Announcement

**ayesha.ansari** · 11-29-2011, 04:33 AM

Well problem is many people are doing that. those women who are doing this should be stopped by their family members well how many sites are showing such things. how much you can do effort to stop that. million of people are doing business of showing such videos. this world is not the same as that was before you have to tell your self and the fa,mily memeber to save themself from such things remaining internet is a dirty pool in which every one do what he thinks is best for him and his money. May ALLAH help us and guide us all and save us from such devils.

**tanveer.shaikh** · 11-29-2011, 07:11 AM

(al-Awrah) The Rules of Modesty - According to Five Islamic Schools of Law

As-Salāmu `Alaykum (السلام عليكم)...

In the Arabic language al-Awrah means:

Al-Naqess lower or less
Al-Khalal Fault
Al-A'ieb Defect (if you have a defect you would want to cover it)
Al-Mar'ah Woman, House or car

Generally it means anything that would attract people’s attention.

The Shariah definition of al-Awrah
What the legislator [i.e. The Qur’an, Sunnah, consensus of the companions (Ijma as-Sahabah) & analogy (Qiyas)] has obliged to cover and prohibited us to look at.

The definition of al-Awrah in relation to the competence of man

Awrah Al-Baligh Awrah of the Mature (male or female)
Awrah Al-Sabie Awrah of the boy
Awrah Al-Bint Awrah of the Girl
Awrah Al-Majnoon Awrah of the Insane
Awrah Al-Hajah Awrah of Need
Awrah Al-Sakraan Awrah of the Drunk
Awrah Al-Mustakrah Awrah if Under Duress
Awrah Al-Naaim Awrah of the sleeping
Awrah Al-Maiet Awrah of the dead
Awrah Al-Ajmaa' Awrah of the Animal (al-Hayawaan)

Awrah of Need is further divided into e.g. sickness, disability, medicine etc.
Awrah also involves other issues such as what you have to cover inside and outside of

etc.

THE DIVISIONS OF AL-AWRAH
The divisions of al-Awrah can be classified as follows:

The divisions of al awrah in relation to the hard and the soft:

Al-Awrah al-Ghaleezah (Hard Awrah)

Also referred to as al-Awrah al-Mughalazah for Hanafi and Hanbali, this is the Awrah that one cannot avoid looking at.

Imam Jirjani, Imam Kasani and Imam Ra'zi all agreed on this definition and took it from Imam Ali and Ibn Abbas.

Al-Awrah al-Khafeefah (Soft Awrah)

Also referred to as al-Awrah al-Mukhafafah for Hanafi and Hanbali, this is the awrah that one can avoid looking at.

The divisions of al-Awrah in relation to al-Ahkam:

Al-Awrah al-Hayah or al-Awrah al-Nazar - Awrah of Normal Life or of Living.
Al-Awrah al-Ibadah - Awrah of Ritual Acts.

The divisions of Al-Awrah in relation to the private parts:

Al-Awrah al-Muttasselah - Attached Awrah,
Al-Awrah al-Munfasselah - Detached Awrah

One could isolate part of the awrah for treatment e.g. by a doctor. Alternatively one might wear a wig. The question arises, are these allowed to be shown or not?

For Shafis and Hanafis: The detached awrah of a male and female cannot be looked at. The pubic hair of the woman after being cut cannot be looked at. They say if the hair on the head cannot be seen then by greater analogy or Qiyas A'ala it is so for the rest of her hair, this hair will be buried. The afterbirth should also be buried.

For Hanbalis and Malikis:
It is allowed to look at the detached parts because its sanctity is lost once it has been detached.

The divisions of al-Awrah in relation to its reality:

Al-Awrah al-Haqiqiyyah - Real Awrah.
Al-Awrah al-Khayaliyyah - Imaginative Awrah, the pictures of Awrah or photographs fall into this category

**tanveer.shaikh** · 11-29-2011, 07:16 AM

The awrah in relation to

(prayer)

THE AWRAH IN RELATION TO SALAH (PRAYER)
Hanifi The man outside of Salah:
The Awrah is from the navel to the end of the knee, this is for Abu Hanifah. The knee up to its end is Awrah for Hanafis and they get this from a hadith, this hadith Shafis say is daef.

