Summary of Feqh - Section 3: Original ruling on clothes, some examples and clothing conditions and rules

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Section 3: Original ruling on clothes, some examples and clothing conditions and rules

First topic: Original ruling on clothing and some examples
First requirement: Original ruling on clothing
In principle, all clothes are permissible, except for those mentioned by the Sharia.
Evidence:
First: From the Quran
- Allah, Most High, says, “O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best…” (al-A`raf: 26)
- Allah, Most High, says, “O children of Adam, take your adornment i.e., wear your clothing at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” (al-A`raf: 31)
- Allah, Most High, says, “Say, 'Who has forbidden the adornment of i.e., from Allah which He has produced for His servants and the good lawful things of provision?'” (al-A`raf: 32)
The relevance:
The three Ayaat indicate that in principle clothing is permissible unless there is evidence of impermissibility from the Sharia.
Second: From the Sunnah
It was narrated that Abdullah bin ‘Amr bin ‘Al-Aas (may Allah be pleased with him) said that the Prophet (blessings and peace of Allah be upon him) said, “Eat, give alms, and wear clothes without extravagance or arrogance.”
Third: Clothing is a social custom, so it is permissible in principle unless prohibition is evidenced
Second requirement: Some permissible items of clothing
First branch: Headgear
(1) Turbans
- It was narrated that ‘Amr ibn Huraith (may Allah be pleased with him) said, “It is as if I am looking at the Prophet (blessings and peace of Allah be upon him) standing on the pulpit, wearing a black turban and he has loosened its two ends between his shoulders.”
- It was narrated that Jaabir ibn Abdullah Al-Ansaari (may Allah be pleased with him) said, “The Prophet (blessings and peace of Allah be upon him) entered Mecca on the day of the conquest of Mecca wearing a black turban.”
(2) Coifs
It was narrated that Hilal bin Yasaf said, “I arrived in Al-Raqqa, and some of my companions asked me if I would want to see a man of the Companions of the Prophet (blessings and peace of Allah be upon him) and I said that would be great. We walked to Waabisah ibn Ma’bid. I told my companion, ‘Let’s look at his solemn appearance. He was wearing a fitted coif that covered both his ears and a hooded grey wool cardigan.”
(3) Hats
It is permissible to wear a hat unless hats are exclusively specific to non-Muslims. This is Ibn ‘Uthaymeen’s opinion. He founds this opinion on the fact that any item of clothing is, in principle, permissible to put on unless a reason for prohibition is evidenced on Sharia.
Second branch: Garments
(1) Shirts
- It was narrated that Aboo Hurayrah (may Allah be pleased with him) said, “A man stood up and asked the Prophet (blessings and peace of Allah be upon him) about performing prayer in one garment. The Prophet (blessings and peace of Allah be upon him) responded, ‘Does each of you have two garments?’ A man, then, asked ‘Umar, who said, ‘If Allah grants you resources, utilize them. A man put on his clothes. A man performs prayer in a wrap kilt and a robe; in a wrap kilt and a shirt, in a wrap kilt and a cape, in trousers and a robe, in trousers and a shirt, in trousers and a cape, in shorts and cape, in shorts and a shirt. I think he said in shorts and robe.”
- It was narrated that Ibn Umar (may Allah be pleased with him) said, “When Abdullah bin Ubayy died, his son came to the Prophet (blessings and peace of Allah be upon him) and he said, ‘O Messenger of Allah, give me your shirt to shroud him in, pray over him and ask Allah to forgive him,’ The Prophet (blessings and peace of Allah be upon him) gave him his shirt and said ‘Allow me to pray on him.’ He allowed him to. When the Prophet (blessings and peace of Allah be upon him) was about to perform prayer, ‘Umar (may Allah be pleased with him) pulled him and said, ‘Has not Allah forbidden you from praying over the hypocrites?’ The Prophet (blessings and peace of Allah be upon him) said, ‘I have been given an option, ‘Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them…’ (at-Taubah: 80) He prayed over him, then the Ayah, ‘And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave…’ (at-Taubah: 84) was revealed.”
(2) Wrap Kilts
- It was narrated that Aboo Hurayrah (may Allah be pleased with him) said, “I have seen seventy of the people of Suffah (a shaded part at the back of the mosque that hosted poor, homeless Muslim immigrants) and no man of them put on a robe. They put on either wrap kilts or pieces of cloth that they tied around their necks. Some reached half of their legs, and some went down to their heels. They would hold the pieces of cloth together with their hands to hide their ‘awrah.”
- It was narrated that Salem bin Abdullah (may Allah be pleased with him) said that his father (may Allah be pleased with him) had said; “The Prophet (blessings and peace of Allah be upon him) said, ‘Whoever drags his garment in ostentation, Allah will not look at him on the Day of Resurrection. Aboo Bakr said, ‘O Messenger of Allah, one side of my wrap kilt stretches down unless I keep on pulling it up.’ The Prophet (blessings and peace of Allah be upon him) said, ‘You are not one of those who do it in ostentation.’”
- It was narrated that Maymoonah bint Al-Haarith (may Allah be pleased with her), wife of the Prophet (blessings and peace of Allah be upon him) had said, “When the Messenger of Allah (blessings and peace of Allah be upon him) wanted to have relations with one of his wives, he would command her to put on a wrapper while she was menstruating.”
(3) Robes
- It was narrated that Aboo Hurayrah (may Allah be pleased with him) had said, “I said, ‘O Messenger of Allah, I hear many sayings from you, but I forget them.’ He said, ‘Spread your robe,’ and I did, so he acted as if he was putting a handful of something on it and said, ‘hold it back,’ and I did! I have never forgotten a saying ever since.”
- It was narrated that Abdullah bin Zayd (may Allah be pleased with him) had said, “When the Prophet (blessings and peace of Allah be upon him) prayed for the rain to fall, he turned his robe.”
Fourth: Qabaa (cloak)
- Aboo Hurayrah narrated that a man stood up to the Prophet (blessings and peace of Allah be upon him) and asked the Prophet (blessings and peace of Allah be upon him) about praying in a single garment. The Prophet (blessings and peace of Allah be upon him) said, "Has every one of you two garments?" A man put a similar question to ‘Umar on which he replied, "When Allah makes you wealthier, then you may display the affluence. Otherwise, one can pray with an Izaar (lower garment) and a Ridaa (upper garment). Izaar and a shirt, Izaar and a Qabaa (cloak), trousers and a Ridaa, trousers and a shirt or trousers and a Qaba, Tubbaan (short trousers up the knees) and a Qabaa or Tubbaan and a shirt." The narrator added, "I think that he also said a Tubbaan and a Rida”.
- Al-Miswar bin Makhramah (may Allah be pleased with him) narrates stating the Messenger of Allah (blessings and peace of Allah be upon him) distributed some cloaks but did not bestow one upon Makhramah. Upon this Makhramah said, ‘O my son, come along with me to the Messenger of Allah (blessings and peace of Allah be upon him).’ So, I went with him. He said, ‘Enter the house and call him (to come out) for me.’ So, I called him, and he (the Prophet) came out, and there was a cloak (from those already distributed) on him. He (the Prophet) said, 'I had kept it for you.' He (Makhramah) looked at it and was pleased.
Fifth: Burnous ) by Ibn Seedah (1/391)

- Ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him), "What (kinds of clothes) should a Muhrim (a Muslim intending to perform `Umrah or Hajj) wear? He replied, "He should not wear a shirt, a turban, trousers, a burnous or garment scented with saffron or Wars (a kind of perfume). And if he has no slippers, then he can use Khuffs (socks made from thick fabric or leather), but the socks should be cut short to make the ankles bare.”

