Most Read in the Category of Hijab, Turban, Tasattur

- In Islam, the privacy area of women and the privacy area of men are different. For example: A man is obliged to cover the parts of his body between his navel and kneecap. However, a woman is obliged to cover her entire body (except for the hand and face). In this respect, the expression of the following verse is clear:

“And say to the believing women that they … should not display their beauty and ornaments except what (must ordinarily) appear thereof.” (an-Nur, 24/31)

- The permission for women to show their faces - due to a necessity - does not make it legitimate for non-mahram men - unless there is a need - to look at women’s faces. This decree is an issue on which all Islamic scholars agree. (see W. Zuhayli, al-Fiqhul-Islami, 3/560-562)

- In fact, it is haram for a woman to look at a man just as it is haram for a man to look at a non-mahram woman. (see an-Nur, 24/30-31)

However, Islamic scholars have interpreted the decrees of those two verses differently in the light of some hadiths regarding the issue:

- According to a strong view in Shafii madhhab based on this verse, there is no difference between a man’s looking at a woman and a woman’s looking at a man. (Zuhayli, 3/565)

Accordingly, it is not permissible for a man to look to any parts of a non-mahram woman except her hands and face in case of need and without lust; similarly, it is not permissible for a woman to look to any part of a non-mahram man except his hands and face. The basis for this view of Shafis is the following hadith:

“The Prophet He ordered his wives Umm Salama and Maymuna to hide from Abdullah b Ummi Maktum, who was blind; when they said, ‘he is blind / visually impaired’, the Prophet said, ‘Are you blind too? Do you not see him?’” (Tirmidhi, Adab, 29; Abu Dawud, Libas, 34)

- On the other hand, according to the opinion of the majority (the other three madhhabs), a woman can look at a man’s entire body (without lust), except between his navel and the kneecap, which is determined as mahram parts of a man. (Zuhayli, 3/564)

The basis of the three madhhabs is the following hadith: The Prophet gave Fatima b. Qays the following advice:

“Complete your iddah (waiting period) in Ibn Ummi Maktum’s house. He is a man but even if you take off your hijab/dress near him, he will not see you.” (Muslim, Talaq, 38; 41; Nasai, Nikah, 8; Ibn Hajar, Fathul-Bari, 9/477-480)

- It is understood from the explanations above, according to the majority of scholars, that a woman can look at all parts of a non-mahram man, except between his navel and knees, without lust. However, a man cannot look at a woman’s body except her hands and face, even if it is without lust.

- So, there is a big difference between posting a photo of a man and a photo of a woman on the Internet.

Accordingly, it is permissible for a woman to look at the parts of a man’s body that are not between the navel and the knees without lust and without repeating it. It is also permissible for a man to look at a woman’s hands and face without a feeling of lust. However, it is forbidden for a man or a woman to look at those parts of the bodies of each other, with a sexual pleasure; it is haram.

- The following statement of Imam Ghazali also shed light on this issue:

“... Women should not look at men’s faces either. However, the women’s looking at men’s faces is not the same as men’s looking at women’s faces because throughout the history of Islam, women have veiled their faces and men have had their faces uncovered. It shows that it is much worse for non-mahram men to look at women’s faces.” (Ghazali, Ihya, 1/398)

- Badiuzzaman Said Nursi’s view regarding the issue is as follows:

“Just as the Qur’an severely prohibits the worship of idols, so it forbids the worship of images, which is a sort of imitation of idol-worship. Whereas civilization counts the representation of forms as one of its virtues, and has attempted to dispute the Qur’an in this matter. But represented forms, whether pictorial or concrete, are either embodied tyranny, or embodied hypocrisy, or embodied lust; they excite lust and encourage man to oppression, hypocrisy, and licentiousness. Moreover, the Qur’an compassionately commands women to wear the veil of modesty so that they will be treated with respect and those mines of compassion will not be trodden under the feet of low desires, nor be like worthless goods for the excitement of lust…”

“While worship of the human form in particular has shaken morality in appalling fashion, causing the abasement of man’s spirit. This may be understood from the following: to look lustfully and with desire at the corpse of a beautiful woman who is in need of pity and compassion destroys morality; so too, to look lasciviously at the representations of dead women, or of living women, for they are like little corpses, shakes to their very roots the elevated human emotions, and destroys them.” (see Sözler, p. 410)

The main point in the clothing of a Muslim woman is to ensure tasattur (for a woman to cover her head and her body). She should cover all of her body except her hands and face. In order to ensure tasattur (hijab), the clothes that a woman wears should be so thick as not to show what is under and long enough to cover the necessary parts to be covered. Therefore, tasattur is not ensured with a thin and transparent piece of clothing.

The meaning of the hadiths that serve as a basis for the issue is as follows:

Hazrat Aisha narrates: One day, her sister Asma, entered the presence of the Prophet (pbuh) while she was wearing a thin cloth that showed what was under. Hazrat Prophet (pbuh) turned his head away from her and said:

“O Asma! When a woman reaches puberty, it is inconvenient for her to show her body except this and this part –he pointed at his face and hands."1

In Sahih Muslim, Abu Hurayra tells that the Prophet (pbuh) stated that women who are naked even though they wear clothes, that is to say, women wearing transparent and thin clothes, will be with the people of Hell and they cannot feel even the smell of Paradise.2

Alqama bin Abi Alqama narrates that his mother said:

“Hafsa, the daughter of Abdurrahman, entered the presence of Hazrat Aisha while she was wearing a scarf so thin as to exhibit her hair. Hazrat Aisha took her scarf and gave it back after folding it in two and making it thick.”3

As for Hazrat Umar (May Allah be pleased with him), he warned believers not to let women wear clothes that show their bodylines clearly although they are not transparent.4

Referring to that hadith, Imam Sarakhsi, explains that even if the clothes a woman wears are very thin, they have the same state. He mentions the hadith “being naked even though wearing clothes” and says:

“Such sort of dresses are just like a net. They do not fulfill covering. Therefore, looking at women who are wearing clothes like that is not permissible."5

The criterion for a cloth to be regarded as transparent depends on whether it indicates the color of the skin or not. If the skin of the body can be seen, no matter if the cloth is thin or heavy, it cannot fulfill Islamic wearing standards. The issue is explained in Halabi as-Saghir as follows:

“If a dress is so transparent as to show the skin color, it does not fulfill tasattur. Moreover, if it is thick but sticks on the body and assumes the shape of the body (if body part shapes are shown), this style should not be permitted because tasattur is not fulfilled but performing prayers with that kind of clothing is permissible.”6

Other madhabs (schools) regard the issue similarly. The Malikhi School says:

If a dress is transparent and shows the skin color, then tasattur is not fulfilled by means of it. Prayers performed wearing that kind of clothes must be performed again. Besides, wearing tight and thin clothes is (makrooh) abominable because they show the shape of the body parts. This wearing style also is regarded as lack of character and is contrary to what the predecessor Islamic scholars decreed.7

The opinion of the Hanbali School is as follows:

Obligatory tasattur is the style of veiling which does not show the skin color. If the dress to be worn is so transparent as to show the skin color and therefore if the whiteness and redness of the skin can be seen, then, performing prayers wearing it is not permissible because Islamic tasattur is not fulfilled. However, if it covers the body but shadows the body shape, then performing prayers wearing it is permissible. Body shapes cannot be hidden completely even if the dress is heavy.8

The Shafi’i School says the following:

It is wajib (obligatory) to wear dresses which do not show the skin color. Wearing such a dress showing the skin color on account of being thin is not permissible. Such kind of a dress does not fulfill Islamic wearing standards. That is to say, a dress is not convenient for tasattur if it exhibits the whiteness and blackness of the body because of being thin. Moreover, the decree is similar for a cloth that is heavy but surrounds the body and thus exhibits some lines of the body. Performing prayers are permissible while wearing such a dress which shows the shapes of femurs and kneecaps which indicate the body shape because Islamic tasattur is fulfilled. Additionally, using a cloth which does not let any parts of the body be seen is recommended.9

We could come to the following conclusion from those narrations:

If a dress which a woman wears while being with non-mahram men is so thin and transparent as to exhibit the skin color, it is not permissible because tasattur is not fulfilled. This clothing item could be a dress, a shirt or skirt as well as a scarf or socks. If stockings, headscarves and other garments are thick and do not show what is under, it is permissible to wear them. For, no matter how thick stockings and headscarves are, they will show the shape of the leg and head. Although prayer is permissible wearing so tight trousers and shirt as to show the organs of the body, it is not permissible by religion to go out with them as they will attract attention of people and excite them. Ibn Abidin also mentions that issue in one of his books.10

Footnotes:

1. Abu Dawud, Libas: 31.
2. Muslim, Libas, 125.
3. Muwatta', Libas:4
4. Bayhaqi, Sunan, 2:235
5. al-Mabsut, 10:155-
6. Halabi as-Saghir, p.141. l.Mananu'l-Jalu, 1:136
8. Ibn Qudama. al-Mughni, 1:337.
9. Afeaeıtf. al-Majmu, 3:170-172.
10. Raddu'l-Mukhtar, 5:238.

