Women site, - Smile to Make Your Children Happy

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Lines from the diary of a child speaking about his happy childhood,
"My father was always cheerful and his smile never left his face, even in the most difficult situations. This smile meant a great deal to us as it revealed how much our father loves us. This smile used to force us to behave properly and avoid mistakes so as not to anger our father and miss his smile even for a second.
My father’s smile was the source of our psychological balance. It provided us with warmth, confidence, frankness and courage in the face of hardships. May Allaah reward him with the best."
Protagonists of the frowning approach:
Some parents and educators adopt the frowning method in dealing with their children. Hence, they avoid speaking with them cordially or smiling at them. They believe that there should be strict limits between parents and their children so that they can succeed in their upbringing.
They think that smiling and cheerfulness with children will spoil them, while frowning and sullenness represent the discipline and resolve that are necessary for any successful upbringing. Unfortunately, we are sorry to tell such people that this is the approach of the weak, who have not mastered the art of entering into the hearts, even the hearts of the closest people to them: their children!
People with great souls are the only ones who can always be cheerful with their children, while they control the process of upbringing in such a way that ensures their children are close enough to learn from them and obey their orders within a warm family environment.
The wise educator can direct his child through his smile and look, embrace him compassionately, and treat his mistakes with patience.
This little smile may be of great importance and influence on the child, especially that he receives it from his source of protection and role model.
Cheerfulness is from the guidance of the Prophet, sallallaahu ‘alayhi wa sallam:
The guidance of the Prophet, sallallaahu ‘alayhi wa sallam, regarding cheerfulness, is amazing. He was always cheerful and used to smile at his Companions. Jareer bin ‘Abdullaah Al-Bajali, may Allaah be pleased with him, said, “Whenever the Prophet, sallallaahu ‘alayhi wa sallam, saw me after I had embraced Islam, he would receive me with a smile.” ]Al-Bukhaari[
This was not confined to Jareer, may Allaah be pleased with him, as ‘Abdullaah bin Al-Haarith, may Allaah be pleased with him, said, “I have never seen anyone who smiles more than the Prophet, sallallaahu 'alayhi wa sallam.” ]Al-Albaani: Saheeh[
Umm Ad-Dardaa’, may Allaah be pleased with her, said, “Abu Ad-Dardaa’ used to smile whenever he spoke. So I told him to stop doing this for fear that people may think that he was simple minded. However, Abu Ad-Dardaa’, may Allaah be pleased with him, said, ‘I have never seen or heard the Prophet, sallallaahu ‘alayhi wa sallam, speaking without smiling.’” Hence, he used to smile whenever he spoke in imitation of the Prophet, sallallaahu ‘alayhi wa sallam.
The Prophet, sallallaahu ‘alayhi wa sallam, was very, caring, thoughtful and compassionate towards children. It was never reported that he frowned at any child throughout his life; rather, whenever he met them, he would smile at them even if he was accompanied by his honorable Companions.
In a Hadeeth )narration( on the authority of Jaabir, may Allaah be pleased with him, he said, "We were with the Prophet, sallallaahu ‘alayhi wa sallam, when we were invited to have food. On our way, we saw Al-Husayn playing with the boys in the street. The Prophet, sallallaahu ‘alayhi wa sallam, hurried and opened his arms. Al-Husayn started running here and there while the Prophet, sallallaahu ‘alayhi wa sallam, was laughing with him. The Prophet, sallallaahu ‘alayhi wa sallam, took him and put one of his hands on his chin and the other between his head and ears, then, he embraced and kissed him and said:'Husayn belongs to me and I belong to him, may Allaah The Almighty love whoever loves him. Al-Hasan and Al-Husayn are two of the noblest of men.'"]At-Tabaraani[ ]Al-Albaani: Hasan[
The Prophet, sallallaahu ‘alayhi wa sallam, also taught us that a smile may sustain others, especially those who are under our care. The Prophet, sallallaahu ‘alayhi wa sallam, said:“You cannot please all people with your money, but you could do this through your cheerfulness and good morals.”]Muslim[
Is there any of us who does not need to please his children through his cheerfulness and good morals? Is there anyone who does not need to do so today, when he sees that the educator’s mission has become one of the most difficult on earth? The protection of children against immorality and other social problems have become issues that require a great deal of supplication and great balance in the personality of the educator, to be able to sustain his children and establish a successful relationship with them. This relationship serves as gravity that always attracts them to their good origins and strengthens them in the face of the wild storms of immorality that blow from all directions.