The awrah of the free male is not the same as the slave male, similarly with the female, the female slave does not have to cover in front of the owner.
(Al-Riq - To make someone a slave is forbidden, but Islam allows you to buy someone who is a slave (to free him/her).)

What is considered the knee? For Hanafis, they count four fingers upwards from the bottom end of the knee (i.e. Al-Ruqbah or the connection of the thigh with the shin). Shafis look at it downwards and so allow a man to show the entire knee.

The women outside of :All of her body is Awrah except her face and hands.
Zahirul Yud - is the top side of the hand. Batin Al-Yud - is the palm side of the hand. Hanafis say that the top side of the hand is awrah and it is wajib to cover it, this could be done by dark mud, henna or a glove. They take it from the hadith of Umm Salamah who used to wear finger gloves.

The male and female slave outside of

:
This is the same as the male outside the

.

The man inside of

:
The navel to the knees must be covered.
In Hajah or need he must cover at least his front and back private parts (e.g. if he is at home alone). And if he has no clothes he should pray on his knees.

The woman inside of

:
The feet are not awrah inside

, so the face, hands and feet can be shown but outside

the feet are awrah. Hanafis even permit a woman at home alone to pray with just the navel to the knees covered, but we need to distinguish Hajah - i.e. Awrah of Need.

The young woman:
Hanafis (maslak) say that the woman must cover her face if she is pretty. The pretty woman is anyone less than 40 who is pretty and she is called Fitnah, Sha'bah or Shahwa.

Maliki
The man outside of

:
He must cover his awrah which is from the navel to the knee. But it is makruh not haram to show the thigh. They take this from a hadith from Rasul Allah (saw) which mentions Muammar) and that they “were looking at the white of the thigh". For Shafi this action is of a Sahabi and we do not take Madhab As-Sahabi, moreover we do not know his intention. However continuous makruh for Malikis will be dispraised.

The woman outside of

:
The woman must cover everything (including her feet) except her face and hands. If she is pretty she must cover her face as well i.e. if she is fitnah, shahwa or sha'bah.
A woman is obliged to cover, except for her hands, part of her leg and hair, even before her brother and father. The son-in-law and father-in-law do not see anything but her face and hands.

The male and female slave outside of

:
The awrah is the same as the male.

The man inside of

:
He is only obliged to cover his qubul and dubur, even if he has a lot of clothes.

The woman inside of

:
She must cover everything except her face, the whole of her arms, her shins and feet below the knee.

ShafiThe man outside of

:
He must cover from the navel to the knee. But for Shafi all his body is awrah for a woman except his lower legs and hands.

The women outside of

:
Everything is awrah except her face and hands. Like Malikis her feet are awrah and must be covered by socks or shoes.

The male and female slave outside of

:
For the Male it is same as the free man and the female can only shows her arms and lower legs.

The man inside of

:
For any Ibadah he must cover from the navel to the knee e.g. in

and Hajj. If he does not have clothes he should put one hand in front and the other one behind his private parts.

The woman inside of

:
She must cover everything except her face and hands.
If Hajah or in need and she has no clothes she must cover all that she cannot find clothes to cover and what would ordinarily be covered with mud or leaves or whatever is available and then she can pray in an emergency.
The woman covers her chest to her knees in front of other women, whether they are disbelievers (Kuffar) or not.

Hanbali
The man inside of : Same as for Shafis
The man outside of : Same as for Shafis
The male and female slave inside of : Same as for Shafis
The woman inside of : All her body is awrah except her face and hands
The woman outside of : All her body is awrah except her face and hands.
In front of women (if not kafir) she must cover from her chest to her knees. In front of Kafir women she must deal with them like men and cover everything except her face and hands.

The four schools of thought agree that the old woman has no awrah except her hard awrah.

QUESTIONS RELATING TO THE AWRAH
From whom you should cover your aworah?

