Most Read in the Category of Woman

Allah created each person with a separate beauty. The beauty in which the seal of oneness is read on the face of human beings is the beauty that is inherent and natural. It is a sign of being a slave of Allah to keep it, to thank Allah for the characteristics and beauty he owns and be content with what Allah has granted.

Therefore a person should not make any changes in his/her body if it is not something vital or obligatory. Our Prophet (PBUH), who prohibited to make changes in the human body without any real necessity, said Allah had cursed those women who tattooed and who have themselves tattooed, those who pluck hair from their faces and those who make spaces between their teeth for beautification for changing what Allah has created and warned them.(1)

By acting upon this hadith the fiqh ulama said it is permissible for a woman on whose face a beard or mustache grows to remove them; however it is not permissible for a woman to make her eyebrows thin, to put them out of their natural state, to arrange the eyelashes, to use false eyelashes. Teeth, eyebrows and eyelashes are like organs. There is no drawback in removing the hairs by a woman on her face that grow later and that were not present in the beginning because they are not like eyebrows or eyelashes.

Similarly, to wear a wig made of human hair is among those that were forbidden in sunnah (way of the Prophet (PBUH)). However it is stated in the sources that it may be permissible for women to add something made of animal hair or artificial things and to wear wigs made of these materials. (2)

However a woman can wear things like that on her hair when she is near her husband or her close male relatives whom she cannot marry religiously. It is not permissible for a woman to wear a wig no matter what material it is made of near other men.

As for cutting the hair, the judgment may be different depending on the work and intention. Hair is the adornment and natural ornament of a woman. It is an important factor differentiating women from men. So a woman forms a unity with her hair. Therefore a woman who cuts and shortens her hair without an excuse will have resembled men. As a matter of fact our Prophet (PBUH) did not like women who resembled men and men who tried to resemble women with their clothing, appearance, attitudes, actions and way of living and said the following:

"May Allah keep women who try to resemble men and men who try to resemble women away from His mercy." (3)

However, the position of a woman who cuts or shortens her hair because of an excuse or illness is different. If a woman has difficulty in maintaining and drying her hair and if she does not have an intention to resemble men, she has no drawback in shortening her hair to her ear lobes. (4)

Anyway, no man except her husband and her close relatives like her father and brother can see her hair thanks to tasattur. Thus the drawback to show her hair to others will be removed. As for dyeing the hair and the beard; as it is now, during the time when our Prophet (PBUH) lived the old Jews and the Christians did not dye their hair Our Prophet (PBUH), who did not like this said, The Jews and the Christians do not dye (their hair), so oppose them ". (5)

The sunnah way of dyeing ones hair is to dye it using henna or vegetable dyes like the mixture of red and black (such as the indigo plant). The words of our Prophet (PBUH) about this subject were regarded as an encouragement or advice not as an order. According to many Islamic ulama it is makruh (disliked, undesirable) to dye ones hair black. (6) There is no limitation for women about this subject. All kinds of ornamentation are legal for them.

1. Nasai, Zinat: 22,73; Muslim, Libas: 119-120;
2. Al-Fatawa'l-Hindiyyah, 5: 358.
3. Abû Dawud, Libas: 31.
4. Al-Fatawa'l-Hindiyyah, 5: 358.
5. Muslim, Libas: 80.
6. Ayni. Umdatu'l-Kari, 22: 50-51.

There is a spacial situation that women face after childbirth characterized by bleeding in the genital and lasting at most for forty days. This is called recovering after childbirth and this bleeding is called after-childbirth bleeding.
This recovering period changes from woman to woman. For some women this can be as short as even one day. This period finishes with the end of bleeding. There is no minimum time for this period. But the maximum time is forty days. If the bleeding still continues forty days after the birth, this blood is no longer recovering blood, but istihada (vaginal bleeding except menstruation and after-childbirth bleeding).

The cleaning intervals in the period of bleeding after childbirth (forty days) are also counted in this period. For example, if, after the birth, blood comes for ten days and then stops for five days and again starts and comes for ten more days, these twenty five days are all counted in the forty-day waiting/recovering period.
With the miscarriage of a baby whose organs like hands and feet had developed, the recovering period occurs and generally continues for ten to fifteen days.

If the woman does not know whether the baby's organs have developed or not as she has suffered a miscarriage, she acts like this: If the miscarriage happened at the beginning of her menstruation period and blood continued from then on, she absolutely abandons her prayers and fasting as long as her menstruation days. This is because during those days she is either in her monthly period or in afterbirth recovering. And then she takes a bath and performs her prayers as long as the cleaning period. Then, she again abandons her prayers during her period because she is still either in afterbirth recovering or in monthly period. She acts in this way during these forty days performing her prayers in cleaning periods but not in menstruation periods.

If she has suffered a miscarriage after her monthly period: She performs her prayers during her cleaning days as the miscarriage occurred during these cleaning days. And then during the days in her monthly period she absolutely abandons the prayers because she is either in afterbirth recovering or in monthly period.

The women in afterbirth recovering cannot perform the prayers, cannot fast, cannot read and  hold the Quran. They also cannot circumambulate the Ka'bah in Mecca, cannot enter mosques and cannot get into sexual relation with their husband. The husband of a woman in afterbirth recovering cannot benefit from his wife's this part of body: from the belly down to the lower part of the knees, unless there is a piece of cloth covering this part. If there is a covering there, provided that there is no intercourse, he can caress and make love.

The obligatory daily prayers that could not be performed during the afterbirth recovering are not compensated later on, but the fasting days that are missed are compensated afterwards.

After the afterbirth bleeding stops, the woman gets a ghusl (full ablution of the whole body) and starts to perform her worship and prayers. She can start sexual relation with her husband only after she takes a bath or after at least one prayer's time has passed since the blood stopped.

The woman in afterbirth recovering can recite the verses that are prayers with the intention of praying to God. She can remember God and praise Him. The meals she cooks, the leftovers of what she eats and drinks are clean. Her husband can sleep with her on the same bed and can benefit from her to a certain extent as is explained above. There are certain reasons and purposes why women are kept away from certain prayers and religious duties at this time. In this period, on the one hand, because of the certain liquids that women discharge, they are not in a state of complete cleanliness. On the other, they need rest because they are ill and tired. One of the reasons that sexual relation is forbidden during that time is that the woman is not ready for such a relation physically and psychologically. Furthermore, the relation at this time is also medically dangerous. This temporary prohibition in sexual life also causes love and longing between couples to increase.

Menstruation and Post-childbirth Bleeding

Menstruation is a natural type of blood that flows at regular intervals from a woman’s uterus after puberty. God has laid down certain rules in connection with this, as a concession to the woman, in consideration of her condition.

Menstruation usually lasts 3 to 10 days and nights, varying from woman to woman. Most women have a regular number of days for their monthly menstrual period. The number of days may fluctuate and the period might come a little early or a little late. So when a woman sees menstrual blood, she should consider herself to be menstruating. When it stops, she should consider herself clean. If more blood appears after her menstrual period has ended, but does not have the same color as menstrual blood, it should not be considered as menstruation.

Post-childbirth bleeding is the blood that comes during and after childbirth. It may begin to come 2 or 3 days before delivery and be accompanied by labor pains. There is no minimum limit as to how long a woman will bleed, but generally the upper limit is within 40 days.

Women are prohibited from performing certain acts while they are in this condition, such as follows:
     * She cannot pray (salat) after she begins to bleed and does not have to make up any missed prayers.
    * She cannot observe any obligatory (Ramadan) or supererogatory fasts. She must make up the obligatory fasting days after regaining her ritual cleanliness. If bleeding begins during a supererogatory fasting day upon which she had intended to fast, she must make it up.
    * She can do all pilgrimage rites except circumambulating the Ka‘ba (tawaf).
    * She should avoid mosques or places of worship, and cannot touch the Qur’an, whether the original or in translation. She cannot recite it from memory, but can read the verses of prayer and supplication with the intention of praying. (She cannot perform salat but can supplicate and recite the prayers mentioned in the Qur’an with the intention of saying prayers or making supplications.)
    * A man cannot have sexual intercourse with his wife while she has post-childbirth bleeding, for she is not allowed to make herself available to him. However, he can kiss, hug, or touch her anywhere besides the pubic region. It is better and highly advisable to avoid the area between the navel and the knees.
When a menstruating woman stops bleeding, she must perform a complete ghusl (major ablution). After this, she must resume praying and fasting, can enter the mosque, make tawaf, recite the Qur’an, and engage in allowable sexual intercourse. She must make up the fasting days that she missed during Ramadan, but not the prayers. The same rules apply to women in post-childbirth bleeding.

Istihadha (Non-menstrual Vaginal Bleeding)

In some women, bleeding never stops; in others, it continues for longer than normal. This blood is called istihadha. Likewise, any blood coming before puberty and after menopause is also considered istihadha.
A woman with this condition should calculate when her period would normally end, and then stop praying during the days of her calculated period and follow all of the other menstruation-related rules. For the rest of the days, her bleeding should be treated as istihadha. If she does not have a regular period or does not remember when it used to occur, but can distinguish between the two kinds of blood based on color, thickness, and smell (i.e., menstrual blood is dark, thick, and has a strong odor, while istihadha is bright red, thin, and less disagreeable in smell), she must act accordingly. If she does not have a regular period and cannot distinguish between the two types of blood, she must consider the blood coming for 3 to 10 days every month as menstruation and calculate it from the time she first noticed her vaginal bleeding.
There is no difference between a woman beset by istihadha and one who has a complete cessation of menstrual flow, except as follows:
    * If the first woman wants to perform wudu’ (ritual ablution), she should wash the blood from her vaginal area and then apply a menstrual pad or wrap the area with a clean rag on top of a wad of cotton to catch the blood. Any blood coming out after that is of no account.
    * She must perform wudu’ for every obligatory prayer.

Ghusl (Major Ablution)

Ghusl means major canonical ablution or a complete washing of the body. It becomes obligatory after sexual intercourse, even if only the head of the penis disappears into the vagina. Any discharge of semen, and the completion of menses and post-childbirth bleeding.
Taking ghusl every Friday before the congregational prayer is highly advisable, for the Prophet always did so. Before beginning ghusl, one should make the intention to perform it and, if one will pray after performing it, also the prayer.
Things Forbidden to a Ritually Impure Person
People who are in this state cannot pray, circumambulate the Ka'ba (tawaf), enter a mosque or place of worship unless necessary, or touch the Qur'an or any of its verses except with a clean cloth or something similar.
What Makes One's Ghusl Valid?
    * Rinsing the mouth thoroughly so that all of its parts are cleaned properly.
    * Rinsing the nose right up to the nasal bone.
    * Washing all bodily parts thoroughly, including the hair.
The best way to perform ghusl is as follows:
    * Having the intention (niyyat) to cleanse the body from (ritual) impurity while washing oneself.
    * Washing the hands up to the wrists three times.
    * Washing the private parts thoroughly.
    * Removing all filth from all bodily parts.
    * Performing ablution.
    * Washing all bodily parts three times, including the hair thoroughly. No part, even the size of a pinpoint, is allowed to remain dry. Rubbing and pressing the body is not obligatory.

First of all, let us have a look at the hadiths (saying or tradition of the Prophet Muhammad) about the subject:
According to the relation of Abu Hurayra, the Messenger of Allah (pbuh) stated as follows:
“Visit the graves because it reminds you of the hereafter.”1

According to the relation of Ibn Mas’ud, the Messenger of Allah (pbuh) stated as follows:
“I had forbidden you to visit the graves. Visit the graves from now on. It is because visiting the graves makes you consider the world unimportant and reminds you of the hereafter.”2
In the first years of Islam, the Prophet had banned visiting the graves because, in those times, people were not able to refrain themselves from the customs of jahiliyya (ignorance) completely yet and they could not get rid of some of their old habits. They committed some deeds which did not belong to Islam such as inappropriate talking, declamations and boasting with their famous relatives which had died.   
That issue is mentioned in a hadith related by Nasai as follows:
“Whoever desires to visit the graves can do it now; do not say a bad word (to that person)”. 
However, as people become adapted to Islamic rules and conducts in time, those kinds of concerns had diminished by themselves. Thereupon, the Prophet abolished the prohibition and allowed visiting the graves and he even encouraged it for the reasons such as “reducing the passion for the world, and breaking the apron strings and reminding the death and the hereafter.”
As for the issue whether women are permissible to visit the gravers or not, there are some hadiths that prohibit it and even become proof that it is haram (act or deed which is prohibited by Allah). For example, according to the relation of Abu Hurayra, the Messenger of Allah (pbuh) cursed the women visiting the graves.3
The following expressions attract out attention in the explanation of that hadith:

When women go visiting the graves, they mostly cry out, tear their clothes, hit themselves, do not respect to their husbands’ rights, and do not obey the Islamic veiling and they even go there by dolling themselves up. Because of those unfavorable behaviors, they were subjected to the curse of the Prophet (pbuh) to be kept away from the Divine mercy.

Some Shafi’i, Maliki and Hanafi scholars who used the hadith that we have mentioned above as a proof believe that visiting the graves by women is haram.
However, according to most of the Hanafi scholars primarily, and some Maliki and Hanbali scholars, women are permissible to visit the graves. The prohibition of women’s visiting the graves was in the time when visiting the graves was prohibited. The permission given later implicates not only men but also women at the same time.

Moreover, the Hanafi scholars use the following hadith which was related by Abd Allah Abu Mulaika as a proof for that issue:
“One day Aisha (may Allah be pleased with her) was returning from the graveyard.

“I asked her: ‘O, the mother of the believers! Where are you coming from?’
‘I am coming from a visit to the grave of my brother Abdurrahman.’, she answered.
I asked: ‘Did the Messenger of Allah (pbuh) not ban visiting the graves?’

She stated: ‘Yes, he banned visiting the graves, but he ordered it later.’”4
The hadith commentators call attention to these points in those hadiths: the permission the hadith gives is for the women who go out in veil, consider the hereafter, take lessons from the states of the people in the graves and leave hue and cry, beating their faces, tearing the collar of their clothes and saying bad words. And the ban put is for only the women who set unfavorable behaviors forth.   

In conclusion, it can be said that women, especially the young ones can go visiting the graves on condition that they are accompanied by old women such as their mothers or aunts or by men who are their relatives. Such a precaution is generally important in big residential areas more. Otherwise, while trying to perform a meritorious action, it will be unavoidable to commit sins and meet some undesirable situations. In fact, women do not repeat such visits all the time. It is possible and more favorable for them to send the prayers they will bestow to their dead relatives by reciting them at home. If those dead persons have faith, the spiritual presents, no matter where they are sent from, reach their spirits. The closeness or remoteness of the distance does not matter.

1 Ibn Majah, Janaiz: 47.
2 Ibn Majah, Janaiz: 47.
3 Ibn Majah, Janaiz: 49.
4 The Translation and Explanation of Sunan Ibn Majah, 4: 439
Mehmet Paksu Aileye Özel Fetvalar (Fatwas Peculiar to the Family)

There is nothing wrong with removing the hairs on the face for a woman because they are not naturel. So It is not forbidden to shave them. For more detailed information, please read the article.

Acting upon that hadith, fiqh scholars state that a woman with hairs on her face like a mustache and beard can remove them; however, they also state that thinning eyebrows and changing their natural forms, cutting the eyelashes and using false eyelashes are not permissible because teeth, eyebrows and eyelashes are organs. There is no drawback to removing the hairs on the face for a woman because they are not original; they are things that appear later. Similarly, there is no drawback to removing the hairs on the legs for a woman because they are not organs like eyebrows. 

When we look at the fiqh books, we see the following judgments:

– The hairs on the face that make  a woman ugly can be removed. If things like beard and mustache that are normally seen in men appear in women, it is permissible to remove them. 

“Ibn Abidin says beard and mustache are not natural in women therefore it is mustahab (recomended) to remove them! 

The best way to remove those hairs is not shaving but using natural depilatories like wax or powder.” ( Kadın İlmihali, Mürşide Uysal, p. 370) 

It is understood that it is recommended for a woman to make herself attractive for her husband. One of the wisdom of it is protecting her husband from the attraction of other women. 

As for the hairs between the eyebrows and around them: 

“There is a normal form of the eyebrow of a woman. The hairs that are not normal, that seem ugly and make a woman ugly and therefore disturbing her can be removed. It is not permissible to thin the normal eyebrows and to change the places of the eyebrows in order to be up to date.” (Prof. Dr. Hayreddin Karaman) 

The judgment about plucking the hairs on the face, thinning the eyebrows and lengthening the eyelashes of women has kept Islamic scholars busy a lot. Regarding this hadith of Hazrat Prophet (pbuh) “A woman who plucks or has the hairs on her face plucked is cursed by Allah” (Bukhari, 'Libas', 84; Muslim, 'Libas', 120), Islamic scholars have discussed what acts that expression included." 

According to most of the scholars, it is permissible for a woman to remove the hairs that are not natural for a woman (like beard, mustache), to wear make up and to remove the scattered hairs around her eyebrows (between the eyebrows and around them) in order to seem beautiful for her husband with the permission of him; the prohibition in the hadith is to remove her hairs on the face and to pluck her eyebrows when she goes out and for non-mahram men. 

Consequently, it is better to understand the plucking that is prohibited in the hadith not as the hairs that appear later as a result of an illness and that make the face ugly (like beard and mustache) but as thinning the eyebrows or plucking the hairs of eyebrows to move them upwards in order to seem beautiful for others. 

Man needs to show respect to the body that his Lord entrusted him to the extent that he believes in Allah and needs to thank Him for His bounties. Therefore, when a Muslim woman maintains the beauty that Allah gave to her face, it shows her respect to Allah; and when she adds more beauty to it by reflecting the spiritual luminescence of the peace of her, it shows her love towards allah, the Exalted, the owner of that face. (Dr. Jale Şimşek)

As the Holy Quran clearly indicates, the first human being was Adam (PBUH). Allah Almighty created him from soil and gave him spirit. The Divine wisdom created Eve in order for Adam (PBUH) to be a life companion and for human race to increase in numbers.

In the first verse of the Surah An-Nisaa, this creation is stated as, O humankind! In due reverence for your Lord, keep from disobedience to Him Who created you from a single human self, and from it created its mate, and from the pair of them scattered abroad a multitude of men and women.

While interpreting this verse, what is generally said is as follows: Allah Almighty created Eve from Adams left rib. In the meantime, Adam took a little nap. As soon as he awoke from his sleep, he saw Eve beside him. He was first surprised and then a familiarity and warmth took place between them.

This point is clearly revealed in some hadiths. Below are the some hadiths with regard to this matter:

Abu Hurayra reported that the Messenger of Allah (PBUH) said, "Treat women well. Woman was created from a rib. The most crooked part of the rib is the top part. If you try to straighten it, you will break it. If you leave it, it remains crooked. So treat women well." [Agreed upon>

In a variant in the two Sahih collections, "A woman is like a rib. If you straighten it, you break it. If you wish to benefit from her, you can benefit from her in spite of her crookedness."

In a variant in Muslim, "Woman was created from a rib, and you will never find any means to straighten her. If you wish to benefit from her, you can benefit from her in spite of her crookedness. If you try to straighten her, you will break her, and breaking her means divorcing her."

Abu Hurayra stated, "The Messenger of Allah (PBUH) said, 'The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.'" [At-Tirmidhi>

Hadith points to both physical creation of female gender and the structure of their traits, character, and nature. Eve was the first woman. Allah Almighty, as a token of His wisdom, created her from a part of Adam (PBUH). All men and female to come were reproduced from these two human beings.

We cannot exactly know what wisdom and what sort of a law of creation in the creation of Adam and later Eve took place. Apart from demonstrating Divine wisdom, this creation also shows that father is primarily and mother is secondarily important. That is, since sperm, which forms the baby comes from father. He is the primarily important. As the late Elmalılı Hamdi Yazır puts it; since it is male who causes the baby to develop first through his sperms, female is secondarily important. (1)

Furthermore, the creation of Adam and Eve is completely an exceptional case. We need to point out the fact that according to men of science, in each cell of human being has been programmed characteristics of all of his/her organs. Whatever was to be created, the characteristics pertaining to this are allowed to appear, whereas the rest are repressed. In the light of this fact, in the creation of Eve, a cell from Adams rib may have been the basic cell out of which Eve was created. This could have been a cell in a hair or in lungs. Divine wisdom determined that to happen like this.




(1). Hak Dini Kur'an Dili, 2:1274.

On this point, there are two verses in the Holy Qur’an. In these verses, Allah Almighty clearly announces:



“O (most illustrious) Prophet! Tell your wives and your daughters, as well as the women (wives and daughters) of the believers, to draw over themselves some part of their outer garments (when outside their homes and when before men whom they are not forbidden to marry because of blood relation).” (Al-Ahzab Surah, 33:59) “And tell the believing women that they (also) should restrain their gaze (from looking at the men whom it is lawful for them to marry, and from others’ private parts), and guard their private parts, and that they should not display their charms except that which is revealed of itself; and let them draw their veils over their bosoms…” (An-Nur Surah, 24:31)



In the verses it is not clearly indicated how believing women should veil themselves, and what places of them could be seen. However, this hadith interprets the verses as follows: The Prophet Muhammad (PBUH) told his sister-in-law, Asma: “O Asma! It is not permissible for a woman to show the parts of her body to strangers apart from her hands and face while she is having her monthly period.” (Abu Davud, Libas, 33)



That a Muslim woman at the age of puberty should cover her hair is both Allah’s (SWT) and the Prophet’s (SWT) order. That is, it is a universal obligation to cover the head in a way the face would be open and to cover the neck and breast. As to unveiling oneself, it means abandoning an obligation and therefore impermissible. She becomes sinful and is to be held responsible since she does not pay any heed to the command of Allah (SWT) and the Prophet (PBUH). This sinful person must repent and ask for her forgiveness from Allah (SWT) in order to get rid of her sin.



“They are also the ones who, when they have committed a shameful deed or wronged themselves (through any kind of sinful act), immediately remember God, and implore Him to forgive their sins – for who will forgive sins save God? – And do not persist knowingly in whatever (evil) they have committed. Such are the ones whose reward is forgiveness from their Lord and Gardens through which rivers flow, to abide therein. How excellent is the reward of those who always do good deeds!” (Al-i Imran Surah, 3:135-136

Therefore, in order for repentance to be accepted or for sin to be forgiven, one needs not to be insistent on this sin without any excuse.



Here is a hadith interpretation on this point:



“When a believer commits a sin, there appears a black spot in his heart. If he withdraws from that sin and ask Allah (STW) for his forgiveness, his heart will be cleansened from that black spot. If he insists on sin, the black spot becomes larger. It is in this sense that sin covers the heart which reads in the Qur’an.”(Ibn-i Mace, Zuhd, 29)

The saying “Within each sin is a path leading to unbelief.” expresses a significant reality. A person who keeps committing a sin becomes used to that sin in the course of time and finds himself in a way not to abandon that. This habit drags him along greater spiritual dangers. He starts to believe that this sin has no punishment in the Hereafter and there should not be Hell at all. (The Letters, Bediuzzaman p, 22)*



In order for this person not to come face to face with such a danger and not to be deceived by the Satan, he needs to pull himself together and abandon that sin, which will result in his repentance.



* Trans. Şükran Vahide, Sözler Publication, Istanbul.



Source: Mehmed Paksu “The Questions that The Modern Age Brings”

The performance of five prayers in congregation (jamaah) is sunnah muakkadah (something that the Prophet (PBUH) always did) in a degree equal to wajib (almost fardh) according to Hanafi School. According to Shafii School it is fardh kifayah (fard that if performed by some (a sufficient number), the obligation falls from the rest) whereas according to some Maliki scholars it is fardh ain (a compulsory duty for every single Muslim). However these judgments are for men. Women do not have to perform prayers in congregation. They may, but it is not a religious obligation.

In their homes, women can perform prayers in congregation by following the imam. However, the judgment for performing prayers in mosque is different.

According to a hadith related in Muslim our Prophet (PBUH) said "Don't prevent your women from going to the mosque when they seek your permission. (1)

As a matter of fact women used to perform prayers in the mosque behind the row of men in a separate row when our Prophet (PBUH) was alive. However, after the death of our Prophet (PBUH), it did not go on like that very long. The Sahabahs (Companions of the Prophet (PBUH)) did not consent to womens going to the mosque. Hadrat Aisha said: "If the Prophet (PBUH) had lived now, he would have forbidden women to go to the mosque as Bani Israil did."(2)

What made Hadrat Aisha say the sentence above was the extremism in their clothes and appearance. Some women started to come to the mosque by wearing perfumes or ornamented clothes and attracting attention. Imam Ayni who translated and explained Bukhari said the following related to Hadrat Aishas above-mentioned sentence: "If Hadrat Aisha had seen the bidahs (innovations) and prohibited things the women of our time performed, she would have said something more severe. Furthermore, the innovations that women of that time performed may be only one out of one thousand of todays women."

While one of the Shafii Scholars, Imam Nawai said, "For a woman there is no better place than her home even if she is old, Abdullah bin Mas'ud (May Allah be pleased with him) said " a woman is awrah (needs to be covered). The time when she is nearest to Allah is when she is at home pointing out that the mosque of the woman was her home.

In a hadith our Prophet (PBUH) said the following about the most rewarding prayer of a woman:
"The prayer a woman performs in her house is more rewarding than the one she performs in the yard of her house. The prayer she performs in the yard of her house is more rewarding than the one in the mosque in their district. Their houses are better for them. (3)

(1) Muslim Salat: 135.
(2) At-Tafseeru'l-Kurtubi, 14: 244.
(3) Macmau'l-Anbur, 1: 109.
 

First of all it is not true that she cannot talk with anyone.

A woman who has been waiting for the iddah of divorcement, the maintenance payment is obligatory upon her husband. For this reason it is not necessary for her to go out. It is her husband’s responsibility to look after her. “And turn them not out of their houses, nor shall they (themselves) leave” (At-Talaq, 65/1)

A woman, who has been waiting for the iddah of death, may have to go out for working because of the death of her husband (maintenance payer).

IDDAH

The definite number and the latest limit for it. Community. According to the Islamic Law(Fiqh), the period of time that a woman must wait to remarry as a consequence of nullification of her marriage with her husband because of death, divorce or one of the reasons of annulment.
The time for waiting (Iddah) can change depending on the reason why a marriage ends.

1) If the marriage ends as a consequence of the death of the husband, the time for Iddah is four months and ten days. As a matter of fact, this Ayah (verse) in the Quran explains the issue “Those of you who die and leave wives behind, let these wait by themselves for four months and ten days al-Baqarah, 2/234).
2) The iddah time for a woman who is pregnant is till she gives birth to. The rule is fixed no matter if the marriage ends because of divorce or the death of the husband. In the Ayah, “And those who are heavy with child their appointed time is when they have laid down their burden”  ( at-Talaq, 65/4).
If the pregnancy has occurred outside marriage and if, of course, the woman wants to marry the father of her child, she can marry immediately. According to Hanafis and Shafis, she can marry immediately but the intercourse is delayed till the birth. In a relationship outside marriage, if it is not known whether the woman is pregnant or not and if she wants to get married to another man, she must wait till she menstruates for once. If the woman never menstruates because of her age, it is enough for her to wait for a month.

3)  The waiting time for a divorced woman, if she is not pregnant, is the time for three periods. It takes place in about three months for women who have normal periods:
“Divorced women shall wait by themselves for three Periods” (al-Baqarah 2/228)

4) The waiting time for younger and older ones who do not have periods is three months: “As for your women who have despaired of further menstruating, if you are in doubt, then their waiting period is three months as well as those who have not yet menstruated.” (at-Talaq, 65/4). Accordingly, the waiting time for women who have not menstruated yet and have despaired of further menstruating is three months after divorcing.

If an official marriage ends with a returnable one or an irrevocable one, the woman has a right to demand alimony. Namely, the husband she divorced must look after her. However, if the marriage ends as a consequence of her husband’s death, the woman cannot take alimony because the man in charge of giving alimony is dead. The goods he left behind, according to the rules of inheritance, belong to heirs of him.  
His wife, if she has children from her husband who died, has the right to take one-eighth of the inheritance, if she does not, she takes one-fourth. It is possible for her to maintain her life by using that right of her instead of demanding alimony. Moreover, if the woman has goods or property belonging to her or she can take mahr (precious things or Money she took while marrying) that she did not take before and they are the protective rights for women.

In that case, the effects of marriage keep on during the waiting time. After the waiting time, the relationship between the woman and the man is cut off. If a man divorces a woman with three Talaqs, it is not possible for him to remarry her without Hullah any more. If he divorces her for one time or twice, spouses can be reconciled in the returnable divorcing during the waiting time and there is no need to re-do the marriage contract. After the waiting time (Iddah), the returnable divorce turns into a fixed one. But spouses can get married again with a new marriage contract. The marriage goes one with two rights of divorce if only one divorce has taken place, and with one right of divorce if two divorces have taken place.

Allah created each person with a separate beauty. The beauty in which the seal of oneness is read on the face of human beings is the beauty that is inherent and natural. It is a sign of being a slave of Allah to keep it, to thank Allah for the characteristics and beauty he owns and be content with what Allah has granted.
Therefore a person should not make any changes in his/her body if it is not something vital or obligatory. Our Prophet (PBUH), who prohibited to make changes in the human body without any real necessity, said Allah had cursed “those women who tattooed and who have themselves tattooed, those who pluck hair from their faces and those who make spaces between their teeth for beautification” for changing what Allah has created and warned them.(1)
By acting upon this hadith the fiqh ulama said it is permissible for a woman on whose face a beard or mustache grows to remove them; however it is not permissible for a woman to make her eyebrows thin, to put them out of their natural state, to arrange the eyelashes, to use false eyelashes. Teeth, eyebrows and eyelashes are like organs. There is no drawback in removing the hairs by a woman on her face that grow later and that were not present in the beginning because they are not like eyebrows or eyelashes. Similarly, there is no drawback for women to remove the hairs on their legs. For they are not counted as an organ like eyebrows.

In the books of fiqh (Islamic Law) we see the following principle:

-The hairs on the face which make women look ugly, are removed. If such hairs as beard and mustache, which are peculiar to men, grow on women's faces, it is permissible to remove them.

“Ibn-i Abidin stated that beard and mustache were not of the creation (fitrat) of women (not natural for them), therefore (if they grow) it is good (mustahab) to remove them. 

Shaving is not the best way of removing those hairs, but the best way is through such medical methods as epilating wax, powder, or the like.” ( Kadın İlmihali, Mürşide Uysal, p. 370) 

As for the hairs between or around the eyebrows:

“There is a normal form of female eyebrow. The extra hairs which exceed this form, and which seem ugly and make the woman look ugly and therefore disturb her, can be removed.

"Shaving is not the best way of removing those hairs, but the best way is through such medical methods as epilating wax, powder, or the like.” ( Kadın İlmihali, Mürşide Uysal, p. 370)

But, it is not regarded permissible to make normal eyebrows thinner by following the fashion, or to change their position...” (Prof. Dr. Hayreddin Karaman) Islamic scholars have thought for a long time about what the religious decree is for women's plucking the hairs on their faces, making their eyebrows thinner, and making their eyelashes longer. It has been a matter of much discussion among Islamic scholars what deeds the expression in the following hadith of the Prophet includes: “May Allah damn the woman who plucks her facial hairs and who has them plucked.” (Bukhari, 'Libas', 84; Muslim, 'Libas', 120).

According to the majority of scholars, if such hairs as beard and mustache, which are not peculiar to women, grow on her face, it is permissible for a woman, with the intention of looking beautiful to her husband and with his permission, to remove them, to make up in order to be more beautiful, to remove the scattered hairs around her eyebrows (around and between the eyebrows); and the prohibition in the hadith is about women's plucking her facial hairs and her eyebrows in order to go out and to be seen more beautiful to the strangers.

The Malikis (one of the rightful sects in Islam) and some scholars, though, view it as changing the creation and therefore do not see it in any way as permissible or they see it as ominable (makrooh).

As a result, it is more appropriate to understand the prohibition in the hadith of plucking hairs as prohibition of removing hairs of eyebrows in order to make them thinner and change their place with the intention of looking more beautiful to others; rather than removing facial hairs (beard, mustache hairs) which grow later as a result of an illness or any other malady and which make a woman's face look ugly.