(see. Mehmed PAKSU, Kadın, Evlilik ve Aile)

It is permissible for a woman to leave her head uncovered at home if there are no non-mahram men. (al-Fatawa'l-Hindiyya, V/333). For, the parts of the body of a woman that need to be covered among mahram people are between her knees and navel. If there are non-mahram men at home or if she is outside, it is haram for her to uncover her head.

(see Halil GÜNENÇ, Günümüz Meselelerine Fetvalar, II/167)

It is enough for some part of the skin as big as the palm to see the sun two days a week for half an hour in order to prevent osteoporosis. Any part of the body can see the sun. It can be the face, hands and feet. It is enough for the people covering their head to have their  faces and the hands uncovered.

Osteoporosis  is a natural process of human life. Pharmaceutical companies exaggerate bone thinning deliberately because there is a big market and a lot of money in this market. Unfortunately, media become an instrument of them.

However, the real question to ask is as follows:

Why do the media that highlight the phenomenon of osteoporosis do not make news about skin cancers caused by people being naked? Yes, why do they not mention it?

Now, let us try to answer the questions one by one:

Question 1: Since hijab (tasattur) prevents women from taking vitamin D, which is of vital importance, and lack of it causes illnesses, why did Allah give such an order? Why did Allah order His slaves hijab, which is claimed to be harmful to health?

Answer: The claim thathijab (tasattur) prevents women from taking vitamin D, which is of vital importance, is also valid for men who do not go out to the sunlight and work indoors all the time.  

Vitamin D deficiency is an issue of recent years. In the past, all people worked outdoors under the sun to earn their livelihood.

Therefore, there was no question of vitamin D deficiency for the communities in those years.

Today, due to the lifestyle of modern and crowded city life, people can get less solar energy. This is more common in European countries.

Therefore, it is not true to associate vitamin D deficiency with hijab only. If it were true, most of the women living in the Islamic society in the past and today would be disabled.

Question 2: We need UV-B rays to produce vitamin D. How can this vitamin, which cannot be taken by sitting by the window, be taken? How will a woman who is wearing hijab take it?

Answer: There is no need to go out to the sunlight almost naked as Europeans do for the synthesis of vitamin D. Even the amount of the sunlight seen by a person's hands and face is enough for the synthesis of vitamin D. If little information is given on this subject, everyone can easily get enough vitamin D.

It would suffice for a woman wearing hijab to stretch her hand out of the window and get some sun.

For, there is no need for extra vitamin D. It is synthesized and used by the body as much as it is needed. Extra vitamin D is toxic and harmful. Excessive vitamin D causes more diseases than lack of vitamin D. The most important one is extremely fragile bones.

In addition, it causes several health problems like headache, weakness, nausea, vomiting, constipation and kidney stones. 

Question 3: Islam is seen as the perfect way of life for humanity by Muslims. However, if Islam had been sent by Allah and had ordered women to wear hijab, he would not logically have created people with a body structure that would take vitamin by exposing their bodies to the sun.

Answer: The answer to this question was given above.

Very little solar energy is sufficient for vitamin D synthesis. Everyone takes it somehow. 

A comparative study on a wide range of communities should have been made in order to reach a conclusion from the scientific studies that are mentioned.

For example, people working in shopping malls that are constantly illuminated by electricity do not receive any sunshine, especially during short winter days. Perhaps the vitamin D level in those people is much lower than that of women wearing hijab. Is it necessary to close down shopping malls then?

Therefore, we do not believe that the studies done regarding the issue are healthy.

On the other hand, let us consider the opposite of hijab in terms of the religion of Islam and humanity: The moral corruption caused by immodesty and obscenity (even the Europeans complain about it; they face the risk of extinction) brought about difficulties that are very difficult to compensate.

People wandering almost naked near the sea so that they can get solar energy have no right to mention health. 

The Relationship of the spiritual aspect of hijab with illnesses

A woman who wears hijab because of her belief becomes in peace since she fulfills the orders of her religion and is protected from other disturbing situations. This spiritual structure prevents the production of harmful molecules called free radicals in humans. For, uneasiness and distress are very important sources of free radicals.

Free radicals are also the cause of many diseases, especially aging, cardiovascular diseases, sugar and cancer.

Question: Hijab is associated with obesity. It is said that Islamic clothes make it difficult or impossible for women to do sports. It is claimed that it is difficult for women wearing hijab to be able to play sports, and it is said that the weight cannot be covered by the burka and the problem of obesity cannot be solved by hijab. It is also claimed that the problem of obesity is covered with Islamic clothing and that there are more obese people in the Islamic world than in developed countries. Do you have any explanation for this?

Answer: This is a ridiculous, even stupid claim. Everybody knows that nowadays obesity is the leading health problem of developed countries, especially America and Europe. This is completely related to overnutrition.

The obesity in some Muslim Arab countries is also the result of overnutrition brought by richness. It has nothing to do with hijab. A woman who cannot eat well, cannot not be obese even if you cover her like a mummy. She cannot put on weight if she does not eat well and do sports.

Question 5: Taking vitamin D is a vital issue. Is there not a satisfactory explanation to prevent the contradiction of Islamic orders with modern scientific knowledge?  If Islam were in harmony with science, this issue would have been made clear or mentioned somehow in the Quran or in the hadith literature, but it is not mentioned. Why not?

Answer: The religion of Islam or the Quran is not a medical book. Allah gave man intellect to realize scientific developments. Therefore, today's scientific developments are a blessing from Allah.

The duty of people is to lead their material and spiritual life more easily by using this blessing of intellect, which Allah gave them. This is the property that separates human beings from animals.

In the past, people did not know painkillers and antibiotics. They searched and found them using their intellect.

The same thing is valid for vitamin D and other vitamins. It is the necessity of being a human to take necessary precautions for our health in the light of new scientific developments. Besides, the religion of Islam orders it.

Historically, there has been no known difficulty related to the lack of vitamin D in the Islamic community. Nowadays, as I mentioned above, the deficiency of vitamin D is a problem of all communities and the people who are in little contact with the sunlight due to their lifestyle.

This problem can be solved with very little consciousness, without displaying all of your body and with little solar energy. Even if only the hands and faces of people are exposed to the sun, it is enough to prevent vitamin D deficiency.

Again, lack of vitamin D is a problem in modern society today. In the past, people worked outdoors under the sun all the time. Today's problem is the result of crowded city life, covered shopping malls and decrease of natural life.

Question 6: It is said that Islam complies with human nature. However, these forms of dressing that restrict and even shape human beings prevent these natural functions in women (in people) from operating. It blurs their perceptions. How would you explain it??

Answer: Hijab has thousands of benefits. The most important one is the satisfaction of the spiritual structure, which is a healthy spiritual structure.

It should be known that in today's society, mental health drugs are the leading drugs whose consumption is increasing.

It is a stupid claim to say that hijab is the form of dressing that restricts and even shapes human beings. Even men wear ironed suits and ties that squeeze their throats. They walk almost like robots so that their clothes will not be creased. In that case, should men walk around without trousers displaying their legs?

Again, women who are half-naked are not comfortable even when they are sitting while trying not to show their underwear.

To sum up, hijab does not mean to be chained. The women wearing hijab are aware of this fact. It may have some difficulties, but it has thousands of benefits like fasting and praying.

If we think about everything materially, it is also very difficult to perform fasting and prayers.

Similarly, it will be regarded as an unnecessary expense to go to hajj and to sacrifice an animal. 

However, the worldly and otherworldly benefits of these deeds of worshipping are numerous.

Likewise, hijab is also a deed of worshipping. Of course, for those who do not know what worshipping is, hijab is unnecessary.

Prof. Dr. İdris MEHMETOĞLU
Selçuk University, faculty of Medicine
Biochemistry USA (E) Academician. Konya, Turkey

VITAMIN D

Vitamin D is a vitamin that dissolves in oil. Its active form is synthesized in kidneys. Sources of vitamin D are as follows:  Fish oil, egg yolk, milk enriched in vitamin D and cereals. The daily need of vitamin D is around 400 units for people up to 50 years old, and about 700 units for people over 70 years old.

Vitamin D is a steroid that can dissolve in oil. Vitamin D3 (Cholecalciferol) is formed from 7-dehydrocholesterol in the skin under the influence of ultraviolet rays of the sun. In other words, vitamin D is synthesized from the sun through the ultraviolet B rays in the wavelength of 294-310 nm. Vitamin D2 is synthesized by irradiation of plant sterol ergosterol.

In the regions of the northern half of the world, that is, in the countries above the latitude of 42°, vitamin D synthesis decreases or does not take place at all because the rays of the sun come at an oblique angle. Besides, window glass, cloudy weather in the daytime, and the sunlight passing through the polluted air in cities do not provide enough ultraviolet light for the production of vitamin D. Therefore, deficiency of vitamin D occurs in people living in these countries.

Vitamin D deficiency leads to bone disease called osteomalacia (bone softening, bone pain) in adults and bone disease called rickets (rachitism = bony malformation) in children. Vitamin D is necessary for healthy bone structure.

People living over latitude 42° in countries like France, northern Italy, northern parts of former Yugoslav republics and Bulgaria, Romania, Hungary, Russia, Austria, Germany, Netherlands, Czechia, Slovakia, Poland, Switzerland, Denmark, Sweden, Norway, Finland, England, North of China and Canada do not receive ultraviolet B in sufficient quantity from the sunlight from the beginning of October to the end of March.