Abu Dawud, Tirmidhi, Ahmad and Ibn Majah reported upon the authority of Bazz bin Hakim (ra) that The Prophet (saw) said,
"Cover your awrah except from your wife or those under your control" i.e. concubine women.

Hence no one can see your awrah, even your mother, brother or sister in normal circumstances.

Abu Dawud and Ibn Majah reported upon the authority of Ali (ra) that The Prophet (saw) said,
“Do not show your thigh or look to the thigh of a living or dead person...”

Abu Dawud reported upon the authority of Bazz ibn Hakim (ra) that The Prophet (saw) said,
“Cover your awrah and don't let anybody see it except from your wives and your amma…" i.e. women under your control. And he (saw) was asked: "What if I am alone do I still have to cover it?" The Prophet (saw) replied: "You should feel more shame from Allah than from the people".

Muslim reported upon the authority of Ali ibn Abu Talib (ra) that The Prophet (saw) said,
"Man should not look at the awrah of another man, nor the woman to that of another woman..."

There is another hadith of the same authority and in the same book in which the Prophet (saw) says, "Do not walk naked".

NB. The fuqaha disagree on what a person should do in times of need or hajah.

What about taking off clothes outside of the home?
Tirmidhi reported upon the authority of Aiesha (ra) that The Prophet (saw) said:,
"Any woman who changes her clothes outside of her home will destroy what is between her and Allah” i.e. that you are the servant who obeys and submits and He gives mercy.

Abu Dawud reported upon the authority of Abdullah Ibn Umar (ra) that The Prophet (saw) said,
"You will conquer the land of the Ajam and you will find there certain houses (called baths), man should not enter them without izar...” meaning covered from the navel to the knee.”...and prevent women entering there except the sick or menstruating women".

We are talking about a situation where people have no water and are going there for water. The women will only enter where there are only women. This conflicts with the other hadith and we therefore need to outweigh.

For Imam Shafi:
It is prohibited to enter these places and the above hadith.

For Hanbalis and Hanafis:
It is makruh to enter public baths except for hajah i.e. need, but today there is no need because we all have baths at home.

Abu Dawud reported upon the authority of Yaa'la bin Umayah that the Prophet (saw) said,
"Allah always likes the shy and likes those who have shame and cover and whoever takes a shower or ghusl then let him cover".

It is recommended to cover during Ghusl.

Aiesha (ra) said He (saw) used to cover himself with some clothes and take ghusl and she said,
"We use to take ghusl from the same tub..."

The Fuqaha or those who take Sharra Man Qabla (Shariah of the previous nation) take the example of Musa (as) who took ghusl naked. Bukhari and Hanbali collected hadith about Musa that "Musa used to take ghusl naked as did Ayub"

The Prophet (saw) had the same Tawheed as them but we have our own system of life (shariah).

Ahmad narrated upon the authority of Abu Hurairah that the Prophet (saw) said,
"Whoever believes in Allah and the hereafter, from the male of my Ummah shouldn't enter any public baths without covering and from the female of my Ummah; they shouldn't enter any baths".

It is therefore prohibited for a woman but conditional for the man.

Imam Qurtubi used the ayah from chapter Nur and quoted Ibn Abbas that Allah cursed the man who entered the public bath uncovering his awrah and he will be cursed and deserted from His mercy.

How much can husband and wife see of each others awrah? Shafis and Malikis mention the Qubul (front side) and Dubur (backside), Hanbali and Hanafi only mention the Qubul (front side).

Hanbalis:
The Husband can see her awrah (all her body) except the hard awrah. He can sight it but not stare at it. This they get from a hadith "Whoever looks at his private parts will lose his sight".

He also looks at the example of the Prophet (saw) and Aiesha (ra) who covered each other with a blanket, but this is to do with the fact that angels were present. Hanbalis however allow the wife to look at her husbands private parts.

Hanafis:
It is Makruh Tahreem for them both to look at each others private parts. This means the Qubul, as in the case of Hanbalis.

