Proper islamic dress at masjid

CLOTHING WORN

TO THE MASJID

(All images depicted throughout this document

are designed in a manner that is not intended to

recreate the creation of Allah!)

BEFORE ENTERING THE MASJID LOCATE THE CORRECT ENTRANCE:

Just as it is important to pay special attention to the

clothing one wears to the masjid, it is also imperative for the

one visiting the masjid that they enter through the correct

entrance. Therefore, one should look for posted signs which

specify the male and female entrances and prayer areas, both

inside and outside of the masjid.

One should also avoid transporting their wet umbrellas and

raincoats into the masjid.

If possible, these items should be neatly placed on the

shoe/coat rack. If no space is available, these items should be

placed neatly against the wall, as not to clutter the floor of

the prayer hall (musalla).

REMOVE SHOES:

After stepping through the correct entrance of the masjid,

one should remove their shoes and place them neatly on the shoe

rack. If the shelves/racks are completely filled with shoes, one

should then find a space next to the rack to neatly place their

shoes; so, that they will not block the aisles or become an

obstacle/tripping hazard.

With regard to removing shoes prior to entering the

masjid, it is important to note that there is no doubt that the

early masajid (mosques) were not furnished with carpeted floors;

rather, the floors were of sand and pebbles. Therefore, it did

not matter if one entered the masjid wearing shoes. However,

since today’s mosques are furnished with carpets, walking upon

them with shoes may lead to dirt/impurities being introduced

into the masjid by people whom are heedless to inspect their

shoes.

DRESS APPROPIATELY AND BE IN A STATE OF PURITY:

Before entering the masjid, one should dress appropriately

and be in a state of Taharah (purity of body, clothes, and

location). The evidence for this ruling is Surah Al-Muddaththir

(74:4) of the Quran which reads: “And purify your garments.”

Therefore, one planning to visit the masjid should wear clean

clothing that conforms to Islamic guidelines; such as ensuring

that their clothing is clean and free of Najasa; i.e., major

impurities such as urine, feces, vomit, menstrual/postnatal

blood, and sexual discharge. Najasa in Islam refers to the

impure substances that a Muslim must avoid and wash off their

clothes after coming into contact with them. As such, any female

who is experiencing menstrual or postpartum bleeding should not

enter the masjid’s prayer hall (musalla) to perform salat.

The evidence for this ruling is a hadith collected by Bukhari

wherein Aisha (RA) reported: “Fatima bint Abi Hubaish said to

Allah's Apostle (P.B.U.H.), ‘O Allah's Apostle! I do not become

clean (from bleeding). Shall I give up my prayers?’ Allah's

Apostle replied: ‘No, because it is from a blood vessel and not

the menses. So when the real menses begins give up your prayers

and when it (the period) has finished, wash the blood off your

body (take a bath) and offer your prayers.’” Furthermore, a

hadith collected by Abu Dawud that was narrated by Umm Salamah

(RA) reports: “At the time of the Messenger of Allah (P.B.U.H.),

women in nifaas used to stay (away from performing salat, etc)

for forty days.” It is also important to note that salat can be

performed if the bleeding ceases sooner than the forty

prescribed days. However, any bleeding after the forty day

period should be regarded as istihada; i.e., any vaginal

bleeding or discharge that is not menstrual or postpartum.

One should also purify themselves if an impure substance

falls upon them by removing the impurity and washing themselves

and their garment with water until the impure substance is no

longer present. If the stain is difficult to remove despite

repetitive cleaning, then it may be overlooked. If the impurity

is no longer visible after the first washing, then one washing

is sufficient. The evidence for these rulings is a hadith in the

collection of Imam Muslim wherein Ayesha reported: “I used to

scratch the sperm from the Messenger’s (P.B.U.H.) clothes if it

was dry, and washed if off if it was still wet, then he would

pray in those clothes.” However, it is important to note that

the urine of a male baby that has not been weaned can be

overlooked and pardoned. It is sufficient just to sprinkle water

over this urine. The evidence for this ruling is a hadith in the

collection of Bukhari that was narrated by Umm Qais, wherein it

was reported: “She came to the Messenger of Allah (P.B.U.H.)

with her un-weaned son. After a while, the baby urinated on the

Messenger of Allah’s (P.B.U.H.) lap. The Messenger of Allah

(P.B.U.H.) called for some water, which he sprinkled over his

clothes, and did not give them a complete washing.” Moreover, a

hadith collected by Abu Dawud reports: “Ali narrated that the

Messenger of Allah said, ‘The urine of a baby boy should have

water sprinkled upon it. The urine of a baby girl is to be

washed off.’ Qatadah says: ‘This refers to a male baby that has

not yet begun to eat. If he already eats, then the garment is to

be washed.’” In addition, another hadith collected by Abu Dawud

reports: “A woman came to the Messenger of Allah (P.B.U.H.) and

said O Messenger of Allah (P.B.U.H.), I do not have but one

outfit and I have my monthly period when I am wearing it, and

sometimes I see blood on it. What should I do?’ The Messenger of

Allah (P.B.U.H.) replied: ‘After the menstrual cycle is over,

wash the blood stained area and then you can pray with it.’ The

woman said, ‘O Messenger of Allah (P.B.U.H.), what if the blood

traces don’t come out?’ He replied: ‘It suffices for you to

clean it with water, and the traces of blood will not harm you.

If the impurity is not visible, such as urine, it is sufficient

to wash it once.’” Lastly, a hadith in the collection of Abu

Dawud reports that Abu Saeed al-Khudri reportedly said: “The

Messenger of Allah (P.B.U.H.) prayed with us one day. Whilst he

was engaged in the prayer he took off his shoes and placed them

on his left. When the people saw this, they took off their

shoes. When he finished his prayer he said, ‘Why did you take

your shoes off?’ They said, ‘We saw you taking your shoes off,

so we took our shoes off.’ He said, ‘Verily Jibreel came to me

and informed me that there was dirt - or he said: something

harmful - (in another narration: filth) on my shoes, so I took

them off. Therefore, when one of you goes to the mosque, he

should look at his shoes; if he sees in them dirt - or he said:

something harmful - (in another narration: filth) he should wipe

them and pray in them.’”

Lastly, it is also important to note that the bottom of

one’s clothes is also cleaned of impurities by default whenever

one walks across the dirt of the ground. The evidence for this

ruling is a hadith collected by Abu Dawud wherein it was

narrated that the slave-mother of Ibrahim ibn Abdur-Rahman ibn

Awf asked Umm Salamah, the wife of the Prophet: “I am a woman

who wears clothes with a long tail and I walk in filthy places;

(then what should I do?).’ Umm Salamah replied: ‘The Messenger

of Allah (P.B.U.H.), said, ‘What comes after it (the dirt)

cleanses it.’”

It is also important to note that in instances wherein one

is unable to perform salat due to minor impurities, then wudu

should be made as a means of purification. However, if one is

impure due to major impurities, as in the case of sexual

intercourse, then a complete ghusl (ritual bath/shower) must be

performed before they can perform salat; regardless of the fact

that they are wearing clean clothing.

