WOMEN IN THE QURAN.

On June 2, 2023 By quranistajmIn WOMeNLeave a comment

By Nicola fbfd

Head scarf.Siraj Islam

On September 25, 2021September 25, 2021 By quranistajmIn Uncategorized, WOMeNLeave a comment

‘ISLAMIC HEADSCARF’: A TRADITIONAL MISCONCEPTION

‘Islamic headscarf’ is NOT a Quranic requirement. Rather it is one of those corruptions that deeply penetrated Islam through hadith hearsays:

https://lampofislam.wordpress.com/2021/09/24/10974/

Marriage per Quran.Zia Mahmood fb

On March 30, 2021 By quranistajmIn MARRIAGE, WOMeNLeave a comment

MARRIAGE PER QURAN

A number of requirements are mentioned in the Quran for marriage, they are:

Must be Eligible to marry each other:
A. Must not be in non-eligible categories.
B. Must not be a Mushrick.
C. Must not be an Adulter.
Must fulfill the requirements of Divorce if one or both got divorced.
Widow / Widower must wait 4 months 10 days.
They both must be at the age of marriage physically and mentally.
They must make a genuine commitment to one another.
The marriage must be declared.
The marriage must be contracted.
The marriage must be intended as a permanent bond.

10.The man must pay a dowry to his bride.

Here are Details-

MUST BE ELIGIBLE TO MARRY EACH OTHER:
A. MUST NOT BE IN NON-ELIGBLE CATEGORIES.
[4:22] Do not marry the women whom your fathers had previously married, unless it happened in the past. This is an immorality, an abhorrence and a bad path to follow.

[4:23] Forbidden for you are your MOTHERS, your daughters, your sisters, your paternal aunts, your maternal aunts, the daughters of your brother, the daughters of your sister, your mothers through suckling, your sisters through suckling, your step-mothers and your step-daughters who are living in your homes if you have consummated the marriage with their mothers. If you have not consummated the marriage with their mothers then there is no blame upon you. Also forbidden for you are the women who were married to your genetic sons. Also, you shall NOT BE MARRIED TO TWO SISTERS at the same time unless it happened in the past. Allah is Forgiver, Merciful.

** Mothers – is very interesting – it includes Mothers from your side and Mothers from your Ex-wives and current wife*. So, it should include your Sister-in-law as Marham too since she will be as your own sister from your own mother. But Allah makes an exception in words – “not be married to two sisters” – that is after death or divorce of one sister one can marry his sister-in-law. Quran is so beautiful.

your Mother-in-law can be your marham MMA.
[4:24] And also married women, except* what your MMA. This is Allan’s decree that is binding over you. Beyond those, all others are permitted for you, so long as you employ your money for marriage purposes and not for illicit sex. Those among them who are pleasing to you, you shall pay them their decreed dowries. There is no blame upon you for what you mutually agree upon beyond the obligation. Allah is Knowledgeable, Wise.
for destitutes who are MMA (ma malakat aymanukum- whom under your responsibility) the requirement of divorce if she has an existing husband is waived. This is not a license to have sex with MMA without marriage.
“There is no blame upon you for what you mutually agree upon beyond the obligation”. This is not a license to postpone or waive Dowry. It is about providence or any other mutual agreement.
[33:50] O you prophet, We have made lawful for you your wives to whom you have paid their dowries and what MMA (under your responsibility) of what Allah has granted you. Also lawful for you are the daughters of your paternal uncles, the daughters of your paternal aunts, the daughters of your maternal uncles, the daughters of your maternal aunts who have emigrated with you. Also, a believing woman if she donates herself to the prophet and if the prophet wishes to marry her. She becomes lawful to you to the exclusion of all other believers. We know what We have decreed for them regarding their spouses and what MMA, so that no blame falls on you. Allah is Forgiver, Merciful.
further clarifies that marriage with cousin is permitted.
“Cousins emigrated with you” means even if they were married to a disbeliever – there is no requirement of divorce. Also confirmed in 60.10.
“exclusion of all other believers- in conjunction with 33.51 – if a woman wish to marry Prophet then no other Believers could marry her till Prophet given permission.

[33:51] You may defer whom you wish of them, and you may take unto yourself whom you wish. There is no blame on you if you should desire any of them whom you had previously set aside. This makes it more likely that they will be happy, to have no grief, and for all of them to be accepting of what you have given them. Allah knows what is in your hearts. Allah is Knowledgeable, Forbearing.

** this is another beautiful verse – Allah allowed Polygamy exclusively for Prophet. Not for Believers.
** please read my article on polygamy.

[33:52] No women are lawful for you beyond that, nor for you to replace them with other wives even if you are attracted by their beauty, with the exception of what MMA. Allah is Watchful over all things.

that is – he was allowed to marry MMA.

MUST BE ELIGIBLE TO MARRY EACH OTHER:
B. MUST NOT BE A MUSHRICK

[2:221] Do not marry the mushrikaat until they believe. A believing servant woman is better than a mushrikah, even if you like her. And do not marry the mushrikeen until they believe. A believing servant man is better than a mushrik, even if you like him. These invite to the Fire while Allah invites to Paradise and forgiveness, by His permission. He clarifies His revelations for the people. Hopefully they may remember.

be mindful that existing marriage or marriages (even if 100) of a Rivert before reverting must not be invalidated even if all remained Mushrik. Please read my article on 4.34 for further details.

MUST BE ELIGIBLE TO MARRY EACH OTHER –
C. MUST NOT BE AN ADULTERER

[24:2] The adulteress and the adulterer, you shall lash each of them a hundred lashes. Do not let pity for them overcome you in applying Allan’s religion if you believe in Allah and the Last Day, and let a group of believers witness their punishment.

[24:3] The adulterer is not to marry except an adulteress or a mushrikah. And the adulteress, none marries her except an adulterer or a mushrik. That has been prohibited for the believers.

** this is tough. Even the adulterer / adultress is a Muslim – the sin is so disgusting that it is tantamount to Shirk as Allah suggests them to marry Mushrick.
[24:4] AND those who accuse married women then do not produce four witnesses, you shall lash them eighty lashes, and after that, NEVER ACCEPT ANY TESTIMONY FROM THEM. Those are the wicked ones, [24:5] EXCEPT FOR THOSE WHO REPENT AFTER THAT AND REFORM, for Allah is Forgiver, Merciful.

** these two verses are wonder verse. As I understand – 24.4 is connected with the commands in 24.2 and 3. So, 24.5 is connected to all 3 – 24.2, 3, 4. It means to me that a genuine Repenter and Reformed adulterer / Adultress is given a way out. But no way out for ‘false accuser’- his / her testimony must never be accepted. Allah knows the best.

MUST FULFILL THE REQUIREMENTS OF DIVORCE IF ONE or BOTH GOT DIVORCED

A. WAITING PERIOD IS RECONCILIATION PERIOD.
[4:35] If you fear a rift between them, you shall send an arbitrator from his family and an arbitrator from her family. If they both seek restoration, Allah will RECONCILE between them. Allah is Knowledgeable, All-Aware.

** one must not be prospecting and get into or discuss marriage commitment in this period. It is a period of soul searching, taking council and really to give it another try.

B. WAITING FOR 4 MONTHS / TILL CHILD BIRTH WITH THE EXCEPTION OF MATURE WOMEN

[2:226] Those who wish to separate from their wives shall WAIT FOUR MONTHS. If they reconsider, then Allah is Forgiver, Merciful.

[2:227] And if they decide to go through with the divorce, then Allah is Hearer, Knowledgeable.

[2:228] The divorced women shall keep themselves in waiting for three menstruations, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. Their husbands have more right to take them back if they wish to reconcile. The women have rights equitably as well as obligations, and the men have a degree (it means obligation / responsibility not authority or preference. It is only Allah who has authority of Decree) over them. Allah is Dignified, Wise.

** waiting period is reconciliation period and it is 4 months. 2.228 has different purpose. It is part of 4 months and if wife is not pregnant then waiting period ends at 4 months. The 3 months is the requirement for testing and confirming pregnancy. But for pregnant woman 4 months starts from the day of child birth or relieve from pregnancy.

[65:4]And those who have despaired of the menstruation among your women, if you doubt, then their waiting period is three months. And the ones who not menstruated THAT IS those who pregnant, their term until they deliver their burdens. And whoever fears Allah, He will make for him of his affair ease.