It is a requisite of belief in Allah that humans should respect the blessing of the body which Allah has given them as trusts, and that they should reciprocate His blessings by offering thanks. It is an expression of the love that a Muslim woman feels for Allah that she protects the beauty Allah has given to her face without distorting it and thus respects His work of art, and adds beauty to her beauty by reflecting the gleams of peace of spirit and of heart onto her face.

Dr. Jale Şimşek

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Beard and mustache were not of the creation (fitrat) of women (not natural for them).

Is it halal (lawful or permitted) for a woman to wear a wig, cut or dye her hair?

We do not know any prohibitions preventing women from working. However, there are some rules a woman must obey while working. If she does not obey these rules, she will commit haram (act or deed which is prohibited by Allah). It is haram for a woman to display her hair to men whom she is religiously allowed to get married.

There is no discrimination between man and woman in point of being human in Islam; both of them are the addressee of Allah’s commands and prohibitions equally. Whether man or woman, all people are charged with improving the world life and worshipping Allah here. As there is no difference between man and woman in point of humanity and worshipping Allah, there is also no discrimination between man and woman in point of basic rights and responsibilities.

Basic rights and freedoms acknowledged to men are also given to women at the same degree. Therefore, there is not any discrimination between men and women in point of basic rights such as living, preserving and improving physical and spiritual existence; personal freedom and security; freedom of conscience, religious belief and opinion; rights of property and management; rights of making assertion and defense as being a plaintiff or a defendant before judgment courts through benefiting from legal means and ways; right of being treated with equity and justice before laws; law of inviolability of residence;  preservation of dignity and honor; right of marrying and starting a family; privacy and immunity of private life; assurance of subsistence.

Mentioning (Qur’an, The ExaminedOne (Al-Mumtahinah); 13 (60: 13)) of the Prophet’s taking the oath of allegiance from women in the Noble Qur’an manifests the freedom of the volition of women in Islam clearly. Therefore, being a woman is not a reason restricting the qualification of right and qualification of act. In case of violation of her rights by her husband or someone else, women have the right to having recourse to the court and demand the injustice to be eliminated.

An important part of the discussions about the position of women in Islam and their rights focalizes on the points of women’s entering the social life, working and undertaking public tasks.

According to Islam, as a rule, woman can work inside her house or outside; she can help her husband in providing the needs of her family. According to the conditions and needs, it is possible for the spouses to change their roles in the family life. The important thing is spending the life in peace and order and individual’s undertaking the responsibilities which are suitable for their opportunities and abilities in a well- balanced way in supplying the needs. The Prophet’s giving the inner responsibilities of the family to his daughter Fatima and the outer tasks to his son-in-law Ali is not a restricting rule aimed at forming a family model for Muslims but a solution in the sense of a suggestion based on customs and habits.

Besides, contributions of a housewife to her family and the society are so important that they cannot be underrated.

Women have equal positions with men in financial and commercial fields, they are not exposed to any restrictions because of being women and they have all rights and authorities men have in the fields of commercial and loans law. Working and earning were encouraged in Islam without making discrimination between men and women and it is stated “That man can have nothing but what he strives for” (Qur’an, The Star (An-Najm); 39 (53: 39))… “To men is allotted what they earn, and to women what they earn, but ask Allah of his Bounty.” (Qur’an, The Women (An-Nissa); 32 (4: 32)).

When the subject is about working, discrimination between women and men is not in question in the verse “O you who believe! Do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you” (Qur’an, The Women (An-Nissa); 29 (4: 29)) and in the hadith “It is better for one of you taking his rope and loading upon his back a bunch of woods, bringing and selling them than begging” (Bukhari, Buyu: 5) that are about trading.

On condition of holding to general principles which our religion has set in relationships among people concerning to the commerce world such as frankness, honesty, reliance, truthfulness, keeping one’s word, holding to rules and agreements, not exploiting the opposite side’s weakness, ignorance, being in straits; everyone -man or woman- has the right of getting earnings in halal (permissible) and legal ways.

Under the light of the explanations above, we can say that women can both work and cannot work. If there are proper conditions, they can work; if not, they cannot work.

One of the main conditions for a woman to work in a workplace is that she should not be prevented from being veiled (in Islamic way) and her dignity and sedateness should not to be scorned. At the same time, there should be other people in that working place and a woman should not stay alone with a man.

For, the Prophet has stated that if a woman stays alone with a man, their third one is Satan. Besides, in such a staying alone, solitude occurs and the man is required a pecuniary punishment such as an equal mahr (portion paid by the groom to the bride for marriage), and a religious punishment such as a rebuke is entailed for the woman.

So, a woman, who has to work since she is in need, can work in an honorable work place where her veiling, chastity and dignity are not harmed. She can be in a dialog with the stranger men in her veiling and dignity in a serious manner. If those conditions are not supplied in a place, then there are not suitable conditions for a woman to work there.

Actually, obligation for working and earning (money) is for men. Women stay home and look after their children and men have to work outside and meet women’s needs. The conditions we mention are for the women who are in need and do not probably have such protectors. A woman whose husband does not let her work does not have the right to work. She has to get by with her husband’s earning or her husband’s permission is required.

There is no harm in working of a woman in the house or workplace of a stranger man if it is in the way Islam orders; namely, if she works with some other women or if she works in an open area. But, if she has to stay with a stranger man alone in a closed place, it is haram since solitude occurs (Al- Fiqh ala’ al- Mazahib al Arbaa, c.3 p.125).

It is permissible for a Muslim woman to go out inside city if she wears clothes ensuring tasattur. However, it is not permissible for a woman to set out on a journey alone.
First, let us take a look at the Hadiths which are related to the issue:
Abu Said al-Khudri (may Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) said: “It is not lawful for a woman believing in Allah and the Hereafter to undertake a journey extending over three days or more, except when she is in the company of her father, or her son, or her husband, or her brother, or any other Mahram.”1
The issue is reported in another account as two days:
Abu Said al-Khudri reported: “Allah's Messenger forbade a woman to undertake a journey extending over two days but with her husband, or with a Mahram”2
The issue is reported in another account as one day:
Abu Hurayrah reported Allah's Messenger (pbuh) said: It is not lawful for a Muslim woman to travel a night's journey except when there is a Mahram with her.3
Giving this Hadith as a proof, Imam Awzai and Abu Layth say the following:
“It is not lawful for a Muslim woman to travel one-day journey without accompanied by a Mahram with her. However, if the distance is shorter than one-day journey, she can go alone.”4
While explaining those Hadiths, the Hadith scholars say the following:
According to Hanafi School, a Muslim woman without accompanied by her husband or a Mahram must not travel extending three-day distance or more. However, it is permissible for a Muslim woman to go by herself for a distance less than that without those mentioned-above with her. Also in Hidaya it is said that it is Mubah for a Muslim woman to travel alone for less than three-day distance without accompanied by a Mahram. 5
Imam Ayni also talks about this question and its answer related to that matter: if you said “Aisha traveled alone, without accompanied by a Mahram, Acting upon it, a group from the scholars said a woman could travel without accompanied by a mahram”,  I would say to you: “Since Aisha was the mother of all believers, she was Mahram to all. Whoever traveled with her, he or she would be a Mahram. This rule cannot be valid for the other women. That answer belongs to Abu Hanifa.6
As far as it is understood from all those narrations and reports, a Muslim woman cannot travel a three-day journey without accompanied by a Mahram such as her husband or father, brother, son, and uncle. It is not permissible. However, she can travel alone for a distance less than that. The Ijtihad (judicial opinion) of Imam Awzai which says that a Muslim woman cannot travel even one-day journey without accompanied by a Mahram seems more important in terms of being cautious. Here, by “outside the district”, it is meant outside the city. There is no limit in Hadiths about how many days a Muslim woman should travel alone inside the city because the inside of the city  is residential district; it is thought that it is secure.
However, sometimes there can be urgent cases for journeys outside city for a woman. Today, after possible measures are taken, it means that it is secure and they can travel alone since they will travel by bus, train, and plane. In those cases, there is no harm to travel alone. As it is mentioned above, there is an urgent case.
It can be evaluated in the same category when a Muslim woman gets into a cab alone inside the city. Even if the inside the cab is seen, the woman who gets into a cab is alone with the driver. Thus, she should prefer to sit in the back seat. On the other hand, as it is possible to come across with evil-minded drivers, it is also possible to be addressed in a bad way by drivers. In order to prevent those kinds of cases from happening, she should use her mind and try not to meet those kinds of people. After all, it is the best for a woman not to prefer getting into cabs unless she has to.
As for the issue of Hajj:
For someone to be considered as responsible for Hajj duty, he or she must be a Muslim, sane, mature, free, and capable. To be capable means that she or he must have financial possibilities and health. For that reason, one must have financial possibilities to be enough for himself and persons for whom he is responsible till he returns from Hajj; he must not have a disease or handicap  preventing him from going to Hajj, and there must not exist a life-threatening situation on the way to Makkah (the way should be secure and clear).
Furthermore, women must travel with a Mahram (first degree relative) or their husbands. If someone who has neither husband nor a Mahram and has the other conditions of Hajj wants to perform Hajj, which is Fard, she can perform Hajj together with trustable women in accordance with the sect of Shafii; there is no need to make fake marriages for it.
Hajj is not fard for those who do not fulfill those conditions mentioned-above. If they had possibilities to perform Hajj and later lost those possibilities, they would still be responsible for the duty of Hajj. For example, if a rich person, after the time of Hajj, is caught with a chronic disease, he or she has to send someone in place of herself or himself. For that reason, a Muslim should perform the Hajj duty as soon as possible and at the earliest opportunity.
According to the sect of Shafii, for Hajj can be obligatory (wajib) for a woman, she needs to go together with a Mahram or her husband, or a few trustable women. Namely, if a woman has a Mahram or husband, she goes together with them to Hajj, if she does not, then she can go to Hajj together with a few women. If she cannot find those mentioned-above, she does not have to go to Hajj even if ways are safe. However, if she still wants, she can go. If a woman performed Hajj, which was Fard, and wants to go for nafilah (supererogatory) hajj, she just can go with her husband or a Mahram. It is not permissiblel for her to go to Hajj even together with women.
footnotes:
1. Muslim, Hajj: 423.
2. Muslim, Hajj: 416.
3. Muslim, Hajj: 421. Tirmidhi, Rada: 14.
4. Umdatu’l-Qari, 7: 130.
5. İbn Majah Translation, 8: 69. Tuhfatü’l-Ahwazi, 4: 332.
6. Umdatu’l-Qari, 7: 128.
Mehmed Paksu

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Can a woman perform the duty of Hajj or Umrah without a mahram?

There are two verses in the Quran on this issue. In these verses Allah (swt) says clearly: 

“O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (when out of doors)” (1)

“And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public> beyond what may [decently> be apparent thereof; hence, let them draw their head-coverings over their bosoms.” (2) 

In the verses, believing women are not told exactly how to veil and which parts to show. But this hadith (word of prophet Muhammad) explains the verses. Hz. Muhammad (pbuh) told to his sister-in-law Hz. Asma, “O Asma! It is not correct for a woman to show her parts other than her hands and face to strangers after she begin to have menstruation.” (3)

Therefore it is a must for a Muslim lady reaching to puberty to cover her head, told by Allah and His messenger. It is fard (religious duty) to cover the head except the face part, the neck and the chest. And to show them is haram (forbidden) since it means quitting a fard. The ones who do not cover become committing sin and take a big responsibility since they don’t obey the command of Allah and His messenger. A person becoming a sinner repents to be cleared from his sin and begs Allah’s pardon. 

“And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!” (4)

So for a sin to be forgiven we are required not to insist on it when there is no excuse.

A hadith on this issue tells: 

“When the believer commits a sin, a black spot appears on his heart. If he repents, quits that sin and asks for forgiveness from Allah, his heart is cleaned from that spot. If he goes on the sin, that spot gets bigger. There the ‘covering of the heart by the sin’ taking place in the Quran indicates this.” (5)

“There is a road to the kufr (disbelief, denial) in every sin” expresses an important truth. Such that, a person insisting on a sin gets used to that sin by time and becomes unable to quit it. This addiction leads him to the bigger spiritual dangers. It goes to the belief of sin’s not having a punishment in the afterlife, and even to the belief of there should be no Hell. (6) 

In order not to be exposed to such a danger and not to be deceived by the Satan we should quit our sins and pull ourselves together.

1) Surah (chapter) of Ahzab (The Allies), 59. 

2) Surah of Nur (The Light), 31. 

3) Abu Dawud, Libas: 33.

4) Surah of Âl-i-Imran (The Family Of Imran), 135-136. 

5) Ibn Maja, Zuhd: 29.

6) Lem'alar, p. 7; Mesnevî-iNuriye, p. 115. 

Mehmet Paksu

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The limit of tasattur of woman is designated in the Holy Qur’an as follows:

Does a women have to wear full sleeve clothing in the home?

Can the hair of a woman be uncovered while her husband performs salah in the same room?

Chastity means moral virtue and maturity that enables one to refrain from derogatory behaviors in the eyes of Allah and people, by resisting one’s desires. And honor means, with its general meaning, the sum total of values that shape one’s moral characteristics and which is the reason of respect for the person himself and his close relatives. Honor, with its peculiar and narrow meaning, means chastity and purity in terms of sexuality.

Chastity and purity, with their both meanings, are amongst people’s main rights in Islam and attacks against them are deemed as crimes and sins; and they are subject to worldly and otherworldly sanction. Prohibition of fornication and of what may lead to fornication, and orders and regulations about hijab (covering) are indeed actions aimed at protection of individuals’ chastity and honor, and social moral values.

Slandering a chaste woman is called “Qazf” in Islamic terminology.

Qazf literally means throwing something hard, throwing words out of mouth, aspersing and slandering one’s chastity. It is a law term which means accusing an innocent man or woman of fornication, with words such as “you fornicated…” or “you fornicator”. Qazf is one of the great sins. On the issue, Allah stated “Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty” (an-Nur, 24:23). The Prophet (pbuh) counted qazf amongst seven factors which led one to destruction in his Hadiths. (Bukhari, Wasaya, 23).

The punishment for qazf is flogging him/her eighty times and rejecting his/her witnessing: “And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations), flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors” (an-Nur, 24:4). Accordingly, the crime of slandering one with fornication is valid only when the accuser accuses one of fornication and he can bring at least four witnesses to prove that crime.

Stripes are hit on not a specific part of the body, but on various parts of body. Besides, outer clothes such as coats and mantles of the criminal are taken off.

That the person slandered is “muhsan” means that s/he is free, sane, pubescent, Muslim and innocent.

If a person admits to have slandered and attempts to retract, it is not accepted and s/he is punished.

If a person slanders one with anything other than fornication, such as sinfulness, infidelity or maliciousness, s/he is sentenced to the penalty, if there is, established by the Islamic state.

Even if a person punished because of slandering repents, his/her evidence is not accepted. (see: an-Nur, 24:4). However, s/he gets rid of sinfulness. On the other hand, according to Shafiis, s/he both gets rid of sinfulness and his/her evidence is accepted from then on. (see: al-Qurtubi, al-Jami’fi Ahkam al-Quran, Beirut, 1965-1966, XII, 190-195; Elmalili Hamdi Yazir, Hak Dini Kur’an Dili, Istanbul 1936, IV, 3478-3483).

Disinterested criteria have been employed in proving crimes for which there are severe penalties such as fornication in Islamic law in order to protect especially indispensable values; and those crimes were not punished until they were proved. This attitude is an important precaution taken in order to prevent wearing out the institution of family and tainting individuals’ chaste and honor easily. Indeed, since people are very careful about their honor and chaste, in other words, since people’s chaste resembles an untainted, clean and white floor, any gossip on the issue is very effective and causes a state of victimization which cannot be compensated for that person. Islam laid down serious conditions of proving for such a serious accusation in order not to give rise to such gossips and to prevent judging by suspicion and prejudice. When the crime is impossible to prove with precise evidence, Islam orders people to keep silent and to keep their personal judgments and information to themselves.

All of the other kinds of slanders and calumnies apart from fornication that is aimed at chaste and honor are also forbidden by the Quran and sunnah, criticized and, even though declared to require responsibility, is not punished; and it is left to the community’s initiative to take necessary precautions on the issue. In this sense, it is possible and necessary for communities to make some lawful regulations and find various solutions in accordance with their era and social conditions in order to protect their peace and unity. As a matter of fact, it would not be appropriate to leave the prevention of gossips, wrong information and slanders solemnly to religion’s and social structure’s way of sanction. Law system’s supportive precautions on the issue always play an important role.

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According to medical data and to the majority of Islamic jurists, a pregnant woman does not experience menstruation. Therefore, if a pregnant woman experiences bleeding, she is responsible for performing her prayers and fasting as it cannot be the bleeding of menstruation. On condition that she takes ritual ablution as subject to the regulations of the mustahaza (excused), she can perform the prayers, handle the Qur'an, read (recite) it, and she can enter a mosque.
As soon as the pregnant gives birth, she becomes nufasa (being in the state of recovery from childbirth). When bleeding stops and she takes ghusl (complete ablution of the body), she becomes subject to the normal regulations and fulfills her religious duties accordingly. (Orhan ÇEKER)
The blood of istihaza (excuse) does not prevent fasting, or performing the prayers. It does not pose hindrance against sexual intercourse, either. Women in the state of istihaza are accepted as excused. They perform their worships in compliance with the regulations to which the excused are subject. In the Era of Bliss, one day a woman came to Prophet Muhammad, peace and blessings upon him, and asked:
“I continuously bleed; shall I stop performing prayers?” The Prophet said in response:
“No, it is because of an illness in the blood vessel, not menstruation. When your period comes, stop praying; when your period passes, take ghusl (complete ablution) and cleanse yourself, and after that perform your prayers by taking ritual ablution separately for each one of the five daily prayers. Continue doing it until menstruation period comes again.” That narration clearly shows that the state of istihaza is subject to the regulations belonging to the state of excuse. (Mehmet Dikmen)
ISTIHAZA
The blood that comes for less than three days or more than ten days from the sexual organ of a woman who experiences menstruation. The blood that comes during pregnancy and the blood that continues for more than forty days after childbirth is the blood of istihaza. Again, the blood that comes from the sexual organ of female children under the age of nine and the women who are older than fifty five years and who have stopped menstruation is accepted as the blood of excuse.
The blood of istihaza is like blood that is discharged from any organ of the body. With it, only ablution is annulled. If it continues, that person is accepted as excused. Such a woman takes ablution and performs the prayers and fasts. Such a situation does not pose an obstruction against worship and sexual intercourse between the spouses. If the istihaza blood continues for a complete time period of a prayer without stopping and without giving the opportunity to perform the prayer, and ifit recurs in each prayer time at least for once after that, then that person is accepted as excused.
The excused takes ritual ablution at each prayer time (five times in a day). As long as no other state which annuls his/her ablution takes place, his/her ablution remains valid until the next prayer time starts. That the blood of excuse continues in the mean time does not annul the ablution, nor does it hinder worshipping. (ash-Shawkani, Naylul-Awtar, Egypt, n.d., I, 253, 321).
According to Abu Hanifa, the ablution of the excused is not annulled with the coming of a prayer time, but with its going. According to Abu Yusuf, the ablution of the excused is annulled with both the coming and the going of the prayer time. For example, the ablution taken after the sunrise, according to Abu Yusuf, is annulled with the coming of the noon prayer. (see the article Excuse)

According to Imam Shafii, the excused should take ablution for each prayer s/he performs; his/her ablution ends when the prayer s/he performs ends.
In conclusion, as the blood of istihaza is discharged as a result of a disorder in the genital, that person is subject, in general, to the regulations by which the excused abide. (al-Qasani, Badayiu's-Sanayi', Beirut 1402/1982, I, 39 et al.; Ibnu'l-Humam, Fathu'l-Qadir, Egypt, 1389/1970, I, 179- 185; al-Fatawa'l Hindi,  Beirut 1400/1980, I, 37-41).
Şâmil İA

Islam has given an esteemed rank to women. Allah Almighty announces in a verse, Should one of them, or both, attain old age in your lifetime, do not say "Ugh!" to them (as an indication of complaint or impatience), nor push them away, and always address them in gracious words. (Al-Isra Surah, 17:23)

The Prophet Muhammad (PBUH) announces, Heaven is under the feet of mothers. Let us touch briefly on the objection that some put forward saying there is o equality between men and women in Islam.

Allah Almighty has instances of wisdom in infinite numbers. He creates in whatever way He pleases. He may give some people different capabilities and talents from others. No creatures can ever interfere with this will.

Allah Almighty has not created men and women equally in all ways. To try to make these two genders equal in every way is only possible to change the nature of genders, which is impossible. The male and female natures differ from each other in many ways. Considering the fact that judgments are made on behalf of majority, we can say that: men are superior in terms of strength, courage, and boldness whereas women are superior in compassion, tenderness, and fidelity. Both men and women may excel each other at some ways. Within family, the excelling sides of both are combined and thus the needs and happiness of the family are met.

Since men are superior in strength, Allah Almighty, in the first place, has held men responsible for the family and protecting them from any kind of danger both physically and spiritually. This truth has been clearly written in the Holy Book: Men (those who are able to carry out their responsibilities) are the protectors and maintainers of women inasmuch as God has endowed some of people (in some respects) with greater capacity than others and inasmuch as they (the men) spend of their wealth (for the familys maintenance). Good, righteous women are the devoted ones (to God) and observant (of their husbands rights), who guard the secrets (family honor and property, their chastity, and their husbands rights, especially where there is none to see them and in the absence of men) as God guards and keeps undisclosed (what should be guarded and private). (An-Nisa Surah, 4:34)

Islam, on the one hand, wishes men to answer the needs of women, on the other hand, wishes women to be obedient to their husbands. The verse above teaches us both the superiority of men and the virtue of women.

However, being the head of the family is one thing, being superior in the religion is quite another thing. According to the Holy Quran, the criterion of the superiority is not gender but taqwa. Taqwa in short means fearing Allah, avoiding from sins, abstaining from the behaviors, manners, and words that He disapproves.


For a family to continue its welfare and harmony it is of great importance that man be the head of the family and woman obey him. Absolute equality ruins the harmony in the family through when women do not obey their husbands, spoils the welfare and happiness, and mostly causes divorces.

Just as it is necessary for a woman to obey her husband, it is also necessary for a man to maintain his wifes rights. It is a fallacy that in Islam women are slaves to men. On the contrary, in Islam women have more pleasures than men do. Because in Islam men are obliged to provide alimony for women in a case of divorce, whereas women are exempted from that. Islam has given the duty of raising a child to women, which is the most essential and pleasurable thing for a woman to do. That is why Allah Almighty has given the feeling of compassion more to women than men have.

Today what some call freedom of women has only brought about womens falling into debauchery and misery. However, Islam has protected their honor by ordering to remain chaste.

Some circles present the Islamic order of veiling as the restriction of freedom of women.

First one need to know that veiling is not only an Islamic rule, but it is a rule of all divine religions. Nuns veiling themselves is a clear proof to that.

Veiling is not peculiar to women; it is a natural necessity for the whole humankind. It is impossible to see naked people around in any country. The point of debate is on its limits. In Islam women are obliged to cover all their parts which could evoke men sexual feelings. In this way, they protect their honor and chastity in the world, and win eternal bliss in the hereafter. On the other hand, when women wear immodestly, they lead men into sins, and according to the Islamic rule the one who causes is like the one who does, the same sins that men commit also go to women. The Islamic order of veiling protects women from such dangers.

The basic condition in Islam in womens dressing is her veiling herself (Hijab). Her covering all over her body apart from her hands and face. In order for a dress to be suitable for hijab, it needs to be as thick as not to be transparent and as long as to cover her private parts. Hence covering with a thin and transparent dress as to show through is not a fit way of dressing.

The meanings of hadiths that form basis to this question are as follows: Aisha (PBUH) reports; one day her sister Asma came before the Prophet (PBUH). She wore a thin dress as to show inside. On seeing her, the Prophet (PBUH) turned his face and told:

O Asma, when a woman attains the age of puberty, it is not becoming for her to show anywhere but these (showing his face and hands) (1)

In Sakhik Muslim, in a hadith that Abu Hurayra reports, the Prophet (PBUH) announces that women who go out having been immodestly dressed, that is, thin and transparent, are to go to Hell and even will not be able to smell Paradise. (2) Alkame Bin Abu Alkame reports that his mother said: Hafsa, the daughter of Abdurrahman, came before Aisha, having a thin headscarf as to show her hair. Aisha took off her headscarf and doubled it up, made it thicker. (3)

The Caliph Umar warned women not to get dressed in a way to make the body visible, though not as transparent as a mirror. (4)

Imam Serahsi, emphasizing this report, says that although the dress women wear is very thin, it bears the same emphasize the Prophet (PBUH) put. Then he recites the hadith, which reads as Transparent although dressed and goes ahead: This kind of dress is like a net. It is not veiling oneself. Therefore strangers are not religiously permitted to look at a woman dressed like that. (5) The criterion of a dress being transparent is making the color of the skin evident. When looked from a certain distance, if the skin of someone is evident beneath the dress, the veiling is not to be met whether the dress is thin or thick.



(1) Ebû Davud, Libas:31.
(2) Muslim, Libas:125.
(3) Muvatta', Libas:4
(4) Beyhakt. Sunen, 2:235
(5) el-Mebsut,10:155.

Women cannot give up ornaments and adornment due to their creation. They wear some ornaments that they can afford. Most of the ornaments like necklaces, bracelets and rings can be worn without making any treatment on the body. However earrings are not like that. Although nowadays some earrings can be worn directly without piercing, it is generally necessary to pierce the ear in order to wear earrings.

Is it permissible to pierce the ear in order to wear earrings like these?

As it is recorded in the books of Hanafi School like Raddû'l-Muhtar and Al-Fatawa'l-Hindiyyah and books of Shafii School like Ianah At-Tâlibîn, there is no drawback in piercing the ears of a girl or woman in order to wear earrings. (1)

Something like that used to be done during the time of our Prophet (PBUH) and it was not prohibited.(2)

However, some of the Shafii scholars do not permit piercing the ears of girls since it causes pain unnecessarily. Nevertheless, today that drawback is not valid. It is possible to pierce ears without causing any pain or trouble using a painless method.

1. Raddû'l-Muhtar, 5: 270; Al-Fatawa'l-Hindiyyah, 5: 358;
2. Ianah At-Tâlibîn, 4: 175.

Mehmet Paksu, Kadın, Aile, Hayat, Nesil Yayınları

This is the prayer that Jews utter every morning: Our eternal Lord, the king of the universe, glory be to you for not having created me a woman.

The recent topic: Islam does not value women...
A piece of advice for the provocateurs that cling to this approach... If you are just, can you ever deny the existence of such a prayer above?
We are waiting.
...
The Western civilization has flourished through the viewpoints of Ancient Greece. The Ancient Greek thought sets a model for the European nations.

The Greeks treated their women as slaves. Husbands had right to beat their wives any time they pleased. That is not all. They also had right to give their wives as a gift to other men. Women were never given legacy.

We just remind it in case they are to search about it.
...
In Ancient Greece, which is considered the cradle of civilization by the admirers of the West, the worst swear word was to address somebody woman. Women were seen as the mother of all evil things. Hesiodos speaks as follows: Zeus created women as troublesome beings for men. Womens every deed is evil.

The Greeks were so much convinced of womens being evil that man-to-man relations and homosexuality appeared. Professor Dr. Salih Akdemir writes as follows about the topic: The book entitled Feast, which is today a handbook of the sexually perverted people belongs to the famous Greek philosopher Plato.
...
In Christianity, women represent evil, temptation, and seductiveness... Even the relation between husband and wife is the biggest sin. According to Saint Augustine, there is no difference between a wife of a man and a prostitute... the famous Alexandrian theologian Climent said the most terrible words, which could ever be said about the issue. He says, Women must be ashamed of being women...

Where are you progressivist ladies?

Where are you Europe-addicted ladies?
...

The priest in Catholic Church chants this prayer during marriage ceremonies: With a sin I was born, my mother committed sin while being pregnant with me...

Women had no significance during the reigns of Pharaohs. Women meant slaves.
Our so-called intellectuals, who strive to be the admirers of these and those movements and isms, must pull themselves together.

To write against Islam without knowing about it first shows the deficiency of knowledge about it and then it is a treachery.
...
Women in Western world... Women in Christianity and Judaism...

It is difficult to understand the value Islam gives to women without examining and knowing the Ancient Greece, which is the locomotive of the Western civilization.

Dear progressivists regard tactlessness as research.

Without examining the other cultures and religions and without making a comparison, the judgments are of no value, and comic.
...
Europe for a long time argued if women had a spirit.

Now pay attention to this verse:
Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions... (An-Nahl Surah, 16:97)

Europeans killed nearly 2 millions of women calling them witches.

They were throwing the women that they do not like to the water by binding their hands and feet. If she sinks down, that showed that she was a witch; if she does not, she is a witch again. Because the water rejects her.

A European judge boasted with himself for years for sentencing 20 thousand women (Yes twenty thousand women) to death penalty.
...
Progressivist ladies and gentlemen, slanderers, those who do not know about laicism.

Please know the truths and do not overstep the limits.

You are lowering to a shameful situation.

For the answer please click on the link given below.

 Is it halal (lawful or permitted) for a woman to wear a wig, cut or dye her hair?

When a woman is alone at home, she should cover between her navel and knees. There are angels that never leave a person. Therefore, it is virtuous for a woman to cover between her navel and knees.

The Messenger of Allah said:

"Avoid being naked because there are beings that never leave you except when you are in the toilet and when you have sexual intercourse."

A woman can be dressed as she wishes when she is with her husband. There is no limit of dressing between the wife and husband. It is permissible for a woman to put on make-up and wear immodest dresses in order to make herself beautiful for her husband. There is no drawback to having her head uncovered and wearing short-sleeved dresses. 
It is recommended for a woman to keep herself clean, put on nice perfume and clean dresses when her husband is at home.  
It is permissible for a woman to wear nice clothes and jewelry and to put on make-up.

İbn Abbas (may Allah be pleased with him) said: "As my wife adorns herself for me, I adorn myself for her. I do not want to take all of my rights from her so that she will not take all of her rights from me because Allah, the Exalted, stated the following: "And women shall have rights similar to the rights against them." (the Quran, al-Baqara:228.)
How is a free Muslim woman dresses when there are other people near her?
 

a) When she is with her husband: The wife and husband can look at any parts of their bodies. There is no obligation of covering between the wife and husband because sexual intercourse becomes legitimate as a result of Islamic marriage; so, there is no doubt that looking and touching, which are slighter than sexual intercourse, are legitimate. However, it is more appropriate in terms of good manners not to look at the private parts. In fact, the following was reported from Hazrat Aisha: "I have never looked at the sexual organ of the Prophet (pbuh)”, in another narration, ”I have never looked at his sexual organ, and she has never seen mine.". (see Ahmad b. Hanbal, VI, 63, 190; al-Qurtubi, ibid, XII, 154.)

b) When she is with her mahram relatives: The woman can uncover her hands, feet, arms, hair, ears, neck and shins when she is with her relatives that she can never marry like her father, son, brother, father-in-law and step-son. It is halal for them to look at those parts of the woman because it is necessary to carry out some tasks and services due to being relatives and being in the same place, and a mischief cannot be thought of. However, she cannot uncover her abdomen and back; it would be shamelessness. As a matter of fact, the husband starts the procedure of divorce by saying his wife, “You are like the back of my mother to me” in zihar divorce. In the verse that determines zihar and the way of returning from it in case of repentance (al-Mujadala 58/1, see Elmalılı, ibid, VII, 450 et al), the attention is attracted to the back of the mother. Therefore, the back and the abdomen of the woman should be regarded among the parts that need to be covered in the presence of relatives. Since we will examine the relatives that a woman can be without cover when she is with them below, we have explained it shortly here.

c) When she is with other women: The parts of a woman that need to be covered when she is with other women are between her navel and knees. A woman can uncover the other parts (al-Mawsili, al-Ikhtiyar, l, 45.). However, polytheist women are excluded. Therefore, it is not permissible for a woman to uncover her mahram parts when she is with women polytheists or deniers.  As a matter of fact, scholars like İbn Jurayj, Ubada b. Nusay and Hisham al-Qari' regard it makrooh (abominable) for a Muslim woman to be kissed by a Christian woman or to show her mahram parts to a Christian woman.  Ubada b. Nusay mentions the following letter that Hazrat Umar wrote to Abu Ubayda b. al-Jarrah (d. 18/639): "I heard that the women of the People of Zimmah (Christians and Jews) enter public baths together. Prevent them from doing it because it is not permissible for a zimmi to see a Muslim woman naked. When Abu Ubayda received the letter, he made the following announcement: If a woman goes to a public bath without any excuse, she means to whiten her face. May Allah blacken her face on the day of Judgment, when faces whiten (see Aal-e-İmran, 3/106,107.)." (al-Qurtubi, ibid, XII, 155.) Abdullah b. Abbas (d. 68/687) explains the reason why the non-Muslim women are excluded regarding the issue as follows: "It is not halal for a Muslim woman to be seen uncovered by a Christian or Jewish woman because they may tell their husbands about the uncovered state of the Muslim women. " (al-Qurtubi, ibid, XII, 155.) However, the issue has led to different opinions among Islamic scholars. As a matter of fact, there is a fatwa stating that a Muslim woman does not have to uncover her body when she is with her female slave.

d) When she is with non-mahram men: All of the body of a Muslim woman except her face, hands up to her wrists, and her feet is mahram for non-mahram men. Although there is disagreement about the feet, according to the sound opinion, the feet can be left uncovered. Those parts have to be covered both during the prayers and outside the prayers. We mentioned the form of covering the head and body and the qualifications of tasattur above. Therefore, we have mentioned it shortly. 

e) Uncovering the body due to an obligation or treatment: When there is an obligation like treatment, it is permissible for doctors, midwives, people who give injections and dressers to look at and to touch mahram parts. However, women should prefer women doctors, midwives and health personnel about their health problems. When they are not available of if they are available but they are not as good the male doctors in terms of expertise and skills, then the rule: “Obligations make objectionable things mubah (permissible)” is applied. However, the obligations are evaluated based on their quantities (Majallah), items 21, 22)

We do not know any prohibition that prevents a woman from working. But, there are some rules that are supposed to be obeyed by the woman. When she doesn’t obey these rules, she becomes a sinner.

