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Cute Hijab Styles

A hijab is the head covering traditionally worn by Muslim women, and it is an Arabic word which means "cover." The Qur'an, the religious text followed by Muslims, says male and female followers to be modest in their dress.


Wrapping a Shawl or Full Scarf

Wrapping a shawl basically means that the hijab has been created using a full scarf.
First, an under scarf (often a solid color) is used to wrap the hair.
Then a bigger scarf is placed on top of it, creating a very long hijab style.
This is good for cold weather and also when you want to accessorize using one solid and one print scarf.
Wrapping a shawl is going to give a lot of coverage to the woman wearing it.


Wearing it Long on One Side

A cute hijab style is wearing the scarf longer on one side.
When this style is worn, it is important to cover the hair completely with an under scarf, as this style does not offer the complete coverage of others.
A slim scarf can be used on top of the under scarf and tied behind the neck.
The ends of the scarf can be braided and worn to the side.
This style should be worn with a turtleneck or full under scarf, as it would leave the neck exposed otherwise.


Securing it with Pins and Other Accessories

Another cute hijab style is wearing them with fancy hijab pins and other accessories, such as scrunchies and colorful ponytail holders.
Hijab pins are fancy pins that can be attached to a hijab, almost like a bobby pin with a rhinestone pendant on one end.
They come in a variety of colors and shapes, such as flowers, hearts and stars.


One Print and One Solid Scarf

Wearing a hijab with one print and one solid scarf is a popular style.
Many times, the under scarf is a solid, but women can mix it up by doing the opposite.
Black and white under scarves are very basic colors, but this rule can be switched up for a fresh look, and the print scarf can be worn as the under scarf.
Other colors can be used for the under scarf, as long as it matches the print.

Ref: By, Nia Stanley.
www.ahlulbaytportal.com

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Hijab in Islam

By Mahboubeh Gandom Abaadi (A Seminary Graduate and Lecturer)
Through an analytical approach, the present research is an attempt to find fair answers to such questions, investigating the issue of “hijab”? in Islamic community and among other peoples and nations in the past as well as analyzing its philosophy by benefiting from the original sources of Islamic school of thought, thereby achieving a clear vision for the status of implementing this stable and firm value within the contemporary Iranian society.

‘Hijab’ is an Arabic word which literally means to put on, to cover, curtain, veil or covering (noun); however, among all these meanings, curtain or veil is more common and as a result it has led many people to suppose that Islam wants women to always stay at home behind the curtains and not to go out.

In this regard, the great scholar, Martyr Morteza Motahhari states: “Covering for women in Islam means that in their interactions with men, women cover their bodies and don’t try to exhibit themselves or have coquettish behavior”?. (1)
The related verses in Qur’an as well as jurists’ Fatwa in this regard refer to and highlight this principle.
The module for covering in Islam can be achieved via Qur’an and tradition sources.
In related verses, the term ‘hijab’ is not directly used.
In other words, the verses in this regard, in holy chapters of either Noor or Al-Ahzaab indirectly refer to the limitations with regard to dress code and the interaction between men and women without using the word ‘hijab’. (2)

Considering the abovementioned words, ‘Islamic hijab’ or ‘Islamic covering’ will be succinctly explained and described in the next parts of this article.


Notes:

(1) Motahhari, Morteza, 1996. Hijab.Sadra Publishing Center , 43th Edition, P. 28

(2) Ibid

www.ahlulbaytportal.com

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Hijab-wearing Girls Banned from School in Azerbaijan

A female Al Jazeera correspondent, who is covering the terrorist activities from different cities in Syria for months, was quickly moved to Qatar, after one of the commanders of Al Nusra Front, Al-Qaeda affiliated Wahabi-Deobandi terrorist group, raped her in Aleppo.
Egyptian daily Al-Nahar reported that Ghada Oweis, Al Jazeera correspondent, has long been working alongside terrorist groups Al-Nusra opposed to Bashar al-Assad in Aleppo to send reports to Qatari network.

A few days ago on the invitation of one of the commanders of this Salafist Wahabi-Deobandi militant group, she went to his office.
Surprisingly however, the Al-Nusra militias did not allow her camera crews to enter the office. And they took Ms. Oweis by force and told the crews to come back for interview tomorrow.

Al Jazeera correspondent was rushed out of Syria via Turkey, when it was discovered she was raped by the commander of Wahabi-Deobandi Al-Nusra Front of Al-qaeeda in Aleppo.
She was transferred to Qatar later in critical situation becuase of raped by the so-called Saudi funded Islamist militants, she is emotionally in shock.

Returning to Qatar, Ghada Oweis demanded justice and asked the senior leaders of Al-Nusra group to punish this commander.
Reportedly Al Jazeera is trying to prevent the reporter from affirming the news by ways of pressure and payments of huge amount of money to maintain the good image of the terrorists fighting in Syria However, Al-Nursa front officials claimed that the Ms Ghada Oweis was not raped by the ring leader of terrorists group and termed that she presented herself for Jihad ul Nikah (Sexual Jihad) in front of Wahabi-Deobandi leader.

The terrorist militias in Syria have been committing numerous acts of violence and shameless atrocities against the civilians, by using a Fatwa; issued by one of the Muftis of Salafists, that militias fighting in Syria can force women to ‘Jihad al Nikah’ (Girls must participate in "marriage" to fulfill their Jihad obligations in Syria).

www.shiitenews.com

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Boys Keeping a Beard and the Importance of Hijab for Girls

Boys - Keeping a Beard
A beard is considered a feature of beauty and a symbol of manliness. Men should be conscious of, and cultivate, their masculinity, and women should be conscious of, and cultivate, their femininity; no sex should imitate the other, because it means an inferiority complex with respect to the other. For this reason, it is forbidden to shave the beard, but it is not necessary that the beard should be very long. It is permitted for a man to keep the beard trimmed but not such that people would say he shaved, or he had just neglected to shave : a medium beard is recommended. a moustache should not be allowed to grow too long, it should be clipped so that it does not cover the lips. This may be part of Islam's concern for hygiene and neatness.
A beard distinguishes Muslim men from others. The Prophet commanded Muslims to keep themselves distinct from, and not imitate, other communities.
Fatwa 2920 :
It is unlawful on the basis of obligatory precaution to shave one?'?s beard, and it is also unlawful to get wages for shaving the beard of another person. However, if a person who does not shave his beard is made a target of ridicule and has to suffer humiliation which is intolerable in the eyes of the wise persons, it is permissible for him to shave his beard.
Article of Islamic Acts (Khui)
The Fatwa of our present Mujtahid, Ayatullah al Uzama Syed Ali al-Husaini Seestani, is similar on this issue.
[The rest of the lesson to be utilised for discussion with the youth as to the pressures that cause them to disobey the command of keeping the beard]
GIRLS - IMPORTANCE OF HIJAB
The importance of Hijab will be briefly discussed in the light of the verses of the Holy Qur'an on the subject. Allah says:
"Say unto the believer men to cast down their gaze and guard their private parts; that is purer for them. Verily Allah is Well-Aware of what you do.
And say unto the believing women that they cast down their gaze and guard their private parts; and not to display their adornment (Zeenat) except what becomes apparent of it; and to draw their headcovers (Khumur) over their neck slits (Juyoob); and not to display their "Zeenat" except to their husbands… (an Noor, 24:31,32 part)
The verse first informs men of their duty in Hijab and then the women. Some important words in the second verse are:
Zeenat: This is something we use to beautify ourselves like clothes, ornaments, jewellery, etc.
Khumur: These are head covers or scarves.
Juyoob: The neck slit was usually low in Arab dress and the women did not cover their necks. So in this verse they were ordered to cover their exposed necks with the head covers.
In another verse Allah says:
O Prophet! Say unto your wives and your daughters and the women of the believers that they let down upon themselves a robe (Jilbab); so that they may be distinguished, so that they will not be troubled; Allah is Oft-Forgiving, the Most Merciful. (al Ahzab, 33:59)
Here the word Jilbab refers to a covering that is bigger than a headcover and shorter than a shawl and is designed to cover the head and shoulders.
According to the command of Allah, the coverings for women that form their Hijab is Wajib, and disobedience of this command earns Allah's anger.
The entire body of the woman except hands and face should be covered. The overall appearance of the dress is that it must be loose so it does not reveal the form of the woman, and it should not be attractive in a way that it draws the eyes of the people to the wearer.
Reference: ImamReza.net

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Psychological Tranquility

Without limits being established for relations between men and women or with unlimited free associations, sexual excitement and stimulation increase and demands become unquenchable and insatiable.
The sexual instinct is a powerful, deep-rooted instinct which resembles the fathomless ocean .
Although one thinks that by obeying it, one will have tamed it, its rebellious nature continues to show forth.
It is like a fire: the more fuel is added to it, the greater would be its flame.
In order to comprehend this, two points should be noted.

Firstly, just as history recalls those who coveted wealth, who were continuously seeking to add to what they already had and however much more they gained, they were still greedy for more, it also mentions those who were covetous for sexual pleasures.
In no way were they satisfied by possessing beautiful women and dominating over them.
This was the situation of all of those who had harems and, in truth, all those who had the power to possess women.

Christensen writes about the Sassanian rulers:
The women we see carved into stone at Taq-i-Bustan are only a few of the 3000 women Khosrow Parviz possessed in his harem.
This king was never satisfied sexually.
Whenever girls, widows or women with children were presented to him for their beauty, he would order that they be sent to his harem.
Whenever he desired to replenish his harem, he would write letters to his governors wherein he would describe the perfect and beautiful women he wanted.
They then would send him any women who fit his description."

Stories like this are endless in history.
In most recent times, this greed does not take the form of harems but exists in another form with the difference that today it is not necessary for a person to have the wealth and possibilities that Khosrow Parviz or Harun alRashid had.
Today, with the blessing of contemporary culture, it is possible for a man who only has one-thousandth of the possibilities of Parviz or Harun to take advantage of women.

Secondly, have you ever considered what the desire to serenade or write love poems stems from in humanity?
A large part of world literature is filled with love poems. In this type of literature, a man praises his beloved, asks for his needs to be satisfied by the beloved, raises the position of the beloved as he lowers his own status and suffers greatly from separation.
What is this?
Why does humanity not behave in the same way towards other needs?
Have you ever seen a person who worships money or a person who is ambitious for higher material positions, writing love poems on money or on ambition?
Has anyone ever written a love poem asking for bread? Why is it that people enjoy listening to or reading the love poems of another?
Why is it that so many people receive such pleasure from Hafiz's love poems?
Is it not because each person senses that it conforms to some very deep instinct which possesses their whole being?
How mistaken are those who say that the one and only reason which forms the basis for human activity is an economic one!

Human beings have developed special literary rhythmic forms to express sexual love just as they have done with spiritualities whereas no special literary rhythmic forms have been developed for things which are essentially material like bread and water.
We do not want to insinuate that all loves are sexual nor do we mean to imply that all of Hafiz's or Sa'adi's poems stem from their sexual instinct.
This is something which needs to be discussed separately at another time.

But what is clear is that many of the love poems are ones written by men in devotion to women.
It is sufficient for us to recognize that a man's attention towards a woman is not based on bread and water so that it can be satiated when the stomach is full.
Rather, it either takes the form of greed and worship of variety and multiplicity or the form of love and love poems.
We will later discuss under what conditions the state of greed and sexual covetousness is strengthened and under what conditions love and love poems assume a spiritual quality.

At any rate, Islam has placed special emphasis upon the amazing power of this fiery instinct.
There are traditions which speak of the danger of a 'look', the danger of a man and woman being alone together and, finally, the danger of the instinct which unites a man and a woman.

Islam has established ways of controlling, balancing and taming the instinct.
Duties have been given to both men and women in this area.
One duty which is the responsibility of both men and women relates to looking at each other.
"Say to the believing men to cast down their glance and guard their private parts..." (24:30).
And, "Say to the believing women to cast down their glance and guard their private parts." (24:31).
In summary, the command is that a man and a woman should not fix their eyes upon each other; they should not flirt with each other; they should not look at each other with lust or with the intention of seeking sexual pleasure (unless it is within the sacred bounds of marriage).

Islam has established a particular command for a woman which is that she covers her body from a man with whom she is not mahram and that she should not flaunt herself or put her body on display in society.
She is asked not to stimulate the attention of men by any means.

The human soul readily accepts stimulation.
It is great error to think that the sexual desires of humanity are limited in extent and that after a certain point, are naturally satisfied.
Just as the human being, man or woman, is never satiated with wealth or position and is continuously seeking more, in the area of sexual desires, it is the same.
No man is ever naturally satisfied by beauty and no woman is ever naturally satisfied by a man's attention and the conquest of his heart.
Clearly the desires of the heart are never satiated.

On the other hand, unlimited demands are never fulfilled and a sense of deprivation is continuously felt.
Not achieving one's desires results in psychological illnesses and complexes.
Why is it that in the West psychological illnesses have increased?
The reason is freedom of sexual ethics and continuous sexual stimulation through the newspapers, magazines, cinemas, theaters and official and unofficial parties and even the streets and alleys.

The reason why the Islamic command to cover is exclusive to women is because the desire to show off and display one's self is a particular trait of women.
She is the hunter in the domination of the hearts of men and man is the prey, whereas man is the hunter in the domination of the body of women and she is the prey.
A woman's desire to display herself comes from this essence of the hunter.
It is the female instinct which, because of its particular nature, wishes to capture hearts and imprison the male.
Thus, the deviation begins with the female instinct and therefore the command to cover was issued.

by Ayatullah Murtadha Mutahhari, The Islamic Modest Dress

www.ahlulbaytportal.com

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Solidifying the Root of the Family

There is no doubt that anything which confirms the roots of the family and increases the perception of marital relations is good for the family unit.
The greatest efforts must be made to have this happen.
The opposite is also true.
Anything which causes the relationship between a husband and wife to grow cold is detrimental to a family and must be struggled against.

Finding the fulfillment of sexual desires within the family environment and within the framework of a legal marriage will strengthen the relationship between a husband and wife causing their union to become more stable.

The philosophy of the modest dress and the control of sexual desires other than with a legal wife, from the point of view of the family unit, is so that one legal partner will be the cause for the wellbeing of the other, whereas in the system of free sexual relationships, one's legal partner is psychologically considered as a competitor, someone who gets in the way of that person's 'fun' like a prison guard.
As a result, the basis for the family becomes enmity and hatred.

The youth of today have fled from marriage and whenever marriage is suggested to them, they say, "It is too soon.
I am still too young," or give some other excuse because of this very reason.
In the past, one of the greatest desires of the young people was to get married.
They were not so particular before about the blessings of Europe which introduced so many women as goods.

Marriage in the past was undertaken after a time of anticipation and wishful thinking.
For this very reason, the partners saw their happiness and well-being in their partner.
But today, sexual desires are so freely satisfied outside of marriage that there is no longer any reason to have the former feelings.
Free relationships of girls and boys have made marriage look like a duty and a limitation to them. It then becomes necessary to speak to them about ethics, morals, etc.
As some magazines suggest, it must be forced upon the young people.

The difference between the society which limits sexual relations to the family environment and a legal marriage with a society which promotes free relationships is that marriage in the first society is the end to the anticipation and deprivation whereas in the latter, it is the beginning of deprivation and limitation.
In the system of free sexual relationships, the marriage contract ends the free period of boys and girls and it obliges them to learn to be loyal to each other whereas in the Islamic system, their deprivation and anticipation is met.

