This is a poem by Shaykh Badr Bin Ali Utaybeehafidahullaah,
Taken from the Book “20 pieces of advice to my sister before her marriage”
“Oh sister veiled in hijaab slacken your pace.
Walk upon the hearts of the jealous ones and cause them to tremble!
Move with nobility and pride whenever the eyes of the envious
are barred from glancing at your skin.
You are beauty in its goodness and perfection.
You are chastity in all its glory.
Don’t be decieved! Indeed veiling your face is from the sunnah
of that chosen Hashami Mesenger (sallallahu alyhi wa sallam)
Being veiled from sight is for you a sign of dignity;
be delighted and with it, spoil yourself.
Your veil is a protective armor from every dreadful assailing wolf.
This is our legislation, truly and justly
Just as it is our nature.
It has been established in verses of the Qur’an and
authentic hadiths, related by trustworthy narrators.
When you recite the book of your Lord then understand
that in (surah) an-Nur are ayaat concerning al-Hijaab.
So ponder His order to throw the khimar, that covers your head,
over your face and to let it drape over your sides from and back.
And understand the word (throw) to indicate the importance
of being keen to cover your face and body
and this is clear truth.
And you have been prohibited from throwing your legs about,
So let not the sounds of anklets entice the ears.
And also in (surah) al-Ahzaab are verses 53 and on,
In them is my Lord’s command to veil.
When they came asking the prophet’s wives or if you, Oh
sister are asked.
Because these verses even though they are for the prophets wives,
they are to be applied generally, due to what follows.
Because veiling is for the purification of the hearts which
so quickly fades the eyes when lined with kuhl.
And look to the conclusion of Al-Ameen and his understanding of the verse in
Adwaa’ul bayaan (1) and it is replete with benefits and also in this verse is an order
for you to bring your garment over you fully as to hide yourself and make yourself unrecognizable.
This book of Allaah Affirming that unveiling is
a foundation of evil that being (men) to trail.
And the best of creation says about you “she is auwra”(2)
referring to women so think!
And on the authority of ibn Mas’ood as related by at-Tirmidhee
and declared hasan saheeh with each narrator just and precise
from first to last.
And likewise al Bazzaar and ibn Khuzaymah and ibn al Adiyy
and Ali ad-Daraqutni (3)
Oh sister do not throw off the veil.
It is nobility for you and increase you in splendor,
As for those who encourage unveiling,
they only intend for you shame and belittlement.
And that you become like a mannequin in the hands,
a plaything, sold off for a petty price.
They seek that your picture is displayed in magazines
after you were once like a jewel, protected and safeguarded.
They want you to dance to music with them,
abandon your religion, and act like someone else.
And that the scum of mankind exchange,
between them and themselves, authority over you.
And use not acting as an excuse
Barking jackals, howling wolves,
there is no trust to be had in them.
Be warned from becoming the hunted, stalked down and eaten.
The “muck” of the art is belittling and embarressing,
be warned of falling, Oh sister into mud.
Don’t be amazed by the laughing of the mistresses of singning
and don’t be bedazzled by the sinful stars of cinema.
This cannot decieve your type!
By Allaah, their chests constrict due to their sins,
filled with anguish and regret.
They, with their worries and woes, live their lives in a sick state,
Only Allaah’s religion holds the cure.
Their chests are burnt by an open flame
that has set a blaze in its hollow.
With every day it burns stronger, more hot.
This is their intent; it decieves us not.
So do you, Oh sister, see as we see?
Do you understand whats being presented to thee?
Is dignity, that the Muslim wome relinquishes her hijaab?
Or that she fills with shame and disgrace?
Or is it decency if she is naked, uncovering her face,
wearing tight clothes and pants instead a modest overgarment?
Is chastity to sing the song of adulterers and fornicators,
when overtaken by passion la la lee?
Is fortitude to agree to burn along with those
that will roast in hell?
Or is it sound politics to appoint to office over the masses,
one pampered raised in petty amusement(4).
Those who make one from your gender in charge over their affairs will never attain success,
As authentically reported in the prophetic narration (5)
And it is just that she is given exactly as her husband in inheritance
and in rights of marriage and divorce ? (6)
Naturally she is not the same as a man
And in Islamic legislation she is below him
and is rightfully under his guardianship.
Oh our sisters, By Allaah this is her condition,
If you asked them: A modern woman
So do yourself well and stick to the shari’ah,
which if you hold firm to it,
your will not be misguided and will not go astray.
It is your fortress, your honour.
It is your covering,
your light in the darkeness of the nights
Your are exalted in sticking to the injunctions of your faith,
like a star by which the sky is fully of beauty.
May Allaah protect you and All who say
“Be rewarded with good Oh Bad bin Al-Ali
1) I intend here the shaikh of our scholars, Al- Allaamah Muhammad Al Ameen ash-Shanqetee, in his book Adwaa Al-bayaan (6/548). He mentioned that the strongest opinion is that this verse is general to all women.
2) Translator note: The auwra (private part) for the woman varies depending on who she is in front of. However, while in front of foreign men, who are not her husband, father ,grandfather, brother, son , uncle or nephew, she has to cover every part of her body according to the opinion of many of the people knowledge.
