar, the Islamic state – which has been emphasised by the hadith in Sahih Muslim, the Prophet (saw) said:

“Whosoever dies without a bay’ah on their neck dies the death of Jahiliyyah.” [Sahih Muslim] 

Women have been expressly addressed with the duty of the da’wah because Allah, subhanahu wa ta’ala, says:

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah) then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but say that which is Ma’roof (good).” [33:32] 

Ibn Abbas understood Allah’s injunction to the Prophet’s wives, to “say good,” to mean that they have to enjoin what is good and forbid what is evil. This can be taken as a general address to all Muslim women. Allah also says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ

“The believers, men and women are Auliya (helpers, protectors) of one another, they enjoin the good and forbid the evil, they perform salah and give away zakah and obey Allah.” [9:71] 

It is clear in this verse that women are addressed with this task, just as men, whenever they are capable of undertaking it.

* Removing ignorance, increasing awareness of Islam, and the creation of qualified women da’wah carriers. These results have a lasting and beneficial influence, not only on women and the Muslim community, but also on the whole society at large

* Women’s place and status in Islam would be highlighted and Muslim women would attain a better awareness of their rights and duties.

* Making dawah should be part of our children’s upbringing by making them aware that they are the future carriers of Islam; and Islam is their identity; without it they are lost.

Examples from Muslim women in the past

The Prophet’s companions who left their homes to go places that were thousands of miles away to take the new religion to people also had the support and the backing of their wives. Let’s look at some examples:

– Khadija’s (ra) comfort, help, and support of the Prophet, sallallaahu alayhe wa sallam, offer the greatest proof of the vital importance of this role. Khadijah was very rich, and she spent her money to support the da’wah

– If we look at the hadeeth narrated by Abu Saeed that the women said to the Prophet, sallallaahu alayhe wa sallam, “The men are keeping you busy and we do not get enough attention from you. Would you specify a day for us, women? He promised them a day to meet them and educate and admonish them.” (Bukhari) The fruits of this understanding and concern by the women companions of the Prophet, sallallaahu alayhe wa sallam, and the attention he gave them, are shining examples and a source of pride for Muslim women

– Aisha, may Allah be pleased with her, is also a perfect example of what the Muslim women should strive to be like. After the Prophet Muhammad, peace be upon him, died, Aisha (ra) was the main source of knowledge about the Prophets teachings. She was active in telling people about Islam and giving knowledge to those who sought it. Abu Musa Ash’ari narrated, “We never had a problem to tackle but always found a relief from Aisha (ra). Her knowledge was stupendous.” Imam Zuhri, a Tabe’ie of great renown said, “Aisha was the greatest among the living scholars.”

– Umm Sulaim (ra) teaching her son Anas Ibn Malik (ra) about Islam, even though her husband rejected Islam. When Abu Talha proposed to her (before accepting Islam) she told him that her dowry was Islam, he in-turn embraced Islam and she married him. She gave her son Anas to the Prophet (saw) as a servant.

– Umm Hakeem (ra) was the reason behind her husband embracing Islam, the aunt of Adi ibn Hatem (ra) also led him to Islam. Amra, the wife of Habib Al-Ajami would wake up her husband to make salah at night. Asmaa (ra), the daughter of Abu Bakr, encouraged her son, Abdullah ibn Az-Zubair (ra), to stand up for the truth and not fear death in the face of a tyrant.

– Sumayyah (ra) gave up her life when Abu Jahl killed her for becoming a Muslim. She was the first martyr in Islam.

– Umm Salamah (ra) left her husband and saw her children persecuted when she migrated. (She is the one who narrated the famous speech of Ja’far to Najashi). Umm Ammarah (ra) fought in defence of the Prophet, sallallaahu alayhe wa sallam, in the Uhud battle. Tending the wounded in battles was the role Muslim Women played throughout history.

– It is reported that Dawud ibn Husayn (ra), a companion of the Prophet, used to take Qur’anic lessons from Umm Sa’d Jamilah bint As’ad Ansariyyah (ra), daughter of As’ad ibn Rabi who fought in the Battle of Badr and achieved martyrdom in the Battle of Uhud. According to Ibn Athir, Umm Sa’d had memorized the Qur’an and used to give regular lessons.

Even in later generations Muslim women continued to play a large part in Da’wah and the propagation of Islam.

