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In the Quran, Allah tells us: “O children of Adam! We have sent down for you clothing to cover your nakedness and as an adornment. But, the best of clothing is mindfulness of Allah. This is one of Allah’s Signs, so that you may take heed.” [Quran, 7:26]

Our attire is not just a fabric we wear; it’s a reflection of our inner state, a shield safeguarding us, and a silent language speaking volumes about our respect for ourselves and our Creator. It’s an act of mindfulness, a conscious choice that connects us with Allah and serves as a constant reminder of our sacred bond with Him.

The Prophet Muhammad (peace and blessings be upon him) said:  “Allah is more deserving of modesty than people are.” [Tirmidhi; Abu Dawud]

This hadith encapsulates the essence of modesty in Islam—a virtue that extends beyond mere dress to encompass our behavior, thoughts, and overall conduct.

Our comprehensive guide delves into the multifaceted aspects of modesty in Islam, addressing a wide array of questions and concerns. With insights from our trained and reliable scholars at SeekersGuidance, this guide offers clarity and direction on a topic of paramount importance in our faith. Let this guide be your stepping stone to a more mindful, modest, and spiritually fulfilling life in adherence with Islamic teachings.

Clothing and Modesty in Islam

• Sunna Clothing
• Can Muslim Women Wear Tight Jeans and Tight Dresses at Home?
• Are Jeans Allowed for Men?
• Is Wearing Jeans Prohibited in Islam for Women?
• Is it Recommended to Wear a Kufi (Cap) at Home as a Sign of Modesty?
• Modesty: Kohl, Jilbabs, and Allah
• Is the Prayer of a Woman Praying in Leggings Valid?
• Praying While Wearing Soccer Shorts With Compression Leggings Underneath
• Denim Clothing, Saris, and Imitating the Unbelievers
• Can Someone Assault Another If She’s Not Dressed Properly?
• Is Dressing Immodestly a Sin?
• How Do I Deal with Scantily Dressed Female Colleagues?
• Are Males Allowed to Dress Up as Females?
• Must a Muslim Woman Cover Her Feet according to Shafi’i School?
• Is It Permissible to Wear Elegant, Colour-Coordinated Loose Clothing?
• Is It Permissible to Look at Women Who Do Not Cover Their Awrah without Lust according to Hanafi Fiqh?
• What Is Considered Modest for Women in Women-Only Gatherings?

Modesty in Attire and Social Conduct

• Can a Muslim Woman Wear Tight Jeans ?
• The Awra (private area) of a Man
• Is it Haram to Like One’s Beauty?
• Socializing with People Who Swear
• Can a Muslim be a Fashion Model

Ethical and Moral Questions Related to Hijab

• Are Good Deeds Unaccepted If You Don’t Wear Hijab?
• How Can Hijab Be Relevant in a Xenophobic Society If It Is Meant to Protect Us?
• Hijab in the Workplace.
• Does Watching Hijab Pornography Lead to Disbelief?
• Can a Son Force His Mother to Wear a Hijab?
• Am I a “Dayyuth” If I Let My Wife Go out Without Hijab?
• Can I Remove My Hijab In Front of a Blind Man?
• Is It Permissible To Ask My Wife To Wear a Hijab During Intercourse?
• Is It Obligatory That One’s Hijab Covers the Chest Even if One’s Shirt Is Loose?
• Do Women Have to Wear Hijab After Menopause—What About When They Are Elderly?
• Can a Woman Wear a Wig Instead of a Hijab on a Job Interview?
• How Should We Understand the Relation Between Umar and the Verse Regarding Hijab?
• Can I Marry Someone Who Doesn’t Wear the Hijab as a Second Wife?
• Is the Fast of a Woman Not Wearing the Hijab (Veil) Valid? (Shafi’i)
• I am Struggling to Wear a Hijab. Is It Better for Me Not to Wear It at All?
• Do I Need to Wear a Hijab in Front of My Male First Cousins?
• Have I Sinned Because My Male Workmates May Have Seen Me Accidentally Without Hijab?
• Can You Clarify the Standard Explanation of the Verse of Hijab? [Shafi’i]
• Denying the Obligation of Wearing Hijab

The Practice and Challenges of Wearing a Hijab

• Wearing a Hijab in Hot Weather
• Hijab in the Workplace
• Removing the Hijab
• Hijab and Abaya in Hot Weather
• Can I Make a Bun under My Hijab?
• Difficulties with Hijab in the West

Cultural and Social Contexts of Hijab

• Is Hijab Worn Out of Culture or Obligation?
• Hijab Clothing: Desi-style, Arab-style, or Western-style?
• Can I Post My Pictures on Social Media While Wearing the Correct Hijab?
• Is It Permissible To Go Outside With Family Members Who Don’t Wear Hijab?
• Is It Sinful for Me To Step Out With My Family Members Who Don’t Wear Hijab?

Hijab, Safety, and Personal Choice

• Can I Remove My Hijab To Escape the Abuse in My Home?
• Is It Permissible for Me To Remove My Hijab Because I Fear for My Safety in Poland?
• Can I Take Off My Hijab for Safety Concerns or for a Job?
• Will Allah Hate Me for Removing My Hijab?

Understanding the Hijab and Its Requirements

• Requirements of Hijab
• What Are the Requirements of Hijab?
• Does My Hijab Not Count If I Don’t Wear It Correctly?
• What Extent of Raising the Hijab Is Considered to Be Like the Hump of a Camel?
• Can One Cover One’s Chest With Loose Clothing, or Must the Hijab Be Drawn Down Over It?
• Is My Volumised Hijab Like A Camel Hump and Therefore, Cursed?
• Does the Hijab Have to Cover the Chest?
• Is It Sufficient to Wear Baggy Trousers and Long Tops with a Hijab?
• Is It Sufficient To Wear a “Shalwar Kameez” and Hijab As One’s Islamic Clothing Due to Custom?
• Hijab and Covering
• Is the Hijab Obligatory?
• Is Hijab Necessary to Recite the Quran, Send Blessings on the Prophet, or Make Supplications?

Legal and Ethical Considerations

• Permissibility Of Selling Hijabs To Non-Hijabis
• Can I Write the Quran on a Hijab for an Art Project?
• Is It Permissible for Me To Take Off My Hijab Since I Have Reached Menopause as a Teenager?
• Will Allah Hold Me Accountable for My Wife and Sister Not Observing Hijab?

Hijab and Family Dynamics

• Parents’ Disapproval of Hijab
• How to Share with My Parents about Secretly Wearing the Hijab?
• What To Do About My Pictures Online From the Time Before I Wore Hijab?
• Parents won’t let me wear hijab until I respect them more
• My Husband Won’t Let Me Wear the Hijab
• Can Parents Force Their Daughter to Wear the Hijab?
• How Do I Cope With My Parents’ Fear and Disapproval of Hijab?
• How Can I Convince My Family Members to Wear the Hijab?
• Can I Obey My Parents If They Forbid Me to Wear the Hijab?
• Pressured by my Parents to Take Off my Hijab: How Should I Respond?
• My Non-Muslim Parents Get Upset When I Wear the Hijab
• Should I Wear the Hijab? – My Parents Don’t Agree

Personal Struggles

• I Struggle to Wear Hijab Daily – Does That Make Me a Hypocrite?
• Should I Remove Photos Online of Me Without Hijab?
• Should I Wear the Hijab Despite the Difficulty to Get a Job Wearing It?
• Is removing Hijab and Make-Up a Form of Apostasy?

Hijab in Social Context

• Young Muslims in Co-ed Schools
• Posting Pictures Online
• Explaining why I wear hijab
• Can I Remove My Hijab for My Safety?
• Should I Go To A Family Gathering Where My Cousin Will Be Without Hijab?
• Can I Send a Picture Of Myself Without Hijab To a Potential Suitor’s Mother?
• Is It Permissible to Look at Women Who Don’t Wear Hijab?
• Marrying a Practicing Non-Hijabi
• Prayer, Past Sins, and the Hijab
• A Beautician With Non-Hijab Clients: Am I Accountable When They Go Out Uncovered?
• Weddings & Hijab: Advising a Future Spouse
• Should I Remove the Hijab Because I Am a Bad Example for Others?
• Maintaining Hijab During One’s Wedding: Advising a Potential Spouse

Niqab and Its Rulings

• Doesn’t the Niqab Remove Women from Society?
• What Is the Ruling regarding Meeting a Potential Spouse as a Niqabi Revert?
• Do I Have to Wear a Niqab in a Muslim Country?
• Am I Permitted to Supplicate for a Wife Who Wears a Niqab?
• Is It Necessary for Women to Wear the Niqab in the Hanafi School?
• The Lawful Nature of Niqab (Face Veiling)
• Do I Need to Wear a Niqab?
• Is Niqab Obligatory in Our Religion?
• Wearing the Niqab and Rulings Specific to the Family of the Prophet (Maliki)
• Properties of a Muslim’s Clothing
• The Blessing of Being a Woman
• Hijab is Not an Oppression to Women
• The Properties of Speech
• Personal Arrogance Checklist
• Imam Ghazali’s the Importance of Character
• Good Character is Not Becoming Angry
• Raising a Muslim with Manners
• Difference Between Self-respect and Arrogance
• Prophetic Guidance on Humility and Being Gentle with Believers
• Balancing Confidence and Humility
• Dalia Mogahed on The Hijab: A Case of Misplaced Blame?
• Adab 13: The Proprieties of Clothing and Dress

Videos and Podcasts Relating to Modesty

• Praiseworthy Traits of a Muslim
• Content of Character
• Dress and Adornment by Sheikh Yusuf Weltch
• Beyond Hijab: Modesty Amongst Women in Islam
• Modesty in Islam – Shaykh Ibrahim Osi-Efa

Courses on Modesty

• Purification of the Heart for Youth
• The Pursuit of Noble Character: Essential Hadiths on Adab and Akhlaq for Youth

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Modesty in Islam

“Modesty and faith are connected with one another just like two things fastened by a rope. If one of them is gone, the other is also lost” [1]. Imam Baqir (AS). Modesty is a special sense that prevents one from saying inappropriate words and making mistakes. It refers to an uncomfortable feeling accompanied by embarrassment, caused by one's anxiety about being exposed to some unworthy or indecent conduct. This concept, as one of the highest and most fundamental moral qualities, is known as Haya in Islam. Modesty in Islam describes shyness and shame, but Haya represents a more profound implication that is based on faith. In many sayings (Hadiths), it has been quoted that modesty is linked with faith and originates from it [1, 2]. Hence, it is one of the most important characteristics that every Muslim should acquire and possess [3]; particularly Muslim women (“haya is a good characteristic for all, but is better for women” [4]).

Modesty in Islam: natural and acquired

There are two types of modesty: natural and acquired. An example of the former is the feeling of shyness and humility naturally occurring in a young child that makes him/her cover the private parts of the body from others. Or, in the story of Eve and Adam (PBUT) where they realize their nakedness and try to hide their genitals. This kind of modesty is common sense that exists within all human beings, believer or non-believer: “God Almighty divided the modesty among people just as He divided the provision” [5], and what differentiates them from animals: “If modesty did not exist … the promises wouldn’t be kept … Nobody would do any good, and nobody would refrain from the evil … if it weren’t for modesty, many people wouldn’t stop sinning.” [6]. Modesty serves as a cover on the soul that conceals the defects and calms down wrath and lust [7]. No one can, therefore, justify his/her sins and mistakes because of not being naturally given a sense of modesty.