Therefore, people living in those places cannot synthesize vitamin D in sufficient amounts. In Turkey, only a small part of Sinop is located above latitude 42°. A very large part of Turkey is below 42°, in the area close to the equator.

In the equator, and areas close to the equator, the sun's rays are more perpendicular to the earth. If people in the countries between latitude 42° and the North Pole do not take extra vitamin D, vitamin D deficiency will develop in them since the sun's rays come very oblique.

For example, the National Health Service (www.nhs.uk), which is one of the four health institutions in the UK, gave detailed information about vitamin D in the article it published in 25-11-2015. It stated very clearly how the British citizens should meet the need for vitamin D, how long they should remain in the sun, the amount of vitamin D babies, children, adults, women and elderly people needed to receive and other issues. It is written in the report that if the hands and arms up to the elbows and the feet are kept open and are exposed directly to the sun for 10-15 minutes from the beginning of September to the end of March and at lunchtime (between 11.00-15.00) in England it is sufficient for vitamin D synthesis in the white-skinned people. They are advised to take extra vitamin D during winter months (October to March).

Countries such as the United Kingdom, Canada, and the United States produce vitamin D-rich foods by adding vitamin D to dairy products and certain foods; and the labels on them indicate how much vitamin D they contain. Vitamin D deficiency is seen more commonly in people who live in the cloudy countries, those who cannot get enough sun, those who stay at home all the time, those who do not consume enough oil, the people who go out in the sun but cover all parts of the body and those who take certain drugs. Such people will be able to take vitamin D at sufficient amounts if they expose their hands, feet and faces directly in their gardens or at home by opening their windows for 10 to 15 minutes a day, sufficient amounts of vitamin D will be synthesized in their skin. Accordingly, the people who walk under the sun with open hands and faces will take enough vitamin D.

Dark-skinned people and black-skinned people need to be exposed to the sun for more than 15 minutes a day. People older than 65 years should be exposed to the sun for more than 15 minutes. As for babies and children, children younger than 6 months must not be kept in strong direct sunlight. They should be dressed in appropriate clothes and be kept in the shade from 11:00 to 15:00 between March and October.

There are also writers who state that risk of skin cancer increases in people who are exposed to too much sunlight hence it is enough to sunbathe for about 15 minutes a day, 2 days a week, especially in areas close to the equator.

Scientists say it is enough to stand in the sunlight for about 15 minutes for vitamin D synthesis. However, they say that it is necessary to stay in the sun for an average of 15 minutes without sunscreen. For, they report that when sunscreen is applied to the skin, vitamin D synthesis decreases a lot.

The amount of vitamin D required for the body is very small. Vitamin D is measured with a special unit called International Unite (IU). One microgram (one-billionth of a gram) vitamin D = 40 IU vitamin D. In various countries, lists of daily vitamin D requirements are prepared.

For children up to the age of one, daily vitamin D requirement is 5 micrograms, that is, 200 units. Daily vitamin D requirement for the age of 1 to 18 years is again 200 IU. Daily vitamin D requirement of people between the ages of 18 and 50 is 200-400 units. The daily need of people over 51, and according to some writers, over 65, increased and the average daily vitamin D requirement for them is 600 IU. Pregnant women and lactating mothers should take 600 IU of vitamin D.

As it is mentioned above, the vast majority of this vitamin D is obtained by exposure to the sun. For, there are about 200 IU D vitamins in 100 grams of tuna fish. This amount decreases to half in the oil-free tuna fish.

120 IU vitamin D is present in 100 grams of sardines. There are up to 40 units of vitamin D in 100 grams of anchovy. One large egg has about 25 IU vitamin D. 100 ml of milk contains 40 units of vitamin D. Cheese and yogurt also have as much vitamin D as milk. There is also vitamin D in red meat.

The main duty of vitamin D is to help the body absorb calcium intestinally, which in turn, has an important role in bone development. It is very important to get enough vitamin D especially in the growth phase when bone development continues so that growth will not slow down and in terms of bone tissue production.

In addition to consuming foods with vitamin D, it is necessary to make use of the daylight for vitamin D in sufficient quantity. For, human body has the ability to produce vitamin D using sunlight.

As it is mentioned above, it is enough to stand in the sunlight for about 10- 15 minutes without sunscreen on a cloudless day for the vitamin D that the body needs. The time period to stay in the sun can vary a few minutes depending on the person's skin color and the time of day. However, the sun is the most important source for vitamin D.

Getting excess vitamin D is harmful. Though it is not possible to go far beyond the recommended daily amount of vitamin D through food, people using Vitamin D supplements should be careful. Excess vitamin D also damages the body. It causes many diseases. Consequently, vitamin D is especially important for the protection of bone health as it works with calcium. The difference of vitamin D from the other vitamins is that the body can produce this vitamin in the skin under the sunlight.

In the past, people used to travel on foot, on horseback, in carriages drawn by horses or oxen. Besides, in the winter months, the elderly used to take fish oil from Norway. Most people used to work outdoors in the field. Now, most people are office clerks, and they travel in vehicles with closed windows. Today, perhaps lack of vitamin D is seen in more people because of this.

Who should take additional vitamin D?

*All babies under one year old.

*Children aged between 1 and 4.

*People who spend most of their time indoors.

*People who live and work in nursing homes.

*People who cover the whole body.

*People who are on continuous medication for any disease (Not all medicines,  but some medicines cause vitamin D deficiency; so people who use regular medication should take extra vitamin D with their doctor's recommendation after showing their medication to the doctor.)

*Pregnant women and lactating mothers are recommended an addition of 5-10 micrograms of vitamin D per day. This additional vitamin D should be given in winter. In the summer months, sunshine should be utilized. In summary, it is enough to stay in the sun for 15 minutes a day or for half an hour twice a week to get enough vitamin D.

Pediatric endocrinology specialists often recommend that children play outside in the sun, and they do not give vitamin D to children without necessity.

Some authors suggest vitamin D supplements if necessary after vitamin D tests and related tests. Thus, vitamin D as much as the body needs should be taken. Both less intake of vitamin D and excessive intake of vitamin are harmful. For, human body is created in a very balanced way.

Since vitamin D is so necessary for the body, the question why the Quran does not mention it may come to the mind.

The Quran was sent to ensure the happiness of people in both the world and hereafter. It talks about everything based on their value, but not everyone can see everything in it.

Badiuzzaman said Nursi explains this issue in a beautiful and clear way in his book called Sözler (Words) in Twentieth Word, Second Station.

It will not do if a man has three eyes or one eye. It will not do if a man has three arms or one arm. Having three legs is a disorder; so is having one leg. To maintain health in Islam is wajib. It is very meaningful that "measure" is mentioned four times at four degrees in the Quran (chapter of ar-Rahman 55 / 7, 8, 9). For, millions of chemical reactions take place in a meticulous measure in human body. We can buy glasses, gloves, shoes, socks and so on in the market but there are no store or shopping malls that sell human eyes, ears, hands or feet.

Allah gives them to us. He gave us eyes. What could we do with them if there was no light?

He gave us the sun so that the eye would see. He gave us a stomach, and created thousands of delicious foods for it.

The Quran, which is the Word of Allah, tells us about both the past and the present, and our future, and where and how we will go after we die.

The following is stated in the chapter of al-Araf (7/31) in the Quran: "…Eat and drink: but waste not by excess." That is, when all kinds of vegetables, fruits and foods from halal foods and beverages are taken to the body, vitamins, minerals, fats, carbohydrates, proteins, etc. which are necessary for the body are taken. Both too little and too much food are harmful for the body. The Quran recommends the moderate way.

Besides, there are also hadiths about eating and drinking moderately. Thus, we will take everything that is necessary for our body.

References:

1. Harper’s Illustrated Biochemistry. 30th Edition. McGraw-Hill Education (2015) pages: 551-553
2. Lehninger. Biokimya’nın İlkeleri. Translation from 5th Edition. Translation Editor Y. Murat Elçin. Palme Publications Ankara,(2013) page:360
3. Kayaalp. Akılcıl Tedavi yönünden Tıbbi Farmakoloji. Volume 2, 13th Impression. Pelikan Publications- Ankara.(2012) pages: 1169-1176
4. Shereen Jegtvig. How Much Sun Exposure Do I Need for Vitamin D? About.Com Guide, Updated October 06, 2011
5. www.nhs.uk (report) (25-11.2015-25-11-2018)
6. D Vitamini Güneş Işınları UVB  ve Kanser Doç. Dr. Murat Gültekin. Uzm. Dr. Ezgi Hacıkamiloğlu. Kanser .gov.tr/dosya/bilgi- dokümanları/ vitamin D Rapor.docx.pd
7. The Merck Manual of Diagnosis and Therapy. 19th Edition Merck Sharp & Dohme Corp. White House Stations, NJ(2011) pages:27-29, 41-43, 838-843
8. Nelson Essentials of Pediatrics 5th Edition. Elsevier Saunders. Philadelphia. (2006). Pages:151-152
9. Harrison’s Principles of Internal Medicine. McGraw-Hill Medical Publishing Division. New York 16th Edition. (2005). Pages:2246-2249-2265

Prof. Dr. Mehmet Gündoğdu
Atatürk University, Faculty of Medicine
Erzurum, Turkey

Tasattur or hijab (covering the head and body) is a necessity, boon and worshipping that has existed with man since Hz. Adam. That Hz. Adam and his wife Hawwa (Eve) ate the forbidden fruit, noticed their nudity and tried to cover their private parts with leaves is significant since it points to the connection between committing haram and dressing immodestly.