Shafis:
It is Makruh for the husband and wife to look at the Qubul and Dubur of each other; this is because of the issue of having shame. The exception is during intercourse.

Malikis:
It is Makruh for both husband and wife to look at each others qubul and dubur, except during intercourse.

All four schools of thought agree that the husband and wife can see everything during intercourse.

The strongest opinion is that the Husband and wife can see anything of each other but that they should maintain shame (because of the hadith concerning this). We cannot make takhsis or specification ourselves unless we have evidence. The ayah is clearly very wide: "Except from ones wife" In addition there is the Hadith of Umm Salamah: "Cover your awrah except from your husband". The reason behind this is the ability to have intercourse with each other.

What is allowed during intercourse?
We need to consider the following:

Al-Nazar Looking
Al-Lames Touching
Al-Mu'anaqah Hugging
Al-Taqbeel Kissing
Al-Mubaatanah Lying on each other
Al-Mufakhazah Having the thighs together
Al-Muda'abba Introduction to Intercourse (foreplay)
Al-Ibtiqaa The private parts touching
Al-Ilaajh Penetration
Al-Watti' Intercourse
Al-Inzaal Ejaculation.

Al-Nazar (Looking)
This is allowed between husband and wife to any part of the body at any time

Al-Lames (Touching)
Touching in any place at any time is allowed, but touch on place of touching.

Al-Mu'anaqah (Hugging)
All four schools agree hugging is allowed.

Al-Taqbeel (Kissing)
Kissing is allowed but on the place of kissing. There is a disagreement on where one can touch and kiss.

Hanafis and Hanbali say you can kiss on the lips.

Malikis and Shafis say you may kiss the hand of your mother or the head of your friend etc.

Hanbalis say if the evidence says don't look at certain areas then for greater reason you don't kiss there.

The strongest opinion is that there is no evidence to restrict where you can kiss and touch.

Al-Mubaatanah (Lying on each other)
All four schools agree that it is permissible.

Al-Mufakhazah (Having the thighs together)
All four schools agree that it is permissible.

Al-Muda'abah (Foreplay)
All schools of thought agree it is allowed as it is a condition of intercourse.

Al-Ibtiqaa (The private parts touching)
Touching the private parts, Maliki, Shafi and Hanafi say you can touch before intercourse. Hanbali say it is haram.

Al-ilaajh (Penetration)
All four schools agree it is allowed in the Qubul.

Al-Watti' (Intercourse)
Al four schools agree it is allowed in the Qubul.

Al-Inzaal (Ejaculation)
Not discussed in detail by the scholars

**tanveer.shaikh** · 11-29-2011, 07:30 AM

The Rules of Modesty

The difference between looking and touching and similar rules which are discussed below.

1. Looking at One's Own Body: The schools differ concerning covering of one's 'awrah (private parts) from one's own view and whether
it is haram for one to uncover one's 'awrah in privacy.

The Hanafis and the Hanbalis observe: In the same way that it is not permissible for a person to expose his 'awrah in the presence of
anyone for whom it is not permissible to look at it, it is not permissible for him to expose it when alone without necessity, as arises at the time
or bathing or answering the call of nature.

The Malikis and Shafi'is say: It is not unlawful but reprehensible (makruh) to be bare without necessity.

The Imamis, state: It is neither haram nor makruh when no one else is looking at.

2. Woman and Her Maharim: The schools differ concerning the parts of the body a woman must cover in the presence of her maharim (except the husband) and Muslim women.(6) In other words, what constitutes the 'awrah of a woman in the presence of Muslim women as well as her maharim, both through lineage and marriage?

The Hanafis and the Shafi'is say: It is wajib for her to cover the area between the navel and the knees in their presence.

The Malikis and the Hanbalis observe: She must cover the area between the navel and the knees in front of women, and in the presence of
her maharim, her whole body except the head and the arms.

Most Imamis state: It is wajib for her to cover her rear and private parts in the presence of women and her maharim; to cover other
parts as well is better though not wajib, except where there is a fear of sin.