The latter, on the other hand, can be only attained as a result of knowing and perceiving the Glory of Allah and minding His presence everywhere and in every second. In Islamic ethics, modesty is more than just a question of how a person dresses and acts in social interactions; instead, it is reflected in a Muslim’s conduct before God, before others, and even when one is alone.

Modesty towards others

Modesty towards others entails that one has decent and reasonable behavior in public, avoids indecent talks and vain activities, and respects everyone around him/her. If one has developed this ethical aspect within him/her and obeyed this sense, he/she will become ashamed when someone notices him doing something wrong. This feeling will be even worse when the other person is in a higher position. This, consequently, stops him/her from repeating that action.

To clarify the importance of modesty towards people, Imam Ali (AS) said that the evilest of all is who is not ashamed of his actions in front of people [8].

Modesty towards others includes especially the opposite gender and involves not gazing at them [9], harming them in any way or indulging in any forbidden (Haram) relation with them. In Surah Nur, Allah guides both men and women to the key to modesty by saying that believing men and women should lower their gaze and guard their modesty (24:30-31).

A good instance of modesty in the interactions between opposite genders is described in Surah Qasas, verses 23-26, between the daughters of Shoaib (PBUH) and Moses (PBUH). These verses demonstrate that the daughters of the prophet work and appear in society, but they care about how they interact with others; they concentrate on what they should do without having unnecessary dialogues with men. They communicate as much as necessary, with respect and dignity. Their speech is direct and clear-cut with Moses, so are Moses’s words. Even the way they both walk is with care and shyness [10].

Modesty towards Oneself

Modesty towards oneself means that a person treats himself fairly in private. It is caused by the unpleasant feeling that arises when thinking of or doing something improper which consequently stops one from forbidden (Haram) thoughts or illicit acts. It was mentioned that when one does something indecent and suddenly notices the presence of others, he becomes ashamed (if he still possesses the natural modesty that is laid within his soul); a higher level of Haya is being ashamed of oneself when no one else is present. This kind of modesty is known as the yield of faith: “The shame a person feels from himself originates from [his] faith.” [11].

Modesty towards God

Modesty towards God is called the best level of modesty [12]: “be modest in front of Allah for He has a right to your modesty” [13]. To accomplish this, one should first believe that nothing can be concealed from God “Does he not know that Allah sees [him]?” (96:14). In fact, Allah sees and knows everything, and is closer to humans more than themselves: “and We are nearer to him than [his] jugular vein” (50:16). Consequently, a modest person toward God will avoid any indecent act, in public or private, and will leave sinful thoughts behind.

References: M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 106. M. B. Majlesi, “Bihar al-Anwar”, vol. 75, p. 309. M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 106, T. 5. A. Q. Payande, “Nahj Al-Fasahah”, p. 578, T. 2006. S. H. al-Amili, “Wasail al-Shia”, vol. 20, p. 135. M. B. Majlesi, “Mofazzal monotheism”, Chapter: Human Senses. “Nahj al-Balagha”, no. 223 “Ghurar Al-Hikam”, no. 5464 M. B. Majlesi, "Bihar al-Anwar”, vol. 101, p. 40. N. Makarem Shirazi, “Tafsir Nemooneh”, vol. 16, p 58-59. “Ghurar Al-Hikam”, no. 4944. “Ghurar Al-Hikam”, no. 5451. H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 462.

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Facts about Imam Rida (AS)

Leaving behind the town where one is born and raised is a daring decision, which is often followed by many challenges and difficulties. You enter a new world, have to live with new people, and speak a new language. Yet it becomes even more daring when your mission is to spread a peaceful message, to lead people toward what is right and remind them of human values, which they might have forgotten, or put aside. Imam Rida (AS), the eighth infallible Imam (AS) of Shias, was made to migrate to another country and live among the people whom he didn't know. Nevertheless, his eminent personality and unique characteristics won him such a position among the people of that town that they still honor him centuries after his demise, a person whose fame went beyond any borders and reached every corner of this world.

In what follows, we will have a glance at the life journey of Imam Rida (AS), this honorable figure.

Imam Rida (AS)'s Birth and Lineage

Ali ibn. Musa al-Rida was born on December 29, 765 A.D in Medina. His father was Imam Musa al-Kazim (AS), the seventh infallible Imam of Shias, and his mother was Tuktam [1]. He is a descendant of Prophet Muhammad (PBUH&HP), the Prophet of Islam. His most famous title was al-Rida, meaning "the satisfied one" and was chosen for him due to his utter devotion and submission to Allah, which also brought him Allah's satisfaction. As Imam Jawad (AS), his son, said, "The Almighty Allah named him Rida because He was pleased with him in the heavens and the Prophet of Allah (PBUH&HP) and the Imams of guidance (AS) were pleased with him on earth" [2].

Marriage and Children

According to some sources, Imam Rida (AS) married twice in his lifetime. His first wife was Sabika, who was a descendant of Maria, prophet Muhammad (PBUH&HP)'s wife [3]&[4]. It is reported that Imam Rida (AS) married his second wife on al-Ma' mun's suggestion, the caliph of the time, to marry his daughter, Umm Habib. This incident happened around 817 A.D. Al-Ma' mun's intention on forming this tie was to get closer to Imam Rida (AS) and to continually have him under his supervision to avoid any action against himself by Imam Rida (AS) [5]&[6]&[7]. 

There is a disagreement on the number of his children, yet one thing is definite; he had a son called Muhammad, also known as Imam Jawad (AS), who would follow the leadership after him [8]. 

Migration to Khorasan and Leadership

On 799 A.D. and after the demise of Imam Musa al-Kazim (AS), the period of Imam Rida (AS) 's leadership began, in which he followed his ancestors' path in enlightening Muslims and reminding them of the true message of Prophet Muhammad (PBUH&HP). In the first 17 years of his leadership, which he spent in Medina, he turned into one of the well-known figures among Muslims praised for his many virtues, including his significant command of Islam and Islamic sciences [9]. The contemporary caliphs during Imam Rida (AS) 's period of leadership include Harun al-Rashid, Muhammad al-Amin, and al-Ma' mun all belonging to the Abbasid dynasty.

 After the death of Harun al-Rashid, his two sons, al-Amin and al-Ma' mun, initiated a dispute over succeeding their father's crown. To secure his position and realizing Persians favor over Imam Rida (AS) and the teachings of Ahl-ul-Bayt, al-Ma' mun sent orders to Imam Rida (AS) to leave his town and join him in Khorasan, a province in Iran. If Imam Rida (AS) would side with him, al-Ma' mun thought, his throne would have become stronger, and he could have defeated his brother effortlessly [10]. Therefore, on 817 A.D. Imam Rida (AS) was made to migrate from Medina to Iran. The route which al-Ma' mun's representative chose to take Imam Rida (AS) to Khorasan was intentionally planned not to pass any city in which the adherents of Imam (AS) resided to avoid any possible gathering against al-Ma' mun's throne [11]. Nevertheless, he met many people on his way to Khorasan, which asked him to make a speech for them or tell them a hadith, the most famous of which was the hadith which he narrated in Neyshabur on the request of a Muslim scholar. This hadith, best known as the "Hadith of the Golden Chain (Silsilat al-Dhahab)", whose source goes back to Prophet Muhammad (PBUH&HP) and is one of the most authentic hadiths in Islamic texts, emphasizes on the importance of adhering to the Imam of the time who are chosen by Allah to continue the path of spreading His message in the absence of the Prophet (PBUH&HP) [12]. 

Al-Ma' mun's offer for Imam Rida (AS) to be His successor 

On reaching Merv, the town al-Ma' mun chosen as the center of his caliphate, Imam Rida (AS), was summoned by al-Ma' mun to both welcome him and inform him of an important decision he had made with regard his throne. He first welcomed Imam Rida (AS) warmly and then told him that he had decided to leave the crown to him, yet Imam (AS) firmly refused this idea. He then came with another offer, asking Imam (AS) to be his heir and successor of his throne. But Imam (AS) refused to accept this offer, too, since he knew al-Ma' mun had certainly another plan in mind and only wanted to win Imam Rida's (AS) support to save his own position against possible threats. Nevertheless, al-Ma' mun didn't give up and repeated his offer, this time implying a death threat on Imam Rida (AS) in case of his refusal. Therefore, Imam Rida (AS) was reluctantly made to accept being al-Ma' mun's successor, under certain conditions: "So, I accept if I do not give any command and do not prohibit, I neither give Fatwa (religious creed) nor do I judge, I neither assign anyone to any task nor do I change anything's position." [13]. As a result, al-Ma' mun gave allegiance to Imam Rida (AS) as his crown prince on March 817 A.D. in front of people.

 As it was mentioned above, "Imam Rida (AS) knew about al-Ma 'mun's intention and told him, 'you want that people say, 'Ali b. Musa (AS) is not uninterested in the world and leadership, but it is the world that is uninterested in him. Do not you see how he (AS) has accepted to become the crown prince greedy for caliphate?' He answered those who asked him why he accepted to be the prince, "I accepted that unwillingly and under pressure.' The conditions Imam Rida (AS) declared for taking this position were, in fact, his withdrawal from cooperation in the government of al-Ma' mun, because Imam (AS) said that he neither would assign anyone to work nor would depose anyone; he neither would break a custom nor would he change anything in the current situation" [14]. This dubious agreement ended when al-Ma'mun felt his position in danger due to the threats he received from other members of the royal family and decided to remove Imam (AS) by murdering him.  

Moreover, Imam (AS) had revealed his hostility toward al-Ma' mun's caliphate through many of his manners. One of the most notable instances is his attendance in Eid-al-Fitr prayer. Despite al-Ma' mun's constant request on Imam Rida (AS) to lead the Eid prayer, Imam (AS) refused due to the conditions he had set on accepting al-Ma' mun's successorship. Yet, upon al-Ma' mun's insistence, he agreed to lead the prayer provided that he would attend it the way Prophet Muhammad (PBUH) did. Therefore, despite the people's expectation to see Imam (AS) coming for the prayer in the pompous manner of caliphs, he appeared in modest clothes and barefooted while reciting Takbir (Allah-u-Akbar, e.g., Allah is the Greatest) [i]. When people saw Imam's (AS) manner, they also followed him and took off their shoes and said Takbir. Terrified for this gathering to end in a rebel against his throne, al-Ma' mun ordered one of his handlers to ask Imam (AS) to return and leave off leading the prayer. Therefore, Imam (AS) went back home without performing the prayer [15].   

Imam Rida (AS)'s Most Prominent Characteristics

Modesty   Despite being a crown prince and having the opportunity to use the pretentious joys of wealth, Imam Rida (AS) led a simple life and treated everyone with honor and respect regardless of their social level or wealth. It is reported that when the food was served in his house, he would call everyone, even the servants, to sit and eat with him. When others saw this manner of Imam (AS), they would recommend him to separate his food from his servants and treat them differently, yet he would say, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."