The system of free relationships, in the first place, causes boys to become soldiers of fortune because of marriage and the formation of a family and not until their high, young spirits tend to become weak, do they turn to marriage.
Then a girl is taken because she will bear children or clean the house or act as a maid.
In the second place, it weakens the roots of the existing marriage.
Instead of the marriage being based upon a pure love and deep affection where they know their partner to be the person who shares in their happiness, the reverse happens.
They look at their partner with the eyes of a competitor, as a person who prevents freedom and brings limitations.
As they say, each one becomes the other's prison guard .
When a boy or girl want to say, "I am married," they say instead, "I have taken on a prison guard." What does this mean?
This means that before marriage they were free to go wherever they wanted to flirt.
There was no one to tell them what to do.
But after marriage, these freedoms were limited.
If a man goes home late one night, there will be an argument with his partner. "Where were you?" If he talks with a young girl, his wife objects.
It is clear to what extent family relations become weakened and cold in such a system.

Some people like Bertrand Russell believe that the prevention of free relationships is not just for the certainty of men in relationship to future generations because methods of birth control have been developed to solve this difficulty.
Thus, the issue is not just the knowledge of who the father is.
The other issue is that the purest of emotions exist between the marriage partners and the relationship should be based on unity and solidarity.
These goals can only be met when the partners close their eyes to other relationships, when the man closes his eyes to other women, when the wife is not bent on stimulating and attracting anyone but her husband and when the principle of forbidding the satisfaction of sexual desires outside of the family, even before marriage, exists.

In addition, when a woman who has progressed following Russell and people like him and in accordance with the 'new sexual ethics' still seeks her love in another in spite of having a legal husband.
When she sleeps with a man who has become the love of her life, what assurance is there that she will take preventing measures with a man who is her legal husband whom she does not love and not get pregnant by the man she now loves and then claims her legal husband to be the father of the child?
It is clear that such a woman will prefer to have her child be the product of the man she now loves, not of the man who the law says is her legal husband and the only person by whom she should have children.
It is natural that a man should have children by a woman who loves him and not by a woman who is forced upon him by the law.
Europe has clearly shown that the statistics for illegitimate children has risen at an alarming rate despite the modern means for preventing pregnancy.

by Ayatullah Murtadha Mutahhari, The Islamic Modest Dress
www.ahlulbaytportal.com

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دسته: Woman

بازدید: 2339

Hijab; A Divine Value

"Tell the believing men that they shall subdue their eyes, and safeguard their private parts (from being seen).
This is purer for them.
God is fully Cognizant of everything they do.
And tell the believing women to subdue their eyes, and safeguard their private parts (from being seen).
And they shall not display their beauty and ornaments, except what is apparent of it. And they shall draw their scarves over their bosoms." Nur24:30, 31

Throughout the whole history of the human race, people have wanted to change the appearance of their bodies.
Archeological evidence and contemporary practices around the world have shown that humans add clothing, paint, or jewelry, and even alter the shape of their body parts.


The Functions of Clothing

Man without clothes appears to be a peculiarly, perhaps uniquely, naked animal, or a hairless naked ape.
There is, however, a false implication in this title, which is that other apes are clothed by hair or fur.
That is apart from not being up righting which requires less covering.

The question, therefore, is why people adorn their bodies, why people wear and have worn clothes, and what are the functions of clothing?


In general there are two main theories in regards to the functions of clothing:

1. Seduction:

It may be surprising to learn that some of the psychologists of today suggest that the motivation of wearing clothes is precisely that of immodesty or exhibitionism.
They argue that it is the job of clothing to attract attention to the body rather than to deflect or repel that attention.
The body, then is more openly on display according to this theory. Rudofsky[1], for example, is explicit on this matter; he argues that the woman has to keep her mate ‘perpetually excited by changing her shape and colours.
Women's clothes, he says, are governed by the Seduction Principle and men's clothes are governed by Hierarchical Principle.
His theory has been also associated with what has become known as the ‘theory of the shifting erogenous zone'.
Erogenous zones or body hot spots are different parts of the body of a female, which are seen as more attractive.
Such as hair, breast, bottom, legs, etc.


2. Protection:

According to this theory the primary motivation of clothing has been to protect the body against physical and psychological ( moral ) dangers.

www,islamic-laws.com

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Why Hijab?

Summary:

The Non-Muslim Western Woman makes a judgment call out of ignorance towards an intelligent, well-informed and eager to express her opinion, Muslim/Hijabi woman.

Back story:
The Muslim hijabi woman, born and raised in Ontario, Canada.
A firm believer in women's rights in Islam and a strong advocate for hijab.
This woman has lectured on the virtues of hijab and has been confronted many, many times about her veil and has prepared herself more each time she is confronted.

The western woman immigrated to Canada at the age of four. Grew up unhappy feeling pressured as a teenager to look a specific way but could not fit in.
Eventually finding her womanhood and a new body she exploits herself regularly to vie for the attention of men everywhere she goes.
She knows little about Islam and Muslims but she likes to think she knows it all.
An outspoken woman willing to speak on matters she knows nothing about.


The scene: Non-Muslim woman meets Muslim woman on the streets of Toronto.

Facts: This type of confrontation, of 'Western Woman/man' meets 'Hijabi Woman, takes place by thousands around the world every day'.
There are some westerners who feel comfortable with confronting a hijabi woman.
However, some confrontations are combative and others are simple minded individuals who don't even understand their own ignorance and so they offer all the wrong advice with little time to listen or seek out the facts about hijab on their own.
Women who wear hijab are scrutinized by the public and seem to be fair game for rude remarks and even harassment.
It is my hope that this story, this scenerio enlightens.

The story begins...as the non-Muslim woman tells her tale...

The oppressed woman, rambling ignorant thoughts:

I was walking down the street on my way to grab some smokes at the convenient store when I happen to see a Muslim woman, she was wearing hijab (headscarf) .She was quiet and she had her head slightly down as she entered the convenient store to purchase a bottled water.
I thought to myself what a shame look at her she's so oppressed.
Here it is on a hot summer day and I'm enjoying life in a cut-off t-shirt and short-shorts not to mention getting the attention of every guy I walk by and here she's covered head to toe.
She probably never takes it off, I wonder if she showers with it on?
I thought to myself she must be so hot but yet she's likely got to dress like that or someone like her father or husband might beat her.
She's probably just come over from Iraq or Afghanistan or something.
As I walked by her to my surprise she smiled at me and so I felt as though I could say something to her.
I didn't know if she even spoke English but I was going to try.
Here was my chance to give her some real western wisdom tell her she doesn't have to put up with this crap.
She's obviously oppressed and she needs to know that she shouldn't cover up like that we are in a new millennium.
She has to know about women's rights, we have freedoms, equality and all that good stuff. I was feeling pumped.


The confrontation in the parking lot, unveiling the truth behind the veil:

I reached out and tapped her on the shoulder as she walked by me to exit the store.
She turned to me and said, to my surprise with a very English Canadian accent 'Yes, can I help you?".
I replied with a very confident voice, "Sorry to bother you miss but I wanted to ask you something" We continue walking slowly towards the parking lot adjacent to the convenient store.
I continued.."why do you feel you have to cover yourself up like that, don't you realize you're being oppressed?" ,"It's because of my faith that I choose to wear hijab" she answered, choosing to bypass my comment on oppression I thought, not considering that she's really just being polite and attempting to avoid confrontation, then I continued to say,
"Well, you should know that it's not necessary you don't have to cover up. You should be proud of what God gave you and show it off". "I am proud of what God has given me and so much so that I choose to share what God has given me with my husband only".
It was a good comeback, I'll give her that, I wasn't sure how to reply.
I wasn't expecting her to say that..hmm I thought it over and argued, "Oh, I see well that's nice but don't you think others should also be able to see you, how will anyone respect you, how can they judge who you really are?
Miss, don't you hate that other's can't see your true beauty."


Feeling uncomfortable, swallowing pride:

OK, it wasn't much of a response but it was the best I could come up with.
Thing is I was getting a bit nervous, she was so calm and polite and I was being so aggressive and even arrogant. We were standing in the parking lot and I could see people in the car next to me starring.
I was on a mission I wanted to try to convince her she was wrong and I was right, she was oppressed and I wasn't.
This is when she told me something that really made me think, and opened my mind about Islam and Muslims forever.
She went on to say, "It is my belief based on what we learn from the Qur'an, which is the word of God, and the belief of many Muslim women who wear hijab that we do so expressing our freedom to be respected as human beings rather then being judged by our physical beauty.
My true beauty is what I have to offer inside not out.
I'm very familiar with western women, because I'm a born Canadian, (When I heard that I was totally blown away, she's Canadian??) in the western culture women wear barely any clothes or wear them so tight you can see every crevasse of their bodies and they relish the fact that they are having every man look their way as the men visualize themselves with her."
I answer with a nod and a reassuring 'Yeah' in my mind I'm like.. daaa of course, who wouldn't love that?.

She had a very calm voice.
Her eyes wide and clear.
I noticed her face was glowing, she was really quite beautiful even though she had no make-up.
I tried hard to find a hair that may have slipped out past her headscarf, as I studied her face, I was curious I wanted to know what colour her hair was, but I couldn't find one hair out of place. She seemed so sure of herself.
I could see where she was going, as women we should be respected as human beings and not objects.
I know she's right in that men look at our bodies and get turned on and maybe that causes problems in a society, but who cares about the hair?
I interjected "Yeah, but who cares if your hair is showing, why wear the scarf?
it's not like anyone's hair makes that much difference or turns on a guy."
She comes back with..
"Do you realize that every year western women spend billions on hair products and in salons, I have to ask you, if hair was not that important would all these products be selling?
If you don't think your hair adds much to your beauty why do you not just shave it off?"
I could not reply, she was right.
When she said in her soft spoken but steady voice 'why don't you shave it off' I realized at that point how important my hair really was to my overall appearance.

www.sibtayn.com

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دسته: Woman

بازدید: 2442

Why Do Muslims Have a Dress Code?

Islam does not forbid men and women to interact, but enjoins them to adopt a code of behavior characterized by modesty so that they may treat one another with full and appropriate respect.
Islamic modest behavior consists of piety and mutual respect, as well as a standard of dress often identified by the headscarves worn by Muslim women.


Lower Your Gaze for the Good of Your Spirit

The philosophy behind what is commonly called hijab – Islamic modest dress – is rooted in the concept of guarding one’s senses from anything that may lessen one’s innocence.
Imam ‘Ali, the cousin and son-in-law of the Prophet of Islam (may peace be upon him and his family), said,

“The eye is the spy of the hearts and the messenger of the intellect; therefore lower your gaze from whatever is not appropriate to your faith...”


Lantern of the Path

In the modern world, our senses are bombarded from all directions with a plethora of sights, sounds, and smells.
Islam teaches us to control what our senses are exposed to since our experiences affect us externally as well as spiritually.
A smell of perfume may call to mind a distant memory of one’s grandmother; the sound of fireworks may startle and bring forth an image of war; the sight of a beautiful woman in a revealing dress may bring feelings of unwanted and inappropriate arousal.

When our senses witness immorality, crime, or debauchery, even though we are not guilty of committing the offense, we lose a degree of innocence.
We all hold childhood memories of a moment when we went through such a loss of innocence.
What was once something shocking or held in special status falls into the realm of the ordinary.

In Islam, it is not only for parents to carefully guard what their children are exposed to, but it is for the adults to also guard themselves.
Failure to do so can eventually lead to spiritual sickness.

Thus, the larger philosophy behind hijab is one of maintaining dignity and purity and applies to all facets of life and not exclusively to dress.
We must prevent ourselves from looking at the opposite sex in a lustful way, and we must dress so that we are regarded with respect.

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What do Muslim Women Really Think About Hijab?

“I can feel the extra respect coming my way.
People take me more seriously, and I feel protected and confident when I step out.” Dr. Mrs. N.Z. Vakil, M.D.

“In the modern society of today, a woman has always been looked upon as just another sexual object for the men.
Why should one display one’s beauty for unwanted eyes to feast upon?
The Hijab protects a woman’s honor and doesn’t arouse unwanted passion from the opposite sex.
I feel if the women were to universally adopt the Islamic code of dressing, the rate of incidences of teasing, molestation, rape, etc.
would be negligible. Wearing the hijab gives me more confidence in myself as a woman and it doesn’t obstruct me in any way in my profession.”
Mrs. Salva I Rasool, Graphic Designer.

“I am a convert to Islam and so I can compare the experiences of life with and without Islamic Modest Dress.
I am well aware of the attitude in Western society that hijab is repressive or hinders the freedom of a woman.
My experience with hijab and my study of Islam allows me to understand that this is not the case.
Non-Muslim people may sometimes stare, but in hijab I am always treated with respect.
I have never had trouble getting or maintaining a job, I no longer face unwanted advances or lewd comments from the opposite sex, and I feel more dignified than without hijab.
I realize now I can be accepted and interact with others as my true self once my appearance is not allowed to be the controlling factor.
Even in bad neighborhoods, men that are normally lewd just step out of my way.
The overall concept in Islamic Dress of maintaining proper respect and my experience that it does indeed increase respectful interaction creates an added sense of security when I go out in public.
Knowing what hijab gives me, I would never go back to living without it. I go out in public as a recognized Muslim woman – a reminder to myself and all who see me that I seek to live in a manner which is decent and pure.
I am one who seeks to obey God in all matters. People know this of nuns when they see them, and they know the same of me.
Even if they cannot understand my reasons for a style of dress that is unusual here in the United States, they express admiration for someone who isn’t afraid to live by her principles.” Mrs.
Diana Beatty, Teacher.

“I found I liked wearing the hijab.
Actually, 'like' is not the right word, because it isn't positive enough. I loved it.
For the first time in my life as an American woman, I felt that my body finally belonged to me.
I felt as though I finally had what I can only describe, for lack of a better phrase, as the integrity of my own bodily privacy.
I found that I was treated very well, much more respectfully, and I noted a definite tendency on the part of men, especially young men, to leave me alone and give me a wide berth.
The way this manifested itself most powerfully was the degree to which I found I was no longer followed by men's eyes.
The hijab gave me a message, not even so much 'not available,' although I think that is a part of it, but something stronger…”
A non-Muslim American participant in the post-September 11th Scarves for Solidarity Campaign, as quoted in a letter to the San Francisco Chronicle, May 9, 2002.

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Turkish parliament should end hijab ban: Tawakkul Karman nobel laureate tawakkul karman

Nobel laureate Tawakkul Karman has said the rights of Muslim women who wear the hijab must be respected and Turkish women MPs should be allowed to wear the Islamic headscarf in the parliament building, Press TV reports.

The Yemeni activist made the remarks in the Turkish capital Ankara on Sunday in response to a question about the situation in the Turkish parliament, which bans women who wear the hijab, Turkish news websites reported.

“I think that women must participate in all political life fields and they should be in the institutions of the public life, even without speaking about her religion or (saying) if she is wearing hijab or not wearing hijab. It is freedom,”? Karman stated.
She went on to say that all women should be allowed to participate in political activities, regardless of their religious beliefs or manner of dress.
Karman, who shared the 2011 Nobel Peace Prize with Liberian President Ellen Johnson Sirleaf and Liberian peace activist Leymah Gbowee, has played a key role in the campaigns for women's rights and democracy in Yemen.

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Turkey rallies against hijab ban

More than a hundred thousand people in Turkey have staged a demonstration in the Turkish southeastern city of Diyarbakir in protest to the government’s Hijab ban.

Demonstrators called for the freedom to wear Islamic hijab, urging the government to guarantee this right in Turkey’s new Constitution.
Chanting slogans in support of the right to hijab, protesters demanded the ban on wearing hijab in governmental and educational centers to be lifted.

The rally was organized by a group of Turkish non-governmental organizations, Fars News Agency reported on Tuesday.

Despite electoral promises, Turkish government officials have not taken any practical measures to lift the ban on wearing Islamic hijab in country.

Turkish Prime Minister Recep Tayyip Erdogan, who has been in power for seven years, has failed to lift the ban on hijab.

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Iranian girl attacked in UK over hijab

An Iranian Muslim girl has reportedly come under attack in Britain after refusing to remove her hijab amid a new wave of Islamophobia in Western countries.