This is the default principle in dealing with one’s children:
Smiling at our children is the default principle as we learned from the Prophet, sallallaahu ‘alayhi wa sallam, while frowning should be an educational punishment that should be used wisely and only when necessary. Certainly, cheerfulness strengthens the relationship between the educator and the child, while frowning causes the child to dislike his parent and weakens their mutual love.
‘Umar bin Al-Khattaab, may Allaah be pleased with him, said, “One should be like a young boy among his family, but when he is needed as a man, he should be so.” The meaning is that cheerfulness and good morals as well as joking with one’s family and children is the best way to lead them, provided that this does not affect the parent’s respect.
You may even use what is called )the angry smile( when you punish or blame your child as a form of silent-yet-effective punishment. The Prophet, sallallaahu ‘alayhi wa sallam, taught us how to use the smile even when we are angry. Ka‘b bin Maalik, may Allaah be pleased with him, narrated his story when he did not participate in the Battle of Tabook without a valid excuse. He said, “When news reached me that the Messenger of Allaah was on his way back from Tabook, I was greatly distressed… I greeted him, he smiled, and there was a tinge of anger in that. He, sallallaahu ‘alayhi wa sallam, then said to me:'Come forward'. I went forward and I sat in front of him. He, sallallaahu ‘alayhi wa sallam, said to me:`What kept you back?’”]Al-Bukhaari and Muslim[ Therefore, smile, dear educator!
Cheerfulness and smiling is important to have a calm child:
A sense of humor helps children get rid of the feelings of anger and embarrassment. It also spreads happiness in the house and warmth in the heart in addition to providing children with a feeling of safety that they would miss if their educator was one of those who adhere to the frowning method.
Good growth:
German psychiatrists’ studies proved that laughter from the bottom of the heart has a deep influence on the child’s growth during his early years. Based on the results of these studies, psychiatrists confirmed that laughter is as important as food and that the child who laughs much grows well.
Educational excellence:
Psychiatrists always stress the positive influence of a smile on the educational process. They say that fun creates a psychological environment full of happiness and satisfaction, and this releases the mental abilities to learn easily. That is because joyfulness prepares the mental abilities to expand and grow contrary to the environment of sadness and pessimism that gives a despondent impression about life.
Smiling attaches the child to his parents:
If your smile springs from your heart and expresses true love for and admiration of your child, then it will have a good psychological impact on the child and provide him with happy memories and strong love for his parents, particularly if they use eye contact to convey their true love and appreciation to him.
Dear readers and educators, this shows us that the more a parent is cheerful, the stronger his relationship with his children will be, and vice versa. Allaah The Almighty Says )what means(:}And if you had been rude ]in speech[ and harsh in heart, they would have disbanded from about you.{]Quran 3:159[
Do not forget to smile at your child when he enters upon you… when you leave the house…when he leaves the house…when you receive him upon returning from school…when you enter upon him returning from work…do not forget to smile when you wake him up and let him see your smile before anything else.
When you put him to bed, do not forget to smile at him to have the best dreams ever. Smile when you ask him about his faults so he can feel safe and tell you the truth. Finally, smile to immunize your children against feelings of fear and sadness and to turn your relationship with them into an uninterrupted and wonderful series of successful communication. In such a case, they will respond to your directions and long to meet you. They will never think of doing anything that angers you, because they do not want to lose your sweet smile for any reason.

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PUBLISHER Najimudeen M

Women site, - The Veil: The View From The Inside

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When I returned to Islam, the religion of our inborn nature, a fierce debate raged about girls observing the hijab at schools in France. It still does. The majority, it seemed, thought that wearing the head-scarf was contrary to the principle that public -that is state-funded - schools should be neutral with regard to religion. Even as a non-Muslim, I could not understand why there was such a fuss over such a small thing as a scarf on a Muslim student's head.
Muslims contributed a proportionate amount of tax to the state funds. In my opinion, schools could respect religious beliefs and practices of students as long as they did not disrupt the school routine, nor pose a threat to discipline. However, the French faced, apparently, increasing unemployment and they felt insecure about the immigration of Arab workers. The sight of thehijabin their towns and schools aggravated such insecurity.