The clothing which one wears to the masjid for the purpose

of performing salat must also cover their awrah, and should

neither be transparent, reveal the exact shape of the body

(tight clothing), nor be adorned with distracting or offensive

images.

Furthermore, Allah has commanded the Muslim worshipper to

beautify and adorn themself for prayer. Therefore, since a

masjid is theoretically a house of prostration (prayer), one

should always wear their best clothing when attending the masjid

for the purpose of performing salat. The evidence for this

ruling is Surah Al-Araaf (7:31) of the Quran which reads: “O

Children of Adam! Take your adornment (by wearing your clean

clothes) while praying.” This verse is important; because, its

context pertains to the mushrikeen (pagans) who used to

circumambulate the Kaaba naked. Therefore, in order to ensure

that Muslims do not emulate the pagan practices of old; i.e.,

worshipping Allah with their private areas exposed, this verse

orders Muslims to adorn their body by wearing clean clothing

that covers the required areas during salat. Hence, the reason

women are commanded to cover their heads when praying, although

they are allowed to uncover their heads in front of their

mahrams (male members they are not allowed to marry); i.e., to

adorn themselves.

PERFORMING SALAT IN WORN OR DIRTY CLOTHES:

Performing salat in worn clothes is permissible provided

that none of the awrah is exposed. If a garment has holes they

should be patched. The evidence for mending worn clothing is the

hadith of Tirmidhi wherein Ayesha reported: “The Holy Prophet

(P.B.U.H.) used to mend his shoes, sew his clothes and work in

his household just as one of you works in his own house. She

also reported that he was a man among men who used to patch his

clothes, milk his goats and engage in work.”

With regard to performing salat in dirty clothing which

does not contain any impure substances, to do so out of

necessity is permissible; however, it is disliked. In fact, the

ruling regarding taking a ghusl before performing the jummuah

salat is the result of the discomfort that the Prophet

(P.B.U.H.) and some of his companions experienced from the odor

of those who wore dirty and sweaty clothes to the masjid. The

evidence for this ruling is the hadith of Abu Dawud wherein

Aisha reported: “People would come to Friday prayer from their

houses in neighboring villages dressed in dusty woolen garments

which emitted bad odors. One of them came to the Messenger of

Allah (P.B.U.H.) while he was in ‘Aisha’s home. The Messenger of

Allah (P.B.U.H.) said to him, ‘It would be good if you cleaned

yourself on this day.’”

In light of the above mentioned information, it is

important to note that Prophet Muhammad (P.B.U.H.) strongly

recommended that every Muslim who plans to attend the Friday

congregational prayer should take a complete Islamic bath

(ghusl).

However, the obligation was later reduced to a strong

recommendation. This fact is evident from another hadith of Abu

Dawud wherein Samurah quoted Allah’s Messenger (P.B.U.H.) as

saying: “Whoever makes wudu on Friday, it is good (for him), but

if ghusl is taken, it is better.”

SCANTILY CLAD:

While addressing the subject of clothing worn to the

masjid, it is imperative that every Muslim female be properly

educated about their Islamic dress code so that they are not

influenced by secular customs to the point that they fail to

adhere to the requirements of a proper hijab out of ignorance.

It is therefore important to note that the hijab in Islam is

that which blocks men’s erogenous views from observing the

beauty of women. However, it is impossible for women to conceal

all of their beauty; nevertheless, by avoiding unnecessary eye

contact and conversations, a woman can make it clear to a man

that she is not interested in unlawful advances from him. The

evidence supporting this directive for women is Surah 24:31 of

the Quran which reads: “And tell the believing women to lower

their gaze and be modest, and to display of their adornment only

that which is apparent, and to draw their veils over their

bosoms, and not to reveal their adornment save to their own

husbands or fathers or husbands' fathers, or their sons or their

husbands' sons, or their brothers or their brothers' sons or

sisters' sons, or their women, or their slaves, or male

attendants who lack vigor, or children who know naught of

women's nakedness. And let them not stamp their feet so as to

reveal what they hide of their adornment. And turn unto Allah

together, O believers, in order that ye may succeed.”

In light of this evidence, a female should place a great

deal of emphasis on not drawing attention to herself by either

walking seductively or moving her feet in a manner that would

arouse the desires of the male members of society. Therefore,

one should take extreme caution when wearing jewelry or using

henna for artistic decoration. This point is crucial; because,

Allah has made the entire female body beautiful to the male.

Therefore, a female should not underestimate the importance of

ensuring that the hijab of her body does not neglect her feet.

Nevertheless, it is important to reiterate that any adornment to

the body of a female is only permissible to be viewed by her

husband and other mahram members of her family; i.e., not

displayed at the masjid or publically.

COVERING THE FEET FOR WOMEN:

Islamic scholars have differed with regarding to the

subject of women covering their feet as part of her awrah;

namely, are they awrah only in salat, outside of the salat,

both, or neither. Additional concerns pertain to whether a woman

can pray either barefoot or wearing transparent socks, or must

the socks be of a thick and concealing design.

Among the common positions on this matter are the following:

1) The uncovered feet of a woman are regarded as her

nakedness.

This position is accepted by Imams Malik, Shafi’I, and

Ahmad Ibn Hanbal. This position is based on the direct

implication of a mursal (a narration missing one of its links of

transmission) narration at the level of hasan that was collected

by Abu Dawud wherein Aisha (RA) reported: “Asma, daughter of Abu

Bakr, entered upon the Apostle of Allah (P.B.U.H.) wearing thin

clothes. The Apostle of Allah (P.B.U.H.) turned his attention

from her. He said: ‘O Asma, when a woman reaches the age of

menstruation, it does not suit her that she displays her parts

of body except this and this, and he pointed to her face and

hands.’” This position is also strengthened by a Sahih Hasan

hadith in the collection of Tirmidhi wherein Umm Salamah (RA)

reported: “What should women do with their hems? He (P.B.U.H.)

said: ‘They should let them down a hand span.’ She said: ‘Then

their feet will show.’ He (P.B.U.H.) said: ‘Then let it down a

cubit, but no more than that (not to expose the feet).’”

This hadith is also found in the collections of Nasa'i and Abu

Dawud, with the wording, “then she will be uncovered.” This

hadith was also classed as Sahih by al-Albaani in al-Silsilah

al-Saheehah, 1864.

Lastly, according to Shaikh Bin Baz, “It is not allowed for

a woman to pray in a very thin garment or any other thin

garment. The prayer in such clothing is not correct.” Moreover,

a transparent garment only accentuates the attractiveness of a

woman and becomes a potential source of mischief; because, it

makes a woman appear naked even when she is wearing clothes. In

essence, the clothing worn by a woman should be concealing

enough to prevent an onlooker from seeing what either lies

beneath the garment or the color of her skin.