3) Narrated by at-Tirmidhee (4/337), Ibn khuzaymah in his saheeh (3/93-94), Al Bazzaar in his Musnad (5/427), ibn Adiyy in al Kaamil (3/424),ad- Daraqutni in al-I’lal (5/314), At-Tirmidhee declared it to be hasan saheed Gareeb and al Hafidh A’li bin Umar ad-Daraqutni graded it to be authentic.
4) Allaah, th Most High said about the female gender “(Like they then for Allaah) a creature who is brough up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?”(surah az-Zukhruf:18) According to the scholars of tafsir, this verse refers to the weakness of the woman and her deficiency in expressing herself.
5) Collected by Al-Bukhari , based on this how can woman be given positions of great importance in a nation, such as the ruler of the country or military general?
6) A woman is not equal to man in inheritance or when dealing with marriage and divorce. All of this is not because of the deficiency in her, but it is from the completeness of a man’s authority and guardianship over her; he is her wali and he is responsible for her affairs. That is because in the Islamic legislation, females are not equal to males.
 Question: What is the best way for women to give da’wah?
Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]
And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.
The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”
Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.
Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.
[Al-Asaalah, Issue #19]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon
Clarification on the ‘Awrah and the Covering of Women in the Presence of Other Women and Mahrams – Shaykh ibn Uthaymeen
By Our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah)
Prepared by Saleh As-Saleh (rahimahullaah)
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1″ room. Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Khairan.
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
Our Shaykh, Muhammad ibn Saalih al-‘Uthaimeen (rahimahullaah), was asked:
“There is a phenomenon with some women, wearing short and tight dresses which expose their features and dresses without sleeves exposing the chest and back, appearing almost naked. When we advise them, they say that they do not wear such clothes except in the presence of other women and that the ‘awrah  of the woman in front of other women is from the navel to the knee. What is the ruling regarding this, and what is the ruling regarding wearing these types of clothes in front of mahrams ? May Allaah (subhannahu wa ta’ala) reward you abundantly on behalf of the Muslims and Muslimat and magnify your reward.”
He (rahimahullaah) answered:
The answer for this is to say that it is authentically narrated [by Abu Huraira, radiallaahu ‘anhu] that the Prophet (صلى الله عليه و سلم) said: “Two are the types amongst the denizens of Hell whom I have never seen, the one possessing whips like the tail of an ox, and they flog people with them. (The second one) women kasiyatun ‘aariyaat: who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise, and they would not perceive its odor, although its fragrance can be perceived from such and such distance (from a great distance).” [Reported by Muslim, hadith no. 6840; see also hadith no. 5310]
The people of knowledge interpreted the phrase kasiyatun ‘aariyaat (dressed but naked)” as those women who put on tight, short, or light clothes that do not shield what is underneath.
In addition, Shaykh al-Islam ibn Taymiyyah mentioned that the clothes of women in their homes at the time of the Prophet (صلى الله عليه و سلم) covered what is between the ankle and the palm; when they would leave for the market, it is known that the women of the companions used to wear overflowing dresses that were so long that the lower end of the dress would drag on the earth. The Prophet (صلى الله عليه و سلم) made it permissible for them to lower the end of their garment to extend to an arm’s span, without exceeding that. However, what became unclear to some women of the saying of the Prophet (صلى الله عليه و سلم), “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.” [Reported by Muslim, hadith no. 338] and of ‘awrah of the woman with respect to other women being from her navel to her knee led them to the [false] conclusion that this indicates that it is permissible to wear short clothes. However, the Prophet (صلى الله عليه و سلم) did not say, “The dress of a woman is between the navel and the knee, ” such that it would be taken as an an evidence. On the contrary, he said, “no woman should look at the ‘awrah of another woman.” Therefore, he forbade the one who looks because the one who wears overflowing clothes may accidentally uncover her private parts because of a need or for some other reason.
Similarly, when the Prophet (صلى الله عليه و سلم) said, “No man should look at the ‘awrah of another man,” did the companions then wear izar (waist garments) from the navel to the knee or pants from the navel to the knee? Is it now sound for a woman to go out and meet other women having on nothing except that which shields the area from the navel to the knee? No one says this; this is not the case, except with the women of the kufar. So those women who understood otherwise from this hadith are incorrect. The hadith’s meaning is obvious and apparent. The Prophet (صلى الله عليه و سلم) did not say, ““The dress of a woman is between the navel and the knee.” So women should fear Allaah (subhannahu wa ta’ala) and assume shyness and bashfulness, which is from the characteristics of the woman; this is from iman (faith) as the Prophet (صلى الله عليه و سلم) said, “Modesty is a branch of faith” [Reported by Muslim, hadith no. 56] Likewise, we know the parable: “More bashful than a woman kept in her private quarter.”
Not even the women of the pre-Islamic era [Jahilliyah] used to shield only that which was between the navel and the knee; this was not even the case with men in that time. Do these women want the Muslim woman to be in a worse situation than the women of Jahilliyah?