The incident occurred on Wednesday when London resident Zahra Kazemi Saleh was attacked by four young British women as she was going home from school, Tabnak reported on Thursday.

The Iranian member of the Muslim Student Council was attacked in broad daylight by the girls who did not like Zahra’s refusal to take off her hijab.

Zahra sustained facial injuries in the encounter, which is not the first act of violence against a Muslim in Europe.

London’s Muslim Student Council condemned the attack, and blamed the British government for supporting the spread of Islamophobic opinions in the country.

The anti-hijab campaign in Europe is not limited to the UK, where Muslims account for three million of the country’s 60 million-strong population.

France has also put into effect a new ban on Islamic hijab, enforcing a fine worth EUR 150 (USD 216) on Muslim women who appear in public places wearing a burqa or niqab.

There is a similar ban in Belgium and lawmakers in the Netherlands are also working on a bill to forbid women from covering their faces in schools and government institutions.

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Bible Verses regarding Head Covering

Bible verses regarding head covering or Hijab. It clearly states that the woman needs to cover up her hair.

King James Bible CORINTHIANS 11:1-18


11:1 Be ye followers of me, even as I also am of Christ.

11:2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

11:4 Every man praying or prophesying, having his head covered, dishonoureth his head.

11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

11:8 For the man is not of the woman: but the woman of the man.

11:9 Neither was the man created for the woman; but the woman for the man.

11:10 For this cause ought the woman to have power on her head because of the angels.

11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

11:12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?

11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse

11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

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Do Muslim women have to wear veils?

In the Qur’an women are admonished to cover their heads and to pull their coverings over their bosoms.
However the style and degree of veil varies according to the situation.
The veil affords women modesty, respect and dignity and protects herself from harm and the evils of society by covering her beauty.


In Chapter 33, verse 60 of the Holy Qur’an Allah says :

‘O Prophet! tell your wives and your daughters, and the women of the believers, that they should pull down upon them of their outer cloaks from their heads over their faces.
That is more likely that they may thus be recognised and not molested.
And Allah is Most Forgiving, Merciful.’

In light of this instruction some women choose to cover their faces whereas others prefer to cover their heads only leaving their faces uncovered and bare of makeup – both of which are valid interpretations according to various schools of Islamic jurisprudence.
Some choose to adopt a compromise between the two by covering their faces when they apply make up.


The ‘veil’ can take many forms.

The Hijab generally refers to a head-covering which covers the head and the neck, leaving the face uncovered.
These head coverings come in many shapes and styles but the primary objective they all have is to cover the hair completely.

The Niqaab is generally understood as clothing that covers the face as well as the head, with the eyes showing, or with a netting over the eyes.

The burqa is a veil which covers the head, face and body of a woman from head to toe, allowing her to see from a gauze like material over the eye area.
This style of veiling is seen in the Middle East more so than in the West and is the way in which some Muslim women choose to cover themselves. (Some cultural traditions can influence the style of veil women prefer to adapt).

The covering of the head is not a concept that is unique to Islam, but is found in Biblical literature also.
The Bible taught the wearing of a veil long before Islam. In the Old Testament we read:
“When Re-bek'ah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
For she had said unto the servant 'What man is this that walketh in the field to meet us?'
And the servant had said 'It is my master' Therefore she took a vail and covered herself.” [Genesis: 24:64-65]


In the New Testament we read:

“But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.”(1 Corinthians: 11: 5-6)

There is no law in Islam that punishes a woman for not wearing a veil and according to Islamic law a man has no jurisdiction in forcing a woman to wear a veil or hijab.
He can, if he has some authority over a woman (as a husband or father or brother) admonish, request, and in the case of a father to require it of his daughter, but absolutely no right in actively forcing a woman to adopt the hijab.
However women are strongly advised to veil themselves as appropriate to maintain their honour and dignity.

Perhaps the view that the veil inhibits freedom and equality is a reaction to the original Biblical edict where St. Paul teaches

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the Glory of the man.
For man is not of the woman, but the woman of the man.
Neither was the man created for the woman; but the woman for the man.
For this cause ought the woman to have power on her head because of the angels.’ (1 Corinthians, 11:7-10).

According to St. Paul the veil is a sign of man's authority over her.
It is possible that St. Paul’s pronouncements may have led many in the West to see the veil as a symbol of inferiority, subservience and degradation.
In contrast, the veil in Islam signifies modesty as well as serving as a means of protection.

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Woman's Head Cover in Judaism

In the Jewish tradition when a Jewish woman[1]did go out in public, she always went out with a head covering which also covered the whole face, leaving one eye free.

Going out without a head covering was considered so shameful that it was grounds not only for divorce by the husband, but divorce without the obligation to pay the Ketubah[2]. “
These are they that are put away without their Ketubah... if she goes out with her head uncovered.”
In fact, Rabbi Meir is quoted as saying that it is a duty for a husband to divorce a woman who goes out without her head covered.

In the Book of Daniel (written after 160 B.C.E.) there is a clear evidence that it was customary for women to cover their heads and faces in public.

"Now Susanna was a woman of great beauty and delicate feeling. She was closely veiled, but those scoundrels ordered her to be unveiled so that they might feast their eyes on her beauty."

A Jewish woman in Palestine before and after the Common Era[3], and probably also later in Babylonia , then always appeared in public with their head and face largely covered.[4]

In connection with the previous resources the Talmud[5] relates the following:

"Kimhit, the mother of seven sons who successively held the office of high priest, was once asked by what merit of hers she was so blessed in her sons.
Because, she said: the beams of my home have never seen my hair.” (Yoma 47a)


FACE COVER IN JUDAISM (VEIL)

Veil, a cover for the face, or a disguise, from the earliest times has been a sign of chastity and decency in married women.
As the sign of chastity they had to cover their faces with veils in the presence of strangers.
The putting on of the veil marked the transition from girlhood to womanhood. Rebekah, the bride, covered herself with a veil on meeting Issac, the groom, (Gen.xxiv.65).
A widow did not wear a veil (Gen. xxxviii.19).

In modern times the bride is covered with a veil in her chamber in the presence of the groom, just before they are led under the canopy.
This remaining tradition, resembles the idea that as if the groom is the first whose eyes could celebrate seeing the bride's face and hair.!


Notes:

1. By woman here is meant a married woman.
However, since the usual marriage age for a girl was 13, the distinction is not terribly significant.

2. A marriage contract, containing among other things the settlement on the wife of a certain amount payable at her husband's death or on her being divorced.
‘The Jewish Encyclopedia'1909 prepared by more than 600 scholars and specialists.

3. The period coinciding with the Christian era.

4. Leonard Swidler, women in Judaism, 1976 p.p. 121-123

5. The collection of ancient Rabbinic writings consisting of the Mishnah and the Gemara, constituting the basis of religious authority in Orthodox Judaism.

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Christianity and Woman's Head Cover

"If a woman does not wear a veil, let her hair be cut; but if it is disgraceful for a woman to have her hair cut off or her head shaved, then let her wear a veil."

"Judge for yourselves. Is it becoming for a woman to worship God without covering for her head?
Does not nature itself teach you that long hair is disgraceful for a man but glorious for a woman?
For her hair is granted her for a covering.
In case, however, anyone seems anxious to dispute the matter, we do not observe such a practice, neither do the churches of God."

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Hijab in Ancient Iran

By Mahboubeh Gandom Abaadi (A Seminary Graduate and Lecturer)

Iranian women had coverings in different eras such as Median, Achaemenid, Parthian and Samanid periods.
The existing evidences indicate that in ancient Iran hijab was common, among the Jews and probably in India, and even it was stricter than what Islamic rules have prescribed.
Commenting on Jewish people, Will Durant says:

If a woman violated the Jewish rules; for instance, she went out among people without head cover or if she span thread on public roads or if she had chat with different classes of the society, or if her voice was so loud that her neighbors could hear her when she was talking at her home, her husband was allowed to divorce her without paying her dower (marriage portion).[1]

In Zoroastrianism, women had a very high status and they could cheerfully and freely come to public places.
But after Darius, woman’s status declined especially among the rich classes of the society.
Poor women, however, kept their freedom since they had to work in the society.
For other women, the seclusion during menstruation, which was necessary for them gradually continued till it overshadowed their whole social life.
The upper-class women were not allowed to come to public places unless being carried in their litter; they were even not allowed to visit their fathers and brothers since after marriage they were regarded as namahram (non-related men).
Thus, considering the survived historical reliefs of ancient Iran, there is not any face or sights of women.


Notes:

[1] Durant, Will (2001) Heroes of History: A Brief History of Civilization from Ancient Times to the Dawn of the Modern Age.
New York: Simon and Schuster.
Translated into Persian by Abu-AlQasim Mazaheri, Franklin and Iqbal Publishing Center: Tehran, the fourth book, Era of Faith, the third part: The Era of Greatness.

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The Philosophical Reason of Hijab

Social commentators have often presented their reasons for the appearance of the modest dress centered around the idea that even in the first principles of nature, no covering or veil has been made to come between males and females.
They say that there is no instance in nature where a curtain or veil appears between the male and female sex or for the female sex to be set aside behind a curtain and to wear a covering.

It would appear that there are five reasons given for the appearance of the modest dress.
The philosophical reason centers on the tendency towards asceticism and struggling with pleasures in an effort to subdue the ego.
The main source for this thought is perhaps India where a barrier was created between men and women through the pursuance of asceticism because a woman is the highest form of lustful pleasure giving.
If men were to mix freely with women, according to this idea, a man would mainly pursue this and his society would remain underdeveloped in other areas.
Therefore, he had to struggle to conquer his own soul by denying it enjoyment of sexual pleasures.

Other things which, like women, cause lust to arise within the human being are also struggled against such as the resistance towards cleanliness or encouragment of messiness and filth.
Do not think that some people chose this because of carelessness on their part or because of recklessness or lack of concern.
It was rooted in a philosophy which confirmed and even extended it.
As Bertrand Russell mentions in his book, Marriage and Ethics, in the early stages of Christianity, this kind of thinking developed through St. Paul when celibacy was encouraged and moved a large number of people towards the wilderness to destroy satan. Then, he says that the Church even rose in opposition to taking a bath because the body leads to sin.
The Church applauded uncleanliness and a smelly body took on the smell of sanctity.
According to St. Paul, cleanliness of the body opposed cleanliness of the spirit and lice come to be considered as 'pearls of God'.

Then it occurred to me that having long hair among the faqirs who, as you know, practiced asceticism and remained celibate from women, was for this very reason.
They say that in the past, whether or not it is true, whoso ever shortened or cut the hair of the body, that person's sexual instincts were strengthened.
Thus, with this reasoning, long hair would lessen sexual desires.

This idea existed in the past and perhaps it is true that if a person were to cut or shorten or shave all the hair on one's body, one would increase one's sexual desires.
Then the Indians and the Sikhs who forbid the cutting of their hair could have been for this very reason because they were practicing asceticism.

Some have said that the reason why the modest dress was found in the world, in an absolute sense, was because the idea of asceticism appeared.
Then they ask why asceticism was found or began to develop among people.
They have mentioned two reasons for this.

First, because among the deprived class, there were people who carried on with women, had beloveds and then their beloveds were taken away from them, a kind of hatred for women suddenly developed in them, in particular, where women themselves conspired against them.
Thus, a hatred developed against women.
They essentially began to seek celibacy and asceticism and would propagate to the extent possible against women.
This they developed as a philosophy of the priests.

The second reason given for the appearance of desire for asceticism is the opposite of the first.
Persons who were very extreme in their sexual practices, an extent which even exceeded the limits of nature and persons who turned to drugs or stimulators or things so that they were continuously stimulated in one way or another, would suddenly turn away from sex.
It can be seen in human nature that sometimes when one does something to an extreme limit, one then turns completely away from it, even if it were something pleasurable.
If something is imposed, a revulsion towards it can develop.
At the end of their lives, they develop a hatred for sexual activity.
History more or less confirms this in the lives of sultans who had spent their lives in carnal pleasures and harems. At the end of their lives, because of the extremity of their behavior, a hatred for it developed within them.
They say it produced immense exhaustion within them and created a sense of antagonism and rivalry against women.

At any rate, they say that the modest dress and the barrier between men and women was caused by the appearance of the idea of seeking asceticism. The materialists who wanted to justify asceticism and ascetic practices said that it was for one of these two reasons.

As to these two reasons, we do not say that none of these existed in the world.
They could have been and these causes might have had these effects but Islam, as we will mention later, established the modest dress. It did not exist during the Age of Ignorance in Arabia.
We have to see whether or not these causes have been mentioned in Islam and have been given as proof or other reasons have been given for it.
Does this precept conform with other Islamic precepts?
Does the Islamic spirit of asceticism conform with the concept of asceticism which we have mentioned?
We will see that Islam has never presented this point of view and, as a matter of fact, Islam has struggled greatly against this view.
Even non-Muslims agree that Islam never promoted asceticism and ascetic practices.
The concept that began among Hindus and extended to Christianity did not exist in Islam.

It is clear that whatever Islam brought to the concept of the modest dress this reason was not one of them.
Islam has emphasized cleanliness.
Rather than considering lice to be God's pearls, it said, "Cleanliness stems from faith."
The Holy Prophet saw a person whose hair was disheveled, whose clothes were dirty and he presented a bad appearance.
He said, "Pleasure and taking advantage of God's blessings is part of religion.”

The Holy Prophet said, "The worst servants of God are those who are dirty." Imam Ali, peace be upon him, said, "God is beautiful and He loves beauty."
Imam Sadiq, peace be upon him, said, "God is beautiful and He loves His creatures to embellish themselves and reflect their beauty.
The reverse is also true.
He considers poverty and pseudo-poverty to be enemies.
If God has given you a blessing, the effect of that blessing must be shown in your life.
” They asked him, "How should the blessing of God be shown?"
He said, "By the clothes of a person being clean, smelling good, whitening their house with stucco, sweeping in front of their house and lighting their lamps before sunset which will add to its splendor of their home."

In the oldest books we have available such as Kafi, which has been used for one thousand years, there is a section called bab alziyye wa tajammul.
Here Islam has strongly emphasized combing the hair, keeping it short, making use of perfumes and oiling one's hair.

In order to perform their worship better and in order to gain greater spiritual pleasures, a group of Companions of the Holy Prophet left their wives and children.
They fasted during the day and performed worship at night.
As soon as the Holy Prophet learned of this, he prevented them from continuing, saying, "I, who am your leader, do not do this. I fast on some days and on others, I do not.
I worship a part of the night and I spend other parts of it with my wives."
This group then asked the Prophet's permission to castrate themselves.
The Holy Prophet did not give his permission.
He said that this was forbidden in Islam.

One day three women went to the Prophet.
They complained about their husbands.
One said that her husband did not eat meat.
Another said that her husband shunned perfume.
The third said that her husband distanced himself from her.
The Prophet of God suddenly became angry, threw down his cloak, left his house and went to the mosque.
He went upon the minbar and cried out, "What should be done with a group of my friends who put meat, perfume and women aside?
I myself eat meat.
I smell perfume and I receive pleasure from my wives.
Whoever objects to my methods is not from among me.

The command was given to shorten the length of dress because the custom among the Arabs was to wear dresses which were so long that they swept the streets.
Because of cleanliness, one of the first verses revealed to the Holy Prophet was, "And thy garments, keep free from stain." (74:4)

Also, the encouragement to wear white clothes is, first of all, because of beauty and secondly, because of cleanliness.
White clothes show off dirt sooner.
This has been indicated in the traditions.
When the Holy Prophet wanted to meet his Companions, he would first look in a mirror, comb his hair, and check his appearance.
He said, "God loves His servants who when they are going to see their friends make themselves ready and look nice."
That is:
Wear white clothes because they are more beautiful and cleaner.