In the Quran, words like the following about clothing and dressing are mentioned in the Quran: thiyab/ thawb, libas, zeenah, rish/ornament, khumur/khimar, jilbab, hijab, sarabil/sirbal, tazammul, tadaththur and their opposites tabarruj, awrat, saw'at.One of the meanings of this difference of expression is that dressing may have different functions.

The word tasattur we use in Turkey is not mentioned in the Quran. The word hijab is used instead of it. Therefore, the other Islamic countries use the word hijab.

We can say that the basic functions of dressing are as follows:

- To hide one's private parts or sexuality, which needs to be protected as something entrusted to us by Allah.
- To protect oneself from incidents of nature like heat and cold. 
- To declare and show one's chastity and Muslim identity, and to be decorated.

They are all deeds that Allah regards as boons, that man is to or wants to do at least some of them naturally.

Two of these functions are important in hijab: They are to hide sexuality and show that a person is a Muslim and chaste.

Something like this can be understood from the phrase 'that they should be known (as such) and not molested' in verse 59 of the chapter of al-Ahzab. It is also understood from the verse that a person, whether male or female, does not have the right to display his/her sexual attraction or to appear attractive to non-mahram people.

In the Quran, zeenah (beauty; being ornamented or decorated) is not forbidden fully for people especially for women. Zeenah is an inborn feeling in people especially in women. Something that is inborn and natural is not forbidden fully. The Quran points to this nature of women's. The Quran describes her as “one brought up among trinkets, and unable to give a clear account in a dispute…” (az-Zukhruf 18)

Then, zeenah is a natural right of a woman; hijab is a duty and worshipping as a means of hiding her zeenah from non-mahram men. Then, that clothes are themselves zeenah may form a contrast with this function; therefore, it becomes more difficult to associate hijab with fashion.

In fact, the private parts being opened and their being covered with leaves in Paradise were in question for both Adam and Hawwa. However, when hijab is mentioned, women generally come to mind. There is also hijab for men.

The reason for this may be the fact that a woman is more attractive than a man in terms of sex appeal. From this point of view, when hijab is mentioned, the first gender that comes to mind is women, not men. The property of men's clothes being ornamented is something that is wanted less than those of women due to the difference of their nature. 

In the Islamic tradition, the properties that need to exist or lack in the hijab of women are mentioned more than its form.

Islamic scholars seem to agree on the following properties for the dressing of women:

- The clothes of the women must cover all parts of her body; according to Hanafis all parts of the body except her hands and face.
- The outer garment must not be made a means of ornament and tabarruj.
- It must not be so tight and transparent as to show her body outlines.
- Their clothes must not resemble the special clothes of non-Muslims.
- They must not be like men's clothes.
- They must not wear attractive perfume in the places where non-mahram men are present.
- They must not wear clothes of fame.

Tabarruj means the effort of attracting attention of non-mahram men.

The clothes of fame are in question for men too; it is a phrase mentioned in a hadith. The Messenger of Allah (pbuh) forbade wearing very luxurious and radiant clothes that attract attention and shabby and ragged clothes that attract attention.

The issue is whether hijab having the properties above can be associated with fashion?   

CAN FASHION BE ASSOCIATED WITH HIJAB?

We can understand to what extent can hijab, with all of its conditions that are agreed unanimously, and fashion be associated or cannot be associated, when we consider them side by side with their properties:

In hijab, what is essential is not to look at non-mahram people and not to make non-mahram people look at you. That is, the dressing style of a woman in hijab says, 'Do not look at me!' However, fashion says, 'Look at me.'

'Tabarruj' in hijab is haram. Tabarruj means the effort of attracting attention. Fashion is tabarruj from head to foot.

Hijab is the continuation of a tradition dating back to Hz. Adam. However, fashion means casting old clothes away and to experience now what will change tomorrow.

Fame in hijab is something that is not wanted. The Messenger of Allah (pbuh) damned 'the clothes of fame'. Both ends of fame are reviled.

Hijab is the product of an idea and need in which wasting is haram. However, fashion is complete wasting.

Hijab symbolizes a personality, identity and belongingness. However, fashion is a product of emulation and imitation.

The main dimension of hijab is its spiritual aspect; it is a kind of worshipping; as for fashion, it is show-off, hypocrisy and appearance.

In a sense, fashion is an inevitable outcome of the appearance of women, who are told 'to make their houses their places of settlement', in social life and active business life, not based on a necessity but only in the name of freedom.

Hijab in the form of fashion and show-off is a manifestation of modernity and secularization.

Due to the reasons mentioned above, it does not seem possible to associate hijab with fashion. However, A person can dress in a way that has become customary among Muslims so that he/she will not attract attention by dressing differently.

According to the prevalent view of Hanafi, Maliki, Shafii and Hanbali madhhabs, the parts that a woman has to cover are her whole body except her hands and face. According to an opinion in Hanafi madhhab, the feet are also excluded from the places that have to be covered.

The reason for these differences of opinion is the different interpretations of the phrase “(must ordinarily) appear thereof” in the verse “they should not display their beauty and ornaments except what (must ordinarily) appear thereof.” (an-Nur 24/31).

The main issue here is whether the feet are a place of ornament. If it is a place of ornament, is it included in the scope of “(must ordinarily) appear thereof”?

According to some scholars, the exception is from the places of adornment, and the foot is not from the places of adornment because the place where the anklet is worn is not the foot, but the leg; there is no conflict that the leg is an organ that has to be covered. Since no ornament is worn below the ankle bones on the foot, the feet are excluded. (Ibrahim Halabi, Halabi Kabir, p. 211)

A hadith in Abu Dawud and other sources also supports that view:

“Umm Salama, one of the wives of the Prophet, asked the Prophet (pbuh): Can a woman perform prayers with a gown and a headscarf without an izar (skirt or bottom)? He said, “If the gown is long enough to cover the top part of her feet, she can.” (Zaylai, Nasbur-Raya I, 299; Abu Dawud, Salah 83; Hakim, Mustadrak I, 250)

Hakim states in the same place that this narration complies with Bukhari’s condition and points out that it is sound. Dhahabi also supports him, but Ibn al-Jawzi and others mention their doubts about the soundness of the hadith. (Zaylai, ibid; see also al-Manbaji, al-Lubab I, 241)

However, according to Abu Hanifa and Imam Karhi, a woman’s foot is not awrah. (Akmaladdin al-Babarti, al-Inaya 1/259)

Therefore, the fact that the lower part of a woman’s ankle bones remain uncovered during prayer does not harm her prayer. Marghinani, the writer of Hidaya, states that it is the soundest (asah) view. After stating that there are two narrations regarding the issue, Mawsili, the writer of Ikhtiyar, says that what is sound is that the feet of a woman are not awrah in prayer, but awrah outside, that is, in the presence of non-mahram men. (Mawsili, al-Ikhtiyar) However, he does not mention any evidence for this distinction.

Other mujtahids cite the following hadith as evidence that a woman’s foot is also awrah:

According to a narration of Aisha, Asma bint Abu Bakr entered into the presence of the Prophet (pbuh) wearing a thin dress. The Messenger of Allah turned his face away from her and said: “O Asma! When a woman reaches the age of menstruation, it is not appropriate for her to be seen by non-mahram men except this and this.” While saying so, the Prophet (pbuh) pointed to his hands and face (Abu Dawud, “Libas”, 34)

This hadith shows that the whole body of a woman, except her hands and face, is awrah.

To sum up, according to Hanafis, having her feet uncovered while praying does not harm the woman’s prayer. That is the sound view because the foot (the parts below the ankle bones) is within the scope of “beauty and ornaments except what (must ordinarily) appear thereof”, i.e., the adornments that open by themselves, which is exempted from the command “not to display”, or there is a necessity for a woman to open her feet. (Ibrahim al-Halabi ibid)

However, it is good and appropriate for women to cover their feet both during prayer and outside.

During the Era of Jahiliyya, many people lacked good manners and decency. Ethics, chastity and honor were issues that were talked about but not practiced. Women used to dress immodestly like today and they used to boast by showing their private parts. The religion of Islam, which was sent as divine mercy, introduced some commands and principles in order to amend the people who had been in debauchery. One of these commands is about the covering of women by jilbabs:

"O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments (jilbabs) over their persons (when abroad)." (al-Ahzab: 33 59).

There are a few views about what jilbab is:

1- Jilbab is a long shirt or loose robe covering the whole body.
2- It is a loose dress worn over a robe.
3- It is a scarf that covers the head, neck and the shoulders.
4- It is a garment that covers the upper part of the body down to the belly.

Khalil, who is the teacher of Sibawayhi says, "Any of those meanings is permissible." (as-Siraj al-Munir Vol. 3. p. 271) A Muslim woman has to cover all of her body except her hands and face. If a person believes in it but does not practice it, she becomes a sinner. However, if a person denies it, she is regarded to have exited the religion of Islam. It is heresy to resort to interpretations that Islam does not accept and to spoil the belief of people.