- Sulaymaan al-Taymi narrates, stating that “I saw a yellow burnous on Anas made of linen.”
- It is narrated by Safwan bin Muhriz that Jundab bin 'Abdullah al-Bajalee during the stormy days of Ibn Zubair sent a message to 'As'as bin Salamah: Gather some men of your family so that I should talk to them. He ('As'as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there with a yellow hooded cloak (burnous) on him, He said: Talk what you were busy in talking. The talk went on by turns, till there came his (Jundab's) turn. He took off the hooded cloak from his head and said: I have come to you with no other intention but to narrate to you a hadeeth of your Apostle: Verily the Messenger of Allah (blessings and peace of Allah be upon him) once sent a squad of the Muslims to a tribe of the polytheists … .”
Sixth: Burdah (over-coat/sheet)
- Qataadah narrates from Anas (may Allah be pleased with him) stating, “I asked him, ‘which clothes were more beloved to the Prophet (blessings and peace of Allah be upon him) that he wore?’ He replied, “Stripped Yemeni over-coat.”

- ‘Aa’ishaa said that “when Allah’s Messenger died, he was covered with a striped Yemen garment (Hibarah).”
- Sahl (may Allah be pleased with him) narrates that A woman brought a woven Burdah (sheet) having edging (border) to the Prophet (blessings and peace of Allah be upon him), Then Sahl asked them whether they knew what Burdah is, they said that Burdah is a cloak and Sahl confirmed their reply. Then the woman said, "I have woven it with my own hands, and I have brought it so that you may wear it." The Prophet (blessings and peace of Allah be upon him) accepted it, and at that time he needed it. So, he came out wearing it as his waist-sheet (lower garment). A man praised it and said, "Will you give it to me? How nice it is!" The other people said, "You have not done the right thing as the Prophet (blessings and peace of Allah be upon him) is in need of it and you have asked for it when you know that he never turns down anybody's request." The man replied, "By Allah, I have not asked for it to wear it but to make it my shroud." Later it was his shroud.
Seventh: Jubbah (gown/robe)
- Mugheerah bin Shu’bah narrates stating that “I was in the company of the Messenger of Allah (blessings and peace of Allah be upon him) on a journey when he said, ‘Mugheerah, take hold of this jar [of water)].’ I took hold of it, and I went out with him. (I stopped but) the Messenger of Allah (blessings and peace of Allah be upon him) proceeded on till he was out of my sight. He relieved himself and then came back and he was wearing a tight-sleeved Syrian gown. He tried to get his forearms out, but the sleeve of the gown was very narrow, so he brought his hands out from under the gown. I poured water over (his hands) and he performed ablution for prayer, then wiped over his socks and prayed.”