In Islam there is no discrimination in being human between a man and a woman; they are equally liable for demands and prohibitions of God. All people are responsible with living on the earth and serve on the way of God, it doesn’t matter whether woman or man. In Islam there is no difference about the main rights and responsibilities between a man and a woman, as there is no difference in being a servant to God.

In Islam the rights and freedom given to men are equally given to women. There is no discrimination between a man and a woman about the main rights like living, to protect and to develop your material and spiritual life; personal freedom and safety; conscience, religious beliefs and freedom of conviction; freedom of expense and possession of property; Having an assertion or defense in the court as a suitor or defendant by using legal ways, equivalence before the laws, a fair judgment, immunity of property, preservation of honour, the right to marry and establish a family, privacy and immunity of life, guarantee of livelihood.
In holy Quran it is mentioned that the Prophet had an obeisance. (Mümtehine, 60/13). That shows the independence of women’s will clearly. So, being a woman is not a reason to lose the capacity of right and action. In case of violation of her rights by her husband or any other person, she has the right to complain to the court and demand to remove that injustice.

The position of women and discussions of her rights in Islam focus on participation of women in social life and work and have a job in the public service.

According to Islam, a woman can work inside or outside the house; can help to her husband in meeting the family’s needs. It is possible that the roles of the spouses can change, it depends on circumstances. The thing which is important is the order and peace of the family life and the proper choice of the spouses about the responsibilities that are suitable to abilities and features of them. According to some sources, there is a hadith that tells that the prophet gave the responsibility of the inner works of the house to his daughter Fatima and gave outside works to his son-in-law imam Ali. [İbn Ebî Şeybe, Musannef, X/165, No: 9118; XIII/284, No: 16355; Ömer Nasuhî Bilmen, Hukuk-i İslamiyye, II/484. That is not a binding rule that makes up a family model for Muslim people; it is a solution, in form of an advice, based on needs and traditions.

The assistance and contribution of woman to her family and the community is so big that it can not be underestimated.The women are equal with the men in economical and commercial domains and have no hindrance. They have all kinds of rights about the law of commerce and debt that men have. In Islam all people, men or women, are encouraged to work. “That man will have nothing but what he strives for” (Necm, 53/39);”…Men will be rewarded according to their deeds and women will be rewarded according to their deeds. Rather implore God bestow upon you His bounty…..." (Nisa 4/32)

There is no a sign of discrimination between men and women in the verse about the trading and domain of work “O Believers! Do not devour your property among yourself by unlawful ways; but rather trade with it by mutual consent. And do not kill yourselves; surely God is ever Merciful to you.” (Nisa, 4/29) and in the hadith “It is better for a person from you to get his rope and fetch some wood and sell it from being a beggar.”(Buhârî, Büyû’ 5)

Men or women, all people have right to gain money on the condition that they obey the  general principles that the religion tells like; frankness, honesty, trust, truthfulness, abiding by the promise, having commitment to agreements and conditions and not exploiting the other side’s weakness, ignorance and troubles.
From the explanations above we can infer both that women can work and can not work. If she has the conditions she can work, if not she can not work.

One of the fundamental principles for a woman to work is to be careful about her religious coverage of herself and her dignity and gravity mustn’t be underestimated. Also she mustn’t be in the same place with a stranger man alone.
It was told by the Prophet that when a man and a woman are alone, the third one will be the devil. In such a satiation, “halvet” (being alone with the opposite sex at the same place) occurs and it requires punishment for both man and woman like “mehr-i misil” (for man) and ”tâzir” (for woman).
In conclusion, we can say that the woman, who has to work since she is in need, can work in a place where there will be no harm to her dignity and chastity. She can have social relation with the men around with that gravity and dignity. The place lacking these features is not a good place for a woman to work.
It is an obligation for man to work and maintain the family, the woman is supposed to stay home and look after her children. The man has to work and try to meet the needs of his wife. The conditions mentioned above for women who has no such a protector and who is in need and poverty. A woman whose husband doesn’t let her work can not have a right to have a job. She is supposed to live on the money of her husband, or she needs her husband’s permission.
A woman can work at house or working place of a stranger man on the way that Islam required, with several women or in an open place. There is no hindrance in this. But if she stays in a closed place with a stranger “halvet” (explained above) occurs and that is a sin. (El-Fıkıh 'ala'l-Mezahip el-Arbaa, v.3 p.125).

About your second question:

The fatwa (a legal verdict given on a religious basis) on dressing for a woman is that a woman suppose to cover all over body apart from hands and face. A dress in order to be suitable for hijab (covering), a woman both must cover her private parts and wear a thick dress in order not to be transparent. If she wears a jeelbab (woman’s outdoor overgarment) on that dress willingly this is called taqwa (fear of Allah, piety). This kind of dressing is praiseworthy.

Fatwa is an obligatory act of religion. As for taqwa, it is a willingly and voluntarily act. There must not be any forcement on this kind of dressing for taqwa. Those who are interested in wearing jeelbab, voluntarily prefer it. There must not be any insistence on those who do not want to wear jeelbab.

As for your question: If you want to work and make an addition to livelihood, as long as your husban’s consent, you can work in accordance with allowable criterion of fatwa. As it is understood from your question, you have no problem with that. It is ok.

The woman’s nafaqa, which consists of food, clothes, and a place to stay, has to be met by her husband under legitimate conditions. It is necessary to avoid extravagance because our Prophet (pbuh) said to a woman, “Take from the property of your husband what will be sufficient for you and for your child.”

It is a moral duty and honorable service for a woman to cook, bake bread, do the washing, sweep the rooms, arrange the housework and try to relieve the burden of her husband. (Hukuku İslamiyye Ö. N. Bilmen 2/483)

Our Prophet (pbuh) said to Fatima, his daughter, "You should take care of the housework and Ali should take care of the things outside the house." Our Prophet is the best example in the family life as he is in everything. The most important cause of our troubles in the family to day originates from our deviation from the Quran and the Sunnah.

If your wife does not do the housework, you can warn her. However, it is not appropriate to punish or beat her.

As far as we know, the name or picture of is worn is not important in Islam. The important one is its function. The function is whether dresses cover the whole body or not.

If a dress is like that, namely, the scarf covers the whole hair on head, the overcoat covers the contours of the body fully, the thick socks cover all skin, and the necessary covering will do its function whatever you call it.

This way of dressing is the result of Fatwa. It is obligatory.

Furthermore if you also wear jilbab over this way of dressing, of course it is the result of Taqwa, it is highly appreciated. It is to hide oneself completely.

It is not possible to force everybody to wear jilbab, because Taqwa is optional but fatwa is obligatory. Those who want or are interested in can prefer to wear it and those who do not want to wear it should not be insisted, because forcing oneself to wear according to Taqwa could cause not getting dressed according to Fatwa; some other negative results could also happen. Everybody can be interested in the way of wearing according to Fatwa; if we show the way of dressing according to Taqwa for those who cannot get dressed according to Fatwa, they will have difficulty and they can lose interest.

It means that a wide headscarf, an overcoat or a topcoat that is wide and long enough to conceal the contours of the body, a thick pair of socks, a pair of shoes whose heel part is closed, will be enough for the way of covering according to Fatwa. Almost everybody can adopt and wear it. In addition to this, wearing jilbab is a high virtue because it is the result of Taqwa. However, it should not be as a result of insistence; it should be a result of preference and love. Striving for the best can sometimes prevent from performing the good one. At that point, a person can regret saying “I wish I would do just the good one firstly, the best later”

Furthermore, today we need to make people love the way of Islamic dressing. Not everybody can wear jilbab, which is the summit of covering oneself. However, a beautiful overcoat or an elegant topcoat, a wide and an elegant headscarf, and a thick pair of socks attract almost every woman’s interest. Those who wear in this way will not be exposed to the pressure of the environment and covet those who see it. So, it would be a favorable way of Islamic dressing and it would prevent an unfavorable way. Those who have kismet to get dressed like that will see they are happy and at ease. After they find ease to get dressed according to Fatwa, they can think of getting dressed according to Taqwa. Then we would talk about advancement.

It is a reality that there are many hesitant people who do not know how and like whom they will live. To be a model for them, to seem in a way that they will like, and to make them feel that they can perform the Islamic rules is a very important service and virtuous guidance. Namely, a woman with the Islamic way of dressing is a preacher and guide for those hesitant people. With their elegant way of dressing, they are a model, warning and advice for them. Those who have kismet will wear and be interested in this reasonable way of dressing. The whole duty is in the hands of our women with the Islamic way of dressing. They should be in a clean and an elegant way, far away from showing that kind of dressing bad and ugly.

This criterion from the Hadith of the Messenger of Allah is very good warning and guidance for our covered women:

“Women who get dressed properly and cause it spread will take its price. Those who do not get dressed properly and made it spread will take its penalty." It means that we should get dressed properly and take its price; and we should get away from getting dressed improperly.

There is no slavery legally. In this sense, this situation can not be valid in today’s world. That is, someone cannot say that “this man is my slave”.

Every man has been created as free. He worships only Allah. Freedom is the fundamental right and feature of a man. However, man’s right of freedom that he has had by birth has been taken from him throughout the history. As a result of many wars and raids, people had been deprived from their freedom, bought and sold like goods. Especially the law of Rome and the philosophy of Greeks caused the slavery to be seen as a necessity and people were bought and sold in the market like commercial goods.

On the other hand, every nation found it necessary to maintain the institution of slavery in order to weaken their enemies, shrink their population, and increase their own power. Before Islam, slavery was very common among Arabs. Plundering and fights among tribes went on without interruption. Men, women, and children taken captive by them were made into slaves. The slavery was regarded as inferior to being an animal by Arabs in the Jahilliyyah period. Therefore, they made them work in very hard jobs, and tortured and oppressed them. Sometimes, they left them to die not by giving them any food and sometimes they killed them for nothing. They used women as concubines. As a matter of fact, it was encouraged to have slaves. Just for this reason, they made attacks on the other tribes and took women captives by killing men. Islam arose in such a time. As it was not possible to completely remove such an issue which was the problem of the humanity in that period, the atmosphere that time was not suitable for it. The removal of the institution of slavery could have caused some difficulties for the new-founded Islamic State.
As it is the case in every issue, the understanding of war (Jihad) of our religion is different from the understanding of war of the other nations. The aim of Jihad is not to shed blood, tyrannize, or conquer some lands aimlessly; its aim is to inform people about Allah’s laws, prevent attacks against Islam, and direct people to the true path and the happiness in both worlds. For this reason, it was forbidden by our Prophet to kill children and women even if they were enemies unless they actually attacked muslims.1 However, it was also clear enough that freeing them would pose a danger to the new-founded Islamic State. Since their population would increase within a few years, it would be possible for them to pose a danger to Muslims. In such an atmosphere, it was obligatory to take them captives.

On the other hand, the other side was always taking Muslims captive. For the balance, Muslims needed to take captives from them. In this way, both the balance was constructed and the other side was weakened. Moreover, captive Muslims were saved from slavery by exchanging them with captives of the enemies. Besides, freeing captives on ransom financed the spreading of Islam.

As it is seen, Islam did not, for the first time, invent the slavery and making women into slaves. Because of some drawbacks, Islam could not eliminate it completely but tried to remove it step by step. Slaves who were inhumanly tortured and exploited in many ways in every period of history felt relieved thanks to Islam. Our religion made the institution of slavery humane by destroying the wild and cruel face of it. Slaves have been given many human rights and they were taken under protection by law.

There is a chapter telling about those rights under the title of “freeing slaves” in Hadith and Fiqh books.  
In our religion a strong affection and protection had been shown towards people deprived of their freedom and some laws were made in order to make people losing their freedom be free again. For example, a Muslim who commits a sin must make atonement for it. Those who break Ramadan fast, kill someone by accident, or do not keep their promises must make atonement. The atonement is generally freeing male and female slaves. There are many verses regarding the issue.
It should not be forgotten that slaves and concubines who lose their freedom as a result of wars are human beings though they have a different status. For this reason, in our religion, freeing slaves has been accepted as a very good deed and regarded the same as worshipping. There are a lot of Hadiths which encourage it to be done. One of those hadiths is as follows:

"Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave."2

Another way of freeing a slave is “a slave’s making a contract of emancipation with his master in return for a payment” (mukatabah). The master assesses a certain amount of money for the slave, and the slave works to earn that money and then pays it to free. Allah has ordered Muslims to do it and said the following:

“Those your right hand owns who seek their freedom, make a contract with them accordingly if you know some good in them, and give them from the wealth of Allah that He has given you.” 3

On the other hand, it has been said that giving sadaqa (alms) to such a person who seeks his freedom is more precious than the other kinds of sadaqa.

On the other hand, our religion lays the equal life and livelihood down as a condition between the slave and the master. It has been recommended that slave and master should eat together and the slave should be seen as a member of the family. According to our religion, the master should make the slave eat what he himself eats and make him wear the same kinds of clothes as he wears. The master should not hurt his slave..4

It is not suitable to call a slave in a hurtful way. It has been recommended that the master should call his slave as “ son”, “daughter” not as “slave” or “concubine”. 5

Since male and female slaves are deprived of education, teaching them good manners and improving their education are among the duties of the master.

As it is seen, not to set a slave free or to have a slave under those conditions entails a big responsibility. Ahmad Cevdet Pasha has expressed the difficulty of having a slave with this concise sentence: “In Islam, having a slave is being a slave."

Yes, it can be seen how big a reform Islam has realized regarding the issue when one thinks that it has improved the institution of slavery and defended slaves by making a lot of laws. If we remember the fact that the West, which teaches the lesson of civilization to the world, exploited people especially the Islamic World by the idea of invasion and colonialism, and  that even today the United states and the Republic of South Africa treat the black people as second class citizens, then can one not understand which nation made slavery keep on? The oppression and torture Russia inflicted on people in the Iron Curtain countries made people be tired of living. No one can deny that Russia expelled people from their homes and tortured them inhumanely in the camps of Siberia.

It is clear enough that the institution of slavery was not invented by Islam and on the contrary Islam improved it a lot. In the light of that knowledge, it can easily be understood that Islam has brought the real freedom and the right path to the mankind.

Female slaves and their position

Women and girls taken captive by the enemy during the war were taken as female slaves. Because they were regarded as the spoils by the law, they were given, by the Islamic State, to ghazis (warriors) who needed a servant. They were bought and sold as if they were commercial goods unless they were set free. After that moment, the female slaves were accepted and treated as a member and part of family. The master who had a female slave could employ her in the daily and personal works of him and if he wished, he could have a sexual relationship with her. Although it seems unusual at first sight, it was accepted normal in the historical conditions of that time. In fact, there is a permission about it in the Quran. In the Surah of Al-Mu’minun the permission is expressed as follows:
“Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame.”10
There are two important advantages of, for the benefit of female slave, that the master sexually has a relationship with his female slave. The first and most important one is that those women whose husbands died at war can be prevented from being neglected. Otherwise, it would be unavoidable that they would prostitute themselves. In this way, she would be dependent on her master’s home.

The other advantage: if she gave birth to a child from her master, she would be called “ummul walad” (the mother of the child). That child from the female slave is considered as free. Her mother becomes free and does not pass to the heirs by inheritance when her master dies. If she did not have the child or if her master did not set her free, like the other goods, the female slave would pass to the heirs by inheritance.
It was not obligatory that the master and female slave should be wife and husband. The master can employ her only as maidservant. If husband of the female slave was among the captives, their marriage will continue; then it is not religiously permissible to have a sexual intercourse with the female slave. Even if their masters are different, the master cannot sexually benefit from that female slave. 6
Along with those matters, Islam encouraged people (masters) to marry the male and female slaves with each other. In the Surah of an-Nur the following is stated:
And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Sâlihûn (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. 7  Thus, slaves can be made equal to some extent. Islam always recommends masters to set slaves free and encourages them to get married with female slaves. In a Hadith, the Messenger of Allah (pbuh) explains the issue as follows:

"He who has a slave-girl and educates and treats her nicely and then manumits and marries her will get a double reward."8

Paying attention to those explanations, one can understand how well Islam has defended the rights of male and female slaves. A female slave was not seen just as a human whose womanhood would be exploited. She, at the same time, was a member and part of the family. She was the most responsible woman at home after her mistress.

A man could liberate his female slave by setting her free; he could also give her to someone as a present. The two female slaves that Muqawqis, the Emperor of Egypt, sent to the Prophet (pbuh) were like that. Those two female slaves had become Muslims by changing their religion on the way to Makkah. As it is known, the Prophet (pbuh) got married to one of those female slaves, Maria. Then she gave birth to Abraham. After Abraham was born, the Prophet set Maria free. Thus, she was in a position that the other wives of the Prophet desired to be in her place. The Prophet married the other female slave called Shirin with his poet, Hassan Bin Sabit.

Today a Muslim cannot keep a woman as a female slave from non-Muslim countries referring to the example above because the institution of slavery which was a historical event is not present any more in today’s world. On the other hand, the female slave given as a present to our Prophet was also a female slave even with Muqawqis. Muqawqis had not sent a woman from his own nation as a present.

1. Muslim, Jihad: 24; Ibn Majah, Jihad: 30.
2. Muslim, Itq: 21; Bıı/tnn , Itq: 1.
3. The Surah of an-Nur, 33.
4. Bukhari, Itq: 15.
5. ibid 16.
6. Istılâhat-ı Fıkhiyye Kamusu, 3:402.
7. The Surah of an-Nur, 32.
8. Bukhari, Itk: 15.
Mehmed Paksu

This issue has several aspects:

1. Wearing Style of a Muslim Woman and the Parts of Her Body which are not permissible to look at

The main point in Muslim women clothing is to fulfill tasattur, in other words veiling. Tasattur for a woman is to cover and veil all of her body except her hands and face. A cloth is convenient for wearing if it is thick enough to hide the organs under is long enough to cover the organs necessary to be covered. Therefore, tasattur is not fulfilled by means of clothes which are so thin and transparent as to show what is under.

The meaning of Hadiths that serve as a basis for this 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. Hazrat Prophet (PBUH) turned his head away from her and uttered: O Asma! Verily, when a woman reaches puberty, it is inconvenient for her to show her body except this and this part –pointed at his face and hands-.*1

In Sahih Muslim, Abu Hurayra tells that the Prophet (PBUH) informed 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 transparent as to exhibit her hair. Hazrta Aisha took her scarf and gave it back after folding it in two and making it thick.3

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

Referring to that hadith, Imam Sarahsi, an Islamic scholar, comments that tight woman clothes have the same state as transparent ones. 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

If a cloth indicates the color of the skin, then it is regarded as transparent. If the skin of the body can be seen, whether the cloth is thin or heavy it cannot fulfill Islamic wearing standards. The matter is explained in Halab-i Saghir as follows:

If a dress is as 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 sahape 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 mazhabs (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 such clothes must be performed again. Besides, wearing tight and thin clothes is (makruh) abominable because they show the shape of the body parts. This wearing style also is regarded as impersonality and is contrary to what the predecessor Islamic scholars decreed. 7

The opininon of the Hanbali School:

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 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 Shafii School says:

It is wajib (obligatory) to 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 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. Performed 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.

We could come to the following conclusion from those narrations:

If dress which a woman wears while being with strangers 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 socks. Socks, scarf or other dresses are permissible if they are heavy and do not show what is covered. Socks and scarves take the shapes of legs and head no matter how heavy they are. However, notwithstanding performing prayers with tight jeans or shirts are permissible, this wearing style is not regarded rightful because of drawing the attention of people.
Ibn-i Âbidin also mentions that issue in one of his treatises.10

1. Abû Dawud, Libas (Cloth):31.
2. Muslim, Libas (Cloth).-125.
3. Muvatta, Libas (Cloth): 4
4. Bayhaqi. Sunan, 2:235
5.al-Mabsût, 10:155-
6.Halebi-i Saghir, p.141. l.Manânu'l-Jalu, 1:136
8.Ibni Qudâma. al-Mughnî, 1:337.
9.Afeaeıtf. el-Mecmû, 3:170-172.
10.Raddu'l-Muhtar, 5:238.

In Which Cases Does The Woman Voice Become Haram (Forbidden)?

Islam takes protective measures against visions, attitudes and situations which corrupt and destruct man. The protection of human dignity and purity is essential in Islam. This protection is at the same level for man as well as woman.

On the other hand, special qualities, abilities and distinctions which are all bestowed upon man should not drive other people into wrongdoings, should not pave the way for arousing different feelings and should not seduce human soul.

We should consider the woman voice bestowed upon her by the Creator from this point of view. Actually, the voice of a being, primarily human voice, cannot be considered as being absolutely haram and sinful. There is no haram in its creation; that is why no verse or Hadith informs us about a command which defines woman voice as haram.

Interpreters of Islamic law scholars who lead schools, particularly Imam Hanafi and Imam Shafii have similar opinions about the issue. Moreover, we observe the following decree in all of the Islamic Law books:
Womans voice is not haram for people. That is to say, all the interpreters of Islamic Law comment that woman voice is lawful.

Scholars of Shafii School and other interpreters say: Woman voice is not haram. It is because she goes shopping or bears witnessing in the court. She needs to talk by raising her voice.1

Legal grounds of this comment are shown by the examples witnessed in the Era of Bliss which is the first practicing period of Islamic rules: those examples are the conducts of the Prophet (Peace and Blessings be upon him) and His companions (May God be pleased with them). These conducts are observed in three types:

First: Prophet (PBUH) talked with woman companions, answered their questions, listened to their complaints and met their needs and demands.

We shall narrate this glorious Hadith as an example:
Amr bin Shuayb narrates:

A woman and her daughter came to the presence of the Prophet (PBUH). There were two golden bracelets on the daughters arm. Gods Messenger (PBUH) asked the woman: Do you give zakat (alms) for these rings?

The woman replied: No, I dont.
Then, Gods Messenger (PBUH) asked again:
Ok then. Would you be happy if Allah put two fire bracelets on your arms on the Doomsday?

Thereupon the woman took off the rings and offered them to Allahs Messenger (PBUH) and said: They belong to Allah and His Messenger (PBUH) from now on.2

Second: The Companions of the Prophets asked the wives of the Prophet (PBUH) and the wives of other companions about Hadiths, talked to them and sometimes got information from them.


Third: In the period of the Companions, women made their complaints to caliphs or asked other companions questions to find out about what they did not know.
The following incidence is an example for the issue:

A woman came to Hazrat Umar and complained: O the master of the believers! My husband worships at night and fasts during the day.

What do you mean said, Hazrat. Do you want me to restrain him from worshipping at night and fasting during the day?

Thereupon the woman left without saying anything but after a while, she returned back and made the same complaint again. Hazrat Umar replied similarly. Witnessing the incidence, Kab bin Sûr interfered in the conversation and said: O the master of the believers! This woman is right. Considering that Allah permits a man to have four wives, the fourth day is the womans right.
Then, Hazrat Umar summoned her husband and commanded not to fast and to sleep with her in every four days.3

On the other hand, lawful matters could become unlawful in some certain cases, so could woman voice. Although woman voice is lawful, innocent and rightful, for which reasons would it become haram, in which cases is it haram and does listening to it become illicit?

Woman voice naturally attracts attention. Particularly if the voice arises in a different tone from normal, it may result in some inconvenient incidences, if we use the religious terminology it causes fitnah (corruption). Therefore, what is haram is not the voice itself but is the uncontrolled usage.

32nd verse of the Surah Confederates (Al-Ahzáb), teaches the wives of the Prophet (PBUH) how the relation standards should be:

O Consorts of the Prophet! You are not like any of the (other) women: if you do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak you a speech (that is) just.
On the commentary of that verse, interpreter Vehbi Efendi gives the following explanation: Your speech should not cause corruption. That is to say, do not speak not charmingly and too elegantly to make men fall into doubt. It is depicted in the Elmalili commentary as: to speak tingly, coquettishly, saucily, complacently. In this case, some weak natured men could have illicit thoughts. Therefore, they will commit sins.

As for Vehbe Zuhayli, a Quran interpreter, regards using this style of speech as inconvenient not only in the daily conversation, but also for reading the Quran. He says: Listening to a woman reading Quran zestily and tunefully is haram because it could cause corruption.4

Ibn-i Âbidin demonstrates the matter as follows:
According to the preferred decrees woman voice is not haram. However, when we say that woman voice is haram, some witless people should not understand we imply her daily speech. Speaking with men they do not know is surely permissible when necessary. On the other hand, speaking in high voice level, speaking complacently, softly and tunefully is not permissible. That style of speech may incline men towards them and agitate their lust. Thats why reciting azan (call to prayer) by women is not permissible.5

Faruk Beşer utters the following decree which we affirm too:

A woman is attractive, fascinating and seducing with everything as well as with her voice; actually it does not indicate that she is ugly but beautiful. If she uses her attractive aspects which are favors of Allah and her voice for seducing people and for corruption, in other words, if she speaks complacently and womanishly or if she uses her voice which is already inciting tunefully and attractively, then her voice becomes haram not because of being private but because of leading to corruption. If she speaks solemnly and in a manner of not causing any attraction or giving any hope, it is lawful.6

Finally, we shall mention to the comment of Muhammad Ali as-Sabûnî, who is one of the important Quran interpreters of today:

As it can be observed clearly, woman voice is lawful if it is free from corruption. However, men should protect women from the ways which drive them into corruption and seduction.7

As for the issues in the question, while reading a poem or hymn, the voice becomes high-pitched and low-pitched, is tuneful and attractive; so singing or reading so loudly as to make namahram men hear is not permissible.
Dhikr, mentioning the name of Allah, is regarded under the same category for women if their voice could be heard by namahram men; it is not permissible like reciting azan in high voice because it may arouse some wrong feelings. Nonetheless, reciting the Quran or dhikr and reading hymns is permissible among women.

1 Tafsîru Âyâtil-Ahkâm, 2: 167.
2 Tirmizî, Zakat: 12.
3 Hayâtus-Sahâba (Lives of the Companions) , 3: 349.
4 Encyclopedia of Islamic Laws, 1: 467.
5 Raddul-Mukhtar, 1: 272.
6 Catechism of Woman, 314.
7 Tafsîru Âyâtil-Ahkâm, 2: 167.
Mehmed Paksu Fatwas (Religious Laws) concerning Family


3- Standing Alone with a Woman and Touching Her

Standing alone and touching each others hands is haram for a man and a woman if they are not married.

Since looking at a namahram woman is haram, touching her or shaking hands with her is definitely haram. Women who presented their obedience to the Prophet (PBUH) said: O Allahs Messenger! You did not hold our hands at the time of obeying you. The Prophet (PBUH) said: I never hold womens hands nor shake hand swith them. (Ahmad bin Hanbal, Nasâî and Ibn Majah). Hazrat Aisha says about obeying: I swear by Allah that hands of Allahs Messenger did not touch the hands of any women. He (PBUH) accepted their obedience only by words. (Muslim).

In one of his Hadiths, the Prophet (PBUH) says: Being poked with a needle in the head is more favorable than touching a namahram woman for any of you. Islam does not underestimate women by the prohibition of shaking her hands, contrarily, it protects her honor, and prevents her from evil minded people touching her. (Halil GÜNENÇ, Islamic religious laws on todays matters II. 112)

Touching a namahram mans hand is haram unless it is compulsory. From the point of this view, handshaking without a need is the subject of this definition. A namahram man cannot shake the hand of a namahram woman. The Noble Messenger (PBUH) informed us that holding a stranger womans hand for shaking is more terrible than holding fire, by this way, the Prophet implied that a man holding a womans hand also holds the fire of Hell.

The drawback is more valid more inconvenient for young men and women. It is less valid for the old whose desires have become blunt. Moreover, it is reported that if an old woman and an old man shake their hands (if their desires are nonexistent) it will not be harmful. therefore kissing old womens hands is permissible. Their elderliness, in other words, because their desires are nonexistent, causes such permission. At the time of shaking hands, if sexual desires arouse in the man, then a canonical relation would appear in terms of religion. That is why man-woman relations must be controlled carefully. At the time of such a useless handshaking or hand kissing, a possible interference of emotional desire would cause a close relation in terms of religion which means this womans daughter becomes prohibited that man for marriage. Avoiding such a suspicion is the best providence. It is necessary to try to avoid as much as possible and therefore not to let the appearance of a hesitation which is about whether such feeling is aroused or not.

As all we know, considering a marriage with a girl and engaging to be married does not mean getting married. Therefore, going out or being alone with one fiancée is absolutely haram and a grievous mistake. The Prophet (PBUH) says: When someone becomes alone with a woman, assuredly, the third one of them is devil. When many engaged people become alone with their fiancées, some unwanted and illicit results occur, also their relations can be broken for some reasons, at the end. What is left after these relations, is sins and wrongdoings. Thus, people who take care of their religion, worldly lives and honor must be careful on such things.

(1-al-Fiqh'ul-İslâmî wa Adillatuha volume. 7, p. 25 ;Halil GÜNENÇ, Islamic religious laws on todays matters II. 112)

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 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. (Muslim, Libas,125)

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.” (Muwatta', Libas:4)

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. (Bayhaqi, Sunan, 2/235)

 

Referring to that hadith, Imam Sarahsi, explains that even if the clothes a woman wears is 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." (al-Mabsut, 10/155)

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 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 permitted because tasattur is not fulfilled but performing prayers with that kind of clothing is permissible. (Halab-i Saghir, p.141) 

Other mazhabs (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 impersonality and is contrary to what the predecessor Islamic scholars decreed. (Mananu'l-jalu, 1/156)

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. (Ibn Qudama. al-Mughni, 1/337)

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. (al-Majmu, 3/170-172)

 

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, 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 socks.