In another account, a man praised Imam (AS) and told him, "By God, there is none who is superior to you in the nobleness of your ancestry." Yet, Imam (AS) replied, "My ancestors are honored merely for their Godliness, piety, and worship." Another man once declared," By God, you are the best in the world." The Imam checked him by saying: "Don't you declare an oath. Any man who is more pious than me can be better than me" [16]. 

Following his forefathers' footsteps, Imam Rida (AS) cared deeply for the people in less desirable circumstances and tried to help them by all means. According to an account, Imam Rida (AS) had given all his money away at once on the day of Arafah. One of his companions found Imam's (AS) action to be harmful to him, yet he answered, "It is, in fact, useful. Never regard an action which will be rewarded on the hereafter, as a compensation" [17].  

In another account, a man on his way back from the holy pilgrimage to Mecca (Hajj) came to Imam Rida (AS) and asked him some money since he had lost all his money on his journey. Imam (AS) went inside his house, returned after some time, and without showing himself passed a significant amount of money to the man from behind the door and told him, "Take this money and make the most of it. Now leave here instantly, so that neither I see you, nor do you see me." When Imam (AS) was asked of the reason for this manner, he replied, "I didn't want him to see him ashamed and feeling belittled because of his request" [18].

Wisdom and Knowledge

Imam Rida (AS) was famous for his many debates with great scholars of different sects and religions in his time about religious and jurisprudential issues. When he was in Medina, he would sit in the Prophet Muhammad's (PBUH&HP) mosque, and people brought their questions and problems to him to solve. Also, when he migrated to Merv, Al-Ma' mun brought many knowledgeable and well-known scholars to engage in a debate with Imam (AS) and, of course, secretly desired to belittle Imam's (AS) position should he defeat in any of these debate sessions. However, all these scholars were amazed by Imam's (AS) vast knowledge and excellent command of religious matters and admitted his superiority over them [19]. When al-Ma' mun saw that these debate sessions are turning into a threat against his seemingly high position, he tried to restrict them and forbid Imam (AS) from holding these gatherings anymore [20].  

Moreover, in the hadiths and narrations left by him, Imam Rida (AS) includes many recommendations regarding health, medicine, proper eating habits, ways to prevent diseases, and personal hygiene. His book called, Tibb al-Rida (AS), also known as Risala al-Dhahabiyya (The Golden Treatise), contains these kinds of information.

His Sincere Devotion to Allah

The reason for all the significant characteristics that Imam Rida (AS) manifested in his manners was definitely his deep faith in Allah. He was so immersed in his devotion to the One and Only Creator, which didn't even take a step without first considering His satisfaction. 

This devotion both appeared in his manners toward people and the way he worshiped his Lord. It is reported that he would instantly interrupt a debate session on hearing the call to prayer (Adhan) to attend his Beloved Lord and perform Salat. Numerous accounts narrate his long and sincere worship at night. Once, Imam Rida (AS) told the man to whom he gave his shirt away, "take care of this shirt with which I have prayed a thousand rak' as every night for a thousand nights and wearing which, I have finished recitation of the Qur'an for a thousand times" [21]. 

Imam Ali ibn Musa al-Rida was finally martyred by al-Ma' mun through giving him a poisonous fruit in 818 A.D [22]. After establishing Imam (AS) as his successor, which he did to strengthen his throne and win the favor of Persians by having Imam's (AS) support, al-Ma' mun found that Imam (AS) was not the kind of person to be suppressed and taken benefit from. Imam Rida (AS) implicitly showed his hostility and opposition to al-Ma' mun's crown on many occasions and gatherings. Therefore, in one of their meetings, he gave Imam (AS) a poisoned fruit, which resulted in his death two days later [23]. Imam Rida's (AS) body now rests in a shrine in Mashhad, Iran. 

[i] It is a tradition to say Takbir loudly on the Eid al-Fitr before the prayer. 

References: Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 14. Mohammad-Baqer Majlesi, Bihar al-Anwar, V.49, P.4. Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 91. Kulaynī, al-Kāfī, vol. 1, p. 492. Yāfiʿī, Mirʾāt al-jinān, vol. 2, p. 10. Ṭabarī, Tārīkh al-Ṭabarī, vol. 7, p. 149.  Qarashī, Ḥayāt al-Imām ʿAlī ibn Mūsā al-Riḍā, vol. 2, p. 408. Mufīd, al-Irshād, vol. 2, p. 271.  Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 64.  S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.85. Pdf.   Motahari, Majmūʿih āthār-i ustād shahīd Motahari, vol. 18, p. 124.  Sadūq, Maʿānī l-akhbār, p. 371.  Mufīd, al-Irshād, vol. 2, p. 259.  http://en.wikishia.net/view/Imam_Ali_b._Musa_al-Rida_(a)  Jaʿfarīyān, Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa, p. 443-444.  S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.90. Pdf. Ibn Shahr Āshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib, vol.4, p.360.   Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.49, p.101.   Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 152.  ibid, vol. 2, p. 172.  Ṭūsī, al-Amālī, p. 359.  Āmilī, al-Ḥayāt al-sīyāsīyya li-l-Imām al-Riḍā, p. 169. Mufīd, al-Irshād, vol. 2, p. 270.

What is Success According to Islamic Teachings?

Success is something that all human beings try to reach. In this world, some people are known to be successful. Others try to become like one of those successful people. And some people, who could never become like any of the successful characters, become depressed for the rest of their miserable, hopeless life!

People keep reading books about “how to become rich”, “how to become famous”, “how to become a great manager”, etc. And they define a successful person, as a person who is wealthy, popular and famous. But there are only a few people in the millions of world population who are well-known because of their wealth, eminence, and power, great scientific or athletic achievements. So, the majority of people are experiencing an unsuccessful, unhappy life. But is that the right definition of success?

In this article, I would like to share with you my understanding of success according to Islamic teachings. I will portray a description of success, without having to be a millionaire, a champion or a celebrity.

Quran and Success for All

In the Holy Quran, the Arabic word for success “Falaah”. Falaah is translated as salvation because the person who attains success, has escaped and recovered from obstacles on the way to success. Having in mind the Quranic description of success, it is time to see what the Quran teaches us to become successful. Allah says in the Holy Quran “Certainly, the faithful have attained salvation” (23:1). And to describe one of the characteristics of those felicitous people, He says: “There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong. It is they who are the felicitous.” (3: 104)

However, an overall conclusion of all the Quranic verses about success could be defined in this Quranic phrase: “... and be wary of Allah so that you may be felicitous. (3: 200)

Also in chapter Baqarah Allah introduces the felicitous as those “who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them; and who believe in what has been sent down to you (prophet) and what was sent down before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and it is they who are the felicitous.” (2: 3-5)

According to what we have said so far and what we are going to discuss, it would be better to classify some of the characteristics of successful people and some suggested methods for becoming successful.

Characteristics of a Successful Person according to the Quran

In chapter Mu’menoon, Allah describes the characteristics of the successful or felicitous people as follows:

Successful People Watch out For Their Prayers

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾

“Those who are humble in their prayers.”(23:2)

 وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ  ﴿9﴾

“And are watchful of their prayers” (23: 9)

Not only in this chapter, but also in many other chapters, Allah emphasizes the on-time and humble prayer as a way to achieve success.

Apart from all the spiritual impacts of prayers on the human soul, practicing to pray on time and thus, to plan our daily routine based on our prayer time will help us have a disciplined program. Having the willpower to wake up at dawn for morning prayer is what distinguishes between successful and ordinary people.

Avoiding Vain Behavior

 وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُون   ﴿3﴾

“And avoid vain talk.” (23:3)

By having a quick look at the life of almost every successful person, we can realize that they do not spend much time on useless things. “Vain talk” as mentioned in the Quran may refer to watching TV, hanging around on the Internet, unnecessary chats with friends and acquaintances, gossiping and following the uncertain and useless news. Of course, people who have a certain goal and are trying to reach it would avoid vain talk. 

Strong and Stable Family Life

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿۵﴾ إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴿6﴾

“And guard their private parts, (except their spouses or their slave women, for then they are not blameworthy” (23: 5,6)

Since human beings find comfort in their soulmates, successful people preferably find their soulmates and shape a family instead of wasting their time flirting with the real or virtual opposite sex. Being committed to family life is another way to keep one’s life disciplined.

Honesty and Trustworthiness

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿۸﴾

“And those who keep their trusts and covenants” (23: 8)

Being honest with people in the society is an important characteristic of a successful person. But more important than that is to be honest with one’s self. To become successful, we have to be able to trust ourselves. If we make a plan between God and us, we have to fulfill it. This can be a promise to read a page of the Quran every day, or to do daily exercise, etc.

But what makes people successful is to be consistent with their covenants.

Having Trust in God and Giving Charity

In many Quranic verses giving charity is one of the main characteristics of the felicitous; those who “spend out of what We have provided for them…” (2: 4) What is the secret in giving charity? How could spending out wealth, enrich people?

In another verse of the Holy Quran, the two important habits that can bring calmness and abundance into one’s life is to be wary of Allah, and to put trust in Him:

“…Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter], and provide for him from whence he does not count upon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.” (65: 2, 3)

Popular Believers

Allah (SWT) gives us a hint of becoming popular among other people;

“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them [to His creation].” (19: 96)

No pain, No Gain

One may say that these descriptions are all related to the afterlife. And if we keep praying all the time and stick to spirituality, we will have no improvement in this life.

But it is important to note that Allah does not say that praying, giving charity, being modest, and respecting the values and morals are the only things that we must do in our lives. Rather, Allah emphasizes the importance of hard work and effort to achieve human goals;

“nothing belongs to man except what he strives for” (53: 39)

The characteristics of the felicitous as described above, are additional characteristics. Human beings should have them alongside their hard work to fulfill their worldly mission. Some other characteristics of a real believer as described in chapter Tawbah are as follows: “[The faithful are] penitent, devout, celebrators of Allah’s praise, wayfarers, who bow [and] prostrate [in prayer], bid what is right and forbid what is wrong, and keep Allah’s bounds…” (9:112)

How to Become Successful in this World and the Hereafter?

Being successful in this world is not good enough for a human to be recognized as a good servant of God. Many successful people in the world, who are being admired by their fans, are not successful in the eyes of God.

“Say, ‘Shall we inform you who are the biggest losers in their works? Those whose efforts are misguided in the life of the world, while they suppose they are doing good.” (18: 103, 104)

It is important that which ways we choose and go through to meet our goals. Do we consider all the morals and ethics in our path to success? Or we ignore some values to meet our goal?

So, in every successful situation that we gain or are about to gain, we have to open our eyes. And see if this achieved success is true according to Islamic teachings. Or it is only true according to the capitalist viewpoint.

Self-purification

If a person tries to gain all those characteristics, he/ she starts the process of purifying him/ herself. And purifying the self makes the soul a prepared field, in which every human talent can be planted and bloomed.

“Felicitous is he who purifies himself. And celebrates the Name of his Lord, and prays.” (87: 14).

In fact, there is only one secret to become successful, powerful, popular and wealthy. And the secret is to obey the rules of Allah and to completely submit to His orders. The point is that if one can fulfill all his/ her duties towards Allah, then as a natural rule he/ she will see the result of his/ her actions: “Whoever brings virtue shall receive [a reward] better than it.” (27: 89)

In conclusion, I would like to mention this divine narration: “My servant! Obey me, and I will make you lordly. I am the lively who will never die, and I will make you lively, so you never die. I am the wealthy who will never be poor, and I will make you wealthy, so you never become poor…” [1]

References: Al- Jawahir al-sunniyah, p. 709

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The Importance of Modesty in the Islamic Worldview

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 M odesty has a vital role to play in character-building. It restrains a man from behaving in an undesirable manner and acts as a shield against lewdness and immorality. It holds the key to piety and good-doing. 