- Safwaan bin Ya’laa bin Umayyah narrates that Ya’laa used to say, “I wish I could see Allah's Messenger (blessings and peace of Allah be upon him) when the Qur’an is being revealed to him.” When the Prophet (blessings and peace of Allah be upon him) was at Al-Ji'raanah and was shaded by a garment giving him shade and some of his companions were with him, a man perfumed with scent came and said, "O Allah's Messenger (blessings and peace of Allah be upon him)! What is your opinion regarding a man who assumes Ihraam and puts on a cloak after perfuming his body with scent?" The Prophet (blessings and peace of Allah be upon him) waited for a while, and then the Divine Inspiration descended upon him. `Umar pointed out to Ya`laa, telling him to come. Ya`laa came and pushed his head underneath the screen which was covering the Prophet (blessings and peace of Allah be upon him) and behold! The Prophet's face was red, and he kept on breathing heavily for a while and then he was relieved. Thereupon he said, "Where is the questioner who asked me about `Umrah a while ago?" The man was sought and then was brought before the Prophet (blessings and peace of Allah be upon him) who said (to him), "As regards the scent which you perfumed your body with, you must wash it off thrice, and as for your cloak, you must take it off; and then perform in your `Umrah all those things which you perform in Hajj."
Eighth: Saraaweel (lower garment)
- Aboo Hurayrah narrated that a stood up to the Prophet (blessings and peace of Allah be upon him) and asked the Prophet (blessings and peace of Allah be upon him) about praying in a single garment. The Prophet (blessings and peace of Allah be upon him) said, "Has every one of you two garments?" A man put a similar question to ‘Umar on which he replied, "When Allah makes you wealthier, then you may display the affluence. Otherwise, one can pray with an Izaar (lower garment) and a Ridaa (upper garment). Izaar and a shirt, Izaar and a Qabaa (cloak), trousers and a Ridaa, trousers and a shirt or trousers and a Qaba, Tubbaan (short trousers up the knees) and a Qabaa or Tubbaan and a shirt." The narrator added, "I think that he also said a Tubbaan and a Rida.”
- Ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him), "What (kinds of clothes) should a Muhrim (a Muslim intending to perform `Umrah or Hajj) wear? He replied, "He should not wear a shirt, a turban, trousers, a burnous or garment scented with saffron or Wars (a kind of perfume). And if he has no slippers, then he can use Khuffs (socks made from thick fabric or leather), but the socks should be cut short so that that they are below the ankles.”
The relevance:
The hadeeth through its text proves the prohibition of their wearing for the one wearing Ihraam, however, through its understanding, it proves the permissibility of their wearing for others.
- Ibn ‘‘Abbaas (may Allah be pleased with him) narrates stating, “I heard the Prophet (blessings and peace of Allah be upon him) delivering sermon at ‘Arafaat, stating, ‘One who does not have sandals, let him wear [short] leather socks and one who does not have Izaar (long lower garment), then let him wear Saraaweel (short lower garment),’ pertaining to a person in Ihraam.”
Ninth: Wearing trousers for men
It is permitted for men to wear trousers, this is the statement of Bin Baaz, Ibn ‘Uthaymeen and the Permanent Council gave fatwa on this. That is because the principle in clothing is its permissibility, as it is among the matters of customs.
Tenth: Wearing wide trousers for women
It is permissible for women to wear wide trousers that does not reveal the ‘awrah, in front of the Mahram relatives and women, when there is no tashabbuh (resemblance) to men. This is the statement of Ibn Baaz. That is because the principle in clothing is permissibility.
Eleventh: Tie
It is permissible for men to wear a tie, the Standing Committee gave fatwah on this; that is because the principle in clothing is permissibility.
Third branch: What is worn on the feet and hands
First: Wearing sandals
- ‘Aaishaa (may Allah be pleased with her) narrates stating, “The Prophet (blessings and peace of Allah be upon him) used to like starting from the right in his wearing of sandals, his combing of hair, in his purification and in his all affairs.”
- Abee Maslamah bin Yazeed al-Azdee narrates, saying, “I asked Anas bin Maalik, ‘Did the Prophet (blessings and peace of Allah be upon him) used to pray in his sandals?’ he replied, ‘Yes.’”
- Aboo Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) stated, “If anyone of you wears sandals, let him wear first on the right foot, and when he takes them off, let him take off from the left foot first, so that the right foot be the first of them to be worn with sandals and the last to be taken off.”
Second: Leather Socks
- Ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him), "What (kinds of clothes) should a Muhrim (a Muslim intending to perform `Umrah or Hajj) wear? He replied, "He should not wear a shirt, a turban, trousers, a burnous or garment scented with saffron or Wars (a kind of perfume). And if he has no slippers, then he can use Khuffs (socks made from thick fabric or leather), but the socks should be cut short to make the ankles bare.”
- Sa’d bin Abee Waqaas (may Allah be pleased with him) narrates from the Prophet (blessings and peace of Allah be upon him) that he rubbed water on the Khuffayn (leather socks).
- Al-Mugheerah bin Shu’bah (may Allah be pleased with him) narrates saying, “I was on a journey with the Prophet (blessings and peace of Allah be upon him), I dashed to remove his leather socks. He said, ‘Leave them on, as I put them on whilst in state of purity.’ He did masah (pass water) on them.”
Third: Socks (Jawrab)
Anas bin Maalik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to perform masah (rub water) on the socks (jawrabayn), leather socks (khuffayn) and the turban.
Fourth: Gloves (al-Quffaazaan)
Ibn ‘Umar (may Allah be pleased with him) narrated that a man stood up and asked the Prophet (blessings and peace of Allah be upon him), "O Messenger of Allah, What (kinds of clothes) should a Muhrim (a Muslim intending to perform `Umrah or Hajj) wear? He replied, "He should not wear shirts, turbans, trousers, a burnouses; unless if a person has no slippers, then he can wear Khuffs (socks made from thick fabric or leather), but the socks should be cut short so as to make the ankles bare. Do not wear anything touched by saffron and ‘Wars’ and a woman in Ihraam should not wear niqaab and should not wear gloves,”
Third requirement: Some of the permitted colours of clothing
First branch: Wearing black clothes for men and women
- ‘Aaishaa (may Allah be pleased with her) narrates stating, “The Prophet (blessings and peace of Allah be upon him) went out one morning wearing a blanket (mirt) made of (camel's or sheep's) black hair with patterns (murahhal) like camel’s saddle upon it.”
- Umm Khaalid (may Allah be pleased with her) narrates, stating, “The Prophet (blessings and peace of Allah be upon him) was given some clothes including a black Khameesah (black or red dress with designs). The Prophet (blessings and peace of Allah be upon him) said, "To whom shall we give this to wear?" The people kept silent, whereupon the Prophet (blessings and peace of Allah be upon him) said, "Fetch Um Khaalid for me." I (Um Khaalid) was brought carried (as I was small girl at that time). The Prophet (blessings and peace of Allah be upon him) took the Khameesah in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." He said it twice. He kept on looking at the design of the Khameesah and pointing towards it saying, "O Umm Khaalid! This is Sanaah." (Sanaah in a Ethiopian word meaning beautiful).”
Second branch: Yellow dress for men and women
- Sulaymaan at-Taymee narrates saying, “I saw a yellow burnous on Anas made of linen.”
- Jundab bin 'Abdullah al-Bajalee narrates during the stormy days of Ibn Zubair, he sent a message to 'As'as bin Salamah, He said, ‘Gather some men of your family so that I should talk to them.’ He ('As'as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there with a yellow hooded cloak (burnous) on him, … .”
- Umm Khaalid (may Allah be pleased with her) narrates, saying, “I came to the Messenger of Allah (blessings and peace of Allah be upon him) with my father and I was wearing a yellow shirt. The Messenger of Allah said, “Sanah, Sanah.” ‘Abdullah says, “In Ethiopian, it means beautiful … .”
Third branch: Wearing green clothes for men and women
- Aboo Rimthan (may Allah be pleased with him) narrates, saying, “I saw the Prophet (blessings and peace of Allah be upon him) and he had two green garments on him.”
- ‘Ikrimah narrates that Rifaa’ah divorced his wife and ‘Abdur Rahmaan bin az-Zubayr al-Quradhee married her. ‘Aaaishah states, “She had a green head-covering on her … .”
Fourth branch: Wearing red clothes
First issue: Wearing red clothes for men
It is allowed for men to wear red clothes, and this is the Madhab of the Maalikis, Shaafi’ees, a statement of Aboo Haneefah and some of his companions, a statement of the Hanbalis which Ibn Qudaamah chose, Shamsuddeen Ibn Qudaamah authenticated it, Ibn Muflih has branded it as preferred and it is the statement of a group of the predecessors and ash-Shawkaani has preferred it.

Evidence:
First: From the Sunnah
- Al-Baraa (may Allah be pleased with him) narrates, saying, “The Prophet (blessings and peace of Allah be upon him) was of a medium stature. And I saw him in a red suit. I have never seen anything better (handsome) than him.”
- Aboo Juhayfah (may Allah be pleased with him) narrates, saying that he saw the Prophet (blessings and peace of Allah be upon him) leaving quickly in a red suit, he led the people in prayer facing towards a tiny spear.”