 

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 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 (Raddu'l-Mukhtar, 5/238) 

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." (an-Noor, 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. (Elmalılı, Tafsir)

Milk yamin means concubine. The marriage with concubines is expressed as “whom your right hand possesses. It is also called as “milkul yamin or aqdul milk”. The verse related to the issue is as follows:
“If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: and Allah hath full knowledge about your Faith. Ye are one from another: wed them with the leave of their owners, and give them their dowers, according to what is reasonable…” (an-Nisa, 25)
Fornication is definitely haram (forbidden). It is not licit to marry for a certain period of time in return for money by making an agreement. Having a mistress or a doxy are different forms of fornication. When a Muslim man needs to marry, he should primarily prefer a free believing woman if it is possible; it is permissible for him to marry a woman from the People of the Book (Christian or Judaist). Then, marrying a believing slave and a non-Muslim slave are preferred. Since a slave belongs to someone else, there are some drawbacks in marrying a slave; therefore, it is better to be patient and remain single for some more time than to marry a slave. The fact that, in the verse, the female slaves are described as ‘your girls’ and thinking that ‘all people originated from the same parents, Adam and Eve’ and asking people not to despise the slaves and not to avoid marrying them are important documents showing that Islam appreciates all people. War is the only fundamental source of slaves in Islam. Slavery is not the only alternative for the prisoners of war. If prisoners of war become slaves, people treat them almost like free people and aim to show them and to guide them to the true path.
The explanation of the late Elmalılı (a mufassir (interpreter)) about the verse:
Here muhsanat has the meaning of owning therefore it means free women. That is, whoever cannot afford to marry a free and believing woman should marry a young believing female slave that he owns. To marry a female slave will not cost much. However, a Muslim should always prefer a believing woman. A Muslim should definitely not regard marrying a believing woman and a female slave as humiliation because Allah knows your belief best; you are among you; those of you who are free and those of you who are slaves believe in the same religion. Marrying them when necessary with goodwill is not humiliation. The risk of fornication is real humiliation. However, preferring female slaves to free women means infringing the rights of free women. Therefore, a man who is married to a free woman is not allowed to marry a female slave; it is makrooh (abominable) or haram for a man who can afford to marry a free woman to marry a female slave. Then, marrying a female slave is regarded as humiliation. Although Imam Shafi’ regarded it as haram taking into consideration the opposite concept, Imam Azam Abu Hanifa said it was makrooh and added that what was haram was marrying a female slave while one was married to a free woman.
As for the condition, decree and aim of the validity of marrying a female slave: Marry female slaves by getting permission from their owners and give them their mahr (marriage gift) and allowance in the best way; Marry them due to their attributes of "not committing fornication, not taking paramours, living chastely..." and maintaining those attributes.
The word “Ahdan”in the verse is the plural of "Haden". It means to have a secret lover. During the period of Jahiliyyah, there were two kinds of fornication. One was by running a brothel openly; the other was taking someone as a paramour and committing fornication secretly. Mot acts of fornication involved female slaves. Islam banned both forms of the fornication. It should be noted that in the verse that dealt with women, the fornication of men was banned openly; here, the fornication of women was banned openly. It includes good manners and rhetoric.
It was explained that free women would not condescend to commit fornication and that since it was not appropriate to think about even the possibility of their prostitution and fornication, it could be planned by men and their unchastity. It was also explained that the female slaves were thought to be committing fornication due to their needs and that it was customary in the period of Jahiliyyah but it was caused by the immorality of men and that the disgrace could only be removed by men. It was added that if men acted with good intentions and carried out their duties, the female slaves would be freed from disgrace and poverty and therefore Muslims should be interested in ensuring the chastity and goodness.
Therefore, if female slaves commit fornication after they get married and their chastity is ensured, then half of the punishment that is due for free women must be applied to them. They will have no excuses under those circumstances; however, they will not be regarded in the same level as free women as long as they are slaves. Therefore, marrying female slaves are advised for men who face the risk of committing fornication and committing sin by not being able to control their lust. Otherwise, it is better for them to be patient. Imam Shafi’ deduces the meaning that it is better not to marry whether a free woman or a female slave and that worshipping is better than marriage. However, it is clear that this decree is about female slaves as Hanafis understand it. Therefore, marriage is wajib (obligatory) for those who can afford to pay mahr and to sustain their families if they face the risk of committing fornication. It is wajib for a man like that to marry a female slave if he cannot afford to pay mahr for and sustain a free woman; it is mandub (recommended) for him to prefer a believing female slave. To save female slaves from poverty is something desired. A believing female slave deserves it more than unbelievers. Therefore, marriage is wajib for those who face the risk of fornication. 
If there is no risk of fornication, then marrying a female slave is not wajib not even mandub because a marriage like that may cause free women to lose esteem, may deteriorate the nobility of the lineage and the choice of children. Therefore, Hazrat Omar (may Allah be pleased with him) said, A person who marries a female slave loses half of his freedom.” However, the drawbacks mentioned above are nothing at all in comparison to the risk of fornication. Fornication means eradicating one’s sperms directly and in general a filthy meanness both for men and women and a disgrace for humanity. No male animal goes after the female just to waste his sperm. No male animal including the dog jumps on the female by force unless the female invites except male animals imprisoned by men; male animals have sexual intercourse only to inseminate the female. It is known that the camels smell the pee of the female in order to find out whether the female is inseminated or not.
To sum up, even in the intercourse of the animals, there is no trait of fornication. Their nature and creation, in other words, their instincts, will not allow it. This disgrace, this love of infertility is an evil that puts men in a position lower than animals. Instead of facing that evil, it is better to marry a female slave. However, if there is no risk of fornication, patience and remaining unmarried is better. Although, remaining unmarried means being deprived of having children and reproduction, "Allah is Oft-Forgiving, Most Merciful."

The Glorious Quran advises firstly monogamy. However, it commands justice in the circumstances when polygamy becomes necessary as a result of conditions.

Besides, Islam did not increase the number from one to two or three, but decreased it from higher numbers to lower ones. As the number of women is more than that of men, by this way a legitimate way is opened to women.

On the other hand, there are the facts that mans sexual desire continues for long until old age, that womans desires stop early, that in certain months she is in the menstrual period and that sometimes she becomes pregnant thus being unable to involve in intercourse. Considering all these, the dimensions of the issue will be better understood.

Some of religious principles are not bound by reason, but dominated by submission, not by reason. These are called taabbudi-concerned with worship. For example, that the Morning Prayer consists of two parts, and that noon prayer of four is not an issue bound by reason. It is something absolutely ordained by God. And some other religious principles contain complete rationale, wisdom and purpose that we call maqul-ul mana. In this part, a Muslim scholar or scientist can discuss an Islamic issue in his field, can put forth an idea, or make reasoning. For example, he can explain such issues as why eating pork is forbidden, and why alcohol is banned with principles of knowledge and wisdom. The second part, which is dependent on reason, is wider than the first one-the taabbudi. In view of these, we answer this question: Thats because God has ordained it this way.

The mother of the child that is born because of the intercourse between a woman and a man is obvious. However, if its father is not known, then generations are mixed up. If a woman marries a couple of men, then to whom the child born will be attributed would be uncertain. Imagine a woman has four spouses. All of them have intimacy with her. To whom will the child born belong? One mother and four fathers Can you imagine such a thing? Say the first one who had intimacy with the woman is the father; what will the others do until the child is born? These are not just the mixing up of a generation; rather are the fight of men and desperation of women. This is just a beam of wisdom. There may be thousands of reflections of wisdom besides this one. However, they cannot replace the command of God that we call the real reason. In other words, if science progresses and if it can thus be determined to whom the child belongs, does it become permissible for women to marry more than one man? The answer is no. That is because God commanded that one woman can marry one man. Thousands of beams of wisdom cannot undo this divine command.

God has given woman the feelings of belonging and attachment to someone. And to man He has given the feelings of possessing and attaching others to himself. For this reason, it is unimaginable for woman to behave like man and to marry a couple of men and thus to care for them; this is against her nature. As a requisite of creation, except for a small number of primitive tribes, throughout the history although men have gone through polygamy, women did not marry more than one man.

Even, does the manhood psychology not show generality at this point? Would the rooster, ram, bull, etc. accept a partner willingly?

As it is not valid in our time, it has not been seen in the course of history in terms of law. Those who claim it is possible should make sacrifices and should first prove it with their own wives. Let us see if they can be wife to more than one husband or if they mean just sleeping with them, many women who lead illicit lives already do this. If they cannot do that with their own wives and if they encourage others notwithstanding, then it means that they have some other covert intentions.

Jurisprudential aspect of the issue:
• Women’s duty as imam in prayers is divided into two as women’s duty as imam for women and for a mixed community (men and women together) or for only men.
• As for women’s duty as imam for other women, there is information in hadith sources that when Umm Salama and Aisha, wives of Prophet Mohammad (pbuh), lead the prayers as imam for women, they did not stand in front of other women and performed the prayer with them in the middle of the first line. Islamic jurisprudents have found it permissible for women to carry out the duty of Imams for other women both in daily prayers and tarawih prayers. However, according to Hanafis, it is abominably permissible.
• As for women’s duty as imam for a mixed community of men and women or only for men, the Prophet exceptionally allowed a woman named Ummu Waraqa, a hafiz of the Quran, to carry out the duty of imam for her own household, which is stated in early hadith sources. Ummu Waraqa’s household consisted of two slaves, one man and one woman, whom she set free on condition that they would be free after her death. The male slave was old. (Abu Dawud, Salat, 61; Ahmad b. Hanbal, Musnad, 6/405; Ibn-i Sa’d, Tabaqat, 8/457; Bayhaqi, Sunan-i Kubra, 1/456). Judging by this narration, some scholars such as Imam Ahmad, Abu Thawr, Muzani, Tabari and Ibn Taymiyya stated that women can be imam for men when there is an obligation.

• However, mujtahids such as Imam Azam Abu Hanifa and Shafii and the majority of jurisprudents did not admit it permissible for women to be imams for men. If such a prayer was performed, men’s prayers would be invalid; they have to perform it again; because as it is narrated from Hazrat Jabir and Hazrat Ali, “Women cannot be imam for men” (Bayhaqi, Sunan, 3/90; Ibn-i Abi Shayba, Musannaf, 1/430; Ibn-i Rushd, Bidayatu’l-Mujtahid, 1/114; Zukhayli, al-Fiqhu’l-Islami and Adillatuhu, 2/175; Nawawi, al-Majmu, 4/223; Din İşleri Yüksek Kurulu Kararları, Presidency of Religious Affairs, 23.06.2002)

On the other hand, another narration in Daraqutni is that our Prophet allowed Ummu Waraqa to be imam for other women in prayers. (Daraqutni, Sunan, 1/279). Anyway, it can be seen clearly that our Prophet allowed a woman to be imam in prayers only for a female slave and an old male slave who were in her house. Those people whom she led the prayer for were her own household. And it was a specific case.
In addition, the Messenger of Allah stated that it was more virtuous for women to perform their prayers at home. (Abu Dawud, salat, 53; Ahmad b. Hanbal, Musnad, 6/371; Mustadrak, 1/328).
Social and political aspects of the issue:
Today we are faced with the misunderstanding of the issue of woman in Islam. Those who cannot see the whole picture of Islam consider the fact that women cannot be imam in prayers as evidence that women are deemed second-class people in Islam. However, during the times when women were not treated like human beings, humankind saw a true equality between men and women owing to the prophets who are the representatives and conveyors of the divine revelation. Nevertheless, today women’s physical appearance and femininity are highlighted, which is considered to be the freedom of women, and women are put forward as people who have to fight against men. If we can be objective and reasonable we will see that it is indeed Islam that brought true equality between men and women. Islam has not only given importance to women when they had physical attractiveness, but also in their childhood, adulthood, in marriage, as mothers, as aunts and as grandmothers, in short, in all stages of their lives, and respected them.
 It is not inequality but justice to evaluate men and women separately because they are created with different characteristics and different structures. Allah created women with characteristics such as delicacy, chastity, compassion and motherhood. No human being can give women more than what Allah gave them. Every right which seems to be given to women degrades them and makes them look ridiculous; because the Creator knows the best for us; if only we could understand divine revelation truly. There is not a sura (chapter) named “men” in the Quran. It is stated “And in nowise covet those things in which God hath bestowed His gifts more freely on some of you than on others: To men is allotted what they earn, and to women what they earn” in the 32nd verse of chapter an-Nisa, which means “women”.
Allah created both men and women as human beings. However, He placed in their natures different characteristics that complete each other. Regarding them as means of conflict instead of accepting them as pieces that complete each other means to fight against nature.

- According to the phrase used in the question, the issue is the natural leakage, which is referred to as “rutubatul-farj” (normal wetness of the vagina) in fiqh books, not the blood or leakage of menstruation or puerperum. From this point of view, it will be better to express that leakage as “normal wetness”. With that explanation, we want to agree on the same diagnosis.

- The answer to the question, according to the views of Hanafi and Shafii scholars, is as follows:

The view of Hanafi scholars:

- The normal wetness that women see in their vaginas should be considered to be the same as the leakage coming from the mouths and noses of people and the sweat coming out of their bodies. (See Raddu’l-Mukhtar, 1/166). Therefore, the wetness in question is clean, and it does not invalidate wudu.

However, according to Hanafi scholars, anything that comes out of the front and back canals invalidates wudu (See Raddu’l-Mukhtar,1/134; Maydani, al-Lubab, 1/17).

The following statement is present in the catechism of the Directorate of Religious Affairs of Turkey: “Any liquid or thing that comes out of urinary canal and anal canal invalidates wudu (ibid, 1/199).

The view of Shafii scholars:

- Imam Nawawi states in his works that the wetness coming out of the woman’s vagina is not dirty/is clean according to the soundest view (al-Majmu, 2/570; al-Minhaj-a’s-siraju’l-wahhaj, p.23).

Ibn Hajar explains it as follows: The wetness mentioned by Nawawi is something between the mazi and sweat; it comes out of the vagina (from the inner front surface) and it is not compulsory to wash it. The leakage that comes from the deep part of the vagina (from the inner part where the womb is) during the birth together with the baby or before it is dirty (See Tuhfat’ul-Muhtaj/Shirwani, 1/3o1; see also Raddu’l-Mukhtar, 1/313).

Some scholars dealt with the issue in three dimensions. Accordingly, the leakage/wetness that comes from the vagina of the woman comes from the place where it is necessary to wash after urination (the place that opens when the woman sits) is clean. If the wetness comes from the deepest part of the vagina, it is definitely dirty. If the leakage comes from the part of the vagina that is not necessary to wash but still from the inner front part, there are two views about it. According to the soundest view, it is clean. According to another view, it is dirty (See Ianatu’t-talibin, 1/104, Tuhfat’ul-Muhtaj/Shirwani, 1/3o1).

Imam Nawawi stated the following regarding the issue: “When urine, feces, wind, worms, discharge, blood, stone or any other substance come out of the urinary or anal canal of a man or woman, the wudu is invalidated. For instance, it does not matter whether the wind comes out of the front or back part of a man or woman; the wudu is invalidated. There is no disagreement about it in Shafii madhhab (see Nawawi, Majmu, 2/4).

- According to what we understand from those explanations above, the leakage – in the form of wetness – coming out of the inner-front part of the vagina is regarded to be clean. However, it does not seem easy to say that it does not invalidate wudu. We have not been able to find any other statement except this statement we have quoted from “Raddu’l Mukhtar” above: “The normal wetness that women see in their vaginas should be considered to be the same as the leakage coming from the mouths and noses of people and the sweat coming out of their bodies” in the source books that will make us say the wudu will not be invalidated. It is necessary to act in accordance with the general ijtihad of scholars. However, especially those who are anxious and apprehensive and those who cannot manage to cope with it can act in accordance with the fatwa mentioned above.

Yes, it can be uncovered. There is no drawback for the prayer that a man performs when his wife’s head is uncovered in the same room.

Bukhari (Hayd, 6; Zakat, 44) and Muslim (Eeman 122)  reported this Hadith in their books. Evaluating the narration coming from Bazzar, Haythami said that it was trustable (sound). (see Majmau’z-zawaid, 3/118).
It will be useful to explain some points regarding the Hadith:
The Prophet said that hadith to encourage women to give sadaqah, not just to blame them.

-Being in majority does not mean that the number of women will be much greater than men in Hell. The judgment will be true even if there are two women more than men in Hell.

-There are two crimes that women did more than men and those crimes increased the amount of women who will go to Hell. One of those crimes: women curse everything without paying much attention to whether they are men, women, children, things or animals. The other is that they are so ungrateful to people who do good deeds and favors, especially to their husbands. Even if they always receive kindness from a man,  they can forget about all of those good deeds and favors if they are exposed to only one unpleasant act.

-After we see the conditions of women in today’s world, we think it is easier to understand that Hadith.

The number of women can always be more than the number of men. Especially those born towards the end of time on the earth will be women. There are some signs in the narrations about the issue. When the issue considered in the light of things mentioned above, the issue will be clearer.

In the periods before Islam, women were not regarded as humans. The religion of Islam elevated women to the rank where they needed to be. Freedom does not mean to be able to live as the soul of a person and Satan want. On the contrary, it means to live as the Creator wishes. For, a person who does not obey the wish of Allah obeys the wish of his soul and Satan. 

Let us explain the general rights of women briefly:

"When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief..." (an-Nahl, 16/58 )

In the verse above, Allah explains how the people of Jahiliyyah regarded women. However, the following is stated in the Quran:  

"He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan)." (ash-Shura, 42/49)

A woman is born just like a man; she is also a baby like a male child. Parents will be held responsible if they discriminate between them when they show them compassion and when they give them presents; they will also be regarded to have ignored the advice and will of the Prophet and they will be deprived of the intercession of the Prophet. Knowing that the feelings of Jahiliyyah would relapse from time to time, the Prophet (pbuh) emphasized the importance of the education of girls as follows:

"A father who raises three, two or even one daughter will be together with me in Paradise." (Ibn Majah, Adab 3)

When a girl is born, an animal (aqiqa) is sacrificed as a sign of thanking just like when a boy is born.  She has to be given a nice name and she has to be educated by her mother. She has to receive her sexual education from her mother. No verse or or hadith that encourages science and knowledge excludes women. On the contrary, the Prophet (pbuh) advised the education of especially women and ordered men to protect their rights. Mujtahid women were raised in his period. (For instance, Aisha, the wife of the Messenger of Allah (pbuh) is one of them.)

A woman is raised without any discrimination and when she becomes old enough to get married, it is her right and a sunnah to see the candidate who wants to marry her. If she does not like the candidate, she has the right to reject him; the insistence of her parents, guardians or the candidate will not change anything. 

When she decides to get married, she can insist on receiving as much mahr as she wants. Mahr is her natural right and life guarantee determined by Allah. She can spend it however she likes as long as it is legitimate. She can spend her mahr and other property on charity or on business; she can establish companies, buy shares, etc; she can earn money and spend the money she earns however she wishes. All of the expenses for the house and the woman have to be met by the man. The man has no right to say to her, "Buy your ornaments, clothes and cosmetics yourself". He has to provide her sustenance based on his income. If the man cannot meet her expenses after marriage, the woman's demand of a divorce will be accepted.

Her husband cannot humiliate her; he should not forget that she is his partner. He cannot get angry with her and leave her alone at home.

"The best man is the one that treats women in the best way." (see Bukhari, Nikah 43; Muslim, Fadail 68)

To joke, to have fun and to entertain one's wife are among the duties of the husband.

A man cannot beat his wife unless she rebels, violating law. (See verse 34 of the chapter of an-Nisa and its interpretations regarding beating women. For instance, see Ibn Kathir IV/257; Qurtubi VI/170,172,173; Elmalı IV/1351; Abu Dawud, Manasik 56; Ibn Majah, Manasik 84; Muslim, Hajj 147; Tirmidhi, Rada'11; Abu Dawud, Manasik 56; Halabi Saghir p. 395; Halabi Kabir p. 621; Canan, Terbiye p. 391;) A man cannot disturb his wife through sudden arrivals originating from his jealousy.

In a hadith, the Prophet (pbuh) prohibited a man who was away from home for a long time from returning home suddenly at night. One of the reasons for this is to give time to the woman to shave her armpit and pubic hair and to make up and to comb her hair. The hadith regarding the issue is as follows:

"When you return home at night, do not go to her directly; let her shave and comb her hair." (Bukhari, Nikah 121,122; Muslim, Rada' 58, Imarah 181,182; Darimi, Nikah 32, Jihad 163; Musnad NI/298)

The scholars who explain the hadith state that coming home suddenly at home might mean that the man suspects his wife.

- The husband also has the duty of satisfying his wife sexually. The Prophet (pbuh) likened the man who ended sexual intercourse very quickly when he ejaculated to roosters, that is, to animals. He also advised people not to start sexual intercourse without patting and caressing the women. (From Daylami, Ghazzali, Ihya N/52 (Trnsl. N/129); see also Suyuti, al Jamiu's-Saghir (with Fathu'I-Qadir) VI/323) For, a man can be aroused at once by looking but a woman becomes ready for sexual intercourse after a long period of caressing. A good man is a person who manages to prepare his wife for the intercourse and makes her satisfied as he himself is satisfied. The men who think of only themselves during sexual intercourse should not forget that they oppress the women and that they take pleasure by torturing their wives.

- The woman has the right to divorce from a man who cannot have a sexual intercourse with her in the period one year after the marriage.

The woman has the right not to accept sexual intercourse before receiving her “prompt mahr.”

- The sustenance of the woman, her treatment and medication have to be met by the man. If the woman cannot bake bread, her husband has to buy bread. If the woman wants to make up, the man has to pay for the accessories and perfume. The husband has to buy two dresses or two-piece suits every year, one being for the summer and the other for the winter. If a disagreement occurs, the quality of the garments is determined by the local authorities. The woman can demand sustenance when her husband goes on an expedition for the days he is absent. If she wants, she can demand a separate bed to sleep on when she is menstruating. 

- She can ask for a servant based on the situation of her husband. The wage of the servant has to be paid by the husband. The woman does not have to do any housework except the housework that is traditionally done by housewives in that region. 

If she needs, she can agree on certain amount of sustenance with her husband. If that amount turns out to be insufficient, she can want it to be increased; if her husband does not agree, she can apply to the court. 

- If the woman does not want the relatives of her husband, the husband has to hire or buy a separate house for her. The reason for this decree is the fact that they will prevent her from joking and from having sexual intercourse with her husband. Furthermore, the woman has the right to demand a separate room if she has children except for very little children who are not aware of sexual intercourse.

- The woman has the right to visit her parents once a week; the husband cannot prevent it.

The woman has the right to work in legitimate business that does not harm the rights of her husband.

If the woman wants to go to a public bath after menstruation and puerperium, her husband has to pay for the public bath; however, if it is known that the woman does not cover her parts of the body that need to be covered in the public bath, she is not sent to the public bath.

The husband has to provide sustenance for his wife that he divorced revocably or irrevocably during the period of iddah.

What we have mentioned up to now are some of the examples mentioned in fiqh books on the rights of women over men. They are not advice but legal rights that have sanctions. If women are forced to work and do the hard work that only men can do in some places, it is not the fault of Islam but the fault of those who live contrarily to Islam.

- Most of the Islamic scholars state that the woman has the right to vote when there is an election. For, there is no evidence stating that they have no such rights. Besides, election means paying allegiance. The Prophet (pbuh) accepted allegiance from women. (see al-Mumtahina (60) verse 12 and its interpretations) The view of everybody including young girls was asked for the caliph to be elected after Hz. Umar (ra). [see Muhammed Hamidullah, Islam Müesseselerine Giriş Ist.1981, p. 112 (reported from Ibn Kathir)]

When the woman dies, her shroud has to be bought by her husband.

(For more detailed information of the items presented in summary above, see Ibn Abidin, Raddu'l-Muhtar, Egypt 1380 (1960) NI/571 etc. See also nafaqa parts of all fiqh books, especially Sarakhsi, Mabsut V/180, etc.)

As it s seen, a woman is a person who has no worries and concerns about sustenance; that is, she has full social security. They are all legal rights to be determined by the court when a disagreement arises. In Islam, the husband and wife are not two enemies that always try to get rights from one another. They are two halves of a whole that complement, help and support each other; for instance, the Prophet (pbuh) helped his wives with housework; Hz. Ali (ra) and his wife Fatima (ra) worked in cooperation.

WOMAN IN THE FAMILY:

Islam states that the man and the woman were created equally:

"O mankind! We created you from a single (pair) of a male and a female..." (al-Hujurat, 49/13).

Islam also states that it does not discriminate between man and woman and that they are not superior to each other in birth, death and life after death. For, man will stand and be reckoned in the presence of Allah alone.  (Maryam, 19/93) The state of the believing women who do righteous deeds and never leave the way of Allah is mentioned as follows: "Whoever works righteousness, man or woman and has Faith, verily, to him will We give a life that is good and pure, and We will bestow on such their reward according to the best of their actions."  (an-Nahl, 16/97).

The difference between man and woman originates from their bodies; it is stated that women are weak and delicate beings. Therefore, differences are seen in their functions in individual and social life; it is seen that women are protected there. Islam did not push women down as it was the case in Jahiliyya life beliefs; it did not make women dominant either as it is the case with matriarchal families. Islam has introduced such a family model that every member of the family has different duties and there is no injustice in those duties. Islam adopted a family model that launched a new era, eliminating all of the attitudes that could put pressure on women in the family and that could harm the family.

Islam gives the duty of being the head of the family to the man.

"Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means..." (an-Nisa, 4/34).

Allah states the following in another verse giving the duty of being the head of the family to the man:

"...(And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them and Allah is Exalted in Power, Wise." (al-Baqara, 2/28)

The man has to meet all of the needs of the family and to protect the family from all kinds of external effects; he has very important responsibilities. The man cannot interfere with the personal property of the woman in the family; he cannot lay a burden on her. Furthermore, if the woman does not want to look after her baby, she can ask a maid from her husband; she does not have to do housework, either. However, household duties and responsibilities like that are the indications of the taqwa of women; therefore, they are encouraged by the Prophet (pbuh). The woman is supposed to obey the legitimate order of her husband. (Abu Dawud, Nikah, 40).

The continuation of Islamic family life is possible only through preserving mutual rights.

"You have some rights over women and women have some rights over you." (Tirmidhi, Rada, 11).

What is meant by the surrendering and obedience in mutual rights for the woman is to fulfill her duties toward her husband legitimately.

RIGHTS OF THE WOMAN OVER HER HUSBAND:

Since the man is obliged to put bread on the table, he has to meet the material needs of the woman and do it legitimately. (an-Nisa, 4/34). The man has to treat the woman well and protect her rights:

"...on the contrary, live with them on a footing of kindness and equity. If ye take a dislike to them, it may be that ye dislike a thing and Allah brings about through it a great deal of good. " (an-Nisa, 4/19).

Islam prohibits man from misusing "the authority of managing and leading the family". What is meant here is to maintain the order in the family. Therefore, it is not permissible for the man to use this privilege by oppressing the woman. Only through this principle can the relationships between the man and the woman continue normally.

Islam lets women use their abilities and efficiency in terms of social relations maximally and within legitimate boundaries. In this social framework, Islam lets women work, take part in activities and study in order to help Muslims. (Bukhari, Ilm, 36;Ibrahim Jamal, Müslüman Kadının Fıkıh Kitabı, trnsl by Beşir Eryarsoy, İstanbul 1987, p. 483, ff)

"A woman is like a rib. If you try to straighten it, it will break. If you want to be happy, leave it as it is." (Bukhari, Nikah, 79).

"The best of you is the one that treats his wife in the best way." (Tirmidhi, Rada, 11; Ibn Majah, Nikah, 50).

We learn from the hadiths above that the Prophet (pbuh) always warned Muslims about women and that advised people to get on well with them. Women should not be beaten; they should be given advice. However, if they rebel, disobey their husbands, sit together with non-mahram men, waste the property of men and reveal the secrets of the family, they are admonished first; then, they are rebuked severely; if there is no change, they can be beaten slightly to warn. (an-Nisa, 4/34). If beating slightly causes no change, they should not be beaten severely.

RIGHTS OF THE HUSBAND OVER THE WIFE:

"Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard... " (an-Nisa, 4/34).

Women should obey and show respect to their husbands so that their husbands would carry out their duties at home properly. The woman has to obey her husband regarding legitimate issues. Besides, the housework she does and looking after children will increase the taqwa of the woman. For, Islam did not render them obligatory for women; it encouraged women to do them so that they would attain the consent of Allah.

Men are superior to women because of having some natural qualities and powers that women lack. However, it does not mean that men are superior in terms of honor and virtue. (Mawdudi, Tafhimu'l Qur'an, I, İstanbul 1986, p. 317, 318).

"If a woman performs five daily prayers, fasts for a month in Ramadan, protects her chastity and obeys her husband, doors of Paradise will be opened for her." (Bukhari, Misqat, II/202).

However, the obedience mentioned in the hadith is related to the issues that are in compliance with the orders of Allah; if the husband wants something that is contrary to the orders of Allah, she does not have to obey him.  For, obedience to Allah is superior to obedience to the husband. 

Satisfying each other sexually is something that is necessary in the family; therefore, it is not appropriate for either party to ignore it. The woman should be aware of this fact and should show respect to her husband regarding the issue. Islam states that men and women are equal in terms of creation. There is no difference regarding worldly punishments in the equality of women and men. The punishment for the crimes committed against men and women are the same. The fact that a woman receives half share in inheritance compared to a man is not something humiliating or inequality. When it is taken into consideration that the husband has to look after the wife, that he has to meet her needs, that the woman's parents or guardian have to look after her and meet her needs before marriage and that her husband has to do them after marriage, it is clearly understood what Allah means by this decree.   

The woman does not have to give anything to the man from the inheritance that she receives if she does not want to do so. However, man has to meet her needs. Thus, it is possible for the woman to receive the inheritance but not to spend it. (Ibrahim Jamal, ibid p. 485).

Allah created the woman as the hostess of the house. The man is obliged to earn money for the family; the woman is obliged to spend the money properly for the household. For, the woman is the shepherd of the house of her husband. Islam does not regard the woman responsible for any other things. The Quran encourages the woman to stay at home with the following verse:

"And stay quietly in your houses..." (al-Ahzab, 33/33)

However, in some cases, she can go out. For instance, if there is no man to look after the household, if she has to work due to financial difficulties, if the man cannot earn enough money, if the man is ill and cannot work, etc, the woman can go out and work.   

"Allah allows women to go out to meet their needs." (Bukhari-Muslim).

However, when the conditions of life today are considered, a Muslim woman cannot protect herself from the eyes of evil men in the market, streets and business life no matter how careful she is. Therefore, women should keep away from streets even if she has financial difficulties.

Islam gives women duties at home and eliminates the need for working. Islam will save the spirit of man who is betrayed in war and peace.

References:

- Seyyid Kutub, İslâm Kapitalizm Çatışması, İstanbul 1988, p. 129;
- Said Havva, Islam, trnsl by Said Şimşek, Ankara nd., p. 197, ff;
- Mustafa Sibai, Kadının Yeri, İstanbul 1988, p. 57 ff.;
- Abdullah Nasuh Ulvan, İslâmda Aile Eğitimi, I, p. 221 ff.;
- Ömer Ferruh, İslâm Aile Hukuku trnsl by Yusuf Ziya Kavakcı, İstanbul 1976, p. 228 ff;
- Hz. Peygamber ve Aile Hayatı, Komisyon, İstanbul 1989, p. 171 ff;
- M. Ali Haşimi, Kur'an ve Sünnette Müslüman Şahsiyeti, trnsl by Resul Tosun, İstanbul 1988, p. 63 ff.
  (Şamil İslam Ans, Kadın item)

With Islam women got the position and value that they deserved and reached welfare and bliss, they had always longed for throughout history. Islamic law has abolished the practices of excess and negligence and set up a perfect balance and harmony between two genders.According to Islam, women and men are equal with each other in terms of being servants that Allah Almighty has created. “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.” (Al-Hujurat Surah, 13) “O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a Watcher over you.” (An-Nisaa,1) As the Prophet Muhammad has it, no matter women or men, all human beings are equal like the teeth of a comb.” (Bilmen, Ömer, Nasuhi, Hukuk-u İslâmiye ve İstilahat-ı Fıkhiye Kamusu, II. 73-74).

Women and men are two halves of an apple. This verse expresses that most beautifully:

They are clothes (Lîbas) for you and you are clothes for them. (Al-Baqarah Surah, 2:187) Just as clothes cover private places, preserve you from warmth or cold, each of you covers another one’s bad deeds and amends your deficiencies.