There are some conditions for tasattur (hijab) to be religiously acceptable; it is necessary to act in accordance with them:

1. The garments must not be so thin or transparent as to reveal the body.
2. They should not be so ornamental and colored as to catch attention.
3. They should not be so tight as to reveal the contours of the body.

If it is customary to wear a coat (overcoat) for women in a country, it is permissible to wear it as long as it is not tight. For, the religion of Islam did not impose a certain garment for men or women. Every country has garments peculiar to them.

The burqa (jilbab) worn in this country is not similar to the one worn in Syria, Iraq and Hejaz. It is not appropriate to say this or that garment has to be worn.   

The main point in the clothing of a Muslim woman is to ensure tasattur (for a woman to cover her head and her body). She should cover all of her body except her hands and face. In order to ensure tasattur (hijab), the clothes that a woman wears should be so thick as not to show what is under and long enough to cover the necessary parts to be covered. Therefore, tasattur is not ensured with a thin and transparent piece of clothing.

The meaning of the hadiths that serve as a basis for the issue is as follows:

Hazrat Aisha narrates: One day, her sister Asma, entered the presence of the Prophet (pbuh) while she was wearing a thin cloth that showed what was under. Hazrat Prophet (pbuh) turned his head away from her and said:

“O Asma! When a woman reaches puberty, it is inconvenient for her to show her body except this and this part –he pointed at his face and hands."1

In Sahih Muslim, Abu Hurayra states that the Prophet (pbuh) stated that women who are naked even though they wear clothes, that is to say, women wearing transparent and thin clothes, will be with the people of Hell and they cannot feel even the smell of Paradise.2

Alqama bin Abi Alqama narrates that his mother said:

“Hafsa, the daughter of Abdurrahman, entered the presence of Hazrat Aisha while she was wearing a scarf so thin as to exhibit her hair. Hazrat Aisha took her scarf and gave it back after folding it in two and making it thick.”3

As for Hazrat Umar (May Allah be pleased with him), he warned believers not to let women wear clothes that show their bodylines clearly although they are not transparent.4

Referring to that hadith, Imam Sarakhsi, explains that even if the clothes a woman wears are very thin, the same decree is valid for them. He mentions the hadith “being naked even though wearing clothes” and says: “Such sort of dresses are just like a net. They do not fulfill covering. Therefore, looking at women who are wearing clothes like that is not permissible."5

The criterion for a garment to be regarded as transparent depends on whether it shows the color of the skin or not. If the skin of the body can be seen, no matter if the cloth is thin or heavy, it cannot fulfill Islamic wearing standards. The issue is explained in Halabi as-Saghir as follows: “If a dress is so transparent as to show the skin color, it does not fulfill tasattur. Moreover, if it is thick but sticks on the body and assumes the shape of the body (if body part shapes are shown), this style should not be forbidden because tasattur is ensured and performing prayers with that kind of clothing is permissible.”6

Other madhabs (schools) regard the issue similarly. The Malikhi School says:

If a dress is transparent and shows the skin color, tasattur is not fulfilled by it. Prayers performed wearing that kind of clothes must be performed again. Besides, wearing tight and thin clothes is (makrooh) abominable because they show the shape of the body parts. This wearing style also is regarded as lack of character and is contrary to what the predecessors (previous Islamic scholars) decreed.7

The opinion of the Hanbali School is as follows:

Obligatory tasattur is the style of veiling which does not show the skin color. If the dress to be worn is so transparent as to show the skin color and therefore if the whiteness and redness of the skin can be seen, performing prayers wearing it is not permissible because Islamic tasattur is not fulfilled. However, if it covers the body but shadows the body shape, performing prayers wearing it is permissible. Body shapes cannot be hidden completely even if the dress is thick.8

The Shafi’i School states the following:

It is wajib (obligatory) to wear dresses which do not show the skin color. Wearing such a dress showing the skin color on account of being thin is not permissible. Such kind of a dress does not fulfill Islamic wearing standards. That is to say, a dress is not convenient for tasattur if it exhibits the whiteness and blackness of the body because of being thin. Moreover, the decree is the same for a garment that is thick but surrounds the body tightly and thus exhibits some lines of the body. Performing prayers is permissible while wearing such a dress which shows the shapes of femurs and kneecaps which indicate the body shape because Islamic tasattur is fulfilled. However, using a garment which does not let any parts of the body be seen is mustahab.9

It is possible to reach the following conclusion from those narrations:

If a dress which a woman wears while being with non-mahram men is so thin and transparent as to exhibit the skin color, it is not permissible because tasattur is not fulfilled. This clothing item could be a dress, a shirt or skirt as well as a scarf or stockings. If stockings, headscarves and other garments are thick and do not show what is under, it is permissible to wear them. For, no matter how thick stockings and headscarves are, they will show the shape of the leg and head. Although prayer is permissible by wearing so tight trousers and shirt as to show the organs of the body, it is not permissible by religion to go out with them as they will attract attention of people and excite them. Ibn Abidin also mentions that issue in one of his books.10

Footnotes:
1. Abu Dawud, Libas: 31.
2. Muslim, Libas, 125.
3. Muwatta', Libas:4
4. Bayhaqi, Sunan, 2:235
5. al-Mabsut, 10:155-
6. Halabi as-Saghir, p.141. Mananul-Jalil, 1:136
8. Ibn Qudama. al-Mughni, 1:337.
9. Nawawi, al-Majmu, 3:170-172.
10. Raddul-Muhtar, 5:238.

The main point in the clothing of a Muslim woman is to ensure tasattur (for a woman to cover her head and her body). She should cover all of her body except her hands and face. In order to ensure tasattur, the clothes that a woman wears should be so thick as not to show what is under and long enough to cover the necessary parts to be covered. Therefore, tasattur is not ensured with a thin and transparent piece of clothing. 

All parts of the bodies of women except their faces and hands are awrah (parts of the body that are not supposed to be exposed to others). Their faces and hands are not awrah during the prayer and outside prayer unless there is a fear of mischief. It is disputable whether their feet are awrah or not. According to the sound opinion, their feet are not awrah. According to another opinion, women’s feet are not considered awrah during prayers but they are considered awrah outside prayer. It is better for them to cover their feet in order to be free from dispute. According to the sound opinion, the arms, ears and the hair that was left loose are also awrah. 

The meaning of the hadiths that serve as a basis for the issue are as follows:

Hazrat Aisha narrates: One day, her sister Asma, entered the presence of the Prophet (pbuh) while she was wearing a thin cloth that showed what was under. Hazrat Prophet (pbuh) turned his head away from her and said:

“O Asma! When a woman reaches puberty, it is inconvenient for her to show her body except this and this part –he pointed at his face and hands." (Abu Dawud, Libas 31) 

In Sahih Muslim, Abu Hurayra states that the Prophet (pbuh) stated that women who are naked even though they wear clothes, that is to say, women wearing transparent and thin clothes, will be with the people of Hell and they cannot feel even the smell of Paradise.2

Alqama bin Abi Alqama narrates that his mother said:

“Hafsa, the daughter of Abdurrahman, entered the presence of Hazrat Aisha while she was wearing a scarf so thin as to exhibit her hair. Hazrat Aisha took her scarf and gave it back after folding it in two and making it thick.”3

As for Hazrat Umar (May Allah be pleased with him), he warned believers not to let women wear clothes that show their bodylines clearly although they are not transparent.4

Referring to that hadith, Imam Sarahsi, explains that even if the clothes a woman wears is very thin, the same decree is valid for them. He mentions the hadith “being naked even though wearing clothes.” and says:

“Such sort of dresses are just like a net. They do not fulfill covering. Therefore looking at women who are wearing clothes like that is not permissible."5

The criterion for a garment to be regarded as transparent depends on whether it shows the color of the skin or not. If the skin of the body can be seen, no matter if the cloth is thin or heavy, it cannot fulfill Islamic wearing standards. The issue is explained in Halab-i Saghir as follows:

“If a dress is so transparent as to show the skin color, it does not fulfill tasattur. Moreover, if it is thick but sticks on the body and assumes the shape of the body (if body part shapes are shown), this style should not be forbidden because tasattur is ensured and performing prayers with that kind of clothing is permissible.”6

Other mazhabs (schools) regard the issue similarly. The Malikhi School says:

If a dress is transparent and shows the skin color, tasattur is not fulfilled by it. Prayers performed wearing that kind of clothes must be performed again. Besides, wearing tight and thin clothes is (makrooh) abominable because they show the shape of the body parts. This wearing style also is regarded as impersonality and is contrary to what the predecessors (previous Islamic scholars) decreed.7

The opinion of the Hanbali School is as follows:

Obligatory tasattur is the style of veiling which does not show the skin color. If the dress to be worn is so transparent as to show the skin color and therefore if the whiteness and redness of the skin can be seen, then, performing prayers wearing it is not permissible because Islamic tasattur is not fulfilled. However, if it covers the body but shadows the body shape, then performing prayers wearing it is permissible. Body shapes cannot be hidden completely even if the dress is thick.8

The Shafi’i School states the following:

It is wajib (obligatory) to wear dresses which do not show the skin color. Wearing such a dress showing the skin color on account of being thin is not permissible. Such kind of a dress does not fulfill Islamic wearing standards. That is to say, a dress is not convenient for tasattur if it exhibits the whiteness and blackness of the body because of being thin. Moreover, the decree is the same for a garment that is thick but surrounds the body tightly and thus exhibits some lines of the body. Performing prayers is permissible while wearing such a dress which shows the shapes of femurs and kneecaps which indicate the body shape because Islamic tasattur is fulfilled. However, using a garment which does not let any parts of the body be seen is mustahab.9

It is possible to reach the following conclusion from those narrations:

If a dress which a woman wears while being with non-mahram men is so thin and transparent as to exhibit the skin color, then it is not permissible because tasattur is not fulfilled. This clothing item could be a dress, a shirt or skirt as well as a scarf or stockings.