** 3 months for those women who passed a age of menstruation.

C. MUST DISCLOSE AND FORTHCOMING AND GENUINE ACCOUNTABILITY TO OTHER DIVORCE RELATED OBLIGATIONS:

I. [2:233] Mothers may suckle their infants two full years should they elect to complete such a period of suckling. And he, to whom the child was born, shall provide their provision and clothing equitably. No self is assigned except what is within its capacity. No mother shall be harmed on account of her child, nor shall a father be harmed on account of his child, and the responsibility lies on the inheritor for the same. Then, if the two of them desire weaning by mutual consent and after due consultation, they incur no blame. And there is no blame upon you if you wish to hire nursing mothers, so long as you hand over to them what you have agreed to give equitably. You shall reverence Allah, and know that Allah is Seer of what you do.

II. [2:241] And the divorced women shall be provided for, EQUITABLY. This is a decreed obligation upon the reverent.

** that is if you accumulated $10 million during the period you two remained married – you need to give her close to $5 million.

** there is no vice versa unless the woman initiated the divorce. In that case she is obligated to pay husband equitably.

III. [65:1] O you prophet, if any of you divorce the women, you shall divorce them ensuring that their interim is fulfilled. You shall count the interim carefully and reverence Allah your Lord. Do not evict them from their homes, nor should they leave unless they commit a clear immorality. Those are Allah’s limits. Whoever oversteps Allah’s limits has wronged himself. You never know, perhaps Allah will cause something to happen after that.

[65:2] Then, when they have fulfilled their interim, you may either keep them equitably or part from them equitably. You shall have this witnessed by two just people from among you, and establish the testimony for Allah. With this are those who believe in Allah and the Last Day advised. For the ones who reverenced Allah, He will grant him an outlet,

WIDOW MUST WAIT 4 MONTHS AND 10 DAYS.

[2:234] Those of you who die and leave wives, their widows shall keep themselves in waiting four months and ten days. Then once they fulfil their interim, there shall be no blame on you regarding what they wish to do with themselves equitably, and God is All-Aware of what you do.

THEY BOTH MUST BE AT THE AGE OF MARRIAGE BOTH PHYSICALLY AND MENTALLY.

The age of marriage is so simple per Quran – not sure why it seams difficult to many.

A. Must declare faith independently and with understanding.

1st and foremost condition is – we are discussing the marriage between a believing man and believing woman.

You are not a believer till you yourself consciously BELIEVED.

What is the difference in terms of BELIEVE between two 5 / 10 / 15 years old Child of Muslim Parents and Buddists parents. Not much. Both blindly follow what parents believe.

To Allah such children are innocent and both will go to heaven (if Allah wills). In such case – can you marry a 5 year old Buddists Child? No.

To be a Muslim (accountable, responsible) one must accept the faith consciously. When that happens? – long after 5 or 10 or 15.

You can marry as a Muslim another Muslim only when you became a Muslim by accepting the MESSAGE.

[60:10] O you who believe, when believing women come to you as emigrants, you shall test them. Allah knows best about their belief. Then if you know them to be believers, do not return them to the disbelievers. They are not lawful for them nor are the disbelievers lawful for them. Return to the disbelievers what they had paid. There is no blame upon you if you marry them, provided you pay them their dowries. Do not keep disbelieving wives. You may ask back what you spent and they may ask back what they spent. That is Allah’s judgement; He judges among you. Allah is Knowledgeable, Wise.

B. Must give and able to give consent independently.
Full concious indepented consent is a must for marriage. Contrary to mazhabi caricature – parents/ guardians can not decide for anyone to marry or not to marry.

[4:21] How could you take it back when you have been so close to one another, and after they had taken from you a STRICT COVENANT?

C. Must be able to engage in legal binding contract independently.

2.235 – There is no blame upon you if you announce your engagement to the women, or you keep it to yourself. Allah knows that you will think about them, but do not meet them secretly, unless it is for saying righteous words. Do not EXECUTE THE MARRIAGE CONTRACT until the interm is fulfilled. And know that Allah knows your innermost thoughts, so beware of Him, and know that Allah is Forgiver, Forbearing.

D. Must be matured enough Physically and Mentally.
What is Quranic guidline to determine if anyone able to take responsibility of his / her actions? A mentally handycap person can not marry even if he / she is 35 years of age.

[4:6] You shall test the orphans when they REACH (balaghū) the age of marriage, then if you sense in them sound judgement, you shall hand over to them their money. Do not consume it wastefully or quickly before they have grown up. Those who are rich shall not charge any wage, and whoever is poor can charge equitably.When you hand over to them their money, have witnesses in their presence. Allah suffices as a Reckoner.

**REACH is an interesting word. How do you reach age of marriage physically?

for women – is it menstruation? No. Some women do not do so regularly even at expected age. Some child starts as early as 4 years old. Men do not menstruate. How you calculate for men if that is the Criteria.
for both – weight? Nopes. Weight varies through out the age of human life. You cannot say – once they reach 120lbs.
for both – Height. Yes. People stop getting taller after a certain age. What is that age scientifically? 18 to 20 years. >> the criteria is so simple and yet Mazhabies imposed their wishful thinking.

**Mental Maturity- that is what sound Judgement.

** Both conditions has to be fulfilled. Not either or.

**** THE MISCONCEPTION ABOUT 65.4

[65:4] With regards to your women who have given up on menstruation, should you be in doubt, then their interim shall be three months, and that also applies to those who have not menstruated. As for those who are pregnant, their term ends upon giving birth. Whoever reveres God, He makes his affairs easy for him.

Here, traditional voices would have you believe that “who have given up on menstruation” refers to prepubescent girls who have not “yet” attained puberty, thereby concluding that Islam permits child marriage. What is shameful is that they deliberately add the word “yet” to justify their medieval thought, which is to be found nowhere in the Arabic text of the verse.

The verse starts off by discussing the waiting period for women who have ceased to menstruate, in the case of a divorce. Therefore, it has laid the context of adult women who are of menstruating age. Obviously then, “who have given up on menstruation” not refers to prepubescent adult women who are supposed to menstruate, but did not do so because of pregnancy or medical conditions.

THEY MUST MAKE A GENUINE COMMITMENT TO ONE ANOTHER.

[4:21]-How could you take it back when you have been so close to one another, and after they had taken from you a STRICT COVENANT?

The words “STRICT COVENANT” indicate that when a couple marry they should make a genuine commitment to one another.

[24:33] Those who cannot find the means to get married SHALL MAINTAIN MORALITY until Allah enriches them from His favour. Should any of those whom MMA seek a contract, you shall write one for them if you know of some good in them, and give them from Allah’s money that He has bestowed upon you. Do not force your girls into prostitution, seeking the material gain of the worldly life, if they wish to remain chaste. If anyone should force them, then Allah, due to them being forced, is Forgiver, Merciful.

[2:187] It has been made lawful for you to have sexual intercourse with your wives during the nights of the fast. THEY ARE A GARMENT FOR YOU AND YOUR ARE GARMENT FOR THEM. Allah knows that you used to betray yourselves, so He redeemed you and pardoned you. Hence, you may now approach them and seek what Allah has decreed for you. You may eat and drink until the white thread of dawn becomes distinguishable to you from the dark thread, then maintain the fast until the night, and do not approach them while you are in retreat at the masjids. These are Allah’s limits, so do not go near them. Allah thus clarifies His revelations for the people, so hopefully they may be reverent.

THE MARRIAGE MUST BE DECLARED.

[2:235]- There is no blame upon you if you announce your engagement to the women, or you keep it to yourself. Allah knows that you will think about them, but DO NOT MEET THEM SECRETLY, unless it is for saying righteous words. Do not execute the marriage contract until the interm is fulfilled. And know that Allah knows your innermost thoughts, so beware of Him, and know that Allah is Forgiver, Forbearing.
The words in 2:235 allow the engagement to be announced or kept secret, but that the marriage should not be kept secret “do not meet them secretly” but should be declared.

THE MARRIAGE MUST BE CONTRACTED.

[2:235]- There is no blame upon you if you announce your engagement to the women, or you keep it to yourself. Allah knows that you will think about them, but do not meet them secretly, unless it is for saying righteous words. Do not EXECUTE THE MARRIAGE CONTRACT until the interm is fulfilled. And know that Allah knows your innermost thoughts, so beware of Him, and know that Allah is Forgiver, Forbearing.
The words “contract the marriage” confirm that a marriage contract must be drawn rather than for couples agreeing to marry by mere verbal arrangements.

THE MARRIAGE MUST BE INTENDED AS A PERMANENT BOND.

For a marriage to be lawful in the sight of Allah it must have the intention of being a permanent bond between man and woman. Any temporary kind of marriage is not lawful in the sight of Allah. Allah placed a number of conditions which must be met before a divorce can be contracted. These conditions rule out the option of having temporary marriages, and confirms that Allah regards marriage as a long lasting relationship and not a temporary arrangement.