More and more young people in Arab countries were ) and are ( wearing thehijab, despite the expectations of many Arabs and non-Arabs alike that it would disappear as Western secularism took root in Arab societies. Such a revival of Islamic practices is often regarded as an attempt by Muslims to restore their pride and identity, both undermined by colonialism. In Japan, it may be seen and understood as conservative traditionalism, or the result of anti-Western feeling, something which the Japanese themselves experienced following the first contact with Western culture during the Meiji era; they too reacted against a non-traditional lifestyle and Western dress. There is a tendency for people to be conservative in their ways and to react against anything new and unfamiliar without taking the time to see if it is good or bad.
The feeling still persists amongst non-Muslims that Muslim women wear thehijabsimply because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Women' s liberation and independence is, so they believe, impossible unless they first remove thehijab.
Such naivete is shared by "Muslims" with little or no knowledge of Islam. Being so used to secularism and religious eclecticism, pick and mix, they are unable to comprehend that Islam is universal and eternal. This apart, women all over the world, non-Arabs, are embracing Islam and wearing thehijabas a religious requirement, not a misdirected sense of "tradition." I am but one example of such women. Myhijabis not a part of my racial or traditional identity; it has no social or political significance; it is, purely and simply, my religious identity.
For non-Muslims, thehijabnot only covers a woman' s hair, but also hides something, leaving them no access. They are being excluded from something which they have taken for granted in secular society.
I have worn thehijabsince embracing Islam in Paris. The exact form of thehijabvaries according to the country one is in, or the degree of the individual's religious awareness. In France I wore a simple scarf which matched my dress and perched lightly on my head so that it was almost fashionable! Now, in Saudi Arabia, I wear an all-covering black cape; not even my eyes are visible. Thus, I have experienced thehijabfrom its simplest to its most complete form.
What does thehijabmean to me? Although there have been many books and articles about thehijab, they always tend to be written from an outsider's point of view; I hope this will allow me to explain what I can observe from the inside, so to speak.
When I decided to declare my Islam, I did not think whether I could pray five times a day or wear thehijab. Maybe I was scared that if I had given it serious thought I would have reached a negative conclusion, and that would affect my decision to become a Muslim. Until I visited the main mosque in Paris I had nothing to do with Islam; neither the prayers nor thehijabwere familiar to me. In fact, both were unimaginable but my desire to be a Muslim was too strong )Al-Hamdulillaah( for me to be overly concerned with what awaited me on the "other side" of my conversion.
The benefits of observinghijabbecame clear to me following a lecture at the mosque when I kept my scarf on even after leaving the building. The lecture had filled me with such a previously unknown spiritual satisfaction that I simply did not want to remove it. Because of the cold weather, I did not attract too much attention but I did feel different, somehow purified and protected; I felt as if I was in Allah' s company. As a foreigner in Paris, I sometimes felt uneasy about being stared at by men. In myhijabI went unnoticed, protected from impolite stares.
Myhijabmade me happy; it was both a sign of my obedience to Allaah and a manifestation of my faith. I did not need to utter beliefs, thehijabstated them clearly for all to see, especially fellow Muslims, and thus it helped to strengthen the bonds of sisterhood in Islam. Wearing thehijabsoon became spontaneous, albeit purely voluntary. No human being could force me to wear it; if they had, perhaps I would have rebelled and rejected it. However, the first Islamic book I read used very moderate language in this respect, saying that "Allah recommends it )thehijab( strongly" and since Islam )as the word itself indicates( means we are to obey Allah' s will I accomplished my Islamic duties willingly and without difficulty, Al-Hamdulillaah.
Thehijabreminds people who see it that God exists, and it serves as a constant reminder to me that I should conduct myself as a Muslim. Just as police officers are more professionally aware while in uniform, so I had a stronger sense of being a Muslim wearing myhijab.
Two weeks after my return to Islam, I went back to Japan for a family wedding and took the decision not to return to my studies in France; French literature had lost its appeal and the desire to study Arabic had replaced it. As a new Muslim with very little knowledge of Islam it was a big test for me to live in a small town in Japan completely isolated from Muslims. However, this isolation intensified my Islamic consciousness, and I knew that I was not alone as Allah was with me. I had to abandon many of my clothes and, with some help from a friend who knew dress-making, I made some pantaloons, similar to Pakistani dress. I was not bothered by the strange looks the people gave me!