Then the debate ‘men or women are superior’ is inappropriate. Again, according to the explanation in the Qur’an, just as men have some sorts of qualities and superiorities, which women do not have, likewise, women also have some sorts of qualities and superiorities that men do not have. Therefore both genders are in need of each other from different aspects and thus by creation both genders have superiorities different from each other. To make comparisons on the same points would lead us to wrong.

The best thing to do is to listen to this advice of Qur’an:

“And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things.” (An-Nisaa Surah, 4:32)

After this short introduction, let us examine closely some customs that Islam abolished in favor of women and the right Islam has given to women.

1. Some Customs That Islam Abrogated in Favor Of Women:Islam rejected the notion that women are cursed, which is the belief of Christians and Jews. It severely prohibited the practice of burying girls alive, which was a custom of pre-Islamic era in Arabia. The Prophet Muhammad (PBUH) declared that there was no ill omen in anything and smashed the belief of considering women inauspicious. He ordered men to demonstrate great compassion, love, and care. He despised the hate towards the girl children and praised them by saying, “be equal while giving presents to your children; if I had to prefer one, it would be maids.” As an answer to one of his companions, who asked who was more worthy of respect, he said “Your mother” three times, in the fourth he said “Your father.”

2. The Rights Acknowledged To Women:Right and duty are two sister words. If there is a right, there must be a duty as well. The Islamic Law, which from the very beginning recognized women’s rights and freedom and despised their being looked down on, has assigned some duties onto them. Before mentioning them, we shall recall the principle he delivered at the Last Sermon in the presence of 130.000 people:“O People it is true that you have certain rights with regard to your women but they also have right over you. Remember that you have taken them as your wives only under Allah's trust and with his permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste.”

Again, in a hadith, he says, “Fear Allah in respect of fulfilling the rights of women. Beware of transgressing their rights and freedom. For they have been entrusted to you.” (Acluni, Keşfu’l-Hafa, Beirut, 1351, I.36)

After this generalization, let us examine the rights acknowledged to women briefly:

Women’s Right for Alimony: A husband is obliged to provide alimony for his wife and for the children she gave birth to. That is, women may demand alimony from their husbands. In Islamic Law, the husband has to meet his wife’s expenses of food, clothing, housing, and servant. Women may not be forced to attend to the expenses: It is incumbent on the husband to supply subsistence money for the wife and children...

Women’s Right of Action: In the Islamic law, women have the right for action. They have freedom over their own properties. They can acquire or take upon themselves any kind of civil rights.

Furthermore, the guardianship of children is given to women, for boys until the age of seven, and for girls until they get married.

Right for Inheritance: Contrary to all systems of custom-practices laws (Roman Law excluded) at the time of Islam’s rise, the Islamic Law acknowledged women right for inheritance. This practice has been based on equality apart from sharing in a way two to brothers and one to sisters among siblings. The logical reasons of the one-to-two practice have been satisfactorily explained both in the Qur’an and in the hadiths. Women getting fewer shares in inheritance are not something absolute.

The Right of Study and Education for Women: Study and education have a significant role in Islam. The woman is the perfect pedagogue. It is the woman who mostly brings up and educates children. It is unthinkable that women be deprived of education. The Prophet Muhammad (PBUH) always encouraged and commanded women to learn how to write and to read. There came a large number of women hadith-narrators, women of literature, and most importantly great women jurists in the history of Islam.

Right for Work: Women may exercise any profession, which is suitable to the religion and morality.

The Other Rights that Women can Demand from Their Husbands: A woman may want her due dowries from her husband. Besides, the husband has to get on well with his wife. The woman may visit her family by informing her husband whenever she wants. The husband needs to have fun with his wife and allow her for legitimate pleasures. The husband may not treat his wife brutally for no reason. The husband must not reveal the secrets of his wife.

Let us indicate that although women have these rights, the head of the family is the husband. This is the principle adopted in the classical law systems anyway. Agreeing to this principle does not mean that there are, as some jurists claim, differences between women and men. The verse that points out this fact by saying that the husband is the head of the family also rejects this claim. The Holy Qur’an announces:

“Men are in charge of women, because Allah hath made the one of them to excel the other (which means, women also excel men in certain points), and because they spend of their property (for the support of women).” (An-Nisaa Surah, 4:34)

A pregnant woman is to perform the prayers. If a just, expert doctor, in other words a doctor who performs at least the minimum obligations of religion and who abstains from grave sins, says that it is dangerous for the woman to stand while performing prayers, she may perform her prayers in a sitting position.
According to medical data and to the majority of Islamic jurists, a pregnant woman does not experience menstruation. Therefore, if a pregnant woman experiences bleeding, the woman is responsible for performing her prayers and fasting as it cannot be the bleeding of menstruation. On condition that she takes ritual ablution as subject to the regulations of the mustahaza (excused), she can perform the prayers, handle the Qur'an, read (recite) it, and she can enter a mosque.
As soon as the pregnant gives birth, she becomes nufasa (being in the state of recovery from childbirth). When bleeding stops and she takes ghusl (complete ablution of the body), she becomes subject to the normal regulations and fulfills her religious duties accordingly.

Please click on the link given below;

I am pregnant and I experience menstruation. Can I perform the prayers in that state?

There aren't any rules regarding the number of sexual intercourses. Spouses can decide the number as they wish.

What is natural about this subject for women is to ask authoritative women the private questions, if it is not possible to ask these questions through their husbands or to ask relevant authorities via mails or e-mails. We find out about many questions that are directly related to both our personal and family life from the hadiths related by women sahabahs especially by the wives of the Prophet (PBUH).

Women sahabahs asked our Prophet (PBUH) many questions sometimes in person and sometimes through the wives of the Prophet (PBUH). Our Prophet (PBUH) answered their questions clearly.

It will be useful to mention something that happened during the time of the Prophet (PBUH). Once Hadrat Asma, the daughter of Hadrat Abu Bakr, came to the Prophet (PBUH) and asked him how to do ghusl (total ablution, bath). Our Prophet (PBUH) described her how to do it. Hadrat Aisha, who was there on that occasion, becomes pleased that her sister comes and asks the Prophet (PBUH) a question like that and says How good are the women of Ansar (helpers) that their shyness does not prevent them from learning religion. (Muslim, Haydh: 6l.)

When they asked Imam Azam How did you get this knowledge?, he said: "I wasnt stingy in telling others what I knew, I didnt feel shy or avoid asking others and learn." Today when private and sexual matters are talked about explicitly without taking any criterion into consideration and usually with the intention of exploitation and family life is degenerated with information given, it is important for both family and religious life of Muslims to give people the enlightening information of Islam about these subjects.

Shyness and bashfulness should not prevent us from learning the subjects like these.

A woman cannot read or recite even a verse from the Quran when she is in menstruation. She can only read some verses that contain supplication like the chapter al-Fatiha and ayah al-kursi with the intention of prayer. A woman who is in menstruation can listen to the khatm al-Quran (reading the Quran from the beginning to the end). It is hoped that she receives the reward of the khatm when she listens to it.

Since the fast of a woman whose period begins while fasting is invalidated, she can eat and drink. Nevertheless, although such a woman in such a situation can eat or drink, it is better for her to act as if she is fasting as a good manner.

A husband who is going to divorce doesn’t have to return the gifts back upon divorcing.

For it is a command of Allah (SWT) for women to wear headscarf, a woman becomes responsible by quitting an obligatory act if she does not wear a headscarf. On the other hand, by performing stated prayers, she becomes free from its responsibility and gets its merit.

It is out of question that daily prayers of a woman, who veils herself as Allah (SWT) commands while performing prayer but takes out her headscarf while going out, be unacceptable.

In relation to this point, there is a common agreement, which is as follows: The sinners daily prayers and worship are valid and get their reward.

On the other hand, as the verse things that are good remove those that are evil (Hud Surah, 11:114) points out, stated prayers and similar acts of worship, and good deeds cause man to be forgiven of the sins he has committed. Besides, it is a reality that stated prayers keep man away from evil. The verse points to this fact as follows: Surely, the Prayer restrains from all that is indecent and shameful, and all that is evil. (Al-Ankabut Surah, 29:45) However, it cannot be said that worship will immediately keep man away from every kind of evil. In the course of time, as a wonder and fertility of stated prayer, many people cannot get involved in sins and they keep away from them. Because, someone who five times a day comes before the presence of Allah (SWT) in a humble position by taking ablution cannot do the things that his Lord has prohibited.

Therefore, it cannot be said that the worship of a woman, who is also without a headscarf, will not be accepted. She will feel herself constrained to do that and wear a headscarf anyway.

It is recommended that a menstruating woman or a puerperal (a woman undergoing a post-natal bleeding) who cannot perform prayers be in a state of prayer so that she will not be away from spiritual peace completely.

She can do as follows: when the time for prayer comes, she performs wudu (ablution), lays her prayer rug, contemplates in spiritual feelings and thoughts, evaluates her past and future, thanks Allah who has granted her numerous blessings and praises Him.

It is necessary to wash the miscarried children who had any sign of life (such as voice, breathing, moving…). Children who were born dead, and whose all organs formed must be washed as well. Miscarried children whose organs were not totally formed are not washed. They are buried, wrapped in a cloth, without a name. Funeral prayer for them is not performed. According to Hanafis, if a child dies after giving a voice right after birth, it is considered to have been alive at the time of birth and it is given a name, washed, and funeral prayer for it is performed. However, if there was not any sign of life, that is if it was already dead at the time of birth, it is given a name, washed and buried wrapped in a cloth without performing funeral prayer. (Wahba Zuhayli, Islam Fıkhı, 3/60)

It is permissible if a woman wears a wide enough trousers hiding the shape of her body and covers her hips hanging down her upper clothing.
One day a woman falls down from her donkey on the path near to Prophet Muhammad (pbuh). He immediately turns his head to another direction. Then his companions tell him that no private part of the woman was seen because she wore pants under her skirt. Upon this Prophet Muhammad (pbuh) prays for women wearing pants under their skirts and preventing their legs from being seen even if they fall down.
As Prophet Muhammad (pbuh) praised, wide/loose/baggy trousers can provide the needed covering when getting on a bus, going upstairs etc.
(Ahmed Şahin)
Islam does not order a certain way of dressing and apparel. It does not force its followers to take a certain way of dressing. Additionally, something that Islam orders must not be forgotten. The main criterion on clothing of a woman is understood as:
1- Covering the private parts. (The private parts of a woman is the whole body except hands and face)
2- Not wearing transparent, short and tight clothes. (That is to say, the body and underclothes must not be seen.)

The women do not need to comply with her husband in the matters of not being appropriate to the consent of Allah. Both woman and her husband become sinner if she unveils her scarf just because her husband wants.

One of the causes for divorce is high-conflict and intellectual disagreements. The divorcement can be justified if the husband bullies her and hinders her from performing her worships.

Yet, if the woman does not divorce despite being tyrannized by her husband, she will be rewarded by Allah. She keeps doing her religious duties and rejects harams that her husband wants her to do.

It is not religiously permitted for a woman to wear dresses which are so thin as to reveal the color of the skin in the presence of men to whom women can get married. Those dresses can be many kinds such as shirt, skirt, headscarf and socks.

Accordingly, there are some rules for a reasonable tasattur; we must pay attention to them:
--- The dresses must not be so thin or transparent as to reveal the body.
--- They should not be so ornamental and colored as to catch attention.
--- They should not be so narrow as to reveal the contours of the body.

Even if the Salat (prayer) with narrow shirt and trousers is accepted by Allah, it is not proper by the Religion for it will seduce and catch attention of those who look at. The late Ibn Abidin also emphasizes this point in his book. (Raddu'l-Mukhtar, 5/238)

On the other hand, women have to wear properly, and they have to avoid looks, talks and style of walking which catch the attention of men.

Please click on the link given below;

Should women wear overcoat or jilbab to cover themselves (for tasattur)?

A woman does not have to cover her head when the adhan is called and when the Quran is recited if there are not any non-mahram men around. 

Three concepts are confused in the discussions about tasattur: disgrace, crime and sin. If a word, an action or a piece of clothing contradicts with the value judgments of a community, it is regarded as disgraceful. If it is against the law, it is a crime. If it is against the rules of a religion, it is a sin.

Some people think that something that is not against the law will not be a sin, whereas others delude themselves that if everybody does something, it is no longer a sin. Both of these ideas are completely wrong.

Disgrace cannot be a criterion for reality. People who arrange their ideas, thoughts and actions in accordance with the societys conception of disgrace will have sacrificed their personalities for the society and will have become the slaves of the crowds.

Is it possible to regard the things that the society blames as wrong and the things that the society adopts as right? If this is valid, isnt it necessary for a person to have a different personality in each society and to change color like a chameleon frequently?

The following statement of a western thinker which shows that human mind is weak explains the question in a nice way: Nothing more horrible than a person to eat his father can be imagined; however, it was a tradition in some tribes in the past. They did this because of their love and respect. They wanted the dead person to be buried in the most appropriate and honorable grave. They wanted the dead persons body and memories to travel in their veins. They wanted their fathers to live again in their bodies by mixing into their living bodies by digestion and assimilation. It is not difficult to guess that it will be regarded as a great sin by these people who strongly have this belief to make their parents decay in the ground and be eaten by worms.

Now lets think about it: if most of the people around us adopted this idea as a result of an intense propaganda, would we eat our fathers flesh so that the society would not blame us? So blaming is completely subjective; it is not a factor that can affect the reality. The claims of a woman who avoids tasattur because of other peoples blaming are divided into two: the first one is the objection in the form saying Why should not being in tasattur be a sin? The other is her personal conviction that there is no tasattur in Islam.

There seems to be no difference between them. However, they are two different subjects. If you investigate the people who say What is the importance of tasattur? A person can do whatever she wants even when she is in tasattur., you will find people who do not know Islam well and who cannot perform what Islam orders.

These people make objections like these in order to get rid of the psychology of being guilty that they feel in their conscience, and instead of repenting they try to justify their sins. They feel as if they will get rid of the responsibility if they warn other people. As a matter of fact if a deed is a sin, it is; if it is not a sin, it is not. The crowds cannot determine it. If tasattur exists in the religion nobody can say it does not exist. However, nobody should force others regarding tasattur.

As for the question whether tasattur exists in Islam or not, there are various fatwas (answers) about it. However, since some Muslims do not know the place of fatwa in religion, I will present some verses from the Qoran and quote some of the interpretations.

Allah addresses our Prophet (PBUH) in Chapter An-Noor as follows:

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. (Chapter An-Noor, 31)

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

The first is that the people to be addressed are the women. That is, tasattur is a sign of belief and it is a fardh (compulsory deed) for only Muslim women. An unbeliever is not responsible for Islams orders and prohibitions. That is, a person has to believe in the existence of Allah first, has to know that the Qoran is His word and Muhammad (PBUH) is His messenger in order to be responsible for divine orders and prohibitions.

The second is that the order not to look at haram (forbidden things or people) is not only for men but also for women. The third is that it is forbidden for the women to show their ornaments.

I will present one of the interpretations about the word ornament in the verse briefly:

Ornament is adornment; however since it cannot be forbidden for a person to look at an adornment itself, what is meant by ornament is the places like ear, neck, throat where ornaments are put. Since the subject of the verse is tasattur and all of the Muslims are addressed whether they are rich or poor, the verse would be only for the rich if ornament meant adornment. Whereas the address is general. Another important thing is the following: The real ornament for the women is not adornment but these organs themselves. That is, the organs like neck and throat that are haram to be shown are ornaments. (Hak Dini Kuran Dili)

The fourth is that Muslim women should cover their heads with their headscarves and place them over their bosoms unlike the women of jahiliyya who tie them on their necks and let them hang down on their backs.

In another verse Allah states the following:

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. (Chapter Al-Ahzab, 59)

Tasattur is clearly ordered in this verse and the wisdom (reason) for tasattur is stated as to protect Muslim women from being disturbed by confusing them with other mean women, from being molested and protect their soles from being agonized.

As it is understood from the hadiths : “Get married and multiply, for, I will boast with your plenitude on the Doomsday”. (Bayhaqi 7:81) and “Marry the women that are pretty and fertile” (Abu Dawud, Nikah, 2; Ibn Majah, Nikah,1), we get an important aspect of the marriage, that is, ensuring the continuation of the generation. The important point here is, to take the necessary cautions to prevent the reproduction abilities beforehand.

There are some exceptions regarding the issue, as in every case.  Under certain conditions, birth control is allowed as the Prophet(PBUH) permitted “Azl” (Azl: removing the man’s organ from the female’s organ before ejaculation, during the intercourse)

As for the issue of getting the tubes of a woman tied medically:

It is, medically and religiously, an unfavorable method to remove the ability of reproducing of both man and woman. It has many side effects. Temporary sterilization is partially acceptable. It is applicable in some cases where the mother’s health is endangered.

For example, after the third cesarean operation, if another one is dangerous for the mother, when the womb is already opened to take the baby out, the tubes may be tied in order to make the sterilization. (?nsan ve Cinsi Hayat (Human and the Sex Life), p 100)

As it is seen, this practise is both temporary and it is not for everyone, to be always applied. Namely, it can be the last resort, when required. In such cases, if the medicine does not allow, then the religion does not, either. Therefore, if such a compulsive case occurs, then a group of doctors’ decision should be referred to, instead of only one doctor.

Mehmed PAKSU

Although the Prophet was married to many women, he usually used to do his chores himself. A hadith (saying or tradition of the Prophet Muhammad) related by our mother Aisha tells us the following: The Messenger of Allah used to behave like anyone in his house. He used to patch his own cloths, repair his shoes and help his wives for the housework. At the time he was doing those, his name was being mentioned all over the world; everybody was talking about him and the religion he had brought. He used to manage his time so that he was able to find the opportunity for such chores besides his so important duties. He was worthy of being at the highest degrees of every favorable trait and he was so…    
The Messenger of Allah not only used to do his own chores but also used to help the others. Qadi Iyad relates: One day a woman who have bats in the belfry came and pulled him by holding the arm of the Messenger of Allah and told him: Come and do my such work in my house. The woman pulled him by his arm and he followed her and then also Sahaba (the companions of Prophet Muhammad (pbuh)) followed them… and the Messenger of Allah did the work the woman mentioned easily and returned. That work was maybe sweeping the house or wringing the washed laundry. Whatever the essence of that work was, the Messenger of Allah did it because he was a natural person.

In short, the house holding of the Messenger of Allah was perfect: his managing so many women at such ease and his being extremely loved by them all… even his being the beloved of their hearts, the teacher of their minds and the ruler of their spirits… and his unbending from his duty and being careful at the tasks related to the state and the nation while doing those is an obvious evidence and proof of his prophethood. Even if there were no other proofs, the line he followed in his house holding was sufficient as a proof of his prophethood.

Meriç, who views the problem of headscarf from the perspective of a sociologist, also relates how she covered her head after the age of 53. From a historical view, it is seen that in this land (Turkey and its vicinity) women have covered their heads for a thousand years. Removing the head scarf has a history of at most a hundred years. So, if a question is to be asked, it should not be how they covered themselves, but why some removed the headscarf.

The public knows her mostly as the daughter of the great thinker Cemil Meriç. Not only as his daughter, but also as the writer of his books that her blind father dictated, as his secretary who read books to him, his aide, eye, hand, and the one to exchange ideas with. However, Ümit Meriç, aside from being her father's daughter, is one of the scholars of Turkey with her own identity, too, and an important thinker and scientist. Prof. Dr. Ümit Meriç worked as an associate professor and as a professor in Istanbul University, Faculty of Literature, for 30 years. At the oldest chair of sociology which was founded by Ziya Gökalp, she worked as the head of department and as the manager of the Center for Sociology Studies, being the first woman professor and chairperson.

In the year 1999, she asked for her retirement. She had to, because, while the whole Marmara region in Turkey was continuing to rock after the great earthquake on the night of 19 August of that year, she decided to cover her head. She had to choose between the two because she lived in a country where headscarf and being an academic are not reconciled. She opted for the headscarf. Ümit Meriç and I talked about her story of how she covered her head, but she saw it more important to explain her relationship to Allah.

- If you wish, let us begin with your personal story; having lived as a woman who did not cover her head till the age of 53, how did you cover your head?

Ümit Meriç: I was grown up without religious education and have passed an important part of my life as an agnostic. I am a sociology professor. I have thaught sociology for thirty years; in other words, I have tried to understand and help others understand the society. But in the end, I have come to such a point that what I have learned partly satisfied my mind but not my soul.

I have given thirty years of my life to sociology, but the result was, for the most part, frustration. I could not find answers to my basic questions about existence and I broke down spiritually. I was about to commit suicide; it was impossible for me to continue living like that.

What kinds of questions were these?

Ümit Meriç: Philosophical questions about existence and the meaning of existence such as whether the spirit existed beyond the body, the nature of the spirit, thoughts and fears of death, and fear to lose people close to me. I realized that for all these years, I have fed my body but not my spirit. My spirit found the solution to this hunger at the dawn of a great cirisis:
I decided to pray. It was 1997. Even in my first prayer, I understood the purpose of my existence. I explored Allah Who is in contact with me at each instant. This was like re-exploring America.

-When you explored Allah, did you get annoyed at science? Did you lose all your confidence in science, which let you down?

Ümit Meriç: Absolutely not. I like science dearly. Though I do not adore it in a positivist sense, and I see its weaknesses, I respect it in its weaknesses. However, science is a paranthesis about this world. I found answers to my questions in prostration. This is not a rejection of the intellect, but going beyond the intellect. Indeed, religion is above the mind, not contrary to it.

- Then, what became of your fears of death?

Ümit Meriç: I conquered them all. Now, I am very curious about death. For me, death is a new and greater experience; it will be the beginning of an interesting journey. For me, death will be a way of ascending and transcending; and my soul's being freed of the cage of body and its being saved from the limitations of time and space.

- You started to perform the prayers, but you did not cover your head then?

Ümit Meriç: Yes... Actually, I always took praying more seriously than covering my head. I found the peace in prostrastion much more indispensible. I did not think of covering my head at that time. For example, I thought of going to Pilgrimage but not of covering my head. I was an academic in the university, had a status in the society and followed a social life. Moreover, I was a woman who took good care of herself, and who liked adorning herself; I wanted to look beautiful to my husband and make myself liked. In other words, possibly as all these factors came together, I did not think of covering my head then. Up until the great earthquake in 1999...

- What happened in the earthquake?

Ümit Meriç: Let me explain thus: The reason for my starting to pray was the great earthquake in my soul. And the reason for my covering my head was the earthquake in nature. I was in Armutlu on the third night of the earthquake of 17 August. The small quakes that followed the great earthquake were continuing. We were sleeping in the yard. On the night between 19 and 20 August, I had a feeling that the doom would break the next day. After the night prayer, I wanted to perform an extra prayer with two raq'ats (parts of a prayer). I performed the prayer and then supplicated to Allah; I prayed Him to spare this world for us. At that moment, I felt ashamed. I was praying to Allah to spare this Universe, but was not obeying Allah's command, not covering my head. Just at that moment, from that night on, I decided to cover my head, and since then I have been covering my head. No one has seen my hair since. For some time, I wore a head scarf which left my throat uncovered. That was like a transition period. Afterwards, I started to cover my head as you see now. Now, my worst nightmare is to see my hair uncovered. In my dreams, I often dream of my head scarf being removed. I don't know what to do, try to cover my hair with my hands and clothes, and I try to escape, but can't. How I wake up with twists and turns, you can't guess!

Did it affect you psychologically to cover your head? For instance, thinking that you are not so attractive in the sight of the other sex as before and this thought's psychological effects...

Ümit Meriç: When I decided to cover my head, I was about 50 years old; in other words, that was a period when I did not need to give a message to the other sex. Actually, I never thought that head scarf annulled gender. I think that women are more beautiful with head scarves. Besides, even if my hair is covered, I pay atention to being well kept. For example, before having my photos taken, I felt the need to go and make myself neat. I made some make-up and applied rouge. I do not want especially that people say Ümit Meriç let herself go in her forties.

- You may think that women with head scarf are more beautiful, but the main idea of the head scarf is to hide the attractiveness of women and to prevent this attractiveness from provocing the other sex. What do you think about this main idea?

Ümit Meriç: I accept that covering one's body (as prescribed by Islamic Law) has such a side, but the purpose is not restricted to this. There is also the function of emphasizing the human identity by putting femininity aside. Think this way; if the purpose was only to disguise attractiveness, it would not be neccessary for women to cover themselves after the ages of seventy and eighty, would it?

- Let us now ask sociologist Ümit Meriç: What does the matter of head scarf mean from the perspective of society? How should it be evaluated?

Ümit Meriç: Rather than its sociologic meaning, its individual meaning concerns me more. To tell you the truth, I think that social evaluations are made too much nowadays, and that it is more important for individuals to evaluate their own covering of themselves. And I see the very-often-asked question Why do they cover their heads? as a wrong question. From a historical view, it is seen that in this land (Turkey and its vicinity) women have covered their heads for a thousand years. Removing the head scarf has a history of at most a hundred years. My mother is nearly the first generation who did not cover their heads. So, if a question is to be asked, it should not be how they covered their heads, but why some removed the head scarf.

- I understand, you question the insertion of such a norm. All the same, as women without headscarves are described as normal, it is asked of those who go out of the norm by wearing the headscarf; why they did so.

Ümit Meriç: Not everybody covers their head for the same reason. There is a group who cover their heads not actually for Islamic reasons; there are those who cover their heads as a custom, and those who cover in big cities having come from rural places, those who cover because of family pressure, and those who make headscarf an identity shield in order to be saved from the bombardment of the modernization which they could never wholly internalize and thus hide behind this shield. The last group is very heterogeneous. We see in this group those who cover their heads though not performing the prayers. However, covering one's head is not among the five pillars of Islam. One covers one's head, but does one get up for the morning prayer? And there are those who explore America, just like me, which is not restricted to Turkey, but a phenomenon experienced all over the world.

- Let us then talk about this last group...

Ümit Meriç: For those who are in this group, headscarf is neither a custom, nor a symbol, shield... It is something related to the relationship between Allah and His servant. It is high above both politics and democracy, is a matter far beyond all these. It is an existential matter. Being a democrat is important for this world, but is Islam like that? My democratic identity will stay in this world, but my Islamic identity is my identity which will continue after my death, too. I own my body and own the right to use it in a way wanted by Allah. Those who fall into this group explore Allah by going through different experiences, by living different intellectual adventures, by experiencing many ordeals, and by suffering many kinds of pains. I greatly value this kind of faith. This sort of faith and Islam is very strong and valuable.

With globalization, all over the world, there emerge more and more such people who become Muslim through such a process. This is because globalization make it easier for people to find one another, to get to know one another, and to interact with one another.

What do you think is the reason for the ban on head scarf in some countries in Europe such as France? Is it because there is a lack of democracy or because of a misunderstood secularism?

Ümit Meriç: This is because they are very much Christian. Europe is overly Christian. They still have a crusader mentality. To me, France needs another revolution. They need to learn again the three values of the French Revolution: freedom, justice, and equality. I am more hopeful about the USA. America did not have Crusades, aristocracy, and they experienced the matter of black people. Therefore, I am more hopeful of them.

You had to leave the university because of your headscarf, because it is said that it is against the secular state to wear headscarf in public places.

Ümit Meriç: Actually, I had already accepted the risk of leaving the university when I decided to cover my head. This loss was such a small one in comparison to my gains that I did not even think about it. However, this does not conceal the injustice of this ban. Let us first talk about the division of public area and private area. My private area is the area outside of the state's intervention area. This is not a description of a concrete place, but a notion. In other words, it is not only that the state may not intervene in my home. But it also means that the state protects my right to wander in a way that does not harm others.

Human firstly dwells in his/her clothes, and then in his/her home. All these are my private area. My body wanders; I wander.

As for the claim that it is against secularism; secularism is described in books of citizenship in elementary schools as the state's not intervening in religion and religious people. State does not have the right to intervene my body in above-state area. This is a right of mine about my life and my existence. This is a right of mine related to what Allah commands me to do. Neither my child, nor my neighbor, friend can intervene in that. My secular state does not have the right to intervene with me, and in my piety in which I believe. This is against secularism.

Q: In recent years a lot of things have been said concerning the equality of men and women. What can we say about the subject from an Islamic point of view?

A: Before discussing the equality of men and women, we should first look more closely at the meaning of "equal" and "equality".

"Equal" means that there is no difference between things, that they have the same nature, quality, value and dimension. On the other hand, "equality" means that there is no discrimination between people in terms of rights.

Having established these definitions of "equal" and "equality", then how are we to view women in relation to men?

a) Difference in Nature
God has created everything in the universe in pairs. It is impossible to say that one of these pairs is equal to the other in all respects. "And of everything we have created pairs that you may reflect." (Az-Zariyat, 51/49).

From atoms to plants, and from these to the male and female of animals and human beings, everything has been created in pairs and each member of the pair is in need of the other. Positives are in need of negatives, electrons are in need of protons, night is in need of day, summer is in need of winter, the surface of the earth is in need of the sky, men are in need of women and vice versa. In addition, there are probably other pairs that we may not know of yet, but we will learn about these with the development of science and technology.

Just as God has created the electron in relation to the proton, the negative in relation to the positive, and the female seed in relation to the male seed, God has created women and men, and He has formed a unity between these couples. But just as positive and negative are not equal, nor are the electron and proton equal, women are not equal to men. This is an unchanging rule of the nature of creation. Moreover, other than God, Who is One, everything else is deficient and insignificant and cannot continue its existence by itself. So, men and women, who are imcomplete by themselves, will come together to form a union, and it is this union that is the essence of the whole.

Therefore, women and men are not equal, but they complete each other. Prophet Muhammad (pbuh), in one of his hadith says: â Women are (the other) half of menâ .

The word for "other half" - sakik - in this hadith means a piece of a whole divided into two through the middle. This means that each piece that is forming the whole is the sakik of the other. Thus, according to this hadith, women and men are equal halves as human beings. But they are never the same as the other; that is, their natural, spiritual and psychological structures are different. As a woman can never be equal to a man according to his physical and spiritual structure, a man can never be equal to a women according to the same aspects. Neither are men biologically superior, nor are women inferior to men. As human beings cannot really change the difference between the sexes, both believers and nonbelievers should give up their dreams of being equal and should accept women and men as they are.
In addition, we cannot even claim that individuals of the same sex are totally equal to one another. Trying to verify this would be to attempt to change the rules of creation; such efforts are useless. Here we should mention that the difference in the creation of women should not lead men to feel superior. On the contrary, God states, "And Who made (things) according to a measure, then guided rightlyâ ¦" (Al-Ala 87/3). He is the One who creates women and men in the best pattern of creation and He is the One Who teaches them how to improve themselves. He is the One Who makes them complementary to one another and the protector and guardian for one another.

b) Differences in Duty

As is clear from the above explanations, just as women and men cannot be equal in their nature, nor can they be equal in duty. If you expect a woman to perform the same duties as a man, you will in fact be oppressing her. It is obvious that women are different from men physically, biologically and spiritually. It is therefore only normal that, arising from this difference in their natures, that there should be a difference in duties. For instance, men are stronger than women. In this respect, it is very difficult for a woman to do some of the work that a man does. This is not to be seen as an inadequacy of women. Women are generally more merciful, compassionate, intuitive and emotional when compared to men. In this respect, men cannot be compared to women in any way. Both sexes are equipped according to the necessities of their duties; this is the true justice. Therefore, instead of studying men and women as if they were on equal terms, we should evaluate women and men separately and according to their own particular natures.
Women have certain rights and duties based on the nature of their creation, and if women make use of these qualities they will then be able to obtain better results.

New generations are brought into this world by women and are brought up by them. Humanity gains good individuals through their efforts. It is a great kindness and wisdom of God that women have been equipped with such compassion when we consider that they are in charge of bringing up children. In this respect, among all the members of the family, women deserve the greatest respect. They are the educators, teachers, and the source of the familyâ s endurance and the peace of the home. Men are reassured by them. Children grow up under their compassionate wing, and are raised with healthy emotions, compassion, and strong values. If the mother lives a chaste life, then the children will be saved from degeneration, and a community formed of these children will be saved from oppression.

When we compare all the things that humans provide women with in the name of equality with those favors that God the Almighty provides, the former will be very small in comparison. Moreover, all the rights granted to women and all the effort expended on behalf of their gaining "equal rights" is as ridiculous as if we were to give a copper medal to someone whose chest was already covered in gold medals.
God has given everyone their own nature. With the granting of this nature he did not make anyone coarse or foolish. If he had granted any superflurous duties to people, then this would have been no more than an injustice or an act of oppression.