[24:33] Those who cannot find the means to get married shall maintain morality until Allah enriches them from His favour. Should any of those whom MMA seek a contract, you shall write one for them if you know of some good in them, and give them from Allah’s money that He has bestowed upon you. DO NOT FORCE YOUR GIRLS INTO PROSTITUTION, seeking the material gain of the worldly life, if they wish to remain chaste. If anyone should force them, then Allah, due to them being forced, is Forgiver, Merciful.

When we come to the verse which is the subject of the manipulation (4:24), we need to read the words carefully and verify how accurate the claims are:

[4:24] And also married women, except what MMA. This is Allah’s decree that is binding over you. Beyond those, all others are permitted for you, so long as you employ your money for marriage purposes and not for illicit sex. Those among them who are pleasing to you, you shall pay them their decreed dowries. There is no blame upon you for what you mutually agree upon beyond the obligation. Allah is Knowledgeable, Wise.

When Allah says, “employ your money for marriage purposes and not for illicit sex.” Allah is speaking about Allah’s DEFINITION OF MARRIAGE and not the “illicit sex” which is the convenient sex contract of temporary marriages.
When Allah says, “Those among them who are pleasing to you, you shall pay them their decreed ‘ujoor’ (dowries)” Allah here is not saying whatever pleasure you get from women you should pay for! Allah is not speaking about cash for sex! The whole concept of all these verses (starting from 4.24) is as authorised by Allah. What Allah is saying in 4:24 is that if a woman is pleasing to the man, then he may marry her as long as he pays her the dowry and of course after fulfilling all the conditions of marriage.

To corrupt these words and make them mean that Allah is allowing men to have sex (with a fake temporary contract) is an insult to Allah and the righteousness which Allah advocates.

THE MAN MUST PAY A DOWRY TO HIS BRIDE.

[4:24] – And also married women, except what your right hand possesses. This is Allah’s ’s decree that is binding over you. Beyond those, all others are permitted for you, so long as you employ your money for marriage purposes and not for illicit sex. Those among them who are pleasing to you, YOU SHALL PAY THEM THEIR DECREED DOWRIES. There is no blame upon you for what you mutually agree to after the obligation. Allah is Knowledgeable, Wise.

** There is no fixed amount for the dowry in the Quran, but it is to be decided according to every man’s means. The dowry could be a cash payment or a gift.
The words “PAY THEM” indicates that the dowry is to be paid to the bride and not to her father.

** the words – “There is no blame upon you for what you mutually agree to after the obligation.” – does not at all mean waiver or postponing the Dowry. It has to e paid in full at the time of marriage. It talks about other agreements e.g. providance, dwelling, or any other lawful and legal conditions.

Lastly, for any or more then one condition a marriage may be nulified but divorce obligations stands. If a man marry a woman and then sell her for Prostitution or Trafficking (which are crimes ) then the marriage is nulified but the husband is liable for divorce Obligations.

WHAT DOES MENSTRUASED HAVE TO DO WITH PRAYER/SALAH

On March 21, 2021March 21, 2021 By quranistajmIn SALAT, WOMeNLeave a comment

— 🌹 WHAT DOES MENSTRUASED HAVE TO DO WITH PRAYER/SALAH 🌹—

📛 MENSTRUASED

The only Quranic prohibition related to menstruation has nothing to do with the Salat / Siam. The prohibition, which concerns married couples, is against having sexual intercourse during menstruation.

💗 (QS. 2:222) :

وَيَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِۖ قُلْ هُوَ أَذًى فَٱعْتَزِلُوا۟ ٱلنِّسَآءَ فِى ٱلْمَحِيضِۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ

They ask you about menstruation: say, “It contains harm, SO KEEP AWAY FROM WOMEN DURING MENSTRUATION, and do not approach them until they are cleansed of it. WHEN THEY ARE CLEANSED OF IT, YOU CAN APPROACH THEM as God has commanded you. God loves the repenters, and He loves those who purify themselves.”

📛 IT IS NOT A SICKNESS
📛 IT CONTAINS HARM FOR YOU
(THE HUSBAND AND NOT FOR WIFE)

The extraordinary thing about this matter is that those who enforce un-Quranic restrictions on women, depriving them from the Salat during their menstruation, are the same people who circulate false hadith which imply that women are deficient in their religion because they do not observe the Salat at all times! Well, if you allow them to follow God’s law they would not be that deficient, would they?

In addition, those who deprive women from worshipping their Creator during parts of the month manipulate the words in (QS.2:222) to claim that women are “unclean” during menstruation so should not worship God in an unclean state!

Needless to say, the un-cleanliness mentioned in (QS.2:222) is related only to having sexual intercourse. It is not hygienic to have sexual intercourse during menstruation. There is no mention in (QS.2:222) of the Salat nor is it implied.

Fb main profile link:-

https://www.facebook.com/ivana.qanita

“Allah does not exempt menstruating women from Salat.”

On May 4, 2020February 27, 2021 By quranistajmIn WOMeNLeave a comment

Added the said link

https://youtube.com/user/QuranVsHadith

কোরআনে”স্ত্রী” বুঝাতে শব্দ ব্যবহার(mat hadith follower).