(1) It is related by Zaid bin Talha; he relates that the Apostle of God said: “Every religion has a distinctive quality, and the distinctive quality of Islam is modesty”

Mowatta , Ibn-i-Maja and Baihaqi

It shows that in every faith or canonic law, some particular aspect of moral behaviour receives paramount attention and an extraordinary emphasis is laid on it. Thus, compassion and forbearance form the cardinal point of the teachings of Jesus. In Islam, in the same way, modesty is of fundamental significance.

It needs, however, be emphasized that the word ‘modesty’ is used in a very wide sense in the special terminology of the Qur’an and the Traditions. In the common usage, what it signifies, simply, is that a man avoided lewdness and kept away from lustful and indecent acts. But, in Islam, it appears that it stands for a state of feeling which is intolerant of everything that is not desirable and produces a reaction of disgust and agony within anyone who, knowingly or unknowingly, falls into an error or behaves in a manner having a semblance of sinfulness.

We learn, further, from the Qur’an and the Traditions that modesty is not in relation merely to our own species, but the greatest claim, on it, is of the Supreme Being who created man and is sustaining him, from moment to moment, and from whom nothing is hidden. Or, let us take it this way: a modest man is, generally, inclined to feel shy in the presence of his parents and other elders and benefactors, and God being the King of Kings and the Benefactor of Benefactors, the: bondsman should, naturally, be modest and humble, in the highest degree, in respect of Him, the primary requirement of which will be that he felt pain and repugnance at everything that was displeasing to God, and, therefore, abstained from it.

  (2) It is narrated by Abdullah b. Umar that, (once) the Apostle of God passed by an Ansari who, [at that time], was talking to his brother about modesty and admonishing him in that regard. The Prophet, thereupon, said to him: “Leave him to his state, for modesty is a part (or fruit) of Faith.”

 –        Buhkari and Muslim

It tells that, among the Ansar s, there was a man whom God had, particularly, blessed with the virtue of modesty owing to which he was very mild and lenient in his dealings with others. He avoided severity in the realization of dues and did not like to be outspoken even when it seemed necessary. A brother of his who did not approve of it was, one day, reproaching him and telling him that it was not good to be so timid and diffident that the sacred Prophet happened to pass that way, and on hearing the conversation, told the Ansar to leave his brother alone. His was a highly blessed condition. Modesty was a branch, or fruit, of Faith, and even if it was not profitable from the point of view of worldly interests, it would, surely, lead to elevation in ranks in the Hereafter.

(3) It is related by Abdullah b. Umar that the Apostle of God said: “Modesty and Faith exist together, and when one of them goes out, the other, too, goes out.”

 – Baihaqi

It shows that Faith and modesty are so closely related to each other that either both will be present in an individual or community or not any of them.

(4) It is related by Imran b. Husain that the Apostle of God said: “Modesty brings nothing but good.”

 –        Bukhari and Muslim

On superficial view, modesty may appear to act to one’s disadvantage, but the above Tradition insists that it, invariably, does good and leads to beneficial results, and even when from a narrow, materialistic angle, if it seems to be a drawback, there is nothing but gain in it from the larger Islamic viewpoint.

(5) It is related by Abdullah b. Masud that the Apostle of God said: “A familiar saying that has reached us from the former Apostles is that ‘when there is no modesty in you, do as you like.’”

–        Bukhari

Though the complete teachings of the earlier Apostles could not remain intact, some of the sayings and precepts have withstood the ravages of time and become proverbial, one of which is what has been referred to by the holy Prophet in the above Tradition: “When there is no modesty in you, do as you like.” There is a similar proverb in Persian which says: “Be shameless, and do what you like.”

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  Jan-2017

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Modesty and Islam

تفسیر قرآن کریم

Animals also have ways to express their sorrow, joy and anger; whereas modesty is such an attribute which is found only in humans and it is one of the basic differences between animals and humans. If one loses modesty in his tone, body language and habits, so the other good qualities are lost as well and such a person loses his respect despite having all other attributes. As long as a person is modest, he stays safe from disgrace and when he loses his modesty, he keeps on doing even a cheap and filthy work impudently. The Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم , therefore, has stated: When you do not have modesty, so do whatever you want. (Sahih Bukhari, vol. 2, pp. 470, Hadees 3484) It has become obvious that one of the reasons for avoiding any evil act is modesty.

What is modesty?

The attribute that protects from the act that is disliked in the sight of Allah Almighty and His creation is called ‘modesty’. (Ba Haya Naujawan, pp. 7)

Islam and modesty have a similar relation which soul bears to the body. The Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم  has said: Undoubtedly, modesty and faith are connected together so when one gets away, the other one is also taken away. (Al-Mustadrak lil-Haakim, vol. 1, pp. 176, Hadees 66) Therefore the enemies of Islam are seen attacking the modesty of Muslims. It is not hidden from anyone that attacks are being made on modesty in the society in the name of dramas, films, advertisements, morning shows, etc.

Immodesty brings about destruction

As a matter of fact, if the manners and habits of men spoil, society starts spoiling, but when this disease spreads amongst women, generations are destroyed. Therefore no matter whether it is man or woman Islam urges both to become modest and modesty has been declared to be the basis of all ethics. It is stated in a blessed Hadees: Undoubtedly, every religion has a Khulq [ خُلق ] and the Khulq of Islam is modesty. (Ibn Majah, vol. 4, pp. 460, Hadees 4181)

Islam is the only religion that promotes modesty. The Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم   has bestowed such teachings upon us by acting upon which the whole society can become modest. Islamic teachings develop the attribute of modesty existing in human nature and then adorn it with wisdom thus beautifying the human traits.

Blessed modesty of the Beloved Rasool ﷺ

Sayyiduna ‘Imran Bin Haseen رَضِىَ   اللّٰەُ   تَعَالٰی   عَنْهُ  has said: The Beloved Rasool صَلَّى   اللّٰەُ   تَعَالٰى   عَلَيْهِ   وَاٰلِهٖ   وَسَلَّم   was more modest than an unmarried purdah-observing girl. (Al-Mu’jam-ul-Kabeer, vol. 18, pp. 206, Hadees 508)

Haven’t lost modesty

It was the result of this modesty-protecting environment that when Sayyidatuna Umm-e-Khallad رَضِیَ اللّٰەُ تَعَالٰی عَنْهَا , whose son was martyred in a battle, reached the blessed court of the Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم  wearing Niqab [ نقاب ] in order to get information about her son, someone surprisingly said: You are observing purdah even at this time! She replied: I have definitely lost [my] son, but not modesty. (Abu Dawood, pp. 398, Hadees 2488)

Increase modesty

The more one has the Noor of Iman the more one will become modest. The Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم , therefore, said: Haya [modesty] is from Iman [faith]. (Musnad Abi Ya’la, vol. 6, pp. 291, Hadees 7463)

The people who promote mixed-gatherings, dresses not covering sitr, so-called open-mindedness and complete freedom of doing whatever one wants by considering them to be the steps towards innovation and progress, should think as to how much the Noor of faith they have lost. Modesty is such an attribute which the more you have the better it is for you. Therefore the Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم   has said: Modesty only brings goodness. (Sahih Muslim, pp. 40, Hadees 37)

Modesty and our society

There is no doubt that as we are getting away from the age of Risalat we are losing our modesty due to non-Islamic culture. The effects of this culture have also started to spread in the Muslim society now. Alas! The modesty which Islam has declared to be the beauty of men and women is said to be a black mark today. Giving the concept and sense of Mahram and non-Mahram Islam has imposed limits on the mixed gatherings of men and women; this concept has been dispelled today. The Beloved Rasool صَلَّى اللّٰەُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم  has said: Beware, a man is not alone with a (stranger) woman but the third of them. (Sunan-ut-Tirmizi, vol. 4, pp. 67, Hadees 2172)

Negative impacts of Media

It is not hidden from anyone that media is rapidly promoting immodesty amongst children and elders nowadays. Just ponder! How can the new generation which grows up by watching shameful scenes of films and dramas sitting next to their parents develop the element of modesty? Therefore, a number of youngsters in the new generation are far away from even the concept of modesty. The Internet has done the rest regarding destroying modesty. The Internet has advantages, but in promoting immodesty internet has proven to be ‘the fastest’.

Remember! If a person acts upon the requirements of modesty himself, only then his children will have these attributes and habits, but if he himself does not care for modesty, his children will also adopt these bad habits. Today there is a need to protect this national identity and essence of faith by staying away from all those things which may affect our modesty.

Sayyid-ush-Shuhada, Asadullah Sayyiduna Abu ‘Ammarah Hamzah Hashimi Qarashi رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ

Sayyid-ush-Shuhada, Asadullah Sayyiduna Abu ‘Ammarah Hamzah Hashimi Qarashi رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ ’, a great personage, is also amongst the blessed 70 martyrs who had laid down their lives for the sake of Islam in Ghazwah Uhud in the month of Shawwal 3 AH.

Having killed 31 non-Muslims in this war, when he رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ  approached a rock, an enemy hidden behind the rock hurled a spear at him which hit him in the navel and pierced through his back. In this condition, holding his sword, he رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ  headed towards the enemy but could not sustain the injury and fell down and embraced martyrdom.

The blessed shrine of Sayyiduna Abu ‘Ammarah Hamzah رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ  is situated at the foot of Jabal-e-Uhud (Mount Uhud) which is a blessed centre where the Du’as of people get accepted. The devotees and admirers of Sayyiduna Abu ‘Ammarah Hamzah رَضِىَ اللّٰەُ تَعَالٰی عَـنْهُ  mark the death anniversary with great devotion and reverence every year on the 15 th of Shawwal.

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salatallayl

Modest clothing in Islam: Abaya, Hijab, Quranic Insights.

Arish Husain

September 8, 2023

Modest clothing in Islam is compulsory for both women and men. Modesty, also called Haya, holds great importance and is emphasized both in the Holy Quran and through the hadiths of our Prophet Muhammad ( ﷺ ). Muslims are encouraged to be humble, respectful, and dignified in their conduct.

Following the Islamic way of living will give a believer men and women rewards from Almighty Allah SWT both in this world and hereafter. Every Muslim believes it because it is the promise of the creator of heaven and earth.

Muslim women must cover their body except for permissible parts, covering their entire body (Face and hands being optional) modestly.

Quranic verses emphasizing modesty (Modest clothing):

Surah Al-Hijab (Chapter 33, Verse 33) : “And stay in your homes and do not show yourselves as [was] the display of the former times of ignorance…” This verse highlights the importance of modesty in attire and behavior, encouraging Muslims to maintain their dignity and not display themselves immodestly.

Surah Al-Nur (Chapter 24, Verse 30-31) : “Tell the believing men to reduce [some] of their eyesight and guard their private parts… And tell the believing women to lessen [some] of their vision and guard their private parts…” These verses emphasize that men and women should lower their gaze and maintain modesty in their interactions with the opposite gender.