– Nafisa bint al-Hasan (d. 208/824) taught hadith to Imam ash-Shafi’i.

– Ibn Hajar mentioned 12 women who were musnida (transmitters of collection of hadith). He studied with 53 women.

– Ibn Asakir al-Dimashqi (499-571) took hadith from 1,300 male shaykh and 80-odd female shaykha.

What contribution can women make?

Many obstacles and restraints have been the causes behind the weakness and neglect of da’wah work amongst women.

One major reason, is that many men are not convinced about the importance of women’s role and responsibilities in the field of da’wah. This is due to the influence of eastern Mushrik culture where women are seen as slaves to men. Unfortunately some attempt to justify this by misinterpreting Islamic evidences, for example:

The Qur’anic verse: وَقَرْنَ فِي بُيُوتِكُنَّ “ …remain at your homes…” [33:33] has been misinterpreted by many, and so has the right of guardianship or Qawama. In many instances we see men objecting to women’s participation in da’wah and thus preventing them from fulfilling their role toward their fellow Muslims and to the larger society in general. Spreading Islam has been made incumbent on all Muslims, men and women.

It is vital that husbands encourage their wives to participate in da’wah work. Unfortunately, not a lot of Muslim women feel that they know enough about Islam to share it with others. They need to realize that it is their responsibility to obtain that knowledge and then share it with others. Many women also feel uncomfortable presenting to groups of people due to various reasons.

Although many women are busy due to their responsibility as a wife, mother, cook, and teacher, inside their homes, etc – as with any fard, we must make time and organise our lives such that it becomes a centre point of our lives. Women have the ability to make a real difference:

– They generally have a great effect on their husbands. If they have strong Iman and character, they have a very good chance at helping their husbands become strong as well.

– Women are more free than men in communicating with other women, either individually for da’wah activities, or in women’s learning and other forums and places of meeting.

– Women stay at home with their sons and daughters, and thus can bring them up as they please.

Practical Steps for women

* Where to do dawah: ideally where people gather regularly, such as the mosques, girls schools – trying to influence the teacher and the curriculum, associations, da’wah groups, friends, families etc.

* We need to start by seeking knowledge and developing our Islamic personalities.
Proper Islamic rules of mixing between men and women must be observed at all times

* Building of the da’wah personality: Da’wah requires sacrifices and therefore women must be prepared to bear the burdens of calling to Islam

* Da’iyat delivering lectures, seminars, sermons, should be able to persuade the listeners by addressing their minds through proofs and evidences.

* Utilising the latest communication technology is important for fruitful dawah. Radio, TV, and the internet are very efficient means for local and international mass-dawah.

* Writing and publishing such as books, newspaper, articles etc are means by which you can easily reach people. Writings should both be eloquent and convincing, through sincere, sound and documented arguments.

So, let us strive to aid in the revival of the Ummah, by being da’wa carriers – possessing thought and articulation to uphold the truth.

Each of us has a gift from Allah we should not ignore our obligation in fear of rejection or failure but, join together to contribute our talents and reasons to share the gift of Islam, truly a mercy from Allah (swt).

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

“Who is better in speech than the one who calls (people) to Allah, works righteousness, and says I am one the Muslims?” (41:33) 

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In The name of Allah,The Most Merciful,The Most gracious

Telling Muslim Brothers and Friends that you Love


Saying that you love your brothers and friends is part of the etiquette of keeping righteous company, and is a noble and good characteristic.

Telling people that you love them increases the bonds of love and strengthens the ties among Muslims.

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that a man was with the Prophet (peace and blessings of Allaah be upon him) when another man passed by and he said:

O Messenger of Allaah, I love this man. The Prophet (peace and blessings of Allaah be upon him) said to him: “Have you told him?” He said: No. He said: “Tell him.” So he caught up with him and said: I love you for the sake of Allaah. He said: May the one for Whose sake you love me also love you. Narrated by Abu Dawood (no. 5125) and classed as saheeh by al-Nawawi in Riyadh al-Saaliheen (183) and classed as hasan by al-Albaani in Saheeh Abi Dawood. In some reports of the hadeeth it says: “Tell him for it will strengthen the love between you.” Narrated by Ibn Abi’l-Dunya in al-Ikhwaan (69).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

That is because this word will instil love in his heart, because if a person knows that you love him, he will love you, even though hearts may recognize and love one another without actually speaking, as the Prophet (peace and blessings of Allaah be upon him) said: “Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.” But if a person says it with his tongue, this will increase the love in the heart, so you should say: “I love you for the sake of Allaah.” End quote.

