• Ruling on putting a zipper on a woman’s dress. - Dought & clear - , the Muslim Women -

Is it permissible to put a zip on any part of a woman's wear; on the
back, the side, or on the chest?.
Praise be to Allaah.
There is nothing wrong with putting a zipper on a woman's dress, and
there is no limit to where it may be placed on the dress. It depends
on where you think is best for it and what is concealing. End quote.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta 24/36.

• Elderly woman uncovering her face before non-mahrams. - Dought & clear - , the Muslim Women -

Is it permissible for an elderly woman to uncover her face before men
who are not her mahrams?.
Praise be to Allaah.
Yes, Allaah has permittedelderly women to uncover their faces before
non-mahram men, but that is subject to the condition that they do not
uncover anything of their adornment that may be a cause of fitnah, so
theyshould not wear attractive or fancy clothes or put any cosmetics
on their faces to beautify them.
Allaah says (interpretation of the meaning):
"And as for women past childbearing who do notexpect wedlock, it is no
sin on them if they discard their (outer) clothing in such a way asnot
to show their adornment. But to refrain (i.e. not to discard their
outer clothing) is better for them. And Allaah is All-Hearer,
All-Knower"
[al-Noor 24:60].
Abu Bakr al-Jassaas (mayAllaah have mercy on him) said: With regard
tothe words of Allaah,"women past childbearing who do notexpect
wedlock" [al-Noor 24:60], Ibn Mas'ood and Mujaahid said: Women past
childbearing who do notexpect wedlock are those who do not want it,
and their outer garments are their jilbabs.
Then he said: There is nodispute that the hair of an elderly woman is
'awrah and it is not permissible for a non-mahram to look at it, as is
the case with the hair of a young woman. If she prays with her head
uncovered, then like a young woman (in the same situation), her prayer
is invalid. So it cannot be that the meaning is that she may take off
her head covering in the presenceof a non-mahram man. Rather it is
permitted foran elderly woman to take off her outer garment in the
presence of men, after she has covered her head, and it is permitted
for her to uncover her face and hands, because she is not desirable.
Allaah says(interpretation of the meaning):"But to refrain(i.e. not to
discard their outer clothing) is better for them" [al-Noor 24:60]. So
He has permitted her to take offher jilbab, but He says that
refraining by not taking off her garment before men is better for her.
End quote.
Ahkaam al-Qur'aan(3/485).
Ibn al-'Arabi (may Allaah have mercy on him) said:
This is mentioned only for women past childbearing age, in exclusion
to others, because they are no longer desirable, but refraining by
keeping the full covering is better than doing that which is permitted
to them, namely taking off their outer garments. End quote.
Ahkaam al-Qur'aan(3/419).
Al-Sa'di (may Allaah havemercy on him) said (p. 670):
Women who are past childbearing are those who no longer have any
interest in intimacy and desire,"women past childbearing who do
notexpect wedlock" [al-Noor 24:60], i.e., theydo not hope to get
married and they are not wanted in marriage, because they have grown
old and are not desirable. "it is no sin onthem" i.e., there is no
blame on them, "if they discard their (outer) clothing" i.e., outer
garments such as the khimaar and so on, concerning which
Allaahsays"and to draw their veils all over Juyoobihinna (i.e. their
bodies, faces, necks and bosoms)" [al-Noor 24:31]. It is permissible
for these women to uncovertheir faces, because there is no fear of
temptation. And becauseallowing them to take off their outer garment
may be taken as meaning that they are allowed to adorn themselves, the
matter isclarified by the words: "in such a way as not to show their
adornment" i.e., without showing their adornment to people, by
beautifying the outer garment or striking their ground with their feet
so as to let people know about their hidden adornments, because the
mere fact that a female is wearing adornments, even if she covers
them, and even if she is not desirable, is a cause of fitnah which
causes the one who looks at it to fall into sin."But to refrain (i.e.
not to discard their outer clothing) is better for them" [al-Noor
24:60]. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Is it permissible for a woman of advanced years, such as 70 or 90
years old, to uncover herface before her non-mahram relatives?
He replied:
Allaah says (interpretation of the meaning):
"And as for women past childbearing who do notexpect wedlock, it is no
sin on them if they discard their (outer) clothing in such a way asnot
to show their adornment. But to refrain (i.e. not to discard their
outer clothing) is better for them. And Allaah is All-Hearer,
All-Knower"
[al-Noor 24:60].
Women past childbearing are elderly women who are not desired in
marriage and who do not put on adornment. There is no sin on them if
they uncover their faces before non-mahrams, but for them to observe
hijab is better and is more on the safe side, because Allaah says"But
to refrain (i.e. not to discard their outer clothing) is better for
them" [al-Noor 24:60]. And in some cases seeingthem may cause fitnah
because of their beautiful appearance even if they are old and not
wearing adornment.But if they are wearing adornment, it is not
permissible for them to refrain from observing hijab. Adornment
includes beautifying the face with kohl and the like. And Allaah is
the source of strength. End quote.
Fataawa al-Mar'ah al-Muslimah(1/424).
And Allaah knows best.