Second: Red is a colour, hence, it is allowed just like other colours
Second issue: Wearing of red clothes by women
It is allowed for women to wear red by the consensus of all the Fiqhi Madhabs: the Hanafiyyah, Maalikiyyah, Shaafi’iyyah, Hanaabilah, and it is the statement of a group of the pious predecessors.
Evidence:
First: From the Quran
The statement of Allah Almighty, “Ask, [O Prophet], “Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?” Say, “They are for the enjoyment of the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment. This is how We make Our revelations clear for people of knowledge.” (Al-‘Araaf: 32)
The relevance:
It contains proof that the principle in food items and clothing and all types of beautification is permissibility.
Second: From the Sunnah
- Al-Baraa (may Allah be pleased with him) narrates, saying, “The Prophet (blessings and peace of Allah be upon him) was of a medium stature. And I saw him in a red suit. I have never seen anything better (handsome) than him.”
- Aboo Juhayfah (may Allah be pleased with him) narrates, saying that he saw the Prophet (blessings and peace of Allah be upon him) leaving quickly in a red suit, he led the people in prayer facing towards a tiny spear.”
Fifth branch: Embroidered with unusual colours
- Sahl (may Allah be pleased with him) narrates, saying that a woman brought a woven Burdah (sheet) having edging (border) to the Prophet. Then Sahl asked them whether they knew what a Burdah is. They said that Burdah is a cloak and Sahl confirmed their reply. Then the woman said, "I have woven it with my own hands, and I have brought it so that you may wear it." The Prophet (blessings and peace of Allah be upon him) accepted it, and at that time he needed it. So, he came out wearing it as his waist-sheet. A man praised it and said, "Will you give it to me? How nice it is!" The other people said, "You have not done the right thing as the Prophet (blessings and peace of Allah be upon him) is in need of it and you have asked for it when you know that he never turns down anybody's request." The man replied, "By Allah, I have not asked for it to wear it but to make it my shroud." Later it was his shroud.
- Anas bin Maalik (may Allah be pleased with him) narrates, saying, “The most beloved clothing to the Prophet (blessings and peace of Allah be upon him) was a hibarah (red and white stripped cloak).
- Khabbaab bin al-Arat (may Allah be pleased with him) narrates, stating that “We migrated with the Prophet (blessings and peace of Allah be upon him) in Allah's cause, and so our reward was then surely incumbent on Allah. Some of us died and they did not take anything from their rewards in this world, and amongst them was Mus’ab bin `Umair who was martyred on the day of the Battle of Uhud, and he left behind his ‘namirah’ (stripped clock). When we covered his head, his feet would become exposed and if we covered his feet, his head would become exposed… .”
- ‘Amr bin Salamah (may Allah be pleased with him) narrates saying that the Messenger of Allah (blessings and peace of Allah be upon him) stated, “… When the time of prayer comes one of you should call the athaan and the one of you who knows most of the Qur’an should lead the prayers." So, they considered, and there was no one who knew more of the Our’an than I did because of what I had received from the riders. They therefore put me forward in front of them, and I was only six or seven years old, and I wore a mantle …”

Second topic: Conditions of clothing and its rules
First requirement: General conditions and rules concerning the clothing of men and women
(1) There should be not tashabbuh (resemblance) of women to men and vice versa.
- Aboo Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) cursed that a man wears the way a woman wears and that a woman wears the way a man wears.
- Ibn ‘Abbaas (may Allah be pleased with him) narrates, saying, “The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who resemble/imitate women and women who imitate men.”
(2) It should not resemble the clothing of the infidels, the people of innovation, immorality, and the lowly of the people.
- ‘Abdullah b. ‘Amr b. al-‘Aas narrated, saying that when Allah’s Messenger (blessings and peace of Allah be upon him) saw him wearing two garments dyed with saffron he said, “These are the garments worn by infidels, so, do not wear them.”
- Ibn ‘Umar (may Allah be pleased with him) narrates saying that the Messenger of Allah (blessings and peace of Allah be upon him) stated, “One who imitates other people is among them.”
(3) It should not be a celebrity dress.
Ibn ‘Umar (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) said, “Whoever wears a garment of pride and vanity in this world, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then set it ablaze.”
(4) It should not be forbidden (such as the clothing of silk and gold for men).
(5) It should not be extravagant.
- Allah Almighty states, “O Children of Adam! Dress smartly whenever you are at the place of worship. Eat and drink, but do not waste. Surely He does not like the wasteful.” (Al-‘Araaf: 31)
The relevance:
The verse indicates a severe threat against extravagance in food, drink, and clothing, and everything that a person brings to the point of extravagance is prohibited.
- ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) stated, “Eat, give charity and clothe yourselves, without being extravagant, and without showing off.”

Second requirement: Conditions and rules of a woman's veil (hijab), and the clothing specific to it
First branch: Conditions and rules for women's veil
(1) It should cover all her body.
(2) It should not reveal or describe her body.
(3) It should not be too tight that describes the size of its body parts.
(4) It should not be an adornment by itself.
(5) It should not be perfumed or incensed.
Second branch: Clothes that are specific to Hijaab
First: Jilbaab
- Allah Almighty says, “O Prophet! Ask your wives, daughters, and believing women to draw their cloaks (jalaabeeb) over their bodies. In this way it is more likely that they will be recognized ˹as virtuous˺ and not be harassed. And Allah is All-Forgiving, Most Merciful.” (al-Ahzab: 59)

The relevance:
Allah Almighty’s statement, “to draw their cloaks,” jalaabeeb: which is a garment that covers the entire body.
- ‘Umm ‘Atiyyah (may Allah be pleased with her) narrates, stating, “We were commanded to bring out the menstruating women and those who were secluded on the day of the two festivals so that they might be present at the congregational prayer of the Muslims and their supplication, but the menstruating women would remain at a distance from their place of prayer. A woman said, “Messenger of Allah, one of our number does not possess an outer garment (jilbab)." He replied, “Let her friend lend her hers.”
The relevance:
The hadeeth points towards the fact that the custom among the wives of the companions was that a woman would not come out without a jilbab and the Prophet (blessings and peace of Allah be upon him) did not allow them to leave the house without a jilbab.
Second: Khimaar (scarf/veil)
- Allah Almighty states, “Let them draw their veils over their chests.” (an-Nur: 31)
The relevance:
Allah Almighty commanded believing women to put scarfs over their heads and this is the textual evidence for covering their heads.
- Aaishaa (may Allah be pleased with her) used to say, “When this verse was revealed, ‘Let them draw their veils over their chests,’ the ladies took their lower garments and cut them at the edges, and they covered their heads using those cuts pieces.”
Third: Niqaab
Ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) said, “A woman in ihraam must not wear a niqaab neither should she wear gloves.”
The relevance:
The Hadeeth indicates that Niqaab was well known among the women.
Fourth: Burqa
‘Aaishah (may Allah be pleased with her) narrates stating, “A woman in Ihraam can wear whatever she likes apart from a Burqa and clothing dyed red with safflower.”
Fifth: Gloves
Ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) said, “… A woman in Ihraam must not wear a niqaab neither should she wear gloves.”
The relevance:
This indicates that both the Niqaab and gloves were well known among the women.

(1) [113] See Al-Qa’ida Al-Nuraaniah by Ibn Taymiyyah (p. 164), Tafseer Ibn Katheer (3/408), Tafseer Abi Al-Saud (3/224), Al-Ifhaam fi Sharh Umdat Al-Ahkaam by Ibn Baaz (p. 777), Liqaa Al-Baab Al Maftooh by Ibn Uthaymeen (Meeting No. 11), Fatwas of the Standing Committee - First Collection (24/38)

(2) [114] Tafseer Ibn Katheer (3/408)

(3) [115] See Masabeeh Aal Jaami’ by Al-Damameenee (9/257)

(4) [116] Reported by Al-Bukaaree before Tradition number (5783) in wording for firm narration and he described it as suspended; reported as connected by Al-Nassaaee (2559) and the wording of the quotation is his. It was also reported by Ibn Maajah (3605) and Ahmed (6696)

(5) [117] See: Al-Qawaa’id Al-Nooraaniyah by Ibn Taymiyyah (p. 164), Al-Ifhaam fi Sharh Umdat Al-Ahkaam by Ibn Baaz (p. 777), Liqaa Al-Baab Al-Maftooh by Ibn ‘Uthaymeen (Episode 11), Fatwas of the Standing Committee – Collection (24/38).