After six months in Japan, my desire to study Arabic grew so much that I decided to go to Cairo, where I knew someone. None of my host family there spoke English )or Japanese!( and the lady who took my hand to lead me into the house was covered from head to toe in black. Even her face was covered. Although this is now familiar to me here in Riyadh, I remember being surprised at the time, recalling an incident in France when I had seen such dress and thought, "there is a woman enslaved by Arabic tradition, unaware of real Islam," )which, I believed, taught that covering the face was not a necessity, but an ethnic tradition(.
I wanted to tell the lady in Cairo that she was exaggerating her dress, that it was unnatural and abnormal. Instead, I was told that my self-made dress was not suitable to go out in, something I disagreed with since I understood that it satisfied the requirements for a Muslimah. But, when in Rome . . . So I bought some cloth and made a long dress, calledkhimar, which covered the loins and the arms completely. I was even ready to cover my face, something most of the sisters with whom I became acquainted did. They were, though, a small minority in Cairo.
Generally-speaking, young Egyptians, more or less fully westernized, kept their distance from women wearingkhimarand called them "the sisters." Men treated us with respect and special politeness. Women wearing akhimarshared a sisterhood which lived up to the Prophet's saying )Allah's blessings and peace on him( that "a Muslim gives his salaam to the person he crosses in the street, whether he knows him or not." The sisters were, it is probably true to say, more conscious of their faith than those who wear scarves for the sake of custom, rather than for the sake of Allah.
Before becoming a Muslimah, my preference was for active pants-style clothes, not the more feminine skirt, but the long dress I wore in Cairo pleased me; I felt elegant and more relaxed.
In the western sense, black is a favorite color for evening wear as it accentuates the beauty of the wearer. My new sisters were truly beautiful in their blackkhimar, and a light akin to saintliness shone from their faces. Indeed, they are not unlike Roman Catholic nuns, something I noticed particularly when I had occasion to visit Paris soon after arriving in Saudi Arabia. I was in the same Metro carriage as a nun and I smiled at our similarity of dress. Hers was the symbol of her devotion to God, as is that of a Muslimah. I often wonder why people say nothing about the veil of the Catholic nun but criticize vehemently the veil of a Muslimah, regarding it as a symbol of` "terrorism" and "oppression." I did not mind abandoning colorful clothes in favor of black; in fact, I had always had a sense of longing for the religious lifestyle of a nun even before becoming a Muslimah!
Nevertheless, I balked at the suggestion that I should wear mykhimarback in Japan. I was angry at the sister's lack of understanding: Islam commands us to cover our bodies, and as long as this is done, one may dress as desired. Every society has its own fashions and such long black clothes in Japan could make people think I am crazy, and reject Islam even before I could explain its teachings. Our argument revolved around this aspect.
After another six months in Cairo, however, I was so accustomed to my long dress that I started to think that I would wear it on my return to Japan. My concession was that I had some dresses made in light colors, and some whitekhimars, in the belief that they would be less shocking in Japan than the black variety.
I was right. The Japanese reacted rather well to my whitekhimars, and they seemed to be able to guess that I was of a religious persuasion. I heard one girl telling her friend that I was a Buddhist nun; how similar a Muslimah, a buddhist nun and a Christian nun are! Once, on a train, the elderly man next to me asked why I was dressed in such unusual fashion. When I explained that I was a Muslimah and that Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation, he seemed impressed. When he left the train he thanked me and said that he would have liked more time to speak to me about Islam.
In this instance, thehijabprompted a discussion on Islam with a Japanese man who would not normally be accustomed to talking about religion. As in Cairo, thehijabacted as a means of identification between Muslims; I found myself on the way to a study circle wondering if I was on the right route when I saw a group of sisters wearing thehijab. We greeted each other with salaam and went on to the meeting together.
My father was worried when I went out in long sleeves and a head-cover even in the hottest weather, but I found that myhijabprotected me from the sun. Indeed, it was I who also felt uneasy looking at my younger sister's legs while she wore short pants. I have often been embarrassed, even before declaring Islam, by the sight of a women's bosoms and hips clearly outlined by tight, thin clothing. I felt as if I was seeing something secret. If such a sight embarrasses me, one of the same sex, it is not difficult to imagine the effect on men. In Islam, men and women are commanded to dress modestly and not be naked in public, even in all male or all female situations.