3. Women and 'stranger': About the extent of the body to be covered by a woman in the presence of a 'stranger' (any male apart from the mahrim), the schools concur that it is wajib for her to cover her whole body except the face and hands (up to the wrists) in accordance with the verse 31 of Surat al-Nur:

...And reveal not their adornment save such as is outward; and let them cast their veils over their bosoms (24:31)

considering that 'outward adornment' (al-zeenah) implies the face and hands. The word 'al-khimar' (whose plural 'khumur' occurs in the verse)
means the veil which covers the head, not the face, and the word 'al-jayb' (whose plural 'juyub' occurs in the verse) means the chest. The women have been commanded to put a covering on their heads and to lower it over their chests. As to verse 59 of Surat 'Ahzab:

'0 Prophet, say to your wives and daughters and the believing women that they draw their veils close to them..., (33:59)

the word 'al-jilbab' (whose plural jalabib occurs in the verse) means a veil covering the head; rather it is a shirt or garment.

4. Man's 'Awrah: The schools differ concerning the parts of man's body which it is haram for others to see and for him to expose. The hanafis and the Hanbalis state: It is wajib for a male to cover the area between the navel and the knees before all except his wife. It is permissible for
others, irrespective of their being men or women maharim or strangers, to look at the rest of his body when there is no fear of sin.

The Malikis and the Shafi'is say: There are two different situations for a male with respect to the extent he can expose his body:
the first, in the presence of men or those women who are his maharim; the second, in the presence of women who are not his maharim. In the former instance he is only supposed to cover the area between the waist and the knees, while in the latter it is, haram for a woman stranger to look at any part of a man's body. Though the Malikis exclude the face and the arms if looked at without any sensual motive, the Shafi'is do not permit any exception (al-Fiqh 'ala al-madhahib al'arba'ah, vol. mabhath satr al-'awrah).

The Imamis differentiate between the parts of other person body which can be looked at and those parts of one's own body which ought to be
covered. They observe: It is wajib for a male to cover only his rear and private parts, though it is wajib for women who are not his maharim to
abstain from looking at any part of his body except his head and hands (up to the wrist). To summarize the Imami opinion, it is permissible for a
male to view the body of other men and his female maharim except the rear and private parts provided no sensual motive is involved. Similarly, a
woman can view the body of other woman and her male maharim excepting the rear and private parts provided no sensual motive is involved.

5. Children: Concerning the body of a child, the Hanbalis say: It is not prohibited to touch or look at the body of a child below seven years. It
is not permissible to look at the rear and private parts of a male child between the age of 7 to 9 years, and for 'strangers' the whole body of a
female child above the age of seven.

The Hanafis observe: No part of the body of a boy of four years and below is prohibited from being looked at. Above this age only his rear
and private parts are prohibited from being looked at as long as sexual desire has not awakened in him. If he reaches the age of sexual desire,
the rule applicable to adults will be applicable to him with respect to both the sexes.

The Malikis state: It is permissible for a woman to look at and touch the body of a boy below the age of eight years, and only look at it
till the age of twelve. A boy above the age of twelve is considered similar to an adult. It is permissible for a man to look at and touch the
body of girl below two years and eight months, and to look at, though not touch, till she reaches the age of four years.

According to the Shafi'is, the rules applicable to an adult apply to an adolescent male child. But if a child is below that age and is also
incapable of describing what he sees, all parts of his body can be looked at. But if he can describe what he sees with a sexual interest, he will be considered similar to an adult. As to a girl below the age of adolescence, only if she has developed sexual appeal will she be considered similar to a full-grown woman, not otherwise, though it will be haram for anyone except someone who looks after her to look at her parts.

The Imamiyyah observe: It is wajib to cover one's 'awrah in front of a child of discriminating age, who can describe what he sees,
though it is not wajib before the one who is incapable of doing so. That was regarding the covering of the body in the presence
of a child, but with respect to looking at a child's 'awrah, al-Shaykh Ja'far in his book Kashf al-ghita' states: It is not unwise to
abstain from looking at the parts of a child below five years, though it is absolutely impermissible to look at them with a sexual interest.