The Holy Quran says that the creation of means of embellishment are among the kindnesses that God shows His creatures and it severely criticizes those who deny themselves the beauties of this world.
The Holy Quran says, "Who has forbidden the beautiful (gifts) of God which He has produced for His servants and the things, clean and pure, (which He has provided) for sustenance?" (7:32)

Islamic traditions say that the pure Imams consistently debated with the Sufis and referring to this very verse of the Holy Quran, invalidated their deeds.

The legitimate pleasures which spouses receive from each other are considered to be blessings in Islam, among the Divine rewards.
It is perhaps difficult for foreigners to understand this concept and perhaps they reflect to themselves, "How strange that they call this filthy act, a blessing, a spiritual reward!" It is surprising for a Hindu or a Christian to realize how much spiritual reward there is in performing the ritual bath (ghusl) after sexual intercourse and washing away the sweat which has been created by this act.

Islam has placed many limitations on the issues but within the area that has been limited, not only does it not forbid it, but it encourages it and it has even presented the kindness and compassion of women as being among the qualities upheld by God's Prophets.

There is a tradition which says, "Within the nature of the Prophets is their love of woman..."
The Holy Prophet straightaway forbids the seeking of asceticism and ascetic practices at the beginning of Islam, practices which may have been in imitation of monks.
What a great encouragement has been given to women.
In the same way that they are encouraged to limit their contacts with men who are not their husbands, they are encouraged to adorn themselves for their husbands.
A woman who does not do so is even cursed; a woman must make herself beautiful for her husband.
At the same time, husbands are encouraged to cleanliness.

Hasan ibn Jahm said, 'I went to see Musa ibn Jafar', peace be upon him, and saw that he has used (hair dye) on his hair. I said, 'Have you made use of henna?'
He said, 'Yes.
A man's use of henna and his dressing well increases the chastity of his wife.
Some women lose their chastity because their husbands do not dress well for them."

In another tradition of the Holy Prophet, one of the reasons he gives for Jewish women committing adultery was because their husbands were so filthy that their wives sought men who were clean and well-groomed."

Uthman ibn Maz'un was one of the recorders of the traditions of the Holy Prophet.
He wanted to put this world aside in imitation of the monks and forbid himself sexual pleasures.
His wife went to the Holy Prophet and said, "O Prophet of God, Uthman fasts every day and he gets up every night for prayer."
The Holy Prophet became angry and went to him. Uthman was performing his ritual prayer.
The Prophet waited until his ritual prayer had ended.
He then said, "O Uthman, God has not sent me to institute monasticism and asceticism. God has sent me to introduce the Divine Law which is primordial and simple and to tell people about the return to God.
I perform my ritual prayers.
I fast and I also have relations with my wives.
Whosoever loves religion which coincides with my primordial nature must follow what I do.
Marriage is one of my customs."

Clearly this philosophy of asceticism cannot be attributed to Islam.
This philosophy might have existed in some places in the world but it does not conform to Islam.

The Islamic Modest Dress , By Murtadha Mutahhari
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The Perseverance of Society

Taking sexual desires from the bounds of the family environment to society has weakened society's capacity for work and activity.
Contrary to the opinion that 'the modest dress results in paralyzing half of the energy potential of the individuals of society', the lack of the modest dress and the gradual development of free relationships has caused the social force to fail.

That which has caused the paralysis of women's power and that which has imprisoned her talents is the lack of the modest dress.
In Islam, there is no question of the modest dress prohibiting a woman from participating in cultural, social or economic activities. Islam neither says that a woman cannot leave her home nor does it say that she cannot seek knowledge and learning.
Rather, men and women must both learn and seek knowledge.
There is no objection to women's economic activities in Islam.
Islam has never wanted women to be useless and unoccupied.
It has never desired that women bring up useless and indifferent children.
The covering of the body, except for the face and hands, is not to prevent any kind of cultural or social or economic activity.
That which paralyses the working force is the corruption of the work environment by the element of seeking the satisfaction of sexual pleasures.

If a boy and a girl study in a separate environment or in one environment where the girl covers her body and wears no makeup, do they not study better?
Do they not think better and listen to the words of the teacher better?
Or is it better when a boy sits beside a girl who has on make-up and is wearing a short skirt which barely reaches her knees?
Will men work better in an environment where the streets, offices, factories, etc., are continuously filled with women who are all wearing heavy make-up and are not covered or in an environment where these scenes do not exist?
Any company or office that is serious about its work and endeavors to produce good products or services, prevents these kinds of inter-mixings.
If you do not believe this, check it out yourself.

The truth is that the disgraceful lack of the modest dress in Iran (he is speaking before the victory of the Islamic Revolution) whereby we were even moving ahead of America, is a product of the corrupt Western capitalist societies.
It is one of the results of the worship of money and the pursuance of sexual fulfillment that is prevalent in Western capitalism.
It is one of the means they use to manipulate human society and stimulate them by this force to become consumers of their products.
If an Iranian woman only wants to put on make-up for her legal husband or only wants to get dressed up for gatherings with women, she will not be a consumer of Western products.
She will not be obliged to unconsciously corrupt the morals of young boys and girls, to weaken them so that they are no longer active members of society which is to the benefit of the exploiters.

by Ayatullah Murtadha Mutahhari, The Islamic Modest Dress
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Hijab and Family Life

Allah (swt) has created human beings to act as His vicegerents on earth and, like all other forms of living beings, human beings cannot be complete unless they are in a pair.  

This is incomparable to Allah (swt) Who indeed has no need of a partner. 

Even the most perfect human being is in need of a partner. 

Allah (swt) says in the Holy Qur’an:

     

And of His Signs is that He created for you mates from your own selves that you may take comfort in them and He ordained affection and mercy between you. 

There are indeed signs in that for a people who reflect. (30:21)

    

One of the signs of Allah (swt)’s wise creation is that He has created spouses for us from ourselves. 

A man needs a woman to be complete and vice versa. Even when people go to Heaven, they need to be there with their spouse. 

When Adam (a) was asked by Allah (swt) to go to Heaven, Allah (swt) said:

   

.....O Adam, dwell with your mate in paradise..... (2:35)

    

Thus, the formation of a family, initially consisting of a man and a woman, is one of the fundamental elements in Allah (swt)’s design for human life. 

He (swt) blesses us even more by giving us children. 

Children can only be well protected and well brought up in the atmosphere of a family where there is a father and a mother who love each other and their children, and who regard their children as a gift from Allah (swt), bringing them even closer to one another.

    

    

Marriage: a sacred covenant

    

Given that the family is a crucial aspect of creation, marriage is considered as a sacred covenant between the husband and wife and Allah (swt) is the witness above them. 

Keeping their marriage and family ties strong is essential. 

In a well-known hadith, the Prophet Muhammad is quoted as saying:

   

   

ما بنی فی الاسلام بناء احب الی الله عزوجل واعز من التزویج 

   

  

No construction has been built in Islam more beloved in the sight of Allah (swt) than marriage.

On the other hand, divorce is considered as the most disliked permissible act. 

The Prophet Muhammad said:

  

   

ما من شی ء ابغض الی الله عزوجل من بیت یخرب فی الاسلام بالفرقة

   

   

There is nothing more disliked by God than a house which is destroyed by separation.

    

Hence, marriage is a sacred unity on which we need to build society and needs to be very strong. 

To establish and strengthen this unity, Allah (swt) has observed certain aspects in His creation and others observed in His legislation. 

These two are very much in harmony with each other.

      

Ref: Hijab and Family Life, by: Mohammad Ali Shomali.

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The Word hijab (Modest Dress)

We believe in a particular philosophy in Islam for woman's hijab or modest dress which forms our intellectual point of view and in regard to analysis, it can be called the basis for the Islamic modest dress.
Before we begin our discussion, it is necessary to look at the meaning of the word hijab which is used in our age to refer to a woman's covering.
This word gives the sense of 'covering' because it refers to a veil or a means of 'covering' .
Perhaps it can be said that because of the origin of the word, not every covering is hijab.
That 'covering' which is referred to as a hijab is that which appears behind a curtain.
The Holy Quran describes the setting of the sun in the story of the Prophet Solomon, "...until the sun was covered (bil hijab) and time for the afternoon ritual prayer was over." (38:32) The diaphragm separating the heart from the stomach is also called 'hijab'.

In the advice given by Imam Ali to Malik Ashtar, he states, " ... prolong not your seclusion (hijab) from your subjects, for a ruler's seclusion from his subjects is a kind of constraint and (results in) a lack of knowledge of affairs.
Seclusion from them cuts rulers off from the knowledge of that from which they have been secluded.

Ibn Khaldun says in the Muqaddimah, "Governments do not consider a separation to exist between themselves and the people at the beginning of their formation but little by little, the separation and distance between the ruler and the people grows and finally it causes unpleasant results." Ibn Khaldun used the word hijab in the sense of meaning 'curtain' and 'separation' and not 'covering'.

The use of the word satr, in the sense of 'covering' was used instead of hijab, especially by the religious jurisprudents.
The religious jurisprudents, whether in the section on the ritual prayers or inthe section on marriage, refer to this issue and use the word satr and not hijab.

It would have been best if the word had not been changed and we had continued to use the word 'covering' or satr because, as we have said, the prevalent meaning of the word hijab is veil.
If it is to be used in the sense of 'covering', it gives the idea of a woman being placed behind a curtain.
This very thing has caused a great number of people to think that Islam has wanted women to always remain behind a curtain, to be imprisoned in the house and not to leave it.

The duty for covering, which has been established for women in Islam, does not necessarily mean that they should not leave their homes.
It is not the intention of Islam to imprison women. We may find such ideas in the ancient, pre-Islamic past of some countries like Iran or India but no such thing exists in Islam.

The philosophy behind the hijab for woman in Islam is that she should cover her body in her associations with men 'whom she is not related to according to the Divine Law' (na-mahram) and that she does not flaunt and display herself.
The verses of the Holy Quran which refer to this issue affirm this and the edicts of the religious jurisprudents confirm it.
We will refer to the extent of this covering by using the Quran and the Sunnah as sources.
The relevant verses do not refer to the word hijab. Verses which refer to this issue, whether in Surah Nur (Chapter 24) or Surah Ahzab (Chapter 33), have mentioned the extent of the covering and contacts between men and women without using the word hijab.
The verse in which the word hijab is used refers to the wives of the Holy Prophet of Islam.

We know that in the Holy Quran there are special commands about the Prophet's wives. The first verse addressed to them begins, "O wives of the Prophet! You are not as other women..." (33:32).
Islam held the special relationship of the wives of the Prophet in such a great esteem that they were to remain at home for basically political and social reasons during the lifetime of the Holy Prophet and after his death.
The Holy Quran says directly to the wives of the Prophet, "Remain in your houses." (33:33). Islam desired that the honor and respect of these 'Mothers of the Believers', who were held in great respect by the Muslims, not be misused and that they do not become a political and social tool for selfish and ambitious men.

I think that the reason why the wives of the Prophet were forbidden to marry after the Prophet's death was for this very reason.
That is, a husband after the Holy Prophet might misuse the dignity and respect of his wife.
Therefore, if commands are more emphatic and severe in regard to the wives of the Prophet, it is because of this.

At any rate, the verse in which the word hijab is used is, "...and when you ask his wives for any object, ask them from behind a curtain (hijab)..." (33:53).
According to history and Islamic tradition, when ever you see the 'verse of hijab' referred to, for instance, "such and such was the case before the revelation of 'the verse of hijab" " or "such and such was the case after the revelation of 'the verse of hijab"", it refers to this verse which relates to the wives of the Prophet and not the verses of Surah Nur which states, "Say to the believing men that they cast down their glance and guard their private parts.
That is purer for them. Surely God is Aware of what they do.
And say to the believing women that they cast down their glance..." (24:3S31). Or the verse of Surah Ahzab which states, "O Prophet! Say to thy wives and daughters and the believing women that they draw their outer garments (jilabib) close to them .
So it is more likely that they will be known and not hurt. God is All-forgiving, All-compassionate." (33:59)

But there is a question as to why, in the recent era, the current expression of the religious jurisprudents, that is, satr, did not become prevalent instead of hijab?
The reason is unknown to me.
Perhaps they mistook the Islamic hijab for the hijab which is traditional in other countries.
We will give further explanation about this later.

by Ayatullah Murtadha Mutahhari, The Islamic Modest Dress
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What Is The Philosophy Of Hijaab?

Undoubtedly, in this age of ours - which some have named as the ‘age of nudity and sexual freedom’ and in which, West-stricken individuals regard wantonness of women as being part of this freedom - the mention of hijaab is very disconcerting for this group and at times is even looked upon as a myth associated with the ancient times!

However, the innumerable evils and the ever-increasing problems arising out of this unconditioned freedom have gradually resulted in this concept being viewed with a greater interest.

Of course, in the Islamic and religious environments - especially in Iran after the revolution - a great number of issues have been clarified and sufficient and satisfactory answers to most of these questions have been provided, practically; nevertheless, the significance of the topic demands this issue to be discussed more comprehensively.

The issue under discussion is:
Should women (with due apologies) be placed at the disposal of all men for the purpose of being exploited by them by way of sight, hearing and touch (excepting sexual intercourse), or should these benefits be the sole prerogative of their respective husbands?

The point of debate is that should women continue to remain entangled in a never-ending competition in flaunting their bodies and stirring up the physical and carnal desires of men, or should these issues be uprooted from the social environment and restricted to the familial and matrimonial milieu?

Islam advocates the second plan and hijaab can be looked upon as a part of this agenda, whereas the Westerners and the licentious West-stricken ones support the first program!

Islam avers that all physical pleasures - sexual intercourse and those derived by means of sight, hearing and touch - are specific to the husbands, and anything beyond this is a sin and leads to pollution and impurity within the society.


The philosophy behind hijaab is not something that is hidden and concealed since:

1. Nudity of women, which is quite naturally accompanied by adornment and coquettishness, puts men, especially the youths, in a state of perpetual stimulation - a stimulation which affects their nerves, generates within them pathological nervous excitement and at times even brings about psychological disorders.
There is a limit to the burden of excitement which the human nerves can endure.
Don’t all the psychologists caution that perpetual excitement leads to disorders and diseases?

Especially in view of the fact that the sexual impulse is the strongest and the most profound of all impulses within man and, all through the ages, has been the cause of destructive events and horrendous offenses, to the extent that people have gone on to say:
You shall not come across any important event (in history), except that a woman has played a part in it!

Is the continuous provocation of this impulse by means of nudity, and intensifying it, not tantamount to playing with fire?
Is this act wise and prudent?

Islam desires that the Muslim men and women should possess a soul that is calm, nerves that are composed, and eyes and ears that are pure, and this is one of the philosophies of hijaab.

2. Substantiated and conclusive statistics reveal that with the rise in nudity, the world has correspondingly witnessed a continuous rise in divorces and matrimonial separations.
This is because “whatever the eyes see, the heart covets”; and whatever the heart (which here means the errant and wild desires) covets, it seeks to obtain it, whatever be the cost.
And so, every new day the heart gets attracted to one and bids adieu to another.

In an environment where hijaab is prevalent (together with adherence to the other Islamic conditions), the husband and wife belong to each other and their sentiments, love and feelings are exclusively for one another.

But in the ‘free market of nudity’ wherein women have been practically transformed into a commodity of mutual use - (at least in issues other than sexual intercourse) - the sanctity of a matrimonial alliance becomes meaningless, and families, similar to a spider’s web, swiftly break apart and the children are left without guardians.

3. The increase in indecency and obscenity, and the escalation in the number of illegitimate children are the most painful consequences of non-observance of hijaab – a fact which, in our opinion, does not require any figures and statistics; and the reasons for this, especially in the Western society, are so very apparent so as to eliminate the need for any mention.