The tasks or duties that women do should be suited to their physical, psychological and spiritual nature. Offering a woman a job that she cannot handle, or employing her in a job that is not in her nature to accomplish, has nothing to do with equality or treating a woman as an equal; this is not a humanitarian approach. On the contrary, such behavior is little more than the forceful seizure of the majority of her rights.

A hadith of Prophet Muhammad (pbuh), expresses the subject in a beautiful and elegant manner: "They had put a cow to yoke. It turned and said to its master: I have not been created for such jobs". Rather, it is the ox that was created for such jobs.

In conclusion, everything has been created for a reason. For true justice to prevail, every creature should be employed according to its capabilities and according to the reason for its creation. (By ISIK, Hikmet)

If the court decides that it is necessary, then the divorce is carried out and that decision is valid.

There has been a division of tasks between the woman and the man since ancient times so that the tasks about the dwelling and family will be fulfilled in the best way. The man works outside and works very hard when necessary to earn the bread. The woman directs the house, cooks meals and looks after the children. Therefore, all of the financial responsibilities lie on the man not woman. Mahr and nafaqa (alimony) are among those responsibilities. That division of tasks is in compliance with the nature and creation of man and woman and with the divine sunnah. Since man is stronger, he is more apt to work and earn money. The following is stated in the Quran: "Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means." (an-Nisa, 4/34).
Mahr is like a reserve fund for the woman during her marriage life. If a woman loses her husband suddenly or if they are divorced, it will be very difficult for her to stay in the house of her husband; mahr will support her until she starts a new life.

It is permissible for women to read the translation of the Quran while their heads are not covered. It is also permissible for menstruating women to read the translation of the Quran.  Because its translation is not like the original Qur’an.

Junub (impure, who needs to perform ghusl (full ablution)), menstruating or post-partum bleeding women cannot recite any of the verses of the Quran; it is not permissible.

A menstruating woman or a person who has no ablution cannot touch the Qur'an if it contains both the Arabic Qur'an and its meaning. Menstruating women can read the meaning of the Qur'an that does not contain its Arabic.

The messenger of Allah (PBUH) states the following regarding this issue:

“A junub or menstruating woman cannot recite anything from the Quran.”1

that is, she cannot recite even less than a verse from the Quran with the intention of reciting the Quran. However, it is permissible to recite some verses from the Quran, to pray, to praise Allah, to take shelter in Allah, to mention the name of Allah, when starting something or in order to teach the Quran.

For instance, the verse which is sunnah to read when getting in or on a vehicle

“Subhanallazi sakhkhara lana haza wama kunna lahu muqrinin (Glory to Him Who has subjected these to Our (use), for We could never have accomplished this (by ourselves)).”2

Also the verse to be read when getting off a vehicle

“Rabbana anzilni munzalan mubarakan wa anta khayru’l-munzilin (O my Lord! Enable me to disembark with Your blessing: for You are the Best to enable (us) to disembark).3

The verse when the news of misfortune or death is received,

“Inna lillahi wa inna ilayhi rajiun (To Allah we belong and to Him is our return).4

Also saying, “Bismillahirrahmanirrahim” when starting to do something and to say, “Alhamdulillah” to thank Allah are of the same kind.

Similarly it is not haram to read chapters al-Fatiha, al-Falaq, an-Nas, al-Ikhlas and the verse ayatul kursi with the intention of mentioning and remembering Allah.

According to Maliki sect, there is no drawback for a menstruating or post-partum bleeding woman to recite a small part from the Quran.The small amount is as much as the verses mentioned above. As evidence, they present the fact that they remain in that state for a long time.

According to Hanbali and Hanafi sects, it is permissible to read the Quran by dividing words into syllables, because such reading is not “reciting”. They also accept it as permissible to look at the Quran and read it silently without uttering any words because in that case, there is no reciting. 5

All of those views are differences of ijtihad (deducing decrees) of mujtahid (capable of exercising ijtihad) imams depending on various pieces of evidence and they are all correct.

In addition, it is permissible to recite sentences of tawhid (oneness) and zikr (mentioning the names and attributes of Allah) like Kalima Shahada, Kalima Tawhid, istighfar and salawat once or more than once.

According to Imam Azam Abu Hanifa, it is permissible for menstruating or post-partum bleeding women to hold religious books like tafseer (interpretation), hadith and fiqh (Islamic law) except the Quran. However, they must not touch the verses in those books.

As for writing the verses of the Quran by women in those periods, we see the following in al-Fatawa’l-Hindiyya:

“It is makruh (disliked, undesirable) for junub people and menstruating women to add a verse among the things they are writing. However, it will not be makruh if they do not read those verses.” Imam Muhammad says ‘in my opinion, it is the best for those people not to write any verses from the Quran’ recommending caution and care regarding that issue.”

Accordingly, since basmala is a verse in the Quran, it will be better if menstruating women do not write it.

By the way, no matter which sect she follows, a menstruating woman cannot touch even one verse of the Quran. However she can hold the Quran by a piece of clean cloth or paper that is not attached to the Quran.

Footnotes:

1 Ibn Majah, Taharah: 105.
2 Chapter az-Zukhruf, 13.
3 Chapter al-Muminoon, 29.
4 Chapter al-Baqara, 156.
5 Wahba Zuhayli, al-Fiqhu’l-Islami wa Adillatuhu, 1: 288-9.
6 Ibn Majah, Taharah: 119.
7 Bidayatu’l-Mujtahid, 1:110; al-Fiqhu’l-Islami wa Adillatuhu, 1: 422.

Mehmed Paksu - Fatwas peculiar to familial life

Unveiling Oppression

by Kathy Chin

I wrote this article about my experiment with hijab when I was a senior at UCLA. It originally appeared in the October 1994 issue of al-talib. I recently found out that "Unveiling Oppression" has proliferated the internet in English and other languages. This was surprising to me. I didn't think what I've written resonated so much with people. This article has even made it into a Lesson Plan on Veiling. I've posted the version that was originally published. The versions that I've seen on the other sites on Google are not exactly how it first appeared.

I walked down the street in my long white dress and inch-long, black hair one afternoon, and truck drivers whistled obscenities at me. I felt defeated. I had just stepped out of a hair salon. I had my hair cut short, telling the hairdresser to trim it as she would a guy's. I sat numbly as my hairdresser skillfully sheared into my shoulder-length hair with her scissors, asking me with every inch she cut off if I was freaking out yet. I wasn't freaking out, but I felt self-mutilated.

It wasn't just another haircut. It meant so much more. I was trying to appear androgynous by cutting my hair. I wanted to obliterate my femininity.

Yet that did not prevent some men from treating me as a sex object. I was mistaken. It was not my femininity that was problematic, but my sexuality, or rather the sexuality that some men had ascribed to me based on my biological sex. They reacted to me as they saw me and not as I truly am.

Why should it even matter how they see me, as long as I know who I am? But it does. I believe that men who see women as only sexual beings often commit violence against them, such as rape and battery. Sexual abuse and assault are not only my fears, but my reality. I was molested and raped. My experiences with men who violated me have made me angry and frustrated.

How do I stop the violence? How do I prevent men from seeing me as an object rather than a female? How do I stop them from equating the two? How do I proceed with life after experiencing what others only dread?

The experiences have left me with questions about my identity. Am I just another Chinese-American female? I used to think that I have to arrive at a conclusion about who I am, but now I realize that my identity is constantly evolving.

One experience that was particularly educational was when I "dressed up" as a Muslim woman for a drive along Crenshaw Boulevard with three Muslim men as part of a newsmagazine project. I wore a white, long-sleeved cotton shirt, jeans, tennis shoes, and a flowery silk scarf that covered my head, which I borrowed from a Muslim woman.

Not only did I look the part, I believed I felt the part. Of course, I wouldn't really know what it feels like to be hijabed - I coined this word for the lack of a better term - everyday, because I was not raised with Islamic teachings.

However, people perceived me as a Muslim woman and did not treat me as a sexual being by making cruel remarks. I noticed that men's eyes did not glide over my body as has happened when I wasn't hijabed. I was fully clothed, exposing only my face.

I remembered walking into an Islamic center and an African-American gentleman inside addressed me as "sister", and asked where I came from. I told him I was originally from China. That didn't seem to matter. There was a sense of closeness between us because he assumed I was Muslim. I didn't know how to break the news to him because I wasn't sure if I was or not.

I walked into the store that sold African jewelry and furniture and another gentleman asked me as I was walking out if I was Muslim. I looked at him and smiled, not knowing how to respond. I chose not to answer.

Outside the store, I asked one of the Muslim men I was with, "Am I Muslim?" He explained that everything that breathes and submits is.

I have concluded that I may be and just don't know it. I haven't labeled myself as such yet. I don't know enough about Islam to assert that I am Muslim.

Though I don't pray five times a day, go to a mosque, fast, nor cover my head with a scarf daily, this does not mean that I am not Muslim. These seem to be the natural manifestation of what is within.

How I am inside does not directly change whether I am hijabed or not. It is others' perception of me that has changed. Repeated experiences with others in turn create a self-image. I consciously chose to be hijabed because I was searching for respect from men. Initially, as both a Women's Studies major and a thinking female, I bought into the Western view that the wearing of a scarf is oppressive. After this experience and much reflection, I have arrived at the conclusion that such a view is superficial and misguided: It is not if the act is motivated by conviction and understanding.

I covered up that day out of choice, and it was the most liberating experience of my life. I now see alternatives to being a woman. I discovered that the way I dress dictated others' reaction towards me. It saddens me that this is a reality. It is a reality that I have accepted, and chose to conquer rather than be conquered by it. It was my sexuality that I covered, not my femininity. The covering of the former allowed the liberation of that latter.

This article was originally published in the October 1994 issue of al-talib. I was s senior at UCLA majoring in Psychobiology and Women's Studies at the time.

Posted by kathychin at April 28, 2004 11:06 PM

The Quran, The Light (An-Nur); 30 (24: 30)- Say to the believing men that they should lower their gaze (from haram looks) and guard their private parts: that will make for greater purity for them: and Allah is well acquainted with all that they do.

The Quran, The Light (An-Nur); 31 (24: 31)- And say to the believing women that they should lower their gaze and guard their private parts; 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 husband's sons, their brothers or their brother's sons, or their sister's 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 you all together towards Allah, that you may attain Bliss.

The Reasons for the Revelation of the Verses

1- Ibn Mazdawi related from Ali b. Abu Talib (may Allah be pleased with him) as follows: At the time of Allahs Messenger (pbuh), a woman and a man walking around the streets of Madinah looked at one another when they met each other. By using those gazes, the Satan turned their gazing at each other into liking each other. Man was both gazing at the woman and walking. Since his head was turned towards the woman all the time, he hit a wall in front of him and his nose bled. Thereupon, he swore as I swear to Allah that I will not clean the blood of my nose till I go to the Messenger of Allah (pbuh) and tell him the situation. He came near the Messenger of Allah (pbuh) and told him about the event. The Messenger of Allah (pbuh) stated, Bleeding of your nose by hitting the wall is the punishment of your sin. Thereupon, the verse Say to the believing men that they should lower their gaze (from haram looks) was revealed. (Suyuti, Durrul Mansur, 5/40.)

Ibn Kathir, related from Muqatil b. Hayyan and he related from Jabir b. Abd Allah al-Ansari as follows: Asma b. Mirsad (may Allah be pleased with her) had a date orchard near the place called Bani Haritha. Women used to go there without wearing skirts, and with their breasts, feet and anklets were uncovered. Asma said, How nasty are those appearances of you! Thereupon, the verse And say to the believing women that they should lower their gaze was revealed. (Ibn Kathir, Tafsir, 3/283. Suyuti. 5/104.)

-We could not find any information on such an event

-Even if such information is true, there is nothing strange in it. A medicine may be good for a person while it may not be good for someone else. Although water is essential and useful for human health, it might be inconvenient for some patients to consume extra water. There are a lot of examples regarding the issue in medicine.
 

A woman who is divorced by an arbitrator is also considered divorced religiously. A woman who is in iddah period, (when a woman is divorced or her husband dies, she must wait for a prescribed period of time before she can remarry.) cannot get marry within 4 months and 10 days. After this period, she can marry.

Wearing the niqab (face veil) is not fard (obligatory). Thus if the husband dislikes it and that leads to a big conflict between couples then she may not wear it. Because wearing niqab is not fard (obligatory) like wearing a head scarf.

Editor's Selected Links

What is the decree over head-scarf? What kind of danger does going out without a headscarf take women to?

How were Muslim women commanded to veil themselves?

How did the first tasattur (veiling, covering oneself) start? How did the wives of the Companions of the Prophet (PBUH) carry out the command of tasattur?

What are the Significant Points in the Relations Between Man and Woman?

Firstly it is neither religiously nor morally acceptable for a man to beat his wife, claiming he is the master. It is also a sin, to attribute his commitment to the religion. He should give up such a wrong idea.

You can apply to a court to divorce him. If the court divorces you, you are also regarded as religiously divorced. If you think you are going to get into trouble if you divorce, we advise you to be patient.

It is not permissible for a man and woman to walk around and go out for dinner without any necessity. You shouldn’t go if it is not indispensible.

If the man consents to his wife's going out without headscarf, he is responsible, too. However, if his wife goes about without headscarf although he does not consent to, then the responsibility is on the woman. The man is not responsible for it.

If the woman does not follow the commands of the religion, her husband counsels her. He tries to encourage her to read books about the importance of covering oneself and the place it has in the religion and tries to get her to listen to good orators who are learned about the issue.

If she does not come to reason, although the man has tried; with the intention to save her eternal life, he should behave a little strictly toward her; and if she still does not change her attitude, he should keep away from her temporarily. If she does not settle down despite it, either, then his duty is fulfilled. From then on, the responsibility is on the woman. If the man does not apply those sanctions, but only counsels, again he is not responsible for the woman's sin. There is no obligation to apply sanctions in any case. The important thing is giving the necessary pieces of advice and warnings and not approving in heart of the woman's sin and not to consent to it.

There is no need to divorce such a woman. Especially after marrying and having children, it is bitter to apply to divorce. As it is permitted in Islam to marry a Christian or a Jewish woman-though not good-, it is by all means permitted to marry a sinful but believing woman. 

Trying to please one's husband or wife is a very good deed, but we do not know if there is a special surah about that, but you can read any of surahs with the intention of praying for such a matter.

Also, we don't have any idea about the foods that will be useful.

A woman who is in menses can pray to Allah. She can also recite the jawshan prayer. She can read religious books and contemplate. By this way she can avoid being away from the spiritual world and religion.

It is permissible to perform prayers with make-up on you. Cream and lipstick do not prevent wudu (ablution) but nail polish prevents wudu. You should remove the nail polish before making wudu.

Protecting woman from man’s glance and determining the boundaries between genders, headscarf sets a private area by imposing a ban. Since, the union of community depends on the honor of man, and that the measurement of this criterion is the woman’s virtue protected in private area.
Headscarf is mentioned in the Qur’an. In the verse, “ Women should draw their headscarves (veils) over their bosoms” (Chapter An-Nur, 31),  the word “humur” is the plural of “himar” meaning “headscarf”.
Those who say “The word himar in the Qur’an means only veil not headscarf” are certainly mistaken. Although the root of this word has meanings of “covering, intervention, approach”, derivatives which are taken from the same root have different meanings. For example, the word “hamr” means wine, “hamir” means sourdough, “humar” means hangover; they are all derivatives of the same root. The word in question “himar” is used in the meanings of veil and cloth that covers the entire body.
Articles about Tasattur, questions and answers:
Does a woman’s face not draw more attention in comparison to their hair? Why is hair covered up but not the face?
Today in some regions of our country and other Islamic countries women, especially young ones, wear tulle, apart from the headscarf against men that makes their face invisible but enables them to see outside. Sometimes, the whole face except the two eyes or one eye is covered with a part of headscarf.
The issue of whether covering woman’s face on the street or near outsider men could be evaluated from the point of Islamic view as follows:
The limit of tasattur of woman is designated in the Holy Qur’an as follows:
“And tell the believing women that they (also) should restrain their gaze (from looking at the man whom it is lawful for them to marry, and from others’ private parts), and guard their private parts, and that they should not display their charms except that which is revealed of itself; and let them draw their veils over their bosoms” (Qur’an, The Light (An- Nur), 24/31)
“O Prophet! Tell your wives and daughters, as well as the women (wives and daughters) of the believers, to draw over themselves some parts of their outer garments (when outside their homes and when before men whom they are not forbidden to marry because of blood relation). This is better and more convenient for them to be recognized (and respected for their decency and decorum) and not harrassed. (Qur’an, The Confederates (Al- Ahzâb), 33/59)
“Do not go out flaunting your charms as (women used to do) in the former times of Ignorance” (Qur’an, The Confederates (Al- Ahzâb), 33/33)
“Nor should they stamp their feet (i.e. act in such a manneras to) draw attention to their charms (and arouse the passion of men).” (Qur’an, The Light (An- Nur), 24/31)
Two pieces of veil, one is headscarf and the other is outer cloth,  are mentioned in the above verses. Getting covered in a way to hang the headscarf down over the collars aims at coverin the woman’s head, hair, ears, neck, throat and bosom. In the pre-Islamic era, women’s heads were not entirely exposed.  They wore head-bands to keep their tied hair up in a bun at the rear of their head, thus revealing their neck and the upper part of their bossom so that their ornaments could be seen. The outer veil was a loose garment that covered up the entire body of the woman and it was not transparent and tight (not exposing the contours of the body).
There is no clarity about covering the face in the verses. However, from the statement “not to reveal ornaments or the places of their body for jewelry”, Islamic legislators debate whether this part needs to be covered or not by thinking of women’s face is the section of body for jewelry and beauty.  
According to Hanafis and Malikis, in the prescriptive verse of covering, the statement “except that which is revealed of itself” (Qur’an, The Light (An- Nur), 24/31) indicates woman has some parts of her body that does not have to be covered in the street. Those parts are the face and hands. That opinion is narrated by sahabs (companion of Prophet Muhammad (pbuh)) and tabiins (those who lived after Prophet Muhammad (pbuh) was dead but had conversed with at least one of his companions) such as Said b. Jubayr, Ata and Dahhak. (See  at-Taberî, Jamiul-Bayan fî Tefsîril-Qur'an, XVIII, 118).
One of the important piece of evidence about the issue is the following Hadith narrated by Hazrat Aisha (may Allah be pleased with her): “Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (peace be upon him) wearing a thin dress. The Apostle of Allah (peace be upon him) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands” (Abu Dawud, Libas, 31; Qurtubî, al-Jami' Li Ahkamil-Qur'an, Beirut 1405, XII, 229).
On the other hand, there is a unanimous agreement that a woman could keep her hands and face uncovered while in the prayer. Those places of the body should not be considered as awrah (Parts of the body that are not supposed to be exposed to others) even outside prayer, because covering the places of awrah is fardh (obligatory) in the prayer. Not covering those parts of the body indicates that it is not fardh. A woman keeps her hands and face uncovered during Hajj (Pilgrimage).
Woman needs her hands uncovered while doing housework, holding necessary things, and even covering the veil, as there is a difficulty for her to cover her face up with regard to seeing around and breathing. On the other hand, there is a need of uncovering the face for the procedures such as testimony in court and marriage. Therefore, according to the principle of “the absolute necessities are appreciated as much as their own values” there is no drawback for undressing those parts of body (Elmalılı, Hak Dini Kur'an Dili, İstanbul 1960, V, 3505, 3506).
According to Shafiis and Hanbalis, te face and hands are considered as awrah places. For them, the verse “not display their charms” bans to uncover the ornaments. Ornament either comes from creation and includes face and hands or it is in he form of adorning from outside such as garment, jevelry, dye, and eyebrow burn. Since the verse absolutely bans disclosing ornaments, the parts of body considered as ornaments should not be displayed in the presence of strangers. These two sects explain the statement  “...except that which is revealed of itself” as displaying off veil in circumstances such as a gust or being untied without purpose and planing (Muhammed Alî as-Sâbûnî, Tafsîru Âyâtil-Ahkâm, Damascus 1397/ 1977, II, 155).
Their evidence based on the hadith is as follows: Jabir b. Abdillah narrated, "I asked the Apostle of Allah (peace be upon him)  about the situation of glancing at women. He said "Turn your eyes away" (Abu Dawud Nikâh, 43; Tirmizî, Adab, 28; Ahmad b. Hanbal, IV, 358, 361). The first place to come into mind about glancing at women are their faces and hands. Abdullah b. Abbas reported, “while al-Fadl b. Abbas was riding behind Allah's Messenger (may peace be upon him) a woman came to him (to the Holy Proppet) and asked for a religious verdict. Fadl looked at her and she looked at him. Allah's Messenger (peace be upon him) turned the face of al-Fadl to the other side” (Bukharî, Maghazî, 77; Hajj, I ; Muslim, Hajj, 407).
Here, the covering is due to the risk of incitement that is opening the way for fornication. However, the meaning of “covering the face of woman” or “woman’s face is also an awrah” is not obviously expressed in Hadith. Looking at women with lust or hassling them with meaningful glances by sahabas is intended to prevent. When such a fear of incitement appears, Muslim women should protect their chastity and avoid becoming a target of men’s glances. Because covering the faces of sahabas’ wives is not obviously narrated, it is very difficult to say whether covering the face with a veil is fardh or sunnah (acts and deeds of Prophet Muhammad (pbuh)) as there is no unanimous agreement on the issue. Perhaps it is a way of protection by some young and beautiful women to avoid men’s hassling glances and to keep their hearts clean. (for more information, see: Qurtubî, ibid., XII, 229 et al.; as-Sâbunî, ibid., II, 154 et al.; at-Tabarî, ibid., XVIII, 118; Muhammad Ayyûb Kâkul, 2. baskı, Syria t.y., p. 27 et al.; Elmalılı, ibid., V, 3505 vd.; İbrahim Jamal, Müslüman Kadının Fıkıh Kitabı, trns. Beşir Eryarsoy, İstanbul 1989, p. 124 et al.; Faruk Beşer, Hanımlara Özel İlmihal, İstanbul 1989, p. 243 et al.).

Hamdi DÖNDÜREN

The essentials which form the fundamentals of the Islamic Law are based on revelation (of Allah). They are outlined in the Qur’an. In other words, the legal essentials are established and ordained by the Creator of the Universe. Whatever the age, atmosphere and circumstances in which one lives, those essentials are the source of peace and means of comfort. This is because these decrees are the most suitable ones for man’s creation. When the decrees and jurisdiction in the Qur’an are studied, the outstanding point is that both corporeal and spiritual existence of man is taken into consideration.
In the matter of witnessing, it is possible to observe that, too. The translation of the verse about giving testimony is as follows:
“… And call upon two (Muslim) men among you as witnesses. If two men are not there, then let there be one man and two women, from among those of whom you approve as witnesses, that if either of the two women errs (through forgetfulness), the other may remind her…” (1)

So, here, the basic matter is directly related to the creation of women. This is a requisite of their psychological aspect. The underlying disposition of woman is excitement and she lives with her excitements. Therefore, ideas get rooted in her heart rather than her mind and develop effects in this way. She cannot really remain unbiased in the face of events. She approaches phenomena with intuition as her conscience and mercy prevail.
Due to that quality of theirs, the Qur’an says: “Women may forget, therefore they should be given helpers in testimony.” It is expressed by Allah the Almighty who created the woman. So, it is an unchanging rule. Are there not among women those who do not easily forget and those who have sharper memories than men? Of course, there are, but generally, this psychological state is seen in women more often. It is just natural that they cannot retain events in their memories long.
On the other hand, the woman is more introverted. She has a world of her own. She is busy with the housework all day. She takes care of children and of their upbringing. Very few women are interested in trade, business, and politics. How will a woman who is so away from the outer world be aware of the events that take place there, how will she learn about them and retain them in her mind and to what extent will she be able to bear witness?
By accepting two women’s testimonies equal to that of one man, and thus not burdening the woman with the responsibility as much as that of the man in the matter of witnessing, Islam does not harm her right, on the contrary, protects it and prevents her from sinning. This is because bearing witness is a tough duty that brings about great responsibilities.

In a verse in the Qur’an, the following is stated:

“… And do not conceal the testimony; he who conceals it, surely his heart (which is the center of faith) is contaminated with sin. God has full knowledge of what you do.” (2)

In hadiths (sayings of the Prophet) it is pointed out that witnessing bears great responsibilities and that wrongful testimony is counted among the greatest sins.

Indeed, Islam protects woman from great sins and prevents her from committing such a sin as wrongful testimony, by way of deception by some weaknesses of hers through excitement or through acting emotionally. Islam has taken precautions against it by appointing a helping woman beside her. Just for this reason, in some testimonial matters, two women replace one man.

Sometimes women may act jealously in the matters they will testify and the feeling of rivalry may prevail. Therefore, they may blemish the realization of justice by concealing some aspects of the matter. However, if two women bear witness, doubts will be eradicated as one of them will clarify the point the other conceals.
On the other hand, that the testimony of two women is deemed equal to the testimony of one man does in no way mean that the woman is worth half the man. This is only a sign that great importance is given to the presence of all sorts of assurance in testimony. In what kinds of lawsuits does the woman bear witness, from which of them is she exempt, and in which is she deemed half the man?

Islamic Law exempted woman from testimony in such crimes which require the punishment called ‘had’ as adultery, alcohol and robbery and in such punishments as ‘qisas’ (retaliation) and does not accept her testimony in them. In these lawsuits, the punishment of adultery requires four men’s testimonies and the others those of two men. In such lawsuits as related to trade, selling and purchasing, marriage and divorce, which fall into the category of relations and dealings, if there are not two men, then the testimonies of one man and two women are stipulated. However, in such matters in which men are not very competent such as the determining of virginity, the conditions that emerge during birth concerning the mother and baby, and establishing the milk brotherhood/sisterhood, one woman’s testimony is sufficient. Moreover, Umar Ibn Al-Khattab (May Allah be pleased with him) saw one woman’s testimony as sufficient even in the matter of divorce. This is because the real aim in testimony is the preservation of rights, maintenance of justice and the realization of the truth. One of the wisdoms of not applying for woman’s testimony in the punishments of ‘had’ and in qisas (retaliation) is the sensitivity to prevent the slightest doubt in such matters. This is because in the lawsuit of qisas with an incomplete statement, a right would have been violated or a human being would have been wrongly retaliated. Such an inclination as forgetfulness and being overcome by emotions concerning women might overshadow the matter.
(1) Al-Baqarah, 282.
(2) Al-Baqarah, 283.
Mehmet Paksu

If there is a discomforting display when one looks at it, then it could be done in order to cover it. Here the most important point is you have to listen to your conscience too, if your conscience does not feel right about it, then do not do it.

Women can read the translations of the Quran without touching Ayat (verses) which are written in Arabic when they are in menstruation period and when they do not have wudu (ablution).

Is having an abortion religiously permissible?
People are encouraged to have children in the hadiths having the meaning “The auspicious of your women is the one who is capable to have children”. “ The child’s odour is from the Heaven’s odour” and “Favourable child is heavenly light in the world, and joy in the hereafter.”
Giving so much importance to this subject, our religion protects the child in the uterus till the child is born and burdens some responsibilities to the parents. It doesn’t’ permit to terminate the existence of the child in the uterus called “fetus” by propounding arbitrary and fictitious reasons although there is no real reason. It considers the ones performing such a crime as “murderers”. Because, “the fetus” is counted as a human being.   
As a fetus is considered as a human being after it is animated; having a miscarriage, that is, having an “abortion” in medicine terminology is like killing an adult person. If the fetus isn’t animate yet, since having an abortion in this case is deemed as preventing an innocent from coming into the world, then again it implies a serious responsibility. The late Umar Nasuhi describes the women making such a mistake to maintain their beauties like that:
“The women commiting such a murder for the desire to protect the beauty and freshness granted to them in the pure youth age are the ones with a brutish-nature. Doesn’t such a hardhearted mother have a lower essence than a wild beast eating her infant while it is alive? 
Sentencing the ones committing abortion to the punishment of “reproving”, the Islamic Law takes preventive measures as far as possible. However, it also points out the permissible aspect of abortion and the course of action when abortion relies on a real reason. 
We can summarize the matter in this way by taking the Dictionary of the Islamic Jurisprudence Terminology  (Istılahat-ı Fikhiyye Kamusu) as a basis:
Aborting a fetus isn’t counted as a murder and it doesn’t entail any physical or spiritual responsibilities if there is a certain excuse or necessity. That is:
Because of a sanitary reason that affects his mother’s health, a fetus whose limbs can not be recognized yet can be aborted as a result of a medical inspection, examination and diagnosis. 
There is also such an explanation:
If a woman becomes pregnant while she has a sucking baby, and meanwhile if her suck lessens gradually and her baby gets hungry because of the deficiency of suck, and if the family doesn’t have the opportunity to employ a foster mother and the baby will become sick and will die, then it is permissible to have a miscarriage. Because, in this case, the fetus isn’t counted as a formed human being but a bit of flesh or a blood-clot. However, the born baby in arms is a living human. In this respect, there is no drawback in having an abortion to protect the living baby. (Dictionary of the Islamic Jurisprudence Terminology, 3: 145-149.)  
Applying any kinds of methods to prevent pregnancy without giving any harm to the woman is permissible. But this method mustn’t terminate the insemination evermore. But if a fetus has come into existence, it is not the same case. According to Ghazali and many of the Maliki scholars, committing abortion without a serious excuse is religiously forbidden (haram) even if occurs in the first days of the fetus. 
According to some Islamic jurists, abortion is permissible before 42 days pass over the fetus. We say 42 days because according to the rumor of Muslim, after 42 days pass over the sperm (nutfe), Almighty Allah sends an angel to it, He gives a shape to it and He begins to form its ears and eyes. In short, after 42 days pass over the fetus, it gets into a shaping progress and so interfering in it isn’t permitted. (Halil Gönenç, Fatwas for The Current Matters II. 326.)
After that period, having an abortion isn’t permitted. Because, a fetus having partially recognizable limbs is counted as a human being. To abort such a fetus is the same as killing a living person.
Besides the permission discussed above, especially now, children can be nourished without being in the need of suck. Therefore, if the child can eat baby food and his family is able to afford these expenses, it is convenient not to commit an abortion. But if the child gets sick and becomes thinner and also has a vital danger when he is weaned, then the permission discussed above can be used of. But every family must take into account its own opportunities and conditions before making use of the judgment above.
Moreover, parents can take less dangerous precautions like removal and birth control methods till their child is weaned so that there will be no need to unwanted methods like abortion.  

A woman who has to make ghusl can breastfeed her baby, do the cleaning and do the washing-up before making ghusl when it is necessary. Not having ghusl does not prevent her from doing things like that.   

However, our scholars have warned us that we must not delay making ghusl until the time of the current obligatory prayer is over. Not to make ghusl although the time of a prayer elapses means to miss a prayer. It is not permissible to miss a prayer without an excuse.

Therefore, a woman who has to make ghusl can do necessary chores, do the cleaning, even cook but she must make ghusl as soon as possible; she must not delay ghusl until the time of the current obligatory prayer is over. The Messenger of Allah reminded us that the ground that a junub person (a person who has to make ghusl) steps on would curse him and warned us not to delay ghusl in the hadith that he warned those who delayed ghusl without an excuse.

However, a person who needs ghusl is not najis (impure, filthy). He is dirty spiritually but he is not regarded as najis. When Abu Hurayra (may Allah be pleased with him) asked the Messenger of Allah a question about the issue, he received the following answer: Subhanallah (Allah is free from imperfection)! Is it ever possible for a Muslim to be najis?

Thus, a junub person is dirty spiritually but that dirtiness does not mean he is najis, which involves being disgusted.

Marriage and talaq are very sensitive and important subjects. For this reason the matter changes according to intention and what is said by the teller. We see that the answers given by e-mail are being understood wrongly and different comments are being held. In this respect, we do not approve to answer the matter of talaq by e-mail.

We advice the brother who said this words to go to Mufti or Imam (official learned in Islamic law who is in charge of Islamic affairs for a province or district) and to tell the situation and to behave inaccordance with it.