From what I have been able to ascertain from the traditions of the Ahlul Bayt, the age limit for the permissibility of looking at the
child's 'awrah is six years, not five.

6. Woman's Voice: All the schools concur that listening to the voice of a woman is not prohibited, except where pleasure is involved or when there is a fear of sin. The (Imami) author of al-Jawahir, at the beginning of the chapter on marriage, has mentioned as his proof the continuing practice of Muslims belonging to different periods and regions, the sermons of Fatimah (AS) and her daughters, the innumerable instances of conversations of the wives of the Prophet (

.) and the Imams, and also the holding of mourning and wedding ceremonies by women in the presence of men from early times, the conversations between opposite sexes while conducting transactions, as well as the Qur'anic verse (Be not complaisant (attractive) with your speech, 33:32), in which not speech itself but its complaisant manner has been prohibited.

8. The difference Between Looking and Touching: Every part that is permissible to touch, may be looked at, and every part that is haram to be looked at may not be touched. Here there is a general consent among the schools because touching involves greater pleasure than looking, and no leggiest of any school claims concomitance between the permissibility of looking and the permissibility of touching. Hence though it is permissible for a man to look at a female stranger's face or bands, it is not permissible for him to touch her except in an emergency such as for
medical treatment or for rescuing her from drowning. The following tradition has been narrated from al-'Imam al-Sadiq (AS) (Al-'Imam al-Sadiq
[A] was asked

"Can a man shake hands with a woman who is not his mahrim?" The Imam (A) replied: "No, unless there is cloth in between.."

The Hanafis exclude shaking hands with an old woman from prohibition. In the book of Ibn 'Abidin (v1, p284) it is stated: It
is not permissible to touch the hands or face of a young woman even with the assurance of absence of any sexual motive. As to an old woman who has no sexual appeal, there is nothing wrong in shaking hands with her with the assurance of absence of a sexual motive.

The Imamis and the Hanafis allow touching the body mahrim provided no sexual motive or pleasure is involved.

The Shafi'is prohibit touching even those parts of a mahram's body which it is permissible to look at. It is even not permissible in their opinion
for a person to touch the belly or back of his mother, pinch her ankles or beet or kiss her face. Similarly, it is not permissible for a person
to ask his daughter or sister to press his legs.

9. The Difference Between Exposing and Looking at: The Imamis observe: There is no concomitance between the permissibility of exposing the body and the permissibility of looking at it. Hence it is permissible in their opinion for a man to expose the whole of his body except his rear and private parts, while it is not permissible for a non-mahram woman to look at it. I have not found anyone expressing this opinion in the numerous books of the four Sunni schools.

10. Old Women: God Almighty says in the Qur'an: "And such women as are past child-bearing and have no hope of marriage, it is no sin for them if they put off their clothes, so be it that they flaunt no ornament; but to abstain is better for them, and God is All-hearing, All-knowing." (24:60)

This noble verse indicates that it is permissible for old women who have no desire for marriage due to their old age "to expose their face
and a part of their hair and arms, and such other parts which aged women usually keep exposed. The traditions of the Ahlul Bayt (AS) also point to the same, on condition that such exposure is not with the intent of display. Rather, it is to allow them to come out for fulfilling their
needs, though it is better for them to keep themselves covered."(7)

This permission is with the assumption that it is not permissible to expose any of the above-mentioned parts of the body if there is fear of
its leading to something haram, because a woman, regardless of her elderly age, may remain sexually attractive. Therefore, if there is any likelihood of that kind, the rule applicable to her will be the rule applicable to young women.

Islam is lenient with respect to elderly women and strict regarding young women. But in practice we observe the opposite of what the Qur'an has ordered. We see shamelessness and display of charms among some young women, while elderly women keep themselves covered and are reserved. So where God is strict, they are lenient, and where He is lenient, they are strict.

Announcement

Please help! Awrah of a young woman

Please help! Awrah of a young woman

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