Modessty in Islam hadith (Modest Clothing):

Hadith of Aisha ( ﷺ ): Aisha, the wife of the Prophet Muhammad ( ﷺ ), narrated, “Whenever the Prophet (ﷺ) was given the choice of one of two matters, he used to select the easier of the two as long as it was not sinful; but if it were sinful, he would remain far from it. The Prophet ( ﷺ ) never took revenge for his own sake, but when Allah’s legal bindings were outraged, he would take revenge for Allah’s sake.”

Key takeaways of Modest clothing in Islam.

• Modesty (Haya) is emphasized in both the Holy Quran and the hadiths of Prophet Muhammad (ﷺ) for both men and women.
• First and foremost, men are required to step up in respecting women. They should not engage in any activity which demeans a woman . They must also cast down their gazes in humility and observe the general philosophy of modesty of the heart and dress.
• Hijab or abaya does not stop men and women from interacting for the purpose of study, work etc.
• The hijab is not a sign of inferiority for women, nor has it been imposed upon them by men. In front of Allah SWT, both men and women were distinguished from each other in terms of individual piety.
• Muslims are encouraged to be humble, respectful, and dignified in their conduct.
• Modesty in attire is considered a way to follow the Islamic way of living, leading to rewards from Allah in this world and the Hereafter.
• Muslim women are required to cover their bodies except for permissible parts, with face and hands being optional.
• Quranic verses (Surah Al-Hijab and Surah Al-Nur) emphasize the importance of modesty in clothing and behavior.
• Hadiths emphasize choosing the easier and more modest path, seeking Allah’s pleasure, and avoiding sinful clothing choices.
• Proper hijab etiquette includes covering the entire body, being non-flashy, thick and non-see-through, loose-fitting, not perfumed, distinct from men’s clothing, and not imitating the dress of non-Muslims.
• Modest clothing promotes dignity, self-respect, and a sense of honor and privacy.
• Wearing white clothing is recommended in Islam for its practical and symbolic benefits.
• The purpose of dressing modestly is to obey Allah’s commands, maintain dignity, and preserve self-respect.
• Haram clothing includes sheer or see-through clothing and tight, form-fitting clothing that may lead to temptations.
• The Quran instructs believers to lower their gaze and guard their private parts to promote modesty.
• The color of an abaya is not inherently haram; it should follow guidelines of modesty and non-flashiness.
• Some countries have laws restricting the wearing of hijabs in specific contexts, which can infringe upon individual religious freedoms.
• Modest clothing in Islam is important to maintain a sense of piety and respect for Allah.
• Muslim women can remove their hijabs in specific situations, such as being around family or for medical reasons.
• Modesty can be practiced without wearing the hijab, but the hijab is considered an important aspect of Islamic modesty.

What is considered haram cloth?

According to the verses of the Quran and the teachings of our beloved Prophet Muhammad ( ﷺ ), here are some principles that I would like to help define what is considered haram clothing in Islam for both Men and Women.

Sheer or See-Through Clothing : Those clothes are Haram to wear in Islam that are transparent, revealing what is beneath. They are considered Haram because it does not cover the body appropriately. Most of the time, Immodest clothing can lead to temptations and inappropriate thoughts, which cause discomfort or distractions to others.

Tight and Form-Fitting Clothing : Praise be to Allah. Tight clothes that display a woman’s charms and cause temptations are Haram. The Prophet (ﷺ) said, “I have not seen two kinds of people who will go to Hell: men who use whips to harm others, and women who wear clothes but don’t cover themselves properly, leading others away from the right path.” It is discouraged in Islam that clothing is tight and reveals the body’s shape, especially if they emphasize the private parts.

Why do Muslims wear all white?

The Messenger of Allah (ﷺ) said: “Wear white clothes, for they have the best effect, and use them for shrouds.” [Abu Dawud and At- Tirmidhi].

There are many benefits of wearing white clothes, both scientifically and Psychologically. White clothes reflect sunlight and heat, which helps the body cooler in hot climates. That is why people wear white garments often in desert areas.

White color, especially fabrics, provide good protection from the ultraviolet radiation from the sun. White color is related with purity, cleanliness, and simplicity. This is why it is often worn during religious ceremonies in most cultures and religions.

When can you take off a Hijab?

Proper Hijab wearing etiquette :

Cover all the body:  The first and foremost requirement of the Hijab is that it should cover the entire body, including the hair and neck, except for the face and hands, which may remain visible.

Not be an adornment in and of itself:  The motive of the Hijab is to promote modesty and not to draw attention. It should not be designed to be flashy or attention-grabbing.

Be thick and not transparent or see-through:  The fabric of the Hijab should be opaque and not see-through to ensure that it conceals the body effectively.

Be loose:  The Hijab should be worn in a loose manner to avoid outlining the body’s shape. It should not be form-fitting.

Not be perfumed:  Hijab should not be scented or aromatic, as this may attract unnecessary attention.

Not resemble the clothing of men:  The style and design of the Hijab should be distinct from men’s clothing. It should maintain a feminine and modest appearance.

Not resemble the dress of disbelieving women:  The Hijab should not mimic the attire of non-Muslim women or those who do not adhere to modest dress codes.

Not be a garment of fame and vanity:  Hijab should not be worn to show off or seek fame. It should be worn with humility and as an act of obedience to Allah’s command.

What does Quran say about women modesty?

Surah Al-Ahzab (Chapter 33), Verse 59:

“O Prophet (ﷺ), convey to your wives, daughters, and the women of the believers that they should draw their outer garments around themselves. It is expected to promote modesty and prevent them from being harassed. And Allah is All-Forgiving, Most Merciful .”

Modesty in Islam Hadith.

The Prophet Muhammad (ﷺ) advised : “Once a girl reaches the age of maturity, only her face and hands should be visible while wearing hijab.” (Abu Dawood)

The Prophet Muhammad (ﷺ) emphasized the importance of modesty in clothing for both men and women, stating: “The best clothes for men to wear are those which are thick and reach down to the ankles, and the best clothes for women to wear are those which conceal their bodies.” (Sunan Ibn Majah)

Imam Ali ibn Abi Talib (a.s.):

Imam Ali said (a.s.) : “The woman is clothed, but she is naked; when she walks, she entices and is enticed; and when she is seen, desires are aroused, and desires arouse desires.”

Imam Ali (a.s.) advised : “Wear modest clothing to please your husband, but refrain from adorning yourself for strangers.”

What is the purpose of dressing modestly?

A study published on  Redalyc.org   called Dress as a Marker of Identity Construction in this paper has explored that clothing choices go beyond simple fashion decisions.

This study has drawn upon insights from sociology, psychology, and cultural studies to provide a broad view of the importance of modest clothing. This research has highlighted the intricate link between clothing choices and identity construction by many different factors.

The primary reason to wear modest clothing in Islam is to obey the commands of Allah in the Quran. Modest clothing also preserves one’s dignity and self-respect by covering certain body parts, as Muslims maintain a sense of honor and privacy.

Quranic verse (24:30-31) that instructs believers to “lower their stare and guard their private parts” and not display their adornments except to specific individuals.

Is it haram to wear a colour abaya?

No, it isn’t haram to wear a colored abaya because the color of the Abaya doesn’t necessarily make the Abaya immodest in any way because modesty has no particular colors.

There are specific etiquettes that must be followed when it comes to wearing a color abaya as long as it is not flashy, is opaque, is not wrapped but is a screen, and is unadorned (which means not wearing perfume). For example, in Indonesia, women wear colorful abayas that are called “Jilbab” or “Mukena.”

Different countries have different fashion sense when it comes to modest clothing in Islam. In Islam, women are encouraged to wear modest clothing which covers their bodies except for their face and hands.

Talking about color and style of clothing may vary from one culture to another, and this is often a matter of personal preference as long as they adhere to the Modest clothing in Islam’s teachings.

Hence, following the commitment to Allah’s command to cover their bodies in front of non-mahram (non-relative) men. It promotes a sense of identity, piety, and submission to God’s will.

Where is it illegal to not wear a Hijab?

Hijab has been a topic of debate almost every year; there is always a new story concerning Hijab. However, some countries or regions, such as Quebec (Canada), have banned wearing hijabs for various reasons. They say banning the Hijab is to promote equality and neutrality in schools and institutions, which is the opposite of what I believe. 

Austria has banned headscarves for children up to 10 years of age to promote equality between men and women.

Bosnia and Herzegovina

Yes, Bosnia and Herzegovina is a secular country, but wearing a hijab in a court or other judicial offices is not allowed for women.

All public servants in Quebec are prohibited from wearing Hijab in positions of authority.

France implemented a law in 2004 prohibiting wearing religious clothing and symbols in schools, although this regulation does not extend to universities.

In India, some schools restrict girls from wearing the Hijab in classrooms. Still, as a secular nation, the country permits individuals to wear headscarves, turbans, or other religious attire in public.

Kazakhstan saw some schools prohibit headscarves in 2017, followed by a government proposal to ban headscarves, niqabs, and similar clothing items in public a year later.

In Kosovo, wearing the Hijab has been banned in public schools, universities, and government buildings since 2009. However 2014, Kosovo witnessed its first female parliamentarian wearing a headscarf.

In Kyrgyzstan, certain schools prevented Muslim students from wearing headscarves and attending classes in 2011, 2012, and 2015.

Russia enforces a ban on the Hijab in schools and universities in two regions: the Republic of Mordovia and the Stavropol Territory.

Uzbekistan took measures 2012 to prohibit the sale of religious clothing like hijabs and face veils in the market. In 2018, the authorities dismissed an Uzbek imam after he called on the country’s President to lift the ban on religious symbols, including the Hijab.

The Hijab ban in various countries inflicts upon an individual’s right to freedom and religion and goes against values that uphold one’s freedom of expression and beliefs. Is the Hijab ban good or bad? The Hijab ban anywhere worldwide severely impacts Muslim women’s right to education and freedom.

Why is Modest clothing Important in Islam?

The benefits that I have realized in my life of being modest or wearing modest clothing in Islam are plenty, and I would like to share some advantages and disadvantages of both (Modest clothing in Islam and disadvantages of immodest clothing).

For example, there are certain places, such as business meetings, in which we dress up nicely in a suit because clothes are often seen as Identity construction. Imagine going out in public and wearing immodest clothing will create different ideas in individuals. Some of the benefits that I get from wearing modest clothing in Islam are.

When can a women take off her Hijab?

There are situations when it is allowed for a Muslim woman to remove her Hijab, such as being around one’s family. If there are mahram males (Siblings or father), a woman can take off her Hiijab. There are medical exceptions.

A woman can remove her Hijab for medical treatment. If your Hijab falls in a public place, you can put it back. There’s nothing wrong with that. While doing household chores, a woman is not compelled to wear a Hijab can remove it.

Can you be Modest without wearing Hijab?

In surah, Al-Baqara verse 256 of the Quran says there is no compulsion in Islam. This means nobody should be forced to do something in Islam against their will, including modest clothing in Islam. “Don’t make anyone become a Muslim if they don’t want to.

Islam is easy to understand, and its reasons for belief are clear. So, there’s no need to make anyone a Muslim by force. In the same way, the Hijab is compulsory for Muslim women, and there is no possibility in today’s world that a woman can be modest without wearing the Hijab.