In summary, the dress is something and looking at the ‘awrah is something else. The legal dress of the woman in front of other women should cover that which is between the ankle and the palm. However, if the woman needs to tuck up her dress for work or something else, then she may tuck it all the way to the knee. Similarly, if she needs to roll up her sleeves all the way to the shoulder, then she may do so as needed only. However, to make this her normal dress then it is not allowed, and the hadith does not indicate this under any circumstances. That is why the address was to the one looking, not the one being looked at, and the Prophet (صلى الله عليه و سلم) mentioned absolutely nothing about the dress. He did not say, ““The dress of a woman is between the navel and the knee,” such that this would constitute a pretext for the misunderstanding by those women.
With respect to looking by mahrams, then the ruling is the same as looking of a woman at a woman, meaning it is permissible for the woman to uncover in front of her mahrams that which she uncovers in front of other women, namely the head, neck, feet, hands, arms, shins, and so forth. But she must not make her dress short.
 ‘Awrah: The private parts that must be covered.
 Mahaarim pl. of mahram a husband and a woman’s male siblings who are not lawful for her to marry.
This is the answer of our Shaykh (rahimahullaah) concerning this question, which is often raised by many sisters. I ask Allaah (subhannahu wa ta’ala) to make it a benefit for all of us. All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
21st August 2006.
The woman who whines, moans and complains and ‘ties a band around her head’ all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking).
The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; “I did such and such for you or on your behalf or because of you.
The women who yearns or craves for her former husband or children of the former husband.
The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her).
The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What).
The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured.
The woman who talks excessively..
Taken from the Book: ‘A Concise Manual of Marriage’ by Shaykh Ibn Uthaymeen
Is it permissible to propose to a woman who prays but does not cover (i.e. she is Mutabarrijah), intending to compel her to wear the Jilbaab after marriage? What is your advice?
All the praise is for Allaah the Lord of all that exists. May prayers and peace be upon he whom Allaah sent as a mercy to the creation; upon his family members and companions and his brethren until the Day of Recompense. As to proceed:
It is befitting that the prayer should be a reason for the uprightness of the individual. The Prophet said:
“The first thing which the servant will be called to account for on the Day of Standing is the prayer. If it is sound then the rest of his actions will be sound; if it is corrupt then the rest of his actions will be corrupt.” 
The one whom his prayer does not prevent him from lewdness (Al-Fahshaa’) and evil acts (Al-Munkar) then his actions will be deficient. And from Al-Fahshaa’ is At-Tabarruj (not covering or not covering properly). Allaah the Glorified and High has commanded the people to not display their ‘Awraah:
O Children of Adam! Take your adornment (by wearing your clean clothes), while praying. (Al-A’raf 7:31)
And He said:
O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, that they may remember (i.e. leave falsehood and follow truth). O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiment, to show them their private parts. Verily, he and Qabîluhu (his soldiers from the Jinn or his tribe) see you from where you cannot see them. Verily, We made the Shayaateen (devils) Auliyâ’ (protectors and helpers) for those who believe not. And when they commit a Fâhisha (evil deed, going round the Ka’bah in naked state, every kind of unlawful sexual intercourse, etc.), they say: “We found our fathers doing it, and Allaah has commanded us of it.” Say: “Nay, Allaah never commands of Fâhisha. Do you say of Allaah what you know not? (Al-A’raf 7:26-28)
In the pre-Islamic days of ignorance they would make Tawaaf (around the Ka’bah) naked. So nakedness and uncovering enters into the general meaning of Faahishah. Allaah has commanded the women to cover.
And stay in your houses, and do not display yourselves like that of the times of ignorance. (Al-Ahzaab 33:33)
And He, the Most High has said:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. (Al-Ahzaab 33:59)
So if this woman does not comply with the legislative texts commanding to cover and she is not reformed by her prayer to abandon Al-Fahshaa’ (lewdness i.e. not covering) and Munkar (evil), then we do not advise proposing to her. We have no doubt that after the man marries her it will be difficult for him to change her to the path that he sees as correct. The scholars have confirmed the principle: Repelling (evil) takes precedence over elevating (the status of someone etc.). Also because leaving (marrying) her today is better than marrying her then divorcing her or seeking annulment (tomorrow) because she won’t comply with his command. More evil that is that which is feared; that he will come to be in agreement with her desires and fall into sharing (in her sin) and be affected by her Fitnah, then become pleased with the Munkar after it becomes something which he deems to be good; and Allaah is beseeched for help.
And the knowledge is with Allaah. The last of our supplications is: All the praise is for Allaah, and may prayers and peace from Allaah be upon Muhammad, his family, companions, and all those who follow them in goodness until the Day of Recompense.
 At-Tabaraanee in Al-Mu’jam Al-Awsat no. 1929; Ad-Diyaa’ Fee Al-Mukhtaar 2/209, from the Hadeeth of Anas ibn Maalik, may Allaah be pleased with him. Al-Albaanee graded it as Saheeh in As-Silsilah As-Saheehah no. 1358 and in Saheeh Al-Jaami’ no. 2573
Translated By: Raha ibn Donald Batts
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