It is therefore obligatory upon a woman to cover all of her body

during salat, except for her face and hands. Nevertheless, if a

woman also chooses to cover her hands, there is nothing wrong

with this. However, it is important to note that the woman who

chooses not to do so should not be deemed impious.

As for her feet, a woman must either cover them with socks

that cover and conceal them or with clothing [a dress, for

example] that rests over them. However, adhering to this

practice depends upon which position the female in question

adopts; i.e., if the uncovered feet of a woman are regarded as

her nakedness.

2) The uncovered feet of a woman are not regarded as her

nakedness.

This position was rationalized by examining the wording

from the verse of Surah 24:31 of the Quran which reads: “And

tell the believing women to lower their gaze and be modest and

to display of their adornment only that which is apparent... The

key evidence of those scholars whom support this position is the

words: “and to display of their adornment only that which is

apparent.” They argument for this group is that the foot is not

customarily a location of beauty. They maintain that even though

the feet may be regarded as a location of beauty for a minority

of the population, regulations are set according to the general

rule. Thus, when Allah, the Exalted, says in Surah 24:31 of the

Quran: “...And let them not stamp their feet so as to reveal

what they hide of their adornment” i.e., the ringing of anklets,

this conveys that the feet themselves are of the beauty which is

apparent. This position is fortified by the fact that Aisha, the

Mother of the Believers, reportedly said in a hadith narrated by

Ibn Abi Hatim, as quoted by Ibn Taymiyyah in Hijab al-Mar'ah on

page 17, when commenting on the above mentioned verse, “The toe-

ring - a silver ring which is on the toes.” Furthermore, the

scholars supporting this position declare that if the

establishment is by the Prophet's saying, “The woman is to be

covered,” along with it being established that some of her body

is excluded due to hardship of [avoiding] exposure, then, by

analogy, it should necessitate that the feet also be excluded,

due to the corroboration of hardship. This is because she would

be put to hardship by her foot showing when she walked

barefooted or with shoes, for she may not always find khuffs or

socks with which to cover them. Along with this, desire is not

aroused by looking at the foot such as is aroused by looking at

the face, and so if the face is not awrah, in spite of the

plentiful arousal of desire, then the foot is more appropriate

to remain uncovered in view of the hardship associated with

covering it.

3) The feet of women are nakedness outside of salat, but not

during the salat.

The scholars whom support this position maintain that it is

permissible for a woman to display her feet during salat. This

is the position of Imam Abu Hanifah. This is also the view

favored by Shaykh al-Islam Ibn Taymiyah who reportedly said that

it is permissible for a woman to display her feet during salat,

which according to Imam Abu Hanifah, is the stronger position,

for Aisha considered it of the apparent beauty. Thus, serving as

evidence that women used to show their feet initially, just as

they used to show their faces and hands, for they used not to

walk in khuffs or shoes.

As evidence for this position, a Hadith recorded by Abu

Dawud which al-Hakim considers correct and sound, states that

Umm Salamah (RA) reportedly asked Allah’s Messenger (P.B.U.H.):

“Can a woman perform a prayer in a Dir’ (a long and wide garment

that covers a woman’s body) and Khimar (head cover) without Izar

(a loin cloth)?’ The Prophet (P.B.U.H.) said: ‘If the Dir’ is

long and wide so that it covers the body to the external part of

her feet.’ The Prophet (P.B.U.H.) said: ‘The whole body of a

woman is an awrah (parts to be covered).’” Furthermore, Hijab

al-Mara'ah wa-Libasuha fi al-Salah (pp. 17-18), cites a

narration wherein Umm Salamah reportedly said: “A woman should

pray in an ample garment which covers the tops of her feet, and

so when she makes sajdah, the bottoms of her feet may show.”

In light of the above mentioned ahadith, even if a woman

wears a garment that reaches to the floor, when she prostrates

the bottom of her feet may unintentionally become exposed.

Therefore, some scholars opined that a woman’s uncovered feet

are not deemed her nakedness in that she is not required to

cover them, but they are however, her nakedness for the purposes

of looking and touching; i.e., it is not permissible for non-

mahram men to intentionally look at or touch a non-mahram

woman’s feet.

In conclusion, regardless of which position a female

adopts, it is preferable and more precautionary to cover the

feet. However, due to the existence of scholarly disagreement on

some details, one who follows another opinion in good conscience

should not be criticized; and Allah knows best.

PURSES AND HAND BAGS IN THE MASJID DURING SALAT:

Purses and hand bags could create a nuisance whenever they

are selfishly positioned in the intended prostration areas of

fellow female worshipers. Therefore, any female who opts to

bring a purse or hand bag into the masjid should be considerate

of her fellow worshipers and position the item either between

her legs, in front of her feet, or slightly in front of her

prostration area, as if it were a sutra blocking someone from

walking in front of her during salat.

THE WEARING OF MAKEUP, PERFUME, JEWELRY, ETC AT THE MASJID:

The wearing of makeup, perfume, and jewelry to illuminate

one’s beauty should also be avoided by the female who attends

the masjid. Earrings and jewelry for piercings should also be

left at home; especially, since the scholarly consensus only

supports the piercing of the ears; i.e., wearing earrings.

The female who avoids the use of these enhancements will be in

compliance with Surah 24:31 of the Quran which reads: “And tell

the believing women to lower their gaze and be modest and to

display of their adornment only that which is apparent...

Ironically, the same ruling is found in 1st Timothy 2:9 of the

Bible which reads: “likewise, women should adorn themselves in

respectable apparel, with modesty and self-control, not with

braided hair and gold or pearls or costly attire.”

The reason the Bible is referenced here is to prove the

point that despite the fact that one’s religious scripture

issues a straightforward commandment, strong secular influences

that are left unchecked can lead to the abandoning of a

religious directive detailed in one’s holy book. Hence, the

reason for the recent phenomena of sexy praise dancing and some

Christian women electing to engage in the practice of going to a

nightclub on Saturday night and then attending the Sunday

worship service at their church wearing the same skimpy outfit

that they wore to the nightclub.

In light of the above mentioned examples, it is also

important to note that in some western countries, Muslim women

are beginning to visit the masjid wearing tight jeans, short

skirts, and no hair covering.

Men are also not exempt from attending the masjid without

having their awrah covered or their body properly adorned for

prayer.

Therefore, no skin from the male awrah should ever be visible.

Likewise, the silhouette of their private parts should neither

be exposed nor should their shoulders be uncovered during salat.

What is more, men at the masjid should take special care not to

adorn their body and clothing with items that will draw

attention to their private parts, such as wallet chains,

decorative/unfastened belts styles, etc.