On January 19, 2020 By quranistajmIn WOMeNLeave a comment

কোরআনের আরেকটি অলৌকিক শব্দ-বিন্যাস!
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“স্ত্রী” বুঝাতে কোরআন সর্বমোট তিন প্রকার শব্দ ব্যবহার করেছে।
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১) امرأة [ ইমরাআহ ]
যে স্ত্রীর সাথে শুধু দৈহিক সম্পর্কই স্থাপিত হয়, মনস্তাত্বিক কিংবা চিন্তাভাবনার আন্ডারস্ট্যান্ডিং থাকেনা তাকে কোরআন [ ইমরাআহ ] বলে পরিচয় করিয়ে দিয়েছে। বাংলায় বলা যেতে পারে- “পত্নী”।
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২) زوجة [ যাওজাহ ]
যে স্ত্রীর সাথে দৈহিক ও মনস্তাত্বিক বোঝাপড়া খুব ভালো তাকে কোরাআন [ যাওজাহ ] বলেছে। বাংলায় আমরা বলতে পারি “স্ত্রী”।
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৩) صاحبة [ সাহিবাহ ]
যে স্ত্রীর সাথে মূলত কোন সম্পর্কই কাজ করেনা, কিংবা যে স্ত্রীর কোন অস্তিত্বই যেন নেই তাকে কোরআন [ সাহিবাহ ] বলে বুঝিয়েছে। আমরা বাংলায় বলতে পারি সাথী।
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এবার দেখা যাক কোরআনের ক্যানভাসে এ শব্দত্রয়ের বর্নিল শিল্প, যা কোরআনের অনুপম অলৌকিকতাকে নতুন রূপে তুলে ধরেছে।
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নূহ ও লূত (আ) এর বৌ ছিল, তবে তাদের মধ্যে ঈমান ও চিন্তা চেতনার কোন সম্পর্কই ছিল না, তাই কোরআন তাদের স্ত্রীদের কথা উল্লেখ করতে গিয়ে বলেছে- ইমরাআহ নূহ (নূহ-পত্নী), ইমরাআহ লূত (লূত-পত্নী)।
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“আল্লাহ তা’আলা কাফেরদের জন্যে নূহ-#পত্নী ও লূত-#পত্নীর দৃষ্টান্ত বর্ণনা করেছেন। তারা ছিল আমার দুই ধর্মপরায়ণ বান্দার গৃহে। অতঃপর তারা তাদের সাথে বিশ্বাসঘাতকতা করল। ফলে নূহ ও লূত তাদেরকে আল্লাহ তা’আলার কবল থেকে রক্ষা করতে পারল না এবং তাদেরকে বলা হলঃ জাহান্নামীদের সাথে জাহান্নামে চলে যাও।
[ সূরা তাহরীম- ১০ ]
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লক্ষ্য করুন, এখানে ‘যাওজাহ’ (স্ত্রী) না বলে ‘ইমরাআহ’ (পত্নী) বলেছেন। একইভাবে আসিয়া ও ফিরাউনের মধ্যে বৈবাহিক সম্পর্ক ছিল কিন্তু ঈমান ও চিন্তার সূত্র ছিলনা তাই সেখানেও আল্লাহ “স্ত্রী” না বলে পত্নী বলে অভিহিত করেছেন।
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“আল্লাহ তা’আলা মুমিনদের জন্যে ফেরাউন-#পত্নীর দৃষ্টান্ত বর্ণনা করেছেন। সে বললঃ হে আমার পালনকর্তা! আপনার সন্নিকটে জান্নাতে আমার জন্যে একটি গৃহ নির্মাণ করুন, আমাকে ফেরাউন ও তার দুস্কর্ম থেকে উদ্ধার করুন এবং আমাকে যালেম সম্প্রদায় থেকে মুক্তি দিন।”
[ সূরা তাহরীম- ১১ ]
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এবার আসুন ‘যাওজাহ’ বা প্রকৃত “স্ত্রী” কোন কোন ক্ষেত্রে ব্যবহিত হয়েছে তা পরখ করা যাক।
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আদম (আ) এর স্ত্রী হাওয়া (আ) এর ক্ষেত্রে-
“এবং আমি আদমকে হুকুম করলাম যে, তুমি ও তোমার #স্ত্রী (যাওজাহ) জান্নাতে বসবাস করতে থাক এবং ওখানে যা চাও, যেখান থেকে চাও, পরিতৃপ্তিসহ খেতে থাক, কিন্তু এ গাছের নিকটবর্তী হয়ো না। অন্যথায় তোমরা যালিমদের অন্তর্ভূক্ত হয়ে পড়বে।”
[ সূরা বাক্বারাহ- ৩৫ ]
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মুহাম্মাদ (স) ও তার স্ত্রীগন-
“হে নবী! আপনি আপনার #স্ত্রীগণকে ও কন্যাগণকে এবং মুমিনদের স্ত্রীগণকে বলুন, তারা যেন তাদের চাদরের কিয়দংশ নিজেদের উপর টেনে নেয়। এতে তাদেরকে চেনা সহজ হবে। ফলে তাদেরকে উত্যক্ত করা হবে না। আল্লাহ ক্ষমাশীল পরম দয়ালু।”
[ সূরা আহযাব- ৫৯ ]
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এবার একটি মজার বিষয় লক্ষ্য করা যাক। যাকারিয়া (আ) যখন আল্লাহর কাছে স্ত্রীর বন্ধ্যাত্ব স্বত্বেও সন্তানের জন্যে দোয়া করছিলেন সেই কথাটি কোরআন কোট করেছে “ইমরাআহ” বা “পত্নী” শব্দযোগে।
“আমি ভয় করি আমার পর আমার স্বগোত্রকে এবং আমার #পত্নী (ইমরাআহ) বন্ধ্যা; কাজেই আপনি নিজের পক্ষ থেকে আমাকে এক জন কর্তব্য পালনকারী দান করুন।”
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সম্ভবত এর কারণ হিসেবে বলা যায়, সেই সময়ে যাকারিয়া (আ) ও তার স্ত্রীর মাঝে মনোমালিন্য ছিল কিংবা চিন্তার দ্বন্ধ ছিল। কিন্তু পরবর্তীতে এর সমাধান হয়ে যায়। এই কারণেই যাকারিয়া (আ) এর সন্তান লাভের পরের জীবন সম্পর্কে বলতে গিয়ে আল্লাহ পাক উল্লেখ করেছেন ‘যাওজাহ’ বা “স্ত্রী” শব্দ দিয়ে।
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“অতঃপর আমি তার দোয়া কবুল করেছিলাম, তাকে দান করেছিলাম ইয়াহইয়া এবং তার জন্যে তার #স্ত্রীকে (যাওজাহ) সংশোধন করে দিয়েছিলাম। তারা সৎকর্মে ঝাঁপিয়ে পড়ত, তারা আশা ও ভীতি সহকারে আমাকে ডাকত এবং তারা ছিল আমার কাছে বিনীত।”
[ সূরা আম্বিয়া- ৯০ ]
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এই কারণেই যখন স্বামী স্ত্রীর মধ্যে কলহ চলছে তখন কি করা উচিত সেই বিষয়ে বিধান দিতে গিয়েও কোরআন নারীকে “পত্নী” বা “ইমরাআহ” বলে বর্ণনা করেছে।
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“যদি কোন “পত্নী” (ইমরাআহ) স্বীয় স্বামীর পক্ষ থেকে অসদাচরণ কিংবা উপেক্ষার আশংকা করে, তবে পরস্পর কোন মীমাংসা করে নিলে তাদের উভয়ের কোন গোনাহ নাই। মীমাংসা উত্তম। মনের সামনে লোভ বিদ্যমান আছে। যদি তোমরা উত্তম কাজ কর এবং খোদাভীরু হও, তবে, আল্লাহ তোমাদের সব কাজের খবর রাখেন।”
[ সূরা নিসা- ১২৮ ]
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আর এরকমের কোন সম্পর্ককে ফোকাস না করে যখন সাধারন স্বামী স্ত্রীর বিষয় নিয়ে আলোচনা করা হয়েছে তখন কোরআন স্ত্রীকে “নিসা” (স্ত্রীগণ) বলে প্রকাশ করেছে।
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যখন কোরআন বুঝাতে চেয়েছে যে স্বামী-স্ত্রীর মধ্যে আদৌ কোন সম্পর্ক নেই তখন “সাহিবাহ” বা “সাথী” বলে জানিয়েছে। যেমন কেয়ামতের ময়দানে কেউ যখন কারো থাকবেনা, সবাই দিগ্বিদিক ছুটবে, কোন সম্পর্কই আর কোন কাজে আসবেনা… এমন অবস্থার বর্ননা দিতে গিয়ে কোরআন স্ত্রীকে “সাহিবাহ” বা “সাথী” বলেছে।
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“সেদিন পলায়ন করবে মানুষ তার ভ্রাতার কাছ থেকে,তার মাতা, তার পিতা, তার #সাথী (সাহিবাহ) ও তার সন্তানদের কাছ থেকে।”
[ সূরা আবাসাঃ ৩৪-৩৬ ]
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এমনিভাবে যে স্ত্রীর বাস্তবিক কোন অস্তিত্বই নেই তাকেও কোরআন “সাহিবাহ” বলে অভিহিত করেছে। যেমন, আল্লাহ রব্বুল ইযযতের কোন পত্নী কিংবা সঙ্গী নেই মর্মে ঘোষণা করতে গিয়ে তিনি বলেছেন-
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“তিনি নভোমন্ডল ও ভূমন্ডলের আদি স্রষ্টা। কিরূপে আল্লাহর পুত্র হতে পারে, অথচ তাঁর কোন #সাথী নেই ? তিনি যাবতীয় কিছু সৃষ্টি করেছেন। তিনি সব বস্তু সম্পর্কে সুবিজ্ঞ।”
[ সূরা আনআম- ১০১ ]
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এই সেই কোরআন, যার প্রতিটি শব্দ বুননের পিছনেও রয়েছে কার্যকরী মূলনীতি। প্রতিটি শব্দের গভীরতায় রয়েছে সমাজ দর্পনের এপিঠ-ওপিঠ। আল্লাহ, তুমি আমাদের কোরআনের জ্ঞান বাড়িয়ে দাও, আমীন।
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লেখকঃ Saeedul Mostafa

কুরআন অনুসারে বিয়ে.

On January 19, 2020 By quranistajmIn WOMeNLeave a comment

[1/19, 6:39 PM] Aliahmed(Alia): কুরআন অনুসারে বিয়ে……

কুরান অনুসারে বিয়ে করতে হলে য়ে বিষয়গুলো অনুসরন করতে হয় সেগুলো হলো ;
বিয়ে 4:6, 2:221, 4:21, 2:235, 4:24
1- উভয়ের বয়স mature কিনা তা দেখতে হবে (4:6)

2- বিশ্বাসীগন অবিশ্বাসীদেরকে বা মুশরিকীনদের কে বিয়ে করতে পারবেন না (2:221)

3- উভয়কেই একে অপরের প্রতি সুস্পস্ট সম্মতি বা কমিটমেন্ট থাকতে হবে (4:21)

4- বিবাহে সুস্পস্ট প্রকাশ্য ঘোষনা থাকতে হবে (2:235)

5- বিবাহ লিখিত বা কন্টাক্ট হতে হবে (2:235)

6- বিবাহ হল স্থায়ী চুক্তি , অস্থায়ী নয় ॥ 4:21

a) ডিভোর্স দিতে হলে চার মাস অপেক্ষা করতে হবে (2:226)

b) ডিভোর্স এর আগে পারিবারিকভাবে reconcile এর পদক্ষেপ নিতে হবে (4:35)

c) বড়ধরনের নৈতিক অধঃপতন ছাড়া বউকে স্বামীর গৃহ ছাড়া করা যাবে না (65:1)

d) ডিভোর্স দিতে হলে স্ত্রীকে ক্ষতিপূরন দিতে হবে (2:241)

e) সন্তান থাকলে তার ভরনপোষন এর ব্যয়ভার বহন করতে হবে (2:233)

f) সন্তান ছোট হলে সন্তানের লালন পালনের জন্য মাকে দুই বছর ভরনপোষন এর ব্যয় ভার বহন করতে হবে (2:233)