It is clear that what is acceptable to be bared in society varies according to societal or individual understanding. For example, in Japan fifty years ago it was considered vulgar to swim in a swimming suit but now bikinis are the norm. If, however, a woman swam topless she would be regarded as shameless. To go topless on the south coast of France, however, is the norm. On some beaches in America, nudists lie as naked as the day they were born. If a nudist were to ask a ` liberated ' female who rejects thehijabwhy she still covers her bosoms and hips which are as natural as her hands and face could she give an honest answer? The definition of what part of a woman' s body should remain private to her is altered to suit the whims and fancies of either men or their surrogates, the so-called feminists. But in Islam we have no such problems: Allah has defined what may and may not be bared, and we follow.
The way people walk around naked )or almost so(, excreting or making love in public, robs them of the sense of shame and reduces them to the status of animals. In Japan, women only wear makeup when they go out and have little regard for how they look at home. In Islam a wife will try to look beautiful for her husband and her husband will try to look good for his wife. There is modesty even between husband and wife and this embellishes the relationship.
Muslims are accused of being over-sensitive about the human body but the degree of sexual harassment which occurs these days justifies modest dress. Just as a short skirt can send the signal that the wearer is available to men, so thehijabsignals, loud and clear: "I am forbidden for you."
The Prophet, Allah's blessings and peace on him, once asked his daughter Fatima, May Allah be pleased with her, "What is the best for a woman?" And she replied: "Not to see men and not to be seen by them." The Prophet, Allah' s blessings and peace on him, was pleased and said: "You are truly my daughter." This shows that it is preferable for a woman to stay at home and avoid contact with male strangers as much as possible. Observing thehijab, when one goes outside, has the same effect.
Having married, I left Japan for Saudi Arabia, where it is customary for the women to cover their face outdoors. I was impatient to try the niqab )face cover(, and curious to know how it felt. Of course, non-Muslim women generally wear a black cloak, rather non-chalantly thrown over their shoulders but do not cover their faces; Non-Saudi Muslim women also often keep their faces uncovered.
Once accustomed to, the niqab is certainly not inconvenient. In fact I felt like the owner of a secret masterpiece, a treasure which you can neither know about, nor see. Whereas non-Muslims may think they are life imitating caricatures when they see Muslim couples walk in the streets, the oppressed, and the oppressor, the possessed, and the possessor, the reality is that the women feel like queens being led by servants.
My first niqab left my eyes uncovered. But in winter I wore a fine eye- covering as well. All the feelings of un-ease when a man's eyes met mine disappeared. As with sun glasses, the visual intrusion of strangers was prevented.
It is an error of judgment to think that a Muslim woman covers herself because she is a private possession of her husband. In fact, she preserves her dignity and refuses to be possessed by strangers. It is non-Muslim )and "liberated" Muslim( women who are to be pitied for displaying their private self for all to see.
Observing thehijabfrom outside, it is impossible to see what it hides. The gap, between being outside and looking in, and being inside and looking out, explains in part the void in the understanding of Islam. An outsider may see Islam as restricting Muslims. In side, however, there is peace, freedom, and joy, which those who experience it have never known before. Practicing Muslims, whether those born in Muslim families or those returned to Islam, choose Islam rather than the illusory freedom of secular life. If it oppresses women, why are so many well-educated young women in Europe, America, Japan, Australia, indeed all over the world, abandoning "liberty" and "independence" and embracing Islam?
A person blinded by prejudice may not see it, but a woman inhijabis as brightly beautiful as an angel, full of self-confidence, serenity, and dignity. No signs of oppression scar her face. "For indeed it is not the eyes that grow blind, but it is the hearts within the bosoms, that grow blind," says the Quran )Al-Hajj 22:46(. How else can we explain the great gap in understanding between us and such people?

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Women site, - Hijaab is Faith, Purity, Piety and Chastity

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Islamic legislation has taken great care of Muslim women and guarantees the maintenance of their chastity and honor. The rules that have been imposed concerning their clothing are intended for the sole purpose of preventing corruption that results from the exposure of adornment. Islam does not restrict women’s freedom; rather, it is a means of protecting them against falling into the pit of degradation and exploitation, and saves them from being a target for the stares of men.