The evidence for these rulings is a hadith of Imam Muslim

wherein Abu Sa’eed al-Khudri reportedly said: “The Messenger of

Allah (P.B.U.H.) said: ‘No man should look at the awrah of

another man and no woman should look at the awrah of another

woman. No man should be with another man under one cover and no

woman should be with another woman under one cover.’” Thus,

indicating that the garment being worn must cover the entire

awrah to the point that another person is unable to see the

silhouette of the body part being covered. Furthermore,

regarding what constitutes the awrah of a man, a hadith of Ahmad

reports: “The Messenger of Allah (P.B.U.H.) said, ‘What is

between navel and knee is Awrah.’” Thus, indicating that the

male garment must at least cover the area between the navel and

knees. This fact is further substantiated by a hadith of Bukhari

which stresses the importance of covering the shoulders during

salat, wherein Said bin Al Harith narrated: “I asked Jabir bin

Abdullah about praying in a single garment. He said, ‘I traveled

with the Prophet (P.B.U.H.) during some of his journeys, and I

came to him at night for some purpose and I found him praying.

At that time, I was wearing a single garment with which I

covered my shoulders and prayed by his side. When he finished

the prayer, he asked, ‘O Jabir! What has brought you here?’ I

told him what I wanted. When I finished, he asked, ‘O Jabir!

What is this garment which I have seen and with which you

covered your shoulders?’ I replied, ‘It is a (tight) garment.’

He said, ‘If the garment is large enough, wrap it round the body

(covering the shoulders) and if it is tight (too short) then use

it as an Izar (to be tied around ones waist/navel, which hangs

down below the knees).’”

A Muslim should also avoid attending the masjid wearing

pajamas to perform salat. This act is becoming a common

occurrence in some Western countries. Nevertheless, despite the

popularity of this practice, it is important to note that

pajamas are designed merely for bedroom comfort and should not

be worn to the masjid unless it is a necessity. Furthermore,

even those Muslims living inside of the masjid should avoid

performing salat in their pajamas without a justifiable reason.

Regarding the awrah of a woman, the Quran in Suran Al-Ahzab

(33:59) reads “O Prophet! Tell thy wives and daughters, and the

believing women, that they should cast their outer garments over

their persons (when abroad): that is most convenient, that they

should be known (as such) and not molested. And Allah is Oft-

Forgiving, Most Merciful.” More explicit details are also found

in a hadith collected by Abu Dawud wherein Aisha, declared: “The

Prophet (P.B.U.H.) said: Allah does not accept the prayer of a

woman who has reached puberty unless she wears a khimar

(headscarf covering the hair, ears neck and bosom).”

Furthermore, another hadith in the collection of Abu Dawud that

was narrated by Aisha serves as evidence that only the face and

hands are permitted to be exposed. The hadith in question reads:

“Asma, daughter of Abu Bakr, entered upon the Apostle of Allah

(P.B.U.H.) wearing thin clothes. The Apostle of Allah (P.B.U.H.)

turned his attention from her. He said: ‘O Asma, when a woman

reaches the age of menstruation, it is not fitting that any part

of her should be seen except this, and he pointed to her face

and hands.’” Thus, it becomes clear that the awrah of a woman

consists of everything except her face and hands. It is also

important to reiterate that the garments covering the awrah must

neither be form-fitting nor transparent. In addition, the hijab

worn by the female must not reveal any skin from her neck or

bits of hair while she is either moving around or performing

prayer. Make sure it stays secure!

SUPPLEMENTAL ITEMS FOR COVERING A FEMALE’S NAKEDNESS:

New Muslims or those with a restricted budget can modify

their current wardrobe; thus, making their available clothing

more modest in order to comply with the conditions for a proper

hijab. Consequently, one can purchase collars/neck coverings

that are worn under a shirt to cover the neck and chest areas.

Wrists and forearm covers are also advantageous; because, they

enable short sleeve garments to adequately cover the arms.

Ideally, the hijab - head piece should be long enough that

it covers the arms and back; because, a female should not have

to worry if her shirt is going to expose portions of her back

when she bends down during prayer. Remember, the masjid is a

place for worship, not for making a fashion statement! The

Muslim brothers and sisters whom are there for the right reasons

should not be paying attention to what one is wearing; because,

they should be too busy focusing on their prayers.

These points are verified by the following hadith of Imam Muslim

wherein Abu Hurayrah reported that the Prophet (P.B.U.H.) said:

“There are two types of people of Hell that I have never seen;

people with whips like the tails of cattle, with which they

strike the people, and women who are dressed but appear naked,

walking with an enticing gait, with their heads looking like the

humps of camels, leaning to one side. They will never enter

Paradise, nor even smell its fragrance, although its fragrance

can be discerned from such and such a distance.” Therefore, in

light of this evidence, women must take special care not to

cover their hair in a manner which resembles the humps of

camels, dress provocatively, walk seductively, etc.

Lastly, a Hadith in the collection of Tirmidhi that was

narrated by Ibn Umar reports that Allah’s Messenger (P.B.U.H)

said: “One who lets loose his dress by way of pride, Allah will

not look towards him on the Day of Judgment. On this Umm Salama

said: What should women do with their trains of gowns? The

Prophet (P.B.U.H) said: Women are to let down (their gowns) one

span of the hand more. She said: This means that their feet will

be uncovered. The Prophet (P.B.U.H) said: So, they have to lower

their garments an arm’s length, and no more.”

FEMALE MODEST CLOTHING OPTIONS:

PERMISSIBLE HAIRSTYLES AND HEAD COVERINGS WORN AT THE MASJID:

In Islam, it is totally permissible for a male to enter a

masjid with his hair uncovered, covered, with his hair long,

short, plaited, or even baldheaded. Moreover, despite being

obligatory in Islam, a male can even enter the masjid without a

bearded face.

POPULAR HATS WORN BY MALES TO THE MASJID:

Popular caps (taqiyah) worn to the masjid can be of any

color or material; except silk. The cap can be worn by itself or

worn under a keffiyeh headscarf, wrapped with a turban (amamah),

etc.

It is also important to note that in the United States and

Britain these caps are generally referred to as kufis. A kufi or

kufi cap is a brimless, short, and rounded cap worn by men in

many populations in North Africa, East Africa, Western Africa

and Asia. Kufis are also worn by men throughout the African

diaspora, and Canada. Within the United States, kufis have become

identified primarily with persons of West African heritage, who

wear it to show pride in their culture, history, and religion

(whether Christianity, Islam, Judaism or Traditional African

religions). These styles of kufis are often made of kente cloth,

mudcloth, or knitted/crocheted in a variety of yarns.

Topi is another type of taqiyah cap that is worn in India,

Bangladesh, Pakistan, and other regions of South Asia. Many

different types of topi caps exist including, the Sindhi cap,

worn in Sindh and the crochet topi.

PRAYING WHILE BAREHEADED:

There is no available evidence from the Quran or sunnah

maintaining that a male earns more reward for performing salat

with his hair covered or that it is preferable for a male to

cover his head while praying.

The scholars have also agreed that covering the head in

prayer is not obligatory and the prayer of the male who prays

without covering his head is accepted; because, the head of a

man is not a part of his awrah; whether, during or outside of

salat. Nevertheless, despite the fact that no Prophetic

statement or Quranic verse exists stipulating that praying with

the head covered is more rewarding, the vast majority of

scholars stipulate that a male should pray with his head

covered.