(6) [118] Headgear that is wrapped around the head. It is not a turban if it is not wrapped around the head. See Dafu’ Al-Malaamah Fi Iistikhraj Ahkaam Al-‘Imaamah by Yusuf ibn Abdelhadee (p. 97) Turbans have three shapes: a turban going under the chin, a turban with a loose end that goes down on the back, and a turban fully wrapped around the head See Al-Sahaah by Al-Jawhari (2/527), Al-Mutla’ ‘Ala A;faaz Al-Muqni’ by Al-Baali (p. 37), Lisaan Al-Arab by Ibn Mandhoor (3/365), Taaj Al-Aroos by Al-Zubaidee (27 /125, 129), (3/328).

(7) [119] Reported by Muslim (1359)

(8) [120] Reported by Muslim (1358)

(9) [121] A fitting cap for the head and any similar item. See Asna Al-Mataalib by Zakariaa Al-Ansaaree (2/319), Al-Sharh Al-Mumti’ by Ibn ‘Uthaymeen (1/253).

(10) [122] See Quiet and pious appearance. Al-Nihaayah by Ibn Al-Atheer (2/131)

(11) [123] Not high above the head. See Sharh Aboo Daawood by Al-Ma’eenee (4/218)

(12) [124] See Awn Al-Ma’bood by Al ‘Azeem Abaadee (3/225)

(13) [125] This tradition was reported by Aboo Daawood (948), Al-Haakim (975), and Al-Bayhaqee (3714). Al-Thahabee said in Al-Muhathab (2/727): It is reported according to the conditions of Al-Bukhari and Muslim (948). Ahmed Shakir said in his verification of Al-Muhalla (4/49) that its chain of transmission is very authentic. Al-Albaani upgraded it to authentic in Aboo Daawood’s Saheeh Sunnan (948).

(14) [126] Ibn Uthaymeen was asked on the ruling on wearing a hat or a cap that youngsters put on. He replied saying, “In principle, all clothing items are permissible to put on in any manner. Prohibition must be supported by evidence from Sharia. If wearing a hat is the Christians’ habit, it would be impermissible to wear a hat, since the Prophet (PBUH) said, ‘A person who imitates a people is [considered] one of them’. If wearing a hat, however, is not a habit of Christians and it is something that people from different religious back grounds do, it would be permissible. My fear is that a person who puts on a hat is doing it in imitation of Christians or non-Muslims. This would be a reason for prohibition, because a person who does this would be looking up to Christians and imitating them.” (Liqaa’ Al-Baab Al-Maftooh) (Episode 118)

(15) [127] See: Al-Qa’ida Al-Nuraaniah by Ibn Taymiyyah (p. 164), Tafseer Ibn Katheer (3/408), Tafseer Abi Al-Saud (3/224), Al-Ifhaam fi Sharh Umdat Al-Ahkam by Ibn Baaz (p. 777), Liqaa’ Al-Baab Al-Maftooh by Ibn ‘Uthaymeen (Episode 11), Fatwas of the Standing Committee - First Ccollection (24/38).

(16) [128] See Al-Mukhassas by Ibn Seeda (1/393); Nayl Al-Awtaar by Al-Shawkaanee (2/125), Al-Ta’reefat Al-Fiqhoyah by Al-Barkaty (p.177).

(17) [129] Type of short pants to the knees or above covering the ‘awrah or covering only the private parts. See: Al-Nihaayah by Ibn Al-Atheer (1/181), Al-Mugharab fi Tarteeb Al-Mau’rab by Al-Matrazi (p. 59), Fath Al-Baree by Ibn Hajar (1/92).

(18)

(19) [130] See Tafseer Ghareeb Al-Saheehayn by Mohamed ibn Futooh Al-Azdee (p.276), Al-Sahaah by Al-Jawharee (6/2458), Fath Al-Baaree by Ibn Hajar (1/475)

(20)

(21) [131] Reported by Al-Bukharee (365) and the quoted version is his and by Muslim (515)

(22) [132] Reported by Al-Bukaaree (1269) (the quoted version is his) and by Muslim (515)

(23) [133] An item of clothing that is wrapped around the bottom part of the body. See Al Sahaah by Al-jawhary (2/578), Al-Nathm Al-Musta’thab by Bitaal Al-Rakby

(24) [134] Reported by Al-Bukaaree (442)

(25) [135] Reported by Al-Bukaaree (5784) (the quoted version is his) and by Muslim (5748)

(26) [136] Reported by Al-Bukaaree (303) (the quoted version is his) and by Muslim (249)

(27) [137] Robes were put on the shoulders. See Tahtheeb Al-Lughah by Al-Azharee (14/120; Taaj Al-Aroos by Al-Zubaidee

(28) [138] Reported by Al-Bukaaree (119) (the quoted version is his) and by Muslim (2492)

(29) [139] Reported by Al-Bukahree (1011)

(30) [140] Its definition has already been mentioned before.

(31) [142] Narrated by Al-Bukhaaree (2599), the wording is his, and Muslim (1058).

(32) [143] Every piece of clothing (cloak) whose head-covering is attached to it. See: (Al-Mukhassis

(33) [144] Narrated by Al-Bukhaaree (134) and the wording is his, and Muslim (1177).

(34) [145] Narrated by Al-Bukhaaree (5802).

(35) [146] Narrated by Muslim (97).

(36) [147] Burdah: a black, square, striped garment that is wrapped around. See: (Al-Saheeh) by Al-Jawharee (2/447), (Majma’ Bihaar Al-Anwaar) by Al-Gujraati, (5/326), (Al-Mu’jam Al-Waseet) (1/48).

(37) [148] Hibarah: Yemeni overcoat of striped cotton or linen. See: (Al-Sahih) (2/621), (Al-Misbaah Al-Muneer) by Al-Fayoomee (1/118)

(38) [149] Narrated by Al-Bukhaaree (5812), the wording is his, and Muslim (2079).

(39) [150] Narrated by Al-Bukhaaree (5814), the wording is his, and Muslim (942).

(40) [151] Narrated by Al-Bukhaaree (1277).

(41) [152] Jubbah: A flowing, wide-sleeved garment with a cleft front, worn over clothing. See: (Tahtheeb al-Lughah)

(42) [153] Idawah: A small vessel made of leather used for water. See: (Fath Al-Baaree) by Ibn Hajar (1/76).