7- স্বামীকে অবশ্যই মোহরানা পরিশোধ করতে হবে (4:24)

এই হল কুরআন অনুযায়ী বিবাহের রীতিনীতি ॥
[1/19, 6:42 PM] Aliahmed(Alia): 3,4,5=Nikah
7=Muhar
That’s all.
[1/19, 6:48 PM] Aliahmed(Alia): Muharna ইমানেই ইমপৰতেণ্ট যে….
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নবী মুছা আঃ ই বিয়া কৰওতে মহৰনা দিব নোৱাৰাত শহুৰেকৰ কৰত চাকৰ খাতিব লগীয়া হৈছিল….
ৰব আয়াতটো বিচাৰি দিওঁ….
⬇⬇
[1/19, 6:55 PM] Aliahmed(Alia): 28:27-28
٢٧:٢٨
قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ
২৮:২৭
তেওঁ ক’লে, ‘মই মোৰ এই দুজনী ছোৱালীৰ এজনীক তোমাৰ লগত বিয়া দিব খোজো এই চৰ্তত যে, তুমি আঠ বছৰ মোৰ ইয়াত কাম কৰিবা, আৰু যদি তুমি দহ বছৰ পূৰ্ণ কৰা, সেইটো তোমাৰ ইচ্ছা। মই তোমাক কষ্ট দিব নিবিচাৰো। ইন শ্বা আল্লাহ নিশ্চয় তুমি মোক সৎকৰ্মপৰায়ণ সকলৰ অন্তৰ্ভুক্ত পাবা’।
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٢٨:٢٨
قَالَ ذَٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ
২৮:২৮
মুছাই ক’লে, ‘(ঠিক আছে) তেন্তে এয়া মোৰ আৰু আপোনাৰ মাজত বন্দবস্ত হ’ল। এই দুটা ম্যাদৰ যিকোনো এটা পূৰণ কৰিলেই যেন মোৰ প্ৰতি কোনো অভিযোগ নাথাকে। আমি যি বিষয়ে কথা কৈ আছো আল্লাহেই ইয়াৰ কৰ্মবিধায়ক’।
…
[1/19, 6:57 PM] Aliahmed(Alia): মুকিব চাহাব
এইয়া মোৰহে মত…..
কোৰআনৰ পৰা যি পাইছো তাকহে কৈছো!

Child marriage violates the Quran

On January 4, 2020January 4, 2020 By quranistajmIn WOMeNLeave a comment

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The Quran rejects ‘child marriage’ as a concept

The Quran never allowed child marriage. Rather it summarily rejects ‘child marriage’ as a concept by mentioning the term MARRIAGEABLE AGE (balaghun nikaah, 4:6).

Now, while the Quran doesn’t restrict marriageable age to any number, it clearly sets out specific CRITERIA for such age.

The Quran sets out specific criteria for marriageable age

1. Sufficient physical as well as mental maturity to grant informed consent

The verse below highlights the importance of informed consent as it forbids men to inherit or wed women ‘against their will’. This confirms that mutual consent between a man and a woman, which demands both physical and mental maturity, is an essential requirement for marriage. Note the Quran uses for wives the word WOMEN (nisa), NOT children:

O you who acknowledge, it is not lawful for you to inherit the WOMEN against their will. … 4:19

2. Ability to sign or enter into a solemn, legal contract

The Quran clearly states that a solemn covenant, which has to be entered into by both parties, is a pre-requisite for marriage:

And how could you take it away after you have given yourselves to one another, and after she has received from you a solemn covenant? 4:21

The grave expression ‘solemn covenant’, or Meethaqan Galezaan, in this verse has its only parallels in the Quran in “the solemn covenant God took with the children of Israel with regards the Sabbath” (4:154, i.e. in the same sura) and “the solemn covenantGod took from all his prophets” (33:7). It is this very powerful and binding agreement that constitutes the important basis of marriage as an institution. A child cannot qualify for such a serious legal contract that can only be entered into by an individual of physical and mental maturity, who is able to completely understand the nature of the contract and its implications.

3. Competence to take care of one’s own finances

The Quran asks to look after a minor’s wealth until they reach the marriageable age (balaghun nikaah, 4:6). Elsewhere it asks to look after a minor’s wealth until they reach the age of physical and mental maturity when they can manage their own finances (blugha ashuddahu, 6:152, 17:34).

This equates the marriageable age(balaghun nikaah) with the age of physical and mental maturity when someone can take care of their own finances (blugha ashuddahu):

And test the orphans (in your charge) until they reach the MARRIAGEABLE AGE (balaghun nikaah); then if you determine in them sound judgment, then hand over to them their possessions, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him partake thereof in kindness. And when you hand over to them their possessions, let there be witnesses on their behalf, and God is enough for Reckoning. 4:6

And do not come near the wealth of the orphan except to enhance it until he reaches his physical and mental maturity (blugha ashuddahu); and give honestly full measure and weight equitably. … 6:152

And do not come near the wealth of the orphan except to enhance it until he reaches his physical and mental maturity (blugha ashuddahu). And fulfill the pledge, for the pledge brings great responsibility. 17:34

So marriageable age is when someone is expected to have developed sound judgment (note: “until they reach the marriageable age; then if you determine in them sound judgment …”). It is when someone is physically and mentally mature and certainly old enough that their wealth and property can be fully entrusted to them. Here the mention of ‘witnesses on their behalf’ clearly implies a discharge of responsibility and contractual in nature. There is no indication that any of these can be accomplished with a child. Rather, by associating marriageable age with the term ‘ashudd’¹ – i.e. physical maturity, full strength or a state where one is FULLY GROWN – the Quran makes attaining full physical strength a precursor to discerning marriageable age.

Quran 65:4, though often misinterpreted, doesn’t support child marriage

Some hadith-based misinterpretations try to find support for child marriage in the following verse by rendering the phrase “the ones not having periods” as a reference to the little girls who haven’t experienced any period yet:

As for your WOMEN who have despaired of the periods (who have reached menopause), if you have any doubt, their interim shall be three months – as well as for the ones not having periods; and for those who are pregnant, their interim is until they give birth. And anyone who reverences God, He makes his matters easy for him. 65:4

However, it is important to note that the verse is talking about WOMEN (nisa), NOT children. It refers to those WOMEN who have reached menopause (“who have despaired of the periods”, so missed their period for a couple of months) as well as to those WOMEN who are “not having periods” (note the plural imperfect verb) due to menopause, disease or pregnancy. So if there is any doubt about pregnancy, they just need to wait out three months. Here we get some specific guidance on the interim period² for WOMEN in addition to the general guidance on this issue mentioned elsewhere (2:228, 2:234, 65:4). This was the best way to confirm or exclude pregnancy as people didn’t have pregnancy tests in those days.

Thus 65:4 discusses the interim period for WOMEN (nisa), NOT children, and therefore says nothing that supports marriage of a child who hasn’t reached the MARRIAGEABLE AGE yet (4:6). A 9 year old girl, who has never experienced menstruation, cannot need an interim period on the doubt of pregnancy.

Summary and further thoughts

As noted above, the Quran never allowed child marriage. Rather it summarily rejects ‘child marriage’ as a concept by mentioning the term MARRIAGEABLE AGE (balaghun nikaah, 4:6). Furthermore, it clearly sets out specific criteria for marriageable age (4:6): Sufficient physical as well as mental maturity to grant informed consent (4:19); Ability to sign/deal a solemn, legal contract (4:21); and Competence to take care of one’s own finances (4:6, 6:152, 17:34). We do not think a nine year old child ever qualified for all these criteria.

There is NO REASON to believe the hearsay stories about Ayesha’s age.

Now, it is impossible that the Prophet of Islam would convey the above messages revealed to him and then would go against these very messages himself with his own actions, e.g. by marrying the child bride Ayesha, as alleged, when she was only six years old.

Since even the info that the Prophet had a wife named Ayesha is totally based on unverifiable hearsays and not found in the Quran, and since child marriage is prohibited in the Quran as its criteria for marriageable age demand both physical and mental maturity and also informed consent from the bride and groom themselves rather than a wali, the stories about Ayesha’s age have zero legitimacy and therefore no relevance for the actual messages of Islam.

In light of the above, we can confidently dismiss the hadith stories about Ayesha’s age³ as unfounded hearsays, falsely or incorrectly attributed by fabricators and/or enemies of Islam.