Accordingly, there are some conditions for tasattur to be acceptable by religion; they should be paid attention to:

-  The clothing must not be so thin as to show the body,
-  It must not be so ornamented and colorful as to attract attention,
-  It must not be so tight as to show the outlines of the body. 

Although prayer is permissible by wearing so tight trousers and shirt as to show the organs of the body, it is not permissible by religion to go out with them as they will attract attention of people and excite them. Ibn Abidin also mentions that issue in one of his treatises.10

On the other hand, women have to cover themselves as it is necessary and they should avoid looks, talking and style of walking that will attract the attention of men:

"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards Allah that ye may attain Bliss." (Surah, an-Noor, 24/31) 

It is very important for free women not to show their ornaments to the people other than those mentioned in the verse in terms of preserving their chastity and getting on well with their husbands; it is also very important for them not to show their ornaments so as not to affect non-mahram men, not to cause them to commit sins and to indicate their good manners and chastity. The following is stated especially to make them think about it, to remind them the power and content of the command of tasattur and to correct their style of walking: they should not strike their feet in order to draw attention to their hidden ornaments, that is, after being covered from head to foot, they should walk decently and solemnly. They should not move and strike their feet, walk coquettishly in order to draw attention to their artificial and natural ornaments because by doing so they may excite men and cause suspicion.  However, it should not be forgotten that before the women’s success regarding the issue, men should be careful about their chastity and duty and should work hard and pay attention; they can do it with the help of Allah. Therefore, the Messenger of Allah, addresses all Muslims, men and women, regarding the issue and states the following: 

O believers! Repent to Allah all together so that you will reach salvation. It shows that there is no hope of salvation in a society that is corrupt; the corruption of a society is due to the faults and mistakes of men more than women. Therefore, all of the believing men and women, primarily men, should repent to Allah and give up their faults and mistakes that are the traces of ignorance and that are contrary to belief; they should also take shelter in Allah’s help and give importance to His commands so that they will reach salvation all together. Therefore, the administrators and authorities should pay attention to those orders for the salvation of everybody.

Footnotes:

1. Abu Dawud, Libas: 31.
2. Abu Dawud, Libas. -125.
3. Muwatta', Libas:4.
4. Bayhaqi, Sunan, 2:235.
5. al-Mabsut, 10:155-
6. Halabi Saghir, p.141.
7. Mananul-Jalil, 1:136.
8. Ibn Qudama. al-Mughni, 1:337.
9. al-Majmu, 3:170-172.
10. Raddul-Muhtar, 5:238.
11. Elmalılı, Tafsir.

(See. Mehmed PAKSU, Kadın, Evlilik ve Aile)

There is no religious objection for a woman to uncover her head when there is no non-mahram man with her. (al-Fatawal-Hindiyya, 5/333)

However, when a sane woman who has reached the age of puberty is at home alone, she should cover the area between her navel and kneecap. There are angels who do not leave a person alone. They suffer when the private parts of a person are uncovered. Therefore, it is virtuous for a woman to cover the area between her navel and kneecap at home.

The Messenger of Allah (pbuh) said, “Avoid being naked because there are some beings who never leave you except when you are in the toilet and when you have sexual intercourse with your spouses.”

A woman can dress as she wishes in the presence of her husband. There is no limit in terms of covering the body between spouses. It is permissible for a woman to dress up and uncover her body in the presence of her husband to look beautiful.

It is permissible for a woman to uncover her head at home and to wear short-sleeved dresses.

It is mustahab for a woman to keep herself very clean in the presence of her husband at home, to wear perfume and to wear clean clothes.

It is permissible for a woman to adorn herself with clothes, jewelry and make-up for her husband.

Ibn Abbas (r.a.) states the following:

“I adorn myself for my wife as she adorns herself for me. I don't want to take all of my rights from her so that she will not want all her rights from me because Allah Almighty states the following: “And women shall have rights similar to the rights against them (their husbands).” (al-Baqara, 2/228)

It very clearly stated in the following verse in whose presence women can uncover their hair, heads, necks, etc. (see Sabuni, Rawaiul-Bayan, 2/159-160).

“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards Allah, that ye may attain Bliss.” (an-Nur, 24/31)

Mother and father are the people that have to be obeyed. Therefore, it is necessary to obey their wishes that are halal (legitimate). However, one cannot obey haram orders even if they are from his/her parents. From this point of view, a girl cannot obey the wishes her parents who oppose her hijab. For, Allah is the owner of all beings. It is necessary to obey His wishes first. Besides, those who will help us in the grave, Gathering Place, Sirat and the other realms of the hereafter will not be those who oppose the tasattur of girls.

Accordingly, your friend needs to cover her body without insulting her parents and without uttering words that will break their hearts.

The following hadiths lay it as a condition that obedience must be in accordance with Allah's consent:

"Whoever among you commands you to do something that involves disobedience to Allah, do not obey him." (Ibn Majah, Jihad, 40);

"There is no submission in matters involving Allah's disobedience. Submission is obligatory only in what is halal."(Bukhari, Ahkam, 4; Muslim, Imarah, 39-40).

The parts of the body that women must cover are the whole body except the hands, face and feet.

The boundaries of the face are between the place where the hair starts to grow and the bottom of the chin and the earlobes. No borders are specified in distinct narrations. However, according to the majority of the Islamic fiqh scholars, the boundaries of the face are between the place where the hair starts to grow and the bottom of the chin and from one earlobe to the other. The same thing is also stated in Sharhu Hidayah, Bahr ar-Raiq and Ibn Abidin.

If the hair on the front part of the head has been lost, the place where the hair starts is not necessarily regarded as the beginning of the boundary; the boundary between the forehead and the head is regarded as the normal measure, which is evident in those who have normal hair. That is the sound view.

The headscarf does not have to be tied above the chin; it can be tied under the chin.

(Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Kitabevi: 1/11.)

First of all, we should know that Islamic rules are carried out because they are the command of Allah, not according to the customs of this or that region.

The cause of a decree is one thing and its wisdom is another.

The main basis of the decrees of Islam is illah/cause. The basis of this true cause is Allah’s orders and prohibitions. A famous example: Four rak’ahs of fards are performed as two rak’ahs on a journey. This permission / decree has both a cause and wisdom. The cause / real reason is to be on a journey; the wisdom is hardship. However, for the implementation of this decree, the real cause, not the wisdom, is necessary.

Accordingly, if a person is more comfortable than at home in the place where he stays on a journey, he can still apply the decree related to travelling. On the other hand, he cannot apply this decree when he does not travel and stays at home, even if he suffers more than when he travels because the real cause, which is the basis of the decree, has an unchanging and fixed position.

That is, the cause of shortening the prayer is travelling, not hardship or trouble. The constant of the expedition is the command of Allah. However, the things called wisdom are variable and may differ according to time and place.

As it can be understood from these explanations, the real reason for the HIJAB (TASATTUR) rule is the certain parts of men and women being covered. It is Allah’s command. Issues such as harassment are instances of wisdom for it.

Accordingly, even if immodesty/nudity does not provoke lustful feelings and does not cause harassment in a region, the decree of hijab is fard, wajib and necessary there too. The incidents of lust and harassment, which are instances of wisdom, may differ from person to person and from region to region. Therefore, it cannot be a basis for the decree. The real cause is covering of the body. It happened by the command of Allah.

In order to understand it better, we think it will be appropriate to give an example from a traffic rule. What is essential in traffic is to stop at the red light. It is the rule, and law. Its wisdom, benefit and use are the prevention of accidents. When the red light is on, would it be appropriate to pass if there were no vehicles coming from other roads and there were no passengers passing by, thinking that there would be no accident? No. The one who passes will pay a fine.

It means that it is necessary to act according to the rules and laws, not according to wisdom and benefits, and it is necessary to stop at the red light even if there are no vehicles or pedestrians.

So, men and women must obey hijab / being covered, which is Allah’s command, no matter where they are in the world. Allah, the owner of the universe and everything in it, has ordered it as a law and rule, and everyone must obey it. Whoever abides by this rule will be rewarded, and whoever does not abide by this rule will be punished.

It is not permissible for a woman, no matter how much she covers herself, to be in the same place with a non-mahram man unless there is another person with them. If there are others and if it is necessary, she can sit in the same place. She leaves that place after she meets her need.

This can be in question in crowded places like means of public transportation, meetings and official buildings. If there is no necessity and if there is no official thing to do, she will not go to and sit in those places.

We all know the following point: A woman fulfills the requirements of tasattur (hijab) not only by her clothes but also by maintaining her position. A woman who is in tasattur should indicate her honor, solemnity, chaste, modesty and dignity on every occasion in order to be in real tasattur. For, the fact “modesty is nice but it is nicer in women” reminds us that tasattur needs to be embellished with modesty.