In light of this evidence it is worth noting that Shaykh

Al-Albany in Al-Qawl Al-mubin fi akhta' Al-musallin by Mashhūr

Hasan Al Salman on page 58 of the 2nd edition allegedly said:

“Praying bareheaded is makruh (disliked). It is not established

at all that the Messenger (P.B.U.H.) ever prayed outside the

pilgrimage bare headed, without a turban/cap. Whoever thinks he

did so then he should bring the proof. If he (P.B.U.H.) had done

so, it would have been recorded. The narration attributed to Ibn

'Abbas wherein it is reported that the Prophet (P.B.U.H.) would

sometimes remove his cap and place it as a sutrah in front of

him is da'eef (Weak). It is worth saying here that the one who

does his Salah while uncovering his head, his Salat is correct

although he has done a detested act as Al-Baghawī and many other

'Ulamah stated. Consequently, those who refrain from doing Salah

behind an Imam who uncovers his head, their act is improper

although the Imam should be in his most beautiful shape in his

Salah, fulfilling what he could of the Prophet’s (P.B.U.H.)

Sunnah. May Allah guide us to the Right path?”

THE POSITION OF THE FOUR IMAMS REGARDING PRAYING WITH ONE’S HEAD

COVERED:

Hanbali Fiqh (Quoted By Ibn Qudama, al-Mughni (1994 ed.)

1:404-405): “It is mustahab to pray using a Thawb, Silwar

(Sunnah pants) or an Izaar (loincloth) and a turban.”

Maliki Fiqh (Quoted by Ibn Abi Zayd, al-Jami' fi al-sunan

(1982 ed.) p. 228): Imam Malik allegedly said: “The turban was

worn from the beginning of Islam and it did not cease being worn

until our time. I did not see anyone among the People of

Excellence except they wore the turban, such as Yahya ibn Sa'id,

Rabi'a, and Ibn Hurmuz. I would see in Rabi'a's circle more than

thirty men wearing turbans and I was one of them, and Rabi'a did

not put it down until the Pleiades rose (i.e. until he slept)

and he used to say: ‘I swear that I find it increases

intelligence.’”

Shafi'i Fiqh (Quoted by Al-Misri in Reliance of the

Traveller p # 122): “It is mustahab to pray using an ankle-

length Thawb and a turban.”

Hanafi Fiqh (Quoted by Al-Shurunbali in Muhammad Abul

Quasem p #91): “It is mustahab or praiseworthy to pray using

‘three of one's best clothes, a Thawb, Silwar (Sunnah pants),

and turban or kufi.’ According to the Hanafi school (Al-Jazayri,

al-Fiqh 'ala al-madhahib al-arba'a, Kitab al- Salat p. 280-28)

[among] the disliked acts (al-makruhat) in prayer are:...

i'tijar, which is to tie a scarf around the head and leave the

center bare;... [or] praying bareheaded out of laziness. As for

praying bareheaded out of humility and submission, it is

permitted (ja'iz) and not disliked.’”

SHORT AND ROLLED UP SLEEVES IN THE MASJID:

It is permissible for a male to perform salat with his

sleeves rolled up. This fact is evident from the hadith of

Bukhari wherein Abu Juhaifa narrated: “I saw Bilal bringing an

'Anza (a small spear) and fixing it in the ground, and then he

proclaimed the Iqama of the prayer, and I saw Allah's Apostle

coming out, wearing a cloak with its sleeves rolled up. He then

offered a two-Rak'at prayer while facing the 'Anza, and I saw

the people and animals passing in front of him beyond the

'Anza.”

WEARING CLOTHES OF SUPERIOR QUALITY:

Wearing clothes of superior quality is permissible in

Islam. However, one is not required to spend a great deal of

money on clothing; because, not everyone is financially able to

do so. This fact is evident from Surah Al-Talaq (65:7) of the

Quran which reads: “Let the man of means spend according to his

means: and the man whose resources are restricted let him spend

according to what Allah has given him. Allah puts no burden on

any person beyond what He has given him. After a difficulty

Allah will soon grant relief.”

Further evidence for the permissibility to wear expensive

clothing is found in the hadith of Imam Muslim wherein Anas ibn

Malik reportedly said: “The King Dhu Yazan presented to the

apostle of Allah (P.B.U.H.) a suit of clothes which he had

purchased for thirty-three camels or thirty-three she-camels. He

accepted it.”

It is also important to note that even if a Muslim man has

the financial assets to purchase expensive clothing, he is not

permitted to wear those clothing either made from silk or

adorned with gold.

However, the female in Islam is permitted to wear these items.

The evidence for this ruling is the hadith of Abu Dawud wherein

Ali ibn Abu Talib reported: “The Prophet of Allah (P.B.U.H.)

took silk and held it in his right hand, and took gold and held

it in his left hand and said: both of these are prohibited to

the males of my community.”

IDEAL COLORS/PATTERNS TO WEAR AT THE MASJID:

As for colored headscarves/hijabs worn by females at the

masjid, the use of these items is permissible; because, there

are no clear and authentic ahadith which prohibit women from

wearing certain colors. However, if one feels as though certain

colors/patterns may be distractive, offensive, or bring about

unwanted attention, then it would be advantageous to avoid

wearing them; because, Islam prohibits a female from wearing a

garment in public that is regarded as an adornment; i.e.,

decorated and adorned for the sole purpose of attracting the

unlawful gaze of men.

In light of this information, one should become familiar

with the culture of a masjid’s congregation; because, cultural

imperialism can often be masked as religious sanctions. As such,

the congregation of a masjid could view the wearing of

colorful/patterned scarves and designer clothing by a female as

an act of impiety; i.e., that she is more concerned with living

an epicurean lifestyle (dunya) than seeking Allah’s reward in

the Hereafter (akhirah). Therefore, if one feels as though the

wearing of these types of items will not be received well by the

congregation, then it becomes practical to wear more basic

attire to the masjid in question. Moreover, just as wearing a

stylish hijab headpiece which resembles a camel’s hump hairstyle

or a hijab patterned after the design of the American flag can

either be viewed as having fashion-sense or an act of patriotism

by some, these same garments can be deemed offensive and

repulsive to others; thus, resulting in some worshippers

focusing more on one’s attire than on the actual khutbah or

salat.

Likewise, one could also be accosted by an individual from the

community, whom out of emotion, inadvertently misapplies a

specific prohibition from the Messenger of Allah to a broader

category of items. For example, there is a narration in the

collection of Tirmidhi wherein Abul-Malih on the authority of

his father narrated: “The Messenger of Allah (P.B.U.H.)

prohibited the use of the skins of wild animals.” Furthermore,

another narration collected by Tirmidhi reports: “The Messenger

of Allah (P.B.U.H.) forbade the use of the skins of wild animals

in making Firash (i.e., something to sit on or lie down on, such

as cushions, pillows, covers, spreads, saddles, etc.).”