Do you know, what is religion? Let's find out from Holy Prophet Muhammad (saw)!

Once a man came to Holy Prophet Muhammad (saw) and said: O messenger
of Allah, what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his frontand asked: O Messenger of Allah, what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his left side and asked: what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his back side and asked the same question: what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then Holy Prophet Muhammad (saw) said looking at him: Not to be
angryis Akhlaq (Good Conduct, Morality).
Holy Prophet Muhammad (saw) was asked: What is misfortune?
Holy Prophet Muhammad (saw) replied: Bad Conduct.
Hence, religion Islam according to our Holy Prophet Muhammad (saw) is
nothing but Akhlaq (Good Manners, Morals). And Akhlaq (Good Manners,
Morals) isbased on the cleanliness of both our inner self (Nafs, Soul)
and our outerself (Physical, Body).
It is of great importance to be mindful that Akhlaq(Good Manners,
Morals) forms an important component of our religion Islam and our
Imaan (faith).
Allah (SWT) speaks about the importance of good conduct, ethics,
morals orcharacter in the Noble Qur'an. Allah (SWT) orders and
reminds us continuously throughout the Noble Qur'an to develop good
character and treat people well, where HE (SWT) says:
1. And say to My servants (that) they speak that which is best. (17:53)
2. Worship Allah, and do not associate partners with him. And be good
toyour parents, and the relatives, and to the orphans, and to the poor
people, and the neighborthat is close to you and the neighbor that is
not close to you, and your companion on the journey. (4:36)
Many Ahadith can be quoted concerning good conduct, ethics, morals
orcharacter. The following are some of what Holy Prophet Muhammad
(saw) said:
1. I have been sent is to perfect good manners (Morality, Islamic Behavior).
2. The dearest of you to me is he who is the best of you in Akhlaq.
3. The most complete of believers in Imaan (faith) are those who are
best incharacter.
4. The most (important) things that cause people to reach Heaven are
divine piety and a good temper.
5. There is not anything that will be placed on thescale weightier
than good Akhlaq, and, certainly, the one who has good Akhlaq reaches
by it the rank of one whocontinuously observes Saum (Fasts) and
performs abundant (Nafl)Salah.
6. Verily, a servant can gain the rank of him whoboth fasts during the
day and keeps vigil at night, keeping up prayers, through his good
disposition.
7. Fear Allah (SWT) wherever you are, followup an evil deed with a
good deed, and meet with the people, interact with the people, with
good Akhlaq.
8. Imam Ali (as) said to hisson, Imam Hassan (as): O' my son! No
wealth is more valuable than intelligence and no poverty is similar to
ignorance; no terror is worse than arrogance, and no life is more
pleasant than being good tempered.
9. Imam Ali (as) says, Good behavior lies in three traits: Avoiding
unlawful things, acquiring the lawful ones, and being fair to one's
family members.
10. Imam Hassan (as) says: The most preferableadornment is graceful manners.
11. Imam Hassan (as) says: Verily, the best of bests is a good temper.
12. Imam Ali ibn Husayn (as) said: Fair speech increases wealth,
stretches sustenance, postpones death, creates love among family
members, and causes the person to enter Heaven.
13. Imam Sadiq (as) said: There are three things that each of which is
brought by a person to Allah (SWT), Allah (SWT) will necessitate
Heaven for the one: donation in poverty, a good temper with all
people, and justice to one's self.