We do not say that that non-observance of hijaab is the sole and fundamental cause for obscenities and illegitimate children, nor do we say that ignoble colonialism and destructive political issues have not had any contribution in it; rather, what we wish to state is that the issue of nudity and non-observance of hijaab is as one of the instrumental and effective factors for those evils.

And in view of the fact that ‘indecency’, and worse than this, the ‘illegitimate children’ were, and are, the sources of various crimes in human societies, the dangerous dimension of this issue becomes all the more lucid.

When we hear that, according to statistics, in the United Kingdom five hundred thousand illegitimate children are born every year and then when we hear that a group of British intellectuals have issued a warning to those in the echelons of power with respect to this ongoing trend - not motivated out of ethical and religious concerns but rather out of concern for the dangers these illegitimate children pose to the safety and security of the society, to the extent that their involvement is observed in numerous of the criminal dossiers - we completely perceive the gravity of the issue.
We (also) come to realize that even those, who possess scant respect for religion or ethical issues, consider the issue of spread of indecency to be catastrophic.
Thus, every thing that serves to increase the sphere of physical immorality in human societies is a threat for their safety and security, and the consequences – in whatever manner we may compute them - shall always be to their detriment.

Studies on the part of educative scholars reveal that reduction of work, backwardness and lack of responsibility are most noticeably perceived in schools, which are co-educational in nature and centers, where males and females work together in an ambience of licentiousness and free abandon.

4. The issue of ‘obscenity of women’ and ‘humiliation of their personalities’ also possesses great importance and which requires no statistics to prove.
When a society desires a woman with a bare body, it is quite obvious that day by day, it would demand increased beautification and augmented ostentation from her.
In a society wherein a woman, due to her physical attraction, is utilized for promotion and publicity of products, as an ornamentation for the reception rooms, a tool for attracting the tourists and the like, her personality is reduced to that of a doll or a trivial and insignificant item, and her lofty human values are totally thrust into oblivion; ultimately, her only distinction and glory lies in her youth, beauty and self-exhibition.

Thus, she is transformed into a tool for satisfying the carnal desires of a handful of individuals, who are polluted, deceptive and possess satanic attributes!

In such a society how is it possible for a woman to manifest herself in the light of her knowledge, awareness, sagacity and moral traits, and come to occupy a lofty rank and status?

It is indeed painful that in the Western and the West-stricken countries, and in our country (too) before the Islamic Revolution, the maximum prominence, fame, repute, money, income and standing had been for the polluted and promiscuous women, who had come to acquire renown as ‘artists and performers’. Wherever they would go, the management of this polluted environment would scramble after them to welcome their presence!

Praise be to God that the entire apparatus was annihilated and the female sex emerged from her previous triteness and her erstwhile standing as a cultural doll and an insignificant item, and salvaged her personality.
She took for herself the veil without being secluded and isolated, presenting herself in every expedient and constructive arena of the society - even the battlefield - with the same veil and hijaab.

by Grand Ayatullah Makarem Shirazi
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Hijab - My View

I probably do not fit into the preconceived notion of a "rebel." I have no visible tattoos and minimal piercings. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of "oppressed female."

The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: "Do your parents make you wear that?" Or "Don't you find that really unfair?"

A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such controversy. Perhaps the fear is that I am harbouring an Uzi underneath it. You never can tell with those Muslim fundamentalists.

Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear the hijab. There are many different ways to wear it, but in essence, what we do is cover our entire bodies except for our hands and faces. If you're the kind of person who has watched a lot of popular movies, you'd probably think of harem girls and belly-dancers, women who are kept in seclusion except for the private pleasure of their male masters. In the true Islamic faith, nothing could be further from the truth. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today's society: We are constantly sizing one another up on the basis of our clothing, jewellery, hair and make-up. What kind of depth can there be in a world like this?

Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars. Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today's society are liberated. What kind of freedom can there be when a woman cannot walk down the street without every aspect of her physical self being "checked out"? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me. I am first and foremost a human being, equal to any man, and not vulnerable because of my sexuality. One of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is "in" or "out." And if you have the "wrong" body type, well, then, you're just going to have to change it, aren't you? After all, there is no way that you can be overweight and still be beautiful.

Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer and more attractive than average, dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the '90s woman wishes to believe it or not, she is being forced into a mould. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats and overweight adolescents hanging themselves .

When people ask me if I feel oppressed, I can honestly say no. I made this decision out of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don't give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females.

My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say no comfortably when people ask me if I feel as though my sexuality is being repressed. I have taken control of my sexuality.

I am thankful I will never have to suffer the fate of trying to lose/gain weight or trying to find the exact lipstick shade that will go with my skin colour. I have made choices about what my priorities are and these are not among them.

So next time you see me, don't look at me sympathetically. I am not under duress or a male-worshipping female captive from those barbarous Arabic deserts. I've been liberated. I am a W O M A N.....Yes a MUSLIM WOMAN.

A True follower of Hadhrat Fatima Zahra (s.a.) & Hadhrat Zainab (s.a.).


------------------------
Ref: Friday Journal : 20th November 1998, Sultana Yusufali
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History of Hijab or Head Covering

Introduction:

In this section we will be pondering over the history of Head covering or Hijab as general, particularly looking at the ancient times. Our focus would be:

Whether in past history of civilizations Hijab used to exists or not?

Whether the concept of Head covering or Hijab is purely coming from Islam Prospective?

Hijab in Past civilizations Before Islam:

According to Ancient civilizations, Head covering or Hijab used to be part of their customs.
This custom can be found both in Ancient Iran, Jew and Hindus.

According to a famous American Historian Will Durant:

“If a Jew lady lacks in following the rules like for example she would go without covering her head in street or in front of other men, or even her voice get heard by other men or neighbours. In this case her husband has the right to divorce her without giving her dowry.”

From above text it is apparent that the head covering rules in Jew was rather HARD comparing to that of Islam.

Will Durant further refers to the ancient Persian Civilization, Volume 1 History of Civilization pg 552:

“After Daruish the status of woman particularly women from high social background, decline in their freedom came into existence. The women from lower social background somehow could manage to keep their freedom.
This was mainly because they had to leave their homes to be in society to earn money and to survive.
But women in other economical or financial level were not allowed to leave their homes while in the state of menstrual.”
These types of customs took continuation and becoame more and tougher for women.
The women from high social background couldn’t dare to go out except in the stretcher (special carrier made out of wood, with four men, each man holding one side of the stretcher) which was totally covered from all four sides with curtains.
The women didn’t have even the permission to openly talk to any man.
Ladies who were married were not allowed to see any man, even their own father and brothers.

Whether the concept of Head covering or Hijab is purely coming from Islam Prospective?

Will Durant Further states: The Hijab during Ancient Persian times brought the concept of Hijab to Arab world and in particularly in Muslim nation.

We know that Hijab in Islam has nothing to do with the customs and rules of Hijab during Ancient Persian or in Jew.
In Islam woman is only not allowed to do her obligatory prayers and fasting and she is not allowed to sleep with her legal partner during the time of her menstrual.
Other than this she is completely free to go out in the society or associate with public.
The concept of “prison yourself at home” during menstrual time doesn’t exist in Islam at all.

If will Durant is trying to convince us that the whole concept of Hijab was transfer to Muslim world through other civilizations like Ancient Iran or Jew.
Again such statement is wrong since Verses of Quran relating Hijab were revealed before Iranian became Muslim.

Arab society according to Will Durant:

“Arabs women during the first century didn’t use to were Hijab, Men and women used to see and talked to each other, in street they used to walk side by side.
In Mosques they use to pray together.
Prophet though had made wearing of loose clothes prohibited but the Arab would take this rule as unseen.
Arab women use to wear colourful loose clothes mostly half covered.
They use to put a shinning belt around the waist.
The hair used to be opened and not covered.”
Will Durant Explanation about an Arab woman before Islam is no doubt true, but his opinion about the end of first century and beginning of the second century after Islam is doubtful.
He talks as if during prophet time there wasn’t a smallest concept of Hijab in Arab and an Arab woman would freely go around with no Hijab or head covering.
The History proof this is wrong to us, Islam did brought a lot of changes to the dress code of a woman.
Most of Arab ladies used to dress according to the Islamic dress code as explained in the Quranic verses.
This fact can be verified by the tradition of Prophet’s Wife like Ayesha.

In one of the writing by Jawahir Lal Nehru the first minister of India, also believed that emergence of Hijab in an Arab nation is from other non Muslim civilization like Iran and Rome. In his book “A look into the history of world” Vol1 pg 328: after praising the Islamic civilization, He talks about the afterward changes in Islam by other civilization.

“One big change that slowly took place in Arab society was in woman sect. In Arabia for woman there was no custom of head covering or Hijab.
Arab women wouldn’t be separated in society from men.
Rather an Arab woman would have public appearance, attend speeches etc.
Arab nation after Islam copied different customs from empire like ancient Iran and Rome.
Arab conquered empire Rome and Iran but adopt their customs and etiquettes. Therefore the custom of Hijab has come from other civilizations.”
What Jawahir says doesn’t match with history of Islam.
We can say that the relationship between Arab Muslim and Non Arab Muslim did add some different types of customs in practising Hijab or made it more strict comparing to Prophet Mohammad time, but saying that Hijab was a concept totally introduce in Islamic world by other civilizations, is incorrect.

Conclusion:

At the end what is apparent is that Hijab as a custom and practice was present in other civilisations.
Islam didn’t bring this concept of Hijab as a whole new practice. Islam did make the concept of Hijab easier and took the harsh law which used to be practice by other culture and traditions.
For example customs like: woman not associating with man in society, woman get prisoner at homes while in the state of menstrual, women voice couldn’t be heard by any man, woman not allowed even to see their own brothers and father and many more.

Of course we can prove this by the history, Prophet Mohammad daughter like Hazrat Fatima and granddaughter Like Hazrat Zainab had gone in front of public and had given hard speeches to the ruler of that time.

The question which arise here is about the in depth philosophy of Hijab.
The philosophy and reasons of Hijab in Islam is same as the philosophy in other ancient civilization.
We shall discuss in the later articles.
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Fizzah

Fizzah al-Nubiyyah (of Nuba, at present in Sudan) has also gained immortality for her devotion to Islam and her love for the Ahlul Bayt. At first, she served Fatimah, the daughter of the Prophet.
It was arranged by the Prophet that one day Fatimah would attend to the domestic duties while Fizzah would rest, and the following day Fizzah should work while Fatimah would rest.
After Fatimah's death, 'Ali married Fizzah to Abu Tha'labah al-Habashi.
She bore him a son; and then Abu Tha'labah died. Later on Fizzah married Malik al-Ghatathani.
One day Malik complained to 'Umar about Fizzah. 'Umar said, "A 'hair' from the family of Abu Talib is more learned than 'Adi."

Fizzah raised a family of her own; but her devotion to the Ahlul Bayt continued.
She, on her own accord, accompanied Husayn to Karbala and shared the agonies and sufferings which the family of Imam Husayn had to endure.
Her knowledge of the holy book, the Qur'an, is renowned in the Muslim world. It is recorded that at least for the last twenty years of her life, she never uttered a single word except the Our' an, and always talked by reciting the verses of the Qur'an.
One interesting piece of conversation is given here to illustrate her unique erudition:

Abu'l Qasim al-Qushayri quotes a reliable person that once he was left behind from his caravan and was travelling alone. In the desert, he saw a woman and asked who she was.
The woman recited the verse of the Qur'an: "And say 'salam', and soon shall they know." (43:89)
He realised his mistake and greeted her, and then asked, "What are you doing here?"

The woman: "And those whom God guides, there can be none to lead (them) astray."(39:37)

The man: "Are you a genie or a human-being?"
The woman: "O children of Adam! Wear your beautiful apparel at every time and place of prayer."(7:31)

The man: "Where are you coming from?"
The woman: "They are being called from a place far distant. "(41:44)

The man: "Where are you going to?"
The woman: "Pilgrimage to the House (of God) is a duty men owe to God, those who can afford the journey."(3:97)

The man: "Since how many days have you been separated from your caravan?"
The woman: "We created the heavens and the earth and all that is between them in six days. "(50:38)

The man: "Do you want something to eat?"
The woman: "Nor did He give them bodies that ate no food"(21:8)

So he gave her some food.
After that he told her to run quickly.
She said, "On no soul does God place a burden greater than it can bear."(2:286)

So he asked her to sit on the camel behind him. Came the answer: "If there were, in the heavens and the earth, other gods besides God, there would have been chaos in both" (2l:22). Hearing it, he came down from the camel and requested her to ride it. When she sat on it, she recited, "Glory be to Him who has subjected this to our use, for we could never have accomplished this by ourselves. "(43:13)

After sometime, they reached the caravan.
He asked her if she had any relative of her in that caravan.
She said, "O Dawud! We have indeed made you a vicegerent on earth; Muhammad is not but a prophet; O Yahya take hold of the book with might; O Musa, verily I am your Lord." (38:26, 3:144; 19:21; 20:11-12 respectively.)

He called these names, and saw four young men running towards him. Meanwhile he asked the woman what was their relationship with her. She recited, "Wealth and sons are adornments of the life of this world."(18:46).
At that time her sons reached them; the mother told her sons, "O my father, engage him on wages, truly the best of men for your to employ is the man who is strong and trustworthy."(28:26)
The sons gave him some remuneration for his trouble and service.
But she thought it was not enough; so she said, " God gives manifold increase to whom He pleases."(2:261) So they increased some more. (These sons were most probably from Fizzah's second husband, Malik al-Ghatathani.)

That person asked the sons who she was.
They informed him that she was Fizzah, the servant of Fatimah, the daughter of the Prophet; and that since twenty years she has not spoken a signal word except the Qur'an.

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Halima, The Prophet's Nurse

For many centuries it had been customary among the Arabs to give their newborn children to women from the tribes around the city to be wet-nursed.
This was done so that their children would grow up in the fresh air and the natural environment of the desert and also learn the eloquent Arabic dialect whose purest form was to be found at that time in the desert.

For this reason and since Amina had no milk to feed her child, Abdul Muttalib, his grandfather and guardian, felt it necessary to employ an honorable, trustworthy lady to look after the child of his dear son, Abdullah.
After making appropriate inquiries, he selected Halima, who was from the Bani Sa'd tribe (a tribe famous for bravery and eloquence) and who was rated among the most chaste, noble women. Halima took the infant to her own tribe and looked after him as though he were her own child.
The Bani Sa'd tribe had long been suffering from famine in the desert.
The dry desert and lack of rains had added much to their poverty and misery.
But from the very day lie entered Halima's house, good fortune and blessings entered with him.
life, which had been filled with poverty and destitution, suddenly changed into a happy and prosperous one.
The pale faces of Halima and her children became rosy and full of life.
Her dry breasts swelled with milk, and the pasture of the sheep and camels of that region turned fresh and green, whereas before he came to their tribe, people lived in poverty and faced many difficulties.
He grew up more rapidly than other children, ran more nimbly, and did not stammer like them.
Good fortune and auspicious­ness so accompanied him that all the people around him easily realized this fact and admitted it.
Halima's husband, Harith, told her, 'Do you know what a blessed baby we have been given?'

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Great Women of Islam: Khawlah Bint Al-Azwar

Khawlah was the daughter of one of the chiefs of Bani Asad tribe, and her family embraced Islam in its early days.
Her father's name is either Malik or Tariq Bin Aws.
Al-Azwar was his nickname.
Her brother, Dirar, was the knight and poet of his tribe, and was well known for his wisdom.
His love for his sister and confidence in her capabilities were legendary.
In fact, the brother and sister were so attached to each other that she was his companion wherever he went.
He trained her on all arts of swordsmanship and she became also a perfect knight.
Besides that, Khawlah mastered the noble art of poetry.
She was a brunette, tall, slim and of great beauty.