Unfortunately, many so-called sharia laws are heavily influenced by such unreliable hadith hearsays, which often contradict or violate the Quran. This explains why even a modern day sharia law could allow marriage of a minor who is too young to give informed consent.

Women site. Hadith mix

On October 29, 2019 By quranistajmIn 🔗 LINK, MARRIAGE, WOMeNLeave a comment

https://www.islamswomen.com/marriage/is_family_planning_allowed_in_islam.php

dress up code of women as Quran

On October 23, 2019 By quranistajmIn WOMeNLeave a comment

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https://www.quranaloneislam.net/women-s-dress-code

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Quranaloneislam.net

Women’s dress code

May God forgive me and guide me regarding anything that would have been misinterpreted in this study and elsewhere. May He always guide us to a better understanding of His profound scripture so we can purify ourselves and increase our guidance and knowledge.

The dress code for women is a constant debate in Muslim circles both because of the weight of baseless hadiths that contradict the Quran and because people sometimes fail to analyze the Quranic text closely and reconcile relevant verses.

This study will attempt to achieve a very precise analysis, without preconceived ideas of any kind. Whatever the outcome may be, the goal will be, God willing, to take a very honest look and simply get to the precise meaning of the Quran.

1. Key verses

يبنى ءادم قد انزلنا عليكم لباسا يورى سوءتكم وريشا ولباس التقوى ذلك خير ذلك من ءايت الله لعلهم يذكرون

(7:26) O children (lit. “sons”) of Adam, We have blessed you with clothing (لباس = libasaan) to conceal your nakedness as well as an adornment (ريشا = rishân), however, it is the clothing of piety (لباس التقوى = libâsu ttaqwâ) which is the best. These are some of God’s signs, that they may take heed.

قل للمومنين يغضوا من ابصرهم ويحفظوا فروجهم ذلك ازكى لهم ان الله خبير بما يصنعون

(24:30) Enjoin (O Muhammad) believing men to lower their gaze and to preserve their chastity; It is what is most pure for you. In truth, God is fully aware of their acts.

وقل للمومنت يغضضن من ابصرهن ويحفظن فروجهن ولا يبدين زينتهن الا ما ظهر منها وليضربن بخمرهن على جيوبهن ولا يبدين زينتهن الا لبعولتهن او ءابائهن او ءاباء بعولتهن او ابنائهن او ابناء بعولتهن او اخونهن او بنى اخونهن او بنى اخوتهن او نسائهن او ما ملكت ايمنهن او التبعين غير اولى الاربة من الرجال او الطفل الذين لم يظهروا على عورت النساء ولا يضربن بارجلهن ليعلم ما يخفين من زينتهن وتوبوا الى الله جميعا ايه المومنون لعلكم تفلحون

(24:31) And enjoin believing women to lower their gaze and preserve their chastity(فروجهن = furujahunna), and not to reveal any of their attributes of beauty/adornments (زينتهن = zînatahunna) except that which is [manifestly] apparent, and to draw their [head]scarves(وليضربن بخمرهن = walyadribna bikhumurihinna) over their chests (على جيوبهن = ‘alajuyubihinna) and not to reveal any of their attributes of beauty/adornments (ولا يبدين زينتهن = wa lâ yubdîna zînatahunna) except to their husbands, their fathers, the fathers of their husbands, their sons (feminine = the women’s sons), the sons of their husbands (sons from a different marriage), or their brothers (feminine = the women’s brothers), or the sons of their brothers, or the sons of their sisters, their women (for example their servants), or what their (feminine) right hands possess (slaves), male attendants who are not subject to any physical desires, or children who are not consci ous of [the private aspect of] women’s nakedness, and do not let them swing their feet [in a way] that what they conceal of their attributes of beauty (زينتهن = zînatihinna) would be revealed; and turn in repentance unto God, all of you, O believers, that you may succeed.

والقوعد من النساء التى لا يرجون نكاحا فليس عليهن جناح ان يضعن ثيابهن غير متبرجت بزينة وان يستعففن خير لهن والله سميع عليم

(24:60) As for women who experience menopause (والقوعد من النساء = walqawa’idu minal nisai) and who have no desire for marriage, there is no blame on them if they set aside/put down/lighten their garments(ان يضعن ثيابهن = an yada’na thiyâbahunna) without displaying their attributes of beauty/adornment (غير متبرجت بزينة = ghayra mutabarrijâtin bizînatin), but it is better for them if they refrain [from doing this]; God is all-hearing, all-knowing.

والذين يوذون المومنين والمومنت بغير ما اكتسبوا فقد احتملوا بهتنا واثما مبينا

(33:58) And [as for] those who harm the believing men and the believing women for other than what they have deserved, they have then certainly brought upon themselves the guilt of slander and manifest sin.

يايها النبى قل لازوجك وبناتك ونساء المومنين يدنين عليهن من جلبيبهن ذلك ادنى ان يعرفن فلا يوذين وكان الله غفورا رحيما

(33:59) O prophet! Tell your wives, your daughters as well as the believer’s women to draw lower over themselves (or “lengthen”) some of their garments (يدنين عليهن من جلبيبهن = yudnina ‘alayhinna min jalâbîbihinna); this is more suitable in order for them to be known (ان يعرفن = an yu’rafna) [as pious believers] and avoid being bothered; God is oft forgiving, Merciful.

2. Key Definition:

From the Quran which is always extremely precise when it comes to the choice of words, two different words are used when it comes to the way Muslim women dress:

1. The Jilbâb (جلباب);

The plural “jalâbîb” (جلبيب) is the word used in 33:59 where we see that women are told to “lengthen their jalâbîb”.

There is no controversy about the word “Jilbâb” which means “over garment”, “loose outer covering”, woman’s gown.

2. The “Khimâr” (خمار);

The plural “Khumur” (خمر) is used in 24:31. Women are told “to draw their Khumur over their chests” and “not to reveal any of their attributes of beauty/adornments except that which is [manifestly] apparent” except to specific categories of people. The verb “daraba ‘ala” is used to define the word “chests”, and means “to cover over” or “to draw”.

Definition of Khimâr:

In the Quranic context of 24:31, a “Khimâr” is a piece of cloth or a scarf with which a woman covers her head, and which is long enough to cover other parts of the body since we see that women use it to cover their chests. The Khimâr covers the chest on top of the jilbâb (woman’s gown) they already wear (33:59): As we already mentioned, two separate words are therefore used to describe women’s dress code: The jilbâb and the Khimâr.

Traditional Islam almost consistently uses the word “Hijâb” (حجاب) in place of the word “Khimâr” found in verse 24:31. It is a distortion. The word “Hijâb” appears 7 times in the Quran, five of them as “Hijab” and twice as “Hijaban,” (7:46, 33:53, 38:32, 41:5, 42:51, 17:45, 19:17). It can be translated as a veil, mantle, curtain, drapes, screen, partition, divider… but is never associated with the way women should dress. Hijâb implies the idea of establishing a separation, a barrier between people, which is not the case of a “khimâr.

Quranic dictionaries unanimously provide the definition that the “Khimâr” described in 24:31 is a piece of cloth or a scarf which covers the head. For instance: “Dictionnary of the Holy Quran” by Omar; Lane’s Lexicon, Taaj-el-uroos; Lisaan-al-Arab by Ibn-e-Manzoor; Lataif-ul-Lughat; Lughat-ul-Quran by Parvez; Hans Wehrs “Dictionary of Modern written Arabic”; “Dictionary and glossary of the Quran” by John Penrice; and more…

The root “Khamira”, from which “khimâr” derives, means “to cover over”, “to veil”, “to conceal”, “to hide”… The word “Khamar” is different from “Khimâr” and refers to anything that clouds or obscures the intellect such as fermented drinks, drugs…

Some “reformist” Muslims point out that a Khimâr does not always mean a “head covering” or “headscarf” and can also mean “anything that covers” like a curtain, a dress, a table cloth, a blanket etc…

The first piece of evidence that the plural of Khimâr (khumur) used in the context of the Quran does mean a “cloth” or a “scarf” that covers the head is that anyone who lives in a desert as brutally warm as the one in Arabia is obliged to wear some type of cloth or head protection of some kind on his or her head because of the extreme heat of the sun. There is not one civilization that has lived in a warm desert in ancient times which could have escaped that.

The “khimâr” in 24:31 does not stand for the “jilbâb” (woman’s gown/dress) – which is the main garment women are wearing in the Quran – because verse 33:59 specifically commands women to “lengthen their jalabîb” (women’s gowns); the Quran is divinely precise and “jalabîb” would have been used instead of khumur in 24:31 if it were what it meant. Furthermore, it is a nonsense to ask women to “draw” a gown already tailored to a specific size “over their chest” since it already covers their body.