Modest clothing in Islam and being modest is an essential step towards the “Akhirah” ( the Hereafter)   for both women and men. As Muslims, we are required to dress modestly and are expected to avoid any clothing or behavior that might draw attention to our bodies or be perceived as provocative.

From both religious and psychological points of view, modest clothing in Islam is an act of showing respect for Allah and maintaining a state of piety. 

Assalam Alaikum beautiful people! someone who loves Prophet Muhammad and his family a lot. I like finding new ways to teach important stuff, so everyone can understand what Allah wants from us and His plans. We learn to listen for whispers from Allah, understand big plans, get ready for whatever Allah has for us, and try our best. I hope Allah's blessings guide us on this special journey.Allah hu Akbar!

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Awrah : Understanding the Islamic Concept of Modesty and Dress Code

Awrah: In Islam, modesty is a critical concept highly valued and deeply ingrained in the religion.

One aspect of modesty is the concept of “awrah,” which refers to the parts of the body that should be covered and how they should be covered.

Understanding awrah is an essential part of the Islamic dress code and an important aspect of Muslim identity.

This article will explore the meaning of awrah, its associated rules and guidelines, and its significance in Islamic culture and tradition.

Table of content

What is awrah.

Awrah is an Arabic term that refers to the parts of the body that should be covered in public or the presence of others.

In Islamic tradition, it is believed that certain body parts are considered private and should not be exposed to others except in particular circumstances.

The definition of awrah varies depending on the individual’s gender and the situation they are in.

Guidelines for Awrah in Men and Women

The guidelines for awrah in men and women differ based on their gender. In general, the parts of the body that should be covered for men are from the navel to the knee.

The guidelines are more strict for women and require them to cover all body parts except their face and hands.

Additionally, there are specific guidelines for hijab (head covering) for women, which vary depending on cultural and regional differences.

Some women choose to wear a hijab that covers their hair and neck, while others may wear a full-face veil, called a niqab.

It is important to note that the rules of awrah can vary among different sects and cultures within Islam.

Still, the basic principles of modesty and covering certain body parts remain consistent across all interpretations of Islamic law.

The Significance of Awrah in Islamic Culture

The concept of awrah is significant in Islamic culture for several reasons. Firstly, it is seen as a way to promote modesty and humility and avoid paying undue attention to oneself.

By covering their body and dressing modestly, individuals can focus on their inner qualities and character rather than their outward appearance.

Additionally, awrah is a way to preserve the dignity and respect of individuals, particularly women, and to protect them from potential harm from exposure in public.

By covering certain parts of the body, women can move about freely without fear of harassment or assault.

Awrah in Quran

Awrah is a term used in the Quran to refer to body parts that should be covered and kept modest in public.

The concept of awrah is an essential aspect of Islamic culture and tradition, and it has been interpreted and practiced in different ways by Muslims throughout history.

The Quran mentions the concept of awrah in several verses, including Surah Al-Ahzab (33:59), which states:

“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer garments.

That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.”

Many Muslims have interpreted this verse to mean that women should cover their entire bodies except for their faces and hands in public.

In addition to covering awrah, the Quran emphasizes the importance of modesty in behavior and speech. Surah An-Nur (24:30-31) states:

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

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof;

They should draw their veils over their bosoms and not display their beauty except to their husbands and fathers, …

Overall, the concept of awrah in the Quran emphasizes the importance of modesty and respect for oneself and others in public settings.

It is a way for Muslims to demonstrate their commitment to their faith and to show reverence for the teachings of the Quran.

Awrah in Hadith

The concept of awrah is also mentioned in hadiths, which are the sayings and actions of the Prophet Muhammad (peace be upon him) that his companions have recorded and later transmitted through Islamic scholarship.

Hadiths guide Muslims in many aspects, including modesty and proper dress.

Abu Dawud narrates one well-known hadith that mentions Awarah and states: “Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil.”

Many Muslims have interpreted this hadith to mean that Muslim women should publicly cover their heads and bodies.

Another hadith, narrated by Bukhari and Muslim, states that the Prophet Muhammad (peace be upon him) said: “Modesty is part of faith, and faith leads to Paradise.”

This hadith emphasizes the importance of modesty in the Islamic faith and guides Muslims in conducting themselves in public settings.

Many hadiths guide how Muslim men should dress and behave in public. For example, the Prophet Muhammad (peace be upon him) is reported to have said:

“When a man covers his Awarah, Allah covers his mistakes.”

This hadith emphasizes the importance of modesty for men and women and encourages Muslim men to dress modestly and conduct themselves with respect and dignity in public.

Overall, hadiths provide essential guidance for Muslims on how to dress and behave in public settings in a way that is consistent with Islamic teachings and values.

The concept of Awarah is an integral part of this guidance, emphasizing the importance of modesty and respect for oneself and others.

Misconceptions About Awrah

Despite the significance of Satar in Islamic culture, there are often misconceptions and misunderstandings about the concept.

One of the most common misconceptions is that Satar is solely about the clothing worn and that women who wear a hijab or niqab are oppressed or forced to do so. However, this is not the case.

Wearing a hijab or modest clothing is a personal choice made by individuals who wish to fulfill their religious obligations and maintain their modesty.

It is essential to respect and honor an individual’s decision to dress modestly rather than make assumptions or judgments about their choices.

Awrah is an essential concept in Islamic culture and tradition and significantly promotes modesty and humility.

Understanding the guidelines and rules associated with awrah is an integral part of the Islamic dress code and an essential aspect of Muslim identity.

By respecting and honoring the concept of Satar, individuals can uphold the values of modesty and respect central to Islamic culture.

• What is the purpose of awrah in Islam?
• The purpose of awrah is to promote modesty and humility and protect individuals’ dignity and respect.
• What are the guidelines for awrah in men and women?
• Men should cover from the navel to the knee, while women should cover all body parts except their face and hands.
• Why is awrah more strict for women in Islam?
• Awrah is more strict for women in Islam because women are considered more vulnerable to potential harm from exposure in public.
• Is wearing a hijab or niqab mandatory in Islam?
• The requirement to wear a hijab or niqab varies among different sects and interpretations of Islam, but modest dressing and covering Satar is mandatory for all Muslim men and women.
• What should non-Muslims understand about the concept of awrah?
• Non-Muslims should understand that awrah is an integral part of Islamic culture and tradition and should be respected and honored. It is also essential to avoid making assumptions or judgments about an individual’s decision to dress modestly and to seek to understand the reasoning behind their choices.

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Hijab in islam: modesty, humility and dignity 8 min read.

By: Saulat Pervez

Hijab In Islam

In the Name of God, the Most Gracious, the Most Merciful

Islam’s code of modesty extends to all aspects of one’s life, including attire. Hijab, the head-covering worn by Muslim women, is an outer manifestation of an inner commitment to worship God. This brochure explores the different dimensions hijab brings to the lives of women and the responsibility men and women share in upholding modesty in society. Along the way, it debunks common stereotypes and celebrates the voices of women who practice hijab with pride!

One of the questions often asked by people is, “Why do Muslim women cover their heads?” The answer lies in understanding the essence of one’s existence as explained in Islam.

The Meaning of Hijab in Islam

Muslims believe that their true purpose in life is to worship God according to His instructions, as revealed in the holy book of Quran and through the teachings of Muhammad p,  the final prophet of Islam. Worship in Islam is a holistic concept which encourages God-consciousness in every facet of daily life, from charity and neighborliness to prayer and honest dealings in business. Modest clothing is an integral aspect of worship in Islam as well.

In the Quran, God says,  “ And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms…”  (24:31). When God revealed this verse, the female companions of the Prophet Muhammad p  promptly adopted these guidelines. In a similar spirit of obedience, Muslim women have maintained modest covering (hijab) ever since.

Hence, the primary motivation for wearing the hijab is to obey God ( Allah  in Arabic).

A Personal Journey

Wearing hijab is a personal and independent decision that comes from a sincere yearning to please God while appreciating the wisdom underlying His command. Many people mistakenly believe that women are forced to wear the hijab. This concept is not based on Islamic teachings as God says in the Quran,  “ Let there be no compulsion in religion”  (2:256). Likewise, Prophet Muhammad p  never forced religion upon anyone. If a woman is being forced to cover, it is contrary to this clear Islamic principle and might be due to cultural or social pressure. According to Islam, a woman willfully chooses to commit to this act of worship.

Days of contemplation, an inevitable fear of consequences as well as reactions and, ultimately, plenty of courage weigh heavily in making the leap. Katherine Bullock, a Canadian convert to Islam, stated, “For me, the lead up to the decision to wear hijab was more difficult than actually wearing it. I found that, praise be to God, although I did receive negative comments from people, I appreciated the feeling of modesty that wearing the hijab gave me.”

Further, many people make the error of thinking that the hijab is a definitive statement of a woman’s religiosity, as if it is a clear indicator of her spiritual commitment. While veiling is a reflection of one’s beliefs, the hijab simultaneously becomes a tangible reminder to the woman herself: to embody the modesty and dignity it represents and to carry one’s self in a way that pleases God. In that sense, the hijab symbolizes a journey of devotion rather than the end-result of piety.

“After I started wearing hijab,” continued Bullock, “I noticed that people would often behave more cautiously with me, like apologizing if they swore. I appreciated that. I feel that wearing hijab has given me an insight into a decent and upright lifestyle.”

Another Muslim woman, Saba Baig, a graduate of Rutgers University who currently lives in Northern Virginia with her husband and children, reminisced, “Before I started covering, my self-perception was rooted in other people’s perceptions of me. I dressed to elicit compliments, keep up with the latest trend, wear the most desired brand name … very little of it had to do with me, and more importantly, what God thought of me. Pre-hijab, I was in bondage to the surrounding society; post-hijab, I became attached to God. With that connection to God came an enormous amount of freedom. Confidence and self-respect were just some of the benefits.”

Ambassadors of Faith

Generalizations and stereotypes about Islam and Muslims are rampant in today’s society and, by extension, in the minds of many people whose worldview is shaped by the media. Muslim women in hijab are frequently stigmatized; they are regarded on the one hand as oppressed and, on the other, as religious fanatics. Due to such misconceptions, unfortunately, the larger society fails to acknowledge and appreciate Muslim women’s courage in standing up to societal norms in their determination to preserve their modesty.

Hijab clearly identifies women as followers of Islam, which can have its disadvantages in a land where misinformation about the faith and its adherents abounds. For instance, some Muslim women are discriminated against in the workplace while others are emotionally abused through insensitive remarks. Yet, drawing on inner strength and resolve, Muslim women take these incidents in stride. Their love for God and commitment to modesty empower them in the face of challenges.

Indeed, Muslim women identify themselves with Mary who is commemorated for her piety and modesty. Aminah Assilmi, who converted to Islam in 1977, was once asked about going out in public without her hijab and she responded, “I cannot help but wonder if they would have ordered Mary, the mother of Jesus, to uncover her hair.”

“By focusing on what God wants from me, and thinks of me, I am no longer a prisoner of other people’s desires,” declared Baig. “Knowing that I am doing what God, my Creator, has ordained for me gives me a contentment and happiness like no other.”