Her name remained greatly unknown, until the battle of Ajnadin, not far from Jerusalem, where Drear lost his spear, fell from his horse, and was taken prisoner.
She donned a male knight's attire, took her arms and rode her mare through the Roman ranks, using her sword skillfully against whoever tried to stop her.
The Muslim soldiers, and their leader Khalid, watched her with great admiration, presuming that she was a man.

The Arab Historian, Al Waqidi, narrates in his book "The conquering of Al Sham (Greater Syria)"

"In a battle that took place in Bayt Lahyah near Ajnadin, Khalid watched a knight, in black attire, with a large green shawl wrapped around his waist and covering his chest.
That knight broke through the Roman ranks as an arrow.
Wondering about the identity of the unknown Knight Khalid and the others followed him and joined battle,

Rafe' Bin Umayrah Al-Ta'if was one of the fighters.
He described how that knight scattered the enemy ranks, disappearing in their midst, to reappear after a while with blood dripping from his spear.
He swerved again and repeated the deed fearlessly, several times.
All the Moslem army was worried about him and praying for his safety.
Rafe' and others thought that he was Khalid, who won great fame for his bravery and genius military plans.
But suddenly Khalid appeared with a number of knights.
Rafe' asked the leader:

"Who is that knight? By God, he has no regard for his safety!"

Khalid answered that he didn't know the man, though he greatly admired his courage.
They were fascinated as they watched the knight appear with a number of Roman knights chasing him.
Then he would turn around and kill the nearest before resuming his attacks.

The Romans eventually lost the battle and fled, leaving many dead and wounded in the battlefield.
Khalid looked for the knight till he found him.
By then he was covered in blood. He praised his bravery and asked him to remove his veil. But the knight did not answer, and tried to break away.
The soldiers wouldn't let him do that.
And everyone asked him to reveal his identity.

When the knight found that there was no way to avoid that, he replied in a feminine voice:

"My prince, I did not answer because I am shy.
You are a great leader, and I am only a woman whose heart is burning."

"Who are you?"
Khalid insisted.

"I am Khawlah Bint Al-Azwar.
I was with the women accompanying the army, and when I learnt that the enemy captured my brother, which lead me to do what I had to do."

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Khadija's Business Proposal

Khadija, who was an honourable wealthy woman, used to put her wealth at the disposal of others who traded for her and received wages in return for their services.
As Muhammad's fame for honesty, virtue and trustworthiness spread throughout Arabia and reached Khadija, she started seeking his cooperation.
Then she made this proposal to him:
'I will put at your disposal some property plus a servant, Masara, and pay you more than others'. Being well aware of his uncle's financial problems due to his old age, low income, and large family, Muhammad accepted Khadija's ofher. 30

Khadija

Khadija, the daughter of Khuwalid, was a lady of supreme character.
She had been twice married, to Abu Halah and Atigh Makhzumi, and twice widowed.
Though she was forty years old, her enormous wealth, popularity, and prestige had led many wealthy and powerful Quraysh to court her.
But she did not accept any of them as her husband and avoided marriage, for she knew well that they either were interested in her wealth or were men whose character she detested.

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Hazrat Fatimah Ma'soomah

Oh Fatima intercede for us in heaven since you have reached a dignified status from a high rank with


From the children of the seventh Imam Hazrat Fatimah Ma'soomah binte Musa ibn Jafar (A-S) , has a special position after Imam Ridha (A-S).
Due to her faith, virtuousness and Kid's Health under the guardianship of Imamate she reached such a position that the Masoom (Imam) gave her the title of Ma'soomah (infallible) , and because of her worship and abstemiousness she acquired the status of intercession.
This is why the most learned ulama (scholars) the greatest maraje' (authorities) and the real Gnostics are humbly standing at her holy shrine saying

There is a tradition which states that out of the eight gates of heaven, one will open towards Qum and due to her intercession all Shias will go to heaven.
Her eighteen years of life was spent with suffering and difficulties.
Had to bear separation from her beloved brother


Visitors entitles to Heaven

In tradition it is excessively mentioned that whoever visits (does ziyarat of) Hazrat Ma'soomah, heaven is incumbent upon that person and this position is obtained by her after the fouteen Ma'soomeen.


Imam Ridha (A-S) has said:

Whoever visits her (does her ziyarat) acknowledging her right, is entitled to heaven

In Kamil al ziyarah it is quoted form Imam Ridha (A-S)

Whoever does the ziyarat of Ma'soomah in Qum it is as though he/she has done my ziyarat


Majlisi quoted in Bihar

Whoever visits Ma'soomah it is as though he/she has visited me.
It is equal to heaven


Heaven Ahlulbait

Ma'soomah stayed in Qum for seven days only.
Due to her brief stay and her holy shrine, Qum was blessed with such a special position that Imam Sadiq (A-S) says: Haram of God Mecca Haram of Rasool(S-A-W) Medina Haram of Imam Ali(A.S) Kufa and Haram of Ahlul bait (peace be upon them) is Qum

According to the quote of Imam Musa ibn Jaffar (A-S)
Qum is refuge of Aal Muhammad(S-A-W)

A group of town of Rai came to Hazrat Abi Abdillah (A-S) and said that we are the settless o Rai.
Imam (A-S) said:


Welcome to our brother from Qum

They said again: "We are from the town of Rai. Imam (A-S) replied with the same statement as before.
This act repeated several times, then Imam (A-S) said that:" God's haram is kufa, main and my progeny's haram will be Qum.
Qum is a small Kufa. From the eight gates of heaven three open towards Qum.
One chaste lady from our family, named Fatimah will be buried there.
Her status and position is such that due to her intercession all shias will go to heaven.

It is due to the blessed lady Masoomah, that after the city of knowledge Najaf al ashraf ther greatest centre and learning institute of the shia world is in Qum, surrounding her holy shrine where more than twenty thousand students , the most learned scholars are busy studying , teaching and conducting research.
This city has embraced numerous libraries and learning institutes with in its vicinity.


Death

Hazrat Ma'soomah used to live in Medina.
When Ma'moon Abbas summoned Imam Ridha(A-S) to Khurasan , she found this separation heavy to bear.
After one year she left for Khurasan in order to see her brother.
When they reached Saveh which is about sixty two KM from Qum she felt ill.
Musa ibn Khazray took this dignified lady to their home.
Ma'soomah passed seven days in Qum suffering from illness until finally she departed from the transient abode on the 10th of Rabi uthanni.

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Hazrat Zainab (A.S.): Messenger of the Karbala Revolution

The lunar month of Jamadi-Awwal 5th marks the birth anniversary of Hazrat Zainab (SA) the magnanimous daughter of Imam Ali (AS). The noble Lady of Islam safe-guarded the holy religion of Islam by conveying the message of the martyrs of the Karbala Movement through her fervent speeches which served to awaken Muslims all over the world. We have strove to honor the memory of this valiant untiring messenger through this brief article which is as follows:

Zainab (SA) was the auspicious offspring of the unique couple, the Commander of the Faithful, Imam Ali (AS) and Hazrat Fatima (SA).

When the baby-girl was brought before the Prophet (SAW), he held her in his lap and kissed her. Angel Jibrail came to him and conveyed the name that was to be hers and then began to weep. The Prophet (SAW) asked Angel Jibrail why he wept and he answered:

“O Prophet of Allah! From early in her life, this girl will remain entangled in tribulations and trials of this world. First she will weep over your separation (from this world). Thereafter she will mourn the loss of her mother, then her father, and then her brother Hassan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn gray and her back will be bent.”

The life and example of Zainab (SA) crystallized the figure of the ideal woman in Islam. Her versatile and innumerable virtues and sublime personality, modesty, chastity and knowledge reminded one of her mother, Fatima (SA). In the realm of devotion and dignity, she followed the example of Bibi Khadija (SA) (Zainab’s grandmother). Traces of her father’s awe-inspiriting speeches can be found in her eloquent, fervent orations. Her revolutionary patience and forbearance was a reminder of her brother, Imam Hussain (AS).

During her childhood, Zainab (SA) used to rest on her father’s bosom, listening carefully to register his esteemed teachings in her fresh and keen mind.

Once Imam Ali (SA) asked his beloved daughter to repeat the number “one” after him. Zainab (SA) obeyed the father’s order. However, she refused to reiterate number “two” after the Imam (AS).

When she was asked to justify her deed, she said:

“Dear father, how can a tongue which has got used to saying “one” (referring to the Unity of Allah), reiterate word “two”.

Upon hearing his daughter’s meaningful assertion, Imam Ali (AS) became delighted and caressed and kissed her.
Monotheism, in its truest sense, was deeply-rooted in her pure soul since her early childhood.

Another day, she asked her father: “O, father! Do you like me?”
“Sure, how can I not like you?” Imam Ali (AS) replied.
Zainab (SA) said: “Dear father, affection and the feeling of devotion only befit Allah, the Great, and what I request is your kindness.”

Such a belief reflects the height of gnosticism and insight in Zainab (SA). It also bespeaks of her monotheistic beliefs in other dimensions. However, the perception of such unique and exalted merits in her, is not surprising since she was an offspring of Fatima (SA) and was nourished at the virtuous lap of such a magnanimous mother. Zainab’s (SA) noble character was thus instructed by the spirit of her mother, Fatima (SA).

Besides, she was brought up in the company of two great Imams: Imam Hassan (AS) and Imam Hussain (AS) and enjoyed the companionship of the Holy Prophet (SAW), Imam Ali (AS),Fatima (SA).

In her character she reflected the best attributes of those who raised her. In sobriety and severity, she was likened to Ummul-Muminin Hazrat Khadija (SA) - her grandmother. In chastity and modesty to her mother Fatimat uz -Zahra (SA); in eloquence to her father Imam Ali (AS); in forbearance and patience to her brother Imam Hassan (AS) and in bravery and tranquillity of the heart to Imam Hussain (AS). Her face reflected her father’s awe and her grandfather's reverence.

In Medina, it was Zainab’s (SA) practice to hold regular meetings for women in which she shared her knowledge and taught them the precepts of the religion (Deen) of Islam as laid out in the Holy Qur’an. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasihah (Skillfully fluent) and intensely eloquent (Balighah).

The depth and certainty of her knowledge earned her epithel given to her by her nephew, Imam Zaynul-Abidin (AS) of ‘Alimah ghayr Mu’allamah’ - she who has knowledge without being taught by anyone.


Gnosticism and Devotion to Allah

Hazrat Zainab (SA) in her great enthusiasm to fulfill religious duties including daily obligatory prayers, etc. had taken example from her beloved mother, Hazrat Fatima (SA). Even on the very same night when her brother. Imam Hussain (AS) attained martyrdom on the Day of Ashura (i.e. 10th Muharram, 61 AH), indeed one of the most distressing and arduous nights of her life, she prayed her mid-night prayers. It is narrated that, on that night her brother Imam Hussain (AS) asked her to remember praying for him in her mid-night prayers.


Her Devotion and Self-sacrifice

 

Although her husband, Abdullah ibn Ja’far Tayyar, was a wealthy man and enjoyed a comfortable life, Zainab (SA) preferred to accompany her brother on his tiresome and adventurous trip to Karbala. She even sent her two beloved sons, Muhammad and Oun to help Imam Hussain (AS) in carrying out his mission at the desert of Karbala. Both her two sons were martyred in the battlefield.


Her Role in the Negation of Oppression

Hazrat Zainab (SA) assumed the task of delivering the message of the martyrs of Karbala to the people of her time and to the generation to come. She spared no time disclosing the plots hatched by the ruling system to distort the real importance of the Karbala Movement. Her provocative speeches delivered in the Court of Yazid in Kufa, when taken as a captive, still echo throughout the Muslim World.

Delivering a fiery speech in Kufa, at the seat of Ibn Ziyad, she condemned and unveiled his inhumane attitude. In a long speech in Damascus at Yazid’s court, she castigated vicious Yazid and cursed him because of his mischievous acts. She said:

“O Yazid! You are an oppressor and have inherited cruelty and atrocity from your ancestors. You are the grandson of “Hind” who disemboweled the martyr of Uhud (referring to Prophet’s uncle, Hamzah) and ate his liver. Hence, we cannot expect more than this from you. I regard confronting you as a shame. Now that I have been brought here at your court as a captive you and your gaudy court seem so worthless to me and I still curse and rebuke you with all my might.”

Thus was how Zainab (SA) relayed the message of the martyrs of Karbala to the people, enlightening their minds towards the realities. Through her awe-inspiring speeches, she sought to disclose the tyranny of Umayyad’s rulers. Like sparks of fire, her fiery speeches would penetrate deep into the hearts of the staunch enemies, making them tremble on their feet.

 

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Hazrat Zainab (s.a.) and Imamate

In her life Zainab (s.a.) always saw the evildoers, oppressors, insurgents and breakers of covenants defy the truth and Imam Ali (a.s.), the supporter of the truth and justice had to quell their revolts. Finally, an evil hand gave Imam Ali (a.s.) a stroke from a poisoned sword on his head in the mosque of Kufa. After Imam Ali (a.s.), his son Imam Hassan (a.s.)became the Caliph. Hassan was also greatly oppressed until at last he signed a peace treaty with the ruler of that time and moved to Kufa in the company of Zainab, her husband, and his own companions. Imam Hassan (a.s.) was poisoned by his treacherous wife Joda, by the order of the Caliph of that time. After Imam Hassan, Imam Hussain (a.s.) became the Imam, but the ruler of Syria Mavia violated the peace treaty and appointed his son Yazid as his successor and insisted that Imam Hussain (a.s.) should pledge allegiance to him. Imam Hussain refused to pledge allegiance and made up his mind to move to Mecca.

Zainab (s.a.) said farewell to her husband and went with her brother accompanied by her sons Muhammad and Aun. They reached Mecca in 61 Hijra year.

Imam Hussain (a.s.) was informed that some agents of the ruler of that time had come to Mecca to assassinate him while circumambulating the Holy Ka'bah. Imam Hussain (a.s.) deemed it advisable to move to Kufa and let people know of his secret mission. They arrived at Karbala on the 2nd Muharram. Zainab had heard from her grandfather and father that Karbala would be the place where Imam Hussain (a.s.) would be martyred.

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Hazrat Zainab (s.a.) in Karbala

Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother's name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hussain (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: "O my Lord! Accept our humble sacrifice to You."

When Zainab(s.a) reached Kufa, she addressed people with fury words: "Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (SAW), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you." Her furious words provoked people of Kufa to avenge Hussain's martyrdom.

This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: "I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You'll he accountable to Allah for your atrocities."

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Hadrat Shahrbano: The Reverend Mother of Imam Zayn al-Abidin Part II

The Holy Relationship

Shahrbano was the holy relationship between the Arabs and the Persians.
This is because she was the mother of Zayn al-'Abidin, who was the son of the two good (communities) and father of the pure progeny who filled the world with all the factors of awareness, dignity, and advancement.
Sayyid 'Abid al-'Aziz Sayyid al-Ahal said: "Zayn al-'Abidin is a strong relationship between us, we, the Arabs, and the Persians.

Then he is a strong relationship among all people.
It is as if he is among the strong causes which the Subtle, the Powerful (Allah) drove to erase division, to strengthen unity, and to bring people close to each other."
This was the strongest relationship between the Arabs and the Persians because it has spread love, affection, and unity among them.


Pre-Islamic Beliefs

Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their unity.
Among those beliefs was that an Arab did not marry a non-Arab (woman ).
This is because he wanted to preserve Arab blood and lineage.
Surely this phenomenon divided the Muslims and destroyed their unity. Islam indeed cast away this hollow selfishness and these vain titles.
It supported the honor and beauty of soul.

Hence the Prophet, may Allah bless him and his family, said:
"Surely, the most honorable of you with Allah is the most pious of you." Islam has denoted in a positive way the just equality among the Muslims.
It has destroyed class differences and all racism. Allah's Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his retainer, Zayd b.
Ha`ritha.
He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path.