Now, any person with an agenda to support their point-of-

view that clothing printed with animal skin patterns are

unlawful, can read these narrations which specifically apply to

real animal skins and inadvertently extend the prohibition to

include the imitation patters of wild animal skins that are

printed on fabrics. As a result, any woman dressed in apparel

that consists of printed imitation animal skin patters such as

leopard, tiger, zebra, cheetah, etc., could be rebuked, as if

she were actually wearing attire made exclusively from the real

skin of wild animals whenever the wearing of said items goes

against the cultural norms of a particular community.

Consequently, the person being accosted may become embarrassed

or dissuaded from ever attending that particular masjid again.

Men must also be aware of the dominant cultural norms

within the masjid they plan to visit. For example, since the

Quran orders Muslims in Surah Al A’raf (7:31) to wear their best

apparel at every time and place of prayer, some members of a

masjid’s congregation could view the wearing of t-shirts, jeans,

non-Arab apparel, and athletic wear as offensive. Especially,

those clothing which are generally Western/European in nature or

contain images of animate objects, which are unlawful in Islam

for one to make for the purpose of imitating Allah’s creation.

Therefore, if the wearing of these objects is a source of

conflict for a number of members of a masjid’s congregation, one

should avoid wearing them if they have more appropriate apparel.

However, if one’s wardrobe is limited, then this fact should be

communicated in an attempt to reason with the disgruntled

members of the congregation. Consequently, if one is unable to

make any progress with regard to reasoning with the disgruntled

members of the congregation, then it would be practical to

address the dilemma with the Imam of the masjid so that he can

resolve the conflict. In most instances, be it a male or female

plagued with this dilemma, the Masjid will donate clothing to

those in need. Nevertheless, it is important to note that Islam

does not require Muslims to wear only Arab apparel. Clothing of

any color from any country can be worn provided that no shar’i

text from the Quran and Sunnah exists which prohibit them. They

meet the basic Islamic requirements; i.e., not resembling the

dress of the opposite sex, the dress of disbelievers, covers the

awrah, etc.

It is also important to note that there are shar’i texts

which encourage the wearing of certain colors and prohibit the

wearing of others. Among the recommended colors is black.

BLACK:

The evidence for the permissibility of wearing the color black

is a hadith collected by Bukhari wherein Umm Khalid bint Khalid

reportedly said: “The Prophet (P.B.U.H.) was brought some

clothes, among which was a small black khameesah (garment). He

said, ‘Who do you think we should give this to?’ The people

remained silent. Then he said, ‘Bring me Umm Khalid,’ and she

was carried to him. He took the khameesah in his hand and put it

on her, and said, ‘May you live long and wear it out.’ There was

a green or yellow mark on it, and he said, ‘O Umm Khaalid, this

is sanaah (good),’ and sanaah is an Abyssinian word.” This

narration also serves as evidence for the permissibility of

wearing a black garment with another color on it. Furthermore, a

hadith collected by Imam Muslim reports that Jabir reportedly

said: “I saw the Messenger of Allah (P.B.U.H.) on the day of the

Conquest of Makkah, wearing a black turban.”

According to Sheikh Muhammed Salih Al-Munajjid black is a

color that is permissible for both men and women alike. However,

one of the false innovations (bid’ah) connected to the color

black is the practice of deliberately wearing it at times of

bereavement, which also involves imitating the Christians.

WHITE:

The evidence for the permissibility of wearing the color

white is a hadith collected by Bukhari wherein Abu Dharr

reportedly said: “I came to the Prophet (P.B.U.H.) and he was

wearing a white garment and was asleep. I came back to him

(later), and he had woken up...”

White is also a color that is recommended for the living to

wear and the dead to be shrouded in. The evidence for this

ruling is a hadith collected by Abu Dawud wherein Ibn Abbas

reportedly said: “The Messenger of Allah (P.B.U.H.) said: ‘Wear

your white clothes, for they are the best of your clothes, and

shroud your dead in them.’” Lastly, white is also the preferred

color for a male’s ihraam (special garments for Hajj), which

consists of an izaar (lower garment) and a rida’ (upper

garment).

GREEN:

The evidence for the permissibility of wearing the color

green is a hadith collected by Tirmidhi wherein Abu Ramthah

reportedly said: “I saw the Messenger of Allah (P.B.U.H.)

wearing two green garments.”

RED:

The evidence for the permissibility of wearing the color red is

a hadith collected by Ibn Majah wherein it was reported that

wearing pure red is forbidden for men, but not for women. The

hadith was narrated by Ibn Umar who reportedly said: “The

Messenger of Allah (P.B.U.H.) forbade mafdam.” Mafdam is

something that is filled with red safflower dye. According to

the commentary of al-Sindi on Sunan al-Nisaa’i, mafdam is

something that is filled with red. It was reported by al-Tabari

that if ‘Umar saw a man wearing a garment dyed red with

safflower, he would pull him aside and say, “Leave this for the

women.” Furthermore, a hadith collected by Abu Dawud reports

that Abd-Allah ibn Amr said: “A man who was wearing two red

garments passed by the Prophet (P.B.U.H.) and greeted him with

salaam, but the Prophet (P.B.U.H.) did not respond.” This hadith

is classed as hasan (good) by al-Bazzaar, who allegedly said:

“we know it only through this isnaad, which includes Abu Yahya

al-Qattaat, who is a disputed figure.”

It is also important to note that there were several

suggestions as to why men are forbidden to wear red; namely,

that it is the dress of the disbelievers, it is the adornment of

women; i.e., so forbidding it is a way of discouraging the

imitation of women. Lastly, it is also suggested that it is

vanity for a man to wear red and does not befit a decent man to

wear it. Therefore, the prohibition applies only to garments

that are dyed completely red.

Garments that contain another color such as white, black,

etc. are not forbidden.

This is how the ahadith which speak about the red hullah should

be interpreted, such as the hadith of Bukhari in which al-Bara’

reportedly said: “The Prophet (P.B.U.H.) was of average height.

I saw him wearing a red hullah, and I have never seen anything

better than it.” The Yemeni hullah usually has stripes of red

and another color, it is not pure red.

YELLOW:

Despite being a color that is commonly worn by females, in

Islam, there is no harm for a man to wear yellow garments. It is

also important to know that the jurists have agreed that it is

permissible to wear yellow clothes provided that they are not

dyed with safflower or with saffron. The evidence for this

ruling is a hadith collected by Bukhari wherein Ibn Umar was

allegedly asked about the things that he liked to do. One of the

things that he mentioned was dyeing his clothes with yellow dye.

He said: “I have seen the Prophet (P.B.U.H.) dyeing clothes

yellow, so I like to do so as well.” Another version of this

narration from the collection of Abu Dawud reads as follows:

“Zayd ibn Aslam said: ‘Ibn Umar used to dye his beard with

yellow color so much so that his clothes were filled (dyed) with

yellowness.’ He was asked: ‘Why do you dye with yellow color?’

He replied: ‘I saw the Apostle of Allah (P.B.U.H.) dyeing with

yellow color, and nothing was dearer to him than it. He would

dye all his clothes with it, even his turban.’”