It is not appropriate for two people of opposite genders to sit next to each other in parks and yards since there is no necessity.

(Mehmed Paksu, Aileye Özel Fetvalar)

A person’s father-in-law is like his/her own father-in-law. Therefore, it is permissible for a woman to remain alone with her father-in-law and to serve him. It is permissible for her to appear before her father-in-law without wearing a headscarf and by wearing a short-sleeved dress.

The phrase "their husband´s fathers" in verse 31 of the chapter of an-Nur and the phrase "your wives´ mothers" in the chapter of an-Nisa form the basis of this issue. That is, the father-in-law of a woman is like her own father and the mother-in-law of a man is like his own mother; they are non-mahram eternally.

Three concepts are confused with one another in the discussions on hijab: Shame, crime and sin. If a word, an action or a piece of clothing contradicts the values of society, it is considered shameful. If it is against the law, it is considered a crime. If it is contrary to the religion, it is considered a sin.

Some people think that something that is not against the law is not a sin, while others are under the delusion that “a deed committed by everyone will cease to be a sin”. Both of them are completely wrong thoughts.

Shame can never be the measure of truth. People who organize their ideas, thoughts and actions only according to the understanding of the “shame” of others sacrifice their personalities to society and become slaves to the crowds.

In fact, is it possible to accept everything that society condemns as “wrong” or everything that it embraces as “right”? If it were the case, would it not be necessary for a person to take on a different personality in every community, to change color frequently like a chameleon?

The following statement of a Western thinker, which reveals the “weakness of the human mind”, explain the issue very well:

“There is nothing so horrible to imagine as eating one’s father. The nations which had this custom in ancient times, however, regarded it as testimony of piety and good affection, trying thereby to give their progenitors the most worthy and honorable sepulture, lodging in themselves and as it were in their marrow the bodies of their fathers and their remains, bringing them to life in a way and regenerating them by transmutation into their living flesh by means of digestion and nourishment. It is easy to imagine what a cruelty and abomination it would have been, to men saturated and imbued with this superstition, to abandon the mortal remains of their parents to the corruption of the earth and to let it become the food of beasts and worms.”

Now let us think: If the majority of the people around us were to adopt such an idea through intense propaganda, would we eat our father’s flesh so that society would not condemn us? So, “shame” is purely subjective; it is not a factor that affects reality. The claims of the ladies who avoid hijab because they consider it a shame fall into two categories: One: “Why is it a sin not to wear hijab?” The other is: “There is no hijab in Islam.”

On the surface, there does not seem to be much difference between them. However, in reality, they are two different issues. If you search for the people who say things like, “What is the point of covering oneself? A woman can do what she wants to do even under a veil”, you will always find someone who does not know Islam properly, or someone who knows it but cannot fulfill its commands.

In order to get rid of the psychology of guilt that they feel in the depths of their conscience, those people make such objections; and instead of repenting, they try to justify their sins. They feel as if they will get rid of that responsibility by convincing other people. However, if an act is sinful, it is sinful, and if it is not sinful, it is not. It cannot be determined by “crowds”. If hijab exists in the religion, no one can say that it does not exist. However, no one should force others to do so.

As for the issue of whether hijab exists in Islam, there are many fatwas regarding the issue. However, since some of today’s Muslims do not know the place of fatwa in religion, I will present verses directly from the Holy Quran and quote some parts of their commentaries word for word.

God Almighty addresses our Prophet as follows in the chapter of an-Nur:

“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments...” (an-Nur, 24/31)

When the verse is read carefully, the following points can be determined:

First: It addresses the believing women. That is, hjab is a sign of belief for women and is fard only for believing women. An unbeliever is not responsible for the commands and prohibitions of Islam. In other words, a person must first accept the existence of Allah, recognize the Holy Quran as His word and Prophet Muhammad (pbuh) as His last messenger in order to be addressed by Divine commands and prohibitions.

Second: Not looking at the haram is not only for men, but also for women.

Third: Not showing the ornaments.

I will summarize one of the interpretations on the word “(ziynah) ornament” in this verse:

“Although ziynah means ornaments, it means the places where ornaments are worn, such as the ears, neck, and neckline since it is not haram for anyone to look at ornaments. Since the main purpose of the verse is hijab (being covered up) and it addresses all believers, rich and poor, if adornment were meant by the word ziynah, the verse would address only the rich. However, the address is general: ‘Say to the believing women’. Another important point is this: The real ornament for a woman is not the ornaments, but those organs themselves. In other words, the parts that are forbidden to be shown, such as the neck and neckline, are also ornaments for women.” (see Hak Dini Kur’an Dili, the interpretation of the verse in question)

Fourth: Believing women covering their heads and putting their headscarves over their collars, instead of tying them around their necks and letting them hang down behind their backs, like the women of Jahiliyya.

The following is stated in another verse of the Quran:

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft- Forgiving, Most Merciful.” (al-Ahzab, 33/59)

In the verse above, hijab is explicitly ordered and the wisdom behind this order is stated as “the prevention of believing women from being disturbed by being confused with other vulgar women, from being subjected to molestation and the prevention of their spirits from being subjected to torment”.

- First of all, the real reason for a religious decree is Allah’s command. If Allah commands something, it is obligatory and good to do it. If He forbids something, it is haram and bad to do it. This is the main source of reference for all religious decrees.

As for wisdom, it is a reason of secondary importance.

- The most important thing for women is to be reliable and trustworthy in the eyes of their husbands. Indecent dressing can undermine this trustworthiness. It can arouse the man’s jealousy and then lead to suspicion. It is possible to guess what it means by looking at today’s incidents of “violence and murder against women”.

- It is scientifically proven that humans have a strong sense of lust. The foremost duty of religions is: “to close the doors of mischief to people” according to the rule of “prevention of things leading to sin”.

Indecent dressing means that these social measures are ignored.

“In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced.” (Taha, 20/121)

As it is stated in the verse above, When the Prophet Adam and Eve (Hawwa) ate from the forbidden tree, they realized that their private parts were exposed. “They began to sew together, for their covering, leaves from the Garden.” This shows that covering is a natural feeling that is inherent in the nature of human beings.

It is a requirement of their human nature that both men and women act according to this natural feeling.

- Another thing that is understood from this verse is the existence of a sense of haya (feeling ashamed) inherent in the nature of human beings.

“Feeling of shame is (comes) from belief.” (Bukhari, Iman, 16),  

“Do whatever you want if you do not feel ashamed.” (Bukhari, Anbiya, 54; Abu Dawud, Adab, 6)

As it is expressed in the hadiths above, the sense of haya in human beings is a very strong emotion in terms of both humanity and belief.

So, covering oneself is an outward manifestation of this sense of haya. Unnatural dressing is an inhuman obsession that erodes the sense of haya.

- There is a concept called “ihram” during hajj. Ihram actually means that certain things are rendered haram and prohibited during the hajj season. Those prohibitions are actually a special test of taqwa during a special period of time. In this process, the hajjis forbid themselves some of the halal things prescribed by Islam in order to show more taqwa and more respect for Allah. However, there is also a symbolic form of “ihram=prohibiting” that is based on this intention: To be wrapped in a piece of certain cloth.

- Similarly, the things that Allah wants people to do are shaped within the framework of commands and prohibitions. It is called “Taqwa”. However, there is a symbolic form of Taqwa, which is the special covering for men and women. That is to say, being covered is a symbolic manifestation of “taqwa”, the fundamental basis of worshipping. Those who cover themselves show that they have entered the form of “taqwa”, which expresses respect and love for Allah.

“O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition.” (A’raf, 7/26)

The close relationship between taqwa and covering is indicated in the verse above.  

- An important point is this: Allah could have created a natural hide for humans as He did for animals. It would be easier in a way. However, Allah created man with bare skin and created the raw materials for special clothes and ordered him to weave and wear clothes. There must definitely be a reason for it. It is this: Man is the caliph (vicegerent) on the earth. Wearing uniforms appropriate to the position of caliphate complies with the concept of “honorable man”.

So, the fact that men and women wear artificial uniforms under the name of hijab (being covered) - unlike animals - is more appropriate to their position of caliphate and complies more with their human dignity.

- The peace and tranquility of the family is based on mutual love and respect. Therefore, every woman wants to look beautiful in the presence of her husband.

However, it is also a fact that many women can look ugly in comparison to the beauty of other women.

Indecent dressing is a factor that makes husbands see some women more beautiful than their wives. It means dynamiting the family from within. Therefore, the nature of every woman wants to cover herself and not seem ugly compared to other women.

It is possible to make more explanations….

Your sister’s husband is non-mahram and it is haram for you to uncover your head in his presence. You have to cover your head in the presence of your sister’s husband. It is necessary to cover all your body except your hands, face and feet. In addition, it is haram for you to remain alone with him at home.

For more information, click on the link given below;

- Is sister-in law non-mahram?

The headscarf a woman wears must not be so thin as to show what is beneath it. Hijab (tasattur) is not ensured by a thin headscarf. Besides, it is necessary to keep away from a light-colored and showy headscarf that will attract people’s attention. It cannot be said that such a headscarf has no drawbacks.