(43) [154] Narrated by Al-Bukhari (363), the wording is his, and Muslim (274).

(44) [155] Mutadammikh (rubbed with perfume): well anointed with perfume. (Sharh al-Masaabeeh) by Ibn Maalik (3/335).

(45) [156] Narrated by Al-Bukhaaree (4329) and the wording is his, and Muslim (1180).

(46) [157] Saraaweel: An outer garment that covers the navel, the knees, and what is in between. See: (Lisaan Al-Arab) by Ibn Manzoor (11/334), (Al-Mu’jam Al-Waseet) (1/428).

(47) [158] Narrated by Al-Bukhaaree (365), the wording is his, and Muslim (515).

(48) [159] Narrated by Al-Bukhaaree (134) and the wording is his, and Muslim (1177).

(49) [160] See Ghithaa al-Albaab by as-Safaareenee (2/184).

(50) [161] Narrated by Al-Bukhaaree (1841) and the wording is his, and Muslim (1178).

(51) [162] Unfortunately, the wearing of cracked and patched jeans and other related items of clothing has spread among the youth, imitating the people of unbelief or immorality, and this is not permissible. The wearing of tight-fitting trousers that reveal the ‘awrah has become widespread, and this violates virility, and is at least disliked.

(52) [163] Ibn Baaz said, “I do not know of any objection to it if it is in a shape that does not reveal the private part, but rather covers the private part, and there is no resemblance [to the womenswear]. Pants that pertain to men are not worn by women, and trousers that pertain to women are not worn by men.” (The official website of Ibn Baaz).

(53) [164] Ibn Uthaymeen said, "What Muslims and infidels have in common, this is not a resemblance (tashabbuh), like now men wear trousers. We do not say this is a resemblance as that has become a habit for everyone." (The Open-Door Meeting) (Meeting No. 108).

(54) [165] It came in the Fatwas of the Standing Committee: (As for wearing trousers and a suit and the likes, the basic principle in these types of clothing is permissibility, because it is among the matters of customs; the Almighty said, Say: “Who forbids the adornment of Allah, which He has taken for His servants and the good things of sustenance.” [Al-A’raaf:32]. However, what the Shari’a indicates about their prohibition or undesirability is exempted from that rule, such as silk for men, that clothing which reveals the ‘awrah because it is transparent and the colour of the skin can be seen behind it, or if it is tight so it defines the ‘awrah, because, in that instance, that is under the rule of revealing the ‘awrah, while its revealing is not allowed.” (Fatwas of the Standing Committee - First Collection) (3/430).

(55) [166] See: (Fatwas of the Standing Committee - First Collection) (3/430).

(56) [167] Unfortunately, nowadays, many women do not adhere to the rules of Shari’ah in their clothing. Among that is the wearing of trousers. It has spread among them wearing very tight clothing that reduces the ‘awrah (between the navel and the knee) and wearing cracked and patched jeans and other similar items of clothing that bear resemblance to unbelievers and immoral women and following fashions without giving weight to the side of Shar’iah. More will be discussed about the rues about the clothing of the woman, See: The issue concerning tight clothing for women.

(57) [168] Ibn Baaz said regarding the ruling on women wearing trousers: (I do not know of any objection to it if it is in a form that does not describe the ‘awrah, but rather conceals the ‘awrah, and it does not have any resemblance to men. The trousers specific to men, women should not wear them and the ones that are specific to women, men should not wear them. If they are in a form that is specific to unbelievers, then a Muslim must not wear. In summary, a man and a woman must assess and work out that their dress does not resemble the dress of the opposite gender, neither in trousers and other items of clothing, and that it does not resemble the dress that is specific to unbelievers. As for the shared items of clothing that are not specific to the unbelievers, then that is fine. (The official website of Ibn Baaz).

(58) [169] See: (Al-Qawaaid an-Nooraaniyyah) by Ibn Taymiyyah (p. 164), (Tafseer of Ibn Katheer) (3/408), (Tafseer of Abee Al-Sa’ood) (3/224), (Al-Ifhaam fee Sharh ‘Umdat Al-Ahkaam) ) by Ibn Baaz (p. 777), (The Opening Door Meeting) by Ibn Uthaymeen (Meeting No: 11), (Fatwas of the Standing Committee - First Collection) (24/38).

(59) [170] It is also called gravata. It is a rectangular piece of cloth that wraps under the collar of the shirt, is knotted from the front and hangs on the chest. (Dictionary of Contemporary Arabic Language) (2/847).

(60) [171] It came in the Fatwas of the Standing Committee, “Wearing a suit and necktie (the garvata) is not part of the clothing specific to the infidels, so it is permissible unless the wearer intends to imitate them. In summary, the principle in clothing is permissibility unless a shar’i proof indicates its prohibition.” (Fatwas of the Standing Committee - First Collection) (24/40).

(61) [172] See: (Al-Qawaaid an-Nooraaniyyah) by Ibn Taymiyyah (p. 164), (Tafseer of Ibn Katheer) (3/408), (Tafser of Abee Al-Sa’ood) (3/224), (Al-Ifhaam fee Sharh ‘Umdat Al-Ahkaam) ) by Ibn Baaz (p. 777), (The Opening Door Meeting) by Ibn Uthaymeen (Meeting No.: 11), (Fatwas of the Standing Committee - First Collection) (24/38).

(62) [173] As for high-heeled sandals, it is disliked for women to wear them; Because it is feared that she will fall, and because it is detrimental to health, as the doctors have decided, and it may even be considered as one of over-exposure of adornment. See: (Majmoo’ Fataawaa of Ibn Baaz) (6/397), (Fataawaa Noor ‘Alaa ad-Darb) by Ibn Uthaymeen (11/105).

(63) [174] Narrated by Al-Bukhaaree (168) and the wording is his, and Muslim (268).

(64) [175] It was narrated by Al-Bukhaaree(386), and the wording is his, and Muslim (555).

(65) [176] Narrated by Al-Bukhaaree (5856) and the wording is his, and Muslim (2097).

(66) [177] Khuff: Thin leather that is worn on the feet. See: (Al-Mu’jam Al-Waseet) by Ibn Seedah (1/410), (Al-Mu’jam Al-Waseet) (1/247).

(67) [178] Narrated by Al-Bukhaaree(134) and it is his wording, and Muslim (1177).

(68) [179] Narrated by Al-Bukhaaree (202).

(69) [180] Narrated by Al-Bukhaaree (206) and the wording is for him, and Muslim (274).

(70) [181] Jawrab (Socks): What is worn made of cloth and the like, from the feet to above the ankles. See: (Al-Muhkam wa Al-Muheet Al-‘Adham) by Ibn Seedah (7/404), (Mir’aatul Mafaateeh) by Al-Mubaarakpuree (2/212).