Sharh Riyadh al-Saaliheen.

It was narrated that al-Miqdaam ibn Ma’di Yakrib (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“If one of you loves his brother, let him tell him.” Narrated by al-Tirmidhi (2392) and classed as hasan by al-Albaani in al-Silsilah al-Saheehah (417).

It was narrated from ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you loves his brother for the sake of Allaah, let him tell him, for it does good and makes the love last.”

Shaykh al-Albaani said in al-Silsilah al-Saheehah (1199):

It was narrated by Wakee’ in al-Zuhd (2/67/2) with a saheeh isnaad from ‘Ali ibn al-Husayn in a marfoo’ report.

I (al-Albaani) say: ‘Ali ibn al-Husayn is the grandson of ‘Ali ibn Abi Taalib; he is thiqah jaleel (honest and great man) one of the men of the two Shaykhs (al-Bukhaari and Muslim). So it is mursal with a saheeh isnaad.

There is corroborating evidence in the hadeeth of Mujaahid which is also mursal; this was narrated by Ibn Abi’l-Dunya in Kitaab al-Ikhwaan and in al-Fath al-Kabeer (1/67). There is another corroborating report from Yazeed ibn Na’aamah al-Dubbi, which I narrated in the other book (1726). When all the isnaads are taken into account, the hadeeth is hasan, in sha Allaah. End quote.

What is meant here is that it is mustahabb; it is not obligatory.

Al-Manaawi (may Allaah have mercy on him) said:

“Let him tell him that he loves him for the sake of Allaah” means, it is mustahabb for him to tell him, by saying I love you for the sake of Allaah, i.e., not for any other reason such as kindness and so on, because it ensures that the bond will last longer and makes love stronger, and it increases and multiplies love, and brings people together, thus the Muslims will be united, and troubles and grudges will be dispelled. This is one of the good features of Islam. End quote.

Fayd al-Qadeer (1/319).

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In The name of Allah,The Most Merciful,The Most gracious


I am a muslim women. I wear the niqaab (face veil).

I’m one of those to whom the new law in France would apply. I’m one of the ones being discussed by politicians, human rights groups and the media.

I’m one of those whom many feel the need to liberate. I’m one of those you may think is oppressed. I’m one of those many of you detest the sight of… I’m one of those whom you may believe is uneducated; one of the ones you may think has no voice.

But I do. So let me speak.

I am not Arab, Asian or even African. I am Australian. No, not ‘first generation’, ‘second generation’, or an immigrant. On my mother’s side, I’m of French-Canadian descent, and on my father’s side; British. I grew up as a Christian, and attended church occasionally. I was in the school swim team, and district netball team. I holidayed with my family in the summer on the Gold Coast, and I’m educated. I have a university degree.

When I was 18 years of age I was introduced to Islam. I studied it, and accepted it a year and a half later. By the time I reached 20, I was wearing the headscarf, and after I married I donned the niqaab.

Because of my husband? No.

My husband did not want me to wear it, although his mother and sister do, and out of respect for his wishes I didn’t do so for two years. But I wanted to, and eventually did, and knowing it to be in line with our religion, my husband knew he had no authority to prevent me, and he now greatly admires my strength.

Then, I wore it because of my father? No. He’s a catholic.

Because of my brother? Nope, haven’t got one.

My uncle? He’s an atheist.

Then because of my son? My eldest is only 8 years old. Then why??

Because I want to, that’s why.

And seeing as though my niqaab does not hurt anyone, that should be sufficient reason for all of you liberals of a liberal society; I should be able to finish my discussion right here. But although it may be so for any other style of dress, it isn’t enough when it comes to niqaab for some reason. You want more. So I will continue.

What makes me want to then? Two things: Faith and experience.

Faith? Yeah, faith. Faith in my Creator , faith in His decisions, faith in Islam. A deep faith. Many wander at the faith of Muslims, at their conviction and their commitment. It’s a faith, that if you are not Muslim, is hard to explain or describe. The scripture of Islam, the Qur’an has scientific miracles in it, such that have captivated scientists globally, leading many to accept Islam. Moreover, the Qur’an has not been changed in over a thousand years, since it was revealed; not one letter moved from its place. I dare say there isn’t a religious scripture like it, and this lends a clue as to the root of such faith.