The Khimâr referred to in 24:31 cannot be a “curtain”, “table cloth”, or just “anything that covers” because the Quran tells us that women were already wearing “their khumur” on a daily basis before verse 24:31 was revealed since God is telling women “to draw their[existing] Khimâr over their chests”.

Since it is a fact that the khimâr was not used to be “drawn over the chests” before 24:31 was revealed, what was it supposed to cover in women’s everyday lives?

Was it used to cover their shoulders or backs to make sure they feel even warmer in the extreme heat of the Arabian desert? A complete nonsense.

One could argue that it is possible that when women are told to “draw their Khumur over their chests” it could mean to put their khimâr (headscarf) over their chests instead oftheir heads. The problem is that it would be irresponsible to have asked women in Arabia at the time of the prophet to stop protecting their heads from the brutal heat of the sun.

In other words, let’s not be ashamed and in denial of the real meaning of the word “khimâr” in 24:31 – like some “reformist Muslims” are – simply because it refers to a dress code that is different from what people are used to in non Muslim countries: A khimâr in the Quranic context of verse 24:31 is no less than a piece of cloth used by women to cover their heads, and from there Muslim women draw it over their chests; it does not mean anything else.

So far we have simply provided definitions and clarified the precise meaning of khimâr in 24:31, and did not reconcile all relevant verses that deal with women’s dress code. This is the purpose of the next section.

3. Analysis and commentary of relevant verses

3.1 7:26, “The clothing of piety”: Spiritual and physical dimension

(7:26) O children of Adam, We have blessed you with clothing to conceal your nakedness as well as an adornment, however, it is the clothing of piety which is the best. These are some of God’s signs, that they may take heed.

“The clothing of piety” carries a double meaning as it both refers to the decent garment men and women should wear, as well as the spiritual garment of righteousness and piety. In other words, our exterior modesty should reflect our inner purity, the latter being by far the most important quality.

3.2 24:30-31: Developing the theme of spiritual and physical clothing of piety

(24:30) Enjoin (O Muhammad) believing men to lower their gaze and to preserve their chastity; It is what is most pure for you. In truth, God is fully aware of their acts. (24:31) And enjoin believing women to lower their gaze and preserve their chastity, and not to reveal any of their attributes of beauty/adornments except that which is [manifestly] apparent, and to draw their [head]scarves over their chests and not to reveal any of their attributes of beauty/adornments except to their husbands, their fathers, the fathers of their husbands, their sons (feminine = the women’s sons), the sons of their husbands (sons from a different marriage), or their brothers (feminine = the women’s brothers), or the sons of their brothers, or the sons of their sisters, their women (for example their servants), or what their (feminine) right hands possess (slaves), male attendants who are not subject to any physical desires, or children who are not conscious of [the private aspect of] women’s nakedness, and do not let them swing their feet [in a way] that what they conceal of their attributes of beauty would be revealed; and turn in repentance unto God, all of you, O believers, that you may succeed.

In 24:30-31, the spiritual “clothing of piety” and righteousness – the most important – is logically mentioned first both for men and women: We see that not only should we be chaste, our external behavior shall reflect our inner purity, chastity, and submission to God as we are commanded to lower our gaze in front of other men or women.

If 7:26 clearly shows that both men and women should wear a physical and spiritual “clothing of piety”, a very special attention is given to the way women should dress in 24:31: Women are commanded not to reveal “their attributes of beauty/adornments except that which is [manifestly] apparent”. It is purposely a very general statement, we will see later why. We are informed in the same verse that the notion of “attributes of beauty” which need to be covered is not limited to “drawing their headscarves over their chests” but to the entire body, except what is manifestly obvious, since the movement of their feet should not be a reason to suggest or reveal any attributes of beauty. In other words, they should not draw the attention in public because of the way they walk, for example because of the shoes they wear, the bracelets they may wear on their ankles, or by revealing some of their legs. Based on this observation, and the fact women are commanded to “lengthen their garment” in 33:59, we can safely conclude that it is better for women to lengthen their sleeves and cover their arms as well.

Categories of people in front of which women can be dressed in a more casual way:

– Husbands,

– Women’s fathers,

– Husbands’ fathers,

– Women’s sons,

– Husbands’ sons (sons from a different marriage),

– Women’s brothers,

– Women’s nephews (whether sons of their sisters or brothers),

– Their women (for example their servants),

– At the time slavery was still in practice: slaves,

– Male attendants who are not subject to any physical desires,

– Children who are not conscious of [the private aspect of] women’s nakedness,

The above list clearly implies that women can relax their dress code in front of other women in general.

Let us mention in passing that behind the fact that 24:31 defines very precisely with which categories of people a woman can relax her dress code, we can feel the importance of the sanctity of a Muslim home. No one should ever enter in a home where he or she does not live without being invited inside first. This command is outlined right before 24:31:

(24:27) O you who believe, do not enter homes other than your homes, unless you have requested permission and have greeted its inhabitants. It is preferable for you, that you may reflect. (24:28) And if it appears to you that no one is inside, do not enter, until permission has been granted to you. And if you are told to leave, then leave. It is purer for you, and God is aware of everything you do.

3.2.1 Exposing Islamic extremism: Why the Quran proves that it is anti-Islamic for a woman to be fully veiled:

(24:31) And enjoin believing women to lower their gaze and preserve their chastity, and not to reveal any of their attributes of beauty/adornments except that which is [manifestly]apparent (الا ما ظهر منها = ilâ mâ zahara minhâ), and to draw their [head]scarves (وليضربن بخمرهن = walyadribna bikhumurihinna) over their chests…

Question to extremists who claim women should be fully veiled:

Since God Himself proclaims that there is a clear exceptionwhen it comes to women concealing their attributes of beauty since “what is [manifestly] apparent” is left uncovered, which part that is “apparent” is left uncovered when a woman is fully veiled, that is to say when she wears a niqab or a burka?

This is why claiming that women’s hands and faces should be veiled or covered is making up religious laws that are in plain contradiction with the Quran. Inventing such laws or prohibitions is an advanced state of polytheism (the most grievous sin in Islam) according to the Word of God (4:60-61, 42:21) because it is allowing religious idols (for example false religious prohibitions derived from hadiths and sunna) to take precedence over God’s law.

In addition not to reveal their attributes of beauty, women are also asked “to draw their [head]scarves (وليضربن بخمرهن = walyadribna bikhumurihinna) over their chests”. This means that God asked women at the time of the prophet to fold the existing piece of cloth that was covering their heads over their chests.

No mention is made to cover the face (otherwise women would have been blind);

It is obvious that the khimâr cannot be transparent (which would allow fully veiled women to see) otherwise it would completely defeat the purpose of covering the chest.

Women did not veil their faces before 24:31 was revealed because the verse shows that their chests or cleavage were left apparent. Why would a fully veiled woman make a point to reveal her cleavage? They were not asked afterwards to veil their faces, but only their chests, simply because veiling the face is not part of the divine command.

No mention is made that an opening should be made in the “khimâr” to leave space for the eyes like it is the case in the “niqab”. Again, the simple and unambiguous language of the Quran disqualifies religious abuse against women.

Above, an example of the way the “khimâr” is “drawn over the chest” and how women should dress modestly not “revealing any of their attributes of beauty/adornments except that which is [manifestly] apparent”. The women’s dress code in the Quran is about exterior modesty reflecting inner purity. It has nothing to do with the exaggerations of extremists.

3.2.2 There is no formal command that women shall wear a scarf over their heads, but is it implied ?

On the other hand, 24:31 does not literally say “you shall wear a scarf over your heads and draw them over your chests” but “not to reveal any of their attributes of beauty except that which is [manifestly] apparent, and to draw their [head]scarves over their chests”.

The clear command specifically outlined in 24:31 is that women shall cover their chests or cleavage; it does not say literally that they shall wear their khimâr over their heads.

We know for sure that some parts of women’s physical appearance that are “obvious” are left uncovered in public; it accounts at least for their faces and hands, because Islam is not a prison but a religion made easy for all Muslims:

(20:2) We did not reveal the Quran to you to cause you any hardship. (20:3) but as a reminder for those (men and women) who fear [God].

Now, since it is overwhelmingly clear that Muslim women are not commanded to cover their faces and hands, that women at the time of the prophet used to wear headscarves long enough to cover their chests, and since they are asked in a general way “not to reveal their attributes of beauty”, can’t we say that women’s hair is clearly part of their attributes of beauty?” It would be hard to answer no to this question. Women’s hair was already covered in public by the khimâr when 24:31 was revealed, was it necessary to precise that such an attribute of beauty needed to be covered or simply to explain what additional steps were necessary to dress in a decent way?