Merits of Hijaab
Wearing Hijaab )Islamic covering( indicates obedience to Allaah The Almighty and the Messenger of Allaah, sallallaahu ‘alayhi wa sallam.
Allaah The Almighty enjoined obeying Him and His Messenger, sallallaahu ‘alayhi wa sallam, and therefore, He Says )what means(:}It is not for a believing man or a believing woman, when Allaah and His Messenger have decided a matter, that they should ]thereafter[ have any choice about their affair. And whoever disobeys Allaah and His Messenger has certainly strayed into clear error.{]Quran 33:36[
Also, Allaah The Almighty commands women to wear Hijaab, saying )what means(:}And tell the believing women to reduce ]some[ of their vision and guard their private parts and not expose their adornment except that which ]necessarily[ appears thereof.{]Quran 24:31[
Also, Allaah The Almighty Says )what means(:
•}And abide in your houses and do not display yourselves as ]was[ the display of the former times of ignorance.{]Quran 33:33[
•}And when you ask ]his wives[ for something, ask them from behind a partition. That is purer for your hearts and their hearts.{]Quran 33:53[
•}O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves ]part[ of their outer garments.{]Quran 33:59[
The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, was reported to have said:“The woman is ‘Awrah.”The word “‘Awrah” implies the parts that women must cover.
Hijaab indicates chastity:
Allaah The Almighty makes adherence to Hijaab a sign of chastity as indicated by the verse that means:}O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves ]part[ of their outer garments. That is more suitable that they will be known )as such( and not molested.{]Quran 33:59[
As Muslim women wear Hijaab they cover themselves, and thus, will be known for maintaining their chastity and concealing themselves. Consequently, they}will not be abused{by wicked men. There is also an indication in}will not be abused{that the exposure of a woman’s adornment is a means of temptation and infliction of evil upon her and her family.
Hijaab is purity:
Allaah The Almighty Says )what means(:}And when you ask ]his wives[ for something, ask them from behind a partition. That is purer for your hearts and their hearts.{]Quran 33:53[
Hijaab is referred to as bringing purity to the hearts of both male and female believers, since the heart cannot desire what the eye cannot see. Hence, the heart is purer when it does not see what it desires, at which time, there will be no temptation because Hijaab does not give a chance for the aspirations of people who have diseased hearts. This is indicated by the verse that means:}Then do not be soft in speech ]to men[, lest he in whose heart is disease should covet.{]Quran 33:32[
Hijaab indicates Sitr )concealment and protection(:
The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, was reported to have said:“Verily, Allaah is Bashful and the Concealer of faults; He likes modesty and concealment.”The Messenger, sallallaahu ‘alayhi wa sallam, was also reported to have said:“Any woman who removes her clothes in any place other than her home, Allaah will tear His Sitr )Concealment and Protection( away from her.”This indicates that every person reaps what he or she sows.
Hijaab indicates piety:
Allaah The Almighty Says )what means(:}O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best.{]Quran 7:26[
Hijaab indicates faith:
Allaah The Almighty addresses no one but the believing women to wear Hijaab. This is indicated by what He Says:
•}And tell the believing women.{]Quran 24:31[
•}And the women of the believers.{]Quran 33:59[
When some women from Banu Tameem entered upon the Mother of the Believers, ‘Aa’ishah, may Allaah be pleased with her, wearing very light clothes, she said, “If you are believing women, then this is not the dress of believing women. )However(, if you are not believing women, then enjoy it )i.e. enjoy the clothes that you are wearing(.”
Hijaab indicates modesty:
The Prophet, sallallaahu ‘alayhi wa sallam, was reported to have said:
•“For every religion there is a )distinctive( moral and the )distinctive( moral of Islam is modesty.”
•“Bashfulness is a part of faith, and faith is in Paradise.”
•“Bashfulness and faith are inseparable, if one is removed, the other is also removed.”
Hijaab maintains manly zeal:
Hijaab also conforms to the zeal that normal men are endowed with and who cannot tolerate other men insolently staring at their wives and daughters. Many battles broke out before and after Islam out of zeal over women and for the sake of protecting their honor. ‘Ali bin Abi Taalib, may Allaah be pleased with him, said, “I was informed that your women crowd with non-Arab disbelieving men in markets. Are you not jealous )over your wives(? There is no good in anyone who is not zealous.”

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