In the Qur’an, Allah Ta’ala tells us to cover ourselves, ‘so as to be known, but not molested’. So our covering is a protection; a liberation.

Protection? you ask. Liberation? From what?

This is where I move on to my second reason for veiling. Like I said, I grew up in a Western secular society, in true Western secular style. I dressed secular, lived secular, and enjoyed all the ‘liberties’ of such a society. Did I feel liberated, free? Suffice to say, we were taught we were, so I never thought to think otherwise. It wasn’t until I became Muslim, and started covering , that I really felt liberated, and realised , before that I wasn’t.

Yet, time and time again we hear it said that we Muslim women are forced to veil, are oppressed; treated by our men folk as nothing more than ‘objects.’ And that niqaab, burqa, hijab; whatever term you use, is a form of ‘imprisonment’.

But what about the imprisonment of anxiety and depression?

What about the imprisonment of anorexia and bulimia? What about the imprisonment of frequent rigorous exercise routines? What about the imprisonment of always feeling the need to look like the super-model on the cover of Cosmo, or the pop-singer in the music video? What about the slavery to fashion? What about the entrapment of jealousy?? How many women waste their hard-earned money, destroy their physical and mental health, expose their bodies to vulnerability, abuse and extortion in order to…… in order to what??

In order to gain approval and praise.  Who’s approval and praise? Men’s.

And yes, it seems even other women too. So it seems non-Muslim women are not only slaves to men, but slaves to society as a whole. Before you scream your disagreement, which many of you may do as a knee-jerk reaction to being told you’re also oppressed, stop and think. Look around you; contemplate society today, and its values, its aspirations, its goals, its direction, its past-times, its hobbies….

What good has it done for women to doff more and more clothing? What good has it done for images of uncovered made-up women to be plastered on every billboard and magazine, on the TV, in the movies, and on the net? Has it really brought any good for women? The women in the images may aptly feel good about themselves for a while, but what does it mean for every other women? Women who look upon these images usually become anxious, jealous, unsure and critical of themselves, or all of these things. Many men who view them will become aroused, or even unhappy, less satisfied with the partners they already have. What can, and does this lead to? Cheating, dumping, chastisement, and even harassment of other women, and even children by, men, who cannot find a legitimate outlet for their constant arousal.

And yes, I can hear some of you; ‘then the men must control themselves!’ Frankly speaking that argument is well spent, not to mention futile, as most men are, inherently, only able to react to that, the same way a hungry lion would react if thrown a juicy piece of steak, and told not to eat it….

Do the uncovered women captured in these images and industries, or parading around, realise or even care how many young girls are starving, purging and stressing themselves trying to mirror their image? No.

It seems they even take perverse pleasure in it. One barely-dressed singer even boldly and crudely sung recently,

‘Don’t you wish your girlfriend was hot like me?’


What is this women and her ilk saying??

What are they implying??

What are they doing to their sisters in humanity??!

So many poor girls, eroding themselves physically and mentally as they watch with jealousy and anxiety their partners ogle singers like this. Have the same thing occur to these women, these ‘idols’; have their partners swoon over another similarly attired, and witness their reaction! And when their daughters are molested by men they themselves, or women like them, have aroused, will they reflect?

Will they act?

Will society act?

Yeah, we see it reacting: ban the burqa!

It just amazes me how many women especially, despise my choice of dress. Yet, would they rather their husband’s secretary to be dressed like me or otherwise?

Would they rather the waitress serving the table at their anniversary dinner, be dressed like me or otherwise?

Is it me and my sisters who are turning their husband’s head, or attracting their boyfriends??

Is it me and my sisters who have led their daughters to anorexia, or their sons to pornography?

Is it me and my sisters whose bodies and faces solicit their husband’s/boyfriend’s attention on every corner? Is it me and my sisters who have aroused that man to rape or harass their sisters?

Whose mode of ‘dress’ is truly oppressive and harmful to women??

So now I’ve spoken, and although I am one, I speak on behalf of hundreds. I’ve explained to you that the majority of us have chosen this mode of dress, especially in the West. I have told you that we love it, we want it, and I’ve exemplified for you the inherent good in it.