Akhlaq, Islamic Behavior, Good Conduct, Morality, Good Manners, Islamic Etiquette

Akhlaq is an Arabic term referring to the practice of virtue, morality
and good manners in Islamic Theology and Philosophy (Falsafah). It is
most commonly translated in English as; islamic behavior, disposition,
good conduct, nature, temper, ethics, morals or character (of a
person).
Akhlaq is the plural for the word Khulq which means
disposition."Disposition" is that faculty (Malakah) of the soul (Nafs)
which is the source of all those activities that man performs
spontaneously without thinking about them. Malakah is a property of
the soul which comes into existence through exercise and repetitive
practice and is not easily destroyed.
A particular disposition (Malakah) may appear in human beings because
ofone of the following reasons:
1.Natural and physical make up (Fitrah): It is observed that some
people are patient while others are touchyand nervous. Some are easily
disturbed and saddened while others show greater resistanceand
resilience.
2.Habit (Ada): It is formedbecause of continual repetition of certain
acts and leads to the emergence of a certain disposition.
3.Practice and conscious effort: Which if continued long enoughwill
eventually lead to the formation of a disposition.
Even though the physical make-up of an individualproduces certain
dispositions in him, it is by no means true that man has no choice in
the matter and is absolutely compelled to abide by the dictates of his
physical make-up. On the contrary, since man has the power to choose,
he can overcome the dictates of his physical nature through practice
and effort, and can acquire the disposition ofhis choice.
Of course, it should be admitted that those dispositions which are
caused by the mental faculties such as intelligence, memory, mental
agility and the like, are not alterable. All other dispositions,
however, may be changed according to man's will. Man can control his
lust, anger and other emotions and desires, and channel them to edify
himself andpropel himself along the path of perfection and wisdom.
When we speak of man's capacity to bring about changes in his
dispositions, we do not mean that man should destroy his instincts of
reproduction or self-preservation. Man could not exist without these
instincts. What we mean is that one should avoid going to either
extremes in regard to them, and maintain a condition of balance and
moderation so that they may perform their functions properly. Just as
the seed of a date grows into a fruitful tree through proper care, or
awild horse is trained to serve his master, so also can man attain
perfection and wisdom through self-discipline and intelligent
perseverance.
Human perfection has many levels. The greater the amount of
self-discipline and effort on the part of the individual, the higher
thelevel of perfection that he would attain. In other words, he stands
between two extreme points, the lowest of which is below the level of
beasts and the highest of which surpasses even the high station of
angels. The human movement between these two extremes is discussed by
ilm al-Akhlaq (Science of Ethics). It is the goal of ethics to raise
and guide man from the lowest animal state to that exalted position
superior to that of the angels.
In a hadith from Imam Ali (as)is related as saying, Allah (SWT)
created Angels with intellect but without anger or desire. And created
animals withanger and desire but without intellect. And created man
with intellect (reason), anger and desire. If man's reason over powers
his anger and desires, he rises to the status of that higher than
angels. But ifhis anger and desires overpower his intellect and reason
he becomes lower in status than that of an animal.
The importance of ethics is thus revealed. And it is because of the
reasons mentioned above that ethics is considered to bethe most
exalted and valuable of sciences; Moreover, we know that man is the
noblest of creatures, the ultimate purpose of whose existence is to
attain perfection; therefore, it follows that ethics is the noblest of
all sciences.