(71) [182] It was reported by Ibn Hazm in (Al-Muhallaa) (2/60) on the authority of Hammaad bin Salamah, on the authority of Thaabit Al-Bunaanee and ‘Ubaydullah bin Abi Bakr, both on the authority of Anas. And he said: Its chains of transmission are very authentic, and its chain of narrators was authenticated through Hammaad on the authority of Anas by Ahmad Shakir during the verification of “Al-Muhallaa” (2/85).

(72) [183] Al-Quffaazaan (Gloves): What is worn on the hands made of fabric or leather. And see: (Al-Mu’jam Al-Waseet) (2/751), (Al-Saheeh Taaj Al-Lughah) (3/892).

(73) [184] Narrated by Al-Bukhaaree(1838) and it is his wording, and Muslim (1177).

(74) [185] Mirt: a garment made of wool or linen, which a man wears, and a woman wraps herself with. See: “Ghareeb al-Hadeeth” by Ibn al-Jawzi (2/353), “Mashaariq al-Anwaar” by Qaadhee Iyaadh (1/377).

(75) [186] Murahhal: That is: engraved with lines resembling the inscription found on a saddle. (Explanation of Al-Nawaweeon Muslim) (14/57), (Tuhfat Al-Abraar Sharh Misbaah Al-Sunnah) by Al-Baydawee (3/136), (Taaj Al-‘Aroos) by Al-Zubaidee (29/58).

(76) [187] Narrated by Al-Bukhaaree (5845)

(77) [188] Narrated by Al-Bukhaaree (5802).

(78) [189] Narrated by Muslim (97).

(79) [190] Narrated by Al-Bukhaaree (5993).

(80) [191] Narrated by Abu Dawood (4065), al-Tirmidhee (2812), al-Nasaa’i (1572), and Ahmad (7117). Al-Tirmidhi said: It is good and gharib, and Ibn Daqiq al-Eid graded it as authentic in “Al-Iqtihaar” (116), Al-Albaanee in “Saheeh Abee Dawood” (4206), and Al-Widaa’ee in “Al-Saheeh Al-Musnad” (1240) and said: On the condition of Muslim, its chain of transmission was authenticated by Ahmad Shaakir in “Tahaqeeq al-Musnad” (12/76).

(81) [192] Narrated by al-Bukhaaree (5825)

(82) [193] (Mawaahib Al-Jaleel) by Al-Hattaab (2/191) and see: (Haashiyat Al-‘Adawi on Sharh Mukhtasar Khaleel Al-Kharashi) (2/350), (Sharh Saheeh Al-Bukhaaree) by Ibn Battaal (9/122).

(83) [194] (Al-Majmoo’) by Al-Nawawee (4/452), (Rawdat Al-Taalibeen) by Al-Nawawee (2/69 .)

(84) [195] (Haashiyat Ibn Aabideen) (6/358) and see: (Durar Al-Hukkaam) by Mulla Khusrau (1/312).

(85) [196] (Al-Insaaf) by Al-Mardawee (1/339), and the view is that it is makrooh to wear solid red, meaning: pure red.

(86) [197] Ibn Qudaamah said: And the first hadiths [i.e., in which it is permissible] are proven and clear in the ruling. And because red is a colour, it is like all other colours. (Al-Mughni) (1/420).

(87) [198] Shams al-Din Ibn Qudaamah said: The correct view is that there is nothing wrong with it. (The Great Commentary on Matn Al-Muqni’) (1/473).

(88) [199] Ibn Muflih said, (It is not makrooh to wear yellow, and red, and the sheikh chose it, and it is more preferred). (Al-Furoo’) (1/354).

(89) [200] Ibn Rajab said, (Scholars have differed regarding the wearing of red: Ibn al-Musayyib, al-Sha’bee, al-Nakh’ee, al-Hasan, Ali bin Hussein, and his son Abu Ja’far permitted it. (Fath Al-Baaree) (2/220).

(90) [201] Al-Shawkaanee said, (What is forbidden is the red that has been dyed with safflower, and what is permissible is the red that has not been dyed with it). (Al-Daraari Al-Mudiyyah) (2/341). And he said, (It is obligatory to remain on the original innocence that is supported by his (Prophet’s) proven actions according to the authentic view, especially since it was proven that he was wearing that after the farewell Hajj, and he did not live after that except for a few days). (Nayl al-Awtaar) (2/113).

(91) [202] It was narrated by Al-Bukhaaree (5848), and Muslim (2337).

(92) [203] Al-‘Anzah: A short spear. See: Mafaateeh fee Sharh al-Masaabeeh by al-Mundhiree (2/97).

(93) [204] Narrated by Al-Bukhaaree(376) and Muslim (503).

(94) [205] (Al-Durr Al-Mukhtaar and Haashiyat Ibn Abideen) (6/358) and see: (Durar Al-Hukkaam) by Mullah Khusraw (1/312), (Majma’ Al-Anhaar fi Sharh Multaqaa Al-Abhaar) by Sheikhi Zadeh (2/532).

(95) [206] (Mawaahib Al-Jaleel) by Al-Hattaab (2/191) and see: (Explanation [Sharh] of Mukhtasar Khaleel) by Al-Kharshee (1/253).

(96) [207] (Rawdah Al-Talibeen) by Al-Nawawee (2/69), (Tuhfat Al-Muhtaaj) by Ibn Hajar Al-Haythami (3/33).

(97) [208] (Al-Mubd’) by Burhaan Al-Din Ibn Muflih (1/331), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/284).

(98) [209] Ibn Rajab said: It was narrated on the authority of Ataa, Tawus, and Mujahid that the permission is given to women only. It was narrated from Aisha that she was wearing red armour. (Fath Al-Bari) (2/220)

(99) [210] Tafseer Abee as-Sa’ood (3/224).

(100) [211] It was narrated by Al-Bukhaaree (5848), and Muslim (2337).

(101) [212] Narrated by Al-Bukhaaree(376) and Muslim (503).

(102) [213] It has been defined before, (p.43).

(103) [214] Narrated by Al-Bukhaaree (1277).

(104) [215] Al-Hibarah: Cloaks embroidered with red and white colours. See (Al-Nihaayah) by Ibn al-Atheer (1/328), (Lisaan al-Arab) by Ibn Mandhoor (4/159), (Kashshaf al-Qinaa’) by Al-Buhootee (1/287).

(105) [216] Narrated by Al-Bukhaaree (5813) and Muslim (2079).

(106) [217] Al-Namirah: a cloak with black and white stripes. See: (al-Nihaayah) by Ibn Al-Atheer (5/118), (Lisaan Al-‘Arab) by Ibn Mandhoor (5/235).

(107) [218] Narrated by Al-Bukhaaree (6448) and Muslim (940).

(108) [219] Narrated by Al-Bukhaaree (4302).