Firstly let us look at the religious part of the hijab. There are two verses in the Quran on this issue. In these verses Allah (swt) says clearly:

“O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (when out of doors)” 1
“And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms.” 2

In the verses, believing women are not told exactly how to veil and which parts to show. But this hadith (word of prophet Muhammad) explains the verses. Hz. Muhammad (pbuh) told to his sister-in-law Hz. Asma:
“O Asma! It is not correct for a woman to show her parts other than her hands and face to strangers after she begin to have menstruation.” 3

Therefore it is a must for a Muslim lady reaching to puberty to cover her head, told by Allah and His messenger. It is fard (religious duty) to cover the head except the face part, the neck and the chest. And to show them is haram (forbidden) since it means quitting a fard. As can be understood clearly from the verse that it is considered to be a purpose for “protecting the chastity”. Even though the women who do not cover their head protect their chastity, this is not considered to be a protection suitable to the command of Allah. They become committing sin and take a big responsibility since they don’t obey the command of Allah and His messenger.
If it is a sin for a believing woman not to cover her head in public, what can she do to overcome this responsibility? If she will come across with a vital danger or burn or a similar health problem when she covers her head, she may not do it until the danger goes away. But if there is not such a situation it should be covered.

What if she does not cover? As we told earlier she becomes a sinner. A person becoming a sinner repents to be cleared from his sin and begs Allah’s pardon.
In the surah (chapter) of Al-i-Imran (The Family Of Imran) take place these verses:

“And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!” 4
So for a sin to be forgiven we are required not to insist on it when there is no excuse. What if we insist on committing a sin only producing excuses like we can’t defeat our nafs (self, false ego) or the thought of how our environs will react to it? A hadith on this issue tells:

“When the believer commits a sin, a black spot appears on his heart. If he repents, quits that sin and asks for forgiveness from Allah, his heart is cleaned from that spot. If he goes on the sin, that spot gets bigger. There the ‘covering of the heart by the sin’ taking place in the Quran indicates this.” 5
Yes, the saying “There is a road to the kufr (disbelief, denial) in every sin” expresses an important truth. Such that, a person insisting on a sin gets used to that sin by time and becomes unable to quit it. This addiction leads him to the bigger spiritual dangers. It goes to the belief of sin’s not having a punishment in the afterlife, and even to the belief of there should be no Hell. That is to say, may Allah keep it from happening, that seed of sin in the heart may turn green by time and become a tree of oleander. 6

In order not to be exposed to such a danger and not to be deceived by the Satan we should quit our sins and pull ourselves together.
Thus this way we both fulfill a fard (religious duty) by considering Allah’s command above everything, and do not accept the Satan’s offer as “not to wear hijab”. Besides it is not appropriate for a Muslim both to fulfill good deeds to gain Allah’s approval and to fool himself by the deceptions of Satan at the same time.

1. Surah (chapter) of Ahzab (The Allies), 59.
2. Surah of Nur (The Light), 31.

3. Abu Dawud, Libas: 33.
4. Surah of Âl-i-Imran (The Family Of Imran), 135-136.

5. Ibn Maja, Zuhd: 29.
6. Lem'alar, p. 7; Mesnevî-iNuriye, p. 115. 

(Reference: Mehmet Paksu, Sunnah and Family)

What does our religion say about the head covering? To what kind of danger not covering the head leads the person?

There are two verses in the Quran on this issue. In these verses Allah (swt) says clearly:

“O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (when out of doors)” (1)
“And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms.” (2)

In the verses, believing women are not told exactly how to veil and which parts to show. But this hadith (word of prophet Muhammad) explains the verses. Hz. Muhammad (pbuh) told to his sister-in-law Hz. Asma, “O Asma! It is not correct for a woman to show her parts other than her hands and face to strangers after she begin to have menstruation.” (3)
Therefore it is a must for a Muslim lady reaching to puberty to cover her head, told by Allah and His messenger. It is fard (religious duty) to cover the head except the face part, the neck and the chest. And to show them is haram (forbidden) since it means quitting a fard. The ones who do not cover become committing sin and take a big responsibility since they don’t obey the command of Allah and His messenger. A person becoming a sinner repents to be cleared from his sin and begs Allah’s pardon.

“And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!” (4)

So for a sin to be forgiven we are required not to insist on it when there is no excuse.
A hadith on this issue tells:

“When the believer commits a sin, a black spot appears on his heart. If he repents, quits that sin and asks for forgiveness from Allah, his heart is cleaned from that spot. If he goes on the sin, that spot gets bigger. There the ‘covering of the heart by the sin’ taking place in the Quran indicates this.” (5)
“There is a road to the kufr (disbelief, denial) in every sin” expresses an important truth. Such that, a person insisting on a sin gets used to that sin by time and becomes unable to quit it. This addiction leads him to the bigger spiritual dangers. It goes to the belief of sin’s not having a punishment in the afterlife, and even to the belief of there should be no Hell. (6)

In order not to be exposed to such a danger and not to be deceived by the Satan we should quit our sins and pull ourselves together.
1) Surah (chapter) of Ahzab (The Allies), 59.

2) Surah of Nur (The Light), 31.

3) Abu Dawud, Libas: 33.
4) Surah of Âl-i-Imran (The Family Of Imran), 135-136.

5) Ibn Maja, Zuhd: 29.
6) Lem'alar, p. 7; Mesnevî-iNuriye, p. 115.

Mehmet Paksu

Getting married is the best solution for overcoming this problem. Besides Prophet Muhammad (PBUH) advised fasting.

If there are some hurdles for not being able to marry at an early age, Islam advises the people who can’t afford marriage to fast. Because fasting curbs the density of sexual appetite, lessens lust, lowers sensual feelings; at the same time it both consolidates and inspires the thought that God Almighty is always watching him. It reminds the fear of God with respect. With regard to this issue, our Prophet is reported to have said that “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guards his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual desire." Bukhari: 5066

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The authority of man in the family, and the situation and attitude of the woman against that authority are explained in the following verses: 

"Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their, beds (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance): for Allah is Most High, Great (above you all). If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: for Allah hath full knowledge, and is acquainted with all things." (an-Nisa: 4/34-35).

Let us try to understand the issue by interpreting those two verses:

That not the husbands but all men are defined as protectors and maintainers (qawwamun) in the 34th verse are based on two reasons.

a) Allah gave some people better talents than others; therefore, men are equipped with more appropriate properties than women in terms of protection and administration. 

b) Men undertake the responsibility of sustaining the family and other financial responsibilities. According to some interpreters, the first one of those reasons is an unchangeable property of the human nature; in general, mind and reasoning are predominant in men, and feelings are predominant in women. Physical strength is important in terms of protection and men are more powerful in it. The second reason does not originate from the human nature but from habits, customs and attitudes. Those functions of men were more intense in the age when Islam emerged; those functions still continue considerably today. According to the rules of the Islamic law, man is responsible for the sustenance of the family all alone and he has responsibilities with financial aspects like mahr (dowry), diyah (blood money), jihad/military service.

What authorities and duties does being “qawwam” contain? The interpreters and mujtahids who answered the question by taking into consideration not only the lexical meaning of  it but also the practices, customs and traditions attributed the term qawwam, which meant “standing over something, dominant, caring, looking after” the meanings of “leadership, administration, education, protection, defending, improvement, earning and production”. Throughout history, men have undertaken those tasks and attributes more than women. The meaning that is attributed to the word is “head of the family”.

It is understood from the verse that men are generally superior in terms of administration, defense and protection but when the subsequent sentences are taken into consideration, it will be seen that domination and administration prevail in the family. The founding elements in the family are the husband and the wife. There are religious, ethical and legal rules that constitute, administer and direct that basic structure.  If the rules are obeyed, there will be no problem. If the parties break the rules and transgress each other’s rights, various measures and sanctions to restore the order and to realize justice will step in. In the verse mentioned above, the transgression of the wife is dealt with; in the 128th verse of the same chapter, the rebellion (nushuz) of the husband is dealt with. The woman is defined with two words: salihah (virtuous; righteous; pious) or nashizah (rebellious), based on the aspect whether she fulfills her duties in the family or not. Salihah women fulfill their duties truly both at the presence of their husbands and other family members and when they are not present; they do not transgress the rules adopted by the society, do not betray their families and do not disgrace their honor. What should be done against women who show signs of rebelling the law (nushuz) and have the risk of being nashizah; how should the order and law of the family be maintained? At this point, the Quran gives the duty to the husband first with the attribute of the head of the family. If the husband cannot maintain the order despite the measures that have been taken and if it is feared that the family will break up, arbitrators will step in. In the verse, what the husband can do to stop the woman who rebels the law and tries to destroy the legitimate family order are listed as follows: to give advice, to leave her alone in bed and beat her. To give advice and to leave her alone in bed did not bring out any problems but the measure of beating has become an issue of dispute especially in our age in terms of women’s rights and human honor. As a matter of fact, when the books of interpretation (tafsir) and hadith are examined, it can be seen in the following extracts that there are interpreters who interpret the verse differently and say that it is not permissible for a husband to beat his wife even when she rebels.

The most important base of the measure and judgment of beating except the verse above is the related hadiths. In the hadiths that are healthier and sounder than the ones that state the opposite, our Prophet (pbuh) forbids beating the women and calls them “worthless” and asks the men, "How will a person who lashes his wife like a slave during the day go into the same bed as her at night?" (Bukhari, "Nikah", 93; Abu Dawud, "Nikah", 60).  What the old interpreters mentioned as the reason for the revelation of that verse is interesting in that it shows the opinion of the Prophet about “beating of wives”, which was a common practice among Arabs. Sa'd b. Rabi' of Ansar slapped his wife who had rebelled and his father-in-law complained to the Prophet about him. Our Prophet said, "Let the woman slap her husband in the same way" but before it was carried out, the verse we mentioned above was revealed; it was understood that the husband could beat his wife in that case and the order of the Prophet was canceled. (Jassas, 188; Ibnu'l-Arabi, 415).

The form and amount of the beating were dealt with and it was recorded as a general rule that the beating should not harm the woman, should not leave any marks and her face should not be hit. According to some interpreters, the beating is completely symbolic; for instance, according to Ata, it should be carried out with something like miswak (special, soft branch of a tree with which teeth are cleaned and which is as long as a toothbrush) (Jassas, 189; Ibn Atiyya, 48).

Ata, one of the second-generation interpreters, dealt with the sanction to be imposed on the women who transgressed the law and the hadiths regarding beating the women together and reached the following conclusion: the husband can show his anger and fury but cannot beat his wife who has rebelled but has not cuckolded. Two tafsir scholars – one is old, the other is contemporary - that explained that approach of Ata based their judgments on different reasons. According to Abu Bakr Ibnu'l-Arabi, Ata said the beating mentioned in the verse expressed permissiveness and the hadiths that forbade beating women in general expressed and brought about the judgment of abomination and said, in conclusion, “the husband cannot beat his wife.” According to Ibn Ashur, one of the contemporary interpreters, Ata had the opinion that verses and hadiths brought different judgments for different situations and concluded  that giving advice and refusing to share the same bed belonged to the husband and that imposing sanctions like beating, etc based on the degree of rebellion and transgression belonged partly to the husband ad in general to the authorities and administrators. If the husband beats his nashizah wife lightly and without harming her (in order to train her and to protect the family), he will be allowed to do it; but if he transgresses and abuses that permission, the authorities can definitely forbid men from beating their wives (V, 43-44).

The judgment that the woman can be beaten lightly by her husband not because she has adulterated but because she has rebelled, transgressed the family rights, rejected her husband that she has loved and been together for a long time is also dealt with historically. According to Ibn Ashur, the permission of beating was given based on the customs, traditions and moods of some societies and levels of the community; it is not permissible everywhere and all the time. A husband can beat his wife in case of nushuz only if beating is not regarded as blameworthy, abnormal, contemptuous, harmful and contrary to law in the community that they live in, and if the fury of the husband can be felt by the wife only through beating; the permission is valid only for those communities and situations. The following words of Hazrat Umar comparing the people of Madinah and Makkah in terms of domination over women show that the relations and attitudes can change as the communities change: " We, muhajirs (immigrants from Makkah), dominated over our wives; they always obeyed us; When we came to Madinah, we saw that the women of Madinah were dominant over their husbands; then, our women started to resemble them and act like them." (Bukhari, "Nikah", 83; Ibn Ashur, V, 412).

As some scholars like Ata stated, the fact that Hazrat Prophet (pbuh) never resorted to the permission of beating (Ibn Majah, nikah 51) and said, “he who beats his wife is not a good person” (Hazimi, al-itibar, 142) can be evaluated as proof that although the permission of beating is present in the Quran as a deterrent, it is not appropriate to use that permission (cf. Ibn Ashur, an-Nisa, the interpretation of the verse, 4/34).

Question:

What is meant by fearing disloyalty and ill-conduct of the woman? There exists the permission of beating the wife, but why is the woman asked to show patience when her husband commits the same sin?

Answer:

Is there a logical explanation of the judgment “ the husband having the right to beat his wife when she commits”? Men are more powerful than women at a rate of ninety-nine per cent. If the spouses want to continue the marriage, they have no alternative other than “making peace and compromising”. The Quran offered that way through the following advice:

“If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practice self-restraint, Allah is well-acquainted with all that ye do.” (Nisa, 4/128).

In the verse, two reasons are given for men to be qawwam: The first one is natural endowment, which is expressed by the sentence, “Allah has given the one more (strength) than the other.” However, that sentence has such a subtlety that although it indicates the superiority of men in terms of being the head of the family, it does not explicitly say, " Allah has given men more (strength) than women"; thus, it does not attribute absolute superiority to men, and indicates that women can be superior by having the qualities that men do not have. (Elmalılı, N/ 1348-19)

In that natural endowment, that is in the ability of management and administration, some women may be more successful than their husbands. In that case, the second reason (in the field of business, the role based on gender) necessitates men to be “qawwam”, by giving the responsibility of sustaining the household, hence the responsibility of winning the bread. It is the reason of being “qawwam” formed by the efforts of men, not as a natural endowment. To express it in the words of Elmalılı, "then the men who cannot fulfill their responsibilities, who try to grab the money and property of their wives and who do not protect the honor of their families are not regarded as “real men” "(ibid N/1350). Therefore, they cannot be the men who are allowed to beat their wives. (see Qurtubi V/169)

One of the key words mentioned in the verse is “nushuz”. The word "Nushuz" means uprising, rebelling, not showing respect to each other’s rights and disgusting each other, etc based on the meaning of being high in the root of the word. (see Qurtubi V/ 170-171; Elmalılı N/1351; Ibn Kathir N/257) Then, the man that is given the right to beat is the “real man” who has the quality of being “qawwam” (see Elmalılı, ibid); and the woman that is allowed to be beaten is the woman that is “nashizah”: Besides, as it is understood from the rest of the verse, the situation has become so bad that it is feared that the marriage will “break up”.  In other words, at this point, either the “real man” will be given the authority to give the “nashizah” that brought the marriage to the verge of break-up a slight punishment as if he is a sergeant and the problem will be solved without giving way to break-up, or the break-up of the family will be allowed despite all kinds of social, psychological and economic harms. The verse advises the first way. Thus, the family secrets will also be prevented from being revealed in courts .

The following words that the Prophet (pbuh) said in his Farewell (Hajj) Sermon regarding the issue explains the verse in a way: “Fear Allah in respect to women. They are your helpers given to you by Allah. And it is your right that they do not make admit anyone of whom you do not approve to your home. If they do so (if they allow the people you do not approve of in your home), you can beat them – without causing them suffering. It is your duty to provide them with their food and clothing in accordance with the custom.”(Muslim, hajj,147; Ibn Kathir, the interpretation of an-Nisa 34th verse)

As it is seen, the reason of beating the woman is related to admitting a person that the man does not want into the house in the hadith. “The person that the man does not want or like” means a person who causes suspicion. 

As a matter of fact, not fulfilling the duties that she needs to do in the house means nushuz/rebellion but the most critical point in terms of the man is doing something that makes the man suspect. It is understood that the “nushuz/rebellion” mentioned in the verse means a “suspicious situation” that dynamites the peace in the family.

As a matter of fact, it is possible to see from the sentence: “Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard” present in the related verse (an-Nisa 4/34) such an indication. The fact that the Quran describes that familial “rude attitude” in a subtle and “very polite” phrase shows its subtlety of expression and kind style. 

The beating of a woman who paved the way for such a situation lightly – as it is expressed in the hadith – will serve as a reasonable valve for the man preventing him from exploding like a blown up balloon, from breaking up the marriage at once; it will also enable the devilish seditions and delusions that are aroused in his brain to be let off gradually.  However, the presentation in the verse as “first give advice, then stay away from her and then, as the last resort beat her” is a painting of wisdom that people who believe in Allah’s justice, knowledge and wisdom should contemplate on and try to comprehend.

According to Islamic belief woman is neither mischievous nor depraved. Woman is so intelligent and so sensitive as to receive revelation (Hadrat Maryam), so brave, affectionate and noble as to bring up Moses in the palace of the Pharaoh. Woman is also the continuator of the last Prophets (PBUH) bloodline (Hadrat Fatima).

Our Prophet (PBUH) eliminated the prejudice that the bloodline should be continued by men and stated that his bloodline will be continued by Hadrat Fatima.

Both man and woman have the freedom to follow the positive or negative way. Woman can be Hadrat Maryam or the wife of Abu Lahab. Man can be Abu Bakr or Abu Jahl.

By (the mystery of) the creation of male and female― Verily (the ends) you strive for are diverse. So he who gives (in charity) and fears (Allah), (Chapter Al-Lail 3-4-5)

The Qoran ascribed the duty to propagate the good and to forbid the evil to both man and woman. Both of them are equally responsible for the social peace and order. There is no difference between them in terms of the hereafter reward. (Chapter Al-Anfal, 72).

Covering (tasattur) is a necessity of creation

Covering is one of the factors which blocks the paths leading to fornication. Covering is a natural thing; it is the necessity of creation. Read how Badiuzzaman explains the issue :

To veil themselves is natural for women and their innate dispositions demand it. For women are weak and delicate, and since they are in need of a man’s protection and help for themselves and for their children whom they love more than their own lives, they have a natural desire to make themselves loved and not loathed, and not to be rebuffed.

Also, seven out of ten women are either old or ugly, and they do not want to show their age and ugliness to everyone. Or they are jealous, and they do not want to appear ugly in relation to others who are more beautiful. Or they are frightened of assault or aspersions, and want by nature to cover themselves so as not to suffer assault, nor to be accused of unfaithfulness in the eyes of their husbands.

It is clear that people are discomforted by the looks of those they do not like or find tedious; they are upset by them. Also, since a woman whose morals are not corrupted is sensitive and easily affected, she will certainly be distressed at dirty looks whose effects have been physically experienced, indeed, are poisonous. We even hear that many women are fed up at being the object of attention, and complain to the police, saying: “These brutes keep staring at us and disturbing us.” This means that present-day civilization’s unveiling women is contrary to their natures. And together with being in accordance with their natures, the Qur’an’s command to veil themselves, saves women—those mines of compassion who may be worthy companions for all eternity—from degeneration, abasement, what is in effect slavery, and wretchedness.

Furthermore, by nature women are fearful of men who are strangers, and anxious at them. Fear naturally demands the veiling of women. Being weak, their creation demands that through veiling themselves they do not excite the appetites of men outside the stipulated degrees of kinship, nor allow any opportunity for assault; their weak creation gives powerful warning. It shows that their cloaks and coats are shields and fortresses.

Today’s miserable condition of women, moral depression in which our youth are in, and side effects as a result of this depression deals a slap in the shameless faces of those opposed to the veiling of women and who consider covering to be “slavery”.

The authentic and extremely intense relationship, love, and affection between men and women does not arise only from the needs of worldly life. Yes, a woman is not only a companion to her husband in this worldly life, she is his companion also in eternal life.

Since she is her husband’s companion in eternal life, she surely should not attract the looks of others besides her husband, her everlasting friend and companion, and should not offend him and make him jealous.

As a consequence of the mystery of belief, her believing husband’s relations with her are not confined to this worldly life and his love is not only animal and temporary, during the time of her beauty; he holds true, earnest love and respect for her in regard to her being his companion in eternal life. And he bears that love and respect for her, not only during her youth when she is beautiful, but also when she is old and ugly. Certainly in return for this, she should show her beauties to him alone and restrict her love to him; this is demanded by humanity. Otherwise she would gain very little and lose much.

Happy family life is perpetuated through mutual confidence between husband and wife, and heartfelt respect and love. Immodest dress and free-and-easy behavior destroy the confidence, and spoil the mutual respect and love.

It is clear that everyone wants lots of children. There is no nation or government that does not support increase in population. In fact, the Most Noble Prophet (Peace and blessings be upon him) said: “Marry and increase, for at the Last Day I shall take pride in your large numbers.”(Ibn Majah, Wedding, 1). However, the abandoning of Islamic dress for women does not increase marriage, it decreases it greatly.( Today it is a certain fact that European countries try to revive the wedding foundation by promoting with wedding contributions)

Our country cannot be compared with Europe, because the people of Europe are cold and frigid, like the climate. Asia, that is, the lands of Islam, are relatively torrid countries. It is well-known that the environment has an effect on people’s morality. Perhaps in those cold countries immodest dress does not stimulate the animal appetites and carnal desires of those cold people, and be a means of abuse. But immodest dress which continually excites the carnal lusts of the easily influenced and sensitive people of hot countries is certainly the cause of much abuse and waste and the weakening of the young generation and a loss of strength. Instead of answering natural needs one a month or every three weeks or so, a person considers it necessary every few days. And then, since he is obliged to avoid his wife for perhaps two weeks out of every month due to contingencies like her monthly period, if he is defeated by his appetites, he will incline to houses of ill-fame. ( The Flashes, 24th Flash, 1st-4th instances of wisdom) 

Is there a type of covering for which Islam has prescribed?

We cannot say that there is a fixed type of clothing in form. Neither the Prophet nor the Companions of the Prophet had a particular type of clothing. Besides, assessing a universal religion like Islam which surrounds all humanity within obligatory clothing is contrary to its universality. When we look at the way of clothing of the Prophet, the Source of Pride of Humanity, we do not see one particular type. The Messenger of Allah used to wear sometimes a loincloth and sometimes a dress and some a nice loose robe.

Abdullah b. Jabir says: “I swear by Allah that I saw the Prophet in the moonlight with a robe and a shirt on him. Nobody could not look so beautiful with the garment on him except the Prophet .”And one day, another companion saw a nice shirt on the Prophet and he asked him to give it to him. The Messenger of Allah took it off and gave it to him as a present.

It is impossible to find a standard of clothing and such a suggestion in his life. The Prophet used to be dressed in the type of clothing common in the community or similar to it. And sometimes he used to be dressed altering it or improving it. It is not right to attribute wearing black cassocks to the Prophet. He usually used to wear bright white ones; and sometimes he used to wear white, red and green clothes. 

We should not remain focused on the shape and the color of the garment. We should not give rise to conflicts and contradictions by making them a matter of discussion. Ottoman people, our ancestors, took the teachings of Islam and integrated them with our culture. They took not the way of clothing but what should be learnt; they kept on the style of clothing of Kai tribe, which they used to wear in their land and improved it in time. With their garments of our magnificence period, with their garments and robes made of leather, they set examples for European people for a long time. 

Covering is the command of Allah

Woman who used to cover their heads in the period of Jahiliyya tied their headscarves on their necks or they let them loose down their backs. Forbidding this habit before Islam for sure with the 30th and 31st verses of the surah an-Nur in the Qur’an, Allah has commanded women not to display their charms – except that which is revealed of itself – and to draw their veils over their bosoms in order to cover their hair, head, ears and necks.

Aisha (may Allah be pleased with her) says : “May God bless the first migrant women. When God revealed the verse “ the believing women should draw their veils over their bosoms”, they ripped a piece of cloth form their skirts and with that cloth, they covered their heads.” (Bukhari, Tafsir-u Surati’n-Nur, 13, Abu Dawood, Clothing)

Migrant women and women from Medina ripped a piece of cloth and with that, covered their heads when this verse was revealed, and our Prophet said  “it is not permissible for a woman who has reached the age of puberty to display her body except for her hands and faces”(Abu Dawood, Clothing, 32) to Asma, the sister of Aisha; they all show that women are obliged to cover their parts of the body.

In addition, the fact that the Prophet pointed to two inches over the wrist, and said “ it is not permissible for a woman who believes in Allah and in the hereafter to uncover her body except for her face and  their hands up to this point when she has reached the age of puberty” (Abu Dawood, Clothing, 33) proves that the commands in the related verse are binding.

Here at this point, we will explain the Prophet’s phrase “Kasiyatun ariyatun” (“dressed but naked”) with one or two sentences. The purpose of a woman’s covering her body is concealing her charm and not letting people be seduced by her. Considering the statements of our Prophet, we understand that the clothing must not be transparent and must not also display the outlines of the body. 

What is the purpose of covering?

The purpose of covering which our religion orders is that women must not display their charms and bodies to non-mahram men and they must not make it possible for non-mahram men to see the parts of their bodies that need to be covered. For this reason, covering must be thick enough not to display the hair, the color of the skin and their charms; and it must be loose enough not to display the shape of the body as well. Regarding this issue, there are many more hadiths apart from the hadiths mentioned above. (Muslim, Clothing, 34; Jannah, 13; Musnad 2:356)

In the 59th verse of the surah al-Ahzab from the Qur’an, the following is stated:” O (most illustrious) Prophet! Tell your wives and your daughters, as well as the women (wives and daughters) of the believers, to draw over themselves some part of their outer garments (when outside their homes and when before men whom they are not forbidden to marry because of blood relation). This is better and more convenient for them to be recognized (and respected for their decency and decorum) and not harassed.”

In this verse, Muslim women are commanded to draw over themselves some part of their outer garments which do not display the shape of their bodies and not to go out of their house with garments which they wear in the house. In the 60th verse of the surah an-Nur, it is stated that old women can go out of their houses without taking their outer garments (coat, topcoats etc.) over on condition of covering their parts of the bodies that are necessary to be covered and charms as commanded in the 31th verse of the same surah :

“The women advanced in years, having passed the age of child-bearing and no longer feeling any sexual desire, incur no sin if they cast off their outer garments without making a display of their charms. But even so, it is better for them to abstain from this. God is All-Hearing, All-Knowing.” (the Qur’an, an-Nur, 24:60)

In conclusion, it is an absolute decree of our religion with agreement of the Islamic scholars of the book and sunnah that women must cover their bodies except for the face and the hands near non-mahram men, with a garment which does not display the color of the skin and the shape of the body and they must draw their veil over their bosom lest their hair, heads and necks should be seen. To obey these commands are Muslims’ religious duties.

 “ The best garment is the garment of piety”

God commands in a verse of the Qur’an : “O children of Adam! Assuredly We have sent down on you a garment to cover your private parts, and garments for adornment. However, (remember that) the garment of piety and righteousness – it is the best of all. That is from God's signs, that they may reflect and be mindful.” (the Qur’an, al-A’raf, 7:26)

It is the sense of piety and modesty which is more important than the garment. Covering the necessary parts is the first condition of preserving honor. The wisdom of Allah gave a sustainable, nice and natural covering to many creatures except for human leaving them without the sense of shame and covering.

He created only man, upon whom He bestowed the sense of shame, in a naked form. Thus, man might both benefit from the test of covering and they also prove his duty of being the caliph of God in the world. Man has the ability to produce clothing from all the animals and plants and other materials spread on the earth and by doing so, he displays his power of benefiting from and ruling over all the creatures, which is a manifestation of his being the caliph of God. 

Covering is a characteristics of man only among all the living creatures. Nudity has always been considered as uninhibitedness and impudence by the conscience and common sense in every period of humanity.

The decree of covering in our religion aims at preserving the psychological health of man, his honor due to his creation and public morality and maintaining the balance among humans and between genders; and also, establishing an honorable way of sexual life and family life. The fact that the bounds of covering are based on different decrees for man and woman is a distinction made due to the differences between these two genders.

Is a woman who does not wear a headscarf not chaste? It is doubtlessly impossible to consider a woman who does not wear a headscarf to be unchaste. Moreover, considering every woman who wears a headscarf to be chaste might be incorrect. Since there are chaste and honorable women among women who cover their heads and who do not, there may be some who lack honor and chastity.  

However if we consider the matter with respect to Islamic morality and decrees, this decree changes a bit. Islam informs people that some parts of the body of men and women are private and these parts must not be displayed to those who are non-mahram and points out that people may also commit an illicit intercourse with their hands and eyes.(Bukhari, Istizan, 12; Muslim, Destiny, 20) 

Since there will always be people in the community who might lustfully gaze at the private parts of men and women, a Muslim, who goes outside knowing it and displaying these private parts is a sort of behavior which damages the concept of Islamic honor and chastity. Besides, since the headscarf is a clothing item which covers women’s head and bosom which are to be covered by a woman, the matter should be understood this way. (Hayrettin Karaman)

Why should we cover our bodies in this age?”

I suppose you must have heard of this question in different places. I was in a public bus. Two old people were sitting right in front of me. They were talking to each other. Meanwhile two girls whose heads were covered got on the bus. They were standing at the front part of the as there were no seats left to sit. The old woman who was sitting in front of me, poking the other woman next to her with her arm, asked : “ Do you see them?”. The other woman replied : “ Yes, I do and I do feel so sorry for them. I feel pity for such young people. We also used to cover our heads in the past but now, we are in the modern age. How come do you think could such dressing still exist? We cannot even take a single step forward with this outdated habits.”

Unfortunately, there are still such people who think this way. We should state firstly that covering is not something that can be dealt according to the age. People may put on different and strange dressing and their intelligence might still work. For example, in Germany, everyone, men and women, used to wear kalpacs in a particular period in the past. German people who wore kalpaks did not become less intelligent; they become developed in industry and technology. European people used to cover their heads until recently. Covering their heads did not hinder their advancement. This matter is not related to the age we live in.

It is impossible to associate this matter with civilization. The expression “civilized people wander uncovered” is too meaningless. If civilization means being distant to the previous ages and their lifestyles, the age of savageness has been abandoned with the advent of Islam. Islam was revealed and it commanded people to cover their bodies. Covering was made attractive, perfect and mature and made to become a style of dressing which women would like.

For this reason, if civilization means living contrary to archaic ages, nudity today was something which was before Islam, in the time of Jahiliyya. If nudity and living uncovered is civilization, cannibals and tribal people in the jungle live displaying even their breasts.

What do people who strongly disagree with the way a woman is dressed defend? Why do they still insist on this matter? It is not possible to understand it. We presume that the owners of such ideas falter in the bigotry which they defend against others. Bigotry means supporting ideas which have no proof and bases. The proof of a believer on a matter which he claims are very strong.