AND to those of you who really are so concerned about ‘liberating’ me, then you will listen to what I have said, and let me and my sisters be.

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In The name of Allah,The Most Merciful,The Most gracious



It had been ten years since she had set foot in a mosque. Being at university had broadened her mind in many ways, one of them being her reconnecting with Islam.

She had begun praying five times a day a month ago, and now felt ready to pray in public, at the university’s Juma prayer.

She paused and stood a few feet away from the women’s entrance. Taking a deep breath, she pulled the silk scarf out of her purse and tied it carefully on her head. Her ponytail stuck out a bit. She smoothed the creases on her long-sleeved beige shirt and tugged at the bottom of it to make it longer over her pants.

The prayer was great. She had never felt this sense of inner peace.

Afterwards, she tried mingling with the sisters, but nobody even looked her way. A few of them even pretended not to hear her greeting. The only sister who did talk to her said in a huff:  You know your prayer is not accepted in those pants and that tiny thing you pass for a Hijab. I suggest you get more Islamic knowledge and dress properly before coming back here.

The words stung her like a million bumble bees. Too numb to respond or speak, she charged out of the hall. Never again would she associate with these people, she told herself.

And never again would she return to Juma.

Are you shocked reading about this incident? Don’t be. It has been a reality in almost every Muslim community in North America.

This harsh judgment and intolerance shown towards Muslim women who do not wear Hijab can lead to at least some Muslim women to become alienated from the Muslim community, and could lead to a loss of Islamic practice.

While Hijab is an obligation clearly ordained in the Quran and Sunnah, the above-mentioned method of its enforcement and encouragement is not Islamic, according to Muslim scholars, researchers and activists. Muslims have to start seeing the issue from a different perspective, they say.


I would say that the overwhelming majority of Muslim women I have met who don’t cover and who believe in God, believe they should cover, but believe they’re not ready yet,  says Sharifa Alkhateeb, vice-president of the North American Council of Muslim Women, in an interview with Sound Vision.

This reality indicates there is a seed of faith that needs to be nurtured and encouraged. As well, it means these women need all the support they can get.

Abdalla Idris Ali is a member of the Islamic Society of North America’s (ISNA) Majlis Shura, which debates Islamic issues and establishes policy for the organization. He says what also has to be remembered is that many Muslim women are coming from cultures where the Hijab is not practiced, for whatever reason. These sisters should not be condemned. Rather, Islamic concepts like Hijab, should be explained to them.

Another possibility is that Muslim women who do not wear Hijab are coming from families which are either not practicing Islam, or are downright hostile to it.

In this situation,  it’s actually a celebration that a young Muslim woman wants to pray Juma, says Kathy Bullock, who started wearing Hijab two weeks after she converted to Islam.

I think that’s where the tolerance comes in.

Another reason some Muslim women may find Hijab difficult is because of the often negative ideas surrounding Hijab. For instance, that wearing Hijab kills marriage and job prospects. Muslim activists must seek to dispel such myths.

”There needs to be a lot more support for the women who decide to cover,” says Bullock, who completed a PhD. about The Politics of the Veil from the University of Toronto in January.

Bullock also gives a chilling warning to those who condemn non-Hijabi Muslim women: “We might be wearing Hijab but we might be doing something incredibly wrong which cancels out the reward [for wearing it].” One of these things she mentions is arrogance.


Some Muslims seek to condemn non-Hijabis out of their understanding of the Quranic injunction of enjoining the good and forbidding the evil. Yet, they fail to take the right approach in doing it, in accordance with the example of the Prophet Muhammad (peace and blessings be upon him), which was one of kindness, gentleness and patience.

Interestingly, some Muslim men and women who criticize non-Hijabi Muslim women seem to have different reasons for doing it and varying ways of approaching a sister who does not wear Hijab.

“Unfortunately on the brothers’ side there is a push to make Hijab the marker of Islamic identity,” says Bullock. She also emphasizes the hypocrisy of many Muslim men criticizing Muslim women who do not wear the Hijab, while they themselves wear tight jeans or pants, or short shorts. These forms of dress are strictly prohibited for men in Islam. Yet, go to any Juma or Jamaah prayer, and these forms of unIslamic dress can be easily seen.

I think some of the men put too much emphasis on the women instead of looking at their own selves, she says.