Nevertheless, the scholars differed in opinion about the

permissibility of wearing clothes dyed with safflower or

saffron. Some prohibited the use of clothing dyed yellow with

safflower or saffron due to ahadith which prohibit the wearing

of clothing dyed with these substances. The evidence for the

prohibition against wearing clothing dyed yellow with safflower

or saffron is a hadith collected by Imam Muslim wherein Abdullah

bin Amr bin al-As reportedly said: “Allah's Messenger (P.B.U.H.)

saw me wearing two clothes dyed in saffron. Whereupon, he said:

‘These are the clothes (usually worn by) the non-believers, so

do not wear them.’” Furthermore, another hadith in the

collection of Imam Muslim that was narrated by Ali bin Abu Talib

reports: “Allah's Apostle (P.B.U.H.) forbade me to recite the

Qur'an while I am in ruku; and the wearing of gold and clothes

dyed in saffron.” Lastly, if yellow clothes are peculiar to

women in a certain society, then it is not permissible for a man

to wear them as it is forbidden for men to imitate women. In

fact, the Prophet (P.B.U.H.) cursed the men who imitate women.

STRIPED PATTERNS:

The evidence for the permissibility to wear striped garments is

the hadith collected by Abu Dawud wherein Qatadah reportedly

said: “We asked Anas b. Malik: ‘Which cloth was dearer to the

Apostle of Allah (P.B.U.H.)? Or which cloth did the Apostle of

Allah (P.B.U.H.) like best to wear?’ He replied: ‘The striped

cloaks (hibrah).’”

THE WEARING OF HIJAB FOR OLD AND NON-MUSLIM WOMEN:

OLD WOMEN:

Elderly women whom due to their advanced age are not likely

to be regarded as sex-objects, neither possessing child-bearing

ability nor the desire for marriage, and are also generally

regarded by the average person who observes them as no longer

being interested in marriage or able to have children, are

granted leniency with regard to proper hijab etiquette. The

evidence for this ruling is Surah al-Nur (24:60) of the Quran

which reads: “And the Qawa’id among women who do not hope for

marriage, it is no sin on them if they discard their (outer)

clothing in such a way as not to show their adornment. But to

refrain is better for them. And Allah is all-Hearer, all-

Knower.”

As such, elderly women due to their advanced age are

allowed to discard “their outer garment” but there is no

relaxation as far as the essential Quranic principle of modest

behavior is concerned. Therefore if an elderly woman still has a

hidden desire smoldering in her heart for sexual relations and

an urge to display her beauty, she must continue to wear an

outer garment that conceals the contour of her body.

According to Mufti Muhammad ibn Adam, Ibn Kathir (Tafsir

Ibn Kathir, 3/406) writes in his famous exegesis (tafsir) of the

Quran: “The meaning of ‘Qawa’id’ is: ‘Those women who no longer

think that they can bear children, and the meaning of ‘who do

not hope for marriage’ is that they no longer have any desire

for marriage. Other commentators have stated the meaning as:

‘those women whom desire and sexual passion is not (typically)

acquired.’”

Mufti Muhammad ibn Adam also declares that the meaning of

“discarding their garment” as explained by Imam Ibn Kathir

narrating from Ibn Abbas and others is: “The Jilbab or Rida

(outer clothing)”. Meaning, old women do not have to cover

themselves with the outer garment under the condition that they

do not adorn themselves. Furthermore, the great Hanafi scholar

and Mufassir, Imam Abu Bakr al-Jassas writes in his book Ahkam

al-Qur’an: “There is no difference of opinion amongst the

scholars, in that an old woman’s hair is part of her nakedness

(awrah), thus it will not be permissible for a non-Mahram male

to look at the hair of an old woman. If she performed her salat

with her hair exposed, her salat will be deemed invalid. The

meaning here is that, she has to cover her hair, however it is

permissible for her to discard the cloak, and expose her face

and hands because desire is not gained by looking at her.’”

In light of the above mentioned information, whenever an

elderly woman attends the masjid she must adhere to the same

guidelines of hijab as the younger marriageable women; because,

being old is purely quantitative. Furthermore, the

classification of being old varies from one culture to the next.

Therefore, since the general Quranic rulings regarding hijab for

women are designed to protect them from being molested,

regardless of a woman’s age, she should adequately cover her

beauty with proper hijab while in the masjid around non-mahram

men. The reason being, even if an elderly woman due to her

advanced age is neither able to have children nor has a desire

for marriage, she has no control over who will be physically

attracted to her. Hence, the reason social scientists have

coined the erotic age orientation in which one is most strongly

aroused by the elderly as Gerontophilia. So, it is better for

all parties at the masjid if an elderly woman observes proper

hijab etiquette while in the presence of non-mahram men.

NON-MUSLIMS:

Islam encourages tolerance and peaceful coexistence between

Muslims and the non-Muslim members of society. The masjid is

also the place in which non-Muslims can visit in order to

receive Islamic guidance and information. Therefore, it is

advantageous to invite non-Muslims to visit the masjid so that

misconceptions about Islam can be eradicated. However, it is

important to note that despite the fact that non- Muslim guests

are permitted to enter a masjid, they must of course, adhere to

the Islamic manners and etiquette of the masjid while there.

Likewise, all Muslims in attendance are therefore obligated to

act with decency and consideration to their non-Muslim guests.

The evidence for the permissibility of non-Muslims to

enter the masjid is the hadith of Bukhari wherein Abu Huraira

narrated: “The Prophet (P.B.U.H.) sent some horsemen to Najd and

they brought a man called Thumama bin Uthal from Bani Hanifa.

They fastened him to one of the pillars of the mosque. The

Prophet came and ordered them to release him. He went to a

(garden of) date-palms near the mosque, took a bath and entered

the, mosque again and said, ‘None has the right to be worshipped

but Allah and Muhammad is His Apostle (i.e. he embraced

Islam).’” Furthermore, there is a narration from the tafsir

(contextual explanation) of Surah Al-Imran (3:59 - 61) of the

Quran which refers to the famous event of al-Mubahalah (the

invoking of Allah’s curse) which took place between the Prophet

Muhammed (P.B.U.H.) and the Christian delegates of Najran. These

Christians were permitted to offer their prayers in the Masjid

of the Prophet (P.B.U.H.) and as ask him questions regarding the

Islamic perspective of Isa ibn Maryam (Jesus). On that occasion,

the Christians argued that since Jesus (P.B.U.H.) was born

without a father, he was therefore the son of God. In response

to their claims, verses came down to Prophet Muhammad

(P.B.U.H.): “Indeed, the example of Jesus to Allah is like that

of Adam. He created Him from dust; then He said to him, ‘Be,’

and he was. The truth is from your Lord, so do not be among the

doubters. Then whoever argues with you about it after [this]

knowledge has come to you - say, ‘Come, let us call our sons and

your sons, our women and your women, ourselves and yourselves,

then supplicate earnestly [together] and invoke the curse of

Allah upon the liars [among us].’” The Christians then stated

that they decided not to do Mubahalah, and that the Prophet

(P.B.U.H.) should remain on his religion while they remained on

their Christianity; i.e., believing that Jesus (P.B.U.H.) was

the Son of God and the second person of the Trinity.