M. Ali Seyhan

First of all, not being obedient and not rebelling are not the same things. A Muslim boy or girl cannot say evil things and shows attitudes to upset his/her parents; on the other hand, if they ask for any things contrary to Allah’s orders and bans, they are not abided by. Therefore, a Muslim girl dresses up in accordance with Islamic tradition, but she should never answer back her mother regarding tasattur (for a woman to cover her head and her body) issue. She should try to satisfy her mother’s mind and heart by explaining the issue with a smiling face.
Narrated by Asma' bint Abu Bakr (May Allah be pleased wıth her):
“My mother came to me, hoping (for my favor) during the lifetime of the Prophet. I asked the Prophet about how I should treat her, " My mother has come. Shall I treat her kindly?" He replied, "Yes."." (Bukhari, Hiba 28, Adab 8, Muslim, Zakat 50 (1003); Abu Dawud, Zakat, 34 (1668)
There are many arguments on Esma’s mother who is mentioned in Hadith (saying or tradition of the Prophet Muhammad). For us, the judgement that the Hadith states is essential. It is understood from the hadith that it is necessary to show our humanitarian responsibilties, respect to our parents, even if they are infidels. As a matter of fact, to be incumbent on giving livelihood to the parents even if they are infidels, is concluded from this Hadith.
The importance of the issue of giving respect and livelihood to parents even if they are infidels is understood from the fact that the revelation came after that Hadith and it is ruled in the Qur’an. “God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your homes, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable.” (the Qur’an, Mumtahina (the Examined One), 8)
The following verse is more obvious about being respectful to parents even if they are mushrik (a person who assigns partners to Allah):

“But if they strive with you to make you associate with Me something of which you certainly have no knowledge (and which is absolutely contrary to Knowledge), do not obey them. Even then, treat them with kindness and due consideration in respect of (the life of) this world. Follow the way of him who has turned to...”  (the Qur’an, Luqman, 15)
According to those statements, the requirement of showing respect and esteem to Muslim parents even they are as very sinful is automatically comprehended.
Obedience and rebelling are different things. Absolute obedience on parents is commanded as long as there is no disobedience to Allah. So, accomplishing all their wishes, which are not contrary to Allah’s command, is required. Their wishes contrary to Allah’s orders cannot be obeyed. However, the respect and esteem should continue.
Allah is the One who converts hearts and we need to turn towards Him. The fondness, esteem, and respect of children for their parents may lead to softening of their hearts. The goal and intention must be to gain them.
Our religion has accepted maternal aunt and maternal uncle as in the place of mother, and also paternal aunt and uncle as in father’s position. For this reason, to respect and esteem them is considered as if it is done for parents. Their prohibited wills are not abided by; however, it is necessary to show them respect and esteem; and visiting them is also necessary.
As for the other relatives, stopping visiting relatives is not right. Instead of stopping visiting relatives even if they are evil doers, we need to try to treat them.
Everybody can act like a brother with good people in good days. Acting like a brother at the most difficult times and not abandoning his brothers with their sins and evils is important. That exposes what a real loyalty and friendship is.
Working as much as possible to recover some faults, based on belief and failures in terms of Islamic way of living, of our relatives is our responsibility; and endeavoring to warm our relatives to the reality and justice is also our responsibility.
The recommendation of God Almighty to the Prophet is clear:  “And (O Messenger) warn your nearest kinsfolk”. (the Qur’an, The Poets, 214) This divine recommendation is valid for everyone, isn’t it?

People are encouraged to have children in the hadiths having the meaning “The auspicious of your women is the one who is capable to have children”. “The child’s odor is from the Heaven’s odor” and “Favorable child is heavenly light in the world, and joy in the hereafter.”
Giving so much importance to this subject, our religion protects the child in the uterus till the child is born and burdens some responsibilities to the parents. It doesn’t’ permit to terminate the existence of the child in the uterus called “fetus” by propounding arbitrary and fictitious reasons although there is no real reason. It considers the ones performing such a crime as “murderers”. Because, “the fetus” is counted as a human being.   
As a fetus is considered as a human being after it is animated; having a miscarriage, that is, having an “abortion” in medicine terminology is like killing an adult person. If the fetus isn’t animate yet, since having an abortion in this case is deemed as preventing an innocent from coming into the world, then again it implies a serious responsibility. The late Umar Nasuhi (an Islamic scholar) describes the women making such a mistake to maintain their beauties like that:
“The women committing such a murder for the desire to protect the beauty and freshness granted to them in their pure youth age are the ones with a brutish-nature. Doesn’t such a hardhearted mother have a lower essence than a wild beast eating her infant while it is alive?” 
Sentencing the ones committing abortion to the punishment of “reproving (tazir)”, the Islamic Law takes preventive measures as far as possible. However, it also points out the permissible aspect of abortion and the course of action when abortion relies on a real reason. 
We can summarize the matter in this way by taking the Dictionary of the Islamic Jurisprudence Terminology  (Istılahat-ı Fikhiyye Kamusu) as a basis:
Aborting a fetus isn’t counted as a murder and it doesn’t entail any physical or spiritual responsibilities if there is a certain excuse or necessity. That is:
Because of a sanitary reason that affects his mother’s health, a fetus whose limbs can not be recognized yet can be aborted as a result of a medical inspection, examination and diagnosis. 
There is also such an explanation:
If a woman becomes pregnant while she has a sucking baby, and meanwhile if her suck lessens gradually and her baby gets hungry because of the deficiency of suck, and if the family doesn’t have the opportunity to employ a foster mother and the baby will become sick and will die, then it is permissible to have a miscarriage. Because, in this case, the fetus isn’t counted as a formed human being but a bit of flesh or a blood-clot. However, the born baby in arms is a living human. In this respect, there is no drawback in having an abortion to protect the living baby. (Dictionary of the Islamic Jurisprudence Terminology, 3: 145-149.)  
Applying any kinds of methods to prevent pregnancy without giving any harm to the woman is permissible. But this method mustn’t terminate the insemination evermore. But if a fetus has come into existence, it is not the same case. According to Ghazali and many of the Maliki scholars, committing abortion without a serious excuse is religiously forbidden (haram) even if occurs in the first days of the fetus. 
According to some Islamic jurists, abortion is permissible before 42 days pass over the fetus. We say 42 days because according to the rumor of Muslim, after 42 days pass over the sperm (nutfe), Almighty Allah sends an angel to it, He gives a shape to it and He begins to form its ears and eyes. In short, after 42 days pass over the fetus, it gets into a shaping progress and so interfering in it isn’t permitted. (Halil Gönenç, Fetwas for The Current Matters II. 326.)
After that period, having an abortion isn’t permitted. Because, a fetus having partially recognizable limbs is counted as a human being. To abort such a fetus is the same as killing a living person.
Besides the permission discussed above, especially now, children can be nourished without being in the need of suck. Therefore, if the child can eat baby food and his family is able to afford these expenses, it is convenient not to commit an abortion. But if the child gets sick and becomes thinner and also has a vital danger when he is weaned, then the permission discussed above can be used of. But every family must take into account its own opportunities and conditions before making use of the judgment above.
Moreover, parents can take less dangerous precautions like removal and birth control methods till their child is weaned so that there will be no need to unwanted methods like abortion.

Women used to cover their heads in the Age of Jahilliyya.Yet, they used to tie their headscarves over their napes of the necks or they used to let these ties down the back.  Their collars would open and their necks and bosoms could be displayed. So, in order to fix this situation, Allah commanded “ Let them draw their veils over their bosoms”. ( the Qur’an, an-Nur, 24:31) The function of this veil is to cover firstly the head and then the neck and the bosom without a visible part left. And a thin and unattractive headscarf should be used. It would be wrong to say “ you should cover this or that way”. ( see Elmalili, Hak Dini, the interpretation of 31th verse of the surah an-Nur from the Qur’an).

Accordingly, the wisdom behind covering over the collars is to cover the neck, the chest and the bosom. According to the dressing of women today, necks and bosoms are covered when the headscarf is worn inside a topcoat or a bodice. Once this way of dressing is done, covering of a headscarf this way is religiously acceptable. What matters is covering the body according to Islamic rules.

A Muslim woman’s covering her head is the command of both Allah and the Prophet (pbuh). In other words, covering the head, neck and bosom, leaving the face uncovered is religiously obligatory. Uncovering them is regarded as a haram since it is considered to be abandoning an obligation.

A headscarf which a woman wears must not be too thin to make its underneath visible. This kind of covering is not considered to be appropriate. Moreover, women must avoid light-colored and eye-catching scarves that might attract people’s attention. One cannot say that this type of scarf is acceptable.

Not only headscarf but also the other outfits of women must not be made of attractive, colored fabrics. If the scarf over the veil has colors and a look that can be considered as an adornment, this type of covering cannot be regarded as a suitable one.

In the 33th verse of the surah al-Azhab from the Qur’an, the following is stated : “(Prefer to) remain in your homes (unless there is a need. If you do go out for a need,) do not go out flaunting your charms as (women used to do) in the former times of Ignorance.” ( the Qur’an, al-Ahzab, 33:33)

The word “flaunting” , according to Zamakhshari, refers to : “ in general meaning, attempt to reveal what needs to be concealed; in specific meaning, women’s displaying their adornments and charms to non-mahram men.”

 Imam Al-Suyuti says : “ Women’s walking attractively and their displaying their natural and artificial beauty and charms in inappropriate places without a neat covering of their heads, and their attracting with their adorment and attitudes the interest and attention of those who do not have the right to benefit from them.”

Al-Alusi describes his point of view as : “ To me, today’s some sort of women’s covering as outfit when they leave their houses can be considered as adorment which should not be displayed to non-mahram men because, they are colorful and attractive clothes.”

Accordingly, women must be careful about the covering they wear; they must also be careful about it so that it will not be considered as adorment.

Since Allah knows best the nature of those whom He created, because of women’s innate natural attractiveness, He commands them to cover their body parts that are attractive. The decrees both in the Qur’an and the sunnah of the Prophet (pbuh) is clear in this issue and these decrees show that covering is obligatory. All the scholars of Islamic schools, Islamic jurisprudence, hadith and interpretation agree on this issue.

The Prophet (pbuh) warns women and heads of the family. It must not be forgotten that inappropriate dressing, behavior and attitudes contrary to Islamic rules will result into losing the chance to enter Paradise and into punishment in Hell. It is never right to risk our eternal lives just for the sake of the short worldly life and bodily appetites.  

They all will surely change if repented for. Allah accepts repentance of those who repent. Allah becomes more pleased with repentance of those who commit sins than a person who finds what he has lost. So, we advice those who have made the mistake of uncovering to repent to God; they must both cover their bodies according to God’s commands and commit their prayers so that they can have their chance to enter Paradise. Otherwise, Allah asks those who do not obey the decrees and prohibitions in the Qur’an this question : “Where are you going?)  ( At-Takwir, 81:26)

Let us ask it ourselves : “ Where are we going?”

We believe that it will be better if we act considering these warnings.

We find out about that criterion from the Messenger of Allah (pbuh). He said the following to Hazrat Ali regarding the issue:

“O Ali! Do not turn round to look! The first look is all right but you have no right for the second look.”3

When one sees someone from the opposite sex, one does not look at continuously but turn his/her head. Thus, one does not approach the limit of the look of lust.

For more information please click on the link given below;

What is the sin of watching haram (forbidden) things? Will you give detailed information about looking at haram?

It is allowed to touch and read the Quran commentary, Hadith, and Fiqh books without ablution.

It is regarded abominable (makrooh) to read them for those who are in menstruation period and puerperum. Here makrooh is tanzihan makrooh because it is necessary to touch them. Therefore, some scholars have said that there is no evil in touching or reading them. In order to show respect for scholars’ views, it is better touch those books by having a piece of cloth, shirt, etc between the books and your hand.

It is necessary for a Muslim man and woman who have reached the age puberty to cover their bodies according to the rules of Islam. If they do not do so, they will have committed haram.

Besides, what matters is the consent of Allah, not other people's criticism. In such a situation, it is possible for you to set an example for the other Muslims and be a means of their tasattur in accordance with Islam.

Man is not held responsible for the bad thoughts that come to his minds unless he practices them. However, the idea of taking of one's headscarf due to some reasons originates from not being able to understand its importance fully. In the course of time, this causes a woman to uncover when she faces a small trouble.

First, let us a have a look at the religious aspect of covering the head for women. There are two verses regarding the issue in the Quran. God Almighty states the following clearly in those verses:

"O prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad)..."1

"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..."2

In the verses, it is not stated clearly how the believing women need to cover their bodies and what parts of their bodies they can leave uncovered. However, the following hadith interprets the verses: The Prophet addressed his sister-in-law, Asma, as follows:

"O Asma! When a woman starts to menstruate (who has reached pubery), it is not permissible for her to show any parts of her body except her hands and face to non-mahram men."3

Thus, it is the order of both Allah and the Prophet (pbuh) for a Muslim woman who has reached the age of puberty to cover her head. That is, it is fard al-ayn for her to cover her head excluding her face but including her neck and her breasts. To leave them uncovered is haram since it means abandoning a fard. Besides, as it is clearly understood from the verse, "guarding their modesty" is one of the reasons for covering the head. Even if the women who leave their heads uncovered guard their modesty, it is not a guarding that is in accordance with the order of Allah. They become sinners since they do not obey the order of Allah and His messenger; thus, they will be held responsible for it.  

It is haram and a sin for a believing woman to go out by leaving her head uncovered; what can she do in order to get rid of this responsibility? What to do is certain. If there is a risk of a vital danger or a burn or a similar medical problem, she can leave her head uncovered until that danger or risk is eliminated. However, if there is no such risk, it is necessary to cover the head.  

What happens if she does not cover it? As we have stated before, she will be a sinner. A sinner needs to repent and ask for forgiveness from Allah in order to get rid of this sin.

The following verses are present in the chapter of Aal-i Imran :

"And those who having done something to be ashamed of, or wronged their own souls earnestly bring Allah to mind; and ask for forgiveness for their sins,―and who can forgive sins except Allah?,―And are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord and gardens with rivers flowing underneath an eternal dwelling; how excellent a recompense for those who work (and strive)."4

Thus, for the acceptance of repentance and for the forgiveness of a sin, it is necessary not to insist on that sin if there is no excuse. What happens if a person keeps committing a haram by using it as an excuse not to be able to overcome one's soul and how the people around him will react? A hadith regarding the issue is as follows:

"When a believer commits a sin, a black point appears in his heart. If he abandons this sin and asks forgiveness from Allah, his heart is purified of that black point. If he keeps committing that sin, the blackness will increase. "The stain covering the heart" mentioned in the Quran is used in this sense."5

The statement, "Within each sin is a path leading to unbelief" expresses an important fact. A person who continues to commit a crime gets used to it in time and cannot leave it. This habit leads him to bigger spiritual dangers in time. He starts to believe that sins will not necessitate any punishment in the hereafter; he even starts to believe that there is no Hell. That is, the seed of the sin that settles in the heart can be transformed into a tree of oleander - God forbid.6

So as not to be exposed to such a danger and not to be deceived by the suggestions of Satan, it is necessary for a person to abandon the sin that necessitates repentance and to pull himself together.  

Thus, you will do a fard deed by accepting the order of Allah as superior to everything and you will refuse Satan, who causes a delusion in you in order to make you leave your head uncovered. Besides, it is impossible for a Muslim both to try to attain the consent of Allah and to fall into a ridiculous state like not offending Satan by committing some deeds. 

Footnotes:

1. al-Ahzab, 59.

2. an-Nur, 31.

3. Abu Dawud, Libas: 33.

4. Aal-i Imran, 135-136.

5. Ibn Majah, Zuhd:29.

6. Lem'alar (Flashes), p. 7; Mesnevî-i Nuriye, p.115.

Every trouble in this world, even if it is small, causes the sins to be forgiven. Giving birth, which is a painful thing and a good thing, will be atonement for a woman’s sins.

They say a woman who gives birth is purified of all of her sins. Is it true?

Labor pain is atonement for sins. Even a minor trouble is a means of forgiveness for a believer’s sins. Since giving birth is something very painful it is expected that it will be a means of forgiveness for sins. However, it is not possible to give a definite judgment as the forgiveness of all of her sins.

There are some hadiths about the virtues of giving birth:

"There are seven kinds of martyrdom other than being killed in the way of Allah: He who dies in the way of Allah is a martyr. He who dies of plague is a martyr. He who is drowned in the sea is a martyr. He who dies of pleurisy is a martyr. He who dies of a stomach disease is a martyr.  He who dies in a fire is a martyr. He who dies under debris is a martyr. A woman who dies while giving birth is a martyr." (For hadiths related to the martyrs other than war martyrs, see Bukhari, Adhan, 32, Jihad, 30; Muslim, Imara, 164; Tirmidhi, Janaiz, 65, Fadailul-Jihad, 14; Ahmad b. Hanbal, I, 22, 23, II, 323, 325)

"A pregnant woman is like a person who keeps guard in the way of Allah until she gives birth and stops breastfeeding. If she dies during this period, she receives the thawabs of a martyr." (see Ahmed GÜMÜŞHANEVİ; Ramuzul-Ahadith)

"When a woman is pregnant, she deserves the thawabs of a mujahid who worships at night, fasts during the day and has fear of Allah. When she has pains, nobody can know the amount of the thawabs to be given to her. Whenever she breastfeeds her baby, she receives thawabs as if she has revived a person. When she stops breastfeeding, an angel comes, caresses her back and says, ‘Come on! Once more!’" (see Ahmed GÜMÜŞHANEVİ; Ramuzul-Ahadith)

Labor pains are atonement for sins. Even a slight trouble is a means of atonement for the sins of a believer. Since birth is very painful, it is hoped that it will be a means of atonement for the sins of the mother. However, we cannot make a definite decree that all of her sins are forgiven.

There are hadiths about the virtues of giving birth:

"There are seven kinds of martyrdom other than being killed in the way of Allah: the victim of a plague is a martyr; the one drowned in the sea is a martyr; the one who dies of pleurisy is a martyr; the one who dies of the internal disease is a martyr;  the victim of a fire is a martyr; the one who dies under debris is a martyr; a woman who dies while giving birth is a martyr." (For the hadiths about the martyrs other than war, see Bukhari, Adhan, 32, Jihad, 30; Muslim, Imara, 164; Tirmidhi, Janaiz, 65, Fadailul-Jihad, 14; Ahmad b. Hanbal, I, 22, 23, II, 323, 325)

"A woman who is pregnant is like a soldier on duty until she gives birth and until she stops breastfeeding her baby. If she dies during this period, she receives the reward of a martyr." (see Ahmed GÜMÜŞHANEVİ; Ramuz al-Ahadith)

"When a woman becomes pregnant, she receives the reward of one who fasts, one who worships during the night, and one who fights for Allah with taqwa. And when she has labor pains, Allah grants her so much reward that nobody knows its limit because of its greatness. And when she breastfeeds her child, for every suck of the child, Allah gives her the reward of reviving a person. And when the period of breastfeeding the child is finished, one of the great angels of Allah taps her side and says: ‘Start your deeds afresh.’" (see Ahmed GÜMÜŞHANEVİ; Ramuz al-Ahadith)

One of the facts expressed by the verses regarding the issue is as follows: Humanity is in need of an institution based on mutual love and respect, which is called family. Its establishment means salvation of humanity. The creation of Adam's wife from him is another evidence of divine power. However, what matters is giving information about Allah’s creation of Hz. Adam's wife, who completed his deficiency and eliminated his loneliness.  

Fakhruddin ar-Razi states the following:

"There are many secrets under this issue...” (1)

Enter under the command of your Lord about education and protection. Avoid opposing His order and act in accordance with public security. Beware His severe punishment. Your Lord created you from one soul, one person. Therefore, all of you are actually brothers coming from the same father; all of you are humans and creatures of one creator. Acting upon these principles, you should obey the rights of brotherhood by basing the principles related to law on the reality of humanity and the principle of education; you should avoid acting contrarily to the order of your Lord. Yes, your Lord created a soul and

"He created, of like nature, his mate." (an-Nisa, 4/1)

He granted such a bounty. He created a couple, one of them coming from the soul of the other.

"Glory to Allah, Who created in pairs all things." (Yasin, 36/36)

Therefore, it is necessary to appreciate the value and greatness of this boon and power, to know that creation and things are the work of the power of Allah, who is the creator of things, not the work of nature, to obey Him and to fear His torture. 

It is known through observation and experiment that both a male and female child can come from a father. In fact, if the creative power was in the nature of things, neither man could come from clay nor a girl could come from a man. For, if nature is not regular and harmonious, it is nothing. However, a male is not harmonious with a female nor is a female harmonious with male. 

"Allah did choose Adam above all people." (Aal-i Imran, 3/33)

“He (Allah) created him (Adam) from dust, then said to him: 'Be' and he was." (Aal-i Imran, 3/59)

As it is understood from the verses above, Hz. Adam was created from dust (soil) by being chosen. Hz. Hawwa (Eve) was created from Adam by being split from him. It is stated as follows: in hadiths:   

"Hawwa was created from one of Adam's ribs." (2)

It means being split from him. This meaning is the foundation of being spouses. The following is stated in a sound hadith:

"Woman is like a rib. She was created from a crooked rib. If you attempt to straighten it, you will break it. Her breaking means divorce." (3)

The crooked rib here indicates a splitting but it is also an example showing the difference between the nature of man and woman and including a warning that trying to make women like men means breaking them. It is also stated in hadiths that this splitting took place at the beginning of the creation in Paradise.

Footnotes:

1. Fakhru-Razi, IX/167.
2. Bukhari, Nikah 79; Muslim, Rada 65; Tirmidhi, Talaq 12; Darimi, Nikah 45; Ahmad b. Hanbal, II/428, 449, 530 and V/164.
3. Muslim, Rada 64; Nasai, Nikah 15; Ahmad b. Hanbal, II/168.

(Elmalı M. Hamdi YAZIR, Hak Dini Kur'an Dili)

First, let us read the meaning of a hadith that forms the basis of the issue.

Abu Said al-Khudri, one of the Companions, narrates:

"It was either Eid al-Fitr or Eid al-Adha. The Messenger of Allah came to the place where we performed eid prayers. There were women on one side. He walked past them and addressed them as follows: 

"O women! Give sadaqah (ask for forgiveness) a lot. For, I was shown the people of Hell; most of them were women."

Thereupon, the women asked:

"O Messenger of Allah! What did we do? Why are the majority of the people of Hell women? "

The Messenger of Allah (pbuh) answered:

"For, you curse people a lot and act ungratefully toward your husbands. It is strange that I have never seen anybody leading a wise and religious person astray more than you, whose religion is incomplete."

The women asked again:

"In what way is our mind and religion incomplete?"

The Messenger of Allah (pbuh) said,

"Is the witnessing of a woman not regarded as half compared to a man?"

The women said,

"Yes, it is."The Messenger of Allah explained it and asked again:

"It originates from the incompleteness of her mind. When she menstruates, she waits for days and cannot perform prayers; she cannot fast in Ramadan for a few days. Is that not right?"

The women said,

"Yes it is."(Bukhari, Hayd:6; Muslim, Iman:132.)

As it is clearly seen in the hadith, the Prophet (pbuh), explains the incompleteness of a woman's religion as being unable to perform certain kinds of worship when she menstruates. It exists in the nature of women. Every woman menstruates in certain days of every month. On those days, she cannotperform certain kinds of worship. She is exempted from some of them but she is asked to perform others later. 

A woman who menstruates cannot perform prayers, fasting and circumambulation of ziyarah in hajj on those days. She performs fasting and circumambulation later but she is exempted from the prayers that she cannot perform. A woman who cannot perform them on certain days has to keep away from certain religious services and duties. There is some incompleteness in her religious life in appearance because prayer (salah), fasting and hajj are three of the five principles of Islam; therefore, a woman who cannot do them on certain days is incomplete compared to a man. 

It means the incompleteness here is relative. A man who can perform five daily prayers throughout the year and who can fast for a month during Ramadan is perfect in terms of these worships but a woman is regarded as incomplete. For instance, a woman who menstruates for a week every month cannot perform prayers about three months in a year; therefore, she is incomplete compared to a man. However, this incompleteness is in terms of quantity not quality. When a woman does not perform prayers during menstruation, she actually fulfills a fard because it is fard for a woman not to perform prayers and fasting when she menstruates and it is haram to do them. 

That is, a woman is regarded to worship when she does not perform prayers; she obeys Allah's order and receives rewards.

The wives of the Prophet (pbuh) did not go swimming in the sea.

It is not permissible for women to go swimming in the sea if their body parts that are necessary to be covered (all of the body except the hands, face and feet) are uncovered and among men even if they wear clothes. However, it is permissible for women to swim in a secure place allocated to women if they cover their body parts that are necessary to be covered.

The parts of the body of a woman that are necessary to be covered in the presence of other women are the same parts as the parts of the body of a man that are necessary to be covered in the presence of other men. Therefore, it is not permissible for Muslim women to look at the body parts of other women between their navels and knees. However, a non-Muslim woman can look only at the face and hands of a Muslim woman; she cannot look at her other body parts.

"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." (an-Nur, 24/31)

The parts of the body of a woman that are fard to cover are her whole body except her hands and face. The hadith that forms the basis of this issue is as follows:

According to the narration of Hz. Aisha, Asma, her sister, went to the presence of the Prophet (pbuh) wearing a thin, transparent dress. When the Messenger of Allah (pbuh) saw her, he turned his face away from her and said,

"O Asma! It is not permissible for a woman to show the parts of her body to strangers apart from these parts (he showed his face and hands) after she reaches the age of puberty." (Abu Dawud, Libas)

It is not permissible for a woman to show the jewels and ornaments that are worn over the places that are fard to cover to non-mahram men. 

The jewels and ornaments except rings (the jewels and ornaments worn on feet, arms, neck, rings, etc) are regarded as a woman's ornaments; so it is not permissible to show them to non-mahram men. It is necessary for the ring(s) not to attract attention. It does not matter what the ring is made of.

According to what we learn from various hadiths, there are four most virtuous women. They are Asiya, the wife of Pharaoh, Maryam, the mother of Hz. Isa (Jesus), Khadijah, the wife of the Prophet (pbuh) and Fatima, his daughter.

It should not be forgotten that Allah does not bestow his favor upon anybody randomly and does not grant anything to anybody without any reason. When there is a divine grace and grant, there is definitely some valuable service, sacrifice and patience; our Lord evaluates them in favor of their doers and rewards them without losing any of the deeds.  

Let us think about the sacrifices and patience of the women who were elevated to the rank of the big sisters of the women of Paradise. Let us have a look at the virtues and patience that enabled them to reach that rank.  

Do you know whose wife Asiya is? Pharaoh's. Does it not necessitate a lot of patience to be the wife of a tyrant like Pharaoh, who went too far by claiming to be God? Can this family life continue with simple endurance? 

The second one is Hz. Maryam.

Our Lord created Hz. Adam without a mother and father; He created Hz. Isa without father in order to show that He can create man without a father too. The people around her who could not receive this message accused and slandered Hz. Maryam. They asked her, "How did you beget this child?" Hz. Maryam showed patience and endured this cruelty.

The third one is Hz. Khadijah. Not only did she sacrifice her wealth for the sake of the Prophet (pbuh), that is, her husband, but she also suffered hunger for years and underwent an economic boycott. However, she never complained; she preferred to show patience. In return for this patience, she was elevated to the rank of the big sisters of the women of Paradise.

What about Hz. Fatima? She showed patience whenever she encountered poverty, which she encountered throughout her life. She never filled her stomach with barley bread and led a life in hardship and poverty.

Once, the Prophet (pbuh) could not eat the food he was served in a house where he was a guest due to shedding tears; he put some food aside and said to the people there,  "Take this to Fatima; she has not eaten something like this for three days."

Once, the Prophet (pbuh) asked Bilal, who was late for the prayer, why he was late. Bilal said,

– Your daughter, Fatima, was grinding barley with the hand mill. Her child started to cry and I took the hand mill and ground the barley. Fatima looked after the child; therefore, I was late."  

As we understand from the determinations in the book called "Fatimatuz-Zahra", Hz. Fatima led a very hard life. She always ground barley in the hand mill to produce flour to make bread and she had to carry the water that she drew from the well; therefore, wounds occurred in her hands and shoulders.  

Despite all of these difficulties, the Messenger of Allah (pbuh) warned and advised her as follows:

– O my daughter! Do not complain due to the hardships and difficulties you have. If you show patience, Allah will make you (like the ones before you) one of the big sisters of the women of Paradise. And He did. 

Yes, Allah is just. He definitely rewards those who show patience, sacrifice themselves and put up with hardships. Those who show patience in this world will be sent to Paradise and they will be elevated based on the level of their patience and the hardships they suffered; they will even be elevated to the rank ofthe big sisters of the women of Paradise.

A junub person should not shave, trim his nails and should not have any parts leave his body before he makes ghusl. He should do them after making ghusl and being clean.

It is not haram for a junub person to shave or to have a haircut and to trim his nails but it is not appropriate. Imam Ghazali states the following in his book called Ihyau Ulum ad-Din:

It is not appropriate for a junub person to trim his nails, to have a haircut, to shave his pubic pits, to get blood drawn or to have a part broken off from his body. For, the whole body will return in the hereafter; the thing cut off or shaved will return as junub. (Mughnil-Muhtaj, I/75; Halil Gönenç, Günümüz Meselelerine Fetvalar)

- Why should one do them after making ghusl but not when he is junub?

Man is a reverend being and it is necessary to show respect to all of his reverend organs. Even if it is nail, it should not leave the body when the body is dirty. Therefore, man should not cut his hair, beard, nails, etc. from his body when he is junub.   

If a person shaves, trims his nails and cuts off a part from his body when he is junub, his ghusl is not harmed or invalidated. Such a person is regarded to have committed a makruh deed.

The same thing is valid for women who are in their menstruation period or puerperium. They should not shave and trim their nails when they are in such states and prefer to do them after making ghusl.   

However, if they do them before ghusl, their ghusl is valid. There is no need to have doubts about it. Women had better shave and trim their nails before their menstruation period or puerperium. However, if it becomes necessary again to shave and trim their nails again in puerperium, which is a long period, it can be regarded as an excuse.

Islamic scholars say, "It is mustahab for a woman who is in menstruation period to make wudu for each fard prayer time, to sit in the place where he performs prayer as long as that prayer lasts and to say Subhanallah and La ilaha illallah so as not to forget her habit." The following is stated in another narration: "Such a woman is given the reward of the best one of the prayers she has ever performed."

If a woman is in menstruation or puerperum in Ramadan, the Night of Power (Laylatul-Qadr), eid days, holy nights, which are very honorable and valuable and in which their sins are forgiven and their degrees are elevated, and if she intends to spend those days and nights worshipping, she will definitely receive her share of blessing from those blessed and nice days and nights based on her intention as it is stated in the following hadith:  

"Everybody is given their due based on their intention: " (Bukhari, Bad’u’l-Wahy, 1, Ayman, 23; Muslim, Imarah, 155; Abu Dawud, Talaq, 11; Tirmidhi, Fadailu’l-Jihad, 16)

For, this state of being unable to perform prayers is not something that women can change and that takes place upon their request; therefore, they will not be deprived of rewards. 

Intentions are better than words and deeds because showing off is possible in words and deeds but not in intentions.

Firstly, women are not the only people whose body parts that are necessary to be covered are open on the beach; there are also men whose body parts that are necessary to be covered are open. The women can see those men. It is haram for women to look at the body parts of men between their navels and knees.   

Secondly, the swimsuits worn by women cover the body but when water touches the swimsuit, the outlines of the body of a woman become distinct; thus, tasattur is not ensured fully. Therefore, it is not permissible to go swimming like this.

The religion of Islam allows adorning and putting on some paints under certain circumstances. As it is known, during the era of mujtahid imams, most of the paints and make-up materials of today did not exist. However, there were some paints obtained from henna and roots of some plants. Therefore, in their ijtihads, they usually gave general decrees and determined the principles to be applied for the new make-up materials to be produced later.

A woman or a man can adorn and make up in order to seem more attractive to his/her spouse in their house; it is permissible. However, if they do it in order to attract the attention of other men or women, it is makruh; it can even be haram based on their intentions and attitudes.

The Adorning of Women: Women can paint their bodies with paints that do not form a layer over the skin in order to appear beautiful to their husbands. They can wear make-up unless it is too much. However, they must not wear make-up and they must wear hijab (cover their bodies except their hands and faces) when they go out or where non-mahram men can see them. It is not permissible to do otherwise.

There are two objections to women growing nails and applying nail polish. The first one is that it is definitely makruh (abominable) to grow nails. The second one is that it forms a layer on the nail and prevents water from penetrating to the skin while making wudu (ablution) and ghusl (full ablution); thus, it causes the wudu and ghusl to be invalid. Then, we advise women the following: The woman is the mother and housewife. She can only adorn herself for her husband. She must not polish her nails because she cooks, does the washing, makes wudu and ghusl. If she makes up on her face only for her husband and pays attention to cleanliness, she will get rewards. It is sunnah for man to be clean and attractive for his wife, too.

In addition, it is haram for women to show their hair to non-mahram men. If she makes up and adorns herself in order to seem more beautiful, her sins will increase. When a Muslim woman makes wudu and ghusl, if the paint or the substance on her skin does not let water penetrate to her skin, her wudu or ghusl becomes invalid. Then, it is not appropriate for women to adorn themselves and to make up except for appearing beautiful to their husbands. If a woman has put on make-up and has adorned herself for her husband, it is necessary for her to remove the paints that prevent water from penetrating to the skin and then to make wudu or ghusl. (see Kaynaklarıyla İslam Fıkhı, Celal Yıldırım, IV/209-210)