Despite all the odds, Muslim women in hijab have managed to carve a niche for themselves while upholding their Islamic identities. They actively participate in their surroundings, be it as homemakers or professionals, on the sports field or in the artistic arena, in public service or in charitable activities. Conspicuous in their head-coverings, these women have become ambassadors of the Islamic faith.

Mutuality in Modesty

More than a dress code, the hijab encompasses modest behaviors, manners and speech. The inner humility as exhibited through etiquettes and morals completes the significance of the physical veil. However, contrary to popular belief, these characteristics are not limited to women alone.

God also commands men to maintain their modesty in the Quran:  “Tell believing men to lower their glances and guard their private parts: that is purer for them. God is well aware of everything they do”  (24:30).

In Islam, the responsibility falls on each gender to protect their own modesty and to control their own desires. Whether a woman dresses modestly or not, it is the obligation of each man to guard his own chastity. While many people may think that hijab is worn primarily to restrain men’s illicit desires, this is another misconception. Indeed, it is not women’s duty to regulate the behavior of men. Men are accountable for their own conduct; they are equally required to be modest and to handle themselves responsibly in every sphere of their lives.

In reality, Muslim women wear the hijab to seek the pleasure of God and to uphold Islam’s code of modesty. The majority of women who wear hijab consider it a constant reminder that they do not adorn their bodies for men. “Hijab forces someone to look past the external and focus on the internal. How many women do we know that feel they have to sexualize themselves to gain attention; why don’t we see as many men wearing short bottoms and tighter tops? Because we have always given men a pass on their looks, demanding from them success and intellect instead,” reflected Baig.

“Women however, are valued for their looks, their beauty. We have entire industries built upon making a woman feel that she isn’t pretty enough, or thin enough,” she added. “Hijab, on the other hand, takes one beyond the superficial. It elevates her in society by desexualizing her, and individuating her instead.”

Modesty in Islam: A Guide for Men and Women

Islam is a religion of moderation and balance; it does not expect women alone to uphold society’s morality and dignity. Rather, Islam asks men and women to strive mutually to create a healthy social environment of practical values and morality. In short, the concept of modesty in Islam is holistic, and applies to both men and women. The ultimate goal is to please God and to maintain a wholesome and stable society.

In the Quran, God declares, “ … In God’s eyes, the most honored of you are the ones most mindful of Him: God is all knowing, all aware” (49:13).

Islam clearly establishes that men and women are equal in front of God. At the same time, it does recognize that they are not identical. God created men and women with unique physiological and psychological attributes. In Islam, these differences are embraced as vital components to a healthy family and community structure with each individual contributing their own distinctive talents to society.

Hence, God’s rules apply to both genders, but in diverse ways. For example, men are also required to cover parts of their body out of modesty, but not in the same way as women. Similarly, men are prohibited from wearing silk clothing and gold ornaments whereas women have no such restrictions. Therefore, God has ordained different commands for men and women while encouraging both to be modest.

Hijab: A Symbol of Faith, Modesty, and Diversity

As more and more Muslim women embrace hijab, they renew their commitment to God through their appearance as they continue their lifelong spiritual journey. Unfortunately, such women often seem mysterious to those not acquainted with the religious significance of hijab. Understanding the beliefs and lifestyle choices of Muslims, and the emphasis Islam places on modesty, eliminates the stereotypes associated with hijab. People of many different faiths and beliefs make up this patchwork world of ours. Muslims are an integral part of this diversity. It’s time we overcome our fears and bridge our distances. So, the next time you see a Muslim, stop and chat with them – and decide for yourself!

Note : The subscript  p  next to Prophet Muhammad p  represents the invocation Muslims say with his name: May God’s peace and blessings be upon him.

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Modesty in Islam | Haya

Modesty/Haya is protecting oneself from all such acts that are disliked in the sight of Allah Almighty and His creation. Modesty in Islam is based on personal and social moralities, values and behaviour.

Modesty does not indicate that a person lacks self-confidence, and courage to attain high goals in life. But the reality is that he or she is moral, restrained, upright, and virtuous and pure in thoughts and acts. Haya can never be imposed, but something that must arise from within a person. But at the same time, it is not a private affair. It is an established and accepted social morality which members of society collectively regard as desirable.

Modesty in Islam

Islam and modesty are like soul and the body. Without a soul body is nothing. Allah loves those who show modesty in private and social life. These are beneficial people for society. Allah Almighty discuss haya or modesty in many places in the Quran as:

God does not shy( feel haya or feel shy) from drawing comparisons even with something as small as a gnat , or larger, those who believe know it is the truth from their Lord. Al Quran 2:26

And then one of the two women came to him, walking shyly, and said, ‘My father is asking for you: he wants to reward you for having watered(Our animals) for us.’ When He (Moses) came to him and told him his story, He said, ‘Do not be afraid, you are safe now from wrongdoers. Al Quran 28:25

O children of Adam! We have provided for you clothing to cover your nakedness and as an adornment. However, the best clothing is righteousness. This is one of Allah’s bounties, so perhaps you will be mindful. Al Quran 7:26

Prophet(ﷺ) emphasis the importance of modesty in our lives on various occasions. Abu Hurairah narrated that the Prophet(ﷺ)said:

Haya(Modesty) is from faith, and faith is in Paradise. Obscenity is from rudeness, and rudeness is in the Fire. Jami` at-Tirmidhi 2009

Anas(RA) narrated from our beloved Prophet (ﷺ) that:

Every religion has its distinct characteristic Khulq [خُلق], and the distinct characteristic Khulq [خُلق]of Islam is modesty. Sunan Ibn Majah 4181

Ibn ‘Abbas narrated that the Messenger of Allah (ﷺ) said to Ashajj Ansari:

You have two characteristics that Allah likes: Forbearance and modesty. Sunan Ibn Majah 4188

Modesty for Muslim men and women

Islam is the only religion that promotes modesty. The precious teachings of the Prophet (ﷺ) guide us to behave in such ways that whole society can become modest. Islamic teachings develop the attribute of modesty existing in human nature and then adorn it with wisdom thus beautifying the human traits.

Men and Women are basic bodies of society. They both have their responsibilities to build a healthy society. Their balanced sharing of duties and social responsibilities are important to build a peaceful community. They both must modest and mindful life. For this, all have to follow Islamic teachings. In addition, women and men have an equal obligation to wear, speak and act modestly. Both have to control their emotions and desires to be among favourites of Allah and His Messenger(ﷺ).

Code of Modesty

In short, the concept of modesty in Islam is holistic and applies to both men and women. The ultimate goal is to please Allah and to maintain a stable society. The code of modesty for Muslims includes:

• Lowering the gaze and avoiding flirtatious speech and conduct.
• Avoiding close physical contact and unnecessary meeting with the opposite sex.
• Observing modest or Islamic dressing. Moreover, dress must be according to the Qur’an and Sunnah.
• Moreover, they both must not draw unnecessary attention for themselves.
• In addition, women must not wear perfumes or cosmetics in front of unrelated men and other na-mahrams. They must cover the full body. Speak to the opposite gender with modesty. Moreover, they must avoid drawing attention to jewellery, fancy dressing and other hidden adornments.
• Muslims should also strive to be truthful, humble, sincere, patient, forgiving, charitable, moderate, kind, and considerate.

Therefore no matter whether it is man or woman Islam urges both to become modest and modesty has been declared to be the basis of all ethics. As a matter of fact, if the manners of men spoil, society starts spoiling, but when this disease spreads amongst women, generations are destroyed. women must focus on their modesty and protect their Islamic status to protect society.

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Modesty (part 2 of 3): Stories on Modesty I

Description: three stories from the prophetic narrations demonstrating the relationship between the character traits of modesty as shyness, and the seemly behavior that results from actively pursuing them..

• By Umm Salman, edited by Jeremy Boulter (© 2006 IslamReligion.com)
• Published on 21 Aug 2006
• Last modified on 04 Oct 2009
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Muhammad and Modesty before God

The Prophet, may the mercy and blessings of God be upon him, said:

“Every religion has its characteristic, and the characteristic of Islam is modesty.” ( al-Muwatta )

Modesty, in the sense of shyly protecting oneself with propriety from the lustful or envious gaze, means one takes care about how to express oneself in word and deed.  One does not want others to look at one strangely or as if one is blameworthy.  It encourages one to be proper in behavior and thought with other people, and with one’s relationship with God.  The Prophet once said to his companions:

“Be bashful before God according to His right to modesty before Him”.

They said: “O Messenger of God, verily we are shy, praise be to God.”

He said: “That is not it.  Modesty before God according to His right to modesty is that you protect your mind in what it learns; your stomach in what it ingests.  And remember death and the tribulations attached to it; and whoever wishes for the Hereafter, leaves the adornments of this life.

So whoever does all that is truly bashful before God according to His Right to modesty”. [1]

Modesty and shame apply to every aspect of one’s life, and awareness of God’s presence helps one to be bashful and seemly in the way we comport ourselves in every activity we are engaged in.  It crowns the moral ethics of behavior and practice, for it inspires him to do all that is beautiful and prevents him from doing all that is wicked.  It is a shield of chastity for the body and of purity for the soul, as private shame concerning one’s wickedness stems from being aware that God is watching.  The Prophet said:

“Modesty is from the faith, and the faith is in Paradise.” ( Ahmed )

Muhammad and the Wedding Feast

On the occasion of his marriage in Medina with Zaynab, the daughter of Jahsh, the Prophet invited the people to his wedding feast.  This was a late morning invitation, and most people simply rose and left after eating, as was the custom.  The bridegroom, however, remained sitting and some people, perhaps thinking that this was a signal that they, too, should remain with him, stayed behind after the other guests had left.  Out of propriety, the Messenger of God did not like to tell the people to go away, so he got up and left the room with his ward, ibn Abbas.

He went as far as the room of Aisha, another of his wives, before returning back to Zaynab’s room, expecting the guests to have taken the hint.  However, they were still there, sitting in their places, so he turned away once again and went back to Aisha’s room, still accompanied by his ward.

The second time they returned  the people had left, so the Messenger of God went in.  Ibn Abbas was going to follow him, but Muhammad took the dividing curtain and drew it across the doorway, blocking the egress [2]

One of the story’s lessons is that a person’s home is private and one should be shy of abusing an invitation to it.  Moreover, because Muhammad was too nice to ask people to leave, his actions provide an example of how to teach a lesson without being offensive.  He used a non-verbal means to show the people they should leave and, once his private space was vacated, he used another non-verbal gesture to drive home the fact that the invitation was over.

Moses and Zaphorah

After waiting for a long time in the queue, being only two females among all the males, someone finally helped them, and they were able to take their flock of sheep and goats home.  Their father was old, and they had no brother to do their outside chores.   Being one of the most onerous of tasks, drawing water from the well in order to water one’s livestock was one performed by men; a lucky day for them to come home early with the drove freshly watered.  The father was surprised about their early return, and when he inquired into the occurrence, his daughters told him that a man who seemed a traveler had helped them.  The father asked one of them to seek the man out and invite him home.  Upon returning to the well, the lady approached him shyly.  When she was in earshot, she gave him her father’s invitation so that he might recompense him for his help.  He kept his gaze low to the ground as he replied to her, saying that he had done it for the sake of God alone, and required no compensation.  However, realizing that this was God sent help, he accepted the invitation.  As she was walking ahead of him, the wind blew her dress, which revealed part of her lower legs, so he asked her to walk behind him and point out the way he should follow when he reached a fork in the foot path.