The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this Prophetic method.
They waged war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them.
They sometimes married them with money before they had freed them.
This had great influence on the Arabs, and they abandoned their pre-Islamic beliefs.

The historians said: "Ima`m al-Husayn, peace be on him, married Shahrbano

and she bore him the great figure of guidance, Ima`m Zayn al-'Abidin, peace be on him.
The Arabs saw his perfection and his high self.
Hence Quraysh hurried to marry slave-wives.
Al-Mubarrad has narrated the following on the authority of a man from Quraysh.
The man's mother was a slave-wife.
The man said:
"One day I sat with Sa'id b. al-Musayyab, and he asked me:
'Who are your maternal uncles?'
My mother is a slave-wife, I answered."

Sa'id disdained the man.
However, the man was clever. He waited for a while.
In the mean time Sa`lim b. 'Abd Allah b. 'Umar came.
The latter was a Quraysh great figure, but his mother was a slave-wife. Sa'id talked with Sa`lim.
Then the latter went away. So the man asked Sa'id:

"Uncle, who is this man ?"

Sa'id became angry.
He shouted at the man, saying:

"Glory be to Allah !
Do you ignore this man who is from your people ?
This is Sa`lim b. 'Abd Allah b.
'Umar b. al-Khatta`b."

"Who is his mother ?" asked the man.

"A slave-wife," replied Sa'id.

Then al-Qa`sim b. Mohammed b.
Abi Baker came to Sa'id.
The former's mother was a slave-wife.
A talk took place between them.
When al-Qa`sim went away, the man asked Sa'id the same question.
The man answered him in the same manner.
Then Ima`m Zayn al-'Abidin came.
Sa'id welcomed him warmly.
When the Ima`m went away, the man asked Sa'id: "Uncle, who is this man?"

"This is whom no Muslim can ignore.
This is 'Ali b. al-Husayn b. 'Ali b. Abi Ta`lib," replied Sa'id angrily.
"Who is his mother ?" asked the man.

"A slave-wife," replied Sa'id.

"Why did you disdain me when I said that my mother was a slave-wife ?
Is my mother not similar to theirs?" asked the man.

Sa'id confessed his mistake. He admired the man and took care of him.(Al-Mubarrad, al-Kamil, vol. 2, p. 462 Nazhat al-Jalis, vol. 2, p. 23. al-A'mmia al-Ithna 'Ashar, p. 176).

This bad phenomenon prevailed that time.
It resulted from the backgrounds of the pre-Islamic time that was intellectually and socially backward.
One has no shortcoming when his mother is from Rome, Persia, and the like.
For this reason the poet said:

Do not curse the person whose mother is from the Romans

Or is black from the non-Arabs.

Indeed the mothers of people are entrusted containers

And the lineage has fathers.

They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs.
If the person's deeds are bad, then he is mean even if he is a Sharif from Quraysh.
The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the only criterion in showing the high and low position in it.


Ima`m 'Ali took care of Her

Ima`m 'Ali, the Commander of the faithful, peace be on him, took care of Shahrbano, for he was aware of her belief and her perfect intellect.
A group of traditions was narrated on his authority.
The traditions have praised her outstanding qualities.
Some of them are as follows:

A. He recommended his son, Ima`m Husayn, to treat her kindly, saying:
"Treat Shahrbano kindly, for she is satisfactory.
She will bear you the best of the people of the earth after you."('Uyyun al-Mu'jizat.
Ithbat al-Hudat, vol. 5, p. 14).

B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said:
"She is the mother of the trustees (of authority ), the pure progeny."( Basa'ir al-Darajat, p. 96. Ithbat al-Hudat, vol. 5, p. 214.
Nasikh al-Tawarikh, vol. 1, p. 13).

The pure Imams, from whom Allah kept away the uncleanness and purified thoroughly, branched from this noble Mistress.

Ima`m 'Ali, the Commander of the faithful, took care of Shahrbano, for he knew that she had good abilities such as virtues, perfection, and politeness.
He, peace be on him, asked her: "What have you memorized from your father after the Event of the Elephant?"

She answered him with this golden word that denotes her father's vast intellect and his experience in the affairs of life:

He said: "When Allah overcomes an affair, the ambitions become humble after it.
When the period is over, death is in the means."

The Ima`m was astonished at this wise word that indicates the reality of life.
Hence he admired her, saying: "What good your father said !
All matters are subject to destiny, so much so that sometimes death results from effort."(Al-Mufid, al-Irshad, p. 160. Al-Bihar, vol. 46, pp. 11-12).

Every thing in this existence is subject to Allah's will.
Indeed Allah , the Most High has the power over everything.
Man may depend on firm means.
He thinks that such means protect him from dangers.
However, they do not avail him.
This is because they might endanger him.
Therefore, his death results from them.


Al-Husayn took care of Her

Ima`m Husayn, peace be on him, took care of his wife,Shahrbano, very much.
He preferred her to his wives.
As a result this Shahrbano found respect and honor with the Ima`m.
So she forgot the luxurious life which she led during the rule of her father.
The Ima`m taught her the Islamic spiritual teachings to the extent that she renounced her royal life.
Sayyid 'Abd al-Aziz Sayyid al-Ahal said: "Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada`'in and the meadows of Kabul."


The Historians praised Her

Some historians praised this noble lady.
The following are their words (concerning her):


A. Al-Mubarrad

Concerning this great Mistress, al-Mubarrad said:

"Shahrbano was among the excellent women."(Al-Kamil, vol. 2, p. 462).

Indeed Shahrbanowas among the mistresses of the women. She was chaste, and her intellect was perfect. Moreover, her morals were high.


B. Ibn Shadqam

Ibn Shadqam said: "Shahrbano had many outstanding merits."(Zahrat al-Maqul, p. 16).

C. Al-Kunji

Ima`m al-Hafiz, Mohammed b. Yousif al-Kunji, said: "Allah, the Blessed and Exalted, created the rightly-guided Imams, from among the progeny of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.(Kifayat al-Talib, p. 414).

Indeed Allah bestowed His favors and His care on this noble lady.
He endowed her with great favor.
He made her a noble mother for Ima`m Zayn al-'Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

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Hadrat Shahrbano: The Reverend Mother of Imam Zayn al-Abidin Part I

Shahrbano was the daughter of the (Iranian) kings and was mother of Ima`m Zayn al-'Abidin, peace be on him.
This great mistress occupied an important position in the world of the Muslim woman.
Indeed, she was among the great mistresses of her time. She was among the prominent Muslim women and was distinguished by noble qualities.
Among them are:

A. She had a very clear lineage.
She was the daughter of Choesroe, the just king and pride of the kings of the East.
Concerning him, the Prophet, may Allah bless him and his family, said with pride: "I was born at the time of the just King, Choesroe."

B. She was the wife of the father of the free and lord of martyrs, Ima`m Husayn, peace be on him.

C. She was the mother of Ima`m Zayn al-'Abidin and Sayyid al-Sa`jidin, peace be on him.

D. She was the grandmother of the pure Imams from among the children of Ima`m Zayn al-'Abidin, peace be on him.

E. She was the holy relationship between the Arabs and the Persians.

Indeed these qualities added honor to her honor and glory to her glory.


Her Psychological Traits

As for her psychological traits, they were chastity, purity, perfection, standard morals, and cleverness.
As she had good inclinations and honorable traits, the Commander of the faithful (Ima`m 'Ali ), peace be on him, hastened to marry her to his son Ima`m Husayn, peace be on him.
He ordered him to treat her kindly and to do good for her.
We will briefly present some of her affairs according to what the references have mentioned.


Reports of her Marriage

The reports have differed over the time when she married Ima`m Husayn, peace be on him.
The following are some of them:


A. At the Time of 'Umar

Al-Kulayni reported on the authority of Ima`m Abu Ja'far al-Baqir, peace be on him.
He said: "When Yazdigird's daughter came, 'Umar made the virgins of Medina honor her.
When 'Umar looked at her, she covered her face and said:
"Uf biru`jj ba`da` Hurmuz."
These words meaning the day of Hurmuz has become black because his daughters have become prisoners.

"Is she abusing me ? "asked 'Umar.
"That is not for you," said the Commander of the faithful, "Let her choose a person from the Muslims."

She walked till she put her hand on the head of al-Husayn, peace be on him (Usul al-Kafi, vol. 1, p. 467. Dala'il al-Imama, p. 370.)

Some historians have mentioned a report similar to this account. They said: "Yazdigird had two daughters.
They were taken prisoners during the time of 'Umar.
Thus, the Commander of the faithful (Ima`m 'Ali), peace be on him, took them. Of these he had given Ima`m al-Husayn and she bore him Zayn al-'Abidin.
He had given the other to Mohammed b.
Abi Bakr and she bore him al-Qa`sim.(Shadharat al-Dhahab, vol. 1, p. 104. Nazhat al-Majalis, vol. 2, p. 192. Zahrat al-Maqul, p. 6).

Ibn Kullakan has mentioned a similar report to this.
However, he has added that they were three (daughters). So he (the Commander of the faithful)had given the third to 'Abd Allah b. 'Umar.(Ibn Khullkan, Wafayat al-A'yan, vol. 2, p. 429).


B. At the Time of 'Uthma`n

Al-Sadu`q has reported: "When 'Abd Allah b.
'Umar conquered Khurasan (Iran)during the days of 'Uthma`n, he took the two daughters of Yazdigird prisoners.
He sent them to 'Uthma`n. Of them the latter had given to al-Hasan.
He had given the other to al-Husayn."('Uyyun al-Akhbar wa Funun al-Athar, p. 143. Roudat al-Wa'izin, vol. 1, p. 137.

Tuhaf al-Raghib, p. 13. A'lam al-Wara, p. 151. Al-Mufid, al-Irshad).


C. At the Time of the Caliphate of the Commander of the Faithful

A group of the historians and the narrators has reported:
"When the Commander of the faithful (Ima`m 'Ali), peace be on him, had assumed the caliphate, he appointed Hurayth b. Ja`bir over part of the eastern provinces.

The latter had sent him two daughters of Yazdigird b.
Sharyya`r.
Of these he had given his son al-Husayn, peace be on him, Shahrbano and she bore him Zayn al-'Abidin, peace be on him. He had given the other to Mohammed b.
Abi Baker and she bore him al-Qa`sim, the famous jurist."

These are the reports which have been mentioned of her marriage to Ima`m (Husayn), the Lord of martyrs, peace be on him.
/ m,;Worth mentioning, the last two reports have not mentioned the capture of Shahrbano with her two sisters, rather they have mentioned that they were sent to the Caliph.
But the first report is clear in mentioning their capture.


Checking the Reports

We must check these different reports.
We think that the first report is incorrect for the following reasons:

1. Yazdigird was alive throughout the caliphate of 'Umar.
He died after his death. He was killed in Maru in the year 30 A.H.
That was in the sixth year of the caliphate of 'Uthma`n.
We firmly believe that Shahrbano and her two sisters disappeared after the murder of their father till the caliphate of the Commander of the faithful (Ima`m 'Ali).
The Commander of the faithful appointed Hurayth b. Ja`bir over that area. The latter found them and sent them to the Ima`m, peace be on him.


2. What Abu Hanifa reported indicates that the first report is incorrect.
When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:

"Choose whomever you want of the Muslims."

She answered with awareness and high purpose:

"I want a head over whom there is no head."

This indicates the strong awareness of this Princess.

The Ima`m answered her kindly, saying:

"Indeed 'Ali is an old man."

This means that the Ima`m was in no need of women, for he was an old man.
Besides he was busy treating the general affairs that surrounded him.

But the Princess insisted on her idea, saying:

"I talked completely to you."

Some Persian leaders asked the Ima`m to marry her to them.

The Ima`m answered, saying: "That is up to her. If she wishes to refuse (marriage), (she can refuse it).
If she wishes to accept (marriage), (she can accept it)."

The Ima`m had no right to impose marriage on her, rather that was up to her psychological wishes.
No one had the right to force her to what he wanted.
The Mistress refrained from answering him.( Al-Akhbar al-Tiwal).
We firmly believe that it was Shahrbano. Her marriage took place during the time of the Commander of the faithful, peace be on him.

The most famous of the foregoing two reports. Most jurists think that fame makes the report superior to (the other reports).
Al-Muqrim, a researcher, believed in this report.


Irregular Ideas

Some historians have mentioned irregular ideas concerning the lineage of Shahrbano.
They are as follow:

A. She was from the country of al-Sind.

B. She was among those who were taken prisoners in Kabul.

These two ideas oppose what the narrators and the historians have unanimously agreed on, for they said that she was the daughter of Yazdigird, the king of the Persians.
That was famous even during the time of the Ima`m.
All the people knew that. In this connection, Abu al-Aswad al-Du'ali, who was contemporary with the Ima`m, recited:

Indeed there is a son between Kasra and Ha`shim.
He is more noble than him to whom charms were
entrusted.
He is the light.
The place of his secret
is the Light of Allah.

He is the source of the fountain of the Ima`mate.(Bihar al-Anwar, vol. 46, p. 166).


He is knowledgeable

Ima`m Zayn al-'Abidin, peace be on him, denoted that when he said: "I am the son of the two good (communities)." With this he, peace be on him, referred to the well-known tradition:
"Allah, the Most High, has two good (communities) among His creatures.
His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia."(Ibn Khullaka Wafayat al-A'yan, vol. 2, p. 429. Ibn Tolon, Al-A'mmia al-Ithna 'Ashar, p. 175).

Some historians said: "Indeed 'Ali b. al-Husayn (Zayn al-'Abidin) gathered prophethood and authority on the side of his grandfathers."


Her Holy Name

The mother of the Ima`m, peace be on him, was known as Shahrbano.
This was not her name.
Rather it was her nick-name.
It means the queen or the mistress of the women.1 However, the historians have differed over her name.


The following are some of her names:

1. Sala`ma.
2. Sala`fa.
3. Ghaza`la.
4. Salama.
5. Sa`dira.
6. Shahrbano.

These are some of the ideas which we have mentioned concerning her name.
It does not concern us which name is correct, for it does not avail readers.

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Mother of Awaiting - Part 2

Alchemy of Courtesy :

Boshr ibn Sulayman, says on the arrival of the Roman Princess to Samarra (a city in Iraq), Imam Ali al-Naqi (AS) said to her:
"How Merciful God unveiled the myth of Islam against Christianity to you?
And how did He reveal the nobleness and superiority of Muhammad (SAW) and his Household to you?"
The courteous Princess said modestly:
"How could I explain to you, son of the Messenger of God something which you are far more aware of it than I am"!
Politeness indicates the eminence of a perfect human being.
Courtesy in character and behavior are manifested and displayed in the manner and speech of man. In the Holy Qur'an, God has practised politeness.
The Holy Prophet (SAW) has introduced himself by a beautiful sentence as "Divine chastised".
All distinguished people are known by this meritorious quality.
Hakima daughter of Imam Jawad (AS) said: "One day I went to visit Narjis (SA) [after her marriage to Imam Askari (AS)], she humbly asked my permission, and tried to help me in taking my shoes off.
I told her that she was my Lady and it was my duty to be at her service most willingly."
This clearly manifests the height of refinement and politeness of pure lady of Rome towards the daughter of Imamate and Vilayat.
In another narration, Hakima Khatun (Lady) said:

"At the eve of the birth of Hazrat Hujjat (the 12th Imam of the Shi'a Muslims), and on the request of Imam Hassan Askari (AS) I stayed with them.
In absence of any visible impression of pregnancy and imminent birth, I became agitated but the Imam (AS) with his remarks calmed me down, so I returned to the side of Narjis (SA). She asked me: `O my lady! How are you tonight?' I replied that she was the one who was my lady and Khatun of our household."
By using the term "My Lady" Narjis paid her respect and declared her devotion to the Household of the Holy Prophet (SAW).