Attractive colorful fabrics should not be used in other outer garments in addition to headscarves. If the outer covering has a color or appearance that can be regarded as ziynah (adornment), it cannot be called full hijab. 

The following is stated in verse 33 of the chapter of al-Ahzab:

"And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance."

According to Zamahshari, the word "tabarruj" mentioned in the verse "generally means to try to show what needs to be hidden; specifically, it means (for women) to open their ornaments and beauties and show them to non-mahram men."

Imam Suyuti says, "It means (for a woman) to walk gracefully, to put her headscarf on her head without wrapping it, to display her natural and artificial beauties and attractions in inappropriate places and to attract the attention of non-mahram men with her beauties and deeds." der.

Alusi says, "In my opinion, the outer garments rich women wear today when they go out are regarded as ziynah that must not be shown to non-mahram men. For, they are colorful and attractive garments."

Accordingly, along with being careful about headscarves, women need to be careful that they are not like ornaments.

It is the order of both Allah and the Prophet (pbuh) for a Muslim woman to cover her head. That is, it is fard al-ayn to cover the head, the neck and the chest, leaving the face open. It is haram to open them since it is regarded as abandoning a fard. 

Headscarf existed in the Era of Jahiliyyah. However, they wrapped it around their necks and left it at the back. Their collars were open at the front and their throats and necks were left open. In order to correct this state, the verse said, “They should draw their veils over their bosoms.”

The form of this covering is to cover the head, neck and throat without leaving any parts of them open. Then, it is necessary to use a headscarf that is not thin and attractive. It is not appropriate to say it must be at these or those dimensions or this or that shape. (see Hamdi YAZIR, Hak Dini, Interpretation of verse 31of the chapter of an-Nur)

Accordingly, the wisdom behind covering the collars with the headscarf is to cover, the neck, throat and the chest.

What is essential for the woman is to cover her body. Therefore, the headscarf can be placed over the shoulders or tugged in the coat.

Shari’ah cannot be implemented in a country by the imposition of a minority that has somehow gained power. If it happens, the majority of the people of the country will practice taqiyya, hide their true belief, thought and lifestyle, and deviate from the shari’ah whenever they find the opportunity; the application of shari’ah based on force and violence will cause people to distance themselves from it in heart and spirituality, and even hate it; when they find the opportunity, they will rebel and put an end to this practice.

In order for shari’ah to be implemented in a country, Muslims must first be taught sound Islam (Shari’ah) and given the necessary education to apply this knowledge in free (not prohibited by the regime) areas.

When people believe, embrace and love to implement shari’ah as much as possible, the values that rise in society will become “Islamic values”; the society will begin to put pressure on the implementation of the missing parts, and the administration will expand the field of application step by step. While this expansion is carried out, consultations and public opinion research will be carried out with pious Islamic scholars and experts in other relevant fields. During the transition process, issues such as the situation of society and the world, necessities, and prevention of mischief will be taken into consideration meticulously.

After all this is done, people will begin to dress more appropriately. Muslims who dress and behave inappropriately in public places will be warned, given advice and educated, but violence and punishment are never the solution.

Non-Muslim citizens of Islamic countries are free to live according to their own beliefs. When they share the same places and environments with Muslims, some restrictions can be made if security, public order and general ethics require it.

Your sister's husband is your brother-in-law and you are her sister-in-law. There is a temporary mahram state between him and you in terms of marriage. That is, a man cannot be married to two sisters simultaneously; therefore, there is a mahram state between them because marriage between them is not permissible. Apart from that, a man cannot travel alone with his wife's sister and he cannot be alone with her in a closed place or in an open place where nobody can see them.

In addition, it is not permissible for them to shake hands and to kiss each other's hands. As for their speaking, it is something different. It is permissible for them to speak to each other if they act in a chaste way and carefully, without causing any mischief and sins. Besides, they can come together within the family, visit each other and sit in the same place.

Accordingly, you need to cover all of your body except your face and hands when he is present. We learn the criterion about it from the Prophet (pbuh).

According to what Hz. Aisha narrates, once, Asma, her sister, entered into the presence of Messenger of Allah wearing a thin dress that showed her skin. The Prophet (pbuh) turned his face away and said to his sister-in-law:

“O Asma! When a woman reaches the age of puberty, it is not permissible for her to display her parts of body except this and this.” And, he pointed to his face and hands. (Abu Dawud, Libas: 32)

The same decree is valid for the husband of your mother's sister and your father's sister. They are like the husbands of your sisters. The same limitations as the ones that are valid with your sister's husbands are also valid with them. That is, as long as you live and unless you divorce, your husband cannot marry your maternal and paternal aunts and their husbands cannot marry you. 

In addition, the husbands of your nieces and the husbands of your husband's nieces are non-mahram to you. There exists a permanent, not temporary, mahram state between you and them, unlike your brothers-in-law

(Mehmed Paksu, Aileye Özel Fetvalar, Nesil Yayınları, 3. Baskı, Mart 1999, p. 158-159)

The chapter of an-Nur, verse 30:

"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do."

The chapter of an-Nur, verse 31:

"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband´s fathers, their sons, their husbands´ sons, their brothers or their brothers´ sons, or their sisters´ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss."

The reasons why the verses were sent down:

1. Ibn Mazdawi narrated the following from Ali b. Abi Talib:

«When the Messenger of Allah (pbuh) lived in Madinah, a woman and a man wandering in the streets of Madinah looked at each other when they came across. Benefitting from their gazes, Satan made them like each other. The man was both gazing at the woman and walking. Since his head faced the woman all the time, he hit a wall in front of him and his nose bled. «I swear by Allah that I will not clean the blood of my nose until I go to the Messenger of Allah (pbuh) and tell him about the incident.» He went to the Messenger of Allah (pbuh) and told him about the incident. The Messenger of Allah (pbuh) said, «Bleeding of your nose by hitting the wall is the penalty of your sin » Thereupon, the following verse was revealed: ‘Say to the believing men that they should lower their gaze...’» (Suyuti, Durrul-Manthur, 5/40)

2. Ibn Kathir, reports the following from Muqatil b. Hayyan who reports from Jabir b. Abdullah al-Ansari:

Asma b. Mirsad had a date orchard near the place called Bani Haritha. Women used to go there without wearing skirts and without covering their breasts, hair and anklets around their legs. Asma said, «How nasty your appearance is!» Thereupon, the following verse was sent down: ‘And say to the believing women that they should lower their gaze...’» (Ibn Kathir, Tafsir, 3/283. Suyuti. 5/104.)

All of the body of a woman except her face and hands is haram to show to non-mahram men. However, she can uncover her head in the presence of the men who are mahram like her father-in-law except when she is praying. For, the organs like the head and arm are not regarded as awrah for them. However, when she is alone with her father-in-law, it is better for her to cover her head, setting a good example. (al-Fiqh 'ala al-Madhahib al-Arba'a, I/192; Halil GÜNENÇ, Günümüz Meselelerine Fetvalar, II/192)

Accordingly, if a Muslim woman uncovers her head in the presence of her father-in-law, it is not a sin. However, the decree changes in the presence of non-Muslims. Therefore, it is not appropriate for a woman to uncover her head in the presence of her father-in-law who is a non-Muslim. For, According to the majority of the scholars, it is not appropriate for a Muslim woman to uncover her head even in the presence of non-Muslim women. Therefore, it is not appropriate for her to uncover her head in the presence of her father-in-law who is a non-Muslim.

As for her mother-in-law:

According to Hanbalis, the awrah places of a Muslim woman in the presence of unbelieving women are like the awrah places of mahram men: between the navel and knees. According to this madhhab, a woman can uncover her head in the presence of her mother-in-law.

According to the majority of the scholars, all of the body of a woman except the parts that are seen while doing housework is awrah.

The point that this disagreement is based on is the difference in the interpretation of the verse in the chapter of an-Nur.

“The believing women should not display their beauty except to their husbands… or their women..." (an-Nur, 24/31)

Hanbalis and some scholars say what is meant by "those women" are all women; there is no difference between Muslims and non-Muslims. Therefore, it is permissible for a Muslim woman to uncover the parts of her body that are permissible to uncover in the presence of a Muslim woman in the presence of an unbelieving woman.

According to the majority of the scholars, what is meant by "those women" is Muslim women; that is, the Muslim women who have properties like chatting together and being sisters in religion. Accordingly, it is not permissible for a woman to uncover any parts of her body except her face and hands in the presence of non-Muslim women. (Tafsiru Ayatil-Ahkam bil–Azhar, II/164; Wahba Zuhayli, İslam Fıkhı)

The awrah places of a woman in the presence of other women are like the awrah places of a man in the presence of other men. Therefore, Muslim women can look at all parts of the body of the other Muslim women except the parts between the navel and knees. However, a non-Muslim woman can look at only the face and hands of a Muslim woman. She cannot look at the other parts.

Accordingly, a woman whose father-in-law and mother-in-law are non-Muslims had better cover her body parts except her hands and face in the presence of her father-in-law. We advise her to cover her head in the presence of her mother-in-law acting upon the general ijtihad of the Islamic scholars. However, if she is sure that there will not be mischief and that her mother-in-law will not mention anyone about her beauty, she can uncover her head by imitating Hanbali madhhab.