However, Alkhateeb thinks most of the men are less vigilant than the women about Hijab, partly because they figure the women are going to take care of it.

She argues that the majority of the Muslim men who are over concerned about with the issue of Hijab because they don’t trust themselves sexually, and fear their own reaction to a woman who is not covered Islamically.

For women, weak self-identity and faith could explain the harshness shown towards non-Hijabi Muslimas.

It is so difficult to maintain the practice of covering, emotionally, psychologically on the job and in everyday life, you get so much negativity from other people that the reaction of most of the practicing women and activists is to develop a cocoon, a protective cocoon, and part of that protective cocoon is in continually, verbally and in other ways rejecting what is unlike yourself,  explains Alkhateeb.

“And that is to shore up your own self-identity. I think that part of the reason they are so negative is because this is part of shoring up their own self-identity and because there is a hidden fear that if they let down their guard that they’ll stop covering. And if they allow any space in their mind to alternative ways of thinking that their thinking will fall apart. And that means that the underlying precepts and concepts are not strong.”


“While it is correct to say that Hijab is correct in the teaching of Islam we tend to forget that there are many other basic issues, why the over obsession?” asks Jamal Badawi, a member of the North American Fiqh Council.

Part of the reason some Muslims treat non-Hijabis so harshly is because of their lack of understanding about where the obligation of Hijab ranks on the Islamic ladder.

A more correct approach would be gradual and would mean implementing more important aspects of Islam, like Iman (faith), and praying five times a day before moving on to requirements like Hijab.

We fail to see any Ayah (verse of the Quran) pertaining to Hijab in the entire Makkan revelation that was given to the Prophet, that’s almost 13 years. The injunctions about more detailed aspects relating to the righteous Muslim community were revealed during the Medinan period. Some in the middle, and later part of that period,  explains Badawi,

This is a revealing lesson for us because it shows that Allah knew in advance what injunctions He wanted to reveal,  he adds. Yet He delayed the revelation of those matters until many, many years of preparation on the level of Iman, submission to Allah, love of Allah and the sincere desire to voluntarily obey Allah and His Messenger. Once that base was established it wasn’t difficult at all for the believing women to willingly abide by the injunctions of Allah.

Badawi says this is similar to how the Islamic commandment forbidding intoxicants was introduced.

The same process of preparation took place to the point that when the final prohibition of intoxicants was revealed it wasn’t difficult for men to abide by that willingly and immediately. He explains this was especially difficult for Muslim men, who were the ones reported more likely to consume alcohol than women at that time.

Some well-intentioned Muslims seem to miss these lessons from the gradual revelation and become too legalistic to the point of doing more harm than benefit, notwithstanding their good intentions, adds Badawi.


Muslims gain a little bit of knowledge and they want to run around with a baseball bat and beat people over the head with religion. That’s exactly what [has] made many young people leave the mosque, says Alkhateeb.

Using the right method to tell Muslim women about Hijab is crucial, just as it is in advising Muslims to implement any other requirement of the faith.

In the Prophet’s whole life he led by encouragement not pressure,she says. The way he behaved is the opposite of how most Muslims who are practicing Muslims behave towards each other in terms of giving advice. His way was not carrying around a religious baseball bat.

The thinker and writer, who has also been an activist for the last 35 years points out the “baseball bat” methodology is in full swing when many Muslims encounter non-Hijabis.

Instead of inviting her and embracing her, they’re immediately trying to think about what they can criticize her about, says Alkhateeb.

The Prophet also did not use“vigilantes” to impose a religious requirement like Hijab.

When we deal with the Sunnah, we find that he never appointed vigilantes to go around to reinforce something that believing Muslim women were encouraged to do, or use any harsh words or actions to arrive at that desired situation or desired setting, says Badawi. “The approach that he followed which we should follow as our example was not to focus on issues like Hijab before Iman and psychological and spiritual preparation was in place.

Badawi stresses inviting to Hijab and other Islamic requirements should be done in a way “that would motivate people to respect the moral values of society rather than simply forcing them to do so. In fact that goes back to the definition of Islam which is willing trusting and loving submission to Allah and obedience to His Messenger.”

As an example, he cited an incident from the lifetime of the Prophet when a Bedouin man urinated in the mosque. When other Muslims saw this, they became very angry and wanted to rebuke him harshly.