An Apostle of Insight and Perspicacity :

Enlightened and Vigilant women, when faced with a variety of choices, always select nothing but the best. They are never deceived by delusive appearance.
Narjis (SA), the Lady of Honor, was at the audience of Imam Hadi (AS), when she said to her :

"I wish to honor you, and give you a present.
Please tell me which of the two suits you best: 10,000 dirhams or glad tidings to eternal honor and glory?"
Lady Narjis (SA), the Roman Princess who was brought up in comfort and luxury of castle of Kaiser (Caesar), had such insight and vision that would never even comprehend the thought of worldly riches against eternal spiritual riches.
So, she emphasized her preference of `Eternal Honor and Glory' and not money!
Imam Hadi (AS) replied:
"Glad tidings to you with news of a child, whose vast governorship would embrace East and West of the world, and who would fill the world with justice and equity."
This is how the vessel of existence of Narjis found its just capability and merit to host Hazrat Vali-e-Asr (AS).
Hence the most beautiful birth of existence took place.
With little deliberation on the political circumstances of Samarra on time of Imam Hassan Askari (AS), we perceive that Narjis was fully aware of the time and with clear perception distanced herself from watchful eyes of spies.
Thus, protecting the life of the Last executor of the will of the Prophet (SAW). Political circumstances of the time were so oppressive that they demanded the secrecy of the marriage.
So it was commenced in the house of Hakima Khatun.
Weary of reaction of an enemy, who would stop at nothing in eliminating the possible birth of Imam-e Zaman (AS) - the Twelfth Imam of Shi'a Muslims.
Even after the birth of the blessed child, she prudently observed the ever-present agents of Abbasides in the House of Al-e Muhammad (SAW).
Living under such circumstances, needed a strong spiritual awareness and spiritual support in addition to a deep-rooted insight.
Another evidence of her insight and vision could be seen in her reply to Boshr ibn Sulaiman, who was the son of Abu Ayub Ansari and a confident of Imam Hadi (AS).
He is quoted as saying that: when I saw her kissing the letter of the Twelfth Imam (AS) and laying it upon her eyes, I told her:
"How strange that you kiss and honor the letter of someone you don't know?" She replied:
"You are ignorant of the status of the Household of the Prophet (SAW), hear me and let your heart follow me. I'm Melekeh, the daughter of Joshua who was the son of Ceasar and ...."

Recognition and true insight concerning the Prophet (SAW) and his Household is a precious gift that is not bestowed upon everyone.
She was blessed with such insight, vision and perception that comprehending the importance and magnificence of Imamate and Vilayat of the Ahlul-Bait (AS) was the reality in making which didn't need any proof, thus in her supplication we read:
"I testimony that you passed away while you were satisfied with Allah.


Nectar of Forbearance :

The writings of Muslim and non-Muslim historians indicate the turbulent and troubled political and cultural circumstances of the time, which made patience essential for living under these circumstances.
Bearing in mind the timing of the birth of Imam-e Zaman (AS) in the year 255 Al-Hejira and the martyrdom of the 10th Imam (AS) in Rajab of the year 254 Al-Hejira, as well as increased pressure of Abbasid caliphs on Ahlul-Bait (AS) will throw some light on the harsh conditions of life in Samarra at the time.
According to numerous narrations, marriage of Imam Hassan Askari (AS) and Narjis Khatun (SA) took place in the lifetime of Imam Hadi (AS).
So, Imam-e Zaman (AS) was born during the Imamate of Imam Hassan Askari (AS).
Therefore, it could be anticipated that at least one and half years after the marriage the household of Imam (AS) were under enormous pressure by the ruling government.

In order to prevent the appearance of the Last Executor of the will of the Prophet (SAW), the Imam (AS) spent a great part of his short-lived marriage in prison and responsibility of upbringing and safeguarding of their son laid solely on the shoulders of this patient lady.

Historians reported that it was certain that from the year 255 till 256 in time of Mohtadi, Abbasid caliph of the time, Imam Hassan Askari (AS) spent some time in prison which was located in Jousaq and again in the year 259 Hejira before Dhu al Hejja, Imam Hassan Askari (AS) was imprisoned. 18

Considering that Imam Hassan Askari (AS) was martyred on the 8th Rabi' al-Awwal, 160 Al-Hejira which is four month after his last imprisonment, it is apparent that for the greater part of his marriage, he was imprisoned.
So, it consequently put a great deal of pressure on Narjis Khatun (SA), especially with political situation prevailing then in Samarra and brings about further praise and respect for this forbearing lady.

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Guest of the Holy Ka'aba Fatima bint Asad

Fatima, was a special person even before she was born because she was conceived from the fruits of paradise.
The Prophet (S.A.W) says:

“That before she was conceived the Arch-Angel Gabriel came down from the heavens with a plate containing a cluster of dates and a bunch of grapes ordering me to eat them.
After I ate them I was ordered to go to Khadija and thus Fatima was conceived from the fruits of paradise.”

Khadija was now pregnant with Fatima and as she says, it was an easy pregnancy because the embryo would speak to her from inside her womb.
Khadija did not inform the Prophet about this miraculous occurrence, but one-day when she was home alone, he found Khadija speaking to someone.
He inquired as to whom she was speaking to, she replied, “That which is in my womb, surely it speaks to me”.
The Prophet then cheerfully said, “Rejoice Khadija, for this is the girl whom Allah has made to be the mother of eleven of my successors who will come after me and after their father”.

So for the duration of the pregnancy, Fatima was comforting her mother who had been deserted by the women of Quraysh because she married the poor orphan, Mohammad.

When Fatima's delivery came near, Khadija sent for the qurayshi midwives, who still refused to help her.
But by the grace of Allah, four of the most beautiful women came to help her in this time of need, as she says, “When Fatima’s delivery came near, I sent for the qurayshi midwives who refused to help me because of Mohammad.
During childbirth four ladies whose beauty ad brilliance were indescribable entered the house, each one began to introduce herself.
The first one said, “I am your mother Eve”. The second one said, “I am Asiya bint Muzahim, Firauns wife”.
The third one said, “I am Kulthum Musa’s sister”, and the fourth one said, “I am Mariam bint Imran, Isa’s mother, we have come to deliver your child”.

So with the help of these heavenly ladies, Fatima was delivered.

She was born on the 20th Jamadi al-Akhir.
She fell to the ground in the position of prostration and the brightness and brilliance of her face illuminated the skies from east to west, and for this reason she was named “Al-Zahra”, lady of light.
Al-Zahra is known by nine names, such as Fatima.
She was named Fatima because she and her followers are protected from hell.
She is also Al-Siddiqa meaning she is a woman who has scrupulous honesty and sincerity, believing in the commands of Allah and his Prophet, never doubting for one moment.
She is also Al-Mubaraka, which means the blessed one because abundant blessings originated from her, such as the necklace that fed a hungry man, satisfied a poor man and freed a slave.

Jabir bin Abdullah Al-Ansari relates that an old man weak from hunger came to the Prophet and asked to be fed and clothed.
The Prophet did not have anything to give him so he sent him to Fatima’s house.
When he arrived he asked the same of her, so she gave him a necklace.
He took the necklace and went to the mosque and showed the Prophet.
The Prophet said, “sell it for Allah will grant you a solution to your problems because it was given to you by the Mistress of All Women. Meanwhile Ammar bin Yasir asked the Prophet if he had permission to buy it.
The Prophet gave him permission so Ammar paid generously for it, then he gave the necklace to Sahim, his slave and said give it to the Prophet and tell him that I give you to him also.
The Prophet said to the slave, take this necklace and give it to Fatima and tell her that I gave you to her.
When the slave reached Fatima, she took the necklace and told the slave that he was free. Upon hearing this the slave laughed. Fatima asked him the reason that made him laugh.
He answered: “I smiled when I thought of the abundance put in this necklace, it fed a hungry man, freed a slave and returned to its original owner.

We now understand why she was Mubaraka.
Some other names she is known by, are Al-Tahera, meaning she was virtuous and pure, cleansed from all sin, and she was Al-Batool, meaning she was chaste and pure, safeguarded from menstruation and childbirth bleeding.
She is also Al-Zakiya, meaning the chaste and Al-Radhiyah, the satisfied or gratified one, and of course Al-Mardhiya which means she who pleases Allah.


Father and Daughter

Prophet Mohammad and his daughter had an extremely powerful relationship.
Even Ayisha, the Prophets wife has spoken about the strong relationship between Mohammad (SAW) and Fatima; “Never have I seen anyone like the Messenger of Allah, in his solemn way of standing and sitting, more than Fatima, may Allah grant her more honor.
When she came to see him, he would rise to his feet, take her hand, kiss her, and seat her where he was seated.
And when he came in to see her, she would stand up, kiss his feet, kiss him, and seat him where she was seated”.

Aiyisha has also said: “Never have I seen anyone resembling the Prophet of Allah, in his way of speaking and talking, better than Fatima”.

When people threw rocks at the Prophet of Allah, it was Fatima that came and cleaned and helped.
And as much as Fatima loved the Prophet, he loved her back.


Importance of Fatima

This great lady who has been of the brightest stars of Islamic history had lived a most powerful and eventful life.
Her name was Fatima, the daughter of Asad, son of Hashem.
Fatima had been gifted with some most unique qualities that no other woman before her and no other woman after her had been granted by Allah.
Every aspect of her outstanding life has invaluable lessons to teach to all mankind past, present and future.

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Life of Hazrat Maryam (A.S)

Birth

Hazrat Maryam`s respectable parents are Hazrat Emraan and Hazrat Hannah. In her old age, Hazrat Hannah was expecting a child.
With the birth of a son in mind, she made an oath to Allah that the child to be born would be freed from all worldly affairs and specially dedicated to Allah's service.
Almighty Allah blessed her with a daughter, who was to be the mother of Hazrat Isa (A.S), Hazrat Maryam (A.S) , the chosen one among the women.

The Holy Quraan says:

Behold!
When the wife of Imraan said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy service.
So accept this of me; for thou Hearest and Knowest all things." When she delivered, she said: "O my Lord! Behold! I am delivered of a female child!" (Surah Ale-Emraan:35-36)


Hazarat Maryam's Childhood

Thus Hazrat Maryam (A.S) was born. She could not be devoted to temple service as her mother had intended, due to being a female.
This was under the Mosaic Law at the time.
However, as the new born was marked out for a special destiny to be the mother of the miracle-child Hazrat Isa (A.S) , she was accepted for the service of Almighty Allah.


Hazrat Maryam's Miracle

Hazrat Maryam (A.S) grew up under Allah's special protection. Her sustenance came from Allah, and her upbringing was indeed a pure one.

The Holy Quraan, most beautifully testifies this childhood miracle of Hazrat Maryam (A.S) :

"Right graciously did her Lord accept her, He made her grow in purity and beauty, to the care of Zakariyya (Alayhis-Salaam) was she assigned, every time he (Zakariyya) entered (her) chamber to see her, he found her supplied with sustenance.
He said: "O Maryam! Whence (comes) this to you?" She said: "From Allah.
For Allah provides sustenance to whom He pleases without measure." (Surah Ale-Emraan:37)

Hazrat Zakariyya looked after Hazrat Maryam (A.S) whilst she was in the service of Allah.


Birth of Hazrat Isa (A.S)

So Hazrat Maryam (A.S) grew up in a very pious religious environment, always remaining busy in the worship of her Creator Almighty Allah.
Then followed the miraculous birth of Hazrat Isa (A.S) .


Conclusion

Hazrat Maryam (A.S) , the mother of Hazrat Isa (A.S) was unique, in that she gave birth to a son by a special miracle, without the intervention of the customary physical means.
This of course does not mean that she was more than human, any more than her son was more than inhuman.
She had as much need to pray to Almighty Allah as anyone else.
The Christian dogma, in all sects except Unitarian, holds that Jesus was Allah and the son of Allah.
The worship of Maryam became the practice in the Roman Catholic Church, which calls Maryamthe mother of Allah.
All these are baseless and false claims as has been clarified by the verses of the Holy Quraan mentioned in this context.
May Almighty Allah give us all the true and proper understanding.

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Great Women of Islam: Fatimah bint Muhammad PBUH

She was the youngest daughter of the Prophet (peace and blessings be upon him) and his favorite.
She married his cousin 'Ali bin Abi Talib and was the mother of the great martyrs of Islam, Hasan and Hussein.
She was born in Makkah a few years before her father was granted Prophethood.
Though both Muhammad (peace and blessings be upon him) and Khadijah already had three daughters before her they expressed great happiness at her birth.
Going against the accepted custom, her mother did not send her beloved youngest daughter away to be breast fed in any of the surrounding villages, but kept her with her and nursed her herself. She loved her too much to entrust her to anyone else's care. Some years later her father was declared by Allah to be His Prophet (peace and blessings be upon him) and last Messenger.

She and her mother and sisters Zaynab, Ruqayya, and Umm Kulthum accepted Islam.
She spent her early years under the loving and tender care of her parents.
Zeal for the defense of what is sacred and love of the righteous was ingrained in her.
Before Muhammad (peace and blessings be upon him) proclaimed himself the Last Prophet of Allah Almighty, he was the most popular, loved and respected man among the Quraysh.
But once he announced himself to be the Allah's Prophet and Messenger, his whole life seemed to turn around.
The streets he previously frequented were strewn with thorns and filth and garbage was thrown on him from balconies and rooftops. Elaborate plans were made to murder him.
Naturally, all these trials and tribulations could not but leave a mark on his home life.
Fatimah was passing the impressionable years of her childhood in the shadow of these events.
Yet, her maturity was such that she faced all this with remarkable patience and determination.

She fought like a courageous little tigress to defend her father and protect him.
She would stand in front of him to shield him from the attacks of devilish men like Abu Jahl, 'Utbah and Shaybah.

On one occasion, the Prophet (peace and blessings be upon him) went into the sanctuary of Makkah with some of his Companions and started to pray, the disbelievers had just then sacrificed a camel.
The filth and bowels of the camel were lying there, when a horrible idea came to Abu Jahl.
He asked who among his friends would like to lift all that filth and pile it on the back of Muhammad (peace and blessings be upon him) 'Uqbah bin Abi Mu'it, the lowest of the low among his friends, got up shrugged his shoulders with satanic glee, and said he would perform the task. And he lifted up the bloody filthy mess and piled it on the Prophet's back while he was in the act of prostrating before Allah.
All of them then broke into peals of uncontrollable devilish laughter.
When news of this dastardly act reached Fatimah, she rushed to the sanctuary.
Removing with her little hands the impurity, furious at the brutal treatment given to her beloved father, she scolded the disbelievers.
When the Prophet (peace and blessings be upon him) finished his prayers, he lifted his hands in supplication and appealed to Allah to hold these men, Abu Jahl bin Hisham, Shaybah bin Rabi'ah, 'Uqbah bin Abi Mu'it and Umayyah bin Khalaf, in His relentless grip.
These devils became very nervous because they knew that any supplication made at the sanctuary in Makkah is never rejected by Allah Almighty.
And the Prophet's prayers were answered.

Once Abu Jahl was sitting with the disbelievers in front of the Ka'bah, they were planning how to eliminate this man for the 'crime' of rejecting the idols.

They hated him for propagating the Oneness of Allah and for proclaiming himself as His Last Prophet and Messenger.
Fatimah happened to pass by and heard him.
She was so terrified of what these barbarians could do to her father that she went running to tell him of their dastardly plot.
As she wept she told him they had sworn in the names of their most famous idols to kill him.
All of them would attack him the moment he stepped out of his house.
Innocently she asked him what would happen now.
The Prophet (peace and blessings be upon him) told her to have faith in Allah, as He was her father's Protector.

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