There are two ways to understand 24:31 and 33:59:

1. 24:31 describes how women were dressed at the moment of the revelation, not necessarily that women should consistently dress the very same way because clothing also depends on local customs, and the Quran only clearly commands that women shall cover their chests (24:31) and wear long clothes (33:59).

2. The Quran is fully detailed, it is the perfect way, it is timeless, and the dress code described in the Quran (wearing a khimâr/headscarf covering her chest over her jilbâb/dress, making sure she “lengthens her garment”) is the best possible way for a woman not to go wrong following God’s commands. Wearing a headscarf and drawing it over the chest guarantees not only that the chest is covered, but also that even its shape is hidden, which is not achieved to the same level if a woman simply adds a layer over her dress with a simple scarf.

So what is the best way? In my opinion, and it is part of the greatness of the Quran, it depends. There is simply no clear answer because the Quran is timeless and designed to deal in a flexible manner with every possible situation in the present and in the future:

– I would say that in a Muslim society the best way is clearly for a woman to dress wearing a headscarf and drawing it over the chest both because it follows strictly was is described or implied in the Quran and reveals only the minimum of women’s attributes of beauty (the face, hands, possibly feet in a mosque, home, etc…) and because it does not reveal the chest in any way. It is the closest to modesty.

– On the other hand since it is not explicitly mandatory for women to wear a scarf over their heads according to the Quran, doesn’t it leave the door open for Muslim women to live normal lives in non Muslim friendly societies where they are more than likely to experience religious bigotry?

3.2.3 The general spirit of the Quran:

Islam is a religion that is easy to practice: Muslims are allowed to observe salât while walking in unusual situations or in case of danger (2:239). Muslims are allowed to eat pork if they are starving (5:3). They are allowed not to fast during Ramadan and feed poor people instead if they are absolutely unable to fast (2:184). What these examples teach us is that Islam is not rigid but extremely flexible, illustrating and confirming that God “did not reveal the Quran to cause us any hardship” (20:2).

This flexibility is, in my view, directly in line with the fact that God did not specifically command to women to cover their heads, but instead quite obviously implied it to leave room for flexibility in unusual situations, because He knew that countless millions of Muslim women would be living in non Muslim friendly environments in the future. There are many countries in the world where a woman has absolutely zero chance to find or keep a job if she wears a “khimâr” (headscarf). Shouldn’t women and Muslim households in general have the right to survive implementing the Quranic principle of flexibility instead of going through extreme hardship in unusual situations? There are countries like France where girls are forbidden by law to wear headscarves at school. Should they stop going to school and suffer extreme consequences for the rest of their lives, or doesn’t God, out of mercy, always provide an easy solution because He designed a perfect religion which is flexible? The easy solution in such a case is for girls to go to school still dressing modestly “not revealing anything except what is apparent” and make sure they can continue to study hard and build their future.

Therefore, if it is clearly a higher level of piety in a Muslim environment for a woman to cover her hair since it is an attribute of beauty, God opens the door for it to be considered as a part of the woman that can be considered as “obvious” and therefore revealed, which makes perfect sense in non Muslim friendly societies.

4. 33:59: At the time of the revelation, the way for women to be “known” or “recognized” as pious women was to lengthen their garments:

(33:59) O prophet! Tell your wives, your daughters as well as the believer’s women to draw lower over themselves (or “lengthen”) some of their garments; this is more suitable in order for them to be known[as pious believers] and avoid being bothered; God is oft forgiving, Merciful.

This suggests that what is considered a clothing of piety is a matter of context: In Arabia at the time of the prophet, all women (Muslim or not) used to wear a headscarf (Khimâr) because of the sun and because it was the local custom, but women were in the habit of revealing their attributes of beauty because of ignorance; therefore women were recognized as Muslims when they were wearing clothes covering their entire body (and covering their chest with their khimâr), and not specifically because they were wearing a headscarf. This is why, even if it is a higher degree of piety to cover their hair since it is an attribute of beauty, we see here that the most important aspect is for women to “lengthen their garments” in general.

Nowadays, a woman will be identified or “known” as Muslim primarily if she wears a headscarf because non Muslim women rarely wear headscarves. The context has changed, but more than ever the dress code is a way for them to distinguish themselves as pious and religious Muslim women.

When a woman “lengthens her garment” she sends a message and will be less likely to be bothered by ignorant men in comparison with a woman who would be dressed in a more revealing way.

Needless to say, even if a woman were to be dressed in a way that is not considered decent in Islam, there is no justification whatsoever for a believer to bother her, as Muslims are commanded to be chaste and lower their gaze. Only ignorant transgressors would do that and let’s remind that the consequences for a man or woman to lose his or her chastity in Islam is no less than catastrophic, as explained in the article “fornication/adultery on this website.

The women’s dress code (as well as the men’s) being a physical and spiritual “clothing of piety”, physical modesty reflecting the inner beauty of the soul far surpasses the artificial beauty of women who try to look “sexy”, show off and consistently compete with each other. Muslim women can still be elegant in a modest way while wearing an additional spiritual garment of piety; This is how real beauty reveals itself.

The woman dress code as outlined in the Quran makes women more equal as it puts the emphasis not on physical attractiveness but on inner purity, chastity and external modesty.

5. Verse 24:60: A deeper understanding of the importance of the women’s dress code

(24:60) As for women who experience menopause and who have no desire for marriage, there is no blame on them if they set aside/put down/lightentheir garments without displaying their attributes of beauty/adornment, but it is better for them if they refrain [from doing this]; God is all-hearing, all-knowing.

24:60 is directly connected to the command in 24:31 where women are told to cover their chests with “their Khumur” (headscarves) and “not to reveal their attributes of beauty except that which is apparent”.

We know from 24:31 and 33:59 that women’s garments in the Quran are composed of a jilbâb (women’s dress) over which 24:31 made perfectly clear that women should add an additional layer – the Khimâr (headscarf) – which should be “drawn over their chests”. Neither the word “Khimar” (veil) nor “jilbâb” (woman’s dress) is used in 24:60, but the more general word “thiyâb” (garments), simply because women’s garments in the Quran are composed both of a “jilbâb” and a “khimâr”. If the word “thiyâb” were only to refer to the “jilbâb”, women would reveal at least part of their “attributes of beauty” once they “discard”/“set aside”/”put down” their garment. On the contrary 24:60 (and 24:31) insists that this should be done without displaying their attributes of beauty/adornment, and thus rules out such an option;

The only explanation that makes perfect sense is that women who experience menopause experience regular, very uncomfortable hot flashes: They are naturally tempted to “put down” the khimâr which covers their heads and chests, and may also want to “lighten” or lift slightly their jilbâb to avoid contact with their skin which is especially uncomfortable in such cases.

24:60 clarifies that only women who wish to remain unmarried who experience menopause may do so: This shows that the dress code in public is definitely a serious matter since even discomfort is not a valid justification in most cases.

Conclusion

The way women dress in the Quran is described as wearing a jilbâb (woman’s dress, 33:59) and a Khimâr (scarf, 24:31).

The prescribed dress code for women is to cover their chests with their “Khumur” (scarves) and to lengthen their garment (33:59), not revealing anything except what is [manifestly] apparent.

This implies wearing long sleeves and long dresses. The idea behind covering the chest with a khimâr is not limited to hiding it but also not to revealing its shape. This is best achieved by wearing a headscarf drawn over the chest.

There is no formal mandatory command for women to cover their heads with a khimâr; the context of the Quran simply implies it, since women’s hair is definitely part of their attributes of beauty, and since a khimâr is initially designed to cover women’s hair in the context of 24:31.

The fact that covering the hair is not clearly mandatory but simply implied leaves a window for women not to cover their hair in unusual situations, typically in non Muslim friendly societies, because wearing a headscarf is clearly the most recognizable sign of their faith in modern societies. This flexibility is very much in line with the spirit of the Quran, Islam being an easy to practice religion which provides alternatives in unusual or extreme cases.

24:60 shows us that unmarried women who experience menopause and therefore frequent hot flashes can relax their dress code if they wish to remain unmarried, but even then that it is not preferable. This shows that the women’s dress code is not to be taken lightly and an important aspect of the notion of respectability.

What the Quran describes simply reflects the way most observant Muslim women in the Muslim world dress. Women who are fully veiled are dressed in a way that contradicts the Quran: What is [manifestly] “apparent” is left uncovered according to 24:31. Islam is not a prison, the dress code is a way to protect them, not abuse them.

Our dress code (men and women) has to be in phase with our inner purity, the clothing of piety (7:26) being by far the most important.

QuranistAjm

Category: WOMeN