The Prophet on the other hand, stopped them and told the man gently what he was doing was incorrect.

That story is a classic example of the contrast between the attitudes of some well-intentioned Muslims who want to correct the wrong immediately and by any means and the approach of the Prophet of kindness, gentleness, persuasion and wisdom,” he explains.


The other aspect which is frequently missed is another rule of ordaining the good and forbidding the evil which was addressed by many scholars especially by the famous Shaykh ul Islam Ibn Taymiyyah,” says Badawi. “The rule basically is that if in a given situation, attempting or trying to forbid the wrong may result in greater harm than benefit, then it is better to tolerate the wrong on a temporary basis.

I think the classic example that Ibn Taymiyyah is referred to is when the Tatars invaded Muslim lands, explains Badawi. He was told that some of these soldiers were drinking and that they should be stopped because this is part of forbidding the wrong yet, he advised that they should be left alone. His reasoning was that if those soldiers become sober, they might go on killing more people which is a greater harm than drinking.

This is not a new rule, he emphasizes. It is a basic rule in Usul al-Fiqh, the roots of Islamic law, that if some harm is inevitable then it is better to tolerate the lesser harm in order to prevent great harm.

Badawi demonstrates how this rule could apply to a situation where a Muslim sister who does not wear Hijab attends Juma prayer.

For example, if that sister is approached in a harsh way she may not come again which could hurt her and hurt the community at large. But if she’s welcomed first and there’s demonstration of brotherhood and friendship, then in a gentle and wise way that is suitable for her, she can be encouraged, then of course it would be a far better result than the confrontational, harsh approach.


It’s only by mixing in the right company that someone who is contemplating Hijab will have the strength and courage to make the final act, says Bullock.

This means women offering friendship, as well as involving the sisters in Islamic activities through organizations like Muslim Students’ Associations. Bullock notes that if a Muslim woman wants to do something for Islam she should be applauded “because she could be out there doing something else.”

Muslim organizations have a duty to say what is right and to invite in the best of manner women to cover and to support them when they do so but that doesn’t mean individuals should be judgmental when women are not covering, she adds.


However, Ali and Badawi draw the line of involvement of non-Hijabi Muslim women in Muslim organizations at the leadership level.

They both say that any Islamically-oriented organization will select a person to be their leader who reflects their goals and aspirations. That means a Muslim woman who does not wear Hijab would not be selected because she is not fully following the precepts of Islam. Similarly, a Muslim man who is not fulfilling Islamic obligations like prayer, chaste behavior, etc. would also not be selected for a leadership position in such a milieu.

Badawi says this is not exclusion. Rather, it is the natural outcome in any milieu which aims to be Islamically-oriented. Its leadership will represent the precepts of Islam as much as possible.

I’m against the term exclusion because if we apply the Islamic Shura (consultative) method then the leadership would emanate from the people, will be chosen by the people. And if the community or Islamic organization in a given setting are truly Islamically oriented, one would expect that the person chosen to be the spokesperson and symbol of that organization should reflect their conviction and values in the best possible way.


Badawi gives an example of how he, with my weaknesses approached an aggressive non-Hijabi sister and the result.

Many years back, during a visit to Australia, one sister, during one of his lectures, a non-Hijabi Muslim woman asked questions about Hijab, in a disapproving manner. He talked to her kindly and give information without harshness.

Two years later, he returned to Australia, and a sister in full Hijab approached him, asking if he recognized her. He did not.

“I am the one who was arguing with you about Hijab two years ago,” she told him. “But it is the approach and information that you gave me that helped me to study more, to educate myself and to make up my own decision and I am happy with what I decided.”

by Samana Siddiqui

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In The name of Allah,The Most Merciful,The Most gracious

Why Hijab? It’s Virtues, Beauty and Obligation

Some Sisters do not truly know the excellence and virtue of Hijab, they feel envious of non-Muslim women. Because they see them looking ‘beautiful’ for all to see. Hence, the Muslim woman then compares herself with them and feels ‘ashamed’ of her own Hijab.

This is, therefore, a reminder to our sisters about the superiority of Hijab. It is a reminder that Hijab will always reign supreme and that a true Muslim man will forever be dazzled by the beauty of the Muhijabah (woman who wears the Hijab).