Once they arrived at the house, the father presented him with a meal and asked where he was from.  The man told him that he was a fugitive from Egypt.  The daughter who had brought him home whispered to her father: “O Father, hire him, because the best of the workers is one who is strong and trustworthy.”

He asked her: “How do you know he is strong?”

She said: “He lifted the stone lid of the well that cannot be removed except by many together.”

He asked her: “How do you know that he is trustworthy?”

She said: “He asked me to walk behind him so that he couldn’t see me as I walked, and when I conversed with him, he kept his gaze low with shyness and respect.”

This was Prophet Moses, may the mercy and blessings of God be upon him, who had run away from Egypt after killing someone by mistake, and the father of the girls was a God fearing man from the tribes of Midian; a man who was sonless, but had had these two daughters.

The verse in the Quran that tells us this story stresses upon the manner of her approaching Moses:

“So one of the two (daughters) came to him walking modestly...” (Quran 28:25)

Both the way Zaphorah approached Moses and his care about not seeing more of her than was needful at the time describe acute senses of propriety.  Neither had a chaperone, nor could people see what they did, yet both conducted themselves with the utmost decorum.  This was done out of fear of the One who sees everything.  The outcome was that when her father proposed to Moses that he marry one of his daughters, Moses considered them a suitable marriage prospect.  He and his daughters also saw in him all the virtues a man needs as a mate for a woman to consent to his guidance and nurture through life.  Moses accepted, and also ten years hire as a shepherd.

[1] This paraphrases a prophetic narration found in the collection of Tirmidthi

[2] Ibn Abbas reported the story in a Prophetic narration collected by Al-Bukhari.

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Hijab: Spotlighting Servitude to God

Published: March 25, 2021 • Updated: March 22, 2023

Author : Roohi Tahir

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Most Merciful.

Introduction

The image of the  hijab  as the symbol of oppression and violence against women by the hands of the uncivilized Muslim man became the rallying point not only for American politicians, but for contemporary Western feminists as well. The body of the veiled, Muslim woman became the entity on which Western liberal neo-Orientalists superimposed their values, and it was the exposed female body, active in the public sphere, which became the marketable image of women in free market capitalism. Although feminist efforts have long been used as a method to deconstruct patriarchal control over women, including their physical selves, many argue that such movements have found a strange bedfellow with capitalism that is reinforcing unfair expectations for women’s bodies. Feminist movements have evolved from “state feminism,” which advocated for policy change within the state, to “market feminism,” in which the same goals are achieved in the private sector in concert with market trends. 3

collectively show that contemporary Muslim femininities are increasingly mediated through the market forces of consumer capitalism, impacting Muslim women’s identities, lifestyles, and belonging in complex ways. What is meant to be a Muslim woman is constantly negotiated, defined and redefined through or in reaction to the images, narratives, and knowledges about Muslim womanhood constructed in the marketplace. As Muslim women stake out their own positions, they actively engage with given Islamic practice and knowledge as well as with modalities of capitalism… representations of self-determined, independent, and professional Muslim women conform to images of the ideal consumer. While the veiled images re-inscribe Islamic norms and identifications by emphasizing particular ways of being Muslim for women, they also transform the very content and contours of Islamic piety and femininity. 4  

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One who submits to someone with hatred is not worshipping him. And one who loves someone without submitting is likewise not worshipping him; this is like a man who loves his son and friends. Therefore, neither love nor submission alone are sufficient in worshipping Allah. Allah must be loved most by  al-ʿabd  and He must be the greatest of all in his sight. Nothing deserves complete love and submission except Allah. And whatever has been highly regarded without it being by the command of Allah, its glorification is rejected. 10  

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The only saying of the faithful believers, when they are called to Allah (His Words, the Qur’an) and His Messenger ﷺ, to judge between them, is that they say: “We hear and we obey.” And such are the prosperous ones (who will live forever in Paradise). And whosoever obeys Allah and His Messenger ﷺ, fears Allah, and keeps his duty [to Him], such are the successful ones. [24:51-52]

These are nothing but names you have invented yourselves, you and your forefathers. God has sent no authority for them. These people merely follow guesswork and the whims of their souls, even though guidance has come to them from their Lord. [53:23]

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We Still Haven’t Figured Out How to Beat ISIS

By Christopher P. Costa and Colin P. Clarke

Mr. Costa was the special assistant to the president and senior director for counterterrorism at the National Security Council from 2017 to 2018. Mr. Clarke is the director of research at the Soufan Group.

For all of the counterterrorism wins that the United States has had in its fight against the Islamic State — and there have been many — we still have not figured out how to defeat it.

A terrorist attack targeting a concert hall in the Russian capital of Moscow on March 22 killed more than 130 people and left many others severely wounded. It served as the latest deadly reminder that the Islamic State — and particularly its Khorasan branch, ISIS-K, which is active in Afghanistan, Iran and Pakistan — remains a potent threat. It’s a painful lesson Afghans and Americans alike learned in August 2021, when ISIS-K conducted a complex suicide operation that killed at least 170 Afghan civilians and 13 American service members in Kabul, in the midst of a chaotic U.S. withdrawal from Afghanistan.

Since the start of the new year, ISIS-K has launched lethal assaults in Iran and Turkey . Several ISIS-K plots in Europe have been disrupted , with arrests in Austria, France, Germany and the Netherlands. On Tuesday, four days after the Moscow attack, the ISIS-affiliated al-Battar Media published a message threatening Italy, France, Spain and Britain: “Who’s next?” Both France and Italy have since raised their terror threat levels.

All of these events point to what we now know: Stripping the Islamic State of its self-proclaimed caliphate is not the same as beating it. At its peak, the caliphate was as large as the territory of Britain, stretching from the Levant to Southeast Asia, and boasted over 40,000 foreign fighters from more than 80 countries. Forced from this redoubt, ISIS has reconstituted itself in other countries, going underground in less detectable — but more dangerous — forms.

To stop that threat from reaching America and its allies, the United States must prevent two decades of counterterrorism expertise from atrophying. There are other serious threats that deserve Washington’s attention, including Chinese adventurism and the challenge of artificial intelligence. But to keep Americans safe, counterterrorism must remain a strategic priority — and that includes finding a way to keep eyes on the Islamic State in parts of the world where we no longer have a footprint.

After the terrorist attacks by Al Qaeda of Sept. 11, 2001, the American public was told to brace itself, that the war on terror would be a generational one. The United States made some profound blunders in the decades-long fight that followed, and eventually, Washington turned its national security focus to different geopolitical threats . But neither of those facts obviated the need to remain committed to countering transnational terrorism. By pulling back troops and intelligence assets from active conflict zones, the United States has allowed groups like ISIS-K to rebound. It’s not the time to let up, or predictably, we will find ourselves facing a resurgent adversary.

The Islamic State is nothing if not resilient . Aggressive Western military campaigns helped dismantle the caliphate and have in recent years severely curtailed the operations of ISIS militants in other countries, including the Philippines and Syria. Rather than disappear, they have gone on to rebrand, enlist new fighters under the same banner and plot new attacks. Some have reappeared in other countries, better trained and harder to find and protect against. Some are intent on committing acts of terrorism like those we’re witnessing now, traveling across borders to infiltrate target countries.

How did a jihadist group operating from a remote region of Afghanistan manage to expand its networks and begin planning external operations with such global reach?

Part of the answer is that we left. Before the United States withdrew, ISIS-K was far more constrained, particularly its ability to launch external attacks. In a 2020 agreement between the United States and the Taliban signed in Doha, Qatar, the Taliban agreed to prevent terrorist groups from using Afghan soil to threaten the United States and its allies. In return, Washington agreed to fully withdraw its forces from the country. The stipulation to prevent terrorist groups from using Afghanistan as an operating base was primarily relevant to the Taliban’s longstanding, cozy relationship with Al Qaeda. The Taliban and ISIS-K, on the other hand, are mortal enemies and have been fighting each other since ISIS-K started operating in the country in 2015, at the apex of the Islamic State’s so-called caliphate.

So while the Taliban, once in power, may have intended to combat ISIS-K and keep its militants in check, its success has been mixed at best. Taliban fighters were highly effective insurgents but are proving to be far less effective in their still new counterinsurgent and counterterrorist role. They have made modest progress in eliminating ISIS-K commanders and reclaiming some territory from the group, but Islamic State militants still operate along Afghanistan’s borders — and still retain the capacity for spectacular attacks.

Precisely because the Taliban has enjoyed some success in limiting ISIS-K’s attacks within Afghanistan, the group has deliberately focused its energy on an “ internationalization ” agenda, including shifting resources to build a robust external attack network. ISIS-K now maintains a vast network of extremists it can tap into, spread across volatile regions such as the Caucasus and Central Asia. Thousands of Central Asians have joined the Islamic State, with many Uzbeks and Tajiks holding leadership positions, especially in ISIS-K. Militants from Central Asia now form the backbone of ISIS-K’s external operations cadre. “In the past year, the Afghan affiliate has planned 21 external plots or attacks in nine countries, compared to eight plots or attacks in the previous year and just three between 2018 and March 2022,” notes a report by the Washington Institute for Near East Policy.

Put simply: The Taliban is unable to contain the ISIS-K threat alone. The time has probably passed for trying to unseat the Taliban by discreetly supporting Afghan opposition groups like the Panjshiris of the National Resistance Front , who oppose Al Qaeda and the Taliban. Now it’s time for diplomacy. Washington and its allies could engage the Qataris or the Saudis to provide incentives for the Taliban to ramp up their pressure on ISIS-K, share intelligence and, perhaps in time, walk away from their past pledge to unconditionally support Al Qaeda and provide the group with safe haven. Maybe the Taliban has learned from Mullah Omar’s fateful refusal to hand Osama bin Laden over to the United States after the Sept. 11 attacks. Maybe not.

Either way, it’s unrealistic to expect the Taliban to be a reliable counterterrorism partner in an international effort to defeat ISIS-K. But some level of cooperation, however unappealing, is necessary. The human intelligence so critical in counterterrorism can only be gathered on the ground. With no American footprint left in the country, our counterterrorism interests would be better served with intelligence derived from Taliban security and intelligence operations directed against ISIS-K — a mutual enemy. The cooperation should remain limited to information sharing and should not extend to training or the provision of equipment.

Intelligence history is replete with examples of marriages of convenience between intelligence services for sharing threat information, even between adversarial countries. Although a “ shadow war ” has played out between Iran and the United States for decades, the United States still reportedly shared threat warnings on an impending terrorist attack with the Iranians in January. Washington did the same with Moscow two weeks before the ISIS-K attack on the concert hall.

Of course, coming to any kind of agreement with the Taliban is a deeply complicated and controversial endeavor. Even a highly restricted relationship with the Taliban would be distasteful and fraught with ethical dilemmas, given the regime’s human rights record.

But it’s been considered before . And the alternative is worse: a devastating attack directed at Americans overseas or at home.

Christopher P. Costa was a career intelligence officer and was the special assistant to the president and senior director for counterterrorism at the National Security Council from 2017 to 2018. Colin P. Clarke is the director of research at the Soufan Group, an intelligence and security consulting firm based in New York City.

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