It is also important to note that non-Muslim guests should

be informed beforehand regarding the requirements for proper

Islamic dress and modesty. Therefore, any Muslim who intends to

invite a non-Muslim to the masjid should never assume that they

are knowledgeable about the basics of Islam; i.e., proper

Islamic dress and masjid etiquette. Likewise, any non-Muslim who

plans to visit a masjid should take it upon them self to ensure

that they are familiar with the basic guidelines with regard to

proper Islamic dress and masjid etiquette. Such as avoiding a

common mistake with regard to hijab; namely, believing that

hijab pertains to covering the hair of a female with a head

scarf.

NON-MUSLIM WOMEN:

If non-Muslim visitors to the masjid are informed

beforehand with courtesy and kindness, they are likely to

conduct themselves with consideration and respect. However, if

there are some visitors whom are not appropriately dressed, they

should be given something clean to cover themselves with before

entering the masjid.

ONLY MUSLIMS SHOULD PERFORM SALAT:

Consequently, even if a non-Muslim visitor adequately

covers themselves according to proper Islamic guidelines, it is

recommended that only those who truly believe in Allah and

accept Muhammed (P.B.U.H.) as his final Prophet and Messenger

should actually perform salat; because, when one acknowledges

this fact and testifies to it, they are considered to be a

Muslim. Therefore, whenever a non-Muslim prays along with a

Muslim without truly believing in Allah and Prophet Mohammed

(P.B.U.H.), it makes the greatest act of worship for a Muslim

into a mere ritual, instead of a sacred act of worship.

Furthermore, encouraging a non-Muslim guest to perform salat in

the masjid could result in a conflict ensuing, if someone with

an evil intent joined the salat solely to make a mockery of the

prayer.

Lastly, during worst case scenarios, the clothing of non-

Muslims can be overlooked in favor of the broader and more

important issue of spreading the true message of Islam.

NON-MUSLIM WOMEN WITH THEIR AWRAH UNCOVERED:

NON-MUSLIM MEN WITH THEIR AWRAH UNCOVERED:

INDIVIDUAL’S WITH A PHYSICAL HANDICAP:

Anyone who attends the masjid with a physical handicap

should be accommodated and shown a great deal of consideration,

whether they are a Muslim or non-Muslim. This fact is evident

from Surah Al-Baqarah (2:185) of the Quran which reads:

“...Allah intends for you ease and does not intend for you

hardship...” Furthermore, a hadith in the collection of Abu

Dawud that was narrated by Abdullah ibn Amr ibn Al-As reports:

“The Prophet (P.B.U.H.) said: ‘The Compassionate One has mercy

on those who are merciful. If you show mercy to those who are on

.’” the earth, He Who is in the heaven will show mercy to you

COLOSTOMY BAG:

According to Imam Suhaib Webb, it is not advisable for the

person who wears a colostomy bag to attend the masjid in such a

state. Nevertheless, Fiqh Council Birmingham (FCB) maintains

that it is not prohibited for a person with a stoma bag to enter

a mosque or to perform Tawaf (circumambulation of the Kaba), on

the condition that they are sure that they will not soil the

masjid area and there is no unpleasant odor which could

inconvenience other worshippers. FCB further states: “It should

be clear that, the stoma bag which is attached to the body of

the stoma patient is permitted to be worn during Salah and can

be taken into the mosque, as it is a medical necessity. However,

a used bag containing impurity which is not being used by the

patient cannot be taken into the mosque, as doing so contravenes

the sanctity of the masjid. Indeed, nor is it permitted that

such used bags be carried on one’s person; for example, in a

ruck sack etc., whilst praying outside the mosque, as carrying

such impurities during prayer would contravene the prerequisite

of one’s cleanliness for the Salah. It should be noted that, in

the abovementioned situation if the person’s clothing becomes

frequently and repeatedly soiled by the said impurities in such

a way that washing the clothing is of no benefit. For example if

the clothing keeps on getting soiled as soon as it has been

washed, in this situation the patient will also be considered

excused from having to wash or change the soiled clothing for

Salah. If however the clothing is soiled infrequently in such a

manner that one could offer the prayer without the clothing

getting soiled, the normal ruling is applicable, i.e., the area

to the extent of an average sized coin of impurity is excused.

In the case that the impurity covers a greater area than that,

then the effected article of clothing must be washed or

changed.”

Consequently, if a person who is planning on attending a

masjid is unsure that they will not soil the masjid area or emit

an unpleasant odor which could inconvenience other worshippers,

it is better for them to avoid attending this house of worship

until their condition stabilizes. Nevertheless, in this

scenario the person will be regarded in the Shariah as Ma’zur

(excused). The evidence for this ruling is Surah Al-Baqarah

(2:286) of the Quran which reads: “Allah does not burden any

human being with more than he can bear...” Lastly, a hadith in

the collection of Imam Muslim that was narrated by Ibn Mas’ood

reports: “There was a time when no one stayed away from the

prayer except a hypocrite who was known for his hypocrisy or one

.” who was sick..

HIJAB FOR YOUNG GIRLS:

In Islam one is not considered to be held accountable until

after they have reached puberty. The evidence for this ruling is

a hadith collected by Abu Dawud wherein Ali reportedly said:

“The Prophet (P.B.U.H.) said: ‘The Pen has been lifted from

three: from the sleeper until he awakens, from the child until

he reaches puberty and from the insane person until he comes to

.’” Nevertheless, a parent or guardian of a young girl his senses

should take the necessary steps early on in the child’s

development to make her accustomed to wearing hijab. By being

proactive with regard to wearing hijab, it will become second-

nature. Consequently, it will not be too hard for the young girl

to adhere to the practice of observing hijab after she reaches

puberty; because, the threat of a culture-shock will be

neutralized.

According to the Islamic shariah, the onset of puberty is

established by the occurrence of one of the following factors:

1 – Nocturnal emissions (wet dreams)

2 – Growth of coarse hairs around the private parts

3 – Reaching the age of fifteen

Furthermore, in the case of females, a fourth sign is the

occurrence of menstruation. Therefore, whenever one of these

signs of puberty becomes apparent in a female, she is

subsequently obligated to cover her awrah by wearing complete

hijab.

It is also important to note that boys are not exempt from

being groomed from a young age to adhere to basic Islamic

clothing guidelines. As such, boys should be taught to only wear

clothing that adequately covers their awrah. Therefore, all

short pants worn in public must hang below the knees. Likewise,

all shirts should be long enough to adequately cover their

private area; i.e., shirts should ideally hang below the zipper

area of a pair of pants. It is also imperative that young boys

should be informed about wearing clothing which displays images

of animate objects (living things).

PUT ON SHOES:

South Carolina Muslim

https://sites.google.com/site/scmuslim/