Allah SWT said

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms….” (Qur’an 24:30-31)

Hijab is:

1. Act of obedience

The Hijab is an act of obedience to Allah and to his Prophet (peace be upon him), Allah says in the Qur’an:

“It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.” (Qur’an, 33:36)

After commanding men to lower their gaze, Allah said:

“And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.” (Qur’an, 24:31)

2. Modesty

Allah made the adherence to the Hijab a manifestation for chastity and modesty. Allah says:

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.” (Qur’an, 33:59).

In this verse there is an evidence that public display of a woman’s beauty is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah made it permissible for them to lay aside their outer garments reminding, however, that is still better for them to keep their modesty.

O’ My sisters in faith!

Hijab is Allah’s protection of your natural beauty. You are too precious to be “on display” for each man to see. It is Allaah’s preservation of your chastity.Allah purifies your heart and mind through the hijaab. Allah beautifies your inner and outer countenance with hijaab.

3. Purity and honor

Hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord.

O’ Muslimah !Hijab defines your femininity You are a woman who respects her womanhood. Allah wants you to be respected by others, and for you to respect yourself.

Hijab raises your dignity. When a strange man looks at you, he respects you because he sees that you respect yourself.

Allah revealed us the Hikma (wisdom) behind the legislation of the Hijab:

“And when you ask them (the Prophet’s wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.” (Qur’an, 33:53)

The Hijab seeks greater purity for the hearts of believing men and women, because it screens the desires. Hijab blocks the sight, prevents Fitna and minimizes the chances of any ill thoughts and greed of sickened hearts.

“…Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honorable manner.” (Qur’an, 33:32)

4. Shield

Hijab protects your honour. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you!

The Prophet (peace be upon him) said:

“Allah, Most High, is Ha’yeii (Bashful), Sit’teer (Shielder). He loves Haya’ (Bashfulness) and Sitr (Shielding; Covering).” The Prophet (peace be upon him) also said: “Any woman who takes off her clothes in other than her husband’s house (to show off for unlawful purposes), has broken Allah’s shield upon her.”

Moreover, the Hijab fits the natural bashfulness as part of the nature of women.

5. Piety

Allah says in the Qur’an:

“O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.” (Qur’an, 7:26)

The widespread forms of dresses in the world today are hardly a cover and shield for the woman’s body. For Muslims dress is also an act of Taqwa (righteousness) .

6. Sense of honor

Hijab also protects a man’s Gheerah. A normal man will not like others to gaze at his wife or daughter, because he is protective about them and has that feeling of protective jealousy. Gheerah is the emotion that drives a man to safeguard his womenfolk from strangers. A Muslim man has Gheerah for all Muslim women. But free intermingling of sexes and absence of Hijab destroys the Gheerah in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Hijab proves you Independent

Hijab expresses your independence. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems.

Hijab never oppress

Rather, Hijab gives you the freedom of movement and expression. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence.

Allah wants others to treat you – a Muslim woman – with kindness. And the hijaab brings about the best treatment of men towards you.Hijab preserve and save your beauty for just one man to enjoy i.e; your husband.

Hijab helps you to enjoy a successful marriage. Because you reserve your beauty for one man alone, your husband’s love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship.

Hijab covers the head and NOT the brain, It never abstains you to free and open thinking..

Hijab brings about peace and stability in the society Yes this is true! Men do not cause corruption by forming illegal relationships because you – the Muslim woman – calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate…

So a Muslim woman in hijaab is dignified, not dishonoured, noble, not degraded, liberated, not subjugated, purified, not sullied, independent, not a slave, protected, not exposed, respected, not laughed at, confident, not insecure, obedient, not a sinner, a guarded pearl, not a prostitute…

O Dear Muslim sister!

Come towards the gates of Paradise with us! Fulfill your duties towards Allaah, put on your adornment – put on your hijaab, and race towards Jannah (Paradise) by doing all good actions. You should agree by now that wearing hijaab is extremely beneficial – it must be – because Allaah only commands what is good…

“Their reward is with their Lord: Gardens of Eden underneath which rivers flow wherein they will dwell for ever; Allaah is pleased with them, and they are pleased with Him; this is (in store) for whoever fears his Lord.”[Noble Qur’an 98:8]

May Allah guide all to true path! Ameen!

JazakAllahu Khair for Reading

Composed and written by Prnxess *IM*

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