(109) [220] It was narrated by Abu Dawood (4098), Al-Nasaa’i in “As-Sunan Al-Kubraa” (9253), and Ahmad (8309). Its chain of transmission was authenticated by Al-Nawawee in Al-Majmoo’ (4/469), Al-Dhahabee in “Al-Kabeer” (253), Ibn Daqeeq graded it as authentic in “Al-Iqtiraah” (116), and Al-Albaani in “Sahih Sunan Abi Dawood”) 4098).

(110) [221] Narrated by Al-Bukhaaree (5885).

(111) [222] It is unfortunate that this is widespread among many young men and girls; Following the fashion and thinking that this is the epitome of urbanization and progress, and the reasons for this are satellite channels, social media programs, frequent travel to the countries of the infidels, and mixing with them and the lowly people.

(112) [223] Al-Mu’asfar: It is the garment dyed with saffron, and (safflower) is a summer plant from which a red dye is extracted with which silk is dyed and the like. See: (Al-Misbaah Al-Muneer) by Al-Fayoomee (2/414), (Al-Mu’jam Al-Waseet) by a group of authors (2/605).

(113) [224] Narrated by Muslim (2077).

(114) [225] It was narrated by Abu Dawood (4031), Ahmad (5114), and al-Bayhaqee in “Shu’ab al-Imaan” (1154). His chain of transmission was authenticated by al-Dhahabi in “Siyar Al-‘Alaam Al-Nubalaa” (15/509), Al-Iraqee in “Takhreej Al-Ihyaa” (1/359), and Ahmad Shaakir in “Musnad Ahmad” (15/509), and Ibn Hajar said In “Fath al-Baaree” (10/282): Thaabit, and the hadith was authenticated by Ibn Baaz in “Majmoo’ of Fatwas of Ibn Baaz” (4/358), and al-Albaanee in “Irwaa al-Ghaleel” (1269).

(115) [226] What is meant by the dress of fame is what is intended to become famous among people, whether the dress is precious, worn to show off the world and its adornment, or it is despicable that one wears to show asceticism and hypocrisy. See: (Haashiyat al-Sindee on Sunan Ibn Maajah) (2/378).

(116) [227] It was narrated by Abu Dawood (4030), Ibn Maajah (3607) and the wording is his, and Ahmad (5664). It was classed as Hasan by Ibn al-Qattaan in “Baayan wa al-Waham wal Ihaam” (3/297), al-Albaanee in “Saheeh Abee Dawood” (4029), and its chain of transmission deemed as Hasan by al-Mundhiri in “Al-Targheeb wal-Tarheeb” (3/151), and al-Sakhaawee in (Al-Maqaasid al-Hasanah) (499), and its chain of transmission was authenticated by Ahmad Shaakir in the investigation of “Musnad Ahmad” (8/43).

(117) [228] The details of this will come later.

(118) [229] (Fath al-Bayaan fee Maqaasid al-Qur’an) by Siddiq Hassan Khan (4/333).

(119) [230] (Fataawaa Noor ‘alaa ad-Darb) by Ibn Uthaymeen (11/205).

(120) [231] Makheelah (showing off): its definition has already been stated.

(121) [232] Al-Bukhaaree narrated it as a commentary in the form of jazm before the hadith (5783), and it was narrated by an-Nasaa’ee (2559) fully connected, the wording is his, Ibn Maajah (3605), and Ahmad (6695). Al-Mundhiree said in “Al-Targheeb wat-Tarheeb” (3/169): Its narrators to Amr are trustworthy and can be taken as evidence in the Saheeh. It was classed as Hasan by Ibn Hajar in (Al-Amaalee Al-Mutlaqah) (32) and it was authenticated by Al-Haythamee Al-Makkee in “Al-Zawaajir” (2/35).35), and Al-San’aani in “Subul as-Salaam” (4/272).

(122) [233] See: Sub-section: What a woman must cover in front of a foreign (non-mahram) man.

(123) [234] See: Sub-section: Wearing a thin item of clothing that reveals (p.31).

(124) [235] See: Sub-section: The wearing of tight clothing for women that defines the awrah (p. 33).

(125) [237] Due to the statement of the Prophet (blessings and peace of Allah be upon him), “If anyone of you [women] comes to the mosque, then she should not apply perfume.” Muslim narrated it (443) from the hadeeth of Zainab, the wife of Ibn Mas’ood.

(126) [238] Al-Nawawee said in defining the jilbab says: It is the sheet that a woman wraps over her clothes, and this is the correct view). (Al-Majmoo’) (3/172). Al-Qurtubee said: The correct view is that it is the garment that covers the whole body). (Tafsir Al-Qurtubi) (14/243). Ibn Rajab said: And the jilbaab is the sheet that covers the whole body, to be worn over the clothes, and from it is the saying of Allah Almighty: They should lower their jilbaabs over them. (Fath Al-Baari) (1/507).

(127) [239] (Tafseer Al-Qurtubee) (14/243).

(128) [240] Narrated by Al-Bukhaaree (351).

(129) [241] Majmoo’ Fataawaa bib Baaz (4/243)

(130) [242] Khimaar is what a woman wears on her head (scarf). See: Mufradaat fee Ghareeb al-Qur’aan by ar-Raaghib al-Asfahaanee (p.298), Lisaan al-‘Arab by Ibn Mandhoor (4/256 and 257)

(131) [243] Tafseer Ibn Katheer (6/46).

(132) [244] Narrated by Al-Bukhaaree (4759).

(133) [245] Niqaab: it is a covering for the face that is tightened on the forelock, and it has two holes over the eyes. See: (Tahdheeb Al-Lughah) by Al-Azharee (9/160), (Fath Al-Baaree) by Ibn Hajar (4/53), (Nayl Al-Awtaar) by Al-Shawkanee (5/7).

(134) [246] Narrated by Al-Bukhaaree (1838).

(135) [247] (‘Aaridah Al-Ahwathee) by Ibn Al-Arabee (4/56), (Majmoo’ Al-Fataawaa) by Ibn Taymiyyah (15/370).

(136) [248] Burqa: is the mask with which a woman covers her face, and it was said: It does not contain piercings for the eyes, and accordingly it is synonymous with niqaab. See: (Shams al-‘Uloom) by Nashwaan al-Hameeree (1/493), (Mukhtaar al-Sihaah) by al-Razee (p. 33), (Al-Mu’jam al-Waseet) (1/51).

(137) [249] Al-Bukhaaree narrated it as a commentary in the form of jazm (definiteness) before the hadith (1545), and it was narrated as a Mawsool narration by al-Bayhaqee (9316), and it is his wording. Its chain of transmission was authenticated by Ibn Taymiyyah in “Sharh Al-‘Umdah” (2/101), and Al-Albaanee in “Irwaa Al-Ghaleel” (4/212).

(138) [250] Narrated by Al-Bukhaaree (1838). The wording is his, and Muslim (1177).

(139) [251] (Majmoo’ Al-Fataawaa) by Ibn Taymiyyah (15/370) (‘Aaridhah Al-Ahwathee) by Ibn Al-Arabee (4/56).