Male Hijab
According to Quran and Sunnah

Cover in Righteousness
The Noble Qur'an Al-A'raaf 7:26
O Children of Adam! We have bestowed raiment* upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh, that they may remember (i.e. leave falsehood and follow truth).
*clothing/covering

What Must Be Covered During Prayer

The male 'Aura for prayer is that he must cover himself with clothes from umbilicus of his abdomen to his knees, and it is better that his both shoulders should be covered.
The Noble Qur'an 7:32
O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawâf of) the Ka'bah, and eat and drink but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance).
Say (O Muhammad SAW): "Who has forbidden the adoration with clothes given by Allâh, which He has produced for his slaves, and At-Taiyibât [all kinds of Halâl (lawful) things] of food?" Say: "They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)." Thus We explain the Ayât (Islâmic laws) in detail for people who have knowledge.

The Thighs
The thighs are part of the aura and it should be a man's intentions to keep it covered.
Reported Muhammad Jahsh, "The Messenger of Allah, upon whom be peace, passed by Ma'mar while his thighs were uncovered. He said, to him, 'O Ma'mar, cover your thighs, for they are (part of the) 'aurah." This is related by Ahmad, al-Hakim and al-Bukhari in Tareekh and in mu'allaq form in his Sahih.
Reported Jurhad, "The Messenger of Allah passed by me when the cloak I was wearing did not cover my thigh. He said, 'Cover your thigh, for it (is part of the) 'aurah." This is related by Ahmad, Abu Dawud and at-Tirmidhi, who called it hassan, and by al-Bukhari in mu'allaq form in the Sahih.

Envelope (completely cover) oneself in Clothing
and Keep It Clean

The Noble Qur'an 74:1-4
1. O you (Muhammad صلى الله عليه وسلم ) enveloped (in garments)!
2. Arise and warn!
3. And your Lord (Allâh) magnify!
4. And your garments purify!
Fiqh 1.109b
Concerning bodily purity, Anas related that the Prophet upon whom be peace, said, "Stay clean of urine, as the majority of punishment in the grave is due to it." This is related by ad-Daraqutni, who said it is hassan.
Reported 'Ali, I used to have a great deal of prostatic fluid flowing, so I asked a man to ask the Prophet about it (as I was shy to ask him, due to my relationship with him through his daughter). He asked him and the Prophet, upon whom be peace, said, "Make ablution and wash your penis." (Related by al-Bukhari and others.)
'Aishah also related that the Messenger of Allah said to women with a prolonged flow of blood, "Wash the blood from yourself and pray . "
Concerning purity of clothing, we have the following: Says Allah, "And purify your raiment" (al-Muddathir 4). Jabir ibn Sumrah reported that he heard a man ask the Prophet, "May I pray in the same clothes that I had on during intercourse with my wife?" He said, "Yes, but if you see some stains on it, you must wash it." This hadith is related by Ahmad and Ibn Majah. Its narrators are trustworthy. Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the Prophet pray in the same clothes that he wore when he had intercourse?' She said, 'Yes, if there were no stains on it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn Majah.) Abu Sa'eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, "Why did you remove your shoes?" They said, "We saw you remove yours." He said, "Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on." The hadith is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter grades it as sahih.
This hadith shows that if one enters the mosque (with his shoes on) and is unaware of some impurity or has forgotten it, and he suddenly remembers it during the prayer, he must try to remove it and proceed with the prayer. He does not have to repeat it later on.
Hadith - Abu Dawood 3150, Narrated Ubadah ibn as-Samit
The Prophet صلى الله عليه وسلم  said: The best shroud is a lower garment and one which covers the whole body, and the best sacrifice is a horned ram.

Clothing must not be Tight.
Covering entire body is preferred over covering just lower half.

Hadith - Sahih Bukhari 1.357, Narrated Said bin Al Harith
I asked Jabir bin 'Abdullah about praying in a single garment. He said, "I traveled with the Prophet 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 (tie it around your waist only.)' "

Silk Garments

Hadith - Sahih Al-Bukhari 7.693, Narrated Uqba bin Amir
A silken Farruj was presented to Allah's Apostle and he put it on and offered the prayer in it. When he finished the prayer, he took it off violently as if he disliked it and said, "This (garment) does not befit those who fear Allah!"

 

 

Saffron  (Yellow, Red/Yellow) Colored Garments

Bowl of Harvested Saffron Among Crocus Blossoms Harvesters pick the three red-orange stigma from each saffron crocus blossom to be sold as the saffron spice. A Saffron Shoulder Bag History records that the Phoenecians and Carthegenians used Saffron's golden hues to dye the veils of their brides. Even now, Buddhist monks use it for coloring their robes. Indian brides use it for the ceremonial painting of their skins. The Irish use it for tinting wool. The Japanese use it for hand painting kimonos. It has also been used in the arts and paintings. Before the Renaissance, saffron had several religious uses. Even today, Indian hindu women, when offering prayers, receive a paste of saffron on their foreheads (Tikka) as a symbol of blessings, good luck and benevolance. Also in India, saffron is offered as a sacrifice in many hindu temples. Certain Hindu texts have been known to be written with saffron ink.

Hadith - Sunan of Abu Dawood #4037, Narrated Imran ibn Husayn The Prophet صلى الله عليه وسلم  said: I do not ride on purple, or wear a garment dyed with saffron*, or wear shirt hemmed with silk. Hadith - Sunan of Abu Dawood #4210, Narrated Abdullah ibn Mas'ud The Prophet of Allah صلى الله عليه وسلم  disliked ten things: 1. Yellow colouring... Hadith - Sunan of Abu Dawood #4055, Narrated Abdullah ibn Amr ibn al-'As We came down with the Apostle of Allah صلى الله عليه وسلم  from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women. *a moderate orange to orange yellow color

Patterns/Marks In the Clothing: Simple Clothing Preferred

Hadith - Sunan of Abu Dawood, #4041, Narrated Aisha, Ummul Mu'minin, r.a.
The Apostle of Allah صلى الله عليه وسلم  once prayed wearing a garment having marks. He looked at its marks. When he saluted, he said: Take this garment of mine to AbuJahm, for it turned my attention just now in my prayer, and bring a simple garment without marks.
Hadith - Muwatta 3.72 - Looking in the Prayer at What Distracts You From It
Yahya related to me from Malik from AIqama ibn Abi AIqama from his mother that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Abu Jahm ibn Hudhayfa gave the Messenger of Allah, may Allah bless him and grant him peace, a fine striped garment from Syria and he did the prayer in it. When he had finished he said, 'Give this garment back to Abu Jahm. I lookedat its stripes in the prayer and they almost distracted me.' "

Sadaqa Not Accepted with Unlawful Clothing

Hadith - Muslim
Then [the Messenger saaws] mentioned a man who had traveled for a long time. Unkempt and covered in dust, he raised his hands to the heavens (and cried): 'O my Lord! O my Lord!' His food was unlawful, his drink was unlawful, his clothing was unlawful, and what he had provided to sustain himself with was also unlawful. How could his invocation be accepted?"

Gratitude to Allah for the Protection of Clothing

The Noble Qur'an An-Nahl 16:81
And Allâh has made for you out of that which He has created shades, and has made for you places of refuge in the mountains, and has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence. Thus does He perfect His Grace unto you, that you may submit yourselves to His Will (in Islâm).

Wearing White

Hadith - Al-Tirmidhi 4623, Narrated 'Aisha, r.a.
Allah's Messenger صلى الله عليه وسلم  was questioned about Waraqah and Khadijah said to him, "He believed in you, but died before you appeared as a prophet." Allah's Messenger صلى الله عليه وسلم  then said, "I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing." [Ahmad and Tirmidhi transmitted it]
Hadith - Sahih Al-Bukhari 7.717, Narrated Abu Dharr, r.a.
I came to the Prophet while he was wearing white clothes and sleeping....

Wearing Green
Hadith - Sahih Al-Bukhari 7.705, Narrated 'Aisha, r.a.
When Allah's Apostle died, he was covered with a Hibra Burd (green square decorated garment).
Hadith - Sunan of Abu Dawood, Narrated Abu Rimthah, r.a.
I went with my father to the Prophet صلى الله عليه وسلم  and saw two green garments over him.

Wearing Red
It is permissible to wear red clothes if the red is combined with another colour; it is not permissible to wear plain red, because the Prophet (saaws) forbade doing so.
The hadith which forbid wearing plain red

1. From al-Baraa' ibn 'Aazib رضي الله عنه: "The Prophet (saaws) forbade us to use soft red mattresses and qasiy – garments with woven stripes of silk." (Narrated by al-Bukhaari, 5390)
2. From Ibn 'Abbaas, who said: "I was forbidden (to wear) red garments and gold rings, and to recite Qur'aan in rukoo'." (Narrated by al-Nasaa'i, no. 5171. Imam Albaani said: its isnaad is sahih. Saheeh Sunan al-Nasaa'i, 1068).
3. From 'Abd-Allaah ibn 'Amr ibn al-Aas (may Allaah be pleased with them both), who said: "A man passed by the Prophet SAWS wearing two red garments and greeted him with salaam, but he SAWS did not return the greeting." (Narrated by al-Tirmidhi, no. 2731; Abu Dawood, no. 3574. Al-Tirmidhi said: this hadeeth is hasan ghareeb with this isnaad). According to the scholars, the meaning of this hadith is that the Prophet SAWS disliked the wearing of garments dyed with safflower (the red dyestuff obtained from safflowers), but he had no objection to garments dyed with clay or other substances, so long as it was not dyed with safflower. This hadeeth was classed as da'eef by al-Albaani (Da'eef Sunan Abi Dawood, 403; Da'eef Sunan al-Tirmidhi, 334. He said: its isnaad is da'eef).

Hadith which may be understood to mean that it is permissible to wear red if it is mixed with another colour

1. From Hilaal ibn 'Aamir from his father, who said: "I saw the Messenger of Allaah SAWS in Mina, giving a khutbah sitting on his mule, wearing a red cloak, and 'Ali was in front of him, repeating what he said (in a loud voice, so that the people could hear)." (Narrated by Abu Dawood, no. 3551; classed as sahih by al-Albaani – Sahih Sunan Abi Dawood, 767).
2. The hadeeth of al-Baraa' ibn 'Aazib رضي الله عنه who said: "The Messenger of Allah SAWS was of average build. I saw him in a red hullah, and I never saw anyone more handsome than him." (Narrated by al-Bukhaari, no. 5400; Muslim, 4308).
3. From al-Baraa', who said: "I never saw anyone who has hair wearing a red hullah and looking more handsome than the Messenger of Allah SAWS ﷺ. He had hair down to his shoulders, he was broad-shouldered and was neither short nor tall." (Narrated by al-Tirmidhi, no. 1646. He said: in this chapter there is a report from Jaabir ibn Samurah and Abu Rimthah and Abu Juhayfah. This hadeeth is hasan saheeh…)
4. From al-Baraa' who said: "The Messenger of Allaah SAWS had hair down to his earlobes. I saw him wearing a red hullah, and I have never seen anyone more handsome than him." (Narrated by Abu Dawood, no. 4072; Ibn Maajah, no. 3599. Classed as sahih by Albaani – Saheeh Sunan Abi dawood, 768).
5. Al-Bayhaqi narrated in al-Sunan: "[The Prophet] SAWS used to wear a red cloak on Eid."

What is meant by a red hullah is a suit of two Yemeni garments which are woven with red and black stripes, or red and green stripes. It is described as red because of the red stripes in it.
This is the view of a number of scholars, such as al-Haafiz Ibn Hajar (Fath al-Baari Sharh 'ala Sahih al-Bukhari, no. 5400) and Ibn al-Qayyim (Zaad al-Ma'aad, 1-137). And Allah knows best

Wear an 'Izar

Garment Should Not Hang Past Ankles

Hadith - Al-Muwatta 48.12, Similar narration in Abu Dawood #4082
Yahya related to me from Malik from al Ala ibn Abd ar-Rahman that his father said, "I asked Abu Said al-Khudri about the lower garment. He said that he would inform me with knowledge and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The lower garment of the mumin should reach to the middle of his calves. There is no harm in what is between that and the ankles. What is lower than that is in the Fire. What is lower than that is in the Fire. On the Day of Rising, Allah will not look at a person who trails his lower garment in arrogance.' "
Hadith - Sahih Al-Bukhari 7.678, Narrated Abu Huraira, r.a.
The Prophet (saaws) said, "The part of an Izar which hangs below the ankles is in the Fire."
Hadith - Sunan of Abu Dawood, Narrated AbuJurayy Jabir ibn Salim al-Hujaymi
The Prophet saaws said, "Have your lower garment halfway down your shin; if you cannot do it, have it up to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit."

Folding up the hem because your garment is too long, is forbidden. Pull the trousers upwards, instead. (hint: hard to do if your pants are too tight to start with!)
Hadith - Sahih Muslim #5200, Narrated Abdullah ibn Umar, r.a.
I happened to pass before Allah's Messenger صلى الله عليه وسلم  with my lower garment trailing (upon the ground). He said: Abdullah, tug up your lower garment. I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks*.
*The part of the leg between the knee and ankle.
Said Ibn 'Abbas, "The Prophet ordered us to prostrate on seven bodily parts and not to fold back the hair or clothing: the forehead, the hands, the knees and the feet." In another wording, the Prophet said, "I have been ordered to prostrate on seven bodily parts: the forehead, and he pointed to his nose, the hands, the knees and the ends of the feet." (Related by al-Bukhari and Muslim.) In another narration, he said, "I have been ordered to prostrate on seven bodily parts and not to fold back the hair or clothing: the forehead, the nose, the hands, the knees and the feet." (Related by Muslim and an-Nasa'i.)

Be Known as a Muslim

The Noble Qur'an 7:3
[Say (O Muhammad SAW) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!
Narration - al-Hakim and Tirmidhi (hasan)
"Allah likes to see the mark of His benevolence on His servant."

Wearing the izar (loin-wrap), thawb (long cloth), `imama (turban), jubba (coat or mantle), sirwal (baggy pants), etc. is of the Prophet's (SAAWS) Sunnah of dress. There is no such thing as an unimportant or unnecessary Sunnah.
Hadith - Tirmidhi (hasan), Book of knowledge; al-Baghawi, Sharh al-sunna 1:233.
Whoever gives life to one of my Sunnahs which was eliminated after my time will receive the reward of all those who practice it without their reward being diminished...
Hadith - Tirmidhi (hasan gharib), Book of knowledge.
Whoever gives life to one of my Sunnahs, he loves me: and whoever loves me is with me.
And Abu Hurayra (r.a.) narrates the following hadith in Muslim, Nasa'i, Malik, and Ahmad:
The Prophet came to the graveyard and said: "Peace be upon you, O abode of a people of believers! We shall certainly join you, if Allah will. How I long to see my brothers!" They said: "O Messenger of Allah, are we not your brothers?" He صلى الله عليه وسلم replied: "You are my Companions! As for my brothers, they are those who have not yet appeared." They said: "How will you recognize those of your Community who had not yet appeared (in your time), O Messenger of Allah?" He صلى الله عليه وسلم replied: "Suppose a man had horses with shiny white marks on their foreheads and legs: would he not recognize them among other horses which are all black?" They said: "Yes, O Messenger of Allah!" He صلى الله عليه وسلم continued: "Verily, they (my brothers) shall be coming with shiny bright foreheads and limbs due to their ablutions, and I shall precede them to my Pond."
Dressing according to the sunnah is an act of ibadah that brings with it a reward, insha'Allah.
The Companions were quick to imitate every aspect of the Prophet's example of dress:
Hadith - Bukhari, Volume 9, Book 92, Number 401. Narrated Ibn 'Umar
The Prophet saaws wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, "I had this golden ring made for myself." He then threw it away and said, "I shall never put it on." Thereupon the people also threw their rings away.
The very least that has been said by the scholars of the Shari`a in the matter is that following the Prophet in matters of dress or everyday matters such as eating, walking, and sleeping is a matter of excellence (ihsan) and perfection (kamal) and is desirable (mustahabb) and part of one's good manners (adab) in the religion. Every desirable practice performed on the basis of such intention means a higher degree in paradise which the person who neglects it may not attain to, and Allah knows best.
Wearing a Turban

The Prophet said: "Pray as you see me pray" . As Bukhari showed in the hadith he cited in the chapter entitled "Wearing turbans," the Prophet wore it and sometimes he wiped on top of it during ablution in order not to have to remove it. [Bukhari, Book of Ablution, hadith of Ja`far ibn `Amr's father.]
He wore it in war and in the khutba, and he would receive it as a gift as established by the following three hadiths:

• Jabir said: "The Prophet entered Mecca on the Day of victory wearing a black turban and he loosened its two ends between his shoulders." [Muslim and Abu Dawud. The first part is also in Tirmidhi (hasan), Ibn Majah, and Nasa'i.]
• Ja`far ibn `Amr narrates from his father: "I saw the Prophet on the pulpit wearing a black turban with the extremity loosened between his shoulder-blades." [Muslim, Tirmidhi, Abu Dawud, Nasa'i, and Ibn Majah.]
• Abu Sa`id al-Khudri reported that when the Prophet got a new piece of garment, he would mention it, whether a turban or a shirt or a cloak, and then would say: "O Allah, all praise and thanks be to You. You have given me this garment. I seek from You its good and the good that is made of it and I seek Your refuge against its evil and the evil that it is made of." {Allahumma, laka al-hamd, anta kasawtanih, as'aluka khayrahu wa khayra ma suni`a lahu, wa a`udhu bika min sharrihi wa sharri ma ma suni`a lah.} [Abu Dawud and Tirmidhi]

Ibn Abi al-Ahwas said: I came in shabby clothes to see the Prophet and he said: "Do you have money?" I said yes. He said: "From where does your money come?" I said: "Allah has given me camels and sheep and horses and slaves." He said: "Then if Allah gave you money and possessions, he likes for you to show it." [Narrated with a sound chain by Abu Dawud in the Book of Garments and al-Nasa'i in the Book of Ornaments. Ahmad narrates something similar in his Musnad.]
Abu al-Darda' said that the Prophet said: "You are coming to your brethren, therefore mend your mounts and mend your garments until you stand out among the people (due to your excellence) like a mole on the face. Verily, Allah does not like obscene speech nor obscene behavior." [Narrated with a sound chain by Abu Dawud in the Book of Garments and Ahmad in his Musnad.]
al-Khatib al-Baghdadi narrates in his Tarikh Baghdad that one time Abu Hanifa asked a man who was shabbily dressed to stay behind after the others had left from his circle of study. Then he told him: "Lift up the prayer-rug and take the money that is there and buy yourself some nice clothes." The man told him he was wealthy and had no need of the money. Abu Hanifa said: "Has it not reached you that the Prophet said: Allah likes to see the mark of His benevolence on His servant?" [al-Khatib, Tarikh Baghdad 13:263]
Bukhari also narrates in the book of Salat that Hasan al-Basri said that in the time of the Prophet, because of scorching heat, "People used to prostrate on their turban-cloth (`imama) and turban-cap (qalansuwa) with their hands in their sleeves," and that Anas Ibn Malik said:
We used to pray with the Prophet and some of us used to place the ends of their clothes at the place of prostration because of scorching heat.
They were wearing head-covers and long sleeves in scorching heat.
The following is a saying of `Umar ibn al-Khattab narrated by Malik in the Book of Friday Prayer in his Muwatta:
"I love to see the reciter of the Qur'an [i.e. the leader of the Friday prayer] wearing white."
The Prophet said on the authority of Ibn `Umar: "Whoso resembles a people in appearance, he is one of them." [Narrated by Abu Dawud (Libas) and Ahmad (2:50, 2:92) with a chain which has some weakness according to Sakhawi in al- Maqasid al-hasana, however he states that its authenticity is verified by other narrations. Also narrated by Ibn Abi Shayba in his Musannaf (5:313), Ibn Hajar in Fath al-Bari 10:274 [Dar al-Fikr ed.], and Ibn Kathir in his Tafsir (8:53). `Iraqi said its chain is sound (sahih). al-Bazzar also relates it through Hudhayfa and Abu Hurayra, Abu Nu`aym through Anas, and al-Quda`i relates it through Tawus, a chain which Ibn Hibban declared sahih. Ibn Taymiyya in his Iqtida' al-siratal- mustaqim (p. 82) calls Abu Dawud's and Ahmad's chain "a good chain."]
Note that shaving the beard is considered effeminacy and is forbidden (haram) and recognized to be haram by the Four Imams.
Ibn Hibban's version of `Umar's saying is mentioned by Ibn Taymiyya who interprets it as an explicit prohibition for Muslims in non-Muslim countries against wearing unislamic clothing:
This is a prohibition on the part of `Umar directed at Muslims against all that belongs to the manner of dress of non-Muslims (mushrikun). [Ibn Taymiyya, Iqtida' as-sirat al-mustaqim (1907 ed.) p. 60]
Imam Nawawi in his Fatawa was asked: "Is there harm for one's religion and his salat if he dresses other than in the fashion of Muslims?" He answered: "It is forbidden to resemble the disbelievers in appearance, whether in clothing or otherwise, because of the sound and well-known hadiths concerning this; and wearing such clothing makes one's prayer incomplete tanqusu bihi al-salat."
Bayhaqi also cited the hadith of al-`Abbas al-Duri from Sa`id ibn `Amir al-Dub`i from Sa`id ibn Abi `Azuba from Ayyub from Nafi` who said:
Ibn `Umar saw me pray in a single garment and he said: "Did I not give you clothes?" I said yes. He continued: "And if I sent you on an errand would you go out like this?" I said no. He said: "Then Allah is worthier of your self-adornment."
It is narrated by Tahawi in Sharh ma`ani al-athar (1:221), Tabarani, Bayhaqi in his Sunan al-kubra (2:236), and Haythami said in Majma` al-zawa'id (2:51): "Its chain is fair (hasan)." Albani included it in al-Silsila al-sahiha (#1369).
Bayhaqi also cited the hadith of Yusuf ibn Ya`qub al-Qadi from Sulayman ibn Harb from Hammad ibn Zayd from Ayyub from Nafi`:
`Umar entered upon me one day as I was praying in a single garment and he said: "Don't you have two garments in your possession?" I said yes. He said: "In your opinion, if I sent you to one of the people of Madina on an errand, would you go in a single garment?" I said no. He said: "Then is Allah worthier of our self-beautification or people?"

How to tie a turban

1. A ghaffiya or plain cap of heavy cloth can be worn to prevent hair from showing.
2. You start with one end of the turban about six inches below the base of the neck; this is going to be the tail which one sees on some period turbans.
3. From there, the turban passes over the head to just above the forehead and then you start winding it. A single wind is a clockwise circle tilted somewhat from the horizontal.
4. As you wind the turban, the circle grows; the low point moves around the head by about 90 degrees each wind. So if the first time around the low point is under the right ear then the next time it is at the back of the head, then left ear.
5. As you go, you can let the tilt increase, since the bottom of the circle will anchor itself below the bulge of cloth already there.
6. When you are down to a small peice or so, make a horizontal circle around the whole thing and tuck the end in. The result is the horizontal band.  

Women's Rights In Islam

The Conditions of Women in Arabia Before Islam

In those days before Islam, women were treated like slaves or property. Their personal consent concerning anything related to their well-being was considered unimportant, to such a degree that they were never even treated as a party to a marriage contract.

Women were used for one purpose, and then discarded. They had no independence, could own no property and were not allowed to inherit. In times of war, women were treated as part of the prize. Simply put, their condition was unspeakable.

In addition, the birth of a daughter in a family was not an occasion for rejoicing, but was regarded with humiliation. The practice of killing female children was uncontrolled.

With the advent of Islam came the verse from the Quran condemning those who practiced female infanticide:

"And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision."
(An-Nahl 16:58-59)

And as part of a description of various events on the Day of Judgment, the Quran mentions:

"And when the female (infant) buried alive (as the pagan Arabs used to do)
shall be questioned. For what sin she was killed? (At-Takwir 81:8-9)

Outside Arabia conditions for women were no better. In India, Egypt, and all European countries in the Dark Ages, women were treated worse than slaves. They were not regarded as human beings but as sort of a sub-species between humans and animals.

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Allah سبحانه و تعالى Gave the Arab Women Their Rights

The rights of Muslim women were given to us by Allah سبحانه و تعالى, who is All-Compassionate, All-Merciful, All-Just, All-Unbiased, All-Knowing and Most Wise. These rights, which were granted to women more than 1400 years ago, and were taught by the perfect example of the Prophet Muhammad ﷺ, were given by the one Who created us and Who alone knows what rights are best for our female natures. Allah سبحانه و تعالى says in the Quran:

"O You who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr (bridal-money given by the husband to his wife at time of marriage) you have given them, unless they commit open illegal sexual intercourse. And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings
through it a great deal of good." (An-Nisa 4:19)

The most basic right of a woman in Islam is the knowledge and recognition that she never has to ask or demand or fight for her rights which are guaranteed to her by Allah سبحانه و تعالى Himself.

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Rights That Islam Gives to Women

Human Rights

Islam considers a woman to be equal to a man as a human being and as his partner in this life. Women have been created with a soul of the same nature as man’s. Allah سبحانه و تعالى says in the Quran:

"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever and All-Watcher over you." (Al-Nisa 4:1)

And in the words of the Prophet Muhammad ﷺ,

"Assuredly, women are the twin halves of men." (Sahih reported by Abu-Dawud رضي الله عنه

Islam does not blame Eve alone for the First Sin. The Quran makes it very clear that both Adam and Eve were tempted, that they both sinned and were both forgiven after their repentance. Allah سبحانه و تعالى says in the Quran:

T"hen Satan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: "Your Lord did not forbid you this tree save you should become angels or become of the immortals." And he (Satan) swore by Allah to them both (saying): "Verily, I am one of the sincere well-wishers for you both." So he mislead them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): "Did I not forbid you that tree and tell you: Verily, Satan is an open enemy unto you?" They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers." (Allah) said: "Get down, one of you an enemy to the other (i.e. Adam, Eve, and Satan, etc.). On earth will be a dwelling-place for you and an enjoyment, - for a time." He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e. resurrected)."(Al-A’raf 7:20-25)

In Islamic law a woman is an independent, unique individual in her own right. She has the same responsibilities towards herself, towards Allah سبحانه و تعالى and towards other human beings as the male, and will be punished or rewarded in the Hereafter without discrimination towards her female gender.

Civil Rights

There is no compulsion in religion according to the Quran:

"There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut [anything worshipped other then the Real God (Allah)] and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower."
(Al-Baqarah 2:256)

A Muslim woman is not permitted to change her family name to her husband’s name upon marriage. She is always known by her father’s name, as a mark of her own identity. In choosing a marriage partner, her consent to accept or reject any prospective suitor for marriage must be respected. A Muslim woman has the right to seek divorce, if necessary within the laws of Islam.

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Muslim Women Have the Right to Go Outside of Her Home

Muslim women are not forbidden from going out in the community, working, or visiting relatives and female friends, if there is no objection from their guardian/husband and they are covered and behave and speak according to Islamic guidelines and, if necessary, escorted by their Mahram (a close male relative). However, a woman’s home should be the main base that she works from. Allah سبحانه و تعالى instructed the wife’s of the Prophet ﷺ:

"O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he is whose heart is a disease (of hypocrisy or evil desire for adultery, etc.) should be moved with desire, but speak in an honorable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance, and offer prayers perfectly (Iqamat-as-Salat), and give Zakat and obey Allah and His Messenger. Allah wishes only to remove Ar-Rijs (evil deeds and sins, etc.) from you, O members of the family [of the Prophet ﷺ], and to purify you with a thorough purification." (Al-Ahzab 33:32-33)

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A Woman in Islam Has the Right to Get an Education

In the words of the Prophet Muhammad ﷺ:

"To seek knowledge is obligatory on every Muslim."
(Declared Authentic By Shaikh Muhammad Naasir-ud-Deen Al-Albaani)

Muslim here meaning male and female Muslims, as women are the twin halves of men. The Prophet ﷺ also said:

"Whoever follows a way to seek knowledge, Allah will make easy for him a way to paradise." (Declared Authentic By Shaikh Muhammad Naasir-ud-Deen Al-Albaani)

A woman in Islam has the right to knowledge and education. Allah سبحانه و تعالى encourages women to read and keep up the learning process. He also bestows His mercy upon all who seek knowledge, and gives them high status:

"Is one who is obedient to Allah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember (i.e. get a lesson from Allah’s Signs and Verses). (Az-Zumar 39:9)

"O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad, or for any other good deed), rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. (Al-Mujadilah 58:11)

This is referring to religious knowledge, in the first place, and to any other kind of knowledge, in the second place, where one has the intention of benefiting herself, her family and the Islamic society. Additionally, a husband should not forbid his wife from going out of the house to seek basic religious knowledge, unless he is teaching her at home. The Quran advises mankind to pray:

"Then High above all be Allah, the True King. And be not in haste [O Muhammad ﷺ] with the Quran before its revelation is completed to you, and say: My Lord! Increase me in knowledge." (Ta-Ha 20:114)

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The Right to Go to the Mosque

The Messenger of Allah ﷺ said:

"If someone’s wife asks his permission to go to the mosque, he should not deny it to her."

Women should be covered Islamically, according to the Muslim woman's dress requirements (see Her Dress).

At the same time, a woman’s prayer in her home is better, from the standpoint of her household duties and duties as a mother. Also it is better in the sense that it prevents unnecessary mixing with men. The Prophet ﷺ also stated on another occasion:

"But their homes are better for them." (Reported by Abu Dawud and Ahmed)

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Islam Gives Men and Women Equal Rights

In reality, and in Islam, the rights and responsibilities of a woman are equal to those of man, but they are not necessarily identical with them. Equality and sameness are two very different things. I think you’ll agree that, for one thing, women and men are physically very different from one another, although they are equal to each other in other important ways.

In the West, women may be doing the same job that men do, but their wages are often less. The rights of Western women in modern times were not created voluntarily, or out of kindness to the female. The modern Western woman reached her present position by force, and not through natural processes or mutual consent of Divine teachings. She had to force her way, and various circumstances aided her. Shortage of manpower during wars, pressure of economic needs and requirement of industry forced women to leave their homes to work, struggling for their livelihood, to appear equal to men. Whether all women are sincerely pleased with these circumstances, and whether they are happy and satisfied with the results, is a different matter. But the fact remains that whatever rights modern Western women have, they fall short of those of her Muslim counterpart! Islam has given woman what duties her female nature. It gives her full security and protects her against becoming what Western modern women themselves complain against: a "mere sex object."

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The Right to Seek Employment

If you take a look at many societies today, a woman is only valued and considered important if she performs the functions of a man, (while at the same time displaying her feminine attractions to the public). While these women may carry the immense responsibility of bearing and rearing children, you have to admit that they may still be at par with men in nearly every area of life. The result is the present-day confusion concerning sex role differentiation, resulting in very large numbers of divorces and emotionally distraught children.

In Islam, however, the value and importance of women in society and the true measure of their success as human beings, is measured with completely different criteria: their fear of Allah سبحانه و تعالى and obedience to Him, and fulfillment of the duties He has entrusted them with, particularly that of bearing, rearing and teaching children.

Nevertheless, Islam is a practical religion, and responds to human needs and life situations. Many women need, or wish, to work for various reasons. For example, they may possess a needed skill, such as a teacher or a doctor.

While Islam does not prohibit women working outside the home, it does stipulate that the following restrictions be followed to safeguard the dignity and honor of women and the purity and stability of the Islamic society, (the conduct of women, after all, is the "backbone" of any society):

1. Outside employment should not come before, or seriously interfere with her responsibilities as wife and mother.

2. Her work should not be a source of friction within the family, and the husband’s consent is required in order to eliminate later disagreements. If she is not married, she must have her guardian’s consent.

3. Her appearance, manner and tone of speech and overall behavior should follow Islamic guidelines. These include: restraining her glances in relation to any men near the work place, wearing correct Islamic dress, avoiding men, not walking in a provocative manner, and not using make-up or perfume in public.

4. Her job should not be one which causes moral corruption in society, or involve any prohibited trade or activity, affect her own religion, morals, dignity and good behavior, or subject her to temptations.

5. Her job should not be one which is mixing and associating with men.

6. A woman should try to seek employment in positions which require a woman’s special skills, or which relate to the needs of women and children, such as teaching, nursing other women, midwifery, medicine with specialization’s like pediatric or obstetrics-gynecology.

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A Muslim Woman is Required to Dress a Certain Way When She Goes Out in Public

For a Muslim woman, her modest dress is an expression of a universal sisterhood. An Islamic dress also liberates the Muslim woman, and she is then automatically respected for her mind instead of her body. Simply put, she retains her dignity! It is like saying: I am a respectful woman. I am not for every man to look at, touch, or speak to. I am protected, exactly like a precious white pearl which, if touched by everyone, will become black and dirty.

A woman’s modest dress protects society from adultery and other forms of illegal sexual relations that lead to the break up of families and corruption of society.

THE RIGHT OF A MUSLIM WOMAN IS TO BE RESPECTED FOR HER MIND AND FOR BEING HER OWN PERSON

By Shaikh Muhammad bin Jameel Zainoo is one of the contemporary scholars of Islam. A student of Shaikh Al-Albaanee, he has written many valuable works on Islam. Source: The Methodology of the Saved Sect.

When pure tawheed is actualised in the life of an individual or the society it produces the best of results. From its results are the following:

1) Liberation of mankind from worship and submission to other than Allaah. The creation cannot create anything, rather they themselves are created. They are not capable of harming nor benefiting their souls. They are not capable of causing death nor giving life nor are they able to resurrect the dead.
So tawheed liberates man from every worship, except to his Lord, the One Who created him and then proportioned him.
It liberates his intelligence from deviation and delusions.
It liberates his mind from obedience, humility and submission to other than Allaah.
It liberates his life from the mastery of the rulers, the soothsayers and those who deem themselves divinely appointed over the slaves of Allaah.
Due to this, the leaders of shirk and oppression in the times of ignorance rose up against the call of the Prophets in general and particularly against the call of the Messenger, because of the fact that they understood the meaning of "La ilaaha lila Allaah" to be a universal pronouncement for the liberation of mankind, and the overthrowing of the tyrants from their false thrones, and the elevation of the faces of believers, those who do not prostrate except to Allaah, the Lord of the Worlds.

2) The personality remains balanced. Tawheed aids the formation of a balanced personality, the preferred aim and direction of this life, and it unifies and consolidates its purpose. So the personality does not turn except to the only One worthy of worship, and it turns to Him in private and in open and it calls to him in private and in open, and it calls upon Him in ease and in adversity. As opposed to the Mushrik (pagan) who shares his heart between those who are worshipped besides Allaah, at times he turns to the living and at times he turns to the dead, and Yusuf said: Oh my two companions of the prison, are many different lords better, or Allaah, the One, the Irresistible? [12:39]
So, the believer worships One Lord, he knows what is pleasing to Him and what is displeasing to Him, lie stops at whatever pleases Him and his heart becomes calm.
As for the Mushrik, lie worships numerous deities, one he takes from here and another he takes from there and he is divided between them and he has no comfort.

3) Tawheed is the source of security for the people, because it fills the soul of the individual with peace and satisfaction. He does not fear anyone except Allaah and tawheed blocks the ways to fear of loss in provisions, the soul and the family, fear from mankind, inn, death and other than that from those things which are feared.
The believer who worships Allaah alone. does not fear anyone except Him and because of this he feels secure whilst the rest of mankind fear and he feels satisfaction whilst the people are restless. This is the meaning that is indicated in the Qur'aan in His saying: Those who believe and do not mix their belief with dhulm, they are those upon whom is security and they are the rightly guided. [6:82]
This security emerges from the innermost depths of the soul and not from any police guard which is the security of this world. As for the security of the Hereafter, then it is greater and more lasting for those who are sincere to Allaah and do not mix their tawheed with shirk, because shirk is a greatdhulm.

4) Tawheed is the source for the strengthening of the soul, because it gives an individual a strong and formidable mental attitude, by which he fills his soul with hope in Allaah, confidence in Allaah and reliance upon Allaah, pleasure with His Decree, gives him patience upon His Tests and freedom from reliance upon the creation. This individual is firmly established, like the mountains, and when a calamity befalls him he asks his Lord to remove it and not the dead. The Prophet ﷺ indicated this in his saying: "When you ask, then ask Allaah and when you seek help, then seek help from Allaah alone. " [Hasan Sahih – Tirmidhi]
If Allaah touches you with harm, none can remove it except Him." [6:17]

5) Tawheed is the foundation of brotherhood and equality, because it does not permit following those who take others as lords besides Allaah, since worship is for Allaah alone and worship to Allaah alone must be from all of mankind, and the head of them is Muhammad ﷺ His Messenger and His chosen one.

Abdullah ibn Salam

Al-Husayn ibn Salam was a Jewish rabbi in Yathrib [Madinah] who was widely respected and honored by the people of the city, even by those who were not Jewish.

He was known for his piety and goodness, his upright conduct, and his truthfulness.

Al-Husayn lived a peaceful and gentle life but he was serious, purposeful and organized in the way he spent his time. For a fixed period each day, he would worship, teach and preach in the temple.

Then he would spend some time in his orchard, looking after date palms, pruning and pollinating. Thereafter, to increase his understanding and knowledge of his religion, he would devote himself to the study of the Torah.

In this study, it is said he was particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Makkah.

What follows is his story, in his own words:

When I heard of the appearance of the Messenger of Godﷺ I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained in our books.

From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews. I held my tongue.

Then came the day when the Prophet, peace be upon him, left Makkah and headed for Yathrib When he reached Yathrib and stopped at Quba, a man came rushing into the city, calling out to people and announcing the arrival of the Prophet.

At that moment, I was at the top of a palm tree doing some work. My aunt, Khalidah bint Al-Harith, was sitting under the tree. On hearing the news, I shouted: "Allahu Akbar! Allahu Akbar!" (God is Great! God is Great!)

When my aunt heard me, she remonstrated with me: "May God frustrate you... By God, if you had heard that Moses was coming you would not have been more enthusiastic."

"Auntie, he is really, by God, the 'brother' of Moses and follows his religion. He was sent with the same mission as Moses." She was silent for a while and then said: "Is he the Prophet about whom you spoke to us who would be sent to confirm the truth preached by previous (Prophets) and complete the message of his Lord?"

"Yes," I replied.

Without any delay or hesitation, I went out to meet the Prophet. I saw crowds of people at his door. I moved about in the crowds until I reached close to him.

The first words I heard him say were: "O people! Spread peace.. Share food... Pray during the night while people (normally) sleep... and you will enterParadise in peace."

I looked at him closely. I scrutinized him and was convinced that his face was not that of an imposter. I went closer to him and made the declaration of faith that there is no god but Allah and that Muhammad is the Messenger of Allah.

The Prophet turned to me and asked: "What is your name?" "Al-Husayn ibn Salam," I replied. "Instead, it is now Abdullah ibn Sallam," he said (giving me a new name). "Yes" I agreed. "Abdullah ibn Salam it shall be. By Him who has sent you with the Truth, I do not wish to have another name after this day."

I returned home and introduced Islam to my wife, my children and the rest of my household. They all accepted Islam including my aunt Khalidah who was then an old lady. However, I advised them then to conceal our acceptance of Islam from the Jews until I gave them permission. They agreed.


Subsequently, I went back to the Prophetﷺ, and said: "O Messenger of God! The Jews are a people (inclined to) slander and falsehood. I want you to invite their most prominent men to meet you. (During the meeting however), you should keep me concealed from them in one of your rooms. Ask them then about my status among them before they find out of my acceptance of Islam. Then invite them to Islam. If they were to know that I have become a Muslim, they would denounce me and accuse me of everything base and slander me."

The Prophet kept me in one of his rooms and invited the prominent Jewish personalities to visit him. He introduced Islam to them and urged them to have faith in God.

They began to dispute and argue with him about the Truth. When he realized that they were not inclined to accept Islam, he put the question to them:

"What is the status of Al-Husayn ibn Salam among you?"

"He is our sayyid (leader) and the son of our sayyid . He is our rabbi and our alim (scholar), the son of our rabbi and alim ."

"If you come to know that he has accepted Islam, would you accept Islam also?" asked the Prophet.

"God forbid! He would not accept Islam. May God protect him from accepting Islam," they said, horrified.

At this point I came out in full view of them and announced: "O assembly of Jews! Be conscious of God and accept what Muhammad has brought. By God, you certainly know that he is the Messenger of God and you can find prophecies about him and mention of his name and characteristics in your Torah. I for my part declare that he is the Messenger of God. I have faith in him and believe that he is true. I know him."

"You are a liar," they shouted. "By God, you are evil and ignorant, the son of an evil and ignorant person." And they continued to heap every conceivable abuse on me.

Here ends his own narration.

Abdullah ibn Salam approached Islam with a soul thirsty for knowledge. He was passionately devoted to the Quran and spent much time reciting and studying its beautiful and sublime verses. He was deeply attached to the noble Prophet and was constantly in his company.

He spent much of his time in the masjid, engaged in worship, in learning and in teaching. He was known for his sweet, moving and effective way of teaching study circles of Sahabah who assembled regularly in the Prophet's mosque.

Abdullah ibn Salam was known among the Sahabah as a man from the people of Paradise. This was because of his determination on the advice of the Prophet to hold steadfastly to the 'most trustworthy handhold' that